The Way that can be experienced is not true;
The world that can be constructed is not real.
The Way manifests all that happens and may happen;
The world represents all that exists and may exist.
To experience without abstraction is to sense the world;
To experience with abstraction is to know the world.
These two experiences are indistinguishable;
Their construction differs but their effect is the same.
Beyond the gate of experience flows the Way,
Which is ever greater and more subtle than the world.
~ from the Tao Te Ching by Lao Tse
Sunday, April 25
Preparation for becoming a mystic: 3
The First Steps: Part 3
Pranayama 2
The power of breath
~ Swami Vivekananda
Returning to our subject, we come next to Pranayama, controlling the breathing. What has that to do with concentrating the powers of the mind? Breath is like the flywheel of this machine, the body. In a big engine you find the fly-wheel first moving, and that motion is conveyed to finer and finer machinery until the most delicate and finest mechanism in the machine is in motion. The breath is that flywheel, supplying and regulating the motive power to everything in this body.
There was once a minister to a great king. He fell into disgrace. The king, as a punishment, ordered him to be shut up in the top of a very high tower. This was done, and the minister was left there to perish. He had a faithful wife, however, who came to the tower at night and called to her husband at the top to know what she could do to helphim. He told her to return to the tower the following night and bring with her a long rope, some stout twine, pack thread, silken thread, a beetle, and a little honey. Wondering much, the good wife obeyed her husband, and brought him the desired articles. The husband directed her to attach the silken thread firmly to the beetle, then to smear its horns with a drop of honey, and to set it free on the wall of the tower, with its head pointing upwards. She obeyed all these instructions, and the beetle started on its long journey. Smelling the honey ahead it slowly crept onwards, in the hope of reaching the honey, until at last it reached to top of the tower, when the minister grasped the beetle, and got possession of the silken thread. He told his wife to tie the other end to the pack thread, and after he had drawn up the pack thread, he repeated the process with the stout twine, and lastly with the rope. Then the rest was easy. The minister descended from the tower by means of the rope, and made his escape. In this body of ours the breath motion is the "silken thread"; by laying hold of and learning to control it we grasp the pack thread of the nerve currents, and from these the stout twine of our thoughts, and lastly the rope of Prana, controlling which we reach freedom.
We do not know anything about our own bodies; we cannot know. At best we can take a dead body, and cut it in pieces, and there are some who can take a live animal and cut it in pieces in order to see what is inside the body. Still, that has nothing to do with our own bodies. We know very little about them. Why do we not? Because our attention is not discriminating enough to catch the very fine movements that are going on within. We can know of them only when the mind becomes more subtle and enters, as it were, deeper into the body. To get the subtle perception we have to begin with the grosser perceptions. We have to get hold of that which is setting the whole engine in motion. That is the Prana, the most obvious manifestation of which is the breath. Then, along with the breath, we shall slowly enter the body, which will enable us to find out about the subtle forces, the nerve currents that are moving all over the body. As soon as we perceive and learn to feel them, we shall begin to get control over them, and over the body. The mind is also set in motion by these different nerve currents, so at last we shall reach the state of perfect control over the body and the mind, making both our servants. Knowledge is power. We have to get this power. So we must begin at the beginning, with Pranayama, restraining the Prana. This Pranayama is a long subject, and will take several lessons to illustrate it thoroughly. We shall take it part by part.
We shall gradually see the reasons for each exercise and what forces in the body are set in motion. All these things will come to us, but it requires constant practice, and the proof will come by practice. No amount of reasoning which I can give you will be proof to you, until you have demonstrated it for yourselves. As soon as you begin to feel these currents in motion all over you, doubts will vanish, but it requires hard practice every day. You must practise at least twice every day, and the best times are towards the morning and the evening. When night passes into day, and day into night, a state of relative calmness ensues. The early morning and the early evening are the two periods of calmness. Your body will have a like tendency to become calm at those times. We should take advantage of that natural condition and begin then to practise. Make it a rule not to eat until you have practised; if you do this, the sheer force of hunger will break your laziness. In India they teach children never to eat until they have practised or worshipped, and it becomes natural to them after a time; a boy will not feel hungry until he has bathed and practised.
