Silence is the language of God, all else is translation
-- Rumi
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"I have a capacity in my soul for taking in God entirely.
I am as sure as I live that nothing is so near to me as God.
God is nearer to me than I am to myself..."
-- Meister Eckhart
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"The silence of a quiet mind is the essence of that beauty. Because it is silent and because it is not the plaything of thought, then in that silence there comes that which is indestructible, which is sacred. In the coming of that which is sacred then life becomes sacred, your life becomes sacred, our relationship becomes sacred, everything becomes sacred."
--Krishnamurti
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You are not what happens; you are the space in which it happens. You are not your thoughts; they come and go. You are the vastness in which these thoughts appear and disappear because underneath all your thinking there is the stillness of pure being,... pure consciousness, the timeless dimension of yourself.
- Eckhart Tolle
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"Choose silence, and love is apparent.
When we choose silence, we choose to give up the reasons not to love,
which are the reasons for going to war, or continuing war, or separating,
or being a victim, or being right. In a moment of silence, in a moment of
no thought, no mind, we choose to give those up.
This is what my teacher invited me to.
Just choose silence. Don't even choose love. Choose silence, and love is
apparent. If we choose love we already have an idea of what love is.
But if you choose silence, that is the end of ideas. You are willing to
have no idea, to see what is present when there is no idea, past,
present, future. No idea of love, no idea of truth, no idea of you, no
idea of me. Love is apparent."
--Ganga Ji
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When we are empty of ego we, too, can carry on in calm acceptance of
life's varying events. When we cease making prejudicial distinctions -
gentle or harsh, beautiful or ugly, good or bad - a peaceful stillness
will permeate our mind. If there is no ego, there is no agitation.
-- Master Han Shan
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Live in your Unborn Buddha-Mind. Then there's no regression. No need for advancement. Any idea of wanting to make progress is already a regression from the place of the Unborn. A man of the Unborn has nothing to do with advancing or backsliding. He's always beyond them both.
Since the Buddha-Mind takes care of everything by means of the Unborn, it has nothing to do with Samsara or Nirvana. Seen from the place of the Unborn, both are like shadows in a dream. There can be no death for what was never born.
The marvelous brightness of the Buddha-Mind, by means of words, is able to enlighten people and deliver them from their illusions one by one. And when someone hears these words, understands and affirms them, he will know for himself that the Buddha-Mind' s wonderful brightness surpasses even the brightness of the sun and moon.
What an incalculable treasure is your Buddha-Mind!
--Writing: The Unborn: The Life and Teachings of Zen Master Bankei
Translated by Norman Waddell
Friday, December 25, 2009
Saturday, December 12, 2009
Stranded on the Bridge
Sanai: BUT I AM FRIGHTENED
LEST YOUR IGNORANCE AND STUPIDITY
LEAVE YOU STRANDED ON THE BRIDGE.
Osho: But remember one thing... Each and every master has said it, because the problem is there on both the paths. The problem is, one can be stranded on the bridge. The meditator may become so addicted to meditation that he may be stranded on the bridge. The lover may become too much addicted to love, then he will be stranded on the bridge. Love is a bridge, meditation is a bridge. And you have to go beyond the bridge.
In the ultimate state, the meditator has to drop his meditation and the lover has to forget all about his love. Otherwise you will just be close to the door but you will not be able to enter into the temple. The method has to be forgotten.
Buddha said that each method is like a raft, like a boat: use it to go to the other shore, but then leave it there and forget all about it and go on your way. There is no need to carry the raft on your head. If you carry the raft on your head you are just stupid. But this is what is happening: millions of people become too addicted to their method. And the method CAN be addictive because it gives such beautiful experiences. The last barrier is the method, the last barrier is the bridge.
Just see the point -- it is very paradoxical. The bridge takes you to the other shore: certainly it is a help, and you should be grateful to it, and you should be thankful to it. But it can become a problem.
You may fall in love with the bridge and you may make your house on the bridge. And if you start living on the bridge, you are neither of this shore nor of that shore; you are in a kind of limbo. And many so-called religious practitioners live in a kind of limbo -- they are neither of this world nor of that. They have become addicted to the bridge.
And the bridge IS beautiful! Hence the fear of Sanai. Sanai says:
I AM FRIGHTENED
LEST YOUR IGNORANCE AND STUPIDITY
LEAVE YOU STRANDED ON THE BRIDGE.
ALL methods are methods, all means are means. And if you want to reach the end you will have to drop all means and all methods. That is the only way to enter into the ultimate. The lover will have to forget all about love, and the meditator will have to forget all about meditation. Yes, there comes a moment when the meditator does not meditate, because he has become meditation himself; now meditation is not a separate activity. And there comes a moment when the lover does not love, because he is love himself.
Sunday, December 6, 2009
The Will to Truth
"When you went to a Zen temple and you wanted to go to a retreat or become a monk or something, they would make you sit at the temple gate, like the gate outside here. Imagine you come to a retreat at Garrison, and they say "No! We don't really want you here, you don't want to be here. You're not serious. Forget about it. Go home. Go back to your life. You don't want this." And 90% of the people would just go, "Well, screw that!' and just go home. And then there's 10% of the people who would kind of just sit at that gate and go 'I really do want to be here.' They go, 'No you don't.' So that's what they used to do. So they would come out occasionally and try to convince you to leave. But another thing, as they were convincing you to leave they would make sure you were well fed. A little breakfast, a little lunch, a little dinner. So they would take care of you, not abusing you, right? They were seeing what you were made of. Seeing if your ego was in control here. If you actually had the will to truth or you had the will to have it your way. And after about a week or so, can you imagine? a week! At the gates! Just to get in to see what's happening! Good Lord! Then they might go, 'Okay come on in. We like you anyway. We were just fooling around.' They'd let you in.
Not that I want to do it that way of course but this "will to truth" which means 'I really want to see things differently. ' I am really willing to see that the way I see things may not be the way they are. I'm willing to see that I was wrong.' That's what enlightenment showed me. Basically I was wrong about everything. But only everything. I viewed things the way they weren't. But pretty much everything. I had this will to truth. This kind of yearning and this irrational impulse as I called it earlier, to truth and that was beautiful but basically what awakening showed me is that the world is not what I thought it was. I am not what I thought I was. The views I had on almost everything have been turned upside down, inside out, washed out, hung up to dry. And that's something that alot of people don't realize, is that what we want? Do we actually want change? I mean every one would want to change, I want to become enlightened. It's not about becoming enlightened. That's not what it's about. It's not about having a greater glow or halo around your head. It's about just the truth. Is that what we want? It's no different than anything else in life, is it? You know if you're an addict, the only thing that matters is do you really want to change. You know as they say in addiction, most people have to hit bottom before they really want to change. And then they hit bottom and maybe some of them are willing to change. They are willing to. Before they wanted to but now they are willing to. They are really willing to change and when they are willing to change then they tend to start to change, don't they? All of us are like that. Most of us are addicted to our mind and ourself and our viewpoint. And of course the idea isn't to take on somebody else's viewpoint. Mine or anybody else's. It's not to take on someone else's belief structure. It's not to take on someone else's teaching. That's not the point.
The point is to discover it for yourself. That immeasurable reality. What you really are. And it's right there, what you really are. It's right there. It's right there. And something that can really start to happen when you just want what's real. Because it's never what we think it is. It's never what we think it is. It's never the image, it's never the idea. It comes from that innocence. Do you know that innocence inside you? You now that innocence. It's kind of like the innocence of the child looking into the sky and wondering, how far is that star away? That innocence, how far? It's just like that. What's real? What am I? It's that quality.
It's not, "Who am I, What am I? I want to find that out because I want to wake up, etc, etc. That's very sort of adult. Very goal oriented, ego acquiring the Great Pearl Beyond Price. But the child thing is like, 'What is that?' How far away is that star in the sky? Who am I really? Really? What's really true? See it's an innocent thing. In the innocence is a beautiful quality. And it comes from the intuition which everybody has. Some of you, of course, have the full realization, but others of you it comes from the intuition. That's what brings us to spirituality in the first place. Some intuition there's a greater truth, there's harmony, there's unity somehow, somewhere. There's something that's real amongst this insanity. There's something that's real and pure and true. Whatever it is, that's the intuition that brings you. That subtle intuition. Hopefully that's there in you, that pulls you. Hopefully it's not the ego just desiring. 'I read about it and I want that. I want truth because it'll be good for me. I want truth and I want a house and I want a million bucks'
So when you start to feel that thread in you, not so much like I want, I want, I want, please God! Not so much like that. But just that simple quiet sincerity, that will to what's real, to what's harmonious, unity...however you would think about it in your own being. That which reaches out in that direction. That thread. That's why the great teacher Nisargadatta, when someone would say, 'What's the most important ingredient to self-realization? ' And he would just say, 'Earnestness. ' And if you got to know his teachings you realize he wasn't saying, you've got to just really. really. really want it. It sounds like it but what he meant by earnestness was much more like this will to truth. You actually got to want what's real. It's the most important thing. Without that, forget it. But with that, there it is. It's that thread that probably has brought you here. That's the thread. That's the thread that brings all of us here, right?
And it's not a once-and-for- all-thing. I can guarantee you that. Truth is a living thing. It's permanently impermanent. It always is and it's always on the move. It's not that thing that you realize and that you hold on to, 'I have realized.' It's a thing that is discovered fresh and anew, now and now and now. Otherwise it dies in your hands. Your great realization can become so much dust in your hands, if you grab hold of it and say 'I've got it and I'll hold on to it and I'll bring this into my life .' You may try that but sooner or later you discover truth is not that thing. Truth is a living thing. Truth is something that's living in a continuous state of openness. All the real teachings are trying to point us in that direction. Teachings are trying to point us there. Sadly we tend to grab on to the teachings. That's the tendency. Whether it's a Buddhist teaching or Hindu or Christian or Advaitic teaching. Whatever it is, the teachings are pointers. They are trying to get you to realize this truth that the truth is not the teachings. Even the teachings that I am speaking right now. This is not the truth. I will never be telling you the truth. I cannot tell you the truth. My job is simply to fail well. To fail as well as I possibly can. The truth is not something that can be communicated. Not something that can be given from one to the other. It's a living thing. It's a revelation. And it's not a onetime revelation. If it reveals itself to you and you try to hold on to it , you'll see it die in your hand. It will wither. But if all that grasping dies, then that flow, that revelation, it's always anew. It's always anew. It's the same thing but it's always anew. It's always the same but it's always anew. It's always fresh. It's always alive.
Adyashanti - Garrision Institute 2008 disk 6
Not that I want to do it that way of course but this "will to truth" which means 'I really want to see things differently. ' I am really willing to see that the way I see things may not be the way they are. I'm willing to see that I was wrong.' That's what enlightenment showed me. Basically I was wrong about everything. But only everything. I viewed things the way they weren't. But pretty much everything. I had this will to truth. This kind of yearning and this irrational impulse as I called it earlier, to truth and that was beautiful but basically what awakening showed me is that the world is not what I thought it was. I am not what I thought I was. The views I had on almost everything have been turned upside down, inside out, washed out, hung up to dry. And that's something that alot of people don't realize, is that what we want? Do we actually want change? I mean every one would want to change, I want to become enlightened. It's not about becoming enlightened. That's not what it's about. It's not about having a greater glow or halo around your head. It's about just the truth. Is that what we want? It's no different than anything else in life, is it? You know if you're an addict, the only thing that matters is do you really want to change. You know as they say in addiction, most people have to hit bottom before they really want to change. And then they hit bottom and maybe some of them are willing to change. They are willing to. Before they wanted to but now they are willing to. They are really willing to change and when they are willing to change then they tend to start to change, don't they? All of us are like that. Most of us are addicted to our mind and ourself and our viewpoint. And of course the idea isn't to take on somebody else's viewpoint. Mine or anybody else's. It's not to take on someone else's belief structure. It's not to take on someone else's teaching. That's not the point.
