I am and I am not

I am that I am and I am not that!

This is the ultimate paradox of being.

There is the will to be and to do and to have.

Creation happens.

The human mind perspective assigns objects of identification.

This is the experience of being and creation as it is defined.

Who am I really?

If I am not my body or my ego who or what am I?

What is “my” referring to as being possessive?

If I am untangling myself from attachments to what I consider to be my person what remains after all such attachments are gone?

It would seem everything in the train of thought is a question seeking its answer.

It is said that the answer to a question is inherent within the question itself – which must mean the object of a question is the cause of the question.

The question is looking for an answer which is a logical expression of the meaning of the question and the answer as an object of identification.

I am and I am not the question and the answer as I am not an objective identification.

There is a cause.

Before the beginning there is a cause and the entire purpose of the cause is the creation of an effect. One may assign an an infinite a priori cause as an infinite potential that is beyond any sense of time or dimension. 

It just is.

One’s fact of being is a particular and peculiar perspective of non locality and non linear stasis from which a point of view is defined within infinite consciousness as self-consciousness of a greater or lessor complexity.

This in itself is the process of creation.

I am that I am and I am not. The Question and the Answer.

I am that I am and I am not. The Alpha and the Omega.

I am that I am and I am not. The Cause and the Purpose.

I am that I am and I am not. The Beginning and the End.

I am that I am and I am not. The Abiding Awareness.

All there is is created and experienced within Consciousness.

I am that I am and I am not. The Self-Consciousness.

The Spirit is dynamic energy of causation as the will – willpower and self-determination.

God is omnipotence as the Will of God and the power of creation.

God is omnipresent as the abiding awareness of being.

God is omniscient as the Infinite Consciousness which embraces intelligence and knowledge which defines purpose significance and meaning.

God is Unconditional Love as The Unity of Oneness as The Infinite – The Ultimate Reality – as Divine Love and Wisdom – as Divine Providence.

God is not conditional reality – which is the finite definition perspective and experience of creation – nor either subject or object.

One can only imagine God as The A Priori Source and Origin of all that is.

I am and I am not…..


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The Hidden Why

“The public will continue to believe there is a difference between the buffoons running for public office. It will continue to have faith in the mass media. But a few of us know that the human race is in the thrall of a vicious Satanic cult. And when it is too late, the rest of the public will know too. In the meantime, we must prepare for the worst and hope for the best.”

…..Henry Makow

The Hidden Why

This world is a charade projected on top of the natural order of life on earth. This charade is constructed into a hegemonic hierarchy with its principalities ruling from the top down through the instrumentality of organized levels of social strata governance and institutionalized mind control.

The human psyche is a generational collective which doesn’t represent the individual person or soul within its ultimate reality because the individual is a genetically engineered and mentally programmable regenerational component of an evolving cultural orchestration.

There is a charade that champions the individual because of the nature of the social programming. The human personality is a functionally complex psychological egotistical unit that includes everything that one conceives themselves to be as a reflection of their social programming. The ego is socially preprogrammed as a motivational program.

The bulk of the human race operates in a trance state of mind and one who is in this trance experiences it as their reality. In truth it is a psychological projection superimposed upon the natural world that colors everything one perceives with a preconditioned personality bias.

The physical body is a biological complex that naturally resonates on the emotional level producing myriad psychosomatic and physiological effects which are then sublimated by the personality into a preprogramed intellectual context.

Now the psychological problems including depression and schizophrenia are relative to the implanted psychological programming as it produces mental conflicts and cognitive dissonance with one’s natural state. It is ultimately the charade of social programming that causes these problems.

Within the charade are institutional components such as the academic medical and religious organizations that are officially establised to deal with the maintenance operation qualification repairs treatments and motivation of the body politic in terms of the established reality facade.

Being a functional part of the system means these institutions do their work in conformity with the orchestrated charade and its preprogrammed social illusions.

So the majority of promoted solutions to medical and mental illness and general disease treat the symptoms of prefabricated cognitive dissonance in order to harmonize the individual within the facade of reality that is the orchestrated charade of its established social illusions.

The entirety of the establishment and its economic basis is fundamentally exploitative of the individual in more or less sophisticated ways depending upon the mental status of the population.