Those of you who can afford it will do better to have a room for this practice alone. Do not sleep in that room, it must be kept holy. You must not enter the room until you have bathed, and are perfectly clean in body and mind. Place flowers in that room always; they are the best surroundings for a Yogi; also pictures that are pleasing. Burn incense morning and evening. Have no quarrelling, nor anger, nor unholy thought in that room. Only allow those persons to enter it who are of the same thought as you. Then gradually there will be an atmosphere of holiness in the room, so that when you are miserable, sorrowful, doubtful, or your mind is disturbed, the very fact of entering that room will make you calm. This was the idea of the temple and the church, and in some temples and churches you will find it even now, but in the majority of them the very idea has been lost. The idea is that by keeping holy vibrations there the place becomes and remains illumined. Those who cannot afford to have a room set apart can practise anywhere they like. Sit in a straight posture, and the first thing to do is to send a current of holy thought to all creation. Mentally repeat, "Let all beings be happy; let all beings be peaceful; let all beings be blissful." So do to the east, south, north and west. The more you do that the better you will feel yourself. You will find at last that the easiest way to make ourselves healthy is to see that others are healthy, and the easiest way to make ourselves happy is to see that others are happy. After doing that, those who believe in God should pray--not for money, not for health, nor for heaven; pray for knowledge and light; every other prayer is selfish. Then the next thing to do is to think of your own body, and see that it is strong and healthy; it is the best instrument you have. Think of it as being as strong as adamant, and that with the help of this body you will cross the ocean of life. Freedom is never to be reached by the weak. Throw away all weakness. Tell your body that it is strong, tell your mind that it is strong, and have unbounded faith and hope in yourself.
Pranayama 2
The power of breath
~ Swami Vivekananda
Returning to our subject, we come next to Pranayama, controlling the breathing. What has that to do with concentrating the powers of the mind? Breath is like the flywheel of this machine, the body. In a big engine you find the fly-wheel first moving, and that motion is conveyed to finer and finer machinery until the most delicate and finest mechanism in the machine is in motion. The breath is that flywheel, supplying and regulating the motive power to everything in this body.
There was once a minister to a great king. He fell into disgrace. The king, as a punishment, ordered him to be shut up in the top of a very high tower. This was done, and the minister was left there to perish. He had a faithful wife, however, who came to the tower at night and called to her husband at the top to know what she could do to helphim. He told her to return to the tower the following night and bring with her a long rope, some stout twine, pack thread, silken thread, a beetle, and a little honey. Wondering much, the good wife obeyed her husband, and brought him the desired articles. The husband directed her to attach the silken thread firmly to the beetle, then to smear its horns with a drop of honey, and to set it free on the wall of the tower, with its head pointing upwards. She obeyed all these instructions, and the beetle started on its long journey. Smelling the honey ahead it slowly crept onwards, in the hope of reaching the honey, until at last it reached to top of the tower, when the minister grasped the beetle, and got possession of the silken thread. He told his wife to tie the other end to the pack thread, and after he had drawn up the pack thread, he repeated the process with the stout twine, and lastly with the rope. Then the rest was easy. The minister descended from the tower by means of the rope, and made his escape. In this body of ours the breath motion is the "silken thread"; by laying hold of and learning to control it we grasp the pack thread of the nerve currents, and from these the stout twine of our thoughts, and lastly the rope of Prana, controlling which we reach freedom.
We do not know anything about our own bodies; we cannot know. At best we can take a dead body, and cut it in pieces, and there are some who can take a live animal and cut it in pieces in order to see what is inside the body. Still, that has nothing to do with our own bodies. We know very little about them. Why do we not? Because our attention is not discriminating enough to catch the very fine movements that are going on within. We can know of them only when the mind becomes more subtle and enters, as it were, deeper into the body. To get the subtle perception we have to begin with the grosser perceptions. We have to get hold of that which is setting the whole engine in motion. That is the Prana, the most obvious manifestation of which is the breath. Then, along with the breath, we shall slowly enter the body, which will enable us to find out about the subtle forces, the nerve currents that are moving all over the body. As soon as we perceive and learn to feel them, we shall begin to get control over them, and over the body. The mind is also set in motion by these different nerve currents, so at last we shall reach the state of perfect control over the body and the mind, making both our servants. Knowledge is power. We have to get this power. So we must begin at the beginning, with Pranayama, restraining the Prana. This Pranayama is a long subject, and will take several lessons to illustrate it thoroughly. We shall take it part by part.
