Blessings, Always Blessings...

Gayatri Mantra Chant For Spiritual Enlightenment And Wisdom


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Om bhur'bhuvah svah tatsaviturvarenyam
bhargo devasya dhimahi dhiyo yo nah prachodayat

I am relying mainly upon my intuition and a heartfelt empathy as I select and humbly offer this mantra. Forgive me if I unwittingly offend in any way. After today, for nine days I will not post anything on this blog as I will be keeping vigil for my sister. You are welcome to join me.

I refuse to believe that our sister has anything but love in her heart for the land of her birth and all the souls dwelling within. I refuse to believe that the confusion which appears to be relentlessly assailing her office can continue to do so if we stand wherever we are and extend our hearts and hands to her, not as a gauntlet to deliver blows as she passes, but as a protective phalanx of her brothers and sisters of all creeds and races, who will reserve a space within the shelter of our benediction so that she can, without the debilitating stress of negative vibrations and voices, reflect upon the task which she has accepted on our behalf and on how she should proceed from here.

I am not saying that our concerns are foolish or unfounded or that we should ever make the mistake again of remaining silent in the face of injustice. I also, have experienced and expressed my own dismay, perhaps amplified and made harder to bear because of my distance from my homeland and its mitigating comforts. But my spirit continues to be troubled also because I cannot say with honesty that I have given her every opportunity to succeed when I continue to bombard her only with negative energy, when I continue to feed the negative forces that may be the only obstacles between where we stand now and our nation's renewal which it is our right to demand and to be given the chance to work towards.

Over the next nine days especially I invite everyone who wants the best for Trinidad and Tobago and their countrymen, the children with us and those yet unborn, the beautiful land and all the creatures that swim, fly and walk, upon, above and around it, to ask whatever you regard as your source of life and spiritual strength to touch our sister, to bring her the clarity of righteous wisdom and to bring to each one of us the same.

It does not matter what religion you belong to or if you belong to none. In our lifetimes we have all been warmed by, if not blossomed under, the encouragement and consolation of the simple blessings of those who've wished us well.
Bless and protect our sister.
Let those who can assist, draw closer to her
Let those who cannot, depart.
Give her the discernment and trust to recognise and admit true patriots.
Remove from her space the negative influences both near and far,
emanating from the hurts of the past and the present,
from those who are against her
and from some of those who claim to be for her
and everything which distracts us all from achieving the higher destiny
which many still hope will be hers and this nation's.


After these nine days, I will say no more on this matter, either for or against. In time, an even wiser Trinidad and Tobago will make its decision and if that decision is made with love for ALL, I am confident that it will be the right one.

TRINIDAD AND TOBAGO, BRING US ALL HOME.

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The Meaning of Gayatri Mantra

Rishis have selected the words of various Mantras and arranged them in such a way that they not only convey some meaning but their chanting also creates specific energies. Gayatri is a mantra which inspires righteous wisdom. It means that the Almighty God may illuminate our intellect, which may lead us on the righteous path. This is the most important prayer. All the problems of a person are solved if he is endowed with righteous wisdom. Having far-sighted wisdom, a man is neither entangled in avoidable calamity nor does he tread a wrong path. A wise man intuitively finds solutions to his problems. Those who lack this clear-sightedness find themselves always facing problems and ever living from crisis it crises. The worship of Gayatri mantra bestows the boon of righteous wisdom. The teachings of and the powers incorporated in Gayatri mantra fulfil this purpose. Righteous wisdom starts emerging as soon as Jap of this mantra is taken up as a Sadhana.

Om bhurbhuvah swah tatsaviturvarenyam bhargo devasya dhimahi dhiyo yo nah prachodayat


Om!
Brahma or Almighty God
Bhuh
embodiment of vital spiritual energy (Pran)
bhuvah
destroyer of sufferings swah embodiment of happiness tat that savituh bright, luminous like the Sun
varenyam
best, most exalted
bhargo
destroyer of sins
devasya
divine dhimahi may imbibe dhiyo intellect
yo
who nah our prachodayat may inspire.

In short it is a prayer to the Almighty Supreme God, the Creator of entire cosmos, the essence of our life existence, who removes all our pains and sufferings and grants happiness beseeching His divine grace to imbibe within us His Divinity and Brilliance which may purify us and guide our righteous wisdom on the right path.

A man gets imbued with divine qualities contemplating and meditating on this meaning of Gayatri. One should contemplate on these feelings daily and regularly. Three prayer-filled meditations are given here which should be silently recited and projected on the mental screen through imagination.

