An Unreal Existence

Posted on November 12, 2017 by Reid Mukai

By Richard Fernandez

At the end of the 20th century people believed in the truth. While they had several truths, — liberalism, conservativism, classic Communism of the kind once espoused by Che Guevara and in places a naive form of apocalyptic Islam — at least each believed the world’s problems could be solved if their truth should triumph over the rest.

The clash of civilizations since September 11, 2001 has left every culture wounded and guilty in its own way. Western civilization, dominant through the modern era appears to be destroying itself in self-hatred, literally choosing extinction. “In 2015, all European Union countries had a sub-replacement fertility rate.” With the replacement fertility at 2.33, the average for the EU was 1.58. At the same time Islam was tearing itself apart in a global civil war while the United States was riven by discord.

No one seems to have the answers any more. Technological warfare only seems to increase entropy rather than reduce it. Yemen, Libya, Afghanistan are stories of one set of villains replacing another. So many Black Swans have appeared that they are no longer novelties. The old status quo faces the possibility that Brexit, Trump, Catalonia and the North Korean nuclear breakout far from being exceptions to the rule are harbingers of things to come.

What seems to have changed is our mental furniture though we don’t quite understand how it happened. Globalization has allowed drastic mutations that biologist Ernst Mayr notes often originates “in a relatively small and isolated population” to propagate very rapidly into a new normal. The new normal in Europe is depopulation, don’t ask how because the periphery can now become the center with surprising speed. The New York Times report that “major liberal donors, posing an insurgent challenge to some of the left’s most venerable institutions — and the Democratic Party itself” are no longer funding politicians like Hillary but the Resistance itself should come as no surprise.

“We’re in a disruptive period, and when we get through it, the progressive infrastructure landscape may look different,” said Gara LaMarche, president of the Democracy Alliance, a club of wealthy liberals who donate at least $200,000 a year to recommended groups.

The new variability is overwhelming the old political elite. As the World Wars and the Black Death demonstrated upheaval can produce wild mood swings in a populace. “The tremendous emotional shock [of the Black Death] … created a state of … depression and sometimes even panic” which turned people to fanaticism as others sought scapegoats for their troubles or lost themselves in a debauchery made famous by Poe’s Masque of the Red Death and the wild abandon of Weimar.

The underlying disruption is creating a similar volatility today. Currently we are obsessed with 71 genders but a nuclear or biological disaster can can flip decades of political correctness and deference to technology into their opposite. Considering all the freedoms and privacy the West has already given up to preserve the status quo the mantra “we can’t let it change us” is mockingly ironic. It is change, not changelessness which is characteristic of the present.

Perhaps the world is living through history’s first information epidemic and like the medievals who fell to unseen pathogens we can scarcely understand the catastrophe befalling us. Many are at a loss to explain entropy and anomie on a scale never seen before. But we cannot respond effectively to chaos without realizing the threat is not merely physical but an information corruption challenge.

At least Hillary’s call for more censorship on social media shows the old establishment is belatedly waking up to the informational nature of the threat without fully understanding it. “This is a new kind of Cold War — and it is just getting started,” Clinton said in a speech at Stanford University, using the language of 1945 to describe 2017. Clinton seems to regard the machinery of manipulation per se as acceptable as long as it does not fall into the wrong hands and is probably counting on it to restore order. She fails to see that manipulation itself — the Narrative — is the root problem and that the Narrative is likely to master her rather than the other way round.

Human sanity was long anchored in reality. Religions might have been flawed but they usually tried to explain things in the light of contemporary knowledge. Common people spent the greater part of their day in contact with society and family in a smartphone-free world that seems to be lost forever. They were innoculated against much craziness. That world had a self-centering property that is now missing.

Today we have live in an environment where whole populations are immersed in an ocean of deliberate lies. People can believe anything — and often do. The Narrative is malware corroding our sense of humanity and reality. Instead of increasing privacy so data miners cannot engage in the targeted lying which makes “fake news” so effective we decrease it the better to help the manipulators. We’ve reached the point where having real human networks instead of social ones is slightly suspicious. “Fear the man,” we are told when pondering Steven Paddock, “with no digital footprint.”

Perhaps humanity was better off with rival truths rather than rival lies. In retrospect the status quo got bitten by its own creation in 2016 after Putin wrested a surprising chunk of the Narrative from the Gatekeepers. But the politicians far from learning their lesson want the handlers to take a firmer grip on the snake instead of defanging it. It will bite them again and more venomously next time.

Blade Runner And The Synthetic Panopticon

Posted on November 5, 2017 by Reid Mukai

Truth Is Always An Open Question

By James Curcio

Source: Modern Mythology

This Is Only A Model

We are living in alternate realities. In one reality people see Trump’s incessant lying, and no one in power seeming to doing anything to stop it. Others see him as battling the deep state. Some see Brexit as a blind idiot kamikaze mission, while others see it as fighting back the evils of globalism. These are not equivalent claims, but they are both claims, narratives that claim to represent the way things are, and that’s what I’d like to examine here.

“All things are subject to interpretation, whichever interpretation prevails is a function of power and not truth.” — Nietzsche

Note that this aphorism doesn’t say “there is no truth,” nor does it question whether we all ultimately inhabit a single reality, only that whichever interpretation of the truth prevails is a function of power. Truth relies on an accurate or corresponding representation of reality. In this sense, we can talk of them singularly. But we only have our narratives and experiences with which to evaluate what that is.

And what is power? That demands at least an article in itself, but a popular 1984 quote lays the heart of what it’s purpose is: more of itself.

We know what no one ever seizes power with the intention of relinquishing it. Power is not a means; it is an end. One does not establish a dictatorship in order to safeguard a revolution; one makes the revolution in order to establish the dictatorship. The object of persecution is persecution. The object of torture is torture. The object of power is power.

This interpretation of social dynamics doesn’t contest the legitimacy of the scientific method, iteratively approaching closer approximations of truth (a model) distilled from reality, through experimentation. In fact, this premise was presented by Stephen Hawking and Leonard Mlodinow in their 2010 book, The Grand Design.

Model-dependent realism is a view of scientific inquiry that focuses on the role of scientific models of phenomena. It claims reality should be interpreted based upon these models, and where several models overlap in describing a particular subject, multiple, equally valid, realities exist. It claims that it is meaningless to talk about the “true reality” of a model as we can never be absolutely certain of anything. The only meaningful thing is the usefulness of the model.

However, social dynamics aren’t exactly like physics, either. Not being able to recognize the difference between the ideal (an appeal for rationality, consistent methodology, and balance), vs. how people actually engage with interpreting it is a serious problem. And got to catch up. Fast.

In other words, the appeal for truth — whether CNN’s recent “this is an apple” advertisement, or Fox New’s old “fair and balanced” — itself enters into the marketplace of ideas. Or perhaps a more apt metaphor is a battlefield, especially when we consider the amount of capital, technology and labor that states, corporations, and billionaires can throw at furthering their personal agendas.

Cognitive biases, innate responses like tribalism, the myopia of fear, etc. are all being leveraged via media, all around us, all the time. This includes all forms of media, since it’s all digital narrative building of a collective sort. Myth making, even. That’s the real point, and it seems to be drowned out across the spectrum. We’re all too familiar now with the ideas of dis/information wars, but all of them are fundamentally a contest over who gets to define the narrative. If we recognize that this is fundamentally about power, do we also recognize that it operates on dynamics that have absolutely nothing to do with our dearly held moral values?

An assumption some may draw from this is that vested interests have distorted reality; therefore there is no reality. However, that obviously isn’t quite right, either. What obscures clear thinking on this is that reality essentially has two meanings: the “state of things as they are”, which makes no assurances of what that state is, and the question of if things exist at all. The first poses an epistemological framework, the latter, an ontological one.

The former we might consider the social-linguistic definition. That shouldn’t be conflated with the absolute existence of a thing. No, it can only speak to the identity and meaning that we apply to what we’re given.

The Hierarchy of Reality

This may seem like a tangent, but consider the Turing test:

The Turing test, developed by Alan Turing in 1950, is a test of a machine’s ability to exhibit intelligent behavior equivalent to, or indistinguishable from, that of a human. Turing proposed that a human evaluator would judge natural language conversations between a human and a machine designed to generate human-like responses. … If the evaluator cannot reliably tell the machine from the human, the machine is said to have passed the test.