We shall gradually see the reasons for each exercise and what forces in the body are set in motion. All these things will come to us, but it requires constant practice, and the proof will come by practice. No amount of reasoning which I can give you will be proof to you, until you have demonstrated it for yourselves. As soon as you begin to feel these currents in motion all over you, doubts will vanish, but it requires hard practice every day. You must practise at least twice every day, and the best times are towards the morning and the evening. When night passes into day, and day into night, a state of relative calmness ensues. The early morning and the early evening are the two periods of calmness. Your body will have a like tendency to become calm at those times. We should take advantage of that natural condition and begin then to practise. Make it a rule not to eat until you have practised; if you do this, the sheer force of hunger will break your laziness. In India they teach children never to eat until they have practised or worshipped, and it becomes natural to them after a time; a boy will not feel hungry until he has bathed and practised.
Those of you who can afford it will do better to have a room for this practice alone. Do not sleep in that room, it must be kept holy. You must not enter the room until you have bathed, and are perfectly clean in body and mind. Place flowers in that room always; they are the best surroundings for a Yogi; also pictures that are pleasing. Burn incense morning and evening. Have no quarrelling, nor anger, nor unholy thought in that room. Only allow those persons to enter it who are of the same thought as you. Then gradually there will be an atmosphere of holiness in the room, so that when you are miserable, sorrowful, doubtful, or your mind is disturbed, the very fact of entering that room will make you calm. This was the idea of the temple and the church, and in some temples and churches you will find it even now, but in the majority of them the very idea has been lost. The idea is that by keeping holy vibrations there the place becomes and remains illumined. Those who cannot afford to have a room set apart can practise anywhere they like. Sit in a straight posture, and the first thing to do is to send a current of holy thought to all creation. Mentally repeat, "Let all beings be happy; let all beings be peaceful; let all beings be blissful." So do to the east, south, north and west. The more you do that the better you will feel yourself. You will find at last that the easiest way to make ourselves healthy is to see that others are healthy, and the easiest way to make ourselves happy is to see that others are happy. After doing that, those who believe in God should pray--not for money, not for health, nor for heaven; pray for knowledge and light; every other prayer is selfish. Then the next thing to do is to think of your own body, and see that it is strong and healthy; it is the best instrument you have. Think of it as being as strong as adamant, and that with the help of this body you will cross the ocean of life. Freedom is never to be reached by the weak. Throw away all weakness. Tell your body that it is strong, tell your mind that it is strong, and have unbounded faith and hope in yourself.
Monday, April 19
Preparation for becoming a Mystic: 2
The First Steps - Part 2
Pranayama
The Yogic way of purification
~ Swami Vivekananda
After one has learned to have a firm erect seat, one has to perform, according to certain schools, a practice called the purifying of the nerves. This part has been rejected by some as not belonging to Raja- Yoga, but as so great an authority as the commentator Shankaracharya advises it, I think fit that it should be mentioned, and I will quote his own directions from his commentary on the Shvethashvatara Upanishad: "The mind whose dross has been cleared away by Pranayama, becomes fixed in Brahman; therefore Pranayama is declared. First the nerves are to be purified, then comes the power to practise Pranayama. Stopping the right nostril with the thumb, through the left nostril fill in air, according to capacity; then, without any interval, throw the air out through the right nostril, closing the left one. Again inhaling through the right nostril eject through the left, according to capacity; practising this three or five times at four hours of the day, before dawn, during midday, in the evening, and at midnight, in fifteen days or a month purity of the nerves is attained; then begins Pranayama."