Those who are not in a trance see the world and its established social order and institutions in a different light. They also suffer from the same disease but don’t respond to the pseudo treatments offered within the charade.

They recognize that the source of their depression is inherent within the charade itself. They recognize that the social facade is the source of their cognitive dissonance. They realize that the institutionalized forms of therapy are really exploitative fabrications that seek to expediently harmonize a malfunctioning personality program with the established social system.

Outside of this socialized box one realizes that conventional reality is a psychological maze. Considering the mass media and institutionalized formats of news and information which orchestrate a real time picture of what is going on in the world on the day to day – it is depressing to the extreme. 

One then realizes that there is no genuine cure for their disease because the very source of their disease is the social system and its established institutions in and of itself. One is left with an existential paradox which is not about seeking alternatives to the conventional modalities but rather seeking the Truth as a metaphysical pursuit.


“Every candidate running for US President or Vice President must be a puppet. Otherwise they would renounce the debt and insist on the US controlling its own credit (i.e. creating money.) The mass media is run by Freemasons. Jewish Mason Bill Maher released a film “Religiosity” ridiculing religion. There are three monkeys on the posters (hear-no-evil etc.) each wearing the symbols of Judaism, Christianity and Islam. I believe that religion is God (i.e. your conscience) speaking to you. Apparently Luciferians like Maher object to anything that gives people independence from their tyranny. It’s fine to be tolerant of homosexuality and pornography but not the Spirit of God that helps people distinguish right from wrong.”

“The Masonic bankers couldn’t carry off this charade if they didn’t own the mass media. They couldn’t use perverts and criminals as Presidents and Senators if the press were free. They couldn’t carry off an atrocity like 9-11 if the media could speak the truth. Instead, the media covers up their crimes. In my own city, the Winnipeg Free Press is pontificating on “toxic 9-11 truthers” who believe the Mossad played a role. Guess what — the “Free” Press is owned by two B’nai Brith’ers, i.e. Jewish Masons, Bob Silver and Ron Stern. What a coincidence!”

“The public will continue to believe there is a difference between the buffoons running for public office. It will continue to have faith in the mass media. But a few of us know that the human race is in the thrall of a vicious Satanic cult. And when it is too late, the rest of the public will know too. In the meantime, we must prepare for the worst and hope for the best.”

…..Henry Makow

See more at: http://henrymakow.com/masons_run_world_charade.html#sthash.Q6uDQJSE.dpuf

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I’m just a simple person

I’m just a simple person.

I’ve read into all the complexity of scripture and textbooks but now am retired and it’s not making much sense to me. Maybe if I were a teacher passing all this on to a younger generation it might be appropriate but in my own right I would not want to do that. It would be like passing the buck.

My life is of little significance and I have no aspirations of success fame and or fortune. I’m not a competitive or covetous person.

The simple life is the way I desire to be.

The question is do I have an obligation for all this complexity? Do I have the right to live a simple life that doesn’t have to deal with scriptural or political obligations of religious servitude to some appointed god? Why not be free to just live a simple life in harmony with nature and its living earth just as all of God’s creation is seen to be?

These scriptural judgements come from the investments of other people and not from the dry pages of a book. The Earth Sun Moon and Stars do not judge me. The land sea air and sky do not judge me. The native lifeforms of this planet do not judge me.

God does not judge me with his unconditional love.

Only a usurper arrogates the right to judge me by their self-appointed arrogance.


Chief Seattle’s 1854 Oration
*Note: XII
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


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.

The End!

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JFK on Secrecy and Secret Societies

JFK on Secrecy and Secret Societies

President John F. Kennedy

Waldorf-Astoria Hotel, New York City

April 27, 1961

Mr. Chairman, ladies and gentlemen:

I appreciate very much your generous invitation to be here tonight.

You bear heavy responsibilities these days and an article I read some time ago reminded me of how particularly heavily the burdens of present day events bear upon your profession.

You may remember that in 1851 the New York Herald Tribune under the sponsorship and publishing of Horace Greeley, employed as its London correspondent an obscure journalist by the name of Karl Marx.

We are told that foreign correspondent Marx, stone broke, and with a family ill and undernourished, constantly appealed to Greeley and managing editor Charles Dana for an increase in his munificent salary of $5 per installment, a salary which he and Engels ungratefully labeled as the “lousiest petty bourgeois cheating.”