In other words, the appearance of sentience is all we ever get. An AI that behaves as if conscious is, from the outside, precisely the same as a conscious agent. If we appear to be having a conversation, then so we are. But does that prove we’re real in some definitive sense? No. Again, we are being presented with the social-linguistic layer of reality, that speaks to perceptions.

The relevance here to society is to be found within Blade Runner, which of course takes a great deal of inspiration in its core mythos from the problems posed by the Turing test. The world presented there is a hierarchy of power based on perceived degree of reality.

There is, within this, the implications of Benthamite Utilitarianism, and Foucault’s later elaboration on those ideas: that we may consider the world based on externalities that are socially determined rather than based on our internal experience. This seems in some sense precisely the opposite of “lived experience,” which seeks to situate our internal experience as the center of our concerns.

This directly enters into Blade Runner 2049, for instance, Joi, who seems the lowest on the hierarchy of reality, is seen as a pure surface, and all but K seem to question whether she has any lived experience at all. Mariette observes to K, “Oh I see, you don’t like real girls,” and later to Joi, “I‘ve been inside you. Not so much there as you think.”

Of course, this question is always open, one must always be judged “sufficiently real.”

Another example of this dilemma can be found in a current medical crisis. As many Americans know, we have something of an opiate epidemic in the United States. Although there is no end of debate over why this is the case, for doctors concerned about liability and patients concerned about being in pain for the rest of their lives, much of the politics boils away.

The problem comes down to the nature of pain itself. We may exhibit external signs of pain, but some patients will present with those more or less, for various cultural, personal, and even biological reasons. So the appearance of pain or lack of it is little use, when trying to determine whether a patient is “drug seeking.” Even if we test the biological response of different patients who are experiencing pain, we find that it is very difficult to tell. This is especially true with those who experience chronic pain. For instance, blood pressure often rises when you’re in pain, but higher blood pressure isn’t proof, and one must also ask what the baseline is. All of this calls to mind the lie-detector style tests used in the first Blade Runner movie to assess the reality of the subject, from the outside in.

Patient reporting was seen as the golden standard for pain level diagnosis during the years that doctors were ostensibly over-prescribing. But this too is no better than asking a Replicant whether they’re “real” or not. What we’re left with is a dependence on trust of people’s own stories about their lived experience, but of course, people can also lie. It comes down to a matter of faith and trust, and those are commonly in short supply.

This outside-in valuation is also the basis for what has recently come to be called — with some contention — neoliberal capitalism.

… it [Utilitarianism] presupposes a very concrete theory of nature as well as human nature: an understanding of human beings not as unique, irreplaceable beings — as neighbors, friends, or members of a community oriented toward justice and fairness — but rather as nameless, faceless, calculating, hedonistic, atomistic units. Alongside of this it understands nature and the natural world of plants, animals, trees, oceans and mountains not as intrinsic goods in themselves, but merely as ‘things’ that have only human use-value.

This gives us a clue to understanding why utilitarianism is so attractive to a modern bureaucratized, consumerist culture that is prepared to uphold profit maximization over human health, environmental safety, clean water and nutritious food. In other words, utilitarianism is widely embraced precisely because it replaces the living, breathing, emotional and experiencing human being with the human as pleasure or profit maximizing machine; it prizes the quick technical fix over the difficult task of understanding the human condition; it valorizes thoughtless calculation over thoughtful ethical discernment and practical wisdom. — CounterPunch

So Blade Runner presents an acceleration of the myths many of us already apply to the world around us, one which is deeply suspicious of our ability to find singular truth, or maybe more aptly, to avoid inflicting our power fantasies, needs and fears upon one another, forever.

The Authority of Authorship

When we engage with narratives online, in the press, in the media, we need to remain constantly aware that it is presenting a view of the world, and it is a view which in many ways is likely to be self-serving. There is, at the same time, an invisible architecture at work underneath the ways the world is re-presented to us, and this composes one of the fundamental anxieties that Baudrillard presented in Simulacra and Simulation. We cannot always discern even our own motives, or the reasons why we feel that one thing is more true than another when truly sufficient evidence has not been provided. Because interpretations of truth are malleable. And there has never been a mass-surveillance, mass-behavioral and linguistic analysis machine like the Internet.

It is easy for us to apply this sort of cynicism towards our presumptive ideological enemies, but will always remain more difficult to apply that same consideration to narratives that immediately go, “ah, this seems true!” Again, truth is always a claim, which must be proven — and never finally.

All authority that seeks to stop this process and say “put no others before me” are plays at power. Even within our own minds and hearts this is true.

We mustn’t forget that.

Are We Living Haunted Lives?

Posted on October 29, 2017 by Reid Mukai

By Kingsley L. Dennis

Source: Waking Times

‘Fear has many eyes
And can see things underground’
~Cervantes, Don Quixote

The world as we know it has gone from being flat to round; from being the center of the universe to the center of the solar system; from being animistic and supernatural to raw in tooth and claw; from being particle-atomic to wavy-quantum. And now we are disappearing into the digital domains of virtual-augmented spaces and false information, bombarded with the spectacle and the image. And somewhere in the midst of all this is the human soul, still largely wrapped and unopened. If there’s a crime here then it is that we’ve allowed ourselves to become haunted – to live haunted lives that lack significance and meaning.

The ‘objects’ or values that we have attempted to live by, or that we pursue, – such as power, truth, understanding, dreams, work, love, and the rest – have all seemingly vanished into some warped, elusive reality where the presence of these things no longer tangibly exist. However, the doubt, uncertainty, and pain of their absence – or ‘fake presence’ – are indeed real enough to affect us deeply. We seek the already disappeared and stalk their substitutes.

We are now close to the stage where we end up just acting out our fantasies upon the phantasmal theatre of our lives and thinking it is reality. This theatre, or screen, of fantasies and the fantastical is like the cave wall in Plato’s allegory where the flickering shadows that move across are taken to be the real. In an updating of Plato’s famous allegory we no longer have shadows projected upon the cave wall; they are now projected upon the green screens that form the back-drop for computer-generated imagery (CGI) that adorn our movies, television programs, and video games.

Whole societies, notably in the technologically-advanced western world, are arranging for our lives to be enacted amidst a scenery backdrop of events and issues artificially projected for us as CGI onto a fake canvas. Within this encroaching visual world, full of misinformation that influences our worldview, we are made to believe in a different kind of reality. It is a reality that is uncertain and insecure, and that requires for us to hold deep obedience to our state institutions to protect us. And within this projection of reality, meanings are provided for us as ready-made meals. In other words, full of too much salt, saturated fats, and laziness.

These socially manufactured meanings are provided as a substitute for the genuine lack. Of these choices offered we often take our pick, as consumers in a marketplace. It may be career, wealth, fame, achievement, or a combination of these and more. Yet the manufactured consent in our sense of meaning, no matter how thoroughly pursued and potentially obtained, is still not genuine. And like the ready-made meal, it soon leaves us with a continued hunger. The illusion of meaning is a vital illusion, yet it still remains an illusion. We may say then that the world we have come to know is a great spectacle of illusion and play; of movement, distraction, simulation, and excess. Yet rather than critically confronting the illusions and distractions we are cleverly persuaded to indulge in them.

The world we share now is also shared with our collective doubts, fears, anger, and frustrations. And these new emotions upon the global stage are blurring our picture of the world and its future. Whilst there are many of us who are excited and genuinely inspired by this increased complexity and diversity there has been a cultural backlash, in the western nations especially, to cover this up with a sheen of simplicity through generic news, bland reporting, and excruciatingly trivial entertainment. This clash of the complex with the simple is creating an odd reality where things just don’t feel right anymore.

We are participants on a ride through the flippant and the flimsy, the significant and the necessary, as we are expected to find our foothold – our human soul – in a world seemingly on the verge of insanity. In such a world, Disneyland may seem to some as the greatest of sanctuaries; whilst to rest of us it stands as a superficial sign of our times.

Most of us do not have the capacity to verify the truth claims of the mainstream media and yet we are more than willing it accept the veracity of their claims. We suspend our own disbelief by trusting in others, especially when it comes to authority and experts. In other words, we have been conditioned to respect the positions of authority and ‘the expert,’ often without critical thought.

