World History X (WHX) Appendix
See Appendix Note: I Re: Spontaneous Quality
(Note: there is a spontaneous quality that should be maintained *throughout this text not only in the colorful Effects of my Words while drinking but also in your method of getting all this down with certain recorder’s idiosyncrasies. Some points prompt correction and expansion while being edited but I feel this should be done while maintaining the spontaneous Effect which I find amusing while editing through all this stuff! The reader should be alerted to this Effect so as not to become too critical of typos, misspellings, and certain in-coherencies or confusions or ramblings on of topics – with an initial Understanding that these have been maintained deliberately for their colorful Effect)
See Appendix Note: II Re: Kundalini
Kundalini is a psycho-spiritual energy, the energy of the consciousness, which is thought to reside within the sleeping body, and is aroused either through spiritual discipline or spontaneously to bring new states of consciousness, including mystical illumination. Kundalini is Sanskrit for “snake” or “serpent power,” so-called because it is believed to lie like a serpent in the root chakra at the base of the spine. In Tantra Yoga Kundalini is an aspect of Shakti, the divine female energy and consort of Shiva.(see also Tantrism)
The power of Kundalini is said to be enormous. Those having experienced it claim it to be indescribable. The phenomena associated with it varies from bizarre physical sensations and movements, pain, clairaudience, visions, brilliant lights, superlucidity, psychical powers, ecstasy, bliss, and transcendence of self. Kundalini has been described as liquid fire and liquid light.
Indian yoga, with its emphasis on the transmutation of energy to higher consciousness, was the chief contributor to the cultivation of Kundalini and the preservation of its knowledge prior to present times. Kundalini was a rarity in the West before the 1970s until more attention became centered upon the consciousness. In 1932, for example, psychiatrist Carl G. Jung and others observed that the Kundalini experience was seldom seen in the West.
However, an examination of mystical literature and traditions showed that Kundalini, called by various names, seems to have been a universal phenomenon in esoteric teachings for perhaps three thousand years. Kundalini-type descriptions or experiences are found in esoteric teachings of the Egyptians, Tibetans, Chinese, some Native Americans, and the !Kung bushmen of Africa. Kundalini has been interpreted from the Bible as “the solar principle in man,” and is referenced in the Koran, the works of Plato and other Greek philosophers, alchemical tracts (the philosopher’s stone), and in Hermetic, Kabbalistic, Rosicrucian, and Masonic writings.
There has been an awakening of Kundalini knowledge among the Western populations since the 1970s because of two major reasons: more people who are trained in the spiritual disciplines are likely to release the energy, and the increased number of people that are aware of Kundalini are more likely to recognize its symptoms or benefits.
Not all Kundalini experiences are identical to those classical awakenings experienced in yoga, but may vary in intensity and duration. Typically the yogi meditates to arouse the Kundalini and then to raise it through his or her body. (It should be remembered though, not all types of yoga are devoted to the arousal of Kundalini.) First, the yogi feels the sensation on heat at the base of the spine, which may be intensely hot or pleasantly warm. The energy then travels up a psychic pathway parallel to the spinal column. The sushumna is the central axis, crisscrossed in a helix by the ida and pingala. As it rises the Kundalini activates the chakras in succession. The body becomes cold and corpse-like as the Kundalini leaves the lower portions and begins to rise. The yogi is likely to shudder, tremble, or rock violently, feel extreme heat and cold, hear strange but not unpleasant sounds, and see various kinds of lights including an inner light. The length of the Kundalini may be fleeting or last several minutes. The objective is to raise the Kundalini to the crown chakra, where it unites with the Shiva, or the male polarity, and brings illumination. The yogi then attempts to lower the energy to another chakra, but not below the heart chakra because descent to lower chakras is thought to produce ego inflation, rampant sexual desire, and a host of other ills. By repeatedly raising the Kundalini to the crown, the yogi can succeed in having the energy permanently stay there.
It is said that Kundalini opens new pathways in the nervous system; the pain associated with this apparently is due to the nervous system’s inability to immediately copy with the energy. Yogis assert that the body must be properly attuned for Kundalini through yoga, and that a premature or explosive awakening can cause insanity or death.
Other individuals, it has been determined by Western psychologists and psychiatrists, have experienced Kundalini awakenings but not the explosive kind. One notable characteristic of these lesser awakenings is that the individual thinks, acts, and feels remarkably different. Symptoms may involve involuntary and spasmodic body movements and postures; pain; abnormal breathing patterns; paralysis; tickling itching; vibrating sensations; hot and cold sensations; inner sounds, such as roaring, whistling, and chirping; insomnia; hypersensitivity to environment; unusual or extremes of emotions; intensified sex drive; distortion of thought processes; detachment; disassociation; sensations of physical expansion; and out-of-body experiences (OBEs). Generally the elimination of such symptoms can be brought about by a heavier diet and temporary cessation of meditation. The phenomena of these lesser Kundalini awakenings seem to indicate that the definition may have to be expanded from that of the coiled serpent of yoga. Such experienced awakenings are difficult to definitely define though because scientific research of Kundalini energy is still in its embryonic stages, little is known of the energy’s nonphysical nature, and many of its symptoms are similar to those associated with mental disturbances and stress.
One of the most dramatic instances of classic Kundalini awakening was experienced by Copi Krishna (1903-1984), of India, who meditated for three hours every morning over seventeen years. On Christmas Day, 1937, he had his explosive awakening with Kundalini pouring up his spine. By his personal account, he rocked out of his body and was enveloped in a halo of light. His consciousness expanded in every direction, and a vision of luster unfolded before him; he was like a small cork bobbing on a vast ocean of consciousness. This extraordinary experienced occurred once again, and then Krishna was plunged into twelve years of misery, during which he “experienced the indescribable ecstasies of the mystics and the agonies of the mentally afflicted.” Following twelve years his body apparently adapted to the new energy and stabilized, but he was permanently changed. Everything in his vision was bathed in a silvery light. He heard an inner cadence, called the “unstruck melody” in Kundalini literature. Eventually he could experience bliss just by turning his attention inward. He became, as he said, “a pool of consciousness always aglow with light.” His creativity soared allowing him to write poetry and nonfiction books.