But when all his financial appeals were refused, Marx looked around for other means of livelihood and fame, eventually terminating his relationship with the Tribune and devoting his talents full time to the cause that would bequeath the world the seeds of Leninism, Stalinism, revolution and the cold war.

If only this capitalistic New York newspaper had treated him more kindly; if only Marx had remained a foreign correspondent, history might have been different. And I hope all publishers will bear this lesson in mind the next time they receive a poverty-stricken appeal for a small increase in the expense account from an obscure newspaper man.

 I have selected as the title of my remarks tonight “The President and the Press.” Some may suggest that this would be more naturally worded “The President Versus the Press.” But those are not my sentiments tonight.

It is true, however, that when a well-known diplomat from another country demanded recently that our State Department repudiate certain newspaper attacks on his colleague it was unnecessary for us to reply that this Administration was not responsible for the press, for the press had already made it clear that it was not responsible for this Administration.

Nevertheless, my purpose here tonight is not to deliver the usual assault on the so-called one party press. On the contrary, in recent months I have rarely heard any complaints about political bias in the press except from a few Republicans. Nor is it my purpose tonight to discuss or defend the televising of Presidential press conferences. I think it is highly beneficial to have some 20,000,000 Americans regularly sit in on these conferences to observe, if I may say so, the incisive, the intelligent and the courteous qualities displayed by your Washington correspondents.

Nor, finally, are these remarks intended to examine the proper degree of privacy which the press should allow to any President and his family.

If in the last few months your White House reporters and photographers have been attending church services with regularity, that has surely done them no harm.

On the other hand, I realize that your staff and wire service photographers may be complaining that they do not enjoy the same green privileges at the local golf courses that they once did.

It is true that my predecessor did not object as I do to pictures of one’s golfing skill in action. But neither on the other hand did he ever bean a Secret Service man.

My topic tonight is a more sober one of concern to publishers as well as editors.

I want to talk about our common responsibilities in the face of a common danger. The events of recent weeks may have helped to illuminate that challenge for some; but the dimensions of its threat have loomed large on the horizon for many years. Whatever our hopes may be for the future–for reducing this threat or living with it–there is no escaping either the gravity or the totality of its challenge to our survival and to our security–a challenge that confronts us in unaccustomed ways in every sphere of human activity.

This deadly challenge imposes upon our society two requirements of direct concern both to the press and to the President–two requirements that may seem almost contradictory in tone, but which must be reconciled and fulfilled if we are to meet this national peril. I refer, first, to the need for a far greater public information; and, second, to the need for far greater official secrecy.


The very word “secrecy” is repugnant in a free and open society; and we are as a people inherently and historically opposed to secret societies, to secret oaths and to secret proceedings. We decided long ago that the dangers of excessive and unwarranted concealment of pertinent facts far outweighed the dangers which are cited to justify it. Even today, there is little value in opposing the threat of a closed society by imitating its arbitrary restrictions. Even today, there is little value in insuring the survival of our nation if our traditions do not survive with it. And there is very grave danger that an announced need for increased security will be seized upon by those anxious to expand its meaning to the very limits of official censorship and concealment. That I do not intend to permit to the extent that it is in my control. And no official of my Administration, whether his rank is high or low, civilian or military, should interpret my words here tonight as an excuse to censor the news, to stifle dissent, to cover up our mistakes or to withhold from the press and the public the facts they deserve to know.

But I do ask every publisher, every editor, and every newsman in the nation to reexamine his own standards, and to recognize the nature of our country’s peril. In time of war, the government and the press have customarily joined in an effort based largely on self-discipline, to prevent unauthorized disclosures to the enemy. In time of “clear and present danger,” the courts have held that even the privileged rights of the First Amendment must yield to the public’s need for national security.

Today no war has been declared–and however fierce the struggle may be, it may never be declared in the traditional fashion. Our way of life is under attack. Those who make themselves our enemy are advancing around the globe. The survival of our friends is in danger. And yet no war has been declared, no borders have been crossed by marching troops, no missiles have been fired.

If the press is awaiting a declaration of war before it imposes the self-discipline of combat conditions, then I can only say that no war ever posed a greater threat to our security. If you are awaiting a finding of “clear and present danger,” then I can only say that the danger has never been more clear and its presence has never been more imminent.