And this is the context which frames the telling of his-story and also our-stories. The singer-songwriter Lou Reed once sang, ‘Don’t believe anything you hear and only half of what you see.’ Documentary film-maker Adam Curtis discusses this phenomenon of how the mainstream media projects a simplified, fake reality in his film HyperNormalization (2016). The term hypernormaliztion was taken from an account of life in the Soviet Union during the twenty years before it collapsed. In this account everyone knew the system was failing but they couldn’t envision any alternative and so everyone is resigned to maintaining the pretence of a functioning society. Over time this delusion is accepted as real, an effect termed as hypernormalization. In other words, when the fake is finally accepted as the real then we are living in a hypernormalized state. Does this sound familiar?

The question is – does Reality ever take place?

Our bodies of authority, our mainstream media channels, and our centers of learning – that is, a majority of our significant institutions – have turned, or are in the process of turning, into advertising gimmicks. They peddle publicity and propaganda as endless programs stuck on a loop. They serve to produce the appearance of reality; yet they fail to represent a sense of reality. And this fundamental difference has produced a feeling of living haunted lives. We wander as ghosts in liminal zones, hungry for meaning.

In this sense of loss we no longer seem to know, or distinguish, between oppositions. Almost all of our value systems are based on relative terms – good, bad, my history, your history, etc. Often, the values we take to be ‘our values’ were inculcated in us depending upon which culture we happened to be born into. It is true there are some values more universally shared – such as thou shalt not kill – but the majority of them are culturally relative. Take for instance, sex before marriage – good or bad? Same-sex partnerships? Freedom of religious speech? Eating pork? Eating rats? Democrats or Republicans? Labour or Conservative? Which is good and which is bad? In the case of political parties it is neither – they are false oppositions. More than that, they are also distractions. When you’re arguing (sorry, debating) over political parties you are not observing the system behind them that created this false lack of choice in the first place. False oppositions plague our haunted hinterland. We don’t see this if we are the aimless ghosts, or the walking dead. It’s not pleasant – it’s eerie. And we are in eerie times.

Modernity in its current form is haunted by a sense of loss; of not knowing where it is heading. There are a great many aspects of our age that are in disruption and dislocation. All forms of stability are in question; old and incumbent patterns and models are in dispute; and too many people are experiencing moods of despair and anguish. It is as if our human civilization has come loose from its moorings and is now adrift upon the waters of uncertainty, insignificance, and the loss of meaning.

And so it seems that our civilization is careering dangerously close to some kind of blind spot where we no longer can tell what is true or false anymore. Truth is replaced by a fake substitute and the false becomes a parody of the truth. They are the haunted spaces where the mist drifts by. It’s like a Zen joke. It’s the same as a voice whispering in the darkness saying there is no such thing as a voice whispering in the darkness. They couldn’t have written a better riddle if they had tried.

So what went wrong? Where did it all go? What is it, in fact?

A profound sense of unease has crept into many of us, and also into our social systems, our cultures, our art, our news, and into the very collective soul of humanity. It is an eeriness; an uncertain disquiet – almost an unsettling foreboding. Something has come loose, and we’re not sure what it is. Further still, most of us are fairly certain that those institutions supposedly ‘looking after our best interests’, or running the show – whether they be governmental bodies, financial elites, or shadowy organizations and cabals – are not really in control or are sure either. It feels as if something is amiss, and we just can’t quite put our finger on it. Welcome to our haunted modernity.

We have disarray over a consensus concerning climate chaos, stock market panics and economic crashes, offshore tax evasions and leaked documents, political scandals, pandemic threats and contested vaccines, state and terrorist violence, congenital anxiety and existential fear – a whole cauldron of terror, dread, disquiet, nervousness, angst, and what-the-hell-is-going-on collective confusion is bubbling both under and over in many of our societies.

We have been infiltrated with a virus and it is infecting not only our bodies but our very minds. It’s a pure mind-bending virus and it’s playing havoc with our insecurities and indulging in our sense of lostness. The Spanish have a phrase for this state – “de perdidos al río” – and it roughly translates as from lost to the river. It may not make complete literal sense in English but that’s just it; you can get the sense of it and its vagueness is exactly where we are – from lost to the river!

In such ‘haunted lives’ we can easily become accustomed to metaphysical anguish as just another pain. It is like a pulled muscle or a sprained ankle; something unpleasant and yet we continue to move around with it. In the end we learn how to direct and project this metaphysical anguish onto other things – we choose intoxicating entertainment, sports, and other cultural pastimes and diversions. Angst just becomes a factor that appears to come as a default setting with our species. There is the danger that we become accepting of the ghostly flimsiness to life, which ends up being hypernormalized so that the sense of absence of something real becomes the new reality. There is the dangerous potential here for a state of indifference to emerge and seep into our cultures, which then becomes an ennui-creep into the world until…oh, well, what does it matter anyway?

During these years of disarray and turbulence it is essential that we create meaning for ourselves, otherwise the ‘distant algorithmic’ universe that runs the life around us will create a deep sense of alienation. In a world of scrambled code and big data, transcendence will seem another chimera not within grasp or even real. Or, at worse, the very notion of transcendence will seem the delirium of unstable minds – for those people not able to ‘get real’ with the world of Now.

In this instance, transcendence will appear as a form of spiritual autism. And yet the notion of going beyond ourselves, of developing our capacities for higher perception, are the saving grace inherent within our human species. We are incomplete, and this haunts us, and yet it should also give us meaning and a higher aim in life in knowing that there is further to go. In knowing that there are tools within us for creating, shaping, and cultivating these finer faculties. In being haunted we are also being reminded of what is lacking and this urge should compel us to find a solution within ourselves. We are in fact being ‘haunted into remembrance.’

However, for many of us a haunted modernity offers us a conditioned life where there is little or no space for transcendence. In such social and cultural hauntings there are no navigable locations. We have stepped into an unsouling from the wilderness. We are compelled to walk on.

Upgrade to the Next Level of Now

Posted on October 22, 2017 by Reid Mukai

By High Vibe Tribe

Source: Waking Times

All things are new. The old systems and paradigms are crumbling before our eyes and minds. Outdated mechanisms of knowledge and understanding have shifted and are passing. For those who are open and ready, it’s an amazing time for letting go.

It can be conceived as timeline or dimensional shifts and bleed-throughs if you like. For those experiencing and tracking these changes you will understand, others may sense something fundamentally different but are having a more difficult time just yet, but all will continue to progress. For those wanting to move with this energetic shift it will come, and more understanding as well as awareness will seep in. It can be subtle, or sometimes one psychic or transdimensional experience can trigger a big leap forward.

While we have so much in common we are all on unique paths. There’s no “one way” but there are commonalities that we all experience.

This energetic shift simply requires letting go into it, because it just is. As sure as we’re alive and Source eternally exists, our progression is assured one way or the other. The move “forward” is always there if we’re willing to move into it, but even if we hang back the overall field is moving anyway. This gets to the crux of our learning experience here, as there are several paradoxical aspects to all of this.

Those who’ve been seeking and learning and growing and working to bring about a better world as well as a more realized self expression have gone through much. While our most profound realizations are incredibly simple, all we’ve gone through to get there has been essential. Each of our paths are distinctly individual, yet we are a form of collective soul at the same time, each yearning for mastery of our being with the best possible outcome for all. This obviously does not apply to all those we share the planet with at this point, but the opportunity is available to all.

While many of us have striven to bring truth and openness to a deliberately darkened world, we’ve gone through many stages in the process. We’ve been the dreaming child, the system slave, the dropout, the student, the philosopher, the hungry researcher, the activist, the warrior, the preacher, the pundit, the angry cynic, the tired observer, the insider, the outcast, etc. The list is long, but these stages, whatever they’ve been, were essential to our development.

We eventually learn we cannot impose receiving the truth on anyone, only offer what we individually have learned, and it’s up to others what they do with it. Increased communication has been one of the driving forces for this recent acceleration of awareness that’s sweeping the planet, in addition to other unseen influences. For those engaged in these activities it’s right at whatever level they’ve chosen, but we must be aware of being drawn back into their vibrational level. We need to help in whatever effective way possible but we can’t force it or interfere with free will, despite the fact that the matrix operates this way.

It operates on a judgmental frequency. Source does not.

Whatever our outlook, a rising tide lifts all boats.

And the tide is rising.

