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Creating Fresh Cultures


   A culture could be described as civilized if it contains a significant number of civilized humans. As such, there have been very few civilized societies, but quite a number of civilized individuals…In each era of human history, small groups of advanced thinkers (Perennialists) have pushed humankind forward, revealing what persons are capable of, while battling the forces of degradation, ignorance, and murderous tyranny. But the ongoing struggle against oppression is ultimately insufficient–as one form of tyranny replaces another in historic succession. Humans must at last attain the understanding and capability that will enable them to create a higher social order.

The only viable way for this to occur is for a Perennialist, totally positive group to constitute itself as a “saving remnant,” 3 separate from but related to the larger culture. This Perennialist saving remnant leavens 5 and fecundates 4 the larger culture with its higher knowledge and power, ultimately transforming the negative culture into a commonwealth. This actually constitutes realising a new world in the sense of making real or concrete, giving reality to, being fully aware or cognizant of a world that already exists as an Ideal or Form. This new world is composed of essences (Forms) that Plato and other teachers within the Perennial Tradition reveal.

A Perennialist group locates its Higher Being within a Higher Realm in a separate entity outside the larger, negative culture–even though its members may have their terrestrial being within the larger, negative culture. The Perennialist group then leavens and fecundates the larger culture, ultimately transforming the larger culture into a commonwealth culture.

Credit to

http://www.hermes-press.com/creating_cultures.htm

 

Author unknown

 

“He attains to …


“He attains to the knowledge of Forms in their purity who goes to each of them with the soul alone, not allowing when in the act of meditation the intrusion or introduction of sight or any other sense in the company of reason, but with the very light of the soul in her clearness penetrates into the very light of truth in each Form. . .”

‘The race of m…


‘The race of mankind is a crop sprung from dragon’s teeth: there is no hope! there is no hope!’

A stanza from a poem by Lóránt Czigány

Man is a Crop


“The true purpose of all food-raising is to produce God’s final crop — man. “Man is the crop which God wants produced — the Final Crop for whose nourishment all lesser crops are raised and garnered. An uneducated man is a crop-failure.

 

From The Green Book magazine


fascinating!

Laughter is the…


Laughter is the only tenable attitude in a universe which is a joke played upon itself.

Peter Carrol

Little White Lies – What satya (truthfulness) reveals about little white lies and how it can illuminate the inner self.


Satya (truthfulness) guides us to think, speak, and act with integrity. The word sat means “that which exists, that which is.” Satya, therefore, is seeing and communicating things as they actually are, not as we wish them to be. This can be quite challenging since our thoughts, beliefs, and past experiences shape and color whatever we see. What we experience as truth one day may not be the same truth we live the next. Practicing satya requires staying open to truth in the present moment, as it reveals itself. Not always an easy task, as I learned firsthand many years ago.

As a college student, I considered myself an honest person, except, of course, for the occasional little white lies that would slip from my lips when I didn’t want to hurt someone’s feelings or admit something to my parents. But, as I came to realize, lies can be such an automatic response that we’re not even aware we’re telling them, or that we’re hurting others and ourselves in the process.

One day, my close friend Don called to see if I wanted to go to a party that night. I told him that as much as I would love to, I didn’t feel well. And as I said it, I started to feel sickish and felt the pull of the couch calling me. I just wanted to nestle under a cozy blanket, sip chamomile tea, and read a good mystery.

Usually Don would sympathize with me and ask if I needed anything. But not today. In a quiet, matter-of-fact tone he said, “You know, if you don’t want to go out tonight, just say so. You don’t need to pretend you’re not well.”

I sputtered some feeble protest that no, I was not pretending. But he wouldn’t let me off the hook. “You know, you tend to do this a lot. Every time you don’t want to do something you say you’re sick.” He wasn’t angry, he said, just concerned that I didn’t feel I could be honest with him. I mumbled another denial and hung up the phone. Then suddenly it hit me: Oh my God, he’s right.

Not only had I been lying to him and others, I had been lying to myself. Without being aware of it, I had learned this response from observing my mother—a young immigrant woman in a strange country with three small children to care for and a demanding husband. From my childhood on, I remember her often being ill after recovering from surgery. But even as she got physically better, it seemed to me that she still used the excuse of not feeling well quite often, especially when my father drank too much, or got angry, or wanted to go out and she didn’t. At such times, I watched this normally capable woman, whom I loved dearly, pop the pills her doctor gave her and fade in front of my eyes, as she shrank into herself to avoid those situations she couldn’t deal with.

And now here I was virtually doing the same thing. Don was right—it had become my default reply. Worse, each time I said it, I honestly believed I didn’t feel well. I would even start to experience physical symptoms. When we lie, the sages say, we disconnect from our higher self; our minds become confused, and we cannot trust ourselves. I no longer knew my own truth. What else am I lying to myself about? I wondered.

Should we always tell our friends what we think about their behavior, like Don did with me? This is where the principle of satya gets more complex. Satya follows ahimsa (non-violence), the highest ranking yama. This means that we need to honor the principle of non-harming first and should tell the truth only if it doesn’t cause harm, or in such a way that causes the least harm. The Greek philosopher Sophocles said, “Truly, to tell lies is not honorable; but when the truth entails tremendous ruin, to speak dishonorably is pardonable.” According to the wisdom of the sages, it is better to remain silent than to speak a harsh or cruel truth. Before we offer an unsolicited opinion or criticism, the ancients advise us to pause and consider: Is it true? Is it necessary? Is it useful? Is it kind?

In my case, Don acted from a place of love and caring, and our long-standing friendship was strong enough for me to hear and accept his words. A year earlier, he had trusted me with his secret of being gay—a huge risk in 1970—setting the honesty bar at a very high level. Even so, if I hadn’t been ready to face my own truth, his words could have damaged, or even ended, our friendship. But instead, Don opened the way for me to start examining myself. Later that year I started to do yoga. Little by little, the asanas and diaphragmatic breathing released the truths stored in my body, while mantra recitation and meditation gradually unveiled the root causes of my mental and emotional behaviors. Some patterns were easy to discern and change; others are so deeply embedded that I am still in the process of uprooting them. The more layers of untruths I unearth, the more I discover to work through. But each layer I dig up takes me closer to my inner core. And I find that the more honest I am with myself—in a loving, playful, nonjudgmental, accepting way—the more honest others feel they can be around me.

There is a great freedom in being able to be who we really are, rather than hiding behind a mask of what we think others expect us to be. It allows us to be more spontaneous, more in tune with our creative intuitive side, and, ultimately, more open to explore the deepest truth of all—Self-realization.

 

Irene (Aradhana) Petryszak is a senior editor at Yoga International and has practiced and taught yoga philosophy for more than 25 years. Excerpted from Yoga International (Fall 2012), a bimonthly magazine about yoga and ayurveda published by the Himalayan Institute.