Practice is absolutely necessary. You may sit down and listen to me by the hour every day, but if you do not practise, you will not get one step further. It all depends on practice. We never understand these things until we experience them. We will have to see and feel them for ourselves. Simply listening to explanations and theories will not do. There are several obstructions to practice. The first obstruction is an unhealthy body: if the body is not in a fit state, the practice will be obstructed. Therefore we have to keep the body in good health; we have to take care of what we eat and drink, and what we do. Always use a mental effort, what is usually called "Christian Science," to keep the body strong. That is all--nothing further of the body. We must not forget that health is only a means to an end. If health were the end, we would be like animals; animals rarely become unhealthy.
The second obstruction is doubt; we always feel doubtful about things we do not see. Man cannot live upon words, however he may try. So, doubt comes to us as to whether there is any truth in these things or not; even the best of us will doubt sometimes. With practice, within a few days, a little glimpse will come, enough to give one encouragement and hope. As a certain commentator on Yoga philosophy says, "When one proof is obtained, however little that may be, it will give us faith in the whole teaching of Yoga." For instance, after the first few months of practice, you will begin to find you can read another's thoughts; they will come to you in picture form. Perhaps you will hear something happening at a long distance, when you concentrate your mind with a wish to hear. These glimpses will come, by little bits at first, but enough to give you faith, and strength, and hope. For instance, if you concentrate your thoughts on the tip of your nose, in a few days you will begin to smell most beautiful fragrance, which will be enough to show you that there are certain mental perceptions that can be made obvious without the contact of physical objects. But we must always remember that these are only the means; the aim, the end, the goal, of all this training is liberation of the soul. Absolute control of nature, and nothing short of it, must be the goal. We must be the masters, and not the slaves of nature; neither body nor mind must be our master, nor must we forget that the body is mine, and not I the body's.
A god and a demon went to learn about the Self from a great sage. They studied with him for a long time. At last the sage told them, "You yourselves are the Being you are seeking." Both of them thought that their bodies were the Self. They went back to their people quite satisfied and said, "We have learned everything that was to be learned; eat, drink,and be merry; we are the Self; there is nothing beyond us." The nature of the demon was ignorant, clouded; so he never inquired any further, but was perfectly contented with the idea that he was God, that by the Self was meant the body. The god had a purer nature. He at first committed the mistake of thinking: I, this body, am Brahman: so keep it strong and in health, and well dressed, and give it all sorts of enjoyments. But, in a few days, he found out that that could not be the meaning of the sage, their master; there must be something higher. So he came back and said, "Sir, did you teach me that this body was the Self? If so, I see all bodies die; the Self cannot die." The sage said, "Find it out; thou art That." Then the god thought that the vital forces which work the body were what the sage meant. But, after a time, he found that if he ate, these vital forces remained strong, but, if he starved, they became weak. The god then went back to the sage and said, "Sir, do you mean that the vital forces are the Self?" The sage said, "Find out for yourself; thou art That." The god returned home once more, thinking that it was the mind, perhaps, that was the Self. But in a short while he saw that thoughts were so various, now good, again bad; the mind was too changeable to be the Self. He went back to the sage and said, "Sir, I do not think that the mind is the Self; did you mean that?" "No," replied the sage, "thou art That; find out for yourself." The god went home, and at last found that he was the Self, beyond all thought, one without birth or death, whom the sword cannot pierce or the fire burn, whom the air cannot dry or the water melt, the beginningless and endless, the immovable, the intangible, the omniscient, the omnipotent Being; that It was neither the body nor the mind, but beyond them all. So he was satisfied; but the poor demon did not get the truth, owing to his fondness for the body.
This world has a good many of these demonic natures, but there are some gods too. If one proposes to teach any science to increase the power of sense-enjoyment, one finds multitudes ready for it. If one undertakes to show the supreme goal, one finds few to listen to him. Very few have the power to grasp the higher, fewer still the patience to attain to it. But there are a few also who know that even if the body can be made to live for a thousand years, the result in the end will be the same. When the forces that hold it together go away, the body must fall. No man was ever born who could stop his body one moment from changing. Body is the name of a series of changes. "As in a river the masses of water are changing before you every moment, and new masses are coming, yet taking similar form, so is it with this body." Yet the body must be kept strong and healthy. It is the best instrument we have.