The Dissolving Past

Not only is the external structure collapsing, albeit somewhat violently, old manners and frameworks of perception are dissipating. How much each old system is sustained depends on how many cling to these often self-projected or believed paradigms, as nothing can override our choice to progress or hold on to the status quo. This is causing a separation of worlds in many respects, as realities split apart, much like worlds or timelines.

This is real.

This is not always obviously manifested externally, certainly not to the satisfaction of the skeptic or naysayer. It is evident, however, in changed lives, raised and lowered vibrations, new discoveries and ideas surfacing, and new social trends taking hold. In fact, it’s quite remarkable once you can perceive them.

A Place Called Now

For the sincere seekers, our search has been for meaning, for the full experience of living, and the Truth that permeates all things. We look for answers to the fundamental questions of life and eventually come to realize we’ve contained them all along in our heart of hearts . We have a knowing about a Source that emanates from within and without and have always been set out to connect with it.

It appears in the timeless state of Now. We get glimpses of it; our feelings draw us towards it, and our hearts long to experience more of it. A certain amount of information helps us along the way, but the reality we seek is beyond it, as what we perceive through this limitation only provides arrows pointing towards the unspeakable which we experience in moments outside of time.

This has long been known, yet even this experience is transcending the old concepts and belief systems. We’ve accumulated many helpful understandings from past teachings, yet in the light of this truly new energetic shift even those are outdated in many respects. Reference points can be anchors if we’re not fully conscious, which is clearly seen in the fullness of a truly fresh Now experience.

The Now is a portal. It’s always there, it’s always here. The Now is the ever present zero point everyone is striving for, yet it is always with us. It exists – over and over, yet timelessly. It’s we who have the difficulty in turning into it fully. Again the paradox, finding no time while inhabiting a world seemingly bound by time.

The Now just is, yet we struggle to find it, to understand it, as it slips through our fingers. Or so we think. In fact we’re flickering in and out of it continuously. Sometimes we can feel its ecstasy, sometimes not. We know we should live in it, yet time sweeps us along like the current of a mighty river, only allowing temporary glimpses of the majestic Now. Our minds then scurry to understand what only the heart can perceive, our ever present conundrum in this denser world of duality.

How do we escape time and explore this amazing realm of Now? It’s not always easy, yet it happens spontaneously with little or no effort. Mind gets in the way to make work of it, or identify when it is happening. Filtration mechanisms working overtime dull our nowness. Concerns and habits shroud our sensibilities. Circumstances and physical conditions blind the senses. Ever new as well as old ephemeral belief systems cloak our awareness.

Yet inspiration opens the door continually. Imagination lights the way. Each of our developmental stages were paving stones that led up to now, and they will continue, albeit in continued transformational manifestations. Yet those too must be let go of in deep energetic and forgiving ways in so many respects so as not to hold us back from previous perceptions.

Everything Is New

The truth is we can all be more in the Now than we are, but the inspiring realization is we’re there a lot more than we think we are. Besides always being in it whether we’re fully conscious of it or not, our lives are filled with breakthrough Now experiences.

Techniques such as meditation and more quiet time and deep experience in nature enhance this, while moments of emotional release, insights and creative imagination and inspiration abound in our lives, often spontaneously, resulting in the same. Making room for more of all of these aspects being a higher priority than ever in our lives soon goes without saying, once we’re really serious about this transition personally as well as for all of humanity and our planetary condition.

Therein lies a commitment to be made.

The Letting Go

We each experience a great falling away of many things in this process. Old unfruitful relationships, locations, living conditions, modes of expression and cherished belief systems. All of these shift or evaporate altogether. Let them pass. The new will manifest almost immediately and in many cases concurrently.

While we may experience times of isolation and solitude, it’s all a wonderful growing opportunity. It can be quite an emotional journey facing ourselves honestly and seeing former close acquaintances or beliefs fade from our lives. The beauty here is that our true friends and family become manifest.

And we are many.

Depending on our rate of acceleration as well as preparation, this shifting process can be a bit disconcerting. While our previous efforts may appear to have been off course or pointless in light of what we learn down the road, they weren’t. Many ideas and concepts and viewpoints will prove to have been quite off course in relation to what we come to learn is true, but they were what helped get us here. It’s seeing that and letting the old go that are at issue.

It’s easy if we’re malleable and trusting. Call it faith in the divine nature of it all, but that is something we can all be securely confident of, despite the seemingly bizarre nature and consequences of many of the choices that have taken place on this evolving planet.

There are no mistakes. There is no condemnation except what we personally ascribe to. Outside of us everything is beautifully neutral. There is no judgement. We invent and comply with that, in accordance with separation. When we realize all is One in different facets and stages and in the process of expansion we don’t judge, we accept, and in love, seeing the wonder of Creation both seen and unseen.

The Paradox of Three Dimensional Life

Yet paradoxically there is the part we are each here to do, most of all to truly awaken and raise in conscious awareness and enduring unconditional love. The ultimate solution. Nothing to wait for. Just be it. The rest will follow as we let go of old triggers toward less fruitful endeavors. It’s very tempting to get into the fray and all things reactive and fight it out in our minds or on the streets or in the staged informational platform at their low density level, but it’s to no avail and only muddies the waters.

Steer clear. Don’t feed the miasma. Be aware of it but don’t even touch it. It’s a tar baby designed to short circuit our connectivity to Source and who we truly, deeply are. That’s what they fear. Not our activism or exposure, although that’s all part of it. It’s us getting the real understanding of our true power as well as what energizes them and keeps them in business, which we then refuse to supply as we rise to a higher vibration with much more effectiveness.

That’s non-compliance.

Get free. Stay free. Help raise the planetary vibration. Share love, speak truth, live in the true joy of real Knowing that transcends these tricks and traps and manifestations of ignorance. Live according to your passion. The world is starving for love, kindness, gentleness, hope and happiness. We’re awash in it if we look around. Don’t let them drag us down to their level.

Let’s rise up and be the living solution. All is well and right in the grand scheme of things, the BIG picture.

Creation keeps expanding and learning, and we are an amazing and integral part of it all!

What a wonder!

If a Fool Speaks the Truth, Does it Become Untrue? How to Not Be Divided

Posted on June 11, 2017 by Reid Mukai

By Cassius Methyl

Source: The Mind Unleashed

When a fool speaks the truth, does it become untrue?

Of course not. The truth is the truth regardless of who says it, or how they sound. The truth remains what it is no matter who opposes it, advocates for it, or any other form of influence.

Most people unconsciously believe the opposite. It really boils down to people being unwilling to spend time or effort on forming a detailed opinion on a topic.

They take shortcuts in their reasoning and convince themselves that they can make a vague, brief assessment of the subject at hand, often by observing the behavior of those advocating for or opposing the subject. Based on how a figurehead of an idea or ideology looks or speaks, average people will form opinions and skip reasoning through what the person is saying.

People in power know this, and many suspect that people are placed as figureheads for ideas and movements, paid to look foolish and crazy to give the ideas they represent a bad name. It’s a common sense divide and conquer strategy against activists and thinkers.

Take Alex Jones for example. People seeking a better understanding of the world got into Infowars’ content several years ago, before they took a 180 degree turn toward supporting government. Now, the mainstream media uses Alex Jones as a tool to convince people who don’t care to look into things that deeply, that many true things are crazy nonsense.

One can observe the effectiveness of this strategy and conclude that it will be used as a tool many more times in the future, to make the truth look stupid and the hegemony’s plans look brilliant.

Create a culture that prioritizes appealing to authority over reasoning and critical thought, and create foolish, outlandish figureheads for the ideas that would destroy the system and restore people’s power: that’s how they win.

To not be divided and not develop false opinions, we have to not take shortcuts in our reasoning. We have to not develop any opinions about how the world works too quickly: we have to not just take anyone’s word for anything, but take a hard look at reality and really research before thinking we know something.

How can we actually foster a culture where people do that? That’s an impossible sounding task with the way things look now, but person by person, we can foster that culture for at least a small group of people who think this way. At least the people who care can create their own culture.

It will take a relaxed yet strong and persistent, humble attitude and a sharp sense of discernment to get us through the rest of this decade safely.

If you’d like more perspective on the history of activists being divided, lets take a look at some history with the Black Panthers as targets of the FBI’s COINTELPRO program in the 1960’s. Reading from Assata Shakur.com:

“By July 1969, the Black Panthers had become the primary focus of the program, and was ultimately the target of 233 of the total authorized “Black Nationalist” COINTELPRO actions.