1. “The Almighty God, who is known as pranav pervades all the three Lokas, viz, Bhooha-lok, Bhuvaha-lok and Swaha-lok. He is Omnipresent. The cosmos is physical manifestation of God who pervades its each and every particle. I am seeing Him everywhere. I would always refrain from evil thoughts and evil deeds and perform true worship of God by extending cooperation in promoting happiness, peace and beauty in this universe which is His creation”.

2. “This (tat) God is extremely bright (savitur), most exalted (varenyam), devoid of sin (bhargo) and divine (devasya). I visualise this Divinity within me, in my soul. By such contemplation, I am becoming illumined, virtues are growing in all the layers of my being. I am being saturated with these virtues, these characteristics, of God.”

3. “That God may inspire (prachodayat) our (naha) intellect, wisdom (dhiyo) and lead us on righteous path. May our intellect, the intellects of our family members and of all of us, be purified and may He lead us on the righteous path. On getting righteous wisdom, which is the greatest achievement and is the source of all the happiness in this world, we may be able to enjoy celestial bliss in this life and make our human life purposeful.”

We should contemplate and meditate on these three prayer-filled meditations slowly and pausing for a moment on each word and an imaginary picture of that word should be drawn in the mind.

While contemplating upon the first meditation, it should be imagined that God pervades all the three Lokas, the earth, heaven and Patal (nethermost world). God should be visualised pervading these Lokas in the form of light, heat and electricity, life force (Pran) etc. This vast universe is the living physical image of God. The Sadhak should try to visualise in his imagination a glimpse of the All-pervading Omni-present God just as was given to Arjun by Lord Krishna. He should imagine that God is all around him and he is sitting in God’s lap. It should be pondered how evil thoughts and evil actions could remain lodged in his mind and body in the presence of the Omni-potent Divinity. He should imagine that each and every manifestation of this universal Godhead is adorable and that well being lies in selfless service of this universe, this vast humanity and in beautifying God’s creation.

While reflecting on the second meditation, one should imagine the extremely bright and luminous, supremely exalted God adorned with all divine qualities, seated on the throne of Sadhak’s heart. God can be also visualised in the form of Virat Purush. (2) Ram, Krishna, Vishnu, Gayatri, Sarsvati etc. and (3) in the flame of a lamp. God can be meditated upon in male or in mother’s form according to one’s own sentiments. God is female as well as male. Gayatri Sadhaks prefer to meditate on the Almighty God in the form of Gayatri Mata. Brilliance, supreme excellence, utmost piety, purity and divine righteousness should be visualised in the beautiful image of Gayatri Mata. It should be imagined that such a beautiful and virtuous divine power permanently dwells in the sadhak’s heart and permeates all the pores of his body.

While thinking on the third meditation, it should be felt that the divine power of Gayatri has caught the intellect and feelings of our head and heart and is guiding them on the path of righteousness. We are pure, concerted and enthusiastic and are getting attained to move in the direction of righteousness with the grace of Gayatri Mata.

These three kinds of prayer filled meditations embodied in Gayatri are symbolic of Gyan-yog, Bhakti-yog and karma-yog. In fact, contemplation of the meaning of Gayatri amounts to immersion in the Triveni of these three kinds of yog. By such contemplation, the meaning of Gayatri Mantra is fully assimilated in the heart of the Sadhak. The result is that in a short time his mind gets diverted from evil thoughts and evil deeds and he starts taking enthusiastic joy in righteous thinking and good actions. Howsoever little this tendency may be in the beginning it is almost certain that if the practice persists, the inner-self of the Sadhak becomes more and more awakened and the ultimate aim of life draws closer and closer. SOURCE
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"Patria est communis omnium parens" - Our native land is the common parent of us all. Keep it beautiful, make it even more so.

Blessed is all of creation
Blessed be my beautiful people
Blessed be the day of our awakening
Blessed is my country
Blessed are her patient hills.

Mweh ka allay!
Guanaguanare

The World Is Too Much With Us


THE WORLD IS TOO MUCH WITH US
By William B. Wordsworth
Read by Sean Barrett
Studio production - Robert Nichol

The world is too much with us; late and soon,
Getting and spending, we lay waste our powers:
Little we see in Nature that is ours;
We have given our hearts away, a sordid boon!
This Sea that bares her bosom to the moon;
The winds that will be howling at all hours,
And are up-gathered now like sleeping flowers;
For this, for everything, we are out of tune;
It moves us not.--Great God! I'd rather be
A Pagan suckled in a creed outworn;
So might I, standing on this pleasant lea,
Have glimpses that would make me less forlorn;
Have sight of Proteus rising from the sea;
Or hear old Triton blow his wreathed horn.
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"Patria est communis omnium parens" - Our native land is the common parent of us all. Keep it beautiful, make it even more so.