Krishna devotedly spent most of the remainder of his life learning the secrets of Kundalini. He considered it “the most jealously guarded secret in history” and “the guardian of human evolution.” To him it was the driving force behind genius and inspiration. He also thought within the brain is the blueprint to evolve humankind to a higher consciousness, one that makes use of Kundalini. Too, he believed Kundalini could improve the health of humankind with its ability to regenerate and restore the body, to lengthen life, and eradicate such conditions as mental retardation.
Krishna made ever effort increase the cultivation of Kundalini in the West. Many researchers followed him, but some disagreed with the importance that he gave Kundalini. A.G.H.
See Appendix Note: III Re: Jews/Zionists
If we don’t believe in Freedom of expression for
people we despise, we don’t believe in it at all.”
— Noam Chomsky
“Once we squeeze all we can out of the United States, it can dry up and blow away.” – Benjamin Netanyahu. A comment made by Netanyahu to Jonathan Pollard (convicted traitor and spy) upon exiting Pollard’s jail cell. (current Prime Minister of Israel 2009).
“Every Time we do something you tell me America will do this and will do that . . . I want to tell you something very clear: Don’t worry about American pressure on Israel. We, the Jewish people, control America, and the Americans know it.” – Israeli Prime Minister, Ariel Sharon, October 3, 2001
“The Israeli Lobby owns the Congress, media, Hollywood, Wall Street, both political parties, and the White House. This kind of talk will get people fired by this lobby, as we have seen recently with White House correspondent Helen Thomas and CNN anchor Rick Sanchez. However, many Americans are growing tired of the arrogance of the Israel Lobby and their bigoted attitudes toward anyone who challenges their influence-peddling and their ridiculous insistence that Israel must be supported because of some ancient fairy tales involving some tribes who wandered the deserts of the Middle East and saw and heard non-existent things because of sun stroke, drinking bad water, and smoking local hallucinogenic plants.” – Wayne Madsen
Note: A distinction must be made between The Jews & Israelis and Zionists. The Jews as a people have been used as a smoke screen for the shielding a variety of nefarious activities of Zionists and Israelis. In fact the Jews as a people have been severely victimized by their Zionist Israeli leaders especially by the Rothschild clan.
See Appendix Note: IV Re: Criminal Paradox
Note: one Effective way of looking at this seeming criminal paradox is that those at the top of the Pyramid of Power and Control over the Human Race and its Earth populations know full well the ELE/2012 situations and their geopolitical consequences on a need to know basis they make their decisions and plans, carry out their businesses taking these imminent factors into consideration. The General population only knows what it is officially allowed to know as the status quo for if it were briefed on these more cosmic facts it would be a Human Race completely out of control. Here perhaps Darwin is somewhat correct in pronouncing the Survival of the Fittest! This rule applies Generally to just about every geopolitical issue that doesn’t make sense in the status quo – ordinary – day to day scheme of the more mundane social economic realities.
See Appendix Note: V Re: False Flag Operations
Note: False Flag Operations and their ilk in geopolitical conspiracies have been part of covert military tactics as far back as the Romans to my Knowledge probably further back but a few in recent Times make the point:
The Sinking of the Lusitania in 1915
The Reichstag Fire 1933
Pearl Harbor 1941
The Gulf of Tonkin Incident 1964
The USS Liberty 1967
Invasion of Kuwait 1990
World Trade Center 911
The USS Enterprise Persian Gulf 2012?
Honest research into these events as well as the USS Liberty and 911 events would reveal their true conception and perpetrators.
In politics, nothing happens by accident. If it happens, you can bet it was planned that way.
Franklin D. Roosevelt
I’m just making notes to myself actually. Making use of my waiting time and tying up the remaining loose ends to my edit. It is my opinion that perhaps the greatest “False Flag Op” of all time was the creation (fabrication) of Christianity developing entirely by design into the Roman Catholic Church and the Holy Roman Empire of which we are dynamically still a part of today. This 2000 year old activity has set a precedent for all of European World History to date. FDR who was President of the United States leading up to and during World War Two through the end of it is quoted as saying the “nothing happens in politics unless it was planned that way”. And that would include all the famous precipitating False Flag events most recently the 911 event. These are all premeditated, geopolitically engineered events. The common denominator involved in all of these actions is what we now know of today as Israel and its Zionist Masters. Evidence for this conclusion is overwhelmingly clear and utterly incontrovertible.
Knowing this makes all the difference in the World to understanding the current events of today.
See Appendix Note: VI Re: Other NDE Experiences
*There was another incident in Rota where I elected to drive a friend’s Volkswagen loaded with about 5 kilos of every contraband item you could imagine to an off base apartment for a friend. While driving this stoned out of my Mind with a few friends the Spanish La Guardia police stopped us and surrounded the VW demanding something in Spanish that I could not quite understand but as it turned out the license plate had fallen off the car and was lying in the back foot well. I eventually got their Intention, found the plate and attached it to the car with some wire and to their satisfaction and then they let us drive on our way. In the front trunk of the VW were about 2 pounds of grass 3 kilos of hashish and hundreds of tabs of acid, and tabs of mescaline. All of which if discovered by the La Guardia police would have landed us in a Spanish jail forever!!!
A few other critical situations come to mind involving accidents and so on capsizing in very cold and dangerous waters off the coast of Maine, jack-knifing a big rig along an icy section of highway in Michigan close calls that had some pretty intense moments! What goes on in your mind over the duration of these events is quite amazing!
See Appendix Note: VII Re: US Black Ops Kuwait
*Out of the public eye U.S. Special Ops forces were actually the ones invading Kuwait and blowing up the oil wells there setting them on fire in the border region all the while the American press is blaming this on the Iraqi Army and justifying a full scale War in the region in retaliation. A blatant False Flag Operation in fact. As it turns out the oil wells in question were breaking down obsolete and needed to be refitted with modernized pumping equipment. U.S. corporations under reconstruction contracts (such as Halliburton) got the contracts to do this after the War something also subsidized by U.S. taxpayer dollars.
See Appendix Note: VIII Re: Second Creator
Carl Jung on the Second Creator:
Jung’s Travels: Kenya and Uganda, 1925-26.
“From Nairobi we used a small Ford to visit the Athi Plains, a great game preserve. From a low hill in this broad savanna a magnificent prospect opened out to us. To the very brink of the horizon we saw gigantic herds of animals: gazelle, gnu, zebra, warthog, and so on. Grazing, heads nodding, the herds moved forward like slow rivers. There was scarcely any sound save the melancholy cry of a bird of prey. This was the stillness of the eternal beginning, the world as it had always been, in the state of non-being; for until then no one had been present to know that it was this world. I walked away from my companions until I had put them out of sight, and savored the feeling of being entirely alone. There I was now, the first human being to recognize that this was the world, but who did not know that in this moment he had first really created it.
