Ready, vigilant and alive, you are there—at the Gate.
Then comes the guide who had crossed before. She takes your hand or slaps your face, depending on what you need, and guides you through the Gate.
You turn back, and see that there is no Gate, there is no crossing, there is no you.
And there never was.
ARE YOU READY?
Many people have experienced some form of realization, such as dissolution of or dis-identification with body or ego and are beginning to recognize themselves as awareness. However, a fully embodied, lived, and expressed realization is another step altogether, and many seekers experience difficulties bridging this gap. What does it take for our understanding to fully penetrate body and mind and to be lived as a permanent reality wholly expressed in the world? How do our ideas of what it means to live life from one’s deepest realization get in the way of actually living it? Which difficulties do we encounter, which delusions and misunderstood ideas, and how do they limit realization itself? Are there useful descriptions of stages to realization, or do they actually hinder the spontaneous unfolding of presence?
“Take chai [tea].”
“But Maharajji, I’ve already had chai.”
“Go take kanna [food].”
“Maharajji, I just ate an hour ago.”
“Maharajji wants you to take kanna now .”
“Maharajji sent these sweets over for you.”
“But I couldn’t eat another thing.”
“It’s Maharajji’s wish that you have these sweets.”
“Maharajji sent me to give you chai.”
“Oh, no! Not again!”
“I am only doing my duty. It is Maharajji’s wish.”
“A devotee has just arrived from Delhi with a large bucket of sweets. Maharajji is distributing it. He wants you to come.”
“Oh, my God, I’ll explode.”
“Thank you, Maharajji. (Oh, no, not the apples too!) Ah, thank you, Maharajji.”
While many experienced Maharajji’s qualities of timelessness or love at darshans, everybody who came before him felt his concern that they be fed. Often even before you could sit down he would insist that you “take prasad.” People just never went away from him hungry.
I stopped at a gasoline station in Berkeley, California, run by a Sikh fellow. I thought I’d practice my Hindi with him. When he found out that I stayed at the temple at Kainchi, the first thing he said was, “Oh, you belong to that baba. I visited him. He gave me puris [fried bread]. Nobody else gives you food just for nothing. ”
Many of the poor people in the areas around the temple or on pilgrimages came to depend upon the food that was freely given for their survival; but for the rest of us, such excessive feeding and continuous preoccupation with food seemed to indicate that the food represented some thing more.
My first impressions focused on all the food that was present. I had just come down from Nepal, where I had been on a strict Buddhist meditation trip for a long time, and I saw all these people sitting down and stuffing their faces! I thought, “Oh, they don’t know where it’s at. Look at the gluttons!” Then I sat down to eat . . . and in a few days I was stuffing my face. I had never before experienced such a feeling as that. Literally I could not get enough to eat. It was as if I were feeding my spirit. – Ram Dass, Miracle of Love – Stories about Neem Karoli Baba
The Century of the Self
This series is about how those in power have used Freud’s theories to try and control the dangerous crowd in an age of mass democracy. Sigmund Freud, the founder of psychoanalysis, changed the perception of the human mind and its workings profoundly.
His influence on the 20th century is widely regarded as massive. The documentary describes the impact of Freud’s theories on the perception of the human mind, and the ways public relations agencies and politicians have used this during the last 100 years for their engineering of consent. Among the main characters are Freud himself and his nephew Edward Bernays, who was the first to use psychological techniques in advertising. He is often seen as the father of the public relations industry.
Freud’s daughter Anna Freud, a pioneer of child psychology, is mentioned in the second part, as well as Wilhelm Reich, one of the main opponents of Freud’s theories. Along these general themes, The Century of the Self asks deeper questions about the roots and methods of modern consumerism, representative democracy and its implications. It also questions the modern way we see ourselves, the attitude to fashion and superficiality.
Happiness Machines. Part one documents the story of the relationship between Sigmund Freud and his American nephew, Edward Bernays who invented Public Relations in the 1920s, being the first person to take Freud’s ideas to manipulate the masses.
Some people have this sense that they are not the killer monkeys some of us claim we all are, as a species.
And I get this sense that those people are indeed not, how they are not the hierarchic killer mob, not the follow the leader do as I say kind of monkeys, whether that leader has been voted in democratically or the role has been taken by force or corruption. Where each individual has a specific role and place, and all are wanted and needed, and sacrifices are made, consciously for the common good of the group, this ‘ruff n tuff’ looking band of killer monkey brothers and sisters,
but they are killer bunnies….
One day Buddha is passing through a forest. It is a hot summer day and he is feeling very thirsty. He says to Ananda, his caretaker, “Ananda, you go back. Just three, four miles back we passed a small stream of water. You bring a little water-take my begging bowl. I am feeling very thirsty and tired.”
Ananda goes back, but by the time he reaches the stream, a few bullock carts have just passed through the stream and they have made the whole stream muddy. Dead leaves that had settled into the bed have risen up; it is no longer possible to drink this water-it is too dirty. He comes back empty-handed, and he says, “You will have to wait a little. I will go ahead. I have heard that just two, three miles ahead there is a big river. I will bring water from there.”
But Buddha insists. He says, “You go back and bring water from the same stream.”
Ananda could not understand the insistence, but if the master says so, the disciple has to follow. Seeing the absurdity of it that again he will have to walk three, four miles, and he knows that water is not worth drinking-he goes.
“If I had to say in a single line what the Gene Keys are, I would say they are a universal language made up of 64 genetic archetypes. If I had to say what the Gene Keys do, I would say they allow you to completely re-envision yourself and recreate your life at a level limited only by your own imagination. The Gene Keys are also a transmission. In Buddhism there is a wonderful word known as ‘dharma’. It is one of those words pregnant with many dimensions of meaning. It points towards the existence of a higher truth or universal law pervading the universe. Because the realisation of the dharma is beyond words, its transmission can only be received through silence and deep meditative absorption. The Gene Keys are just such a transmission. As archetypes they each contain a fractal aspect of the same universal Truth. As genetic archetypes they allow you to resonate that Truth deep within each cell of your body.