Although the claimed purpose of the Bureau’s COINTELPRO tactics was to prevent violence, some of the FBI’s tactics against the BPP were clearly intended to foster violence, and many others could reasonably have been expected to cause violence. For example, the FBI’s efforts to “intensify the degree of animosity” between the BPP and the Blackstone Rangers, a Chicago street gang, included sending an anonymous letter to the gang’s leader falsely informing him that the the Chicago Panthers had “a hit out” on him. The stated intent of the letter was to induce the Ranger leader to “take reprisals against” the Panther leadership.

Similarly, in Southern California, the FBI launched a covert effort to “create further dissension in the ranks of the BPP.” This effort included mailing anonymous letters and caricatures to BPP members ridiculing the local and national BPP leadership for the express purpose of exacerbating an existing “gang war” between the BPP and an organization called the United Slaves (US). This “gang war” resulted in the killing of four BPP members by members of US and in numerous beatings and shootings.””

Truth or Delusion?

Posted on May 22, 2017 by Reid Mukai

By Robert J. Burrowes

One inevitable outcome of the phenomenal violence we all suffer as
children is that most of us live in a state of delusion throughout our
lives. This makes it extraordinarily difficult for accurate information,
including vital information about the endangered state of our world and
how to respond appropriately, to penetrate the typical human mind.

‘Phenomenal violence?’ you might ask. ‘All of us?’ you wonder. Yes,
although, tragically, most of this violence goes unrecognised because it
is not usually identified as such. For most people, it is a
straightforward task to identify the ‘visible’ violence that they have
suffered and, perhaps, still suffer. However, virtually no-one is able
to identify the profoundly more damaging impact of the ‘invisible’ and
‘utterly invisible’ violence that is inflicted on us mercilessly from
the day we are born.

So what is this ‘invisible’ and ‘utterly invisible’ violence?

‘Invisible’ violence is the ‘little things’ that adults do to children
every day, partly because they are just ‘too busy’. For example, when
adults do not allow time to listen to, and value, a child’s thoughts and
feelings, the child learns to not listen to themSelf thus destroying
their internal communication system. When adults do not let a child say
what they want (or ignore them when they do), the child develops
communication and behavioural dysfunctionalities as they keep trying to
meet their own needs (which, as a basic survival strategy, they are
genetically programmed to do).

When adults blame, condemn, insult, mock, embarrass, shame, humiliate,
taunt, goad, guilt-trip, deceive, lie to, bribe, blackmail, moralize
with and/or judge a child, they both undermine their sense of Self-worth
and teach them to blame, condemn, insult, mock, embarrass, shame,
humiliate, taunt, goad, guilt-trip, deceive, lie, bribe, blackmail,
moralize and/or judge.

The fundamental outcome of being bombarded throughout their childhood by
this ‘invisible’ violence is that the child is utterly overwhelmed by
feelings of fear, pain, anger and sadness (among many others). However,
parents, teachers, religious figures and other adults also actively
interfere with the expression of these feelings and the behavioural
responses that are naturally generated by them and it is this ‘utterly
invisible’ violence that explains why the dysfunctional behavioural
outcomes actually occur.

For example, by ignoring a child when they express their feelings, by
comforting, reassuring or distracting a child when they express their
feelings, by laughing at or ridiculing their feelings, by terrorizing a
child into not expressing their feelings (e.g. by screaming at them when
they cry or get angry), and/or by violently controlling a behaviour that
is generated by their feelings (e.g. by hitting them, restraining them
or locking them into a room), the child has no choice but to
unconsciously suppress their awareness of these feelings.

However, once a child has been terrorized into suppressing their
awareness of their feelings (rather than being allowed to have their
feelings and to act on them) the child has also unconsciously suppressed
their awareness of the reality that caused these feelings. In brief,
this means that the child now lives in a state of delusion. And because
this state was caused by terrorizing the child, the child is unable to
perceive the series of delusions in which they now live.

Moreover, unless the child (or, later, adult) consciously feels their
fear and terror, it will be extraordinarily difficult for them to
perceive anything beyond the delusions that they acquired during
childhood. This is simply because the various elements of the child’s
delusional state (the ‘values’, beliefs, attitudes, prejudices, biases)
were the ones approved by the key adults – parents, teachers, religious
figures – in the child’s life.

Needless to say, living in a delusional state has many outcomes that are
disastrous for the individual, for society and for nature because the
individual will now behave on the basis of their delusions rather than
in response to an accurate assessment of all available information
through appropriate sensory, emotional, intellectual and conscientious
scrutiny. For a full explanation of this process, see ‘Why Violence?‘ and ‘Fearless Psychology and Fearful Psychology: Principles and Practice‘.

In essence then, the typical human being lives in a delusional state and
this state is held in place by enormous, but unconscious, terror: the
unfelt and hence unreleased childhood terror of being endlessly
threatened and punished (for not complying with parental or other adult
‘authority’ throughout childhood).

And if you have ever tried to persuade someone, by argument of an
intellectual nature, that a belief they hold is inaccurate and wondered
why you couldn’t get anywhere, it is because you have run into their
unconscious terror. And sheer terror beats the best argument in the
world ‘hands down’.

So when you listen to people like Donald Trump and Marine Le Pen, or
ponder those politicians and military generals who conduct endless wars,
or watch those people on the street protesting against Muslims and
refugees, or watch police beating up another indigenous or black person,
or hear someone else deny the climate science, remember that you are
witness to a person or people living in a terrified and delusional state
that prevents them from perceiving and responding intelligently to
reality. And that, in the case of political and corporate leaders, they
only have the support to do what they do because a great many other
delusional individuals (including voters and employees) enable them.

Equally importantly, however, it is also necessary to recognise that a
delusional state afflicts many of those we like to regard as ‘on our
side’. It is just that their delusions work differently, perhaps, for
example, by making them believe that only token ‘make it up as you go
along’ responses (rather than comprehensive strategies) are necessary if
we are to work our way out of the multifaceted crisis in which human
society now finds itself. This is why many ‘leaders’ of liberation
struggles as well as activist movements concerned with ending war(s) and
the climate catastrophe, for example, are so unable to articulate
appropriately visionary and functional strategies. But the problem
afflicts many other ‘progressive’ social movements as well, which limp
along making only occasional or marginal impact, if they have any impact
at all.

So what are we to do? Well, the most important thing you can do is to
never consciously participate in a delusion, whether your own or that of
anyone else. I say ‘consciously’ of course because unless you identify
the delusion, you will not be able to avoid participating in it. And
there are probably few humans in history who have avoided all of the
delusions their culture threw at them. If they did, they were probably
outcast or killed. Christ, Gandhi and King are reasonably good examples
of people in this latter category. But, historically speaking, many
activists have been killed for refusing to participate in elite-promoted
delusions. And many others have been marginalised, one way or another,
depending on the culture.

The value of not participating in a delusion, whether someone’s personal
delusion or a widespread social one, arises from the impact you have on
those around you: some of these people will have the courage to reflect
on your behaviour and reconsider their own.

If you believe you are relatively free of delusion and are committed to
taking serious steps to tackle one or more aspects of our multifaceted
global crisis, then you are welcome to consider making ‘My Promise to
Children‘, and to consider participating in ‘The Flame Tree Project to Save Life on
Earth‘, signing the online pledge of ‘The People’s Charter to Create a Nonviolent World‘
and/or considering using the strategic framework on one or the other of these two websites for your campaign or liberation struggle: Nonviolent Campaign Strategy
and Nonviolent Defense/Liberation Strategy.

Living the truth on a daily basis is a tough road. And it will never
come without cost. But living in the comfort of delusion, rather than
taking action, is the path of cowards.

Biodata: Robert J. Burrowes has a lifetime commitment to understanding and ending human violence. He has done extensive research since 1966 in an effort to understand why human beings are violent and has been a nonviolent activist since 1981. He is the author of ‘Why Violence?‘ His email address is flametree@riseup.net and his website is at http://robertjburrowes.wordpress.com

—
Robert J. Burrowes
P.O. Box 68
Daylesford
Victoria 3460
Australia
Email: flametree@riseup.net

Websites:
Nonviolence Charter
Flame Tree Project to Save Life on Earth
‘Why Violence?’
Nonviolent Campaign Strategy
Nonviolent Defense/Liberation Strategy
Anita: Songs of Nonviolence
Robert Burrowes
Global Nonviolence Network

Jiddu Krishnamurti, the Inner Revolution, and Why We Don’t Really Love Our Children

Posted on May 11, 2017 by Reid Mukai

(Editor’s note: on this anniversary of the birthday of Jiddu Krishnamurti [born May 11, 1895] please read and share this excellent overview of some of the key principles of his philosophy.)