There the cosmic meaning of consciousness became overwhelmingly clear to me. What nature leaves imperfect, the art perfects say the alchemists. Man, I, in an invisible act of creation put the stamp of perfection on the world by giving it objective existence. This act we usually ascribe to the Creator alone, without considering that in so doing we view life as a machine calculated down to the last detail, which, along with the human psyche, runs on senselessly, obeying foreknown and predetermined rules, In such a cheerless clockwork fantasy there is no drama of man, world, and God; there is no new day leading to new shores, but only the dreariness of calculated processes. My old Pueblo friend came to mind. He thought that the raison d’etre of his pueblo had been to help their father, the sun, to cross the sky each day. I had envied him for the fullness of meaning in that belief, and had been looking about without hope for a myth of our own. Now I knew what it was, and knew even more: that man is indispensable for the completion of creation; that, in fact, he himself is the second creator of the world, who alone has given to the world its objective existence without which, unheard, unseen, silently eating, giving birth, dying, heads nodding through hundreds of millions of years, it would have gone on in the profoundest night of non-being down to its unknown end. Human consciousness created objective existence and meaning, and man found his indispensable place in the great process of being.
See Appendix Note: IX Re: Way of Knowledge
(Marshall gives a very unique definition of Knowledge as follows:
WHAT IS KNOWLEDGE?
Steps to Knowledge describes Knowledge in the following way Knowledge represents your True Self, your True Mind and your True Relationships in the Universe. It also possesses your greater calling in the World and a perfect utilization of your nature, all of your inherent abilities and skills, even your limitations, all to be given for good in the World. (STEP 2)
Knowledge is the deeper Spiritual Mind that the Creator has given to each person. It is the source of all meaningful action, contribution and relationships. It is our natural Inner Guidance system. Its Reality is mysterious, but its Presence can be directly experienced. Knowledge is remarkably wise and Effective in guiding each person in finding his or her right relationships, work and contribution. It is equally effective in preparing one to recognize the many pitfalls and Deceptions that exist along the way. It is the basis for seeing, knowing, and acting with certainty and strength. It is the foundation of Life.
See Appendix Note: X Re: Helen Keller
Helen Keller. Cut off from the world of light and sound, her spiritual perceptions are correspondingly acute. She understands Swedenborg’s visions of good and evil spirits, for her life is spent on a spiritual plane. The gift of Helen Keller’s book is the firm knowledge of the spiritual world, where she lives immune from the distractions of the physical world and the courage and faith that come as a result of this knowledge.
Heaven unbarred to him her lofty gates.
O light-bringer of my blindness,
O spirit never far removed!
Ever when the hour of travail deepens,
Thou art near;
Set in my soul like jewels bright
Thy words of holy meaning,
Till Death with gentle hand shall lead me
To the Presence I have loved—-My torch in darkness here,
My joy eternal there.
Helen Keller’s “My Religion” Chapter VI:
RELIGION has been defined as the science of our relations to God and to our fellow men and what we owe to ourselves. Surely Christianity, rightly understood, is the Science of Love. When the Lord dwelt upon Earth visible to mortals, He declared that on the two commandments, Love of God and Love of the Neighbor, “hang all the Law and the Prophets.” Who could know the Scriptures, and all human thought for that matter, as profoundly as did the gentle Nazarene charged with His divine mission? He emphasized the divine necessity of love all through the Gospels. “God is Love, God is Love, God is love!” was the invariable meaning of such phrases as these, “If ye love me, keep my commandments”; “This is Life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent”; “Seek ye first the Kingdom of God and his righteousness, and all these things [happiness and material blessings] shall be added unto you”; “I am the Way, the Truth, and the Life.” He always visualized hatred as the opposite of God in every detail, great or small, and His teaching about hell was not as of punishment by God, but the inevitable law of evil recoiling upon those who cast themselves into hate and the burning lust and the cruel miseries of wounded pride and thwarted egoism. No matter from what angle He started, He came back to this fact, that He entrusted the reconstruction of the world, no to wealth or caste or power or learning, but to the better instincts of the race — to the nobler ideals and sentiments of the people— to love, which is the mover of the will and the dynamic force of action. He turned His words every conceivable way and did every possible work to convince the doubters that love — good or evil — is the life of their life, the fuel of their thoughts, the breath of their nostrils, their heaven or their destruction. There was no exception or modification whatever in His holy, awful, supreme Gospel of love.
Yet for two thousand years, so-called believers have repeated “God is Love” without sensing the universe of truth contained in these three momentous words or feeling their stimulating power. As a matter of fact, ever since men began seriously to philosophize about life, there has been a sinister silence on this noblest of all subjects. In the history of love as a doctrine is a revelation of the tragedy of how God verily comes to seek His own, and His own know Him not. In the Fifth Century B.C., Empedocles, the Greek philosopher who held the atomic theory, took to himself the credit of being the first to understand the nature of love and to recognize its true place in human affairs. He was trying to find out the elements of which the world was composed, and by what processes it was held together. In his list of elements he named fire, water, earth, air, and then went on to say, “and love among them, their equal in length and breadth, her do thou fix in mental vision, nor sit with dazed eyes. She it is who is also thought to be implanted in the mortal members, making them think kindly thoughts and do friendly deeds. They call her Joy and Aphrodite. Her has no mortal yet observed among the elements of the world.” A century afterward, in the most brilliant period of philosophy in Greece, Plato’s soul was kindled to generous indignation by Empedocles’s words, and with a burst of eloquence he protested against the heartlessness of the wisdom of his age: “What a strange thing it is that whereas other gods have poems and hymns made in their honour, the great and glorious god Love has no encomiast! The wise have descanted in prose on the virtues of Hercules and other heroes, and have even made the utility of salt the theme of eloquent discourse, and only to think that there should have been an eager interest created about such things, and yet to this day no one has ever yet dared worthily to hymn Love’s praises, so entirely has this great Deity been negated.” I think it was in his discourse on courage, “Lachesis,” that he said that to injure anyone, even the most despised slave, was an affront to the holy bond which united gods and men and things in friendship. Then, except for the Voice of Divine Love speaking its message to the hate-dulled ears of men, more than twenty centuries passed with only here and there a mind brave enough to heed those heavenly accents and attempt to translate them into the harsh speech of earth. St. Augustine, Thomas Aquinas, A Kempis (whose “Meditations” I have read with joy), Spinoza, Jacob Boehme, and some other mystics and Francis Bacon stood valiantly on the outskirts of their time and gazed deeply into the vast, unknown sea of feeling which rolls forever beneath the darkness of words not understood. They had penetrating insight into the ways and works of love, love of others, and self-love. It was Boehme who called the gnawing, burning appetites and desires of the selfish “the dark worm of hell”; of which the Scripture says, “their worm dieth not, and their fire is not quenched.”