It requires a change in outlook, a change in tactics, a change in missions–by the government, by the people, by every businessman or labor leader, and by every newspaper. For we are opposed around the world by a monolithic and ruthless conspiracy that relies primarily on covert means for expanding its sphere of influence–on infiltration instead of invasion, on subversion instead of elections, on intimidation instead of free choice, on guerrillas by night instead of armies by day. It is a system which has conscripted vast human and material resources into the building of a tightly knit, highly efficient machine that combines military, diplomatic, intelligence, economic, scientific and political operations.

Its preparations are concealed, not published. Its mistakes are buried, not headlined. Its dissenters are silenced, not praised. No expenditure is questioned, no rumor is printed, no secret is revealed. It conducts the Cold War, in short, with a war-time discipline no democracy would ever hope or wish to match.

Nevertheless, every democracy recognizes the necessary restraints of national security–and the question remains whether those restraints need to be more strictly observed if we are to oppose this kind of attack as well as outright invasion.

For the facts of the matter are that this nation’s foes have openly boasted of acquiring through our newspapers information they would otherwise hire agents to acquire through theft, bribery or espionage; that details of this nation’s covert preparations to counter the enemy’s covert operations have been available to every newspaper reader, friend and foe alike; that the size, the strength, the location and the nature of our forces and weapons, and our plans and strategy for their use, have all been pinpointed in the press and other news media to a degree sufficient to satisfy any foreign power; and that, in at least in one case, the publication of details concerning a secret mechanism whereby satellites were followed required its alteration at the expense of considerable time and money.

The newspapers which printed these stories were loyal, patriotic, responsible and well-meaning. Had we been engaged in open warfare, they undoubtedly would not have published such items. But in the absence of open warfare, they recognized only the tests of journalism and not the tests of national security. And my question tonight is whether additional tests should not now be adopted.

The question is for you alone to answer. No public official should answer it for you. No governmental plan should impose its restraints against your will. But I would be failing in my duty to the nation, in considering all of the responsibilities that we now bear and all of the means at hand to meet those responsibilities, if I did not commend this problem to your attention, and urge its thoughtful consideration.

On many earlier occasions, I have said–and your newspapers have constantly said–that these are times that appeal to every citizen’s sense of sacrifice and self-discipline. They call out to every citizen to weigh his rights and comforts against his obligations to the common good. I cannot now believe that those citizens who serve in the newspaper business consider themselves exempt from that appeal.

I have no intention of establishing a new Office of War Information to govern the flow of news. I am not suggesting any new forms of censorship or any new types of security classifications. I have no easy answer to the dilemma that I have posed, and would not seek to impose it if I had one. But I am asking the members of the newspaper profession and the industry in this country to reexamine their own responsibilities, to consider the degree and the nature of the present danger, and to heed the duty of self-restraint which that danger imposes upon us all.

Every newspaper now asks itself, with respect to every story: “Is it news?” All I suggest is that you add the question: “Is it in the interest of the national security?” And I hope that every group in America–unions and businessmen and public officials at every level– will ask the same question of their endeavors, and subject their actions to the same exacting tests.

And should the press of America consider and recommend the voluntary assumption of specific new steps or machinery, I can assure you that we will cooperate whole-heartedly with those recommendations.

Perhaps there will be no recommendations. Perhaps there is no answer to the dilemma faced by a free and open society in a cold and secret war. In times of peace, any discussion of this subject, and any action that results, are both painful and without precedent. But this is a time of peace and peril which knows no precedent in history.


It is the unprecedented nature of this challenge that also gives rise to your second obligation–an obligation which I share. And that is our obligation to inform and alert the American people–to make certain that they possess all the facts that they need, and understand them as well–the perils, the prospects, the purposes of our program and the choices that we face.

No President should fear public scrutiny of his program. For from that scrutiny comes understanding; and from that understanding comes support or opposition. And both are necessary. I am not asking your newspapers to support the Administration, but I am asking your help in the tremendous task of informing and alerting the American people. For I have complete confidence in the response and dedication of our citizens whenever they are fully informed.

I not only could not stifle controversy among your readers–I welcome it. This Administration intends to be candid about its errors; for as a wise man once said: “An error does not become a mistake until you refuse to correct it.” We intend to accept full responsibility for our errors; and we expect you to point them out when we miss them.

