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“My concept of the new man is that he will be Zorba the Greek and he will also be Gautam the Buddha: the new man will be Zorba the Buddha. He will be sensuous and spiritual, physical, utterly physical, in the body, in the senses, enjoying the body and all that the body makes possible, and still a great consciousness, a great witnessing will be there. He will be Christ and Epicurus together.” Osho

There are two primary modes of energetic expansion – for simplicity and becasue that’s how I experience them I’ll call them ‘vertical’ and ‘horizontal’.

Vertical

This is the development of awareness.  Recognising your own and other’s patterns.  Process work, knowledge of self and others. There is a sense of sharpness and clarity about it. Although it is not seeing, this kind of energy opening is closest to the sense of sight.

As you start to develop this faculty one gets on top of the emotions and recognises them for arisings in the bodymind.  A non-attachment begins to develop and often changes in language take place – “I am sad” becomes “There is some sadness today”.

For me it feels centered in the Ajna or brow Chakra.

A flowering of vertical mode is what is commonly thought of when we call someone “spiritual”

Horizontal

This is the development of the capacity to move energy through the body, to sense into things and respond intuitively.  There is a warmth and feeling of aliveness about it. This kind of opening is closest to the sense of touch and movement.

As this faculty gets more developed there is a sense of flow and of being able to strongly affect the energy of others, heightened senses, increased pleasure. When this further develops it becomes an ability to go with the flow and there is a deep acceptance of what is.

For me it feels centered in the Svadhistana or belly chakra.

When there is an opening and expansion of the horizontal we often view people as artistic.

Practices

Practices which emphasise the vertical are meditation, enquiry such as Maharshi’s “Who am I?”, and deep process work through tools such as the enneagram.

Practices which emphasise the horizontal are creative and expressive ritual, dance, ecstatic prayer, sacred sex 

Practices which use both modes – Yoga, Magick, Singing, Active Meditations, Tantra, Dzogchen

Overemphasis

Risks of an overemphasis of the vertical are dryness, a lack of juice, excessive analysis. Spiritual practitioners with a strong vertical and an underdeveloped horizontal mode get stuck with insufficient energy to power through conditioning and other internal blocks.

Risks of an overemphasis on the horizontal mode are an excess of undirected energy and this leading to all the dangers we associate with artistic temperament, mental instability, addiction, excesses of emotion.  Artists with an underdeveloped vertical often do not acheive much the undirected energy spills into drama and indulgence instead of being channeled into creativity.

Masters

Masters who emphasise the vertical mode – The Buddha, Zen Masters, Ramana Maharshi, Al-Maas

Masters who emphasise the horizontal mode – Rumi, Ramakrishna, Amma

Masters who have emphasised both modes – Osho, Gurdjieff, Adi Da, David Deida

Unity

I don’t think the initial journey toward unity can be attained through timid steps in both directions and an attempt to stay in balance.  That way lies a static underdevelopment in both spheres.  Each should be explored wholeheartedly and yet there needs to be a recognition that when diminishing returns are being obtained in one sphere, it is time to push the pendulum back the other way and start shifting modes.

Me

In my own growth I have found a definite sense of swinging between these practices and at times in my life I have primarily explored one or the other.  I think of my time in business and then my time living in a park and a squat.

A few years back when I was strongly rooted (stuck.) in the horizontal I had the good fortune to meet an amazing woman who was very dedicated to vertical expression (primarily in the form of process work rather than meditation so I did not recognise it).  We proceeded to push each other very hard – it was mostly agony because of sharp shards of remaining ego we still both had (despite prior shatterings) and which we were configured to recognise and demand abandonment of in the other.

This kind of intimate partner work though intense proved to be a fast, high energy track. 

Right now the expressions have both reached a certain level where there is enough momentum that development is proceeding similtaneously 

Narcissus and Goldmund

In the book of this name Herman Hesse examines something similar to the two modes I speak of here through the  characters Narcissus and Goldmund.

“The thinker tries to determine and to represent the nature of the world through logic. He knows that reason and its tool, logic, are incomplete–the way an intelligent artist knows full well that his brushes or chisels will never be able to express perfectly the radiant nature of an angel or a saint. Still they both try, the thinker as well as the artist, each in his own way.” Narcissus

“Perhaps there were husbands and heads of families who did not lose their sensuality by being faithful. Perhaps there were people who, though settled, did not have hearts dried up by lack of freedom and lack of risk. Perhaps. He had never met one.” Goldmund

“Dear friend, how little you know me still!  Perhaps I did ruin a future monk in you, but in exchange I cleared the path inside you for a destiny that will not be ordinary.  Even if you burned down our rather handsome cloister tomorrow, or preached a mad doctrine of error to the world, I would not for an instant regret that I helped you on the road toward it.” Narcissus

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Jed McKenna

Mckenna_1Am reading "Spiritual Enlightenment: The damnedest thing" by Jed McKenna.  Another proponent of the negative way.  Reminds me a lot of Wayne Liqourman in Ram Tzu mode.