But only when Swedenborg arose out of the cold age of reason called the Eighteenth Century, did love as a doctrine again shine forth as the centre and life, the beauty and the preserver of all things. With the Bible for his authority, he developed this doctrine to some extent in his “Arcana Coelestia” and more completely and systematically in his “Divine Love and Wisdom.” He interpreted the whole world of human experience in terms of love — states of love — the activities, powers, and functions of love, the constructive, preventive, and courage-stirring dictates of love. Moreover, the seer discovered that love in the eminent sense is identical with the Divine itself, “that the Lord flows into the spirits of angels and men,” that the material universe is God’s Love wrought into forms suitable to the uses of life, and that the Word of God, rightly understood, reveals the fullness and the wonder of His Love toward all the children of men. Thus at last a faint ray, traveling through infinity from the Divine Soul, reached the mind of deaf, blind humanity, and lo, the second coming of the Lord was at hand.
Swedenborg’s teachings about life can best be understood if we carefully differentiate between life and existence. The Lord bestows existence upon each of us for the express purpose of imparting life to us. His infinite Love impels Him to be a Creator, since love must have objects to which it can give its wealth of good-will and beneficence. In the Love which is the life of the Lord, we find the origin of creation. His infinite want cannot be satisfied with anything less than the existence of beings who can be finite recipients of His own happiness. At the same time such beings must have freedom and that rationality which accompanies true freedom. That is, His gift of life to men must be received voluntarily and thoughtfully by them if it is to be their own. That is why human beings pass through two distinct experiences — the birth into existence and the birth into life.
When we are born of the flesh, we are utterly helpless and dependent, while in the spiritual birth we are active, and in a sense creators. We have nothing to do with our birth into existence; for we must exist before we can make anything of ourselves. On the other hand, our birth into life is a matter of choice; we have a very direct share in it; for no real spiritual life can be thrust upon us against our will.
This is the meaning of the Lord’s constant, loving invitation through His Word to all of us, to come unto Him and choose life, and be ever on our guard against the evils which would rob us of the chosen life. Only by exercising our powers of thought and keeping our hearts always warm and pure do we become truly alive. But this beautiful work of re-creation cometh not by observation, it is wrought in the quiet depths of the soul. For, as the Lord says, “The wind bloweth where it listeth, and thou hearest the sound thereof, but thou canst not tell whence it cometh and whither it goeth; so is everyone that is born of the spirit.”
Therefore we should not think of conversion as the acceptance of a particular creed, but as a change of heart. It is the soul turning away from the ignoble instincts which tempt us to feel, think, speak, and act for mere self-interest and the good opinion of the world, and finding joy in the unselfish love of God and a life of usefulness to others above all things. Our choice of life is this delight — this sweet expansion of mind and heart without which no worth-while achievement is possible.
But we are not born again all of a sudden, as some people seem to think. It is a change which comes over us as we hope and aspire and persevere in the way of the Divine Commandments. For a long time we resolve like angels, but drop back into the old, matter-of-fact way of life, and do just what we did before, like mortals. We are already on the road to success, however, when we see that because we have always done something, and because everybody does it, and because our grandfathers did it, are not good reasons why we should do it. There is no plane of experience where, if we want to, we cannot enlarge our lives by caring about people outside ourselves, and seeking highest, most helpful ideas of Him who is the “Way, the Truth, and the Life.” When once we make up our minds to do this, and set out fearlessly, all outward circumstances and limitations give way before us. We take up our cross daily with a stronger heart and a fairer prospect of life and happiness.
Swedenborg’s own mind expanded slowly to the higher light, and with deep suffering. The theological systems of his day were little more than controversies, and so full of long-drawn-out hair-splittings that they seemed like caverns in which one would easily get lost and never find one’s way out again. Swedenborg had to define important keywords such as Truth, Soul, Will, State, Faith, and give new meanings to many other words so that he might translate more of spiritual thought into common language. For his doctrine of love he had to find a special vocabulary; indeed, it almost seemed as if he were himself learning a different language. He was baffled by habits of thought which any man accustomed to depend largely on his eyes would require great courage to break, so firmly are they entrenched into the sense. It was one thing for him to perceive as through a glass, darkly, the spiritual forces that sustain life, and quite another thing for him to trace them clearly back to their beautiful origin in the Heart of Love and communicate them to an age of cold reason, disputing creeds and skeptical inquiry. Trying to “think the thoughts of God after Him,” as Kepler said, was a superhuman task. The only way I know to give any idea of what Swedenborg was up against is to suggest the tremendous obstacles a blind man encounters when he wishes to help others handicapped like himself. He must spend his life trying more or less successfully to make the seeing understand the particular needs of the sightless, and the right method to repair their broken lives with friendship, work, and happiness. It is amazing what profound ignorance prevails even among fairly well-informed persons regarding the blind, their feelings and desires and capabilities. The seeing are apt to conclude that the world of the blind — and especially the deaf blind person — is quite unlike the sunlit, blooming world they know, that his feelings and sensations are essentially different from their own, and that his mental consciousness is fundamentally affected by his infirmities. They blunder still further, and imagine that he is shut out from all the beauty of colour, music, and shape. They need to be told over and over innumerable times that the elements of beauty, order, form, and proportion, are tangible for the blind, and that beauty and rhythm are the result of a spiritual law deeper than sense. Yet how many people with eyes do take this truth to heart? How many of them take the trouble to ascertain for themselves the fact that the deaf-blind inherit their brain from a seeing and hearing race fitted for five senses, and the spirit fills the silent darkness with its own sunshine and harmony?