Without debate, without criticism, no Administration and no country can succeed–and no republic can survive. That is why the Athenian lawmaker Solon decreed it a crime for any citizen to shrink from controversy. And that is why our press was protected by the First Amendment– the only business in America specifically protected by the Constitution- -not primarily to amuse and entertain, not to emphasize the trivial and the sentimental, not to simply “give the public what it wants”–but to inform, to arouse, to reflect, to state our dangers and our opportunities, to indicate our crises and our choices, to lead, mold, educate and sometimes even anger public opinion.

This means greater coverage and analysis of international news–for it is no longer far away and foreign but close at hand and local. It means greater attention to improved understanding of the news as well as improved transmission. And it means, finally, that government at all levels, must meet its obligation to provide you with the fullest possible information outside the narrowest limits of national security–and we intend to do it.


It was early in the Seventeenth Century that Francis Bacon remarked on three recent inventions already transforming the world: the compass, gunpowder and the printing press. Now the links between the nations first forged by the compass have made us all citizens of the world, the hopes and threats of one becoming the hopes and threats of us all. In that one world’s efforts to live together, the evolution of gunpowder to its ultimate limit has warned mankind of the terrible consequences of failure.

And so it is to the printing press–to the recorder of man’s deeds, the keeper of his conscience, the courier of his news–that we look for strength and assistance, confident that with your help man will be what he was born to be: free and independent.

……JFK 1961

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A Collective Expression of The Gods

A Collective Expression of The Gods

This is the Genesis Story of Homo Sapiens – The Human Race. 

God is the Progenitor Race – as depicted in the Sumerian Library accounts as an extraterrestrial Progenitor Race that colonized the prehistoric world by genetically engineering Homo Sapiens from an indigenous hominad’s DNA spliced with specifically encoded DNA of the Gods in order to bestow advanced exotic genetic expressions into what was cultivated into a hybrid caste system of humanoids purposed with serving the Gods in the manifest creation of past present and future civilizations culminating in World History as we know it today.

The human being is genetically engineered with a limited lifecycle lifespan in contrast to the Gods who are referred to as immortals because they have lifecycle lifespans of tens of thousands of years. One can only imagine the psychological distinctions and their inherent implications!

It’s all in the DNA…..

Humans are a collective species reproducing over myriad generations into cultural modalities whose traditions span the centuries and millennia of World History as it is taught and indoctrinated into current generations – it is a program actually that uses the instrumentality of language cultivated into the human intellect. 

This is a very ancient science and the progenitors of the most recent primeval history were not the first in Earth’s primeordial history. Apparently this is an ancient art that has been manifesting civilizations throughout the universe over eons of years. 

It is a very old story!

So what we see “evolving” as human culture today is a collage of exotic genetic expression. Once one begins to understand human origins in this light it should be apparent that the worldly madness that we are living through today is a clear and present demonstration of this primordial complexity.

Humans have a confused and chaotic sense of self-identies as one might imagine because they are an admixture of recombined genetic material derived from many extraterrestrial sources that has been cultivated over countless millions of years.

No one human being with such a shortlived lifecycle could ever embrace the full ramification of their collective history as it would be impossible over such a short lifespan. No doubt humans were genetically engineered in this prescribed way. We are meant to be repeatedly reprogrammed to fit the changing times and the current scene in which each one of us finds themself to be living in the present moment.


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Space The Ultimate Frontier

Space The Ultimate Frontier

We observe space as the “emptyness” or “nothingness” that exists between things or between (i.e. three dimensional) objects as the (linear) “viewpoint of dimension” or as some kind of multidimensional darkness or “black mass” or “dark matter” etc. 

It’s now being reconsidered as the “ether” or “plasma” as the “quantum” medium of electromagnetic wave propagation. The “everywhere and nowhere” in which everything exists or as the “backdrop of consciousness” or sub-consciousness. 

Actually space is considered as the infinite potential of all creation. It represents invisibility not-knowingness or as the “ignorance” dynamically involved in the definitive creation of finite objects. 

In order for consciousness to distinquish objectivity it must define something in terms of what is seen and unseen or what is known or unknown out of the totality of knowingness or omniscience. This represents the infinite potential of creation to manifest an infinite variety of forms and systems of greator or lessor complexity. 