This human body is the greatest body in the universe, and a human being the greatest being. Man is higher than all animals, than all angels; none is greater than man. Even the Devas (gods) will have to come down again and attain to salvation through a human body. Man alone attains to perfection, not even the Devas. According to the Jews and Mohammedans, God created man after creating the angels and everything else, and after creating man He asked the angels to come and salute him, and all did so except Iblis; so God cursed him and he became Satan. Behind this allegory is the great truth that this human birth is the greatest birth we can have. The lower creation, the animal, is dull, and manufactured mostly out of Tamas. Animals cannot have any high thoughts; nor can the angels, or Devas, attain to direct freedom without human birth. In human society, in the same way, too much wealth or too much poverty is a great impediment to the higher development of the soul. It is from the middle classes that the great ones of the world come. Here the forces are very equally adjusted and balanced.
Pranayama
The Yogic way of purification
~ Swami Vivekananda
After one has learned to have a firm erect seat, one has to perform, according to certain schools, a practice called the purifying of the nerves. This part has been rejected by some as not belonging to Raja- Yoga, but as so great an authority as the commentator Shankaracharya advises it, I think fit that it should be mentioned, and I will quote his own directions from his commentary on the Shvethashvatara Upanishad: "The mind whose dross has been cleared away by Pranayama, becomes fixed in Brahman; therefore Pranayama is declared. First the nerves are to be purified, then comes the power to practise Pranayama. Stopping the right nostril with the thumb, through the left nostril fill in air, according to capacity; then, without any interval, throw the air out through the right nostril, closing the left one. Again inhaling through the right nostril eject through the left, according to capacity; practising this three or five times at four hours of the day, before dawn, during midday, in the evening, and at midnight, in fifteen days or a month purity of the nerves is attained; then begins Pranayama."
Practice is absolutely necessary. You may sit down and listen to me by the hour every day, but if you do not practise, you will not get one step further. It all depends on practice. We never understand these things until we experience them. We will have to see and feel them for ourselves. Simply listening to explanations and theories will not do. There are several obstructions to practice. The first obstruction is an unhealthy body: if the body is not in a fit state, the practice will be obstructed. Therefore we have to keep the body in good health; we have to take care of what we eat and drink, and what we do. Always use a mental effort, what is usually called "Christian Science," to keep the body strong. That is all--nothing further of the body. We must not forget that health is only a means to an end. If health were the end, we would be like animals; animals rarely become unhealthy.
The second obstruction is doubt; we always feel doubtful about things we do not see. Man cannot live upon words, however he may try. So, doubt comes to us as to whether there is any truth in these things or not; even the best of us will doubt sometimes. With practice, within a few days, a little glimpse will come, enough to give one encouragement and hope. As a certain commentator on Yoga philosophy says, "When one proof is obtained, however little that may be, it will give us faith in the whole teaching of Yoga." For instance, after the first few months of practice, you will begin to find you can read another's thoughts; they will come to you in picture form. Perhaps you will hear something happening at a long distance, when you concentrate your mind with a wish to hear. These glimpses will come, by little bits at first, but enough to give you faith, and strength, and hope. For instance, if you concentrate your thoughts on the tip of your nose, in a few days you will begin to smell most beautiful fragrance, which will be enough to show you that there are certain mental perceptions that can be made obvious without the contact of physical objects. But we must always remember that these are only the means; the aim, the end, the goal, of all this training is liberation of the soul. Absolute control of nature, and nothing short of it, must be the goal. We must be the masters, and not the slaves of nature; neither body nor mind must be our master, nor must we forget that the body is mine, and not I the body's.