Now Swedenborg had a multitude of similar difficulties in conveying his impressions as a seer to the matter-clogged, mirage-filled senses of his generation. Who knows — perhaps the limitations of the blind who have eyes and the deaf who have ears may yet be a means of carrying God’s messages down into the darkest places of man’s ignorance and insensibility. Without wishing to be the least bit presumptuous, I hope I may have some skill to use helpfully my experience of life in the dark, as Swedenborg used the experiences of two worlds which he said were granted him to elucidate the hidden meanings of the Old and the New Testaments. It is a peculiar happiness to me to bear record of the potency of God’s Love and its creature, man’s love, which stand between me and utter isolation, and make my misfortunes a medium of help and good-will to others. It is an ever-new sorrow to me to realize the tragedy of Swedenborg’s opening words in the “Divine Love and Wisdom”: “Man knows that there is such a thing as love; but he does not know what love is . . . And because one is unable, when he reflects upon it, to form to himself any idea of thought about it, he says either that it is not anything, or that it is merely something flowing in from sight, hearing, touch, or intercourse with others, and thus affecting him. He is wholly unaware that love is (his) very life; not only the common life of his whole body, and the common life of all his thoughts, but also the life of all their particulars. This a man of discernment can perceive when it is said; if you remove the affection which is from love, can you think anything or do anything? Do not thought, speech, and action grow cold in the measure in which the affection which is from love grows cold? And do they not grow warm in the measure in which this affection grows warm? But this a man of discernment perceives only by observing that such is the case, and not from any knowledge that love is the life of man.”
The trouble is, people mistake the utterances, smiles, glances, and gentle deeds of love for love itself. It is just as if I should make the mistake of supposing that the brain thinks from its own power, or the body acts of its own accord, or the voice and tongue cause their own vibrations, or my hand recognizes anything independently of me, when really all these parts of the body are acted upon by the will and the mind. Or as if I might place my hand on a beautiful lily and inhale its fragrance, and insist that the senses of touch and smell were in the flower, when in reality the skin by which I feel produces these sensations. That is the kind of appearances that should be guarded against when love, life, and mental activities are discussed. The common idea of love is that it is something outside of man — an entity floating about — a vague sentiment — one of the abstractions that cannot be talked about, because it cannot be distinctly thought about. But Swedenborg teaches that love is not an abstraction without cause, subject, or form. It does not float through the soul or come into being at the touch or sight of an object. It is the inmost essence of man out of which his spiritual organism is formed, and what we perceive as love is only a sign of that substance. Love actually keeps his faculties alive, as the atmosphere gives the senses of touch, smell, taste, sight, and hearing their sentient life.
I may illustrate the distinction between love and its tokens, for which it is so often mistaken. For unless we have a vivid sense of love’s reality, we cannot reach it and change or deepen or purify it, so that our affections may be higher, and our joy increased. We simply go round and round it in a vicious circle trying to change our tendencies, reconstruct ourselves and others, while love weeps at being left out — or if it be evil, it scoffs at us and hugs itself complacently. From my own struggle with imperfect speech I have this example of a wrong, roundabout, indirect method of making over what is marred. It would be absurd to attempt to improve my voice by operating on the sounds it emits as they float through the air. No, I must practice on my vocal organs, and that is of no use either until I improve my inner, or mental, concepts of speech. Voice is not essentially physical, it is thought making itself audible. It is literally shaped, tinted, and modulated by the mind. My supreme effort in practicing is to get true images of sounds and words as it were in my internal ear, since my bodily ear is closed, and the nearer I approach the right use of mind as a speech instrument the better I shall be understood by others. This seems a far cry from voice to love; but the principle is exactly the same. Life, with all its emotions, likes, dislikes, and interests, flows, is molded, colored, and ultimately its vicissitudes are controlled, by the inmost love of man. He should strive to form the true mental concept of love as an active, creating, and dictating power if he wishes to acquire nobler feelings, finer ideals, and satisfy his so pathetic yearning for happiness.
Love should not be viewed as a detached effect of the sound or an organ or a faculty or a function. It involves the whole body of conscious thought, intention, purpose, endeavor, motives, and impulses, often suppressed, but always latent, ready at any moment to embody itself in act. It takes on face, hands, and feet through the faculties and organs; it works and talks, and will not be checked by any external circumstance, when once it would move toward an objective.
A very real regeneration comes with the change which begins in a man when he becomes conscious of his spiritual faculties. Such a change takes place not only after periods of bereavement and sorrow, but often after experiences of which he alone may be aware. There comes a day when his eyes are cleared, and he sees himself, his present environment, and the future in their true relations. The scales of selfishness fall away, and he looks at his own life soberly.
It is amazing how prodigiously men have written and talked about regeneration, and yet how little they have said to the purpose. Self-culture has been loudly and boastfully proclaimed as sufficient for all our ideals of perfection. But if we listen to the best men and women everywhere, they will answer with a decided negative. Some of them have amassed vast treasures of knowledge, and they will say that science may have found a cure for most evils; but it has found no remedy for the worst of them all — the apathy of human beings. It is pointed out, and Swedenborg says the same thing, that man, unschooled in love and pity, is worse than a beast. He is a hornless, tailless animal; he does not eat grass; but he wantonly destroys with his reckless power of thought. He invents more and more horrible weapons to kill and mar his brother man in war; he mutilates helpless animals for the changing sport of fashion; and he has a passion for fault-finding and scandal which rises beyond his control. Many other evils are no doubt traceable to his ignorance, but certainly not these pernicious tendencies. His deliverance is not going to be through self-culture unaided by right desires.
There is another large group of well-meaning people who hold that man can be reformed largely by a change of environment; and there is enough truth in this to render it plausible and attractive. But it is over-emphasized and often wrongly applied. It is not environment that alters a human being, but forces within him. The blind, the deaf, the prisoner for conscience’ sake, even the poorest men with sound ideals, have all proved that they can shape life nearer to their desires, no matter what the outward circumstance.
Because there is a good deal of the child in us, we grow impatient easily and say to ourselves, “Oh, if we could stand in the lot of our more fortunate neighbors, we could live better, happier, and more useful lives.” How often we hear a young man say, “If I had the opportunity of my boss’s son, I could achieve great success. “If I didn’t have to associate with such vulgar fold, I could become morally strong,” says another, and a third laments, ” If I only had the money of my wealthy friend, I should gladly do my part in the uplift of the world.”