The point is to discover it for yourself. That immeasurable reality. What you really are. And it's right there, what you really are. It's right there. It's right there. And something that can really start to happen when you just want what's real. Because it's never what we think it is. It's never what we think it is. It's never the image, it's never the idea. It comes from that innocence. Do you know that innocence inside you? You now that innocence. It's kind of like the innocence of the child looking into the sky and wondering, how far is that star away? That innocence, how far? It's just like that. What's real? What am I? It's that quality.
It's not, "Who am I, What am I? I want to find that out because I want to wake up, etc, etc. That's very sort of adult. Very goal oriented, ego acquiring the Great Pearl Beyond Price. But the child thing is like, 'What is that?' How far away is that star in the sky? Who am I really? Really? What's really true? See it's an innocent thing. In the innocence is a beautiful quality. And it comes from the intuition which everybody has. Some of you, of course, have the full realization, but others of you it comes from the intuition. That's what brings us to spirituality in the first place. Some intuition there's a greater truth, there's harmony, there's unity somehow, somewhere. There's something that's real amongst this insanity. There's something that's real and pure and true. Whatever it is, that's the intuition that brings you. That subtle intuition. Hopefully that's there in you, that pulls you. Hopefully it's not the ego just desiring. 'I read about it and I want that. I want truth because it'll be good for me. I want truth and I want a house and I want a million bucks'
So when you start to feel that thread in you, not so much like I want, I want, I want, please God! Not so much like that. But just that simple quiet sincerity, that will to what's real, to what's harmonious, unity...however you would think about it in your own being. That which reaches out in that direction. That thread. That's why the great teacher Nisargadatta, when someone would say, 'What's the most important ingredient to self-realization? ' And he would just say, 'Earnestness. ' And if you got to know his teachings you realize he wasn't saying, you've got to just really. really. really want it. It sounds like it but what he meant by earnestness was much more like this will to truth. You actually got to want what's real. It's the most important thing. Without that, forget it. But with that, there it is. It's that thread that probably has brought you here. That's the thread. That's the thread that brings all of us here, right?
And it's not a once-and-for- all-thing. I can guarantee you that. Truth is a living thing. It's permanently impermanent. It always is and it's always on the move. It's not that thing that you realize and that you hold on to, 'I have realized.' It's a thing that is discovered fresh and anew, now and now and now. Otherwise it dies in your hands. Your great realization can become so much dust in your hands, if you grab hold of it and say 'I've got it and I'll hold on to it and I'll bring this into my life .' You may try that but sooner or later you discover truth is not that thing. Truth is a living thing. Truth is something that's living in a continuous state of openness. All the real teachings are trying to point us in that direction. Teachings are trying to point us there. Sadly we tend to grab on to the teachings. That's the tendency. Whether it's a Buddhist teaching or Hindu or Christian or Advaitic teaching. Whatever it is, the teachings are pointers. They are trying to get you to realize this truth that the truth is not the teachings. Even the teachings that I am speaking right now. This is not the truth. I will never be telling you the truth. I cannot tell you the truth. My job is simply to fail well. To fail as well as I possibly can. The truth is not something that can be communicated. Not something that can be given from one to the other. It's a living thing. It's a revelation. And it's not a onetime revelation. If it reveals itself to you and you try to hold on to it , you'll see it die in your hand. It will wither. But if all that grasping dies, then that flow, that revelation, it's always anew. It's always anew. It's the same thing but it's always anew. It's always the same but it's always anew. It's always fresh. It's always alive.
Adyashanti - Garrision Institute 2008 disk 6
Monday, November 2, 2009
Path to A Peace Economy
David Korten presented the following speech on October 19, 2009 during a keynote lecture at the Economics of Peace Conference in Sonoma, California.
My subject tonight is the Path to a Peace Economy, based on ideas elaborated in my most recent book, Agenda for a New Economy, and the New Economy issue of YES! Magazine.
I start with a basic truth. A persistent pattern of violence against people, community, and nature is inherent in the institutional structure of our existing economy.
You don't treat a cancer with Band-Aids, and we can't resolve our current economic crisis with marginal regulatory adjustments. It is time to rethink and restructure.
Systemic Failure
Our economic institutions have been designed by Wall Street interests to secure personal economic and political power in the hands of members of a small ruling elite. They do it well. Unfortunately, it is the wrong purpose. We need a top to bottom redesign to put in place the institutions of a new economic system, a New Peace Economy, designed to share power and resources in a world that works for all.
So how bad is the failure of our current system? It is public knowledge. A brief review, however, is in order.
Economic Collapse
The Wall Street financial collapse has stripped tens of millions of previously middle class Americans of their jobs, homes, and retirement assets and plunged them into poverty and despair. The federal government and the Federal Reserve have responded by pouring trillions of dollars into the Wall Street financial institutions that created the crisis with minimal conditions and oversight, all in the hope that some of this money would trickle down as loans to the productive economy. The recipient financial institutions used the money instead to fund acquisitions that make "too big to fail" banks even bigger, pay dividends to shareholders who by market rules should have been wiped out in bankruptcy proceedings, award obscene bonuses to criminally culpable executives, and launch new predatory financial scams that create new systemic risks.
Wall Street says we have now weathered the crisis, which basically means the profits and bonuses of its most rapacious financial institutions have been restored. The jobs, homes, and retirement assets of ordinary Americans have not. To the contrary, job losses, bankruptcies, and housing foreclosures continue.
Social Collapse
This, however, is only the tip of the iceberg. In the absence of progressive tax and public service policies, the institutions of the old economy create an ever-growing wealth gap between the profligate few and the desperate many. This obscene injustice is tearing apart the social fabric of family and community essential to a healthy society. The resulting fear, insecurity, and sense of injustice fuel the forces of violence as expressed in terrorism, genocide, political deadlock, and high rates of crime, incarceration, and suicide. All are both consequences and indicators of a failed economic system.
Environmental Collapse
Now we come to the system's ultimate failure: environmental collapse. The rules and institutions of the Old Economy drive endless growth in wasteful and destructive forms of material consumption that deplete soil and water, disrupt climate patterns, and convert Earth's natural capital into toxic garbage, thus reducing Earth's capacity to support life, creating massive human displacement, and intensifying a violent competition for Earth's remaining resources that finds expression in bloated military budgets and wars of occupation.
Start with virtually any dysfunction or injustice in our society and it traces back to a failed economic system. Follow the money, and it leads ultimately to Wall Street.
A Failed Experiment
For some thirty years, we have been engaged as a nation and as a species in a social engineering experiment to test the claims of an extremist economic ideology known as market fundamentalism.
Ideology of the Sociopath
You've heard the sermon preached by its most fanatic true believers:
There is no public interest—only an aggregation of private interests, which are best served when we each pursue our individual greed in a marketplace unfettered by rules and other forms of government interference. Public assets must be privatized to increase their productivity and efficiency by selling them to the highest bidder. The faster we consume, the faster the economy grows and the wealthier we become as a rising tide lifts all boats.
Inequality is essential to social order and prosperity. It provides us with wealthy investors able to bear the risks of investing in the creation of jobs and a working class motivated by economic insecurity to work hard at those jobs at a globally competitive wage. There is no alternative. If a few get rich, instead of condemning them out of envy—which is a mortal sin—celebrate their good fortune, because as the rich get richer, wealth trickles down and we all get richer. In America, anyone can succeed who applies himself. Failure is a sign of a flawed character.
Is this story familiar? It is no mystery why this economic theology leads to ruthless competition, obscene accumulation, and reckless consumption that destroys the environment and tears apart the social fabric. It embodies the moral philosophy of the sociopath.
It is now time to acknowledge the lessons of this disastrous experiment. Markets do have an essential role in a healthy economy, but market extremism does not. It turns out that markets do need rules, there is an essential role for government, we all have more when resources are shared, and Jesus and the other great religious teachers were right. We are members of a community and we all do better when we care for one another and act with mindful consideration of the needs of others.
Wall Street as Operating System
The institutions of the economy determine how, as a society, we allocate whatever resources are available to us. In an earlier time, we organized ourselves into clans and tribes in which we cared for one another and allocated resources to secure the well-being of all. Resource allocation decisions were local and relationships were mediated by bonds of mutual caring and security. Money in the earliest human societies was unknown. In our current society, most relationships on which we depend for the basics of survival, including food, water, shelter, and health care, are mediated by money. This gives enormous power to those who control the creation and allocation of money. In our country, that would be Wall Street.
To use a computer analogy, the Wall Street financial system has become the operating system of the economy and the society. The values and priorities of Wall Street thus become the defining values and priorities of the larger society. Wall Street has one value—money—and one goal: to maximize financial returns to those who control the money system. Social or environmental consequences find no place in Wall Street decision making.
A Choice-Making Species
In a few minutes, I will take up the question of how we can change this. In the meantime, I want to put our situation in its deeper historical, evolutionary, and spiritual context. For the past 5,000 years, we humans have been living in a cultural trance of our own making that alienates us from the land, our true nature, and our place in the cosmos.
So who are we humans? From where did we come? And for what purpose? Here is how I understand the big story based on the data of science, the wisdom of indigenous peoples, and the teachings of Jesus and other mystics.
Hundreds of thousands of years ago, the Great Integral Spirit that expresses itself through what we know as creation embarked on a bold and risky experiment in reflective consciousness: bringing forth a species able to step back and to reflect on creation in awe and wonder and to participate as a conscious co-creator in the continued creative unfolding. We humans are that species.
Our reflective consciousness gives us the capacity to choose our future with conscious collective intent. It was a risky experiment, however, because the capacity for self-awareness gives us an ego that can run out of control if it forgets it exists only as part of a larger whole.
In our earliest days, we humans raised our children collectively in the clan, tribe, or village, initiating them to the ways of life and the need to care for our Earth Mother as she in turn cares for us.
Over millennia, as our human consciousness was awakening and our capacities for self-direction grew, we learned to communicate through speech, master fire, domesticate plants and animals, and construct houses of skins, wood, stone, and dried mud. We developed the arts of pottery, painting, weaving, and carving. We undertook vast continental and transcontinental migrations to populate the planet and adapted to vastly different physical topographies and climates. We created complex languages and social codes that allowed for life in larger communities.
Then, some 5,000 years ago, something began to go terribly wrong. We turned from the ways of Earth Community and embraced the ways of Empire. It was a time of separation and forgetting. Community, partnership, and the celebration of life gave way to individualism, domination, and violence.
The few expropriated the wealth of the many. The masculine drove out the feminine. We continued to worship the Sky Father, but turned against our Earth Mother. We came to value the power to kill and destroy more highly than the ability to create and nurture life. Conquest became the measure of greatness. Economies came to be based on servitude and eventually money became the prime arbiter of human relationships.
Consider the dynamics inherent in a dominator system. With a few on the top and the many on the bottom, everyone is placed in competition with everyone else for the favored positions and the bonds of caring and sharing are broken. The creative energy of the species is redirected from securing the well-being of the tribe to advancing the technological instruments of war and the social instruments of domination.
