The Roots of Our Global Crisis: Psychology, Ecology, and Human Survival

Roger is interviewed on Thinking Allowed about his book “Human Survival.”

Blocks and Barriers on the Spiritual Path and Practices to Release Them

An Interview with author, professor and researcher, Roger Walsh, M.D., Ph.D.

What is Spirituality and What is a Spiritual Life?

Dr Roger Walsh is interviewed about the universal practices found in all the world’s spiritual and religious traditions such meditation, purification and so forth.

Excerpt from One Taste: A Spirituality That Transforms ~ Ken Wilber

The following is an excerpt from One Taste: Daily Reflections on Integral Spirituality by Ken Wilber.

Hal Blacker, consulting editor of What is Enlightenment?, has described the topic of this special issue of the magazine in the following way (although this repeats statements made elsewhere in this issue, it is nonetheless worth quoting at length, simply because of its eloquence, straightforwardness, and unerring good sense):

We intend to explore a sensitive question, but one which needs to be addressed the superficiality which pervades so much of the current spiritual exploration and discourse in the West, particularly in the United States. All too often, in the translation of the mystical traditions from the East (and elsewhere) into the American idiom, their profound depth is flattened out, their radical demand is diluted, and their potential for revolutionary transformation is squelched. How this occurs often seems to be subtle, since the words of the teachings are often the same. Yet through an apparent sleight of hand involving, perhaps, their context and therefore ultimately their meaning, the message of the greatest teachings often seems to become transmuted from the roar of the fire of liberation into something more closely resembling the soothing burble of a California hot tub. While there are exceptions, the radical implications of the greatest teachings are thereby often lost. We wish to investigate this dilution of spirituality in the West, and inquire into its causes and consequences.

I would like to take that statement and unpack its basic points, commenting on them as best I can, because taken together, those points highlight the very heart and soul of a crisis in American spirituality.

Translation Versus Transformation

In a series of books (e.g., A Sociable God, Up from Eden, and The Eye of Spirit), I have tried to show that religion itself has always performed two very important, but very different, functions. One, it acts as a way of creating meaning for the separate self: it offers myths and stories and tales and narratives and rituals and revivals that, taken together, help the separate self make sense of, and endure, the slings and arrows of outrageous fortune. This function of religion does not usually or necessarily change the level of consciousness in a person; it does not deliver radical transformation. Nor does it deliver a shattering liberation from the separate self altogether. Rather, it consoles the self, fortifies the self, defends the self, promotes the self. As long as the separate self believes the myths, performs the rituals, mouths the prayers, or embraces the dogma, then the self, it is fervently believed, will be “saved”—either now in the glory of being God-saved or Goddess-favored, or in an after-life that insures eternal wonderment.

But two, religion has also served—in a usually very, very small minority—the function of radical transformation and liberation. This function of religion does not fortify the separate self, but utterly shatters it—not consolation but devastation, not entrenchment but emptiness, not complacency but explosion, not comfort but revolution—in short, not a conventional bolstering of consciousness but a radical transmutation and transformation at the deepest seat of consciousness itself.

There are several different ways that we can state these two important functions of religion. The first function—that of creating meaning for the self—is a type of horizontal movement; the second function—that of transcending the self—is a type of vertical movement (higher or deeper, depending on your metaphor). The first I have named translation; the second, transformation.

With translation, the self is simply given a new way to think or feel about reality. The self is given a new belief—perhaps holistic instead of atomistic, perhaps forgiveness instead of blame, perhaps relational instead of analytic. The self then learns to translate its world and its being in the terms of this new belief or new language or new paradigm, and this new and enchanting translation acts, at least temporarily, to alleviate or diminish the terror inherent in the heart of the separate self.

But with transformation, the very process of translation itself is challenged, witnessed, undermined, and eventually dismantled. With typical translation, the self (or subject) is given a new way to think about the world (or objects); but with radical transformation, the self itself is inquired into, looked into, grabbed by its throat and literally throttled to death.

Put it one last way: with horizontal translation—which is by far the most prevalent, wide-spread, and widely-shared function of religion—the self is, at least temporarily, made happy in its grasping, made content in its enslavement, made complacent in the face of the screaming terror that is in fact its innermost condition. With translation, the self goes sleepy into the world, stumbles numbed and near-sighted into the nightmare of samsara, is given a map laced with morphine with which to face the world. And this, indeed, is the common condition of a religious humanity, precisely the condition that the radical or transformative spiritual realizers have come to challenge and to finally undo.

For authentic transformation is not a matter of belief but of the death of the believer; not a matter of translating the world but of transforming the world; not a matter of finding solace but of finding infinity on the other side of death. The self is not made content; the self is made toast.

Now, although I have obviously been favoring transformation and belittling translation, the fact is that, on the whole, both of these functions are incredibly important and altogether indispensable. Individuals are not, for the most part, born enlightened. They are born in a world of sin and suffering, hope and fear, desire and despair. They are born as a self ready and eager to contract; a self rife with hunger, thirst, tears and terror. And they begin, quite early on, to learn various ways to translate their world, to make sense of it, to give meaning to it, and to defend themselves against the terror and the torture never lurking far beneath the happy surface of the separate self.

And as much as we, as you and I, might wish to transcend mere translation and find an authentic transformation, nonetheless translation itself is an absolutely necessary and crucial function for the greater part of our lives. Those who cannot translate adequately, with a fair amount of integrity and accuracy, fall quickly into severe neurosis or even psychosis: the world ceases to make sense—the boundaries between the self and the world are not transcended but instead begin to crumble. This is not breakthrough but breakdown; not transcendence but disaster.

But at some point in our maturation process, translation itself, no matter how adequate or confident, simply ceases to console. No new beliefs, no new paradigm, no new myths, no new ideas, will staunch the encroaching anguish. Not a new belief for the self, but the transcendence of the self altogether, is the only path that avails.

Still, the number of individuals who are ready for such a path is, always has been, and likely always will be, a very small minority. For most people, any sort of religious belief will fall instead into the category of consolation: it will be a new horizontal translation that fashions some sort of meaning in the midst of the monstrous world. And religion has always served, for the most part, this first function, and served it well.

I therefore also use the word legitimacy to describe this first function (the horizontal translation and creation of meaning for the separate self). And much of religion’s important service is to provide legitimacy to the self—legitimacy to its beliefs, its paradigms, its worldviews, and its way in the world. This function of religion to provide a legitimacy for the self and its beliefs—no matter how temporary, relative, nontransformative, or illusory—has nonetheless been the single greatest and most important function of the world’s religious traditions. The capacity of a religion to provide horizontal meaning, legitimacy, and sanction for the self and its beliefs—that function of religion has historically been the single greatest “social glue” that any culture has.

And one does not tamper easily, or lightly, with the basic glue that holds societies together. Because more often than not, when that glue dissolves—when that translation dissolves—the result, as we were saying, is not breakthrough but breakdown, not liberation but social chaos. (We will return to this crucial point in a moment.)

Where translative religion offers legitimacy, transformative religion offers authenticity. For those few individuals who are ready—that is, sick with the suffering of the separate self, and no longer able to embrace the legitimate worldview—then a transformative opening to true authenticity, true enlightenment, true liberation, calls more and more insistently. And, depending upon your capacity for suffering, you will sooner or later answer the call of authenticity, of transformation, of liberation on the lost horizon of infinity.

Transformative spirituality does not seek to bolster or legitimate any present worldview at all, but rather to provide true authenticity by shattering what the world takes as legitimate. Legitimate consciousness is sanctioned by the consensus, adopted by the herd mentality, embraced by the culture and the counter-culture both, promoted by the separate self as the way to make sense of this world. But authentic consciousness quickly shakes all of that off of its back, and settles instead into a glance that sees only a radiant infinity in the heart of all souls, and breathes into its lungs only the atmosphere of an eternity too simple to believe.

Transformative spirituality, authentic spirituality, is therefore revolutionary. It does not legitimate the world, it breaks the world; it does not console the world, it shatters it. And it does not render the self content, it renders it undone.

And those facts lead to several conclusions.

Who Actually Wants to Transform?

It is a fairly common belief that the East is simply awash in transformative and authentic spirituality, but that the West—both historically and in today’s “new age”—has nothing much more than various types of horizontal, translative, merely legitimate and therefore tepid spirituality. And while there is some truth to that, the actual situation is much gloomier, for both the East and the West alike.

First, although it is generally true that the East has produced a greater number of authentic realizers, nonetheless, the actual percentage of the Eastern population that is engaged in authentic transformative spirituality is, and always has been, pitifully small. I once asked Katigiri Roshi, with whom I had my first breakthrough (hopefully, not a breakdown), how many truly great Ch’an and Zen masters there have historically been. Without hesitating, he said “Maybe one thousand altogether.” I asked another Zen master how many truly enlightened—deeply enlightened—Japanese Zen masters there were alive today, and he said “Not more than a dozen.”

Let us simply assume, for the sake of argument, that those are vaguely accurate answers. Run the numbers. Even if we say there were only one billion Chinese over the course of its history (an extremely low estimate), that still means that only one thousand out of one billion had graduated into an authentic, transformative spirituality. For those of you without a calculator, that’s 0.0000001 of the total population.

And that means, unmistakably, that the rest of the population were (and are) involved in, at best, various types of horizontal, translative, merely legitimate religion: they were involved in magical practices, mythical beliefs, egoic petitionary prayer, magical rituals, and so on—in other words, translative ways to give meaning to the separate self, a translative function that was, as we were saying, the major social glue of the Chinese (and all other) cultures to date.

Thus, without in any way belittling the truly stunning contributions of the glorious Eastern traditions, the point is fairly straightforward: radical transformative spirituality is extremely rare, anywhere in history, and anywhere in the world. (The numbers for the West are even more depressing. I rest my case.)