Now I am as much up in arms against needless poverty and degrading influences as anyone else, but, at the same time, I believe human experience teaches that if we cannot succeed in our present position, we could not succeed in any other. Unless, like the lily, we can rise pure and strong above sordid surroundings, we would probably be moral weaklings in any situation. Unless we can help the world where we are, we could not help it if we were somewhere else. The most important question is not the sort of environment we have, but the kind of ideals we are following, in a word, the kind of men and women we really are. The Arab proverb is admirably true: “That is thy world wherein thou findest thyself.”
Swedenborg has all these different theories in mind when he makes it clear that human beings cannot be regenerated suddenly without doing terrible violence to their minds and their self-esteem. They must advance step by step, accustoming their inner eyes to a keener light before they can endure the dazzle of new truths, and they cannot be turned toward a good life except by their delights. For it is these delights that keep them free and at last give them power to choose. Cooperation with the Lord and confidence in His unwearing help, learning to understand more truths in the Word and living according to them and doing good for its own sake — these are the only wholesome ways for mortals to rise out of their old selves and rebuild their world. They are greatly to be pities if they wish to steal the merits of Christ or demand heaven as a “reward.” It is much nobler for them to look into their own hearts and drive out the dragon of selfishness; this repentance they can accomplish quickly, but they must grow slowly and as cheerfully as possible, or they will never acquire any abiding strength of character. In fact, they will never stop regenerating in his life or the next, since they will forever find more to love, more to know, more to achieve.
See Appendix Note: XI Re: Star of the East
The Order of the Star in the East was founded in 1911 to proclaim the coming of the World Teacher. Krishnamurti was made Head of the Order. On August 3, 1929, the opening day of the annual Star Camp at Ommen, Holland, Krishnamurti dissolved the Order before 3000 members. Below is the full text of the talk he gave on that occasion.
We are going to discuss this morning the dissolution of the Order of the Star. Many people will be delighted, and others will be rather sad. It is a question neither for rejoicing nor for sadness, because it is inevitable, as I am going to explain. You may remember the story of how the devil and a friend of his were walking down the street, when they saw ahead of them a man stoop down and pick up something from the ground, look at it, and put it away in his pocket. The friend said to the devil, “What did that man pick up? He picked up a piece of Truth, said the devil. That is a very bad business for you, then, said his friend. Oh, not at all, the devil replied, I am going to let him organize it.”
I maintain that Truth is a pathless land, and you cannot approach it by any path whatsoever, by any religion, by any sect. That is my point of view, and I adhere to that absolutely and unconditionally. Truth, being limitless, unconditioned, unapproachable by any path whatsoever, cannot be organized; nor should any organization be formed to lead or to coerce people along any particular path. If you first understand that, then you will see how impossible it is to organize a belief. A belief is purely an individual matter, and you cannot and must not organize it. If you do, it becomes dead, crystallized; it becomes a creed, a sect, a religion, to be imposed on others. This is what everyone throughout the world is attempting to do. Truth is narrowed down and made a plaything for those who are weak, for those who are only momentarily discontented. Truth cannot be brought down, rather the individual must make the effort to ascend to it. You cannot bring the mountain-top to the valley. If you would attain to the mountain-top you must pass through the valley, climb the steeps, unafraid of the dangerous precipices.
So that is the first reason, from my point of view, why the Order of the Star should be dissolved. In spite of this, you will probably form other Orders, you will continue to belong to other organizations searching for Truth. I do not want to belong to any organization of a spiritual kind, please understand this. I would make use of an organization which would take me to London, for example; this is quite a different kind of organization, merely mechanical, like the post or the telegraph. I would use a motor car or a steamship to travel, these are only physical mechanisms which have nothing whatever to do with spirituality. Again, I maintain that no organization can lead man to spirituality.
If an organization be created for this purpose, it becomes a crutch, a weakness, a bondage, and must cripple the individual, and prevent him from growing, from establishing his uniqueness, which lies in the discovery for himself of that absolute, unconditioned Truth. So that is another reason why I have decided, as I happen to be the Head of the Order, to dissolve it. No one has persuaded me to this decision. This is no magnificent deed, because I do not want followers, and I mean this. The moment you follow someone you cease to follow Truth. I am not concerned whether you pay attention to what I say or not. I want to do a certain thing in the world and I am going to do it with unwavering concentration. I am concerning myself with only one essential thing: to set man free. I desire to free him from all cages, from all fears, and not to found religions, new sects, nor to establish new theories and new philosophies. Then you will naturally ask me why I go the world over, continually speaking. I will tell you for what reason I do this: not because I desire a following, not because I desire a special group of special disciples. (How men love to be different from their fellow-men, however ridiculous, absurd and trivial their distinctions may be! I do not want to encourage that absurdity.) I have no disciples, no apostles, either on earth or in the realm of spirituality. Nor is it the lure of money, nor the desire to live a comfortable life, which attracts me. If I wanted to lead a comfortable life I would not come to a Camp or live in a damp country! I am speaking frankly because I want this settled once and for all. I do not want these childish discussions year after year.
One newspaper reporter, who interviewed me, considered it a magnificent act to dissolve an organization in which there were thousands and thousands of members. To him it was a great act because, he said: What will you do afterwards, how will you live? You will have no following, people will no longer listen to you. If there are only five people who will listen, who will live, who have their faces turned towards eternity, it will be sufficient. Of what use is it to have thousands who do not understand, who are fully embalmed in prejudice, who do not want the new, but would rather translate the new to suit their own sterile, stagnant selves? If I speak strongly, please do not misunderstand me, it is not through lack of compassion. If you go to a surgeon for an operation, is it not kindness on his part to operate even if he cause you pain? So, in like manner, if I speak straightly, it is not through lack of real affection on the contrary.
As I have said, I have only one purpose: to make man free, to urge him towards freedom, to help him to break away from all limitations, for that alone will give him eternal happiness, will give him the unconditioned realization of the self.
Because I am free, unconditioned, whole not the part, not the relative, but the whole Truth that is eternal I desire those, who seek to understand me to be free; not to follow me, not to make out of me a cage which will become a religion, a sect. Rather should they be free from all fears from the fear of religion, from the fear of salvation, from the fear of spirituality, from the fear of love, from the fear of death, from the fear of life itself. As an artist paints a picture because he takes delight in that painting, because it is his self-expression, his glory, his well-being, so I do this and not because I want anything from anyone. You are accustomed to authority, or to the atmosphere of authority, which you think will lead you to spirituality. You think and hope that another can, by his extraordinary powers–a miracle transport you to this realm of eternal freedom which is Happiness. Your whole outlook on life is based on that authority.