I liked this bit:
Here’s the most directly I am able to say this: The one and only truth of any person lies like a black hole at their very core, and everything else, everything else, is just the rubbish and debris that covers the hole. Of course, to someone who is just going about their normal human existence, it’s not rubbish and debris, it’s everything that makes them who they are. To someone who wants to get to the truth, however, it’s blockage— obstruction. All fear is really fear of this inner black hole, and nothing on this side of it is true. The process of achieving enlightenment is about breaking through the blockage and stepping through the hole. Anything that’s not about getting to and through the hole is just more rubbish and debris.

….this bit made me laugh out loud…

I pause to let that sink in. Like I said, the point here is less to aid Zina in her quest for enlightenment than to show her that she’s not on one. I sometimes wonder if I would make a good Zen master— Roshi— but I don’t think so. Or maybe I’d be a great one, depends how you look at it. My emblem would be a graphic depiction of the Buddha’s head lanced on a pike, complete with dripping blood and dangling viscera. The motto beneath the emblem would be DIE! Students would line up outside my door after zazen to come in and tell me their experiences and as soon as the first one opened his mouth I’d start shrieking at the top of my lungs “ You’re not him! You’re not the real guy! You’re the makyo guy! You’re just the dream character!” I’d probably start hitting the student with a stick at this point, which is one of the perks of being a Zen master. “ You’re supposed to be dead! Why aren’t you dead? Why are you coming to see me? You’re the problem! Get out and come back when you’re dead. That’s the guy I want to talk to, not a stupid dream character. Now GET OUT!”

——

This is a good book no doubt about it, the first person style of McKenna adds flavour (love his curmudgeonly views on the seekers coming to see him) and he is a good communicator.  If you have not encountered the negative way before and maybe find Wei Wu Wei a little dense then this book could be of interest.   If you like it then read U.G Krishnamurti’s work which is available for free download.

I am working up to a general commentary of the negative way in general but am not there yet so will hold back from any comment until then.

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From http://www.jcu.edu/philosophy/gensler/goldrule.htm

A short essay on the golden rule

      The golden rule is endorsed by all the great world religions; Jesus, Hillel, and Confucius used it to summarize their ethical teachings. And for many centuries the idea has been influential among people of very diverse cultures. These facts suggest that the golden rule may be an important moral truth.

      Let’s consider an example of how the rule is used. President Kennedy in 1963 appealed to the golden rule in an anti-segregation speech at the time of the first black enrollment at the University of Alabama. He asked whites to consider what it would be like to be treated as second class citizens because of skin color. Whites were to imagine themselves being black – and being told that they couldn’t vote, or go to the best public schools, or eat at most public restaurants, or sit in the front of the bus. Would whites be content to be treated that way? He was sure that they wouldn’t – and yet this is how they treated others. He said the "heart of the question is … whether we are going to treat our fellow Americans as we want to be treated."

      The golden rule is best interpreted as saying: "Treat others only in ways that you’re willing to be treated in the same exact situation." To apply it, you’d imagine yourself in the exact place of the other person on the receiving end of the action. If you act in a given way toward another, and yet are unwilling to be treated that way in the same circumstances, then you violate the rule.

      To apply the golden rule adequately, we need knowledge and imagination. We need to know what effect our actions have on the lives of others. And we need to be able to imagine ourselves, vividly and accurately, in the other person’s place on the receiving end of the action. With knowledge, imagination, and the golden rule, we can progress far in our moral thinking.

      The golden rule is best seen as a consistency principle. It doesn’t replace regular moral norms. It isn’t an infallible guide on which actions are right or wrong; it doesn’t give all the answers. It only prescribes consistency – that we not have our actions (toward another) be out of harmony with our desires (toward a reversed situation action). It tests our moral coherence. If we violate the golden rule, then we’re violating the spirit of fairness and concern that lie at the heart of morality.

      The golden rule, with roots in a wide range of world cultures, is well suited to be a standard to which different cultures could appeal in resolving conflicts. As the world becomes more and more a single interacting global community, the need for such a common standard is becoming more urgent.

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Oh Maharaj!