By Matt Karamazov

Source: High Existence

“The mind must be utterly silent. Not asking, not hoping for experience. It must be completely still. Only then is there a possibility of that light which will dispel our darkness.”

— Jiddu Krishnamurti

IS FUNDAMENTAL CHANGE POSSIBLE?

In a collection of talks given throughout the 1950’s and gathered together in the book, The Revolution From Within, Jiddu Krishnamurti stressed the urgency of staging a revolution in our thinking.

Our habitual ways of thinking have led us to where we are now, he says, and nothing less than radical, fundamental change has any hope of remaking our thoughts, attitudes, and ultimately the societies in which we live. Anything less than fundamental change is a mere modification of what has come before, and key aspects of what has come before has in turn failed a large proportion of our population.

The paradox that Krishnamurti relentlessly demands us to consider, however, is that nothing we can DO can bring about this change. We can only observe the operations of our own mind, and ask questions about everything that we think we know.

Consider the question, “Is fundamental change possible?”, the jumping-off point leading to the multitudinous questions that Krishnamurti is asking us to examine deeply.

It’s where we have to begin if we want to observe the functioning of our own minds on a level that will have real significance with respect to the outside world, and how we live our lives.

So let’s go into this question, friends, with an open mind, a mind that is open to revelation.

If we go into it with the idea that we already know the answer, then we won’t turn up anything worthwhile. This is a question with real consequences for the way we organize our societies, parent our children, and direct our lives.

We must pursue the idea of fundamental change in the same way that Jiddu Krishnamurti relentlessly posed questions to his listeners.

You’ll notice, if you read the transcripts of some of his greatest talks, that Krishnamurti asks multiple questions for every single ‘answer’ that he gives. He might answer one, only to pose three others that each attempt to get at the original question in a more nuanced way.

Krishnamurti does this because life’s biggest questions have no final answers.

Given the asymptotic nature of perfect Truth, we can only approach it by negation; by discarding what isn’t true or helpful, in an effort to move past our conditioned thinking and to achieve radical, fundamental change.

But is such a change indeed possible?

This is something that must be gone into, and not just accepted because someone has said it. It has no meaning if you just merely accept it. Arguments from authority, that common logical fallacy, have no essential relationship to perfect Truth.

Truth needs no defenders or justification.

Rather, you must ceaselessly question what you think you know, and approach life’s biggest questions from the viewpoint of someone who knows nothing. And it really is clear that we do know nothing, in an absolute sense, as we will discuss later in more depth.

If I were to ask you who you are, where you came from, where you’ll ultimately end up, and where you are right now, you would have no satisfactory answers to any of these questions. There would always be a deeper level of Truth that you could never penetrate with your limited, conscious mind.

So let’s start from the beginning…

WHAT IS FUNDAMENTAL CHANGE?

What exactly is it that we can point to as evidence that a revolution in the mind has taken place that is not simply a modification of what was there before?

It’s clear that anything that can be incrementally added is not fundamental change. It’s a modification, and it’s improvement, but it is not the fundamental change that we are seeking.

This “adding to” the mind, such as one can achieve by reading books or watching documentaries or listening to talks is simply an incremental increase of knowledge. No matter how compelling or insightful, this newfound knowledge will always be an addition to what was there before.

While learning is important, and proper education is never a waste of time, it’s merely representative of change on the surface, and change on the surface can never lead to radical, fundamental change. What we’re really after is meaningful change.

What kind of change IS meaningful? Is only fundamental change meaningful? How do we get closer to understanding what it might look like?

Let’s first take a look at a few examples of surface change, or simple modifications, in order to get an idea of what radical change is NOT. Thereby, we can approach the idea of fundamental change via negation.

For example:

If you are unhappy, and you are trying to BECOME happy, then you have instantaneously DEFINED YOURSELF as an unhappy person struggling to overcome his or her unhappiness.

You can become MORE happy, sure, but you will always be an unhappy person, always in the process of becoming slightly more happy, adding to your happiness, instead of experiencing the radical, fundamental change that brings with it a revolution in the mind.

Happiness will always be somewhere ‘over there’ and you will always be struggling to arrive there.

That can never be said to be true happiness and fulfillment, and it is certainly not what we mean by fundamental change.

In the same way, trying to become virtuous, we never acquire virtue, but rather expand our Self in the ‘guise’ of virtue.

Simply, a man who cultivates virtue ceases to be completely virtuous, because there is a part of him that is not, a part of him that is increasing his virtue. Likewise, a man who practices humility is no longer completely humble.

And further:

When violent, the mind has an ideal of non-violence which is ‘over there’ in the distance. It will take time to achieve that state, and in the meantime, the mind can continue to be violent.

This, too, is not the radical, fundamental change which we are seeking to illuminate.

So now that we know what fundamental change is not, do we know any more about what it is?

Is it not instantaneous, unconditional freedom in the here and now? Is it not timeless, in that we don’t have to wait for it to appear?

Are there any preconditions that have to be met?

I think that we can conclude, provisionally, that we have the freedom to drop our resentments and sadness at any time we so choose.

Easy for me to type, extremely difficult for you to do. I get that.

But from our current position, we can see that it is our mind, this thing that we call the self, that is preventing fundamental change from occurring. As we get further into our discussion, we’ll have a better handle on whether or not we can discard the restraints of the self, and realize radical, fundamental change.

THE NECESSITY OF FUNDAMENTAL CHANGE

Assuming that we can become radically different than we are today, we must ask ourselves:

Is this a pursuit that’s worthwhile?

Is it necessary?

Do we need to change at all?

I think it would be obvious to many people that we DO need to see fundamental change in our societies and our patterns of social interaction.

A world in which billions of people currently live on less than $2.00/day is crying out for change.

And to be clear, that figure is, shockingly, adjusted for purchasing power. It’s not what $2.00 would buy you in a developing country, although that would be bad enough; rather, billions of people are living on what you could buy for $2.00 a day in a country like Canada or the US.

Aside: There is commendable, although insufficient, progress being made by extremely committed individuals and organizations all over the world. In fact, the World Bank recently predicted that global extreme poverty will soon fall to under 10%. To make matters more complicated, there is an ongoing debate concerning what exactly constitutes “extreme poverty.”

To say that fundamental change isn’t necessary in a world like ours is akin to being in a sinking ship and saying: “I’m sure glad the hole isn’t in OUR end!”

However, we can state rather confidently that trying to change society, while leaving the individuals who constitute that society unchanged, is a dangerous error.

Simply put, we cannot afford to be “ordinary” any longer; the challenge of the world is too great.

We are the world; we are not on the sidelines. What we are, of that we make the world, and everywhere we face real problems that demand our urgent attention.

Thus, we return to the question at hand: Is fundamental change necessary?

I think it’s clear that it is necessary, if by fundamental change within our societies we mean implementing societal structures that would do better in meeting the needs of all our world’s inhabitants.

Obviously, this is a vastly more complex problem than it even may seem at first. It has many moving parts, but we can only begin where we are. A total revolution of the mind has to start from within. Society is comprised of individuals, and radical societal change starts at the level of the individual.

Yet, most of us are so eager to reform others and so little concerned with the transformation of ourselves.

Can we not see that this whole attitude is very confused?

We often look up to those who can help us or who can do something for us, and look down on those who cannot. So we are always looking up or looking down. Cannot the mind be free from this state of contempt and false respect?

Is it even possible to look through the lens of our own confusion and get a clear picture of the idea of radical, fundamental change?

It is to this question that we now turn.

WE ARE ALL CONFUSED

“There is a path to the known, but not to the unknowable. Thus every system of finding truth breaks down.”

— Jiddu Krishnamurti

Before going further in our discussion, I think it’s helpful to take a look at our own confusion when confronted with the problem and necessity of fundamental change.

We’ve asserted that it’s both possible and necessary, but what are the impediments to action? Why are we not all enlightened already? If it’s supposed to be instantaneous, why is it so difficult for us?