It’s the simplest of things invested into the most complex – from the smallest to the greatest. The infinite totality along an infinite scale of degrees between microcosm and macrocosm – there is no separation apart from a matter of perception from a particular and peculiar point of reference relativity or point of view.

Consider the human being as a reference point. The sensory perceptic range of the human “body” is extremely limited to just a minute fraction of the electromagnetic spectrum. It is the “frog’s eye concept” where it (the organism) only sees what it’s designed to see in terms of its survival purpose and functions. The human body is an instrument of experiential reality with inherent limitations. It is perceptually specific.

Space is an inherent necessity of creation.


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Final 2012 Statement

Dharma Practice December 20, 2012

The State of Maya 2012

The 2012 Solution

 Modern Buddhism: The Path of Compassion and Wisdom – Volume 1 Sutra

By Geshe Kelsang Gyatso
The instructions given in this book [excerpts] are scientific methods for improving our human nature and qualities through developing the capacity of our mind.
Happiness and suffering are states of mind and so their main causes are not to be found outside the mind.
Problems arise only if we respond to difficulties with a negative state of mind. Therefore, if we want to be free from problems, we must transform our mind.
Buddha taught that the mind has the power to create all pleasant and unpleasant objects. The world is the result of the karma, or actions, of the beings who inhabit it. A pure world is the result of pure actions and an impure world is the result of impure actions. Since all actions are created by mind, ultimately everything, including the world itself, is created by mind. There is no creator other than the mind.
Through studying many Buddhist texts we may become a renowned scholar; but if we do not put Buddha’s teachings into practice, our understanding of Buddhism will remain hollow, with no power to solve our own or others’ problems. Expecting intellectual understanding of Buddhist texts alone to solve our problems is like a sick person hoping to cure his or her illness through merely reading medical instructions without actually taking the medicine.
As Buddhist Master Shantideva says:
We need to put Buddha’s teachings, the Dharma, into practice
Because nothing can be accomplished just by reading words.
A sick man will never be cured of his illness
Through merely reading medical instructions!
 In reality, all the problems we experience day to day come from our self-cherishing and self-grasping – misconceptions that exaggerate our own importance. However, because we do not understand this, we usually blame others for our problems, and this just makes them worse. From these two basic misconceptions arise all our other delusions, such as anger and attachment, causing us to experience endless problems.
If everyone sincerely practices the path of compassion and wisdom all their problems will be solved and never arise again; I guarantee this.
Although we want to be happy all the time we do not know how to do this, and we are always destroying our own happiness by developing anger, negative views and negative intentions.
The source of all our daily problems is our delusions such as attachment. Since beginningless time, because we have been so attached to the fulfillment of our own wishes, we have performed various kinds of non-virtuous actions – actions that harm others. As a result we continually experience various kinds of suffering and miserable conditions in life after life without end. When our wishes are not fulfilled we usually experience unpleasant feelings, such as unhappiness or depression; this is our own problem because we are so attached to the fulfillment of our wishes.
In this way we can see that there is not a single problem experienced by living beings that does not come from their attachment. This proves that unless we control our attachment our problems will never cease.
The root of attachment and of all our suffering is self-grasping ignorance, ignorance about the way things actually exist.
We should understand that our problems do not exist outside of ourself, but are part of our mind that experiences unpleasant feelings.
For Buddhists, faith in Buddha Shakyamuni is their spiritual life; it is the root of all Dharma realizations. If we have deep faith in Buddha we shall naturally develop the strong wish to practice his teachings.
With this wish we shall definitely apply effort in our Dharma practice, and with strong effort we shall accomplish permanent liberation from the suffering of this life and countless future lives.
In the cycle of impure life, samsara, no one has permanent liberation; everyone has to experience continually the sufferings of sickness, aging, death and uncontrolled rebirth, in life after life without end.
In his teaching called King of Concentration Sutra Buddha says:        
A magician creates various things
Such as horses, elephants and so forth.
His creations do not actually exist;
You should know all things in the same way.