089386022001tzzzzzzz"I Am That – a collection of talks with Sri Nisargadatta Maharaj" is a magical magical book.  Truly this is one of the great manuals – as profound as Wei Wu Wei, yet far more accessible. 

"My giving it various names and pointing it out in many ways will not help you much, unless you develop the capacity to see. A dim-sighted man will not see the parrot on the branch of a tree, however much you may prompt him to look.  At best he will see your pointed finger. First purify your vision, learn to see instead of staring, and you will perceive the parrot. Also you must be eager to see. You need both clarity and earnestness for self-knowledge. You need maturity of heart and mind, which comes through earnest application in daily life of whatever little you have understood. There is no such thing as compromise in Yoga.

If you want to sin, sin wholeheartedly and openly [1]. Sins too have their lessons to teach the earnest sinner, as virtues – the earnest saint. It is the mixing up the two that is so disastrous.  Nothing can block you so effectively as compromise, for it shows lack of earnestness, without which nothing can be done.

[1] I love this.  Zorba the Greek puts it this way "It’s all because of doing things by halves, saying things by halves,
that the world is in the mess is in today. Do things properly by God!
One good knock for each nail and you’ll win through! God hates a
halfdevil ten times more than an archdevil!"

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Erwin Hessle again

I’m such a shameless fan.  Anyway more wisdom from "Erwin Hessle" of alt.magick, he is replying to "m-urana".

> I suspect that persistence is the single most important virtue a student  of
> magick possesses.
Bollocks.
A fuckwit who persists simply persists in being a fuckwit. This is straight out of the ‘as long as you try, it’ll all come right in the end’ school of crap. It may be the least painful attitude with which to face your existence, but it’s a long way from being the truth.
After careful consideration I’ve decided that the most important virtue is courage, specifically the courage to admit to yourself that you are not the person you think you are. Once you have this one down, the rest follows relatively easily, because you’re not fooled by yourself any more.

You fuckers need to read these last two sentences very carefully, because they are your way out of the darkness.

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Aziz Kristof

Returning to the Natural Perspective of
      Human Awakening

By Aziz Kristof

In ancient times, a few thousands years ago, the first awakened beings made an attempt to explain the truth of Enlightenment within the context of human life. It was a difficult task because the basic conceptual tools which could build the frame of understanding, were not yet created.

It took the effort of many generations to crystallise a fundamental structure of philosophical, ethical and mystical models for spiritual realisation, which could reflect in a safisfactory way the reality of Enlightenment. There was, however, a danger that the natural reality of awakening could become distorted by the intervention of the human mind, which always has a tendency to impose on reality a certain linear and simplistic logic, a tendency to be extreme and dogmatic. And this is what has happened: the myth of Enlightenment replaced the reality of Enlightenment.

A long time ago, the concept of liberation was created: the vision of a free man, god-like, beyond suffering, beyond imperfection, an immaculate being. This idea, promising the ultimate freedom from the human condition, was not incorrect but ex-treme in casting off human nature and negating a certain essential human sensitivity. The price we pay for following this model to the very end is disconnection from our humanness, closing down The Soul cannot become awakened unless she acknowledges her inherent gentleness and innocence.

A liberated being is not automatically awakened to the Soul. Enlightenment, as is traditionally understood, may disconnect one even further from the reality of Pure Me. Why? Because one becomes stuck in the impersonal experience, not being able to make the final step, which is awakening to the personal experiencer.

Just as, at one stage of evolution, a human needs to become a Buddha, in order to transcend ignorance, so the Buddha has to go beyond Enlightenment in order to become human and reach the true Natural State. The complete understanding of the Natural State goes beyond seeing it merely as consciousness free from thoughts or the non-abiding condition of pure being. The Natural State is total existence, radical wholeness, where human sensitivity, intelligence and emotion, are contained unconditionally in the universal space of isness, which is the unity of Being and Love. To become human again has a different flavour from the Zen idea of returning to the ‘market place.’ Here, we speak about the ultimate Suchness, where human sensitivity is acknowledged and the presence of the Soul fully manifested.

Who is the Human Buddha? He or she is simply a complete human being; who is one with the light of Creation. It is true that Enlightenment takes us beyond the human realm, but, paradoxically, it is being realised and experienced through human consciousness and within the basic limitations of the human dimension. Our wish is to bring back to the reality of Selfrealisation, a truly human perspective. We call it compassion for our human nature.

Many awakened beings have suffered, trying unsuccessfully to fit themselves to the model of a spiritual hero or superman. When one is not awakened, one tends to project many unreal expectations and ideas onto the reality of Self-realisation. But when one reaches Enlightenment, one sees that there is no way to escape from the human destiny. Nevertheless, an enlightened being may notunderstand it, for he or she may be too conditioned by past concepts. For this reason, we see how important the role of intelligence and understanding is, which adds a new type of awakening to the Self-realised State.