The answer has to lie somewhere within our own confusion.

It’s very difficult to admit to yourself that you are confused, but clearly, we are all confused.

And, truth be told, those who say they aren’t confused, are the most confused of all.

In order to be free from confusion, we would have to know that which it is impossible to know. We’d need to know where the universe in its totality is headed, we’d need to know our precise place within it, who we are fundamentally, and what we need to do with our lives.

Philosophers are good at coming up with “-isms” that seek to explain the world and its direction. We can look for answers in logical positivism, consequentialism, possibilianism, dialectical materialism, populism, liberalism, empiricism, and every other kind of ‘-ism’ that we can conceive of, but we are still going to remain confused. Every book and every teacher is only going to add to this confusion that prevents us from knowing what life is all about.

It may be that we do not know what living is about at all, and that is why death seems to be such a terrible thing. Obviously, everyone is confused about death, and many more things besides.

The whole totality of the mind is confused, and there simply isn’t a higher part of the mind which isn’t.

So how are we supposed to make sense out of all this confusion?

Is it possible to bring clarity to our naturally disordered minds?

Is there a method we can follow, or a path we can take towards clarity?

Krishnamurti explains that whenever one is confused, one must stop all activity, psychologically. Otherwise, anything new is just translated according to our own confusion.

If I’m confused, then I may read, or look, or ask, but my search, my asking, is the outcome of my confusion, and therefore it can only lead to further confusion.

We know this, but is there anything we can do about it?

The problem is not the real issue; rather, it is the mind which approaches the problem.

So, again we return to the necessity of radical, fundamental change.

We can’t keep incrementally increasing our store of knowledge and, at some distant point, realize fundamental change. So we have to drop down to the level of the mind, and see if we can’t somehow bypass the problem of incremental change altogether.

So, you see how our desire for the resolution of our confusion can never lead to fundamental change.

All solutions are based on desire, and the problem exists BECAUSE of desire.

Basically, thought is not the way out. All of our thought is conditioned, and a confused mind cannot resolve its own confusion.

You have chosen your political leaders, your religious leaders, out of your confusion.

You have chosen your career, your friends, your daily activities out of your confusion.

The books you’ve read, the experiences you’ve had, the lessons you’ve learned, have all been assimilated according to the confusion that already exists in your mind.

Collectively, we’ve established our social order based on our confusion. Our efforts to help the poor are based on our confusion. Our educational institutions are based on our confusion.

We don’t even know what we don’t know.

But…

When you realize that you don’t know, then you are beginning to find out.

THE FUTILITY OF SEEKING

“If we take this journey together, and simply observe as we go along the extraordinary width and depth and beauty of life, then out of this observation may come a love…which is a state of being free of all demand…and we may perhaps be awakened to something far more significant than the boredom and frustration, the emptiness and despair of our daily lives.”

— Jiddu Krishnamurti

How do we escape our confusion?

How can we even tell when we’re not confused any more?

Is there an end to our confusion while we are still alive?

Krishnamurti’s prescription is as follows:

“Observe the activities of the mind without trying to change them or put a stop to them, because the moment you seek an end, you are back in the ‘me, not-me’ duality.

It’s the mind that is unaware of its own activities that sets up as the authority someone or something external to which we go for help, and we therefore become slaves.”

He is saying that we can bring about a transformation in ourselves only when we understand the process of our own thinking.

What is important is to understand the whole field of thought, and see if the mind can go beyond all that.

He asks, “Is thought somehow different than the mind?”

This in turn leads us to the question of, “What is the ‘self’, the center of the ‘me’ from which all activity seems to spring?”

The self for most people is a center of desires, manifesting itself through various forms of continuity.

We ceaselessly desire to perpetuate ourselves, to satisfy our cravings, and to set ourselves up as an object of specialness in a world of meaning.

None of these desires are permanent except in the memory of what we have been and would like to be, although we try to make them permanent through clinging to various ideas, perceptions, and relationships.

For those who want more, more, more, life is an everlasting struggle.

Life is one thing, and what we want is another. We get what we want, only to discover that it’s not ultimately what we wanted at all. We wanted some other thing, tantalizingly just a little further up the road.

Can we live in this world without any effort to be or become something, without trying to achieve, to reject, to acquire?

I mean, of course, without trying to become something other than your authentic self?

Can the mind cease to think in terms of continuing, of the “me”?

The concern to become something more, to become something others want you to be, is the constant preoccupation of the mind and the primary cause of its superficiality.

That much is clear. Which leads Krishnamurti to say:

“It is my mind that creates the problem, my mind being the result of time, of memory, the seat of the ‘me’, which is everlastingly craving for the ‘more’, for immortality, for continuity, for permanency here and in the hereafter. It is this uncertainty within ourselves that leads to the outward manifestations of personal ambition, the desire to be somebody, the aggressive attitude towards life.”

What we are, of that we make the world. So in order to avoid superficiality and meaninglessness, there must be ceaseless questioning.

Any conscious effort on my part to become something other than what I am, or other than what I consciously want to become, only produces still further suffering, sorrow, and pain.

A man like Jiddu Krishnamurti would never tell his listeners that education was a waste of time. However, we must never believe that our education is over, or that we have somehow reached the end of our confusion.

Everything around us tells us what to think, books and teachers included, and we must continually renew our freedom from traditional and historical thinking in every moment.

Linear thinking and the all-too-human propensity to settle for easy answers has failed the bottom 40%. It even plagues those in the so-called ‘developed’ nations who are today stricken by existential anxiety.

At bottom, acquisitiveness and greed have destroyed our potential for gratitude.

Nationalism and eschatological certitude have crippled our capacity for understanding and reconciliation.

A radical, fundamental revolution from within can restore the unrestrained lust for life that gives us our reason for being. We can revive our capacity to greedily enjoy our friends, instead of our possessions.

But so long as there is the idea of the “me” or the “I”, then there must necessarily be loneliness.

And you can’t seek the immeasurable because you don’t know what it is; hence the futility of seeking.

But, can we give up seeking? Just like that?

Can we overcome our self-directed focus and do what is just and fair? Can we live with uprightness in a world often bereft of such character?

Or, even more basically, can we love our children?

JIDDU KRISHNAMURTI SAYS WE DON’T REALLY LOVE OUR CHILDREN

“If we did love our children, we would stop all wars tomorrow, obviously. We would not condition our children. They would not be English children or American children, they would just be children.”

— Jiddu Krishnamurti

If you have been following what has been discussed so far, you will see that fundamental change is absolutely critical to the dissolution of the threats to our continued existence.

Violence and suffering on a global scale can be reduced to the individual. It is the mind of the individual that approaches the problem that needs to change, and the world is made up of individuals.

Society is based on violence and comparisons, and as long as it is so, there will always be struggle within that society, not to mention all the struggles, pains, and difficulties that naturally accompany human existence. That is what Krishnamurti is driving at here.

Everything that we do is based on striving, ambition, success, achievement; but none of it is the abandonment of the self.

Granting that everyone is doing the best that they can, the best that they know how to do, how can it be otherwise that our toxic thoughts and undisciplined habits are being passed down to our children?

Our own confusion, with which we are now hopefully becoming intimately aware, cascades downward to future generations.

Parents want their children to conform to meet the demands of their insane societies, but is that education?

Since our society is not yet what it should be, why encourage our children to stay within its destructive pattern?

We are currently dependent on this pattern, but can we live without this dependence?

The insistence on one’s nationality, on race, on religious belief or any other idea, obviously separates. All of it represents the activities of the self, and its insistence on continuity and self-perpetuation. That much is clear.

We submit to authority because all of us have this inward demand to be safe, to feel secure. We have enough to think about with respect to our survival and to the “success” of our children, that we can easily settle into the acceptance of easy answers handed down to us from above. Whether that means from the state or from some religious authority.

This safety, so it seems to many, must be defended at all costs, because we have so much invested in it.

So much of our identities and our feelings of assurance of our continued survival rest on the perceived strengths of our existing institutions.

It’s here that Krishnamurti steps in with the bold and incendiary claim that we don’t really love our children.

You don’t really love your children, he says, so you sacrifice them to protect your property, to defend your State, or the church, or some other organization which demands of you certain things.

Organized religions don’t really insist that you step out of greed, envy, ruthless ambition, and cruelty. They are far more concerned with what you believe, with rituals and the rest of the confusion.