In this spiritually degenerate time there are five impurities that are increasing throughout the world: (1) our environment is becoming increasingly impure because of pollution; (2) our water, air and food are becoming increasingly impure, also because of pollution; (3) our body is becoming increasingly impure because sickness and disease are now more prevalent; (4) our mind is becoming increasingly impure because our delusions are getting stronger and stronger; and (5) our actions are becoming increasingly impure because we have no control over our delusions.
In conclusion, we should think:        
At present I have briefly reached the human world and have the opportunity to attain permanent liberation from suffering and the supreme happiness of enlightenment through putting Dharma into practice. If I waste this precious opportunity in meaningless activities there is no greater loss and no greater foolishness.
First we engage in the following contemplation:        
I shall definitely die. There is no way to prevent my body from finally decaying. Day by day, moment by moment, my life is slipping away. I have no idea when I shall die; the time of death is completely uncertain. Many young people die before their parents, some die the moment they are born – there is no certainty in this world. Furthermore, there are so many causes of untimely death. The lives of many strong and healthy people are destroyed by accidents. There is no guarantee that I shall not die today.
Having repeatedly contemplated these points, we mentally repeat over and over again ‘I may die today, I may die today’, and concentrate on the feeling it evokes. We transform our mind into this feeling ‘I may die today’ and remain on it single-pointedly for as long as possible. We should practice this meditation repeatedly until we spontaneously believe each and every day ‘I may die today’. Eventually we shall come to a conclusion: ‘Since I shall soon have to depart from this world, there is no sense in my becoming attached to the things of this life. Instead, from now on I will devote my whole life to practicing Dharma purely and sincerely.’ We then maintain this determination day and night. During the meditation break, without laziness we should apply effort to our Dharma practice. Realizing that worldly pleasures are deceptive, and that they distract us from using our life in a meaningful way, we should abandon attachment to them. In this way, we can eliminate the main obstacle to pure Dharma practice.
First we engage in the following contemplation:        
When the oil of an oil lamp is exhausted, the flame goes out because the flame is produced from the oil; but when our body dies our consciousness is not extinguished, because consciousness is not produced from the body. When we die our mind has to leave this present body, which is just a temporary abode, and find another body, rather like a bird leaving one nest to fly to another. Our mind has no freedom to remain and no choice about where to go. We are blown to the place of our next rebirth by the winds of our actions or karma (our good fortune or misfortune). If the karma that ripens at our death time is negative, we shall definitely take a lower rebirth. Heavy negative karma causes rebirth in hell, middling negative karma causes rebirth as a hungry ghost and lesser negative karma causes rebirth as an animal.              
It is very easy to commit heavy negative karma. For example, simply by swatting a mosquito out of anger we create the cause to be reborn in hell. Throughout this and all our countless previous lives we have committed many heavy negative actions. Unless we have already purified these actions by practicing sincere confession, their potentialities remain in our mental continuum, and any one of these negative potentialities could ripen when we die.
Bearing this in mind, we should ask ourself:
‘If I die today, where shall I be tomorrow? It is quite possible that I shall find myself in the animal realm, among the hungry ghosts, or in hell. If someone were to call me a stupid cow today, I would find it difficult to bear, but what shall I do if I actually become a cow, a pig, or a fish – the food of human beings?’
 Having repeatedly contemplated these points and understood how beings in the lower realms, such as animals, experience suffering, we generate a strong fear of taking rebirth in the lower realms. This feeling of fear is the object of our meditation. We then hold this without forgetting it; our mind should remain on this feeling of fear single-pointedly for as long as possible.
If we lose the object of our meditation we renew the feeling of fear by immediately remembering it or by repeating the contemplation. During the meditation break we try never to forget our feeling of fear of taking rebirth in the lower realms. In general fear is meaningless, but the fear generated through the above contemplation and meditation has immense meaning, as it arises from wisdom and not from ignorance. This fear is the main cause of seeking refuge in Buddha, Dharma and Sangha, which is the actual protection from such dangers, and helps us to be mindful and conscientious in avoiding non-virtuous actions.
Summary of the Ten Virtuous Actions
As a practical meditation exercise, one can take vows to not do these for a day, three days, a week, a month, etc. Ordained individuals take all ten vows (for as long as they are ordained). If one takes a vow and keeps it, one derives the positive karma from this action. If one simply doesn’t do the negative action, such as not killing and doesn’t take the vow, then one doesn’t derive any positive karma from it (but obviously also doesn’t get any negative karma from killing).