So, although we can very rightly lament the very few number of individuals in the West who are today involved in a truly authentic and radically transformative spiritual realization, let us not make the false argument of claiming that it has otherwise been dramatically different in earlier times or in different cultures. It has on occasion been a little better than we see here, now, in the West, but the fact remains: authentic spirituality is an incredibly rare bird, anywhere, at any time, at any place. So let us start from the unarguable fact that vertical, transformative, authentic spirituality is one of the most precious jewels in the entire human tradition—precisely because, like all precious jewels, it is incredibly rare.

Second, even though you and I might deeply believe that the most important function we can perform is to offer authentic transformative spirituality, the fact is, much of what we have to do, in our capacity to bring decent spirituality into the world, is actually to offer more benign and helpful modes of translation. In other words, even if we ourselves are practicing, or offering, authentic transformative spirituality, nonetheless much of what we must first do is provide most people with a more adequate way to translate their condition. We must start with helpful translations, before we can effectively offer authentic transformations.

The reason is that if translation is too quickly, or too abruptly, or too ineptly taken away from an individual (or a culture), the result, once again, is not breakthrough but breakdown, not release but collapse. Let me give two quick examples here.

When Chogyam Trungpa Rinpoche, a great (though controversial) Tibetan master, first came to this country, he was renown for always saying, when asked the meaning of Vajrayana, “There is only Ati.” In other words, there is only the enlightened mind wherever you look. The ego, samsara, maya and illusion—all of them do not have to be gotten rid of, because none of them actually exist: There is only Ati, there is only Spirit, there is only God, there is only nondual Consciousness anywhere in existence.

Virtually nobody got it—nobody was ready for this radical and authentic realization of always-already truth—and so Trungpa eventually introduced a whole series of “lesser” practices leading up to this radical and ultimate “no practice.” He introduced the Nine Yanas as the foundation of practice—in other words, he introduced nine stages or levels of practice, culminating in the ultimate “no practice” of always-already Ati.

Many of these practices were simply translative, and some were what we might call “lesser transformative” practices: miniature transformations that made the bodymind more susceptible to radical, already-accomplished enlightenment. These translative and lesser practices issued forth in the “perfect practice” of no-practice—or the radical, instantaneous, authentic realization that, from the very beginning, there is only Ati. So even though ultimate transformation was the prior goal and ever-present ground, Trungpa had to introduce translative and lesser practices in order to prepare people for the obviousness of what is.

Exactly the same thing happened with Adi Da, another influential (and equally controversial) adept (although this time, American-born). He originally taught nothing but “the path of understanding”: not a way to attain enlightenment, but an inquiry into why you want to attain enlightenment in the first place. The very desire to seek enlightenment is in fact nothing but the grasping tendency of the ego itself, and thus the very search for enlightenment prevents it. The “perfect practice” is therefore not to search for enlightenment, but to inquire into the motive for seeking itself. You obviously seek in order to avoid the present, and yet the present alone holds the answer: to seek forever is to miss the point forever. You always already ARE enlightened Spirit, and therefore to seek Spirit is simply to deny Spirit. You can no more attain Spirit than you can attain your feet or acquire your lungs.

Nobody got it. And so Adi Da, exactly like Trungpa, introduced a whole series of translative and lesser transformative practices—seven stages of practice, in fact—leading up to the point that you could dispense with seeking altogether, there to stand open to the always-already truth of your own eternal and timeless condition, which was completely and totally present from the start, but which was brutally ignored in the frenzied desire to seek.

Now, whatever you might think of those two Adepts, the fact remains: they performed perhaps the first two great experiments in this country on how to introduce the notion that “There is only Ati”—there is only Spirit—and thus seeking Spirit is exactly that which prevents realization. And they both found that, however much we might be alive to Ati, alive to the radical transformative truth of this moment, nonetheless translative and lesser transformative practices are almost always a prerequisite for that final and ultimate transformation.

My second point, then, is that in addition to offering authentic and radical transformation, we must still be sensitive to, and caring of, the numerous beneficial modes of lesser and translative practices. This more generous stance therefore calls for an “integral approach” to overall transformation, an approach that honors and incorporates many lesser transformative and translative practices—covering the physical, emotional, mental, cultural, and communal aspects of the human being—in preparation for, and as an expression of, the ultimate transformation into the always already present state.

And so, even as we rightly criticize merely translative religion (and all the lesser forms of transformation), let us also realize that an integral approach to spirituality combines the best of horizontal and vertical, translative and transformative, legitimate and authentic—and thus let us focus our efforts on a balanced and sane overview of the human situation.

Wisdom and Compassion

But isn’t this view of mine terribly elitist? Good heavens, I hope so. When you go to a basketball game, do you want to see me or Michael Jordan play basketball? When you listen to pop music, who are you willing to pay money in order to hear? Me or Bruce Springsteen? When you read great literature, who would you rather spend an evening reading, me or Tolstoy? When you pay sixty-four million dollars for a painting, will that be a painting by me or by Van Gogh?

All excellence is elitist. And that includes spiritual excellence as well. But spiritual excellence is an elitism to which all are invited. We go first to the great masters—to Padmasambhava, to St. Teresa of Avila, to Gautama Buddha, to Lady Tsogyal, to Emerson, Eckhart, Maimonides, Shankara, Sri Ramana Maharshi, Bodhidharma, Garab Dorje. But their message is always the same: let this consciousness be in you which is in me. You start elitist, always; you end up egalitarian, always.

But in between, there is the angry wisdom that shouts from the heart: we must, all of us, keep our eye on the radical and ultimate transformative goal. And so any sort of integral or authentic spirituality will also, always, involve a critical, intense, and occasionally polemical shout from the transformative camp to the merely translative camp.

If we use the percentages of Chinese Ch’an as a simple blanket example, this means that if 0.0000001 of the population is actually involved in genuine or authentic spirituality, then .99999999 of the population is involved in nontransformative, nonauthentic, merely translative or horizontal belief systems. And that means, yes, that the vast, vast majority of “spiritual seekers” in this country (as elsewhere) are involved in much less than authentic occasions. It has always been so; it is still so now. This country is no exception.

But in today’s America, this is much more disturbing, because this vast majority of horizontal spiritual adherents often claim to be representing the leading edge of spiritual transformation, the “new paradigm” that will change the world, the “great transformation” of which they are the vanguard. But more often than not, they are not deeply transformative at all; they are merely but aggressively translative—they do not offer effective means to utterly dismantle the self, but merely ways for the self to think differently. Not ways to transform, but merely new ways to translate. In fact, what most of them offer is not a practice or a series of practices; not sadhana or satsang or shikan-taza or yoga. What most of them offer is simply the suggestion: read my book on the new paradigm. This is deeply disturbed, and deeply disturbing.

Thus, the authentic spiritual camps have the heart and soul of the great transformative traditions, and yet they will always do two things at once: appreciate and engage the lesser and translative practices (upon which their own successes usually depend), but also issue a thundering shout from the heart that translation alone is not enough.

And therefore, all of those for whom authentic transformation has deeply unseated their souls must, I believe, wrestle with the profound moral obligation to shout from the heart—perhaps quietly and gently, with tears of reluctance; perhaps with fierce fire and angry wisdom; perhaps with slow and careful analysis; perhaps by unshakeable public example—but authenticity always and absolutely carries a demand and duty: you must speak out, to the best of your ability, and shake the spiritual tree, and shine your headlights into the eyes of the complacent. You must let that radical realization rumble through your veins and rattle those around you.

Alas, if you fail to do so, you are betraying your own authenticity. You are hiding your true estate. You don’t want to upset others because you don’t want to upset your self. You are acting in bad faith, the taste of a bad infinity.

Because, you see, the alarming fact is that any realization of depth carries a terrible burden: Those who are allowed to see are simultaneously saddled with the obligation to communicate that vision in no uncertain terms: that is the bargain. You were allowed to see the truth under the agreement that you would communicate it to others (that is the ultimate meaning of the bodhisattva vow). And therefore, if you have seen, you simply must speak out. Speak out with compassion, or speak out with angry wisdom, or speak out with skillful means, but speak out you must.

And this is truly a terrible burden, a horrible burden, because in any case there is no room for timidity. The fact that you might be wrong is simply no excuse: You might be right in your communication, and you might be wrong, but that doesn’t matter. What does matter, as Kierkegaard so rudely reminded us, is that only by investing and speaking your vision with passion, can the truth, one way or another, finally penetrate the reluctance of the world. If you are right, or if you are wrong, it is only your passion that will force either to be discovered. It is your duty to promote that discovery—either way—and therefore it is your duty to speak your truth with whatever passion and courage you can find in your heart. You must shout, in whatever way you can.

The vulgar world is already shouting, and with such a raucous rancor that truer voices can scarcely be heard at all. The materialistic world is already full of advertisements and allure, screams of enticement and cries of commerce, wails of welcome and whoops of come hither. I don’t mean to be harsh here, and we must honor all lesser engagements. Nonetheless, you must have noticed that the word “soul” is now the hottest item in the title of book sales—but all “soul” really means, in most of these books, is simply the ego in drag. “Soul” has come to denote, in this feeding frenzy of translative grasping, not that which is timeless in you but that which most loudly thrashes around in time, and thus “care of the soul” incomprehensibly means nothing much more than focusing intensely on your ardently separate self. Likewise, “Spiritual” is on everybody’s lips, but usually all it really means is any intense egoic feeling, just as “Heart” has come to mean any sincere sentiment of the self-contraction.

All of this, truly, is just the same old translative game, dressed up and gone to town. And even that would be more than acceptable were it not for the alarming fact that all of that translative jockeying is aggressively called “transformation,” when all it is, of course, is a new series of frisky translations. In other words, there seems to be, alas, a deep hypocrisy hidden in the game of taking any new translation and calling it the great transformation. And the world at large—East or West, North or South—is, and always has been, for the most part, perfectly deaf to this calamity.