In contrast, righteousness of behavior is not something to be gained, to be arrived at, but must be understood from moment to moment in the actuality of daily living.

It requires a fundamental change in our approach to life, and constant awareness of how our actions impact others.

Krishnamurti’s own phrasing is as such:

“The man who is ceaselessly questioning, who has no authority, who does not follow any tradition, any book or teacher, becomes a light unto himself.”

Perhaps it’s radical, fundamental change that’s required to shake us out of our collective stupor and restore to us our humanity.

THE REVOLUTION

“Sirs, life is something extraordinary, if you observe it. Life is not merely this stupid little quarreling among ourselves, this dividing up of mankind into nations, races, classes; it is not just the contradiction and misery of our daily existence. Life is wide, limitless, it is that state of love which is beauty; life is sorrow and this tremendous sense of joy. But our joys and sorrows are so small, and from that shallowness of mind we ask questions and find answers.”

— Jiddu Krishnamurti

If there can be any conclusion at all, it’s that freedom is not at the end; it is at the very beginning, the now.

The end is at the beginning, which lies outside of time.

Radical, fundamental change does not come at the end. Rather, it’s our starting point. If we’re not happy now, then we never will be. If we don’t remake our societies now, then we never will.

Fundamental change doesn’t occur across time, but rather it is available to us at every moment.

Revolutions of the mind occur instantaneously, at the very moment when we cease our anguished searching.

And that is what our lives often are, correct?

We say: “I am ‘this’, and I would like to be ‘that,’” but the struggle to be something different is still within the pattern of our desire.

All suffering comes from desire, and so any incremental change that we pursue throughout our lives is not only going to be fraught with confusion, but will carry with it all the attendant suffering and anguish which it necessarily implies.

So where can we find relief for this condition of the mind?

Where can we go for some form of final answer to our continued searching and relentless questioning?

In the end, we must realize that life’s biggest questions have no definite answers. Indeed, the right question has no answer.

We must also conclude that a mind that seeks peace will never find it, and thought is not the way out.

When you see that fundamental change is instantaneous, and is a function of observing the workings of your own mind, you can break free of your past at any moment, and start to unravel your own conditioning.

It’s simple: The mind can never free itself through some system or method. Anything that your mind DOES can never bring about this kind of radical, fundamental change that we are discussing.

Anything that can be KNOWN is not what we’re looking for.

All that can be left to us is to observe the functioning of our own minds.

When we realize this, we also realize the truth of Krishnamurti’s words when he says:

“To have that inward fullness of life, which includes death, the mind must free itself from the known. The known must cease for the unknown to be.”

When you don’t know what it is that you’re looking for, and you don’t know what it’ll look like when you find it, all that remains to you is to examine the operations of your own mind.

Naturally, this leads to the falling away of every answer that has been and could be given concerning happiness and fulfillment, and concerning how we should govern our societies.

Since we see that the ideas of happiness and fulfillment are constantly changing, we must ask ourselves if there really is such a thing.

We’ve been discussing the necessity and possibility of fundamental change for some time now, and if you have been following the logical progression of our discussion, you can see that observing the function and operation of your own mind without judgement is the only way out of our collective confusion.

I can also assume that you WANT to love your children, that you WANT to overcome the destructive patterns of society, and that you WANT to affirm the meaningfulness of daily life.

So what’s stopping you?

What’s holding you back from experiencing this revolution of the mind?

In the final analysis, there is nothing to do, and nothing to attain.

“When you realize there is nothing lacking, the whole world belongs to you”

— Lao Tzu

There is no set of rules or precepts that you are required to follow, nothing that you are being asked to believe.

Rather, fundamental change is ready and waiting.

What are YOUR answers to these questions that we have been discussing? How will they impact you on the concrete level of your daily existence? Will you change?

If you don’t change now, then you never will.

All the best,

Matt Karamazov

Isms, Schisms and Post-Political Correctness

Posted on April 9, 2017 by Reid Mukai

By rahkyt

Source: MAR

I grew up in the 70s and came of age in the 80s. Pre-political correctness. Which means I’ve never been interested in glossing over what people really think with some false veneer of civility that obscures more than it reveals.

In my experience, that is dangerous.

I’ve experienced extreme forms of racism in my life. Have been called nigger countless times. Have been in physical fights in neighborhoods and on playgrounds. Heckled racially by entire classrooms in Oklahoma and Illinois in the 70s. Was on a diverse basketball team coming from a diverse, military school district and among the first live black people entire towns had ever seen in Washington State in HS. In the 80s.

I’ve been the first black American in university departments of Geography; subjected to drive-by racism, debates and arguments in the 90s during the fabled Flame Wars. As a result of these experiences, I’ve had to fight ignorance on the streets, in the classroom, boardroom and the academy, and I ain’t trying to pretend this world ain’t what it is in no way, shape or form.

I’d much rather someone hate to my face. Honestly.
Glaring at me through machines while working at an automobile factory, shooting at me with their index finger while racing me on a highway through Houston, giving me and my sometimes white girlfriends the evil eye in different cities and states in this beautiful, dangerous country of ours.

Don’t get me wrong.

All these folks were and are not just conservatives. There are liberal racists too, who prefer the “color-blindness” of white privilege and who couch their distaste in socioeconomic and cultural terms. Who hate rap and certain kinds of dances and call them degradations of culture and music, who hold stereotypes about and bemoan the situation of the inner-cities while proselytizing the prison-industrial complex and the welfare-state because “blacks and browns and reds can’t take care of themselves” and need a paternal, Eurocentric social system to take care of them.

There are many other examples of how ideological liberalism and conservatism are two sides of the same supremacy coin. The difference between them is in the intention. The intention to exclude or include.

Political correctness as an exercise in potentiality was high-minded in intention, low-brow in execution, demanding compliance and cooptation of individual experience and knowledge. While it’s aspirations toward a higher and more inclusive society during the era of the culture wars were laudable, the resentment and ignorance its cultural deployment bred are well in evidence now. It further exacerbated the divide between moderate whites, which has affected blacks and browns and reds in predictable ways.

Big “T” Truth always trumps little “t” truth.

Societal truths are subordinate to universal Truths. One such relevant comparison is the reality of the human race versus the perception of multiple races. Words are power. Rhetoric has created the reality we live in right now, where people believe in a black race, a white race, a yellow race. Where people generalize and stigmatize groups in order to maintain their political and economic supremacy.

This is a human problem, one of segregation rather than holism. A problem that cannot be “fixed” at the level of rhetoric. A problem that can be alleviated only through experiential learning. When dealing with the subconscious structures of societal and cultural indoctrination, surface attempts at changing the way that people act, talk and think can only be successful if people are open to learning in the first place. Religious and social stigmas based upon the inherent polarity of black versus white, good versus evil, affect too many at a level they are not aware of, which bounds thought, words and actions, constricting potentiality only to the limited known universe of responses.

So political correctness as a “soft” public policy was doomed from the start. Because people keep it real even when they don’t. Tone and silence speak as loudly as words. Body language, expressions and eyes reveal deeper communications.

We should rejoice in this new, collective choice to say what we mean and mean what we say. It makes things clearer and simpler. People no longer have to attempt to decode key words and dog whistle phrases. And ignorance can be confronted directly at its illogical roots.

Cognitive dissonance is an effective force for change and seeding the consciousness fields of our virtual and immediate physical environments should be the goal of our communication strategies. Telling and showing the truth, sharing it wIth those on the cusp of knowing, who will share it with their networks, remains a valid modality for effective engagement.

The Truth holds power.

It overcomes lies by virtual of its resonant and cohesive essence and compliance with logic and nature law. Resting in the Truth makes political correctness unnecessary. We should not bemoan the end of a false narrative that hid more than it revealed.

Claiming Truth is claiming the power of your convictions and this power is what Is rising now within multitudes intent upon continuing this Great Experiment and perfecting this union no matter what it takes.

Each word you write, each article and video you share is another volley in service of a diverse and inclusive America and world. Don’t back down, don’t give up and continue to shift hearts and minds. Every, single soul counts. Your loved ones, your family and friends are your responsibility.

We are indeed our sisters’ and brothers’ keepers. Because, in the end, we are all One. And what we think, say and do affects others far beyond our most fantastic speculations.

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Isms, Schisms and Post-Political Correctness