Blessed is all of creation
Blessed be my beautiful people
Blessed be the day of our awakening
Blessed is my country
Blessed are her patient hills.

Mweh ka allay!
Guanaguanare

Coup Wise, Stability Foolish.

I am posting this here as my response to Linda Edwards' comment at Trinidad and Tobago News Blog on the discussion about the ongoing Commission of Enquiry into the 1990 attempted coup.

Where there is no consistent intelligent evolution, the revolution becomes inevitable.

When people have to organise rallies and take to the streets to make their needs heard, something is already wrong. If in this stamp-sized country, an aggrieved citizen or his advocate cannot pick up a phone without any fanfare and call his MP or other service point to report a problem with the unspoken assurance that the problem will be immediately channeled and on the move towards a resolution, something is wrong. When citizens who employ the government have to walk through the streets to protest the poor performance or lack of performance of their employee, something is wrong. How funny it would be to see the owners of say, Joseph Charles Bottling Works and Investments Ltd., waving placards and walking up and down Brian Lara Promenade in Port of Spain to protest their senior executives' incompetence or corruption. Although it is a necessary action for us poor slobs, while taking part in the protests, bear in mind that although we are right to take action, something is very wrong with the bigger picture.

So while some may argue that a revolution is a necessary thing in desperate situations, I'd always trust more the evolution that is grown over time by intelligent consensus. And while on the subject of revolutions, my mind returns to our 1990 attempted coup d'état.

The only question that I would like to have answered by this Commission is if the masterminds of that attempt at imposed revolution genuinely believed that they were doing something that was necessary for the society's benefit and why. Apart from having great difficulty believing that they really cared about this country or the citizens that they murdered, I also cannot separate out that action from what is the everyday trauma of daily life in this country . When the Commission of Enquiry into the attempted coup d'état was announced last year, while I understood on one level the need for "closure", I couldn't help but think about a dozen other Commissions of Enquiry which in my opinion would have been more important for the march forward.

As far as I've seen in my lifetime, a coup d'état happens when opportunistic forces [and not necessarily ones for good] take advantage of a situation of instability to seize power. If a coup d'état succeeds, there is absolutely NO guarantee that apart from changing who holds the reins of power, that the preexisting and most likely flawed political system/form of government will in any way be ameliorated or replaced. This is why when I heard Independent Senator Al Rawi make the poetic comment during the debate on the Land Tenure Reform Act that they were the "green" shoots of the PNM, I wondered if he understood that when a disease is systemic the green shoots are as doomed as the preexisting roots and stem.

I am basing this only on gut feeling, but I would think that coup d'états are not attempted and usually do not occur where universal justice exists and where most, if not all citizens have a vested interest in protecting a state and government that serves them well.

Even when we can lay some of the blame on external and often imperialistic forces for fomenting the instability that leads to some coups, the fact remains that these external forces are also opportunistic and simply taking advantage of preexisting weaknesses in the socio-political system on the ground.

A Commission of Enquiry into a an attempted coup will not guarantee that our CITIZENS will not allow a coup d'etat in the future, or feel the need for a revolution. While it is an interesting exercise and for some, a necessary exercise, many others will simply receive another disconcerting message and that is that it is the preservation of THE STATE, pustular warts and all, which is the first order of business. It didn't help to lessen my disquiet that terms like "terrorism" and "counter-terrorism" were also slipped into the mix of what would be examined by this Commission. This is so typical of security obsessed states that don't want to ask themselves the harder questions about the more people-centered security that they have been neglecting.

I spoke recently to an elderly relative about my lack of interest in this particular Commission of Enquiry and his reply was an incredulous, "But people were killed!!!!" Out of respect for him, I just went silent and let the conversation flow on to other topics.

Those who know me and what I feel about my compatriots will understand that I mean no disrespect to any of the 24 citizens whose lives were tragically cut short during the attempted coup, no disrespect at all to their grieving friends and loved ones, and no disrespect to us as a nation who shared the loss and outrage...but I will also not disrespect the citizens who have continued to die violent and unnecessary deaths since July 2000. Who is keeping this gruesome tally? Who can refuse to admit that a coup, if not war, has been happening under our very noses, and that on a daily basis average citizens are victims of coups of various sorts? What about people dying because they cannot afford health care or because negligence in the health care system has dispatched them? What about people who are being primed by dysfunctional families, communities and education system to become gunslingers and gun fodder?

This is why I will judge a government by its Omissions of Enquiry rather than by its grand Commissions. As far as I am concerned, in the end, the dialogues that are consistently avoided are far more telling.