A god and a demon went to learn about the Self from a great sage. They studied with him for a long time. At last the sage told them, "You yourselves are the Being you are seeking." Both of them thought that their bodies were the Self. They went back to their people quite satisfied and said, "We have learned everything that was to be learned; eat, drink,and be merry; we are the Self; there is nothing beyond us." The nature of the demon was ignorant, clouded; so he never inquired any further, but was perfectly contented with the idea that he was God, that by the Self was meant the body. The god had a purer nature. He at first committed the mistake of thinking: I, this body, am Brahman: so keep it strong and in health, and well dressed, and give it all sorts of enjoyments. But, in a few days, he found out that that could not be the meaning of the sage, their master; there must be something higher. So he came back and said, "Sir, did you teach me that this body was the Self? If so, I see all bodies die; the Self cannot die." The sage said, "Find it out; thou art That." Then the god thought that the vital forces which work the body were what the sage meant. But, after a time, he found that if he ate, these vital forces remained strong, but, if he starved, they became weak. The god then went back to the sage and said, "Sir, do you mean that the vital forces are the Self?" The sage said, "Find out for yourself; thou art That." The god returned home once more, thinking that it was the mind, perhaps, that was the Self. But in a short while he saw that thoughts were so various, now good, again bad; the mind was too changeable to be the Self. He went back to the sage and said, "Sir, I do not think that the mind is the Self; did you mean that?" "No," replied the sage, "thou art That; find out for yourself." The god went home, and at last found that he was the Self, beyond all thought, one without birth or death, whom the sword cannot pierce or the fire burn, whom the air cannot dry or the water melt, the beginningless and endless, the immovable, the intangible, the omniscient, the omnipotent Being; that It was neither the body nor the mind, but beyond them all. So he was satisfied; but the poor demon did not get the truth, owing to his fondness for the body.
This world has a good many of these demonic natures, but there are some gods too. If one proposes to teach any science to increase the power of sense-enjoyment, one finds multitudes ready for it. If one undertakes to show the supreme goal, one finds few to listen to him. Very few have the power to grasp the higher, fewer still the patience to attain to it. But there are a few also who know that even if the body can be made to live for a thousand years, the result in the end will be the same. When the forces that hold it together go away, the body must fall. No man was ever born who could stop his body one moment from changing. Body is the name of a series of changes. "As in a river the masses of water are changing before you every moment, and new masses are coming, yet taking similar form, so is it with this body." Yet the body must be kept strong and healthy. It is the best instrument we have.
This human body is the greatest body in the universe, and a human being the greatest being. Man is higher than all animals, than all angels; none is greater than man. Even the Devas (gods) will have to come down again and attain to salvation through a human body. Man alone attains to perfection, not even the Devas. According to the Jews and Mohammedans, God created man after creating the angels and everything else, and after creating man He asked the angels to come and salute him, and all did so except Iblis; so God cursed him and he became Satan. Behind this allegory is the great truth that this human birth is the greatest birth we can have. The lower creation, the animal, is dull, and manufactured mostly out of Tamas. Animals cannot have any high thoughts; nor can the angels, or Devas, attain to direct freedom without human birth. In human society, in the same way, too much wealth or too much poverty is a great impediment to the higher development of the soul. It is from the middle classes that the great ones of the world come. Here the forces are very equally adjusted and balanced.
Tuesday, April 13
The Seeker
We shall not cease from exploration
And the end of all our exploring
Will be to arrive where we started
And know the place for the first time.
~ T. S. Eliot, from Four Quartets, final section
And the end of all our exploring
Will be to arrive where we started
And know the place for the first time.
~ T. S. Eliot, from Four Quartets, final section
Tuesday, April 6
The Hubble Factor
The Hubble telescope has opened up a universe that we could never have imagined. These three recent images show the latest images from Hubble: The Universe at the deepest we have we have ever seen it at almost the Big Bang; The Cat's Eye Nebula - a birth place of stars; Mars' Front Face - a world of potential and perhaps even life. So much beauty in our life times. How can we not be awestruck and mystical.
Visit the Hubble Site to see more beautiful images.
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| Deep Space at the Start of Time | Cat's Eye Nebula - Birthplace of Stars | Mars Front Face |
Visit the Hubble Site to see more beautiful images.
Sunday, April 4
Palm Sunday and the myths of Rome
Today is Palm Sunday. The most solemn week of the Christian year Holy week is the week leading up to Easter, and is the week during which Christians particularly remember the last week of Jesus's life. Holy week begins on Palm Sunday. Palm Sunday commemorates Christ's triumphant arrival in Jerusalem to the cheers of the crowd. The next day the great crowd that had come for the Feast heard that Jesus was on his way to Jerusalem, They took palm branches and went out to meet him, shouting,
"Hosanna!"
"Blessed is he who comes in the name of the Lord!"
"Blessed is the King of Israel!"