The winners expropriate the available resources to maintain the system of domination. Positions of power are too often claimed by the most ruthless and psychologically damaged members of society. And so it has been for 5,000 years
If this discussion of Empire sounds familiar, it is for good reason. The kings and emperors have been replaced by corporate CEOs and hedge fund managers, but we are still living in the Era of Empire—and the basic dynamics still hold.
In the past 100 years, we humans have achieved technological mastery beyond the imagination of previous generations. Yet, lacking in the wisdom of place and community that is the heritage of indigenous peoples, the cultures we call mainstream have lost their way—forgetting what it means to be human and denying our connection to the web of planetary life. The time has come to rediscover our humanity and bring ourselves back into balance with our living Earth Mother. Creation has presented us with our final examination to determine whether we are a species worthy of survival. We must not, need not, fail.
When Money Rules
At its core, our current economic crisis is a spiritual crisis framed by this well-known scriptural verse from the Sermon on the Mount:
No one can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:24.
Mammon refers to wealth as an object of worship; the worship of a false god; a form of demonic possession; an evil force in opposition to Life.
Our worship of Mammon is the consequence of an illusion: the illusion that money is wealth and that making money is synonymous with producing wealth. The truth, as Wall Street has so dramatically demonstrated, is very different. Money isn't wealth, and it is quite easy to make lots of money without producing anything of value to the larger society. Money, the most mysterious of human inventions, a magical number of no meaning or existence outside the human mind, has displaced life as our object of sacred veneration and become the ultimate arbiter of human priorities. Money determines the fate of nations and shapes the boom and bust cycles of economic life. It allows some to live in grand opulence in the midst of scarcity, while confining others to death by starvation in the midst of plenty.
This is money as a system of power, a tyranny all the more complete because it is largely invisible to those it enslaves. To liberate ourselves from the tyranny, we must demystify money and recognize that it is a mere number created from nothing with a simple accounting entry when a bank issues a loan. As economist John Kenneth Galbraith once famously observed, the process by which money is created is "so simple it repels the mind."
When you take out a loan from a bank, the bank opens an account in your name and enters the amount of the loan in its ledger. That becomes a liability on the bank's accounts, offset by the corresponding asset of your promise to repay with interest. Two simple accounting entries, and money magically appears from nowhere. This simple fact makes banking a very profitable business and is the key to the ability of the institutions of Wall Street and its global counterparts to rule the world.
Mayer Amschel Rothschild, founder of the Rothschild banking dynasty, once famously said, "Permit me to issue and control the money of a nation and I care not who makes its laws."
That pretty well sums it up. In our current system, this control is centralized in and monopolized by Wall Street institutions that value only money and seek only private accumulation. From a societal perspective it is a devastatingly unwise and destructive arrangement.
Money, particularly money that is created out of nothing without any contribution to the creation of anything of corresponding value, is phantom wealth—it has no substance or intrinsic utility. Creating phantom wealth is a Wall Street specialty. They call it financial innovation. I call it theft.
A Real Wealth Economy
So what is real wealth? We might say it is anything that has a real intrinsic value: land, labor, knowledge, food, education.
Most valuable of all are those forms of wealth that are beyond price: Love, a healthy, happy child, a job that provides a sense of self-worth and contribution, membership in a strong caring community, a healthy vibrant natural environment, peace—none of which find any place on Wall Street balance sheets or in our calculations of GDP.
Pull back the curtain, as the financial crash has done, and the truth is revealed that Wall Street acquires its power by destroying real living wealth to create phantom financial wealth. Wall Street is more than immoral, it is an institutional manifestation of evil.
So what will the New Economy look like, and how will we achieve it?
Living Earth
We begin with a recognition that the old economy is based not only on the illusion that money is wealth, but as well the illusion that we live in a world of open frontiers with endless abundant resources free for the taking. We are only now as a species awakening to the reality that we are passengers on a living spaceship and must learn to live in balanced relationship with our local ecosystems everywhere, working with nature to reuse and recycle everything and to eliminate the release of any substance that nature cannot readily absorb and detoxify.
Spaceship Earth, our Birth Mother, is endowed with a wondrous self-managing, self-regulating life support system that has nourished us as a species through the years of our growing up. As a loving parent, she has absorbed the insults and injuries of our reckless adolescent behavior. Our numbers and the power of our technology, however, now exceed her capacity to absorb.
Defining Principles
We must now restructure our economic institutions to align with three foundational principles: Ecological balance. Shared prosperity. And living democracy. Let's take them one by one.
- Ecological Balance: It's spaceship management 101. We must bring ourselves into balance with Earth's life support system-the biosphere. This requires something you don't normally hear mentioned at economics conferences. We need to reduce aggregate human consumption, global GDP, starting with the most profligate nations. I'll say more about this later. Follow me closely here: We must simultaneously redesign our human economies to function everywhere as subsystems of the local ecosystems that comprise Earth's biosphere.
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Shared Prosperity: As we act to reduce aggregate consumption, we need to recognize that Earth's bounty is the shared birthright of all living beings and learn to share it equitably to the benefit of all. The potential benefits of sharing prosperity go far beyond securing our mutual survival. According to a massive body of public health research, people in societies in which wealth and work are equitably shared enjoy greater physical and emotional health, stronger families and communities, less violence, and healthier natural environments than people in more unequal societies. Societies that are more equal are also more democratic and more resilient in the face of crisis.
This has important implications for those of us who live in the United States. UK social epidemiologist Richard Wilkinson observes that among the world's 30 richest countries we in the United States are number one in many things, including homicide rates, teenage pregnancy rates, rates of imprisonment, and numerous other social dysfunctions. We are also number one in the size of the income gap between our richest and poorest members. This is not a coincidence.
The reason is simple. Greater inequality means greater psychological and emotional stress and insecurity for everyone, including for those at the top. Great sharing means less stress and insecurity.
- Living Democracy means exactly what it says: living democracy as a daily practice of civic engagement. In a living democracy, popular sovereignty is integral to the fabric of community life. Living democracies celebrate and affirm diversity within a framework of individual rights, community responsibility, and mutual accountability. Their political and economic institutions support local decision making within a framework of cooperation and mutually agreed rules.
Ecological Balance, Shared Prosperity, and Living Democracy: three foundational principles of the new living peace economies on which the human future depends.
A Familiar Alternative
Those of us who came of age during the latter part of the twentieth century were taught that we are limited to a choice between two economic models: the model of Wall Street capitalism or the model of Soviet communism. We in the West chose Wall Street capitalism based on the false claim that capitalism is the natural champion of democracy and market choice. Now we see the reality that when Wall Street capitalism has its way, our political choices are limited to politicians who serve Wall Street interests and our market choices are limited to those that generate the greatest Wall Street profits.
Living Market Economies
We're not supposed to notice that both capitalism and communism, as we have known them, are simply alternative models of elite rule.
We have another option that is rarely mentioned, a planetary system of local living market economies that distribute and root decision-making power everywhere in inclusive, democratic, place-based living Earth communities, much in the manner of healthy ecosystems.
Many of the features of this New Economy option are more familiar than we might at first realize. They bear substantial resemblance to the Main Street economies many of us knew as we were growing up in the 1950s, 60s, and 70s.
The America We Once Knew
Although we had not yet dealt as a nation with crucial issues of race, gender, and the environment, the market rules of that day protected the public interest as we then understood it. Strong labor unions secured worker rights and assured a living wage. Our middle class was the envy of the world.
Banks were local and strictly regulated. Anti-trust protected the public from the abuse of corporate monopoly power. Cities and towns had vibrant lively Main Street economies served by local independent businesses that were accountable to the community and honored community values. And imagine this: Many insurance companies, hospitals, and financial institutions were organized as nonprofit cooperatives accountable to their members.
Most manufacturing was domestic, much of our food production was local, and we had a positive trade balance. Few families needed more than one car and per capita energy use was modest by current standards. There was substantial non-market household production and the typical wage for one employed working person was adequate to support a family.
Wall Street Take-Over
From the late 70s onward, Wall Street market fundamentalists mobilized to roll back the rules to unleash a consolidation of corporate power and de-link it from public accountability. Their right-wing social-engineering experiment allowed Wall Street to colonize the Main Street economy, decimated the middle class, undermined democracy and sense of community, reduced our national happiness index, and brought financial, social, and environmental devastation wherever it has reached.
Markets can and do support individual liberty and the public interest, but only when they operate within a framework of appropriate market rules and are complemented and supported by strong, democratically elected governments that enforce these rules and assure the provision of essential public services and infrastructure.
Appropriate rules support local ownership, bar private monopolies except within a strong regulatory framework, secure cost internalization and balanced trade among communities and nations, and prohibit monopoly pricing, market manipulation, and financial speculation.
We hear frequent reference these days to a distinction between the Wall Street economy and the Main Street economy. The difference is crucial.
Wall Street is in the business of using money to make money for people who have money without the burden of producing anything of value in return. Wall Street creates money out of nothing, engages in predatory lending at exorbitant interest rates, and uses its control of money to hold the public purse hostage to its demands. It is best understood as a criminal syndicate engaged in counterfeiting, usury, tax evasion, fraud, and extortion rackets—and should be treated accordingly.
Liberating Main Street
The Main Street economy is comprised of local businesses and working people engaged in producing real goods and services to meet real needs and providing meaningful, secure, family wage employment for the people of their communities. It is the logical foundation on which to build a new real wealth economy of green jobs, responsible community-oriented businesses, and sound environmental practices. Although devastated by the predatory intrusions of Wall Street corporations, it is now in revival as communities all across the nation rally to declare their independence from Wall Street and rebuild the community-serving economies they once knew.
No Wall Too Tall
Bringing down Wall Street may seem a daunting challenge to some of you. To get ourselves in the right spirit, I want to share an inspirational song by Raffi that he recorded to celebrate the launch of Agenda for a New Economy at the Trinity Wall Street Episcopal Church last January. It's called "No Wall Too Tall." Get up and dance with me as you listen to the words.
How many of you here grew up on Raffi's music or have children who did? Raffi is currently devoting his life to an initiative he calls Child Honoring based on the simple truth that a world that works for all the children will work for everyone.
A Three Part Strategy
So how can we bring down Wall Street's imperial tyranny?
We the people, as global civil society, are engaging this challenge on three strategic fronts:
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We are changing the defining stories of the mainstream culture. It is a simple but rarely noted truth that every great transformational social movement begins with a conversation aimed at challenging a prevailing cultural story. The civil rights movement changed the story on race. The environmental movement changed the story about the human relationship to nature. The women's movement changed the story on gender. Our current task is to change the prevailing stories about the nature of wealth, the purpose of the economy, and our human nature. YES! Magazine and my most recent book Agenda for a New Economy are useful tools for organizing the necessary conversations.
- We are creating a new economic reality from the bottom up as millions of people the world over are working to strengthen locally owned human-scale business and family farms, developing local financial institutions, reclaiming farm and forest lands, changing land use policies to concentrate population in compact communities that reduce automobile dependence, retrofitting their buildings for energy conservation, and otherwise moving toward local self reliance in food, energy, and other basic essentials. The Business Alliance for Local Living Economies (BALLE) is building a national support system for these initiatives.
- We are changing the rules: Current law and public policy largely favor the Wall Street economy to the exclusion of Main Street economy. We must work together to promote and support political action at local, national, and global levels to change the balance in the favor of Main Street.