If it can appreciate that it's mostly the disenfranchised who will caca where they sleep or allow others to do so, the government must ask itself instead, "How are WE continuing to enable the ongoing, and not attempted, but actual coup against OUR people?" Forget about the UNC, about the PNM, about Afro and Indo-Trinbagonians and whose "time has come". T&T is so much, much more than the sum of its "genetic" parts and its time is long overdue. Forget about security advisors and "experts" from countries that don't even know how to fix their own business.

How are WE, if we are really the People's Partnership, coup-proofing OUR society?

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"Patria est communis omnium parens" - Our native land is the common parent of us all. Keep it beautiful, make it even more so.

Blessed is all of creation
Blessed be my beautiful people
Blessed be the day of our awakening
Blessed is my country
Blessed are her patient hills.

Mweh ka allay!
Guanaguanare

For Elena And Louis

...Like quiet beauty eternally present in the hearts of her beholders.
Para ti, Elena, una corona de rosas y música en tu honor
y para todo hermoso que tú has logrado con amor.

Flying close behind you, Louis.
Guanaguanare

"Reducing Crime By Caring For Ex-Offenders" [Turks and Caicos]

Reducing crime by “Caring for Ex-offenders"
Written by fp staff
FP Turks and Caicos | Thursday, 20 January 2011 10:55

In many countries, approximately 50 percent of all criminals released from prison offend again within two years, a statistic that if addressed could dramatically reduce a country’s crime rate.

In 2010 crime was foremost in the minds of many Turks and Caicos Islands residents and business owners, and reducing crime was considered a top priority for the local police.

One organisation spreading its ministry across the world is hoping to help the TCI community embrace ex-offenders to reduce crime.

After holding trainings in Trinidad and Tobago, Emmy Wilson visited the TCI and spoke to the fp about an organisation founded by her church, Caring for Ex-Offenders (CFEO), and what it could offer the TCI.

“Through our experience, we have found that where organisations and churches are ready to help in practical ways, the likelihood of individuals re-offending is greatly reduced,” Wilson said.

CFEO began as a result of the growth of the Alpha course in prisons all over the United Kingdom, linking offenders with a church upon their release. CFEO’s vision is to reduce reoffending by reintegrating ex-offenders into society through the local church.

“We equip churches, through training and advice, to enable them to support ex-offenders to live transformed lives,” Wilson explains.

In most countries, ill-prepared communities are unwilling to receive ex-offenders, and within two years, more than 50 percent of ex-offenders are returned to prison for parole violations or for committing new offences. In some nations, the re-offending rate is as high as 80 percent, she says.

“Many of these men and women come from areas and relationships that have contributed to their stay in prison, and if we don’t meet them at the prison gate when they are released, their criminal friends will,” she said.

Wilson says volunteers from the organization will help offenders released from prison with basic essentials as well as help disciple and find them safe housing and jobs were possible.

“What was once taboo, people are now volunteering to help and accepting ex-offenders in their community,” she said.

CFEO works together with local organisations such as the criminal justice system, police and probation services, as well as employment agencies, housing agencies, churches and volunteers to help settle individuals back into their communities.

“We welcome every type of ex-offender into our church and have learned a great deal through this experience and we want to share that with others,” Wilson said.

Currently there are 700 churches in the U.K. registered as Caring for Ex-Offenders. Wilson says they have welcomed more than 50 ex-offenders into her church, and since they started the program, only two have re-offended. “We believe we have not only made our community safer, but saved the government millions of pounds,” she said.

Wilson hopes to find local churches and individuals who are interested in embracing the Alpha and CFEO program in the TCI, helping to both reduce crime and care for all members of local society.

“We all need to know salvation,” she said. “If you can give people hope, the knowledge they are loved, forgiven and accepted by Christ, we can help set their lives on the right path.”
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"Patria est communis omnium parens" - Our native land is the common parent of us all. Keep it beautiful, make it even more so.

Blessed is all of creation
Blessed be my beautiful people
Blessed be the day of our awakening
Blessed is my country
Blessed are her patient hills.

Mweh ka allay!
Guanaguanare

"Cutting Through Spiritual Materialism" - Chogyam Trungpa

Excerpt from: Cutting Through Spiritual Materialism - Chogyam Trungpa, Shambhala Publications, Inc.; Boston, Massachusetts; 1973.

Introduction

The following series of talks was given in Boulder, Colorado in the fall of 1970 and the spring of 1971. At that time we were just forming Karma Dzong, our meditation center in Boulder. Although most of my students were sincere in their aspiration to walk on the spiritual path, they brought to it a great deal of confusion, misunderstanding and expectation. Therefore, I found it necessary to present to my students an overview of the path and some warnings as to the dangers along that path.