(John 12: 12-13)
Later in that week many of the people in that cheering crowd would be among those shouting that Jesus should be executed.
~ From the BBC Religions and Ethics Page
In ancient Rome, Today (4/4) is the first day of Megalesia, a week-long festival in honor of Cybele, the Magna Mater (Great Mother) worshipped throughout the Roman Empire. Megalesia was said to have marked the arrival in Rome of Cybele's image, sent from her home temple in Phrygia (in the western region of modern Turkey).
~ From the Universal Festival Calendar by Dan Furst
"Hosanna!"
"Blessed is he who comes in the name of the Lord!"
"Blessed is the King of Israel!"
(John 12: 12-13)
Later in that week many of the people in that cheering crowd would be among those shouting that Jesus should be executed.
~ From the BBC Religions and Ethics Page
In ancient Rome, Today (4/4) is the first day of Megalesia, a week-long festival in honor of Cybele, the Magna Mater (Great Mother) worshipped throughout the Roman Empire. Megalesia was said to have marked the arrival in Rome of Cybele's image, sent from her home temple in Phrygia (in the western region of modern Turkey).
~ From the Universal Festival Calendar by Dan Furst
The elephant and the mystic seeker
A guru had just brought home to a young aspirant the realization of himself as identical in essence with the power that supports the universe and which in theological thinking we personify as 'God.' The youth, profoundly moved, exalted in the notion of himself as at one with the Lord and Being of the Universe, walked away in a state of profound absorption; and when he had passed in that state through the village and out onto the road beyond it, he beheld, coming in his direction, a great elephant bearing . . . the driver, riding ... high on its neck, above its head. And the young candidate for sainthood, meditating on the proposition 'I am God; all things are God,' on perceiving that mighty elephant coming toward him, added the obvious corollary, 'The elephant also is God.'
"The animal, with its bells jingling to the majestic rhythm of its stately approach, was steadily coming on, and the [driver] above its head began shouting, 'Clear the way! Clear the way, you idiot! Clear the way!' The youth, in his rapture, was thinking still, 'I am God; that elephant is God.' And, hearing the shouts of the [driver] he added, 'Should God be afraid of God? Should God get out of the way of God?' The phenomenon came steadily on with the driver at its head still shouting at him, and the youth, in undistracted meditation, held both to his place on the road and to his transcendental insight, until the moment of truth arrived andthe elephant, simply wrapping its great trunk around the lunatic, tossed him aside, off the road.
"Physically shocked, spiritually stunned, the youth landed all in a heap, ... and rising, ... he returned, disordered, to his guru, to require an explanation. 'You told me,' he said, ... 'that I was God.' 'Yes,' said the guru, 'you are God.' 'You told me that all things are God.' 'Yes,' said the guru again, 'all things are God.' 'That elephant, then, was God?' 'So it was. That elephant was God. But why didn't you listen to the voice of God, shouting from the elephant's head, to get out of the way?'
~ As retold by Huston Smith from an ancient Hindu story.
"The animal, with its bells jingling to the majestic rhythm of its stately approach, was steadily coming on, and the [driver] above its head began shouting, 'Clear the way! Clear the way, you idiot! Clear the way!' The youth, in his rapture, was thinking still, 'I am God; that elephant is God.' And, hearing the shouts of the [driver] he added, 'Should God be afraid of God? Should God get out of the way of God?' The phenomenon came steadily on with the driver at its head still shouting at him, and the youth, in undistracted meditation, held both to his place on the road and to his transcendental insight, until the moment of truth arrived andthe elephant, simply wrapping its great trunk around the lunatic, tossed him aside, off the road.
"Physically shocked, spiritually stunned, the youth landed all in a heap, ... and rising, ... he returned, disordered, to his guru, to require an explanation. 'You told me,' he said, ... 'that I was God.' 'Yes,' said the guru, 'you are God.' 'You told me that all things are God.' 'Yes,' said the guru again, 'all things are God.' 'That elephant, then, was God?' 'So it was. That elephant was God. But why didn't you listen to the voice of God, shouting from the elephant's head, to get out of the way?'
~ As retold by Huston Smith from an ancient Hindu story.