A New Economy Agenda
I'm currently focusing my energy on the New Economy Working Group, a partnership between Institute for Policy Studies in Washington DC, YES! Magazine, the Business Alliance for Local Living Economies, and the PCDForum. We are working to articulate a comprehensive New Economy agenda. Here are five essential elements:
1. Implement Living Wealth Indicators as the basis for evaluating economic performance: Because we get what we measure, we should measure what we want. We currently evaluate economic performance against GDP, which is an indicator of the rate at which the economy is extracting useful resources from nature, converting them to saleable products, and disposing of them as toxic waste into our air, water, and soils—all for the primary purpose of making rich people richer. And this is what we get.
Stock price indices, another favorite indicator, measure the rate at which people who own financial assets are increasing their economic advantage over everyone else.
Imagine how different things would be if we designed and managed the economy to maximize indicators of the health and vitality of our children, families, communities, and natural systems—while simultaneously reducing environmental burdens by redistributing available resources from destructive and non-essential uses to beneficial ones that improve the quality of life for everyone, create meaningful beneficial jobs, and heal the environment.
We can end war and convert to a peace economy; reorganize our infrastructure to eliminate automobile-dependence; curtail advertising and redirect those creative and media resources to education; end financial speculation and redirect investment to productive sustainable enterprises devoted to meeting community needs. This list is just a start. It is about setting sensible priorities.
2. Create a Real Wealth Money System: Last night Don Shaffer spoke of redirecting the flow of money from global to local financial markets and moving from complex, opaque, anonymous, short-term financial relationships to direct, transparent, personal, and long-term financial relationships. This defines our charge for redesigning and restructuring our systems of money creation and allocation.
Our existing Wall Street financial system centralizes the power to create and allocate money in an interlinked institutional system of mega-banks, hedge funds, private equity funds, the Federal Reserve, and captive regulatory bodies operating in secret beyond public oversight and accountability that I earlier described as a criminal syndicate.
The Bush and Obama administrations both pumped literally trillions of dollars of bailout money into the corrupt Wall Street financial institutions responsible for the current economic mess. Note here the essential difference between the bailout money and the Obama stimulus money. Bailout money goes to Wall Street financial institutions in the hope that some of it will trickle down to Main Street in the form of loans. Stimulus money bypasses Wall Street and directly funds the creation of productive jobs to create beneficial goods, services, and public infrastructure projects.
So imagine that instead of a bailout for the corrupt banks that caused the crash, the government had taken them over, broken them up, and spun off the pieces as individual community-based financial institutions—community banks, savings and loans, and credit unions. Some might be organized as private for-profits. Others as nonprofits or cooperatives. Some might be owned by state or local governments. All would function as properly regulated, community accountable public utilities.
Now imagine that the trillions of dollars that went to bailing out Wall Street banks had instead been added to the stimulus package to directly help homeowners facing foreclosure, create new jobs, and to fund education, health care, and public infrastructure. Further, imagine that the recipients of the stimulus money then deposited a portion of it as savings in these community financial institutions to be continuously recycled as low interest or no interest loans to grow local businesses, expand home ownership, and finance public investment. How different things might now be.
Here is a really radical idea: Let's federalize the Federal Reserve and make money supply management and banking oversight transparent and publicly accountable federal functions. Why should the federal government borrow and pay interest on money created with an accounting entry by private banks, thus condemning our children to perpetual debt slavery to private banks and foreign countries, when it is within the means of the government to make the accounting entry itself?
3. Share the Wealth: As noted earlier, we all do better when we share the wealth. So let's do it with:
- Income and employment policies that assure every person who needs employment access to employment that provides a living wage.
- Progressive taxation and public services policies that continuously recycle wealth from those at the top who have more than they need to those at the bottom who have less than they need.
- Land use and regional development policies that limit sprawl and support compact multi-strata development that prevents geographical division by class and race.
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Ownership policies that eliminate the class divide between owners and workers by encouraging every owning person to do productive work and every working person to be an owner.
4. Favor Businesses Organized as Living Enterprises for which the primary business purpose is to serve the community and profit is a means, not an end. Cooperative, worker, and local public ownership models sensibly and appropriately link business interests to community interests. We can and should make them our favored enterprise models.
5. Change the Global Rules to Support Local Control and Regional Self-Reliance: Current global economy rules and institutions that put the economic rights of global financiers and corporations ahead of the economic rights of ordinary people, place-based communities, and even nations. They have it backwards. The rules and institutions of living peace economies properly support democratic self-determination at local, regional, and national levels, keep trade fair and balanced, favor local over global businesses, and facilitate the sharing of information and beneficial technology.
The goal is to shift the economic system's defining value from money to life, its locus of economic decision making from global to local institutions, its favored dynamic from competition to cooperation, and its primary purpose from growing the individual financial fortunes of the few to building living community wealth to secure the health and well-being of everyone. It is ours to so choose and create.
How to Engage
You will find further information on everything I've covered here in Agenda for a New Economy. Buy a copy, download a discussion guide from davidkorten.org, and organize a discussion group to engage your friends, colleagues, and neighbors in an exploration of the new economy alternatives.
People are always asking, "What else can I do?" I recommend YES! Magazine as the place to start. Each issue is filled with stories of possibility and ideas for action. Visit the "Path to a New Economy" section of the YES! website.
*****
Part of growing up human is putting aside the ways of our childhood to embrace the more inclusive values and responsibilities of adulthood. Our time has come to grow up as a species coming of age on a small planet. This is the larger challenge before us. In a very real sense, it is about growing up spiritually to recognize and accept our place within the larger scheme of creation.
As we engage this challenging work in its many dimensions, we must constantly remind ourselves that we are privileged to live at the most dangerous—but also the most exciting—moment of creative opportunity in the whole of the human experience. We have the power to turn this world around for the sake of ourselves, our children for generations to come, and the continued creative unfolding of life on Earth. We are the ones we've been waiting for. Thank you.
Wednesday, October 14, 2009
The Limitation of Language, An Inquiry
by Scott Kiloby
These questions aren't meant to be analyzed. They are inviting you to see that your true identity is not found in thought. There is a natural resting as awareness that is available when you no longer look to thought for answers to the big questions like "Who am I," and "What is Life all about?" In seeing the limitation of thought, there can be a direct recognition of awareness. All questions appear and disappear in that awareness. In this seeing, thought is no longer seen as a problem. It no longer creates problems. It is seen as much like a hologram creating the appearance of duality, while there is a deep inner knowing that, in reality, there are 'not two.'
The Questions
Is there anything outside of (prior to, or beyond) a thought?
If so, could a thought actually reveal it?
Don't most thoughts actually refer or point only to other thoughts? For example, if the question is, "What is a dog?," the answer is most often just another thought such as, "a mammal." You then have to define "mammal." Yet the dictionary will only point to other thoughts to provide that definition. This is an endless game. Do you see that? Even if you began to define or identify the dog by breaking it into parts (e.g., tail, legs, fur), each of the parts are thoughts that need to be defined.
If the thought "dog" or any other thought appears, is it pointing to something "out there" that is not that thought? If so, can what is "out there" be identified without using a thought? If it cannot be identified or named, can it be known as an independently existing object?
What is the relationship, if any, between a thought and what it seems to be pointing to, between the thought "dog" and the apparently separate thing barking in front of you?
The thought "dog" seems to be pointing to an independently existing object "out there." But when the thought "dog" is dropped, is there still an independently existing object "out there" called dog? Can you know that for certain?
Doesn't the thought "dog" appear simultaneously with the object dog?
When the thought "dog" is not appearing, is there any way to know or identity anything "out there" as a dog that exists independently?
Can you experience, right now, this moment, without any thought about what it is?
That experiencing, which is prior to or beyond thought, is awareness itself. The word "awareness" is a thought. Do you see that?
When the word "awareness" is dropped, what is left? Can that ever be stated? Can it ever be known as on object?
Doesn't the notion that there is awareness separate from something else (e.g., thought) appear only when awareness is made into a thought?
Is there a knowing of any kind that is available when no thoughts are arising?
Did you insert a thought as an answer to the previous question? If so, then you missed the question. The question asks whether there is a knowing that is available when no thoughts are appearing. There is no way to describe that knowing except through thoughts.
Did you insert a thought as an answer to the question, "What is left when the word awareness is dropped?"
Is there any way to answer that without referring to another thought?
Are you starting to see why people seek and never seem to find the answer to life's bigger questions like "Who am I?" and "What is life?" Words only point to other words. Language is a finite set of words and each word points merely to other words within the finite set of words.
Does awareness ever appear by itself, separate and apart from a thought? If so, can that ever be communicated?
Take a moment again and find out what is here that is not a thought.
Is there any thought that can capture that? Do you see that, no matter what thought you place on that question, it places 'you' back in the finite set of words called dualistic language?
Do you see the limitation of thought?
What do thoughts appear to provide? Only conceptual understanding right?
Can a thought provide freedom?
Peace?
Love?
Are the thoughts "freedom," "peace," and "love" merely more thoughts within the loop of language or do they point to an actuality prior to or beyond themselves?
Does the word "awareness" point to something which is not a thought?
Do you see that no matter what thought is appearing, actual awareness is still here?
Do you see that awareness is here whether there is thinking or not thinking?
What is a thought? Can that ever be answered without resorting to another thought?
Again, what does that say about whether a thought exists independently of awareness itself?
Can anything in the world be named or identified without resorting to thought?
Do you see that, the moment a thought arises, it makes it appear as if there is an object that exists independently of the rest of life? For example, the moment the word "dog" appears, the notion of an independently existing dog appears with it. There may be a feature "out there" that has fur, and a tongue, and wags its tail, but is that feature existing independently of the rest of life? Do you see that only thought provides the notion that a dog exists separately from air, or a couch, or a banana? These are all thoughts...creating the appearance of objects that exist independently.
So isn't thought creating duality and separation?
What does this say about the inseparability of the "universe?"
Does the word "awareness" point to something which is not merely a temporary idea, experience, sensation, state, or any other temporary appearance?
As a thought is appearing, does it have any existence that is independent of actual (non-conceptual) awareness?
Did you answer that last question with a thought?
If so, you have forgotten what has been seen in this inquiry, which is that only thought gives the appearance of duality.
If only thought gives the appearance of separate things, what proof do you have that there is, in fact, an actual split between what we call awareness and what is appearing in awareness (i.e., thought)?
What is this revealing about the relationship between awareness and thought...between emptiness and form...between nothingness and everything?
The dividing line between those ideas is merely conceptual.
Does a thought ever touch the direct experience of actual life in this moment?
What is the word "touch" referring to?
Do you see that the word "touch" presupposes independently existing things? So, the word implies that thought is somehow separate from awareness, that form is somehow separate from formlessness.
Do you see how thought creates the appearance of separation and then seeks to find out how to find non-duality? It is impossible to recognize non-duality by merely thinking and believing that the separation created by thinking is real.
And the strange paradox is that thought itself does not exist independent of life. Thought is life. It is none other than the energy of life itself. It is the energy of awareness. It does not exist independently of awareness.
So what is there to get rid of? Who is going to get rid of it? What is there to find? Who would find it? The moment some thought pops up to answer those questions, the apparent dilemna is created. Thought gives the appearance of separate things so it cannot ever recognize non-separation. The moment it is truly believed that there is an "I" that exists independently, this belief brings about illusory separation. With an "I" as subject, the object is automatically created in relation to the subject. The object may be God, happiness, love, nonduality, or enlightenment. The point is that only concepts create this illusory separation between a subject and an object. The moment you go looking for love, you have moved away from it in the dream of thought. The moment you seek Oneness, you buy into the fact that it is separate from what you are. So a separate person can never realize Oneness. To even believe there is something called a person separate from Oneness creates the problem. So the mechanism that created the separation-- thought-- will not solve the problem. It will only solidify the belief that there is a subject who is missing or lacking an object.