And so: given the measure of your own authentic realization, you were actually thinking about gently whispering into the ear of that near-deaf world? No, my friend, you must shout. Shout from the heart of what you have seen, shout however you can.

But not indiscriminately. Let us proceed carefully with this transformative shout. Let small pockets of radically transformative spirituality, authentic spirituality, focus their efforts, and transform their students. And let these pockets slowly, carefully, responsibly, humbly, begin to spread their influence, embracing an absolute tolerance for all views, but attempting nonetheless to advocate a true and authentic and integral spirituality—by example, by radiance, by obvious release, by unmistakable liberation. Let those pockets of transformation gently persuade the world and its reluctant selves, and challenge their legitimacy, and challenge their limiting translations, and offer an awakening in the face of the numbness that haunts the world at large.

Let it start right here, right now, with us—with you and with me—and with our commitment to breathe into infinity until infinity alone is the only statement that the world will recognize. Let a radical realization shine from our faces, and roar from our hearts, and thunder from our brains—this simple fact, this obvious fact: that you, in the very immediateness of your present awareness, are in fact the entire world, in all its frost and fever, in all its glories and its grace, in all its triumphs and its tears. You do not see the sun, you are the sun; you do not hear the rain, you are the rain; you do not feel the earth, you are the earth. And in that simple, clear, unmistakable regard, translation has ceased in all domains, and you have transformed into the very Heart of the Kosmos itself—and there, right there, very simply, very quietly, it is all undone. Wonder and remorse will then be alien to you, and self and others will be alien to you, and outside and inside will have no meaning at all. And in at obvious shock of recognition—where my Master is my Self, and that Self is the Kosmos at large, and the Kosmos is my Soul—you will walk very gently into the fog of this world, and transform it entirely by doing nothing at all.

And then, and then, and only then—you will finally, clearly, carefully and with compassion, write on the tombstone of a self that never even existed: There is only Ati.

Ken Wilber is the most widely translated academic writer in America, with 25 books translated into some 30 foreign languages, and is the first philosopher-psychologist to have his Collected Works published while still alive. Wilber is an internationally acknowledged leader and the preeminent scholar of the Integral stage of human development, which continues to gather momentum around the world. His many books, all of which are still in print, can be found at Ken Wilber is the founder of Integral Institute, Inc., the co-founder of Integral Life, Inc., and the Senior Fellow of Integral Life Spiritual Center.

Karmic Footprints

Treat the earth well:
It was not given to you by your parents; it was loaned to you by your children.
We do not inherit the Earth from our Ancestors; we borrow it from our Children.
~Native American Wisdom

Reducing your Karmic footprint:
4 ways to Re-Think and Recycle the Fruits of your actions

by Liane Legey

What is Karmic Footprint?

Karma is a Spiritual concept usually applied by Eastern religions; for some, Karma is the Law of Retribution in action. As a Law, it does not necessarily represent a bad thing, but the need for balance in nature. It allows us to learn and understand diverse points of view, through experiencing the different aspects and perspectives of life.

But the truth is how can one balance one’s lives in such a chaotic world?

If you share the common belief that we are all One and we are all related, we realize that the minimum actions and dealings can ripple in our lives, out to other’s lives and on to our entire Planet.

So, how can we grow as Individuals, help Mother Earth and reduce our Karmic footprint on our already overloaded planet?
There are many different types of Karma, but the one type we are going to concentrate on here is the Kriyamana Karma, which corresponds to the result of the gathering of all our actions (good or bad) in this current life. We can say that our Karmic Footprint is the aggregation of our daily actions that can create a wave and influence and touch other’s lives. As a result, if we are able to change, transmute and reduce most of our impact, at least the bad aspects of it in our present situation, much can be done for the good of our Earthly community.

There are no miraculous keys or definite solutions, but there are suggestions that may help you actively reduce your negative influence and consciously contribute to the clearing of the energy of the collective, not only spiritually but physically.

The Lavoisier’s Law
If we understand clearly that everything around us is energy, including matter, we can use a little of the concept of Lavoisier Law of Conservation, where he states: “nothing is lost, everything transforms itself”. He proved this when he established that although matter can change its state in a chemical reaction, the total mass of matter is the same at the end as at the beginning of every chemical change. So our Goal is not to necessarily eliminate collective Karmic residues, but our main challenge would be recycling our collective Global Karma to another level of energy, releasing negativity through Alchemy of Intentions + Actions.

Using Ethical Judgment as a Soul Compass.

We all have needs, that is undeniable, but what is the true measure of our needs? Do you know how to define Necessity? Do you really need a convertible red car; is this going to be the guarantee that you are going to be fully satisfied and happy? What do you need to be happy?

Amazingly enough, joy does not come with the complete satisfaction of your material desires; because to find happiness, you should start to search from inside out. So, here are some personal tips in how to help consistently in the transmutation of the energies of Mother Earth:

1. Reduce the excess in your life: Simplify
You need a give a hard look at the clutter in your home and life. Do you really need all those things you have? Aren’t you creating more work and stress for yourself and holding onto memories (not necessarily good ones) because you are afraid to let go? Here is how to deal with this: Ask yourself, did I use this item the last six months, or will I use this item in the next six months? If the answer is no for both questions, it is time to let go.

Spiritual tip: Select all the items you intend to get rid of, clear them with blessings from your heart, and make an intention that these items will find someone that will benefit from and find joy with them. This is an intention that will ripple good vibes to whoever receives or acquires each item.

As you clear the clutter in your life (and I mean life, not only home), you create space for the new to happen, opportunities to manifest; and if you are sending good vides, you are actually planting happiness.

2. Conserve Resources
When we speak of conserving resources, we are not only speaking of nature resources, as we assume that you are already doing this like everyone with a holistic ecological vision, and can understand and practice this. We can do that by using alternative ways like the use of solar power, reducing carbon emissions by having carpools instead of driving alone, and reducing the amount of electricity you use on regular basis. Nevertheless, we can go further, and deepen our contribution to this planet.

Have you ever considered Compacting as a spiritual practice? Compacting is a commitment, like a vow one can make in reducing buying new things that are not really necessary for a period of time, let’s say one whole year? Of course this practice does not include food or material items you need to replace others in your daily activities. But think, why not by a good used car, maybe more affordable, and that have everything you really want, instead of getting on the Merry-go-round of credit and debt? What about a used book instead of the same brand new one for almost 30-40% more?

Why can you say Compacting is a spiritual practice?

Compacting is a practice that will help to induce yourself to a point of balance, stability, self-sufficiency, and will tame your ego and prevent the “brilliance of glamour” to take over your Spiritual Path. It is one way to practice detachment to what is the standard philosophy of a commercially-geared society.

As you do this, you are saving a lot in resources used in the making of new products. When you decelerate the rate of planned obsolesce of a good, when you “freecycle” items you no longer need; you are helping Mother Earth and empowering many little communities and business thriving to insert themselves into a new economic paradigm. Never throw away, instead “GIVE” it away!

Think about it.

3. Alchemize and transmute what you no longer need
Alchemy is both an ancient philosophy and practice which aimed for the achievement of ultimate wisdom as well as immortality. I prefer to think of alchemy as a spiritual way to deal with stagnated energies and transform them into something good. Of course, the concept of good cannot always be translated into monetary compensation, but it can be rewarding in joy, satisfaction and beauty.

From Trash to Treasure
There are many things that may no longer serve you but would benefit other people. For instance, formal clothing, like a formal suite that you have outgrown, can be a key factor to facilitate someone in getting their first job; a heavy coat your kids do not use anymore can bring relief to a less fortunate Mother’s heart in knowing that their child will be comfortable and healthy during winter. There are things in life that are priceless, not only in the intention but also in the act. Always see if you can be the vehicle of a blessing to someone!

Plantings the Seeds of Goodness
So you recycled all your cans and plastic and paper. What do you do with the residual money you gathered from it?

For many years, I lived in the countryside in California. I had an old Pumpkin jar (instead of a piggy bank) where I gathered all the money acquired with the recycling practices of my household. As an alchemy practice, I believed that it was possible to transform Trash into Treasure. I used that Energy (the money) to buy seeds: I bought seeds of wild flowers, vegetables (the easy ones to grow) and more trees to plant. The money generated by my trash was now used to give gifts back to Mother Earth. Our family grew vegetables and we feed all the neighbors, and there was always plenty to donate to our little town food bank. We spread seeds of wildflowers on the highway sides, so the next season they would make a pretty comforting landscape for those who would pass that point, they would enjoy them with happy eyes.

You can also use the recycle jar to collect money that is no longer in your budget to donate to causes you support (like Humanity Healing Foundation). I remember breaking the recycle jar to send a donation to the animal victims of Hurricane Katrina. It was a big decision for us because we had decided that year that all the collection of money would go to sponsor some wolfs in Canada on a sanctuary, but it was worth it.

4. Practice Emotional Recycling
We sensitive people often feel the impact of others’ feelings in our collective lives: their sadness and their lack of hope, one way or another interferes in our lives. Knowing and being aware that all of us are under the auspices of the Law of One, we know that when one is helped, all are healed. But how can we help each other?
If you bring the possibility of relief, or the beginning of resurgence of hope into someone’s life; you are also cooperating with the combined cleansing of our collective minds and souls.
Dedicate every single random act of kindness you do as blessings, and purposely dedicate this energy for the general cleansing of humanity’s emotional wounds.

As you place yourself as an active member of this Human Community, you realize that we are all responsible, directly or indirectly, for all the challenges we are facing as a Collective Race. Our shadow side (made by our collective projections of fear and rejections) must be healed, and we can mindfully practice this philosophy as we chose to be aware, act and live in the present moment.