The Passion revisited
For weeks I had avoided seeing The Passion of the Christ, especially after all the controversy: accusations of anti-Semitism on the part of Gibson; excessive violence; overtly catholic interpretation of the crucifixion; the hype. After much resistance I finally succumbed yesterday and I must admit I was surprised. The Passion is a beautifully filmed spiritual epic about a man willing to turn the other cheek and take on the ignorance of the whole world by sacrificing himself as an example of what we can achieve in humanity. If you take away 2000 years of Christian history: the reinvention of Jesus from a prophet, rebel and a rabbi of peace of the Jewish people to a son of god to suit the Roman palette, the crusades, the use of Christianity to justify empire and the wholesale slaughter of millions of indigenous people and Jews in the name of a higher calling, well then you end up with a pretty profound message. Love. Compassion. Humanity. Self sacrifice.
Yes, the violence was extreme but almost lyrical, as in the beauty and awe that even a mushroom cloud can inspire. The Jewish rabbis did look a little rabid and foamy at the mouth and Pontius Pilate did come across as a humanitarian even though it is well known that in his reign thousands of Jews were crucified and put on public display to quell their dissatisfaction. The cross-carrying scene was excruciatingly long. But, overall the movie was deeply satisfying.
I came away with an increased sense of my own potential as a human being and I left with a spark of divinity reignited in my heart. While I would not sign up for the Christian religion, for religions are man-made institutions built around the realization of a teacher well after their death, I did come away with a deeper understanding of the universal message of Jesus. No matter what the world throws at you, no matter how people judge you or condemn you, you must continue to love and believe that there is a force in the universe that unites us all and we are just an illusory manifestation of that force trying desperately to help us realize our own divinity.
I am glad I saw it.
Yes, the violence was extreme but almost lyrical, as in the beauty and awe that even a mushroom cloud can inspire. The Jewish rabbis did look a little rabid and foamy at the mouth and Pontius Pilate did come across as a humanitarian even though it is well known that in his reign thousands of Jews were crucified and put on public display to quell their dissatisfaction. The cross-carrying scene was excruciatingly long. But, overall the movie was deeply satisfying.
I came away with an increased sense of my own potential as a human being and I left with a spark of divinity reignited in my heart. While I would not sign up for the Christian religion, for religions are man-made institutions built around the realization of a teacher well after their death, I did come away with a deeper understanding of the universal message of Jesus. No matter what the world throws at you, no matter how people judge you or condemn you, you must continue to love and believe that there is a force in the universe that unites us all and we are just an illusory manifestation of that force trying desperately to help us realize our own divinity.
I am glad I saw it.
Thursday, April 1
The myths of April 1
In the ancient Greek calendar, the Veneralia, the annual rites of Peace, celebrating the power of love by which Aphrodite (her name is the source of "April") overcomes the physical power of Ares, god of war. The famous expression "Amor Vincit Omnia" (Love Conquers All) is a relic of this festival.
In the ancient Egyptian calendar, this day begins a major four-day festival cycle honoring the Neters, or "gods", as keepers of cosmic order. The main feasts and ceremonies:
Festival Day of Hathor as sky goddess whose cow horns embrace the Sun. Hathor, whose name literally means "house of Horus", is, along with Isis, one of two Neters who were honored as mother of the solar deity and divine hero Horus. Hathor is also identified in this spring festival with Aphrodite/Venus, goddess of love.
And of course today is April Fool's day, derived from the old Teutonic Feast of Fools ruled by Loki, the trickster god.
From the Universal Festival Calendar by Dan Furst.
In the ancient Egyptian calendar, this day begins a major four-day festival cycle honoring the Neters, or "gods", as keepers of cosmic order. The main feasts and ceremonies:
Festival Day of Hathor as sky goddess whose cow horns embrace the Sun. Hathor, whose name literally means "house of Horus", is, along with Isis, one of two Neters who were honored as mother of the solar deity and divine hero Horus. Hathor is also identified in this spring festival with Aphrodite/Venus, goddess of love.
And of course today is April Fool's day, derived from the old Teutonic Feast of Fools ruled by Loki, the trickster god.
From the Universal Festival Calendar by Dan Furst.
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