This little game gets even more subtle as there is a direct recognition of present awareness. There is a tendency to believe that there is an actual split between awareness and what appears in awareness (namely thought, but it could be any appearance including emotions, sensations etc). There is only awareness and whatever thought is appearing inseparably in awareness right now. Inseparably is the key word. We can certainly use all of these concepts to point. We can say that awareness is the vast unmoving basic cognizing space prior to thought. We can say that thought is what appears to move within that space. But to actually believe that anything in the universe exists totally independent of anything else is the fundamental error. That is true for these subtle distinctions between awareness and that which appears in awareness.
This inquiry is revealing that there is no separation between what we are calling non-conceptual and conceptual. Aren't those concepts themselves creating the apparent split or duality? Is that split actual? Is it real?
All of this may seem purely philosophical, until one looks into his or her direct experience. Look for the actual boundary lines between apparently separate things? Where are the boundary lines? Don't they exist in thought only?
Is there any way to prove this without resorting to more dualistic language?
If there is no way to prove it, then non-duality is not a philosophy. It is not a religion. It is not just another mental position being taken.
Is there any such thing as non-duality that can be expressed? The moment we begin speaking about it, we have entered this illusory realm of duality.
Wouldn't it be much simpler to just rest as awareness and enjoy the pure love of seeing that whatever appears to awareness has no independent nature. That really is the key to freedom, isn't? Emphasizing thoughts about awareness (or God, or whatever you call it) creates the appearance of two. To even emphasize God sets God apart from what you are, which results in the false notion that you must find some union with him. It would only be a concept finding union with another concept. In the natural and perfect rest of actual awareness, that duality and all other dualities are seen to be not ultimately real. Emphasizing thoughts even about non-duality (without a direct recognition of actual awareness) creates the appearance that the thoughts are real, that there is a separate person who can reach some other separate concept called "non-dual realization, " or that there is awareness here totally independent of thought. These are good stories but are they true?
No wonder people argue about spirituality all the time. There is a belief that dualistic words express it or that one can own it to the exclusion of others.
It is so tempting to use words of finality, words that appear to sum up "truth" or "reality" in a final sense, such as Oneness, consciousness, God, the Tao, Nirvana, enlightenment, non-duality, peace, love, freedom, or awareness. But the rest we have been looking for is not found in any of those thoughts, nor is it found in any thoughts about a personal self with a past, present, and future. This rest is already here in the unnamable actuality to which all of those "final words" are pointing. And that actuality does not, in any way, exclude any of those thoughts. Nothing in the universe opposes or sets itself apart from anything else in the universe. There is only an appearance of opposition or separation when thoughts are believed to be referring to independently existing objects.
Thoughts themselves are harmless. They are the energy of awareness itself. And so if resting as awareness is the key to freedom, recognizing inseparability is the key to love. The inseparability of awareness and thoughts that appear in awareness is love. The inseparability of the universe is love. Although duality appears everywhere, the actual boundary between apparent things can never be found. The universe is seamlessness. Everything is drenched in love. Only that seeing is needed. No other effort need be applied. That seeing is the rest. It is the finality. It is the end of the search for something more than what is presently here. It is the realization that whatever is presently here and happening is the truth.
These questions aren't meant to be analyzed. They are inviting you to see that your true identity is not found in thought. There is a natural resting as awareness that is available when you no longer look to thought for answers to the big questions like "Who am I," and "What is Life all about?" In seeing the limitation of thought, there can be a direct recognition of awareness. All questions appear and disappear in that awareness. In this seeing, thought is no longer seen as a problem. It no longer creates problems. It is seen as much like a hologram creating the appearance of duality, while there is a deep inner knowing that, in reality, there are 'not two.'
The Questions
Is there anything outside of (prior to, or beyond) a thought?
If so, could a thought actually reveal it?
Don't most thoughts actually refer or point only to other thoughts? For example, if the question is, "What is a dog?," the answer is most often just another thought such as, "a mammal." You then have to define "mammal." Yet the dictionary will only point to other thoughts to provide that definition. This is an endless game. Do you see that? Even if you began to define or identify the dog by breaking it into parts (e.g., tail, legs, fur), each of the parts are thoughts that need to be defined.
If the thought "dog" or any other thought appears, is it pointing to something "out there" that is not that thought? If so, can what is "out there" be identified without using a thought? If it cannot be identified or named, can it be known as an independently existing object?
What is the relationship, if any, between a thought and what it seems to be pointing to, between the thought "dog" and the apparently separate thing barking in front of you?
The thought "dog" seems to be pointing to an independently existing object "out there." But when the thought "dog" is dropped, is there still an independently existing object "out there" called dog? Can you know that for certain?
Doesn't the thought "dog" appear simultaneously with the object dog?
When the thought "dog" is not appearing, is there any way to know or identity anything "out there" as a dog that exists independently?
Can you experience, right now, this moment, without any thought about what it is?
That experiencing, which is prior to or beyond thought, is awareness itself. The word "awareness" is a thought. Do you see that?
When the word "awareness" is dropped, what is left? Can that ever be stated? Can it ever be known as on object?
Doesn't the notion that there is awareness separate from something else (e.g., thought) appear only when awareness is made into a thought?
Is there a knowing of any kind that is available when no thoughts are arising?
Did you insert a thought as an answer to the previous question? If so, then you missed the question. The question asks whether there is a knowing that is available when no thoughts are appearing. There is no way to describe that knowing except through thoughts.
Did you insert a thought as an answer to the question, "What is left when the word awareness is dropped?"
Is there any way to answer that without referring to another thought?
Are you starting to see why people seek and never seem to find the answer to life's bigger questions like "Who am I?" and "What is life?" Words only point to other words. Language is a finite set of words and each word points merely to other words within the finite set of words.
Does awareness ever appear by itself, separate and apart from a thought? If so, can that ever be communicated?
Take a moment again and find out what is here that is not a thought.
Is there any thought that can capture that? Do you see that, no matter what thought you place on that question, it places 'you' back in the finite set of words called dualistic language?
Do you see the limitation of thought?
What do thoughts appear to provide? Only conceptual understanding right?
Can a thought provide freedom?
Peace?
Love?
Are the thoughts "freedom," "peace," and "love" merely more thoughts within the loop of language or do they point to an actuality prior to or beyond themselves?
Does the word "awareness" point to something which is not a thought?
Do you see that no matter what thought is appearing, actual awareness is still here?
Do you see that awareness is here whether there is thinking or not thinking?
What is a thought? Can that ever be answered without resorting to another thought?
Again, what does that say about whether a thought exists independently of awareness itself?
Can anything in the world be named or identified without resorting to thought?
Do you see that, the moment a thought arises, it makes it appear as if there is an object that exists independently of the rest of life? For example, the moment the word "dog" appears, the notion of an independently existing dog appears with it. There may be a feature "out there" that has fur, and a tongue, and wags its tail, but is that feature existing independently of the rest of life? Do you see that only thought provides the notion that a dog exists separately from air, or a couch, or a banana? These are all thoughts...creating the appearance of objects that exist independently.
So isn't thought creating duality and separation?
What does this say about the inseparability of the "universe?"
Does the word "awareness" point to something which is not merely a temporary idea, experience, sensation, state, or any other temporary appearance?
As a thought is appearing, does it have any existence that is independent of actual (non-conceptual) awareness?
Did you answer that last question with a thought?
If so, you have forgotten what has been seen in this inquiry, which is that only thought gives the appearance of duality.
If only thought gives the appearance of separate things, what proof do you have that there is, in fact, an actual split between what we call awareness and what is appearing in awareness (i.e., thought)?
What is this revealing about the relationship between awareness and thought...between emptiness and form...between nothingness and everything?
The dividing line between those ideas is merely conceptual.
Does a thought ever touch the direct experience of actual life in this moment?
What is the word "touch" referring to?
Do you see that the word "touch" presupposes independently existing things? So, the word implies that thought is somehow separate from awareness, that form is somehow separate from formlessness.
Do you see how thought creates the appearance of separation and then seeks to find out how to find non-duality? It is impossible to recognize non-duality by merely thinking and believing that the separation created by thinking is real.
And the strange paradox is that thought itself does not exist independent of life. Thought is life. It is none other than the energy of life itself. It is the energy of awareness. It does not exist independently of awareness.
So what is there to get rid of? Who is going to get rid of it? What is there to find? Who would find it? The moment some thought pops up to answer those questions, the apparent dilemna is created. Thought gives the appearance of separate things so it cannot ever recognize non-separation. The moment it is truly believed that there is an "I" that exists independently, this belief brings about illusory separation. With an "I" as subject, the object is automatically created in relation to the subject. The object may be God, happiness, love, nonduality, or enlightenment. The point is that only concepts create this illusory separation between a subject and an object. The moment you go looking for love, you have moved away from it in the dream of thought. The moment you seek Oneness, you buy into the fact that it is separate from what you are. So a separate person can never realize Oneness. To even believe there is something called a person separate from Oneness creates the problem. So the mechanism that created the separation-- thought-- will not solve the problem. It will only solidify the belief that there is a subject who is missing or lacking an object.
This little game gets even more subtle as there is a direct recognition of present awareness. There is a tendency to believe that there is an actual split between awareness and what appears in awareness (namely thought, but it could be any appearance including emotions, sensations etc). There is only awareness and whatever thought is appearing inseparably in awareness right now. Inseparably is the key word. We can certainly use all of these concepts to point. We can say that awareness is the vast unmoving basic cognizing space prior to thought. We can say that thought is what appears to move within that space. But to actually believe that anything in the universe exists totally independent of anything else is the fundamental error. That is true for these subtle distinctions between awareness and that which appears in awareness.
This inquiry is revealing that there is no separation between what we are calling non-conceptual and conceptual. Aren't those concepts themselves creating the apparent split or duality? Is that split actual? Is it real?
All of this may seem purely philosophical, until one looks into his or her direct experience. Look for the actual boundary lines between apparently separate things? Where are the boundary lines? Don't they exist in thought only?
Is there any way to prove this without resorting to more dualistic language?
If there is no way to prove it, then non-duality is not a philosophy. It is not a religion. It is not just another mental position being taken.
Is there any such thing as non-duality that can be expressed? The moment we begin speaking about it, we have entered this illusory realm of duality.
Wouldn't it be much simpler to just rest as awareness and enjoy the pure love of seeing that whatever appears to awareness has no independent nature. That really is the key to freedom, isn't? Emphasizing thoughts about awareness (or God, or whatever you call it) creates the appearance of two. To even emphasize God sets God apart from what you are, which results in the false notion that you must find some union with him. It would only be a concept finding union with another concept. In the natural and perfect rest of actual awareness, that duality and all other dualities are seen to be not ultimately real. Emphasizing thoughts even about non-duality (without a direct recognition of actual awareness) creates the appearance that the thoughts are real, that there is a separate person who can reach some other separate concept called "non-dual realization, " or that there is awareness here totally independent of thought. These are good stories but are they true?
No wonder people argue about spirituality all the time. There is a belief that dualistic words express it or that one can own it to the exclusion of others.