You have listened to me for three years now, without any change taking place except in the few. Now analyze what I am saying, be critical, so that you may understand thoroughly, fundamentally. When you look for an authority to lead you to spirituality, you are bound automatically to build an organization around that authority. By the very creation of that organization, which, you think, will help this authority to lead you to spirituality, you are held in a cage.
If I talk frankly, please remember that I do so, not out of harshness, not out of cruelty, not out of the enthusiasm of my purpose, but because I want you to understand what I am saying. That is the reason why you are here, and it would be a waste of time if I did not explain clearly, decisively, my point of view. For eighteen years you have been preparing for this event, for the Coming of the World Teacher. For eighteen years you have organized, you have looked for someone who would give a new delight to your hearts and minds, who would transform your whole life, who would give you a new understanding; for someone who would raise you to a new plane of life, who would give you a new encouragement, who would set you free and now look what is happening! Consider, reason with yourselves, and discover in what way that belief has made you different not with the superficial difference of the wearing of a badge, which is trivial, absurd. In what manner has such a belief swept away all the unessential things of life? That is the only way to judge: in what way are you freer, greater, more dangerous to every Society which is based on the false and the unessential? In what way have the members of this organization of the Star become different? As I said, you have been preparing for eighteen years for me. I do not care if you believe that I am the World Teacher or not. That is of very little importance. Since you belong to the organization of the Order of the Star, you have given your sympathy, your energy, acknowledging that Krishnamurti is the World Teacher partially or wholly: wholly for those who are really seeking, only partially for those who are satisfied with their own half-truths.
You have been preparing for eighteen years, and look how many difficulties there are in the way of your understanding, how many complications, how many trivial things. Your prejudices, your fears, your authorities, your churches new and old all these, I maintain, are a barrier to understanding. I cannot make myself clearer than this. I do not want you to agree with me, I do not want you to follow me, I want you to understand what I am saying. This understanding is necessary because your belief has not transformed you but only complicated you, and because you are not willing to face things as they are. You want to have your own gods new gods instead of the old, new religions instead of the old, new forms instead of the old all equally valueless, all barriers, all limitations, all crutches. Instead of old spiritual distinctions you have new spiritual distinctions, instead of old worships you have new worships. You are all depending for your spirituality on someone else, for your happiness on someone else, for your enlightenment on someone else; and although you have been preparing for me for eighteen years, when I say all these things are unnecessary, when I say that you must put them all away and look within yourselves for the enlightenment, for the glory, for the purification, and for the incorruptibility of the self, not one of you is willing to do it. There may be a few, but very, very few. So why have an organization?
Why have false, hypocritical people following me, the embodiment of Truth? Please remember that I am not saying something harsh or unkind, but we have reached a situation when you must face things as they are. I said last year that I would not compromise. Very few listened to me then. This year I have made it absolutely clear. I do not know how many thousands throughout the world members of the Order have been preparing for me for eighteen years, and yet now they are not willing to listen unconditionally, wholly, to what I say.
As I said before, my purpose is to make men unconditionally free, for I maintain that the only spirituality is the incorruptibility of the self which is eternal, is the harmony between reason and love. This is the absolute, unconditioned Truth which is Life itself. I want therefore to set man free, rejoicing as the bird in the clear sky, unburdened, independent, ecstatic in that freedom . And I, for whom you have been preparing for eighteen years, now say that you must be free of all these things, free from your complications, your entanglements. For this you need not have an organization based on spiritual belief. Why have an organization for five or ten people in the world who understand, who are struggling, who have put aside all trivial things? And for the weak people, there can be no organization to help them to find the Truth, because Truth is in everyone; it is not far, it is not near; it is eternally there.
Organizations cannot make you free. No man from outside can make you free; nor can organized worship, nor the immolation of yourselves for a cause, make you free; nor can forming yourselves into an organization, nor throwing yourselves into works, make you free. You use a typewriter to write letters, but you do not put it on an altar and worship it. But that is what you are doing when organizations become your chief concern.
How many members are there in it? That is the first question I am asked by all newspaper reporters. How many followers have you? By their number we shall judge whether what you say is true or false. I do not know how many there are. I am not concerned with that. As I said, if there were even one man who had been set free, that were enough.
Again, you have the idea that only certain people hold the key to the Kingdom of Happiness. No one holds it. No one has the authority to hold that key. That key is your own self, and in the development and the purification and in the incorruptibility of that self alone is the Kingdom of Eternity.
So you will see how absurd is the whole structure that you have built, looking for external help, depending on others for your comfort, for your happiness, for your strength. These can only be found within yourselves.
You are accustomed to being told how far you have advanced, what is your spiritual status. How childish! Who but yourself can tell you if you are beautiful or ugly within? Who but yourself can tell you if you are incorruptible? You are not serious in these things.
But those who really desire to understand, who are looking to find that which is eternal, without beginning and without an end, will walk together with a greater intensity, will be a danger to everything that is unessential, to unrealities, to shadows. And they will concentrate; they will become the flame, because they understand. Such a body we must create, and that is my purpose. Because of that real understanding there will be true friendship. Because of that true friendship which you do not seem to know there will be real cooperation on the part of each one. And this not because of authority, not because of salvation, not because of immolation for a cause, but because you really understand, and hence are capable of living in the eternal. This is a greater thing than all pleasure, than all sacrifice.
So these are some of the reasons why, after careful consideration for two years, I have made this decision. It is not from a momentary impulse. I have not been persuaded to it by anyone. I am not persuaded in such things. For two years I have been thinking about this, slowly, carefully, patiently, and I have now decided to disband the Order, as I happen to be its Head. You can form other organizations and expect someone else. With that I am not concerned, nor with creating new cages, new decorations for those cages. My only concern is to set men absolutely, unconditionally free.”
All Rights Reserved Copyright ©1980 Krishnamurti Foundation America
See Appendix Note: XII Re: Chief Seattle’s Words
Version 1 (below) appeared in the Seattle Sunday Star on Oct. 29, 1887, in a column by Dr. Henry A. Smith.