Here are some personal suggestions:

1.Refuse to be part of negative or less then positive activities; decline to be involved in gossip and any conversation that would demise someone. Practice the wisdom of the three monkeys: “See no evil, speak no evil, and hear no evil”

2. Make a practice to include in your daily prayers, a prayer and/or a benediction for those that have no one to pray for them. Remember that we are a result of a collaboration of many actions, thoughts and cares of many different people. We are never alone. We can heal others with our goodness of heart and loving energy, even when they do not know. This is the real material that miracles are made off.

3. Create something beautiful as a gift to kindness.
Plant a tree: create little oasis in your garden (no matter how small it may be) and dedicate it to the increase of goodness, healing, love or any other virtue you may chose.
This is something I embrace as my personal gift to kindness and for the increase of hope, faith and integrity in the world: as a project I built a section in my yard where I hung a diversity of wind chimes of different formats, colors and materials. I cleared the space, consecrated the pieces and blessed every single one with a different prayer and wish. As the winds blow in all the different directions, they carry all the prayers for those in need. From time to time, I recharge them with new prayers, replace some crystals and meditate in gratitude to all the elementals that are joining me in this quest of diminishing our Karmic Footprint.

Last reminder: In order to actively reduce the impact of your actions and help create a new moment for all, you need to work not just with the intention, but always follow up your intention with ACTIONS.

The Way of the Bodhisattva ~ C. Clinton Sidle

Bodhisattva is a term Buddhists use to describe someone who is on the path to enlightenment but postpones the ultimate goal for the sake of helping others arrive there first. Bodhi generally means awakened, and Sattva most often means being, essence or spirit. I have also known Sattva to mean warrior. I like “awakened warrior” best.

What might this mean to us in our daily lives?

In his treatise A Guide to a Bodhisattva’s Way of Life, eighth century Buddhist master Shantideva said, “All the suffering in the world comes from seeking pleasure for oneself. All the happiness in the world comes from seeking pleasure for others.” That, I believe, captures the essence of how this might matter to you and me.

My last post to this side shared the basic Buddhist view of how we naturally suffer. Each and every one of us has a hungry spirit that constantly searches for success, love, belonging, freedom or whatever it is we do to find meaning in our lives. That search is based on the idea that the self, or “I” really exists, and we cling to it out of hope and with fear of never being good enough. So we make up for that insecurity by constantly manipulating our situation to look good and not look bad, and burying ourselves in chasing after beauty, wealth, possessions and other ideas and beliefs we have been socialized to want.

But having more and consuming more is never, ever enough. So like a mirage that fades as we approach, the satisfaction of achieving life goals quickly disappears because that fear is never sated, and like a child chasing a rainbow, we are constantly disappointed. Still we run after these things as if they are real, and the more we do, the more we spin a web of an ever tighter cocoon — a reality made of our projections, imaginations, hopes and fears — that smothers the possibilities of a greater, fuller and happier life. You get stuck in a small world. But this is not who you are, it is just your idea of who you are — an illusion based in fear.

So what? You may ask. In understanding the illusion, you develop an appreciation for all that appears to exist without clinging to it as if it were real. You suffer less. All the acquired trappings that society builds you up and tears you down with begin to loosen, and your world becomes more workable. You have plans but they are not solid and you do not follow them blindly. You adapt to shifting circumstances and are not hijacked by anger, pride or stress when things don’t go your way.

You also stop blaming and playing victim because you see there are so many different versions of the truth and stop getting locked into right and wrong. Steadfast rules are often just babysitting you anyway. Instead, you gain a greater sense of freedom, creativity, responsibility and compassion because you can see more than one way to go and more than one point of view. You become more adaptive, and as I have argued before, this makes you not only happier but also more successful. You become an adult.

What we most need to know is that there is both a lesser and greater hungry spirit. Similar to Maslow’s hierarchy of needs, there are both self-preservation and self-actualizing aspects of our being. The lesser spirit is made up of negative emotions of anger, desire, jealousy and so on that are based in fear and on getting or not getting what you want from the world. It is a selfishness that is designed to protect and project you. It is a necessary function rooted in our survival instinct, but most of the time we just get stuck there by our vanity.

The greater spirit is made up of positive emotions such as love, joy, devotion, gratitude and enthusiasm and is much more open, inclusive and outward-oriented. These broaden your view, connect you to others, extend you into the world and help you grow. It is more of a selflessness that is designed to help us adapt and is rooted in our evolutionary instinct.

In the Buddhist world, these positive emotions are generally known as Bodhicitta. Bodhicitta literally means “awakened heart or mind,” but it is also known as loving kindness or basic goodness. Basic goodness is the highest expression of your hungry spirit and your most authentic self. It is the treasure of your existence but most often you are not even be aware of it. It is like having a gem in your pocket and mistaking it for an ordinary stone. The gem is not powerless, but failing to recognize it, makes it so. It is the inspiration and belief in that basic goodness that can transform your life, transmute your underlying fear, and give you confidence to be who you truly are.

Discovering and cultivating this basic goodness is the Way of the Bodhisattva, and awareness and compassion are the two primary practices of that way. They make up the two inseparable aspects of basic goodness — inseparable in the sense that with awareness you become more compassionate and with compassion you become more aware. Together they loosen the grip of the lesser spirit, suspend your ideas about yourself and open you up to allow the greater spirit to shine through into the world.

They are like two edges of a sword that cut and slice away the cocoon of self-clinging. They are also like muscles. In exercising them, the path toward basic goodness models the desired result of basic goodness. In practicing basic goodness, you develop basic goodness. In the process, you turn agitation into peace of mind and low self esteem into confidence.

How do you work them?

Meditation, of course, is at the center of all Buddhist methods and there are plenty ways to learn it in today’s world. Meditation slows down and even cuts the constant spinning mental chatter of your hungry spirit. In cultivating simple awareness, you learn to observe this chatter as a stream of thoughts and feelings that you just let pass by without grabbing, rejecting or reacting in any way. Just pay attention and relax in non-clinging. After a while the stream begins to slow down and gaps begin to appear. As you bring your awareness to them, the individual thoughts and feelings begin to pop like soap bubbles in the air. This brings a sense of relief like the silence that comes after dogs suddenly stop barking. It also gives perspective on the emptiness of the experiences you hold so solidly, and reveals a vast, vibrant and loving inner space. It’s like a breath of fresh air. Coming back to that space time and again is the basic practice.

But if not meditation, anything you can do to cultivate awareness through making reflection a habit helps. Reflection expands awareness, unhooks you from the past and creates the possibilities of the future. Exercising, prayer, walking, journaling, volunteering — anything that helps you break up the routine, step back, take stock and gain perspective will work. In my profession we call it retreat, renew and return — retreat from the daily spin, renew by reflecting on what is really going on, and return with new insight and vigor. This trains the mind to be more aware. It sheds light on experience, and that light creates a sense of optimism that comes with insight.

There are two other essential ways for deepening this basic practice of awareness and compassion that we often conveniently choose to ignore. The ego is a tricky manipulator and will do almost anything to get off the hook.

The first is to follow and lean into your fear. When things go wrong, the first thing we want to do is retreat into our lesser spirit, hide behind our image, blame and play victim. We will take any exit we can from the squeeze. We escape through seeking pleasure, judging others, defending ourselves and blowing our view out of proportion. In doing so, we shut down and totally kill anything we have to learn from the moment.

You may feel criticized at work by one of your colleagues, for instance, so you go have a drink at lunch with your friends to cool down, then you defend yourself by rationalizing your colleague’s ineptitude and finally vent how this job just sucks anyway and is not worth it. So you wall yourself off behind your self image to shield yourself from the misery.

When things fall apart or go wrong like this, instead of hiding, lean into it and investigate. At these moments you can come face to face with who you really are and find out what is really going on.

Fear and suffering often exist at the edge of your self-image. They are signs that your ego is under attack and can serve as points for breakthrough. So stay on that edge and do not concretize it by fantasizing, rationalizing, justifying, blaming, manipulating or doing whatever you tend to do to feel better about yourself. Instead, relax in the discomfort, uncertainty and fear, and just simply be aware without rejecting. As you do, eventually they pop like the soap bubbles, and just underneath you find a soft spot — a tenderness.

That tenderness is your broken heart that comes from your broken image. In your suffering lies that jewel of your existence: your basic goodness. In discovering this, the drama collapses.

Your girlfriend may break up with you for instance. So the first thing you do is to launch into a self-defense and spin your truth out of proportion. If instead you just relax into the feelings of the melodrama, the façade begins to crumble because it is not real to begin with, and your soft, compassionate underbelly is revealed. With that softening you open, appreciate, forgive, adapt and learn. This is the way life becomes a good teacher. Your butt is kicked into being receptive if you stay with that broken heartedness, that groundlessness, that uncertainty. That is the path to awakening.

So lean into that discomfort, that discontent. Allow the quality of what you are feeling to penetrate your heart. Then the acquired you begins to fall apart and the greater, truly indestructible you begins to emerge.

The second essential way is to just give of yourself in some way to others. The Dalai Lama once said that there is an unwise selfishness and a wise selfishness. Unwise selfishness is when you only think of yourself and the result is self-absorption, confusion and suffering. Wise selfishness is to know it is in your best interest to be more selfless, and as a result, you experience happiness, joy and success.

I am sure you have heard of some of the following simple truths before: “If you want to be interesting be interested,” “What you appreciate appreciates,” “In giving you receive” and finally, “To get a smile give one away.” In being more generous with our time, focus and attention, we begin to think bigger. A warmhearted feeling for others puts our mind at ease and we stop cultivating our own life pattern. Our sense of well being grows and that gives us strength for coping with whatever obstacles come our way.