It is so tempting to use words of finality, words that appear to sum up "truth" or "reality" in a final sense, such as Oneness, consciousness, God, the Tao, Nirvana, enlightenment, non-duality, peace, love, freedom, or awareness. But the rest we have been looking for is not found in any of those thoughts, nor is it found in any thoughts about a personal self with a past, present, and future. This rest is already here in the unnamable actuality to which all of those "final words" are pointing. And that actuality does not, in any way, exclude any of those thoughts. Nothing in the universe opposes or sets itself apart from anything else in the universe. There is only an appearance of opposition or separation when thoughts are believed to be referring to independently existing objects.
Thoughts themselves are harmless. They are the energy of awareness itself. And so if resting as awareness is the key to freedom, recognizing inseparability is the key to love. The inseparability of awareness and thoughts that appear in awareness is love. The inseparability of the universe is love. Although duality appears everywhere, the actual boundary between apparent things can never be found. The universe is seamlessness. Everything is drenched in love. Only that seeing is needed. No other effort need be applied. That seeing is the rest. It is the finality. It is the end of the search for something more than what is presently here. It is the realization that whatever is presently here and happening is the truth.
Sunday, October 4, 2009
ONENESS
About Oneness
Oneness is very simple: everything is included and allowed to live according to its true nature. This is the secret that is being revealed, the opportunity that is offered. How we make use of this opportunity depends upon the degree of our participation, how much we are prepared to give ourselves to the work that needs to be done, to the freedom that needs to be lived.
- Llewellyn Vaughan-Lee from the book Working with Oneness
~~~~~~~~~~~~~~~~~~~~~~~~~~
The modern world lies under a pervasive sense of anguish, of being abandoned, or at least experiencing God as absent. Yet events that seem to turn our lives upside down and inside out are part of God's redemptive plan, not only for us, but for the world in which we live. God may be preparing a great awakening for the world, if God can find enough people to cooperate in this mysterious plan.
-Thomas Keating
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
The realization that every act, every word, every thought of ours not only influences our environment but for some mysterious reason forms an integral and important part of the Universe, fits into it as if by necessity so to say, in the very moment we do, or say, or think it - is an overwhelming and even shattering experience. The tremendous responsibility of it is terrifying. If all of us only knew that the smallest act of ours, or a tiny thought, has such far-reaching effects as to set in motion forces which perhaps could shatter a galaxy.If we know it deeply and absolutely, if this realization becomes engraved permanently on our hearts, on our minds, how careful we would act and speak and think. How precious life would become in its integral oneness.
-Irina Tweedie
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
All the phenomena of existence are one single thing in the ultimate dimension of the unborn.
-from the Dzogchen Semde
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
We are one, after all, you and I. Together we suffer, together exist, and forever will recreate each other.
-Pierre Teilhard de Chardin
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
From out of all the many particulars comes oneness, and out of oneness come all the many particulars.
-Heraclitus
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
This is the age of Holy Spirit, this is the age of the universal principle -- the open, flexible field of consciousness, the understanding of the unity of life in the multiplicity of human experience, so that we find in our culture again that hidden unity which transcends the fate of multiplicity and nemesis. As I see it this creative spirit which has entered our world is causing such disturbance that it will have to be answered by the spirit of the earth which we have denied as much as we have denied the spirits of the higher worlds. We have denied the spirit of the earth, and that spirit of the earth has to appear in woman. The meeting of the spirit of the earth and the spirit of the other world is one of the great moments that, I believe, will come in the future history of culture.
- Cecil Collins from The Vision of the Fool and Other Writings
All rights reserved, the Tate Gallery
~~~~~~~~~~~~~~~~~~~~~~~~~~~~
A human being is part of the whole called by us universe, a part limited in time and space. We experience ourselves, our thoughts and feelings as something separate from the rest. A kind of optical delusion of consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from the prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty. The true value of a human being is determined primarily by the measure and the sense in which they have obtained liberation from the self. We shall require a substantially new manner of thinking if humanity is to survive.
-Albert Einstein
~~~~~~~~~~~~~~~~~~~~~~~~~~~~
How can the divine Oneness be seen?
In beautiful forms, breathtaking wonders,
awe-inspiring miracles?
The Tao is not obliged to present itself
in this way.
If you are willing to be lived by it, you will
see it everywhere, even in the most
ordinary things.
-Lao Tsu
~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Chandogya Upanishad
In the beginning was only Being,
One without a second.
Out of himself he brought forth the cosmos
And entered into everything in it.
There is nothing that does not come from him.
Of everything he is the innermost Self.
He is the truth; he is the Self supreme.
You are that, Shvetaketu; you are that.
As the rivers flowing east and west
Merge in the sea and become one with it,
Forgetting they were ever separate streams,
So do all creatures lose their separateness
When they merge at last into pure Being.
There is nothing that does not come from him.
Of everything he is the innermost Self.
He is the truth; he is the Self supreme.
You are that, Shvetaketu; you are that!
~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Tao Te Ching
If the people of the world were wise enough
to plant the root of their lives
deep within the Subtle Origin
Then the worldly affairs of life
would coherently follow their natural course
and harmony would abound of its own nature.
Then the peaceful order of the universe prevails
and unity manifests again of its own accord.
-from the Tao Te Ching, by Lao Tsu, trans. Hua-Ching Ni
~~~~~~~~~~~~~~~~~~~~~~~~~~~~
See the One -- know the One and affirm that it is One
Whether at the beginning or at the end, all of this
is only one single thing
Alas the eye of man sees double.
- Attar from The Book of Secrets
~~~~~~~~~~~~~~~~~~~~~~~~~~~~
How wonderful that a single Essence should
Refract itself like light, a single source
Into a million essences and hues.
- Shâh Ne'matollâh from The Drunken Universe
~~~~~~~~~~~~~~~~~~~~~~~~~~~~
When you make the two one and
When you make the inner as the outer and the above
As below, and when
You make the male and the female into a single one
Then you shall enter the kingdom.
-The Gospel of Thomas
~~~~~~~~~~~~~~~~~~~~~~~~~~~~
The soul is all things together.. And since it is the center of all things, it has the forces of all. Hence it passes into all things. And since it is the true connection of all things, it goes to the one without leaving the others . therefore it may rightly be called the center of nature, the middle term of all things, the face of all, the bond and juncture of the universe.
-from The Philosophy of Marsilio Ficino, by Marsilio Ficino
~~~~~~~~~~~~~~~~~~~~~~~~~~~~
For those who are awake the cosmos is one.
-Heraclitus
~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Listen, O dearly beloved!
I am the reality of the world, the center of the circumference,
I am the parts and the whole.
I am the will established between Heaven and Earth
-Ibn 'Arabî
~~~~~~~~~~~~~~~~~~~~~~~~~~~~
A hundred things
a million or more
if you look to their reality
are one
-Fakhruddin Iraqi
Monday, September 14, 2009
Time melting ... being quiet now... 'desires fulfilled breed more desires'
From "I Am That", Talks with Sri Nisargadatta Maharaj ~ Chapter 53
Click Here to listen to the following being read while you read along with it: http://charliehayes 36.tripod. com/iamthat54. mp3
Questioner: I must confess I came today in a rebellious mood. I got a raw deal at the airlines office. When faced with such situations everything seems doubtful, everything seems useless.
Maharaj: This is a very useful mood. Doubting all, refusing all, unwilling to learn through another. It is the fruit of your long sadhana. After all one does not study for ever.
Q: Enough of it. It took me nowhere.
M: Don't say 'nowhere'. It took you where you are -- now.
Q: It is again the child and its tantrums. I have not moved an inch from where I was.
M: You began as a child and you will end as a child. Whatever you have acquired in the meantime you must lose and start at the beginning.
Q: But the child kicks. When it is unhappy or denied anything it kicks.
M: Let it kick. Just look at the kicking. And if you are too afraid of the society to kick convincingly look at that too. I know it is a painful business. But there is no remedy -- except one -- the search for remedies must cease. If you are angry or in pain, separate yourself from anger and pain and watch them. Externalisation is the first step to liberation. Step away and look. The physical events will go on happening, but by themselves they have no importance. It is the mind alone that matters. Whatever happens, you cannot kick and scream in an airline office or in a Bank. Society does not allow it. If you do not like their ways, or are not prepared to endure them, don't fly or carry money. Walk, and if you cannot walk, don't travel. If you deal with society you must accept its ways, for its ways are your ways. Your needs and demands have created them. Your desires are so complex and contradictory -- no wonder the society you create is also complex and contradictory.
Q: I do see and admit that the outer chaos is merely a reflection of my own inner disharmony. But what is the remedy?
M: Don't seek remedies.
Q: Sometimes one is in a 'state of grace' and life is happy and harmonious. But such a state does not last! The mood changes and all goes wrong.
M: If you could only keep quiet, clear of memories and expectations, you would be able to discern the beautiful pattern of events. It is your restlessness that causes chaos.
At least it did not slow them down, as your kicking would have surely done! You want immediate results! We do not dispense magic here. Everybody does the same mistake: refusing the means, but wanting the ends. You want peace and harmony in the world, but refuse to have them in yourself. Follow my advice implicitly and you will not be disappointed. I cannot solve your problem by mere words. You have to act on what I told you and persevere. It is not the right advice that liberates, but the action based on it. Just like a doctor, after giving the patient an injection, tells him: 'Now, keep quiet. Do nothing more, just keep quiet,' I am telling you: you have got your 'injection', now keep quiet, just keep quiet. You have nothing else to do. My Guru did the same. He would tell me something and then said: 'Now keep quiet. Don't go on ruminating all the time. Stop. Be silent'.
Q: I can keep quiet for an hour in the morning. But the day is long and many things happen that throw me out of balance. It is easy to say 'be silent', but to be silent when all is screaming in me and round me -- please tell me how it is done.
M: All that needs doing can be done in peace and silence. There is no need to get upset.
Q: It is all theory which does not fit the facts. I am returning to Europe with nothing to do there. My life is completely empty.
M: If you just try to keep quiet, all will come -- the work, the strength for work, the right motive. Must you know everything beforehand? Don't be anxious about your future -- be quiet now and all will fall in place. The unexpected is bound to happen, while the anticipated may never come. Don't tell me you cannot control your nature. You need not control it. Throw it overboard. Have no nature to fight, or to submit to. No experience will hurt you, provided you don't make it into a habit. Of the entire universe you are the subtle cause. All is because you are. Grasp this point firmly and deeply and dwell on it repeatedly. To realise this as absolutely true, is liberation.
Q: If I am the seed of my universe, then a rotten seed I am! By the fruit the seed is known.
M: What is wrong with your world that you swear at it?
Q: It is full of pain.
M: Nature is neither pleasant nor painful. It is all intelligence and beauty. Pain and pleasure are in the mind. Change your scale of values and all will change. Pleasure and pain are mere disturbances of the senses; treat them equally and there will be only bliss. And the world is, what you make it; by all means make it happy. Only contentment can make you happy -- desires fulfilled breed more desires. Keeping away from all desires and contentment in what comes by itself is a very fruitful state -- a precondition to the state of fullness. Don't distrust its apparent sterility and emptiness. Believe me, it is the satisfaction of desires that breeds misery. Freedom from desires is bliss.
Q: There are things we need.
M: What you need will come to you, if you do not ask for what you do not need. Yet only few people reach this state of complete dispassion and detachment. It is a very high state, the very threshold of liberation.
Q: I have been barren for the last two years, desolate and empty and often was I praying for death to come.