“CHIEF SEATTLE’S 1854 ORATION” – ver . 1
AUTHENTIC TEXT OF CHIEF SEATTLE’S TREATY ORATION 1854
Yonder sky that has wept tears of compassion upon my people for centuries untold, and which to us appears changeless and eternal, may change. Today is fair. Tomorrow it may be overcast with clouds. My words are like the stars that never change. Whatever Seattle says, the great chief at Washington can rely upon with as much certainty as he can upon the return of the sun or the seasons. The white chief says that Big Chief at Washington sends us greetings of friendship and goodwill. This is kind of him for we know he has little need of our friendship in return. His people are many. They are like the grass that covers vast prairies. My people are few. They resemble the scattering trees of a storm-swept plain. The great, and I presume — good, White Chief sends us word that he wishes to buy our land but is willing to allow us enough to live comfortably. This indeed appears just, even generous, for the Red Man no longer has rights that he need respect, and the offer may be wise, also, as we are no longer in need of an extensive country.
There was a time when our people covered the land as the waves of a wind-ruffled sea cover its shell-paved floor, but that time long since passed away with the greatness of tribes that are now but a mournful memory. I will not dwell on, nor mourn over, our untimely decay, nor reproach my paleface brothers with hastening it, as we too may have been somewhat to blame.
Youth is impulsive. When our young men grow angry at some real or imaginary wrong, and disfigure their faces with black paint, it denotes that their hearts are black, and that they are often cruel and relentless, and our old men and old women are unable to restrain them. Thus it has ever been. Thus it was when the white man began to push our forefathers ever westward. But let us hope that the hostilities between us may never return. We would have everything to lose and nothing to gain. Revenge by young men is considered gain, even at the cost of their own lives, but old men who stay at home in times of war, and mothers who have sons to lose, know better.
Our good father in Washington–for I presume he is now our father as well as yours, since King George has moved his boundaries further north–our great and good father, I say, sends us word that if we do as he desires he will protect us. His brave warriors will be to us a bristling wall of strength, and his wonderful ships of war will fill our harbors, so that our ancient enemies far to the northward — the Haidas and Tsimshians — will cease to frighten our women, children, and old men. Then in reality he will be our father and we his children. But can that ever be? Your God is not our God! Your God loves your people and hates mine! He folds his strong protecting arms lovingly about the paleface and leads him by the hand as a father leads an infant son. But, He has forsaken His Red children, if they really are His. Our God, the Great Spirit, seems also to have forsaken us. Your God makes your people wax stronger every day. Soon they will fill all the land. Our people are ebbing away like a rapidly receding tide that will never return. The white man’s God cannot love our people or He would protect them. They seem to be orphans who can look nowhere for help. How then can we be brothers? How can your God become our God and renew our prosperity and awaken in us dreams of returning greatness? If we have a common Heavenly Father He must be partial, for He came to His paleface children. We never saw Him. He gave you laws but had no word for His red children whose teeming multitudes once filled this vast continent as stars fill the firmament. No; we are two distinct races with separate origins and separate destinies. There is little in common between us.
To us the ashes of our ancestors are sacred and their resting place is hallowed ground. You wander far from the graves of your ancestors and seemingly without regret. Your religion was written upon tablets of stone by the iron finger of your God so that you could not forget. The Red Man could never comprehend or remember it. Our religion is the traditions of our ancestors — the dreams of our old men, given them in solemn hours of the night by the Great Spirit; and the visions of our sachems, and is written in the hearts of our people.
Your dead cease to love you and the land of their nativity as soon as they pass the portals of the tomb and wander away beyond the stars. They are soon forgotten and never return. Our dead never forget this beautiful world that gave them being. They still love its verdant valleys, its murmuring rivers, its magnificent mountains, sequestered vales and verdant lined lakes and bays, and ever yearn in tender fond affection over the lonely hearted living, and often return from the happy hunting ground to visit, guide, console, and comfort them.
Day and night cannot dwell together. The Red Man has ever fled the approach of the White Man, as the morning mist flees before the morning sun. However, your proposition seems fair and I think that my people will accept it and will retire to the reservation you offer them. Then we will dwell apart in peace, for the words of the Great White Chief seem to be the words of nature speaking to my people out of dense darkness.
It matters little where we pass the remnant of our days. They will not be many. The Indian’s night promises to be dark. Not a single star of hope hovers above his horizon. Sad-voiced winds moan in the distance. Grim fate seems to be on the Red Man’s trail, and wherever he will hear the approaching footsteps of his fell destroyer and prepare stolidly to meet his doom, as does the wounded doe that hears the approaching footsteps of the hunter.
A few more moons, a few more winters, and not one of the descendants of the mighty hosts that once moved over this broad land or lived in happy homes, protected by the Great Spirit, will remain to mourn over the graves of a people once more powerful and hopeful than yours. But why should I mourn at the untimely fate of my people? Tribe follows tribe, and nation follows nation, like the waves of the sea. It is the order of nature, and regret is useless. Your time of decay may be distant, but it will surely come, for even the White Man whose God walked and talked with him as friend to friend, cannot be exempt from the common destiny. We may be brothers after all. We will see.
We will ponder your proposition and when we decide we will let you know. But should we accept it, I here and now make this condition that we will not be denied the privilege without molestation of visiting at any time the tombs of our ancestors, friends, and children. Every part of this soil is sacred in the estimation of my people. Every hillside, every valley, every plain and grove, has been hallowed by some sad or happy event in days long vanished. Even the rocks, which seem to be dumb and dead as the swelter in the sun along the silent shore, thrill with memories of stirring events connected with the lives of my people, and the very dust upon which you now stand responds more lovingly to their footsteps than yours, because it is rich with the blood of our ancestors, and our bare feet are conscious of the sympathetic touch. Our departed braves, fond mothers, glad, happy hearted maidens, and even the little children who lived here and rejoiced here for a brief season, will love these somber solitudes and at eventide they greet shadowy returning spirits. And when the last Red Man shall have perished, and the memory of my tribe shall have become a myth among the White Men, these shores will swarm with the invisible dead of my tribe, and when your children’s children think themselves alone in the field, the store, the shop, upon the highway, or in the silence of the pathless woods, they will not be alone. In all the earth there is no place dedicated to solitude. At night when the streets of your cities and villages are silent and you think them deserted, they will throng with the returning hosts that once filled them and still love this beautiful land. The White Man will never be alone.
Let him be just and deal kindly with my people, for the dead are not powerless. Dead, did I say? There is no death, only a change of worlds.