1. Not to take a life
2. Not to take what is not given
3. Avoid Sexual Misconduct
4. Not to Deceive
5. Avoid Slander of others
6. Avoid Harsh words
7. Avoid Empty Speech
8. Avoid Greedy Thoughts
9. Not to be Malicious
10. Avoid the Wrong View
First we engage in the following contemplation:        
I want to protect and liberate myself permanently from the sufferings of this life and countless future lives. I can accomplish this only by receiving Buddha’s blessings, putting Dharma into practice and receiving help from Sangha – the supreme spiritual friends. Thinking deeply in this way, we first make the strong determination and then the promise to seek refuge sincerely in Buddha, Dharma and Sangha throughout our life. We should meditate on this determination every day and maintain our promise continually for the rest of our life. As the commitments of our refuge vow we should always apply effort to receive Buddha’s blessings, to put Dharma into practice and to receive help from Sangha, our pure spiritual friends including our Spiritual Teacher. This is how we go for refuge to Buddha, Dharma and Sangha. Through this we shall accomplish our aim – permanent liberation from all the sufferings of this life and countless future lives, the real meaning of our human life.
To maintain our promise to go for refuge to Buddha, Dharma and Sangha throughout our life, and so that we and all living beings may receive Buddha’s blessings and protection, we recite the following refuge prayer every day with strong faith:        
I and all sentient beings, until we achieve enlightenment,
Go for refuge to Buddha, Dharma and Sangha.
Every action we perform leaves an imprint on our very subtle mind, and each imprint eventually gives rise to its own effect. Our mind is like a field, and performing actions is like sowing seeds in that field. Virtuous actions sow seeds of future happiness and non-virtuous actions sow seeds of future suffering. These seeds remain dormant in our mind until the conditions for them to ripen occur, and then they produce their effect. In some cases, this can happen many lifetimes after the original action was performed.
Whenever we perform virtuous actions such as meditation or other spiritual practices we should have the following mental determination:        
While riding the horse of virtuous actions
I will guide it into the path of liberation with the reins of renunciation;
And through urging this horse onward with the whip of effort,
I will quickly reach the Pure Land of liberation and enlightenment.
Having contemplated the above explanation, we should think:        
Since I myself never wish to suffer and always want to be happy,
I must abandon and purify my non-virtuous actions and sincerely perform virtuous actions.
We should meditate on this determination every day, and put our determination into practice.
The seeds that ripen when we die are very important because they determine what kind of rebirth we shall take in our next life. Which particular seed ripens at death depends upon the state of mind in which we die. If we die with a peaceful mind, this will stimulate a virtuous seed and we shall experience a fortunate rebirth. However, if we die with an unpeaceful mind, such as in a state of anger, this will stimulate a non-virtuous seed and we shall experience an unfortunate rebirth. This is similar to the way in which nightmares are triggered by our being in an agitated state of mind just before falling asleep. All inappropriate actions, including killing, stealing, sexual misconduct, lying, divisive speech, hurtful speech, idle chatter, covetousness, malice and holding wrong views, are non-virtuous actions. When we abandon non-virtuous actions and apply effort to purifying our previous non-virtuous actions we are practicing moral discipline. This will prevent us from experiencing future suffering and from taking a lower rebirth. Examples of virtuous actions are training in all the meditations and other spiritual practices presented in this book. Meditation is a virtuous mental action that is the main cause for experiencing mental peace in the future. Whenever we practice meditation, whether or not our meditation is clear, we are performing a virtuous mental action that is a cause of our future happiness and peace of mind. We are normally concerned mainly about bodily and verbal actions, but in reality mental actions are more important. Our bodily and verbal actions depend upon our mental action – upon our mentally making a decision.
First published in 2011 This digital edition published 2011 The right of Geshe Kelsang Gyatso to be identified as author of this work has been asserted by him in accordance with the Copyright, Designs, and Patents Act 1988. This e-book version of Modern Buddhism – Volume 1: Sutra by Geshe Kelsang Gyatso is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License.

Gyatso, Geshe Kelsang (2011-04-16). Modern Buddhism: The Path of Compassion and Wisdom – Volume 1 Sutra (Kindle Locations 26-30). Tharpa Publications. Kindle Edition.

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