M: Well, with your coming here events have started rolling. Let things happen as they happen -- they will sort themselves out nicely in the end. You need not strain towards the future -- the future will come to you on its own. For some time longer you will remain sleep-walking, as you do now, bereft of meaning and assurance; but this period will end and you will find your work both fruitful and easy. There are always moments when one feels empty and estranged. Such moments are most desirable for it means the soul had cast its moorings and is sailing for distant places. This is detachment -- when the old is over and the new has not yet come. If you are afraid, the state may be distressing; but there is really nothing to be afraid of. Remember the instruction: whatever you come across -- go beyond.
Q: The Buddhas rule: to remember what needs to be remembered. But I find it so difficult to remember the right thing at the right moment. With me forgetting seems to be the rule!
M: It is not easy to remember when every situation brings up a storm of desires and fears. Craving born of memory is also the destroyer of memory.
Q: How am I to fight desire? There is nothing stronger.
M: The waters of life are thundering over the rocks of objects -- desirable or hateful. Remove the rocks by insight and detachment and the same waters will flow deep and silent and swift, in greater volume and with greater power. Don't be theoretical about it, give time to thought and consideration; if you desire to be free, neglect not the nearest step to freedom. It is like climbing a mountain: not a step can be missed. One step less -- and the summit is not reached.
~ ~ ~
"Stop thinking and talking and there is nothing you will not be able to know" ~ Hsin Hsin Ming
Click Here to listen to the following being read while you read along with it: http://charliehayes 36.tripod. com/iamthat54. mp3
Questioner: I must confess I came today in a rebellious mood. I got a raw deal at the airlines office. When faced with such situations everything seems doubtful, everything seems useless.
Maharaj: This is a very useful mood. Doubting all, refusing all, unwilling to learn through another. It is the fruit of your long sadhana. After all one does not study for ever.
Q: Enough of it. It took me nowhere.
M: Don't say 'nowhere'. It took you where you are -- now.
Q: It is again the child and its tantrums. I have not moved an inch from where I was.
M: You began as a child and you will end as a child. Whatever you have acquired in the meantime you must lose and start at the beginning.
Q: But the child kicks. When it is unhappy or denied anything it kicks.
M: Let it kick. Just look at the kicking. And if you are too afraid of the society to kick convincingly look at that too. I know it is a painful business. But there is no remedy -- except one -- the search for remedies must cease. If you are angry or in pain, separate yourself from anger and pain and watch them. Externalisation is the first step to liberation. Step away and look. The physical events will go on happening, but by themselves they have no importance. It is the mind alone that matters. Whatever happens, you cannot kick and scream in an airline office or in a Bank. Society does not allow it. If you do not like their ways, or are not prepared to endure them, don't fly or carry money. Walk, and if you cannot walk, don't travel. If you deal with society you must accept its ways, for its ways are your ways. Your needs and demands have created them. Your desires are so complex and contradictory -- no wonder the society you create is also complex and contradictory.
Q: I do see and admit that the outer chaos is merely a reflection of my own inner disharmony. But what is the remedy?
M: Don't seek remedies.
Q: Sometimes one is in a 'state of grace' and life is happy and harmonious. But such a state does not last! The mood changes and all goes wrong.
M: If you could only keep quiet, clear of memories and expectations, you would be able to discern the beautiful pattern of events. It is your restlessness that causes chaos.
At least it did not slow them down, as your kicking would have surely done! You want immediate results! We do not dispense magic here. Everybody does the same mistake: refusing the means, but wanting the ends. You want peace and harmony in the world, but refuse to have them in yourself. Follow my advice implicitly and you will not be disappointed. I cannot solve your problem by mere words. You have to act on what I told you and persevere. It is not the right advice that liberates, but the action based on it. Just like a doctor, after giving the patient an injection, tells him: 'Now, keep quiet. Do nothing more, just keep quiet,' I am telling you: you have got your 'injection', now keep quiet, just keep quiet. You have nothing else to do. My Guru did the same. He would tell me something and then said: 'Now keep quiet. Don't go on ruminating all the time. Stop. Be silent'.
Q: I can keep quiet for an hour in the morning. But the day is long and many things happen that throw me out of balance. It is easy to say 'be silent', but to be silent when all is screaming in me and round me -- please tell me how it is done.
M: All that needs doing can be done in peace and silence. There is no need to get upset.
Q: It is all theory which does not fit the facts. I am returning to Europe with nothing to do there. My life is completely empty.
M: If you just try to keep quiet, all will come -- the work, the strength for work, the right motive. Must you know everything beforehand? Don't be anxious about your future -- be quiet now and all will fall in place. The unexpected is bound to happen, while the anticipated may never come. Don't tell me you cannot control your nature. You need not control it. Throw it overboard. Have no nature to fight, or to submit to. No experience will hurt you, provided you don't make it into a habit. Of the entire universe you are the subtle cause. All is because you are. Grasp this point firmly and deeply and dwell on it repeatedly. To realise this as absolutely true, is liberation.
Q: If I am the seed of my universe, then a rotten seed I am! By the fruit the seed is known.
M: What is wrong with your world that you swear at it?
Q: It is full of pain.
M: Nature is neither pleasant nor painful. It is all intelligence and beauty. Pain and pleasure are in the mind. Change your scale of values and all will change. Pleasure and pain are mere disturbances of the senses; treat them equally and there will be only bliss. And the world is, what you make it; by all means make it happy. Only contentment can make you happy -- desires fulfilled breed more desires. Keeping away from all desires and contentment in what comes by itself is a very fruitful state -- a precondition to the state of fullness. Don't distrust its apparent sterility and emptiness. Believe me, it is the satisfaction of desires that breeds misery. Freedom from desires is bliss.
Q: There are things we need.
M: What you need will come to you, if you do not ask for what you do not need. Yet only few people reach this state of complete dispassion and detachment. It is a very high state, the very threshold of liberation.
Q: I have been barren for the last two years, desolate and empty and often was I praying for death to come.
M: Well, with your coming here events have started rolling. Let things happen as they happen -- they will sort themselves out nicely in the end. You need not strain towards the future -- the future will come to you on its own. For some time longer you will remain sleep-walking, as you do now, bereft of meaning and assurance; but this period will end and you will find your work both fruitful and easy. There are always moments when one feels empty and estranged. Such moments are most desirable for it means the soul had cast its moorings and is sailing for distant places. This is detachment -- when the old is over and the new has not yet come. If you are afraid, the state may be distressing; but there is really nothing to be afraid of. Remember the instruction: whatever you come across -- go beyond.
Q: The Buddhas rule: to remember what needs to be remembered. But I find it so difficult to remember the right thing at the right moment. With me forgetting seems to be the rule!
M: It is not easy to remember when every situation brings up a storm of desires and fears. Craving born of memory is also the destroyer of memory.
Q: How am I to fight desire? There is nothing stronger.
M: The waters of life are thundering over the rocks of objects -- desirable or hateful. Remove the rocks by insight and detachment and the same waters will flow deep and silent and swift, in greater volume and with greater power. Don't be theoretical about it, give time to thought and consideration; if you desire to be free, neglect not the nearest step to freedom. It is like climbing a mountain: not a step can be missed. One step less -- and the summit is not reached.
~ ~ ~
"Stop thinking and talking and there is nothing you will not be able to know" ~ Hsin Hsin Ming
Tuesday, September 8, 2009
Happiness Has No Opinion
How refreshing, the whinny of a packhorse unloaded of everything!
--Zen saying
------------ --------- --------- --------- --------- --------- -
The sound of one dog barking
Human beings understand too much. But what they understand is just somebody's opinion. Like a dog barking. American dogs say, "Woof, woof." Korean dogs say, "Mung, mung." Polish dogs say, "How, how." So which dog barking is correct? This is human beings' barking, not dog barking. If dog and you become one hundred percent one, then you know sound of barking. This is Zen teaching. Boom! Become one.
-Seung Sahn, from "Boom! An Interview with Zen Master Seung Sahn,"
------------ --------- --------- --------- --------- --------- -
'Love' is a big word, of course. It is enough, I feel (whatever mechanisms are at play) to enter the feeling of BEING in this body, fully and completely embodied. Then, there is a tactile understanding of what is felt in THAT body, and THAT body, when the BEING in that BODY is also embodied/awakened. It also felt when THAT body is somehow blocked/restricted in its natural flow.
Some non-dual teachers make a lot out of the concept "there is nobody here" or "there is no-one here" - but if it is just an idea, just a concept, and not fully realised in the body, in the feeling, in the breathing out, then it is just playing with words.
The difficulties arise with language. I have one language, you have another, Rupert has another, and everyone else has their own vocabulary in all this. I feel this is perhaps the final frontier in non-dual meanderings ... opening up the language, and the sense of mutual trust, such that language is no longer a barrier. Instead, we look for bridges that cross the language barrier, we become less rigid in our thinking through what has been embodied, so that it is clearly and openly offered and received. In a way, the mind is not subtle enough to articulate completely in words what is felt deep down. Whatever language arises within 'you' or 'I' is bound to not totally resonate with the 'other' ... because of the way that language evolves within each of us in such a personal way.
When speaking about and refering to a traditional viewpoint/ philosophical stance, how do we bring that alive in the listener in such a way that fully conveys what we have realised through it as a vehicle of embodiment ... so that it is not just seen as a 'philosophical viewpoint'? And how can we be receptive enough to that traditional vehicle of embodiment, such that we overcome our resistance to it, and its terminology and methodology?
with warm regards
Roy
------------ --------- --------- --------- --------- --------- -
Everything is new now for me.
My mind is new, the moon, the sun.
The whole world looks rinsed with water,
washed in the rain of I am That.
Lalla leaps and dances inside the energy
that creates and sustains the universe.
- Lalla
14th Century North Indian mystic
From "Naked Song", Versions by Coleman Barks
------------ --------- --------- --------- --------- --------- -
Separateness
Where on earth would we find a boundary between us?
Would it be the air between us that we both breathe?
Would it be the skin on my body that is participating
in the exact same atmosphere as the skin on your body?
The idea of separateness is something we have to make
up, so we say everything that connects us doesn't count
because we can't see it. Of course, if the air weren't
there all of a sudden, it would become important in a
hurry. But for right now, we choose not to pay attention
to it.
Look and see how you make up separateness within yourself.
Look for your sense of "self' and "other." Notice how within
yourself, there arc many selves. Inside or outside yourself,
see if you can find a boundary.
From: 'Trying to be Human: Zen Talks from Cheri Huber'
--Zen saying
------------ --------- --------- --------- --------- --------- -
The sound of one dog barking
Human beings understand too much. But what they understand is just somebody's opinion. Like a dog barking. American dogs say, "Woof, woof." Korean dogs say, "Mung, mung." Polish dogs say, "How, how." So which dog barking is correct? This is human beings' barking, not dog barking. If dog and you become one hundred percent one, then you know sound of barking. This is Zen teaching. Boom! Become one.
-Seung Sahn, from "Boom! An Interview with Zen Master Seung Sahn,"
------------ --------- --------- --------- --------- --------- -
'Love' is a big word, of course. It is enough, I feel (whatever mechanisms are at play) to enter the feeling of BEING in this body, fully and completely embodied. Then, there is a tactile understanding of what is felt in THAT body, and THAT body, when the BEING in that BODY is also embodied/awakened. It also felt when THAT body is somehow blocked/restricted in its natural flow.
Some non-dual teachers make a lot out of the concept "there is nobody here" or "there is no-one here" - but if it is just an idea, just a concept, and not fully realised in the body, in the feeling, in the breathing out, then it is just playing with words.