Just a week ago, I was standing in a crowded bus. At a stop, a woman enters on crutches. A pale, frowning man absorbed in his thoughts and troubles, spots her predicament and spontaneously offers her his seat. She was delighted at the favor, and he glowed at the small difference he was just able to make.

Giving is not magic, but it can be magical.

The mistake that many of us make is to believe that simple awareness or reflection is enough to break out of our cocoon — it is not. We also have to act. As the Buddhists say and as today’s research in emotional intelligence shows, we just don’t think our way into new behaviors, we also behave our way into new ways of thinking. Acting with kindness evokes feelings of kindness, expressing gratitude evokes feelings of gratitude and acting with confidence evokes feelings of confidence. We can rewire ourselves through our actions, and those actions can lead to changes in our being. As the poet John Dryden said, “We first make our habits, then our habits make us.”

When you are generous, you are often the one who feels best. Your basic goodness shines through your self-clinging. You just don’t drop your issues and hang-ups through simple awareness — you also burn through them with your actions like the sun burning through the clouds. It is also like the butterfly emerging from the cocoon where everything opens: the impossible suddenly becomes possible. Your full beauty is revealed and you become a happier, freer and a more effective human being.

In these practices, we are simply discovering what is already there. We are riding that greater spirit to bring forth our highest qualities. There still remains a clinging on this path, but as these inner qualities grow, that clinging of the greater spirit also begins to fade away. In the end any sense of path is also discarded. Like a boat taking you to the other side of the river, it is left behind once you have arrived. The ultimate goal of course is non-attachment or total freedom. But even if you never achieve that, you become more sane, adaptive and well-adjusted on the path.

What might that ultimate freedom really be like? I do not really know personally, I have only tasted it here and there. But I bet the 18th century English poet William Blake did:

He who binds himself to joy Does the winged life destroy But he who kisses the joy as it flies Lives in eternity’s sun rise

In these two posts I have tried to share my understanding of the four noble truths of Buddhism. I believe this to be the Way of the Bodhisattva, and I hope you have found some practical wisdom in it.

C. Clinton Sidle directs the prestigious Roy H. Park Leadership Fellows Program in the Johnson School of Graduate Management at Cornell University and has developed an award-winning approach for developing leaders who succeed while also making a positive contribution to the world. He is also a top consultant working with Fortune 500 companies and various other organizations in strategic change, leadership, executive coaching, and developing human potential.

The Karmic Law of Return

The Karmic Law of Return

As the blazing fire reduces wood to ashes, similarly, the fire of Self-knowledge reduces Karma to ashes.
~ Bhagavad Gita

Throughout the History of Mankind, many different cultures and belief systems talk about the need to be responsible for our actions. The Kabbalists teach that we are responsible for every event that happens in our lives.

We attract all the events in our lives, through the choices we make daily. Our thoughts and actions are the source for the entire cycle of cause and effect.

The explanation for all the challenging events we face resides in the way we Perceive and the way we treat other Beings in our lives. To treat others differently instead of as equals, not recognizing our state of Oneness and the unity behind all, can be the cause of many of the spiritual illnesses.

This life is likened to a field in which our Karma is the seed.
We harvest what we sow.
No less, no more.

The Golden Key

The Golden Key

How many movies have you seen in life?
How many more would you see?

As we grow spiritually, we each reach a stage where our soul matures and our capacity for Love and connecting with others increases. Our souls manifest this in Compassion and exercise this in Spiritual Activism. Each time we reach out a hand to raise up someone in need, we find that we ourselves have been raised up. We have climbed one more rung in the ladder of Ascension. Our souls grow in the process, allowing a greater capacity for Love and Connection – an upward spiral.

The Golden Key is before you. Be mindful of the opportunities you are given.

We dedicate this movie to all those who pursue a Path of Spiritual Growth.


HH team

The Good, The Bad, and The Ego

Submitted by hhteam

We are progressing in the journey of life, perfecting ourselves, gathering understanding and the knowledge needed to reach the point of liberation from the Wheel of Karma and its inevitable worlds of Samsara. But in order to do that, it is necessary for us to know ourselves in a very deep and intimate way, to analyze our needs, feelings and what is honestly relevant for our happiness and self-realization.

In spirituality, and especially in non-dual, mystical and eastern meditative traditions, the human being is often conceived as being in the illusion of individual existence and separated from other aspects of creation. This “sense of doership” or sense of individual existence is that part which believes it is the human being, believes it must fight for itself in the world, and is ultimately unaware and unconscious of its own true nature. The ego is often associated with mind and the sense of time and compulsively thinks in order to be assured of its future existence, rather than simply knowing its own self and the present.

First, we should start evaluating an old Bible saying in Genesis that declares that men are the rulers of all Creation. This may be true if you can honestly say that you have control over the will of nature, including natural disasters, or even if you simply retained the power of command over the four elements: Fire, Earth, Air and Water. Is there anyone on Planet Earth who can claim the title of administrator of the Universal Order? How can we do this, if we are not even able to master ourselves yet?

The ego is much more than a psychological construct to define the human psyche and it has been a common motif in various mythical stories through the ages. The legend of Medusa with her glare that petrifies and her hair filled with serpents, represents the many cunning facets of an untamed Ego. We can lucidly perceive in the various mythological stories, the “Heroes” going through trials facing adversities, challenges and monsters, to finally come to the realization that they were actually doing a divine work and to be rewarded with a place in heavens. On the other hand, we have mythic aspects such as Pegasus, the flying horse, and the Unicorn symbolizing the Divine essence freed from the grasps of Ego.

Ego is the fundamental point of existence in a world of duality. It is therefore an essential element for anchoring, sustenance, and survival of our personalities. It is true the Ego is a very demanding entity and tends to limit our peripheral vision of the world, because it functions exactly how it is supposed to: as a central point of reference.

No one entering this world would be able to exist without an Ego. It is a matter of fact that one needs an Ego and a physical body to exist, to function and to serve as a fundamental base for the spiritual works of the soul.

The Ego can express itself in very ugly ways. It is sometimes even worse when it clothes itself in a language of sanctity and piety to reach and accomplish its will. In this aspect, the ego seems to psychologically aggregate elements and lower feelings such as jealousy, envy, laziness, pride, hatred and lust, but they are all stored on the five cylinders of the self. These cylinders are: the first: the intellectual center; the second: the emotional center, the third center: the motion center or center of movement; the fourth center: the instinct center, and the fifth center, the sexual one. They are therefore lower vibrational in nature because they are just self-references of the same point of reference: the individual and no one else. Ego is a substrata, the fundamental base of development, of higher consciousness, not the goal in itself.

The Ego was conceived to be the vehicle of the higher consciousness, to contain the quintessential nature of spirit, The Alchemical Salt, perfected and immortal. The Ego does not survive the transitions through the gates of death, but instead it restructures itself with the matter aggregated through its experiences in Earth school. If it still has attachments and lessons to be learned it will continue to be reentered into the wheels of life.

The Ego can reach gigantic proportions of control over our multidimensional life, impeding the blossoming of the soul, going against what ultimately would be its sole function and purpose. This must be controlled and mastered. It can cause pain and suffering blindly, because it is an element that is just aware of itself. Transcendentally, the suffering process is registered in our essence and consciousness; there also is recorded the particles of pain of the Divine Mind, the pain of the Omni-cosmos, the hidden Mother/Father in Heaven.

It is said that the seeker of higher knowledge should learn how to control and tame the Ego as preliminary work to continue on the path of self-realization, and as the Indian God Shiva, the seeker should wear the Ego around the neck, like Shiva wears the tamed serpent around his.

Our Divine essence is our true guide and Master, but, unfortunately, sometimes this sacred part of us is so entrenched inside of the Egoic prison, the mindset of “Me, Myself and I”, that is unable to express itself and accomplish the life lessons it came here to learn.

Change is the Prelude to Growth

Your only obligation in any lifetime is to be true to yourself.
~Richard Bach

Try experiencing life through eyes of another who hold different points of view.
The key to making changes is to accept the necessity of change;
Change is part of a creative life and of creating a LIFE

“They must often change, who would be constant in happiness or wisdom.” ~Confucius

The 10 Commandments of Mother Earth

The earth is what we all have in common.
~ Wendell Barry

by Ernest Callenbach

I. Thou shall love and honor the Earth for it blesses thy life and governs thy survival.
II. Thou shall keep each day sacred to the Earth and celebrate the turning of its seasons.
III. Thou shall not hold thyself above other living things nor drive them to extinction.
IV. Thou shall give thanks for thy food, to the creatures and plants that nourish thee.
V. Thou shall educate thy offspring for multitudes of people are a blessing unto the Earth when we live in harmony.
VI. Thou shall not kill, nor waste Earth’s riches upon weapons of war.
VII. Thou shall not pursue profit at the Earth’s expense but strive to restore its damaged majesty.
VIII. Thou shall not hide from thyself or others the consequences of thy actions upon the Earth.
IX. Thou shall not steal from future generations by impoverishing or poisoning the Earth.
X. Thou shall consume material goods in moderation so all may share the Earth’s bounty.

Music: Marcome, “All Alone”

Images: Google & Photobucket
We Honor the Unknown Artists
Image @ 2:11 Worth 1000

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©2010 Humanity Healing. Partial Rights Reserved.

This video may contain copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available in our efforts to advance understanding of environmental, political, human rights, economic, democracy, scientific, and social justice issues, etc. We believe this constitutes a ‘fair use’ of any such copyrighted material as provided for in section 107 of the US Copyright Law. In accordance with Title 17 U.S.C. Section 107, the material on this site is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes.