This brings us to a very important point that you must know before you enter the living dharma-field of the Gene Keys. Because the Gene Keys are a transmission beyond words, they will not yield their secrets to an intellectual, grasping mind. The more you chase after them with your mind the more frustrated you may become. As archetypes, the Gene Keys are designed to be contemplated, and contemplation demands relaxation and patience. Contemplation is one of the greatest and least understood of the ancient mystical arts and paths.
awakens first through the head center, as what I call the “thought of enlightenment.” This is the usual entrance—the idea that there is such a thing as enlightenment, that there is the possibility of a spiritual life or experience and, simultaneously, the interest and motivation to pursue some kind of practice or seek some kind of teaching. The idea of enlightenment and the interest in enlightenment moves us toward the freedom and the experience of the quality of life with its higher values. For most people, that is how it begins, that is how the enlightenment drive wakes up.
However, if the heart is not involved in the drive toward truth, then the enlightenment drive doesn’t have adequate juice or fuel. When the drive wakes up in the heart center, it appears as love, compassion, and the irresistible passion for the truth of inner life. We experience this as love for truth, love for God, love for reality, or as compassion for the suffering of ourselves and others and the desire to do something about it, the recognition of the need to wake up, to be real, to make a difference. All these are different manifestations of service.
‘For millennia, man has tried to solve his problems in the external world.
The first step towards clarity is the understanding that all problems lie within.
The second step is the realisation that the problems cannot be fixed.
The third step is the relief that floods us once the second step is over’ – Richard Rudd
‘You have anxiety and fear. Anxiety is focused on an object, such as a lion or a great height or a terrorist. You’re scared, but you can relate by thinking about it or avoid it. Fear is a very different emotion: the object is missing, it is purely a sense that something bad might happen. Fear comes from your imagination. If you ride through a dark forest, your imagination starts working. Then you start to imagine that behind that tree a wolf or a rapist is hiding.’
‘Geen enkele angst is reëel. Je hebt angst en vrees. Vrees is gericht op een object, zoals een leeuw of een grote hoogte of een terrorist. Je bent er bang voor, maar je kunt je ertoe verhouden door erover na te denken of het uit de weg te gaan. Angst is een heel andere emotie: het object ontbreekt, het is puur een gevoel voor iets naars dat zou kunnen gebeuren. Angst komt voort uit je eigen verbeelding. Als je door een donker bos fietst, gaat je fantasie werken. Dan ga je je verbeelden dat zich achter die boom een wolf of een verkrachter schuilhoudt.’
“Gautam Buddha was the first man to use the words “to be in the middle”, and of course nobody has been able to improve upon the meanings that he gave to the word middle.
He called his path the middle path. The first meaning is that if you can avoid both the extremes, the rightist and the leftist – if you can be exactly in the middle of both extremes, you will not be in the middle you will have transcended the whole trinity of extremes, and the middle. If you drop both the extremes, the middle disappears on its own accord. Middle of what…?
Gautam Buddha’s insistence on the middle is not the middle itself; it is, in fact, a subtle way to persuade you for transformation. But to tell you directly to be transformed may make you apprehensive, afraid. To be in the middle seems to be very simple.
Gautam Buddha played with the word out of sheer compassion. His own term for the middle is majjhim nikaya, the middle path. Every extreme has to exclude the other extreme; every extreme has to be in opposition to the other polarity. The negative is against the positive, the minus is against the plus, death is against life. If you take them as extremes, they naturally appear as opposites.
But the man who can stop exactly in the middle immediately transcends all the extremes and the middle together. From the higher standpoint of the transformed being, you can see there is no opposition at all. The extremes are not opposites, not contradictories, but only complementaries.
Eco-logic books Email Update:
Dear eco-logic newsletter subscribers
You may have been wondering why on earth you have signed up to an email that is less frequent than a wunch of bankers foregoing their bonuses. An interesting question – the last newsletter according to my computer was June 2011
I should imagine most of you have gone away, changed emails, stopped reading or have come to believe you can solve all the world’s problems with marmalade – so really this is an email to see who is still out there.
Stel dat we iedereen in Nederland een basisinkomen geven, zonder voorwaarden. Klinkt te mooi om waar te zijn? Tegenlicht verkent de mogelijkheden.
Stel dat we iedereen in Nederland een basisinkomen geven, zonder voorwaarden. Klinkt te mooi om waar te zijn? Als we weten dat een deel van de bestaande banen gaat verdwijnen door robotisering en algoritmes, en dat het huidige stelsel van uitkeringen- en toeslagen te complex en beschuldigend en fraudegevoelig is, is het dan niet tenminste het onderzoeken waard?
“We prepare a tray with cups and cream and sugar and some sweet stuff and carry it all back to the couch in the living room, which is positioned to provide an unobstructed view of the turbulent clouds through large west-facing windows.
This conversation is more interesting to me than many because I’m clarifying it for myself as we go along. When the topic is enlightenment, I can speak with the perfect authority of a true master and my only real challenge is how to transmit thoughts and ideas more succinctly. But when the topic is the nature of delusion, the ego, false constructs, and human nature, I’m just a guy with a little experience, a lot of interest, and good seats. Yes, I’ve gone through the transformative process and yes, I remember a good deal from my own before and during periods, but whereas enlightenment is exactly the same for anyone, anytime, anyplace, the journey to it is as unique and varied as there are people to make it.