When we look at the life of the historical Buddha Shakyamuni, we can feel that he experienced suffering as well; he had human problems and sorrows. This must be seen clearly, for this understanding liberates from the false. A Buddha is not invincible. A Self-realised being can be even more vulnerable to the difficulties of this insensitive dimension than ordinary people. This is particularly true when the Heart is awakened as well.

Not only is it true that Enlightenment frees us from suffering and gives enormous strength, the opposite is also true. Enlightenment makes us much more sensitive and conscious of difficulties. What this means is that Enlightenment creates a new type of suffering. We call it Pure Suffering. Pure Suffering is not caused by the neurotic tendencies of the mind but reflects the reality of being human.

The Human Buddha is beyond humanness as well as beyond Buddhahood. He or she is beyond these polarities, living the true natural life of an awakened human being. The Human Buddha has not stopped evolving and growing, for his or her last breath has not yet been taken. He or she sees the necessity for neverending maturation on all levels. He or she fully accepts and honestly acknowledges the reality of human life, including the difficult parts of it as well. The Human Buddha acknowledges his or her human desires and needs, including emotional longing. The Human Buddha does, indeed, have desires and needs and experiences the various conflicts and contradictions of human life.

The difference between an ordinary human being and the Human Buddha is, however, enormous. It is not how they experience the human reality, which make them different, but from which place or perspective. The Human Buddha lives the human destiny, being rooted in the invisible dimension of the Beyond. He or she is one with the Divine. His or her mind is silent and free and the Heart, at all times, is immersed in the tranquil ecstasy, experiencing the constant joy of unity with the Beloved.

Oh yes, Buddha can be sad; yes, Buddha can cry; yes, Buddha can have a bad day; yes, Buddha, may experience frustration and become angry; yes, Buddha can make a wrong decision; yes, Buddha can drop a glass on the floor and spill tea on the carpet; yes, Buddha can be late or forget to come for a meeting; yes, Buddha can have desires and needs; yes, of course Buddha may want to experience human love, and not just compassion; yes, sometimes it is difficult for a Buddha to be a human; yes, Buddha still must learn how to be a human.

Buddha is free to be human.
Buddha is free to be beyond freedom.
The Human Buddha is Free and beyond Freedom

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From: http://www.innovationalberta.com/article.php?articleid=282

TRANSCRIPT:

 


Intro: It’s easy to tease Dr. Kevin Smith that he tortures plants. The
growth chambers in his lab at the University of Lethbridge are designed
to create stressful conditions for the echinechae and sage that he’s
studying. What he’s interested in is producing the special compounds
that give these plants their medicinal qualities.


Dr. Kevin Smith

KS: We essentially try to turn on the defense pathways within plants
which are within nature turned on due to either pathogen attack or due
to heavy metal situations where there’s high concentrations of heavy
metals. So in the lab to simulate this, we either spray these plants
with solutions of heavy metals and they believe they are under some
form of attack and they produce these compounds to try to defend
themselves. Or we actually treat them with pathogens. We culture and
grow microbial pathogens that kill plants. And we treat the plants with
those and see what kind of response we get.

CC:  WHAT ARE THESE COMPOUNDS?

KS: The compounds have various structures. They go across all the
different natural product pathways. Different plants produce different
compounds. The one thing they have in common is they play a role in
defense.

CC:  WHAT PLANTS ARE YOU DEALING WITH?

KS: We’ve looked at a number of different plant species. A lot of them
are plants that have been utilized in traditional medicine practices,
either in other parts of the world or even in North America within the
native population. We deal with three different species of echninea, a
number of plants within the sage family. We‘ve recently started working
with some plants that are strictly Chinese medicine-type plants to see
what we can observe within those plants.

CC: IS THIS SOMETHING YOU’VE STARTED LOOKING AT FROM AN AGRICULTURE
POINT OF VIEW AND IT’S KIND OF MOVED INTO THE MEDICINE SIDE OF THINGS?

KS: Yes, when we initiated this work, this was work we were focusing
on, determining how plants were protecting themselves, so we could
consider increasing harvestable yields and quality. And from that, it’s
become a quest to look for these compounds as they might act as
anti-microbial compounds in medicine and more recently, as anti-cancer
and anti-inflammatory compounds.

CC:  WHAT HAVE YOU FOUND OUT SO FAR?

KS: We have been able to show that by stressing these plants we can
produce anti-microbial activity in a significant number of the plants….

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