Gaia’s Prayer

The video Gaia’s Prayer launches a series of articles and actions based on Spiritual Environmentalism. Spiritual Environmentalism is the application of Spiritual practices and methodologies to raising awareness and initiating actions to halt and reverse the downward spiral of mankind’s harmful impact on the environment.

Along with the concept of Spiritual Activism, Spiritual Environmentalism is one that embraces the immutable truth of the underlined connection among all beings and ascribes a new way of interaction with our environment based on the Ethics of Living Consciously.

To adopt this lens as a way to see our planet is to understand it as a living entity: one that hosts and nurtures all forms of life and levels of consciousness; not exclusively Human beings, but trees, animals and other living creatures as well. All forms of life are sacred and valuable to the existence and maintenance of the balance of the entire system.

Oneness does not refer to just Oneness within Humanity, although that is a major component. Oneness is the understanding and awareness of your place in and connection to all of Creation.

On 10-10, Humanity Healing hosted a global meditation on the Oneness Blessing, emphasizing One Humanity. On 11-11, Humanity Healing will host a global meditation on Oneness with the environment, emphasizing One Earth.

Join us on 11:11 by spending a few moments to send your Love, your Light, your Compassion, your Understanding, and your Healing Energy out to the vast web of life that is the Spirit of Gaia.

We are ONE Earth. We are ONE Humanity.

Video Information

©2010 Humanity Healing. Partial Rights Reserved.

Music: “Gaia’s Lament” by Isabella Rajotte
Kind Courtesy of Web of Sound – Canada

Images: Google/Photobucket
We Honor the Unknown Artists

This video may contain copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available in our efforts to advance understanding of environmental, political, human rights, economic, democracy, scientific, and social justice issues, etc. We believe this constitutes a ‘fair use’ of any such copyrighted material as provided for in section 107 of the US Copyright Law. In accordance with Title 17 U.S.C. Section 107, the material on this site is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes.

Spiritual Adoption

Compassionate Activism:
Spiritual Adoption

“We have to do the best we can. This is our sacred human responsibility.”
~ Albert Einstein

“Am I my brother’s keeper?”
~Genesis 4: 9

The answer is “Yes, you are”, because we are all connected, and what happens to others affects us.

What is Spiritual Adoption?

As any other type of adoption, spiritual adoption is an act of Compassion which come from a pure heart and the Generosity of Spirit of one individual towards another. It is where an individual voluntarily takes on the spiritual care of another soul or individual. The act of volition behind this assumes the universal understanding and practice of the Law of One. It is a means of action through Free Will for one to provide the necessary care for the transcendent needs of another soul, especially when direct material assistance cannot be pursued. It is in itself a temporarily sacred contract between two distinctive souls, for spiritual cooperation and support during the trials of one, and it is designed to inspire courage, hope, fortitude, concrete Blessings, and to be the foundation on which miraculous changes can manifest.

Moral Code of a Modern Mystic

Love that which is good

Ignore that which is evil

Be goodness, justice and compassion

Never criticize

Be patient, calm and considerate

Never give way to anger or pride

Be pure, compassionate, and gentle

Never resort to sarcasm

Be confident, content, and open to others

Do not doubt and never be envious

Be moderate in all things

Avoid excess

Be humble, kind, modest, generous, and respectful of others

Never be spiteful

Be honest in words and in deeds; speak the truth

Never lie and never slander

Be helpful and considerate in everything

Never deceive nor betray anyone

Love and protect life; spread peace and harmony

Under no circumstances be aggressive.

Original Text: OSTI et Ordre du Temple

Kind Courtesy of:

Original Text: OSTI et Ordre du Temple
Kind Courtesy of:

Music: “Lavender Heart Ashes”, by Soulwire
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Images: Video Background, LLC
We Honor the Unknown Artists

This video may contain copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available in our efforts to advance understanding of environmental, political, human rights, economic, democracy, scientific, and social justice issues, etc. We believe this constitutes a ‘fair use’ of any such copyrighted material as provided for in section 107 of the US Copyright Law. In accordance with Title 17 U.S.C. Section 107, the material on this site is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes.

The 12 Keys of Spiritual Activism

Spiritual Activism is about reconnecting the concepts of personal spiritual growth and societal action. It is a mindset that comes from the awakening of our perception of the interconnectiveness of all living beings and the understanding that not only do our actions make a contribution to the world, they also foster our personal spiritual development. Spiritual Activism moves the mindset of the individual from one of “me” to one of “us” and towards a goal of selfless service to others. Selfless service does not differentiate between invisible acts of service to others and those that are recognized publically. It works towards the empowerment of others to not only solve the immediate problem, but to give the tools to prevent the repeat of the problem.

The embrace of the path of Spiritual Activism enables individuals or groups to develop the noble qualities of compassion, wisdom and gratitude. It is in itself a Path of Transformation – a Spiritual Blueprint for living. We can shift our perspectives of reality through seeking service beyond self by practicing the Gifts of Service.

For more information, visit:

Music: Daniel Kobialka, “Annachie Gordon”

This video may contain copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available in our efforts to advance understanding of environmental, political, human rights, economic, democracy, scientific, and social justice issues, etc. We believe this constitutes a ‘fair use’ of any such copyrighted material as provided for in section 107 of the US Copyright Law. In accordance with Title 17 U.S.C. Section 107, the material on this site is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes.

Bridging Heaven & Earth Show with Jose Arguelles and Twinflame

Perhaps best known for his role in initiating the world famous Harmonic Convergence global peace meditation of August 16-17, 1987, Jose was also one of the originators of the Earth Day concept and is recognized as the “father of the Whole Earth Festival,” now in its 33rd year at Davis, California. Holding a Ph.D. in art history and aesthetics from the University of Chicago (1969), José’s career as an educator has included professorships at Princeton University, University of California Davis, the Evergreen State College, Olympia Washington, the Naropa Institute, San Francisco State University, the University of Colorado and the Union Graduate School.

An artist as well as an author, his numerous books include the international best seller, The Mayan factor, Earth Ascending, Surfers of the Zuvuya, the Arcturus Probe and the recently published Time and the Technosphere, The law of Time in Human Affairs. A spiritual seeker, Jose studied Tibetan Buddhism for many years with noted meditation master, Chogyam Trungpa Rinpoche, yet feels it is important to break out of the shell of all organized religion and establish what he calls a “return to UR -the Universal religion.” But it is his pioneering work on the Mayan Calendar that has absorbed his energies most passionately.

Ever since he had a visionary experience at the age of fourteen atop the Pyramid of the Sun, Teotihuacan, Mexico in 1953, he has pursued a lifelong investigation of the mathematics and prophecies associated with the Mayan calendar. His decoding of the Mayan calendar has resulted in an interactive game called Dreamspell, the Journey of Timeship Earth 2013, and the discovery of the Law of Time. According to the Law of Time, modern humanity is in trouble because it is immersed in an erroneous and artificial perception of time which causes it deviate at an accelerated rate from the natural order of the universe.

To remedy this situation, Arguelles has been promoting the return to a natural timing cycle through the regular measure of the Thirteen Moon 28-day calendar. Since the end-date of the current Great Cycle of the Mayan calendar is in the year 2012, in order to survive the worst, humanity must make a shift to natural time – and soon. According to Arguelles, the time for this shift is July 25-26, 2004, the Great Calendar Change, when he is calling upon humanity to reject the current calendar and adopt the natural time Thirteen Moon 28-day calendar.

Currently serving as the Director of Research and Senior Advisor of the Foundation for the Law of Time the organization that promotes his cause, on March 3, 2002, Arguelles was honored as “Valum Votan, Closer of the Cycle” by Nine Indigenous Elders atop the Pyramid of the Sun at Teotihuacan who awarded him a ceremonial staff for his efforts in helping to wake humanity up to the meaning of 2012.

Thought is your Enemy – Mind-shattering Conversations with a Man called U.G.

Q: U.G., I would like to probe into the very essence of your revolutionary and uncompromising statement that there is no soul.
A: There is no self, there is no I, there is no spirit, there is no soul, and there is no mind. That knocks off the whole list, and you have no way of finding out what you are left with. You may very well ask me the question, “Why do you go on telling people about the way you are functioning?” It is only to emphasize that we have been for centuries using some instrument, that is, thinking or mind, or whatever you want to call it, to free ourselves from the whole of what you call the ‘I’ or the ‘self’, and all kinds of things. That is what the whole quest of spirit is all about. But once it dawns on you that there is nothing to be free from, then these questions don’t arise at all. How that dawned on me, I have no way of finding out for myself.

Q: Ordinary human beings like me would like to know if you could find answers for us.

A: The answers I give are only to emphasize that what we are left with is the functioning of the living organism. How it is functioning is all that I am trying to put across, emphasize, and overemphasize all the time. My interest is to somehow make you see that the whole attempt on your part to understand what you are left with is a lost battle.

Q: What you are trying to say is that there is only the physical body and nothing else. Is that it?

A: Even that statement cannot be experienced by what is left there. When once the whole thing is flushed out of your system, the statement, “We are left with only the physical body and the universe — ” that statement also cannot stand any more.

Q: But I want to probe around this….
A: The more the questions you throw at me the more there is a need to emphasize the physical aspect of our existence, namely, that there is nothing to what we have been made to believe. All our problems have arisen because of our acceptance that it is possible for us to understand the reality of the world, or the reality of our existence. What I am saying is that you have no way of experiencing anything that you do not know. So anything that you experience through the help of your knowledge is fruitless. It is a lost battle.

Q: When you are saying that there is no nonphysical element in human nature….
A: I am not with you. What exactly do you mean when you say, “No nonphysical element in human nature?”

Q: I mean that there is only the actual physical body and the world as it is.