The difficulties arise with language. I have one language, you have another, Rupert has another, and everyone else has their own vocabulary in all this. I feel this is perhaps the final frontier in non-dual meanderings ... opening up the language, and the sense of mutual trust, such that language is no longer a barrier. Instead, we look for bridges that cross the language barrier, we become less rigid in our thinking through what has been embodied, so that it is clearly and openly offered and received. In a way, the mind is not subtle enough to articulate completely in words what is felt deep down. Whatever language arises within 'you' or 'I' is bound to not totally resonate with the 'other' ... because of the way that language evolves within each of us in such a personal way.
When speaking about and refering to a traditional viewpoint/ philosophical stance, how do we bring that alive in the listener in such a way that fully conveys what we have realised through it as a vehicle of embodiment ... so that it is not just seen as a 'philosophical viewpoint'? And how can we be receptive enough to that traditional vehicle of embodiment, such that we overcome our resistance to it, and its terminology and methodology?
with warm regards
Roy
------------ --------- --------- --------- --------- --------- -
Everything is new now for me.
My mind is new, the moon, the sun.
The whole world looks rinsed with water,
washed in the rain of I am That.
Lalla leaps and dances inside the energy
that creates and sustains the universe.
- Lalla
14th Century North Indian mystic
From "Naked Song", Versions by Coleman Barks
------------ --------- --------- --------- --------- --------- -
Separateness
Where on earth would we find a boundary between us?
Would it be the air between us that we both breathe?
Would it be the skin on my body that is participating
in the exact same atmosphere as the skin on your body?
The idea of separateness is something we have to make
up, so we say everything that connects us doesn't count
because we can't see it. Of course, if the air weren't
there all of a sudden, it would become important in a
hurry. But for right now, we choose not to pay attention
to it.
Look and see how you make up separateness within yourself.
Look for your sense of "self' and "other." Notice how within
yourself, there arc many selves. Inside or outside yourself,
see if you can find a boundary.
From: 'Trying to be Human: Zen Talks from Cheri Huber'
Tuesday, July 28, 2009
Thinking the Unthinkable: Not Growing the Economy
At what point does economic growth become uneconomic growth?
by Tim Jackson in Common Dreams
Every society clings to a myth by which it lives. Ours is the myth of economic growth. For the last five decades the pursuit of growth has been the single most important policy goal across the world. The global economy is almost five times the size it was half a century ago. If it continues to grow at the same rate, the economy will be 80 times that size by the year 2100.
This extraordinary ramping up of global economic activity has no historical precedent. It's totally at odds with our scientific knowledge of the finite resource base and the fragile ecology we depend on for survival. And it has already been accompanied by the degradation of an estimated 60% of the world's ecosystems.
For the most part, we avoid the stark reality of these numbers. The default assumption is that - financial crises aside - growth will continue indefinitely. Not just for the poorest countries where a better quality of life is undeniably needed, but even for the richest nations where the cornucopia of material wealth adds little to happiness and is beginning to threaten the foundations of our well-being.
The reasons for this collective blindness are easy enough to find. The modern economy is structurally reliant on economic growth for its stability. When growth falters - as it has done recently - politicians panic. Businesses struggle to survive. People lose their jobs and sometimes their homes. A spiral of recession looms. Questioning growth is deemed to be the act of lunatics, idealists and revolutionaries.
But question it we must. The myth of growth has failed us. It has failed the two billion people who still live on less than $2 a day. It has failed the fragile ecological systems we depend on for survival. It has failed spectacularly, in its own terms, to provide economic stability and secure people's livelihoods.
Today we find ourselves faced with the imminent end of the era of cheap oil; the prospect (beyond the recent bubble) of steadily rising commodity prices; the degradation of forests, lakes and soils; conflicts over land use, water quality and fishing rights; and the momentous challenge of stabilizing concentrations of carbon in the global atmosphere. And we face these tasks with an economy that is fundamentally broken, in desperate need of renewal.
In these circumstances, a return to business as usual is not an option. Prosperity for the few founded on ecological destruction and persistent social injustice is no foundation for a civilized society. Economic recovery is vital. Protecting people's jobs - and creating new ones - is absolutely essential. But we also stand in urgent need of a renewed sense of shared prosperity. A commitment to fairness and flourishing in a finite world.
Delivering these goals may seem an unfamiliar or even incongruous task for policy in the modern age. The role of government has been framed so narrowly by material aims and hollowed out by a misguided vision of unbounded consumer freedoms. The concept of governance itself stands in urgent need of renewal.
But the current economic crisis presents us with a unique opportunity to invest in change. To sweep away the short-term thinking that has plagued society for decades. To replace it with policy capable of addressing the enormous challenge of delivering a lasting prosperity.
For at the end of the day, prosperity goes beyond material pleasures. It transcends material concerns. It resides in the quality of our lives and in the health and happiness of our families. It is present in the strength of our relationships and our trust in the community. It is evidenced by our satisfaction at work and our sense of shared meaning and purpose. It hangs on our potential to participate fully in the life of society.
Prosperity consists in our ability to flourish as human beings - within the ecological limits of a finite planet. The challenge for our society is to create the conditions under which this is possible. It is the most urgent task of our times.
by Tim Jackson in Common Dreams
Every society clings to a myth by which it lives. Ours is the myth of economic growth. For the last five decades the pursuit of growth has been the single most important policy goal across the world. The global economy is almost five times the size it was half a century ago. If it continues to grow at the same rate, the economy will be 80 times that size by the year 2100.
This extraordinary ramping up of global economic activity has no historical precedent. It's totally at odds with our scientific knowledge of the finite resource base and the fragile ecology we depend on for survival. And it has already been accompanied by the degradation of an estimated 60% of the world's ecosystems.
For the most part, we avoid the stark reality of these numbers. The default assumption is that - financial crises aside - growth will continue indefinitely. Not just for the poorest countries where a better quality of life is undeniably needed, but even for the richest nations where the cornucopia of material wealth adds little to happiness and is beginning to threaten the foundations of our well-being.
The reasons for this collective blindness are easy enough to find. The modern economy is structurally reliant on economic growth for its stability. When growth falters - as it has done recently - politicians panic. Businesses struggle to survive. People lose their jobs and sometimes their homes. A spiral of recession looms. Questioning growth is deemed to be the act of lunatics, idealists and revolutionaries.
But question it we must. The myth of growth has failed us. It has failed the two billion people who still live on less than $2 a day. It has failed the fragile ecological systems we depend on for survival. It has failed spectacularly, in its own terms, to provide economic stability and secure people's livelihoods.
Today we find ourselves faced with the imminent end of the era of cheap oil; the prospect (beyond the recent bubble) of steadily rising commodity prices; the degradation of forests, lakes and soils; conflicts over land use, water quality and fishing rights; and the momentous challenge of stabilizing concentrations of carbon in the global atmosphere. And we face these tasks with an economy that is fundamentally broken, in desperate need of renewal.
In these circumstances, a return to business as usual is not an option. Prosperity for the few founded on ecological destruction and persistent social injustice is no foundation for a civilized society. Economic recovery is vital. Protecting people's jobs - and creating new ones - is absolutely essential. But we also stand in urgent need of a renewed sense of shared prosperity. A commitment to fairness and flourishing in a finite world.
Delivering these goals may seem an unfamiliar or even incongruous task for policy in the modern age. The role of government has been framed so narrowly by material aims and hollowed out by a misguided vision of unbounded consumer freedoms. The concept of governance itself stands in urgent need of renewal.
But the current economic crisis presents us with a unique opportunity to invest in change. To sweep away the short-term thinking that has plagued society for decades. To replace it with policy capable of addressing the enormous challenge of delivering a lasting prosperity.
For at the end of the day, prosperity goes beyond material pleasures. It transcends material concerns. It resides in the quality of our lives and in the health and happiness of our families. It is present in the strength of our relationships and our trust in the community. It is evidenced by our satisfaction at work and our sense of shared meaning and purpose. It hangs on our potential to participate fully in the life of society.
Prosperity consists in our ability to flourish as human beings - within the ecological limits of a finite planet. The challenge for our society is to create the conditions under which this is possible. It is the most urgent task of our times.
There is Only This
When the great Chinese Zen master Ta-mei was dying, his students asked him for a final helpful word. "When it comes, don't try to avoid it; when it goes, don't run after it," he said. Just then, a squirrel chattered on the roof. "There is only this, there is nothing else," said Ta-mei, and then he died.
Can we conceive of what this is? Can this be enough for us? Is there another reality more real or more wonderful than this? To know that there is only this is to, as Hui-neng put it, "see the original nature and not become confused."
~ Francis Dojun Cook, How to Raise an Ox
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Silently and serenely one forgets all words;
Clearly and vividly That appears
When one realizes it, it is vast and without edges;
In its Essence, one is clearly aware.
Singularly reflecting is this bright awareness,
Full of wonder is this pure reflection.
Dew and moon,
Stars and streams,
Snow on pine trees,
And clouds hovering on the mountain peaks.
In this reflection all intentional efforts vanish.
Serenity is the final word of all the teachings;
Reflection is the response to all manifestations.
~ Hung Chih of the Tsao Tung School
------------ --------- --------- --------- --------- --------- -
Rest in Natural Great Peace
Rest in natural great peace
This exhausted mind
Beaten helpless by karma and neurotic thought,
Like the relentless fury of the pounding waves
In the infinite ocean of samsara.
Rest in natural great peace.
Above all, be at ease, be as natural and spacious as possible. Slip quietly out of the noose of your habitual anxious self, release all grasping, and relax into your true nature. Think of your ordinary emotional, thought-ridden self as a block of ice or a slab of butter left out in the sun. If you are feeling hard and cold, let this aggression melt away in the sunlight of your meditation. Let peace work on you and enable you to gather your scattered mind into the mindfulness of Calm Abiding, and awaken in you the awareness and insight of Clear Seeing. And you will find all your negativity disarmed, your aggression dissolved, and your confusion evaporating slowly like mist into the vast and stainless sky of your absolute nature.
~ Sogyal Rinpoche, The Tibetan Book of Living and Dying
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"In the mind of natural perfection, certainly, moral discrimination and moral causality do not exist, yet what remains in nondual 'bodhichitta' , both the ground and the emanation of pure mind, which can only ever be pure vision and perfect conduct. .... there is no fall from grace, and there never has been a fall, and in the realization of that reality where the golden age lies just beneath an insubstantial, fragile surface of dualistic belief, any moral dualism becomes a problem rather than the solution.
So stay here, you lucky people,
Let go and be happy in the natural state.
Let your complicated life and everyday confusion alone
And out of quietude, doing nothing, watch the nature of mind.
This piece of advice is from the bottom of my heart:
Fully engage in contemplation and understanding is born;
Cherish non-attachment and delusion dissolves;
And forming no agenda at all reality dawns.
Whatever occurs, whatever it may be, that itself is the key,
And without stopping it or nourishing it, in an even flow,
Freely resting, surrendering to ultimate contemplation,
In naked pristine purity we reach consummation. "
~Longchepa, translated by Keith Downman
--from "Old Man Basking in the Sun."
"You'll laugh on the day of awakening, so you might as well laugh now!"
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A Fisherman
By Ikkyu (Ikkyu Sojun)
(1394 - 1481)
Studying texts and stiff meditation can make you lose your Original Mind.
A solitary tune by a fisherman, though, can be an invaluable treasure.
Dusk rain on the river, the moon peeking in and out of the clouds;
Elegant beyond words, he chants his songs night after night.
-- from Wild Ways: Zen Poems of Ikkyu, Translated by John Stevens
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