A: That is the reason why I say that the instrument which we are using to understand the reality of our existence and the reality of the world around us is not part of this (body) mechanism that is there. That is the reason why I say thoughts are not self-generated and are not spontaneous. There are no thoughts there even now.

If you want to find out whether there is any such thing as thought, the very question which we are posing to ourselves, namely, “Is there a thought?” is born out of the assumption that there is a thought there. But what you will find there is all about thought and not thought. All about thought is what is put in there by the culture. That is put in by the people who are telling us that it is very essential for you to free yourself from whatever you are trying to free yourself from through that instrument.

My interest is to emphasize that that is not the instrument, and there is no other instrument. And when once this hits you, dawns upon you that thought is not the instrument, and that there is no other instrument, then there is no need for you to find out if any other instrument is necessary. No need for any other instrument. This very same structure that we are using, the instrument which we are using, has in a very ingenious way invented all kinds of things like intuition, right insight, right this, that, and the other. And to say that through this very insight we have come to understand something is the stumbling block. All insights, however extraordinary they may be, are worthless, because it is thought that has created
what we call insight, and through that it is maintaining its continuity and status quo.

Q: I think I understand that, but what I want to pursue is that there is the physical side of this, and if I could observe clearly the human organism there and its interrelated functions….

A: As a matter of fact even that is not possible to experience and understand except through the knowledge that is given to us by the physiologists.

Q: You mean our own observation…?

A: There is no such thing as your own observation. Your own observation is born out of the knowledge that you have. This knowledge comes from the physiologists. This knowledge comes from those who have been involved in medical technology. They are trying to find out how this body is functioning, how the heart is functioning, and the whole lot of things that we have become familiar with, though what they have discovered is something which cannot be experienced by us.

Q: What you are saying then is that there is really no such thing as direct or immediate experience….
A: There is no experience at all without the help of knowledge. That is all that I am saying. There is no way you can experience the reality of anything except through the help of this knowledge. So what I am saying is that you cannot experience what you do not know. Therefore, you project that there is something beyond the mechanism of the experiencing structure. There is no ‘beyond’. But that ‘beyond’ is again affirmed or rejected by this experiencing structure to maintain its continuity. It is a game.

Q: Back to that. I asked you this before. Isn’t there an experience of touch?
A: No. The only way you can even experience the sense of touch is through this contact; that is what you call the sense of touch. So you are bringing your fingers here and touching it here. (U.G. touches the arm of the chair.) The eye is looking at it. But it does not translate the movement of that as somebody putting his finger here to know what exactly happens when you touch this. The eye cannot say that, and the sense of touch does not translate that for any reason. Unless you ask the question….

Q: I am suggesting that….
A: The eye is looking at it.

Q: No, I am not looking at it.
A: You are not.
Q: I can feel, I can feel without….
A: It is born out of your imagination and translation of this particular tactile sensing within the framework of your past experience. At this moment if that is not translated as a soft touch or a hard touch, or even as a touch of your hand, you have no way of separating the two and experiencing that.

Q: No more separating the two….
A: Supposing you ask me a question for whatever reason that you want to know, the sole knowledge you have is here in the computer (pointing to his head), and it comes out and tells me and tells you that you are touching this, and that the sense of touch is translating that as the soft touch of the friend who is sitting next to me. Q: I might be walking alone, and I feel a breeze coming. I am not doing anything, but it is blowing in my way.

A: If you do not translate the breeze touching your body….

Q: I am feeling the breeze.
A: The feeling is also a thought. The moment you separate yourself from the breeze, that sensory activity is translated within the framework of the knowledge you already have. I am not for a moment saying that you are the breeze. What I am saying is that all that you are saying is part of the knowledge you have. Otherwise, there is no way you can separate the breeze and the body.

Q: So you are saying that there is no such thing as a new experience.

A: There is no new experience at all. But the demand to experience the same thing over and over again is the one that is wearing off the whole mechanism of memory for purposes for which it is not intended.

Q: Is it possible for us to see that memory should not be the operative factor in consciousness?
A: I question consciousness because what we call consciousness is memory. You become conscious of something through the help of the knowledge you have, and that knowledge is locked up in the memory. So the whole talk of the subconscious, unconscious, levels of consciousness, and all that, is the ingenious invention of the thinking mechanism. Through this cleverness, inventiveness, it maintains its continuity.

Q: Do you make any distinction between awareness and consciousness?
A: Awareness has no meaning to me because awareness is not an instrument to be used to understand anything, much less to bring about a change there. First of all, there is nothing there to be changed. Since there is nothing there to be changed, whether you use awareness or any other instrument to bring about a change is irrelevant.

Awareness can never be separated from the activity of the brain. That is the reason why I always describe what is happening here (pointing to himself) in physical terms. “The reflection of that, (pointing to a cushion) whatever it is, on the retina, and to experience that without naming it,” is only a clever game we are playing with ourselves. You think that recognition is separate from naming. This is not true. Recognition and naming are one and the same. Whether I name it or not, the very recognition of you as a man or that as a pillow, itself means that the naming is already there, whether I use the word or not. That is the reason why I point out to the people who say that the word is not the thing, the word is the the
thing. If the word is not the thing, what the hell is it? It is all right for the philosophers to sit and discuss everlastingly that the word is not the thing. That implies that there is something there other than the word. So you cannot accept the fact that the word is the object. That is, even if you say that there is an object without using the word, it means that there is a separation there. What I am trying to tell you is how this division, separation is occurring.

Q: Separation is really the beginning of duality.
A: I never tell myself and tell you that I am the table. That is too absurd. So what I am saying is that there is no way you can separate yourself on your own free will and volition except when there is a demand from outside. You ask the question, “What is that?” You and I have the same information in our memories. Whether you use a French word, an English word, a German word, or a Latin word, it doesn’t matter. The reference point is the table you are asking me about.

So, I say it is a table, and that it is a white table. You and I have the same information. When that question is not there, I would at no time look at it and tell myself that it is a table. It does not mean that I am ‘choicelessly aware’ of that. What is there is only the reflection of this object on the retina. Even this statement cannot be experienced by me, because the stimulus and response are one unitary movement. The moment you say there is awareness, there is already a division.

Q: Why do we maintain this position, this duality, this separation….?

A: That is the only way you can continue. Otherwise you are coming to an end. The ‘you’ as you know yourself, the’you’ as you experience yourself, that ‘you’ is the identity there. Through the constant demand for using memory it maintains its continuity. If that ‘you’ is not there, you don’t know what will happen. That is why the phrase, “freedom from the known” is very attractive up to a point. Once you are free from the known, there is no way you can say anything about it. So, if I am listening to somebody like you who is talking about the need to have the
freedom from the known, your emphasis that there is a need to free yourself from the known has already become part of the known. Thought has survived for millions and millions of years, and it knows every trick in the world. It will do anything to maintain its continuity.

Q: So thinking has really no place in understanding….
A: There is no thinking at all. If there is no thinker, there are no thoughts at all.

You cannot say there is only thought and there is no thinker. The thoughts do not come from here (pointing to his head), they are coming from outside. The translation of a sensory perception within the framework of your experiencing structure is thought. And you are using those thoughts to achieve a goal.

Q: I have got to know about this thinking. This is sequential….

A: No, you can try that. I am not your teacher. What is happening here is a mechanical thing like in a computer. It is mechanically operating, trying to find out if there is any information stored in the computer (pointing to his head) related to what we are talking about. “Let me see,” ” Let me think;” these are statements you are just making, but there is no further activity and no thinking taking place there. You have an illusion that there is somebody who is thinking and bringing out the information.

Look, this is no different from the extraordinary instrument we have, the word-finder. You press a button and “Ready,” it says. Then you ask for a word; “Searching,” it says. That searching is thinking. But it is a mechanical process. In that word-finder or computer there is no thinker. There is no thinker thinking there at all. If there is any information or anything that is referred to, the computer puts it together and throws it out. That is all that is happening. It is a very mechanical thing that is happening. We are not ready to accept that thought is mechanical because that knocks off the whole image that we are not just machines. It is an extraordinary machine. It is not different from the computers we use. But this [pointing to his body] is something living, it has got a living quality to it. It has a vitality. It is not just mechanically repeating; it carries with it the life energy like that current energy.

Q: One of the things that human beings use most often is imagination . . .

A: The idea that you experience the totality of your body is born out of your imagination. Actually, there is no way you can experience the totality of it. Your experience of the heaviness of your body is due to the gravitational force. Sometimes you experience the heaviness of your body when thoughts are not in operation. Sometimes thoughts slow down in everybody. That is the time when you feel heavier than the heaviest object. You feel as if you weigh 640 kilos, or suddenly you feel as if you are walking on air. These are the actual functionings of the body which they have described in some spiritual terms and given so much importance to.

Q: So, people in this area of imagination think that unfettered thinking can sometimes come up with new possibilities, of ways in which you can live more fruitfully, more easily or more pleasurably….

A: That is something that is not valid and true.

Q: This is what people assume. If one has an opportunity to do that, one can do so. What is wrong with that?
A: See, it works in certain areas. You know, we have a mathematical problem. We are thinking about it. You come out with an answer and say that this is the product of your thinking. But sometimes you exhaust all the possibilities, the variations and and combinations of finding out the solution of a particular mathematical problem or a scientific problem. You are so tired that you go to sleep. But when you wake up the answer is there. This is possible only in the area of mechanical problems. Thinking cannot help us to solve living problems. There is no way we can use that to solve human problems. That is why it has failed to solve our problems. It has not touched anything there [pointing to his body]. All our beliefs have not touched anything there. We don’t know what we would do in a given situation. You can say that you are going to be a nonviolent man. But what
you would do in a given situation you would never know. The demand to be prepared for all future actions and situations is the cause of our problems. Every situation is so different, and our preparedness to meet that situation with this knowledge we have of answering and dealing with such situations cannot help us.

Q: Then what does the phrase “living challenge” mean?

A: I don’t know, the way you are putting questions….

Q: You meet a new situation….
A: It is not a challenge. The inadequacy of using what you have, preparing yourself, and the question of how to deal with the situation are absent here. It ceases to be a challenge then. That is why I say there are no problems there. We create the problems. If the solutions we are offered by those people are really not the solutions, you really don’t have a problem. But the fact of the matter is, if you do not have a problem, you create a problem. You cannot live without problems.

Q: That is right. What you are saying in one sense is that the human being is not really different from animals.
A: I must admit that we are probably far more evolved than the other animals. That is an advantage to us in functioning in a much better way. I don’t like to use the word ‘better’, but rather ‘in a more natural way’. We are free from some dangers. All these problems can be handled with the highly evolved structure which we have been endowed with. That is why what we call psychic powers — clairvoyance, clairaudience, etc. — are already there in the animals. We also have them in us. In the case of some, through techniques of meditation and such gimmicks, thought slows down. Then they experience these so-called powers, temporarily, and they think that they are all spiritual experiences. Probably in our case the mechanism is more sensitive than in the case of animals. I don’t know; I cannot make any definitive statement. There is no way you can really
understand how animals are functioning. All these gimmicks, all these ideas of experiencing your birth again, rebirthing, this, that, and other things — they are absolute rubbish, because you are trying to go back to the time of your birth and experience your own birth from this point. What you are experiencing is not the experience of your own birth, but something from where you are. You use all these experiences, color them, and imagine that you are experiencing your own birth. This is good for marketing their ‘rebirth’, but there is nothing to it.

Q: Why is it that human beings have developed some traits which have made them masterful destroyers of the earth, the air, the water, and everything around them?

A: As I said the last time, this separateness from the totality of things around us, and the idea that the whole thing is created for our benefit and that we are created for a grander and nobler purpose than all the other species on this, planet, are the causes of this destruction. This powerful use of thought is what is destructive. Thought is a self-protective mechanism. So anything that is born out of thought is destructive — whether it is religious thought or scientific thought or political thought — all of them are destructive. But we are not ready to accept that it is thought that is our enemy. We don’t know how to function in this world without the use of thought.

You can invent all kinds of things and try to free yourself from this stranglehold of thought, but there is no way we can accept the fact that that is not the instrument to help us to function sanely and intelligently in this world. Thought is a self-perpetuating mechanism. It controls, moulds, shapes our ideas and actions. Idea and action — they are one and the same. All our actions are born out of ideas. Our ideas are thoughts passed on to us from generation to generation. Thought is not the instrument to help us to live in harmony with the life around us. That is why you create all these ecological problems, problems of pollution, and the problem of possibly destroying ourselves with the most destructive weapons that we have invented. So, there is no way out. You may say that I am a pessimist, that I am a cynic, or that I am this, that, and the other. But I hope one day we will realize that the mistakes we have made will destroy everything. The planet is not in danger. We are in danger.

Q: If we are, then we can go to another planet. The desire to survive — whence comes this desire to survive beyond the death of the body and its inevitable demise?

A: Because you know in a way that what you know of yourself is coming to an end there. You have lived sixty, seventy, or a hundred years of your life; you have been through so many experiences; you have achieved so many things; you have attained and accomplished so many things. “Is all that coming to an — leaving behind nothing?” So, naturally we create something ‘beyond’.

Q: Why do you think that we have allowed an illusion and unreality to persist in consciousness or human thought….?
A: You are not separate from that illusion. You are the illusion. If one illusion goes, it is always replaced with another illusion. Why? Because the ending of the illusion is the ending of ‘you’. That is the death. The ending of belief is the ending of the ‘you’ that is there. So, that is not the poetic, romantic death — of “dying to your yesterdays.” Physical death is the only way through which you flush out what your whole culture has put in there.

Q; In a smaller and minor way, I can see through an illusion….
A: That is another illusion. The illusion is that “the seeing is the ending.” There is no way you can separate yourself and the seeing. Seeing is the illusion; the seer is the illusion. The seer tells himself that “seeing is ending,” but it does not end. So the seer does not want to come to an end. The seeris the illusion. I don’t know; it is better not to discuss these things. The seer is the illusion. Through the invention of what is called “the seeing of the illusion is the ending,” the seer is gathering momentum and continuing. The moment you want to ‘see’ something you have separated yourself from that and the seer has come into being, and through that seeing he is maintaining his continuity. That is why seeing has not
helped us; it has ended nothing there.

Q: This dialogue, our talking together now — what would you like to call it? It is just a physical exchange….this interplay that is going on now?

A: (Laughs) I don’t really want to repeat it again and again. This is just a puppet sitting here. And, two puppets, two computers, two tape recorders playing, that is all.

Q: Whatever you are saying — listening to you, will it not bring about a change in us?

A: Not at all. You are not even listening. There is no such thing as the art of listening. You are not listening at all. Listening is not in your interest. You are interpreting.

Q: I am aware of that. Surely there is some kind of listening. I am trying to put the key in the door and….

A: We don’t have to use all those phrases such as, “I am aware of this, that, and the other.” If you put into practice what they call ‘awareness’, you will go the way of Alzheimer’s disease which is hitting everybody. I read it in some magazine that it is hitting everybody. It has hit already the famous musician, what is his name, Frank Sinatra. It is there in one of your papers. He is very young. They mention him as an example of how a person suffering from Alzheimer’s disease functions. You have the ‘key’ there in your hand. But you don’t know how to use the key and open the door.

Q: Then really what you are saying is that the body has an enormous intelligence because all its functions go on interplaying beautifully in their own way.

A: Our interest to teach that body something which it is not interested in is causing, creating problems for it.

Q: Is there anything else that you would like to say?
A: To say what? I have said a lot now
Q: You certainly have. Another thing that I wanted to ask you about is physical pain — whether….
A: To leave it alone. If there is pain you take some pain killer. I am not saying you should do nothing, and let the body suffer and go through the pain. You are actually adding more to the pain. See, as long as the pain is there, I might as well take a pill and free myself from the pain temporarily, because there is no special charm, spiritual or otherwise, to prove to ourselves and to others that we can endure pain. That is not what we are talking about. But what we can do is to leave that pain alone without interfering all the time. We think we know a lot more than this body. We think that we know what is good for that body, and that is why we are creating problems for it. It knows what it wants to know. It doesn’t
want to learn anything from us. If we understand this simple relationship that thought and the body have, then probably, we will allow the body to function and use thought only for functional purposes. Thought is functional in value, and it cannot help us to achieve any of the goals we have placed before us, or what the culture has placed before us.

Q: Is there no such thing as a physical purpose for pain?
A: It is a healer. Pain is a healing process. But we are paranoid. We are overanxious to see that we don’t suffer. I am not saying that you should not get any help that is available to you. There is no point in suffering, like the Christian saints who suffer and don’t go to a doctor. That is not what I am saying. In fact, anything we say now is of no use. What we would do in any given situation is anybody’s guess.

Let us stop and leave it at that. If you make some sense out of that, then you make it. If you don’t, then you simply don’t. I wish that nobody remembers anything of what we have discussed so far. If you remember anything, it is lost. Nor am I trying to say that what I say is in a mysterious way affecting the whole of human consciousness.

Q: I do think that pain is really a healer. I am not contradicting what you said. But pain is inborn.

A: It is there. It is trying to heal us because of some disequilibria. But what I am suggesting is that there is no charm in suffering; some helping hand can be given to make it a little bit bearable. I don’t see any point in any kind of suffering.

Q: If the pain is in your knee, in your back, or in your head, it is already there..

A: May I say something? Anything that we discuss about pain at this moment has no meaning, because we are not having any pain now. If some pain is really there then we wouldn’t discuss it; some action would be there.

Q: Yes, that is right.

A: Your value system is the one that is responsible for the human malady, human tragedy, forcing everybody to fit into that model8

Jean Houston on The Future of God with Deepak Chopra

Jean Houston & Deepak Chopra on Good Luck, Synchronicity & & Margaret Mead

Dreaming While Awake Techniques for 24-Hour Lucid Dreaming by Arnold Mindell(updated May 11, 2011)

What if you could dream 24 hours a day, even while awake? According to innovative psychotherapist Arnold Mindell, PhD, we already do. The seeds of dreaming arise in every moment of the day, in body symptoms, problems, relationships, subtile feelings, interactions, random thoughts, and fantasies. We’re getting countless little cues from the unconscious every minute. All are signs from the world of dreaming. And, according to Mindell, we can be in this state of lucid dreaming all day long.

In Dreaming While Awake, Mindell shows how to become aware of these “flirts” from the dreamworld and how to interpret their message. The goal, he says, is to be wide awake and lucid 24 hours a day in the midst of this unending dreamfield of information.

Practicing 24-hour lucid dreaming:

Helps you solve personal, physical, and emotional problems
Serves as a preventive medicine for relationships and health, helping you catch the earliest warning signs before they turn into problems
Helps resolve conflicts in relationships, families, large groups, corporations, even politics
Dreaming is the mystical source of reality, says Mindell. “My goal is to make the Dreaming roots of reality so accessible, so visceral, that your conscious mind will give you back your right to dream.”

Arnold Mindell: Process Psychology and Your Dream Body

This 5 minute video is part of a series of upcoming educational videos that will show some of the basic concepts of process work, that is, process oriented psychology. Using art forms, music, and narration this video explains how dreams mirror body experiences. My partner and husband, Arnold Mindell discovered this mirror connection and called it the DREAMBODY (and published a book by that name).

The video is not meant to show an entire work with a body symptom but rather to introduce the viewer to the dreambody concept and to give the viewer a glimpse into the potential “dreaming” within us. See for more.

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