It now seems that publishing these talks may be helpful to those who have become interested in spiritual disciplines. Walking the spiritual path properly is a very subtle process; it is not something to jump into naively. there are numerous sidetracks which lead to a distorted, ego-centered version of spirituality; we can deceive ourselves into thinking we are developing spiritually when instead we are strengthening our egocentricity through spiritual techniques. This fundamental distortion may be referred to as spiritual materialism.

These talks first discuss the various ways in which people involve themselves with spiritual materialism, the many forms of self-deception into which aspirants may fall. After this tour of the sidetracks along the way, we discuss the broad outlines of the true spiritual path.

The approach presented here is a classical Buddhist one - not in a formal sense, but in the sense of presenting the heart of the Buddhist approach to spirituality. Although the Buddhist way is not theistic it does not contradict the theistic disciplines. Rather the differences between the ways are a matter of emphasis and method. The basic problems of spiritual materialism are common to all spiritual disciplines. The Buddhist approach begins with our confusion and suffering and works toward the unraveling of their origin. The theistic approach begins with the richness of God and works toward raising consciousness so as to experience God's presence. But since the obstacles to relating with God are our confusions and negativities, the theistic approach must also deal with them. Spiritual pride, for example, is as much a problem in the theistic disciplines as in Buddhism.

According to the Buddhist tradition, the spiritual path is the process of cutting through our confusion, of uncovering the awakened state of mind. When the awakened state of mind is crowded in by ego and its attendant paranoia, it takes on the character of an underlying instinct. So it is not a matter of building up the awakened state of mind, but rather of burning out the confusions which obstruct it. In the process of burning out these confusions, we discover enlightenment. If the process were otherwise, the awakened state of mind would be a product, dependent upon cause and effect and therefore liable to dissolution. Anything which is created must, sooner or later, die. If enlightenment were created in such a way, there would always be the possibility of ego reasserting itself, causing a return to the confused state.

Enlightenment is permanent because we have not produced it; we have merely discovered it. In the Buddhist tradition the analogy of the sun appearing from behind the clouds is often used to explain the discovery of enlightenment. In the meditation practice we clear away the confusion of ego in order to glimpse the awakened state. The absence of ignorance, of being crowded in, of paranoia, opens up a tremendous view of life. One discovers a different way of being.

The heart of the confusion is that man has a sense of self which seems to him to be continuous and solid. When a thought or emotion or event occurs, there is a sense of someone being conscious of what is happening. You sense that you are reading these words. This sense of self is actually a transitory, discontinuous event, which in our confusion seems to be quite solid and continuous. Since we take our confused view as being real, we struggle to maintain and enhance this solid self. We try to feed it pleasures and shield it from pain. Experience continually threatens to reveal our transitoriness to us, so we continually struggle to cover up any possibility of discovering our real condition. "But," we might ask, "if our real condition is an awakened state, why are we so busy trying to avoid becoming aware of it?" It is because we have become so absorbed in our confused view of the world, that we consider it real, the only possible world. This struggle to maintain the sense of a solid, continuous self is the action of ego.

Ego, however, is only partially successful in shielding us from pain. It is the dissatisfaction which accompanies ego's struggle that inspires us to examine what we are doing. Since there are always gaps in our self-consciousness, some insight is possible.

An interesting metaphor used in Tibetan Buddhism to describe the functioning of ego is that of the "Three Lords of Materialism": the "Lord of Form," the "Lord of Speech," and the "Lord of Mind." In the discussion of the Three Lords which follows, the words "materialism" and "neurotic" refer to the action of ego.

The Lord of Form refers to the neurotic pursuit of physical comfort, security and pleasure. Our highly organized and technological society reflects our preoccupation with manipulating physical surroundings so as to shield ourselves from the irritations of the raw, rugged, unpredictable aspects of life. Push-button elevators, pre-packaged meat, air conditioning, flush toilets, private funerals, retirement plans, mass, production, weather satellites, bulldozers, fluorescent lighting, nine-to-five jobs, television - all are attempts to create a manageable, safe, predictable, pleasurable world.

The Lord of Form does not signify the physically rich and secure life-situations we create per se. Rather it refers to the neurotic preoccupation that drives us to create them, to try to control nature. It is ego's ambition to secure and entertain itself, trying to avoid all irritation. So we cling to our pleasures and possessions, we fear change or force change, we try to create a nest or playground.

The Lord of Speech refers to the use of intellect in relating to our world. We adopt sets of categories which serve as handles, as ways of managing phenomena. The most fully developed products of this tendency are ideologies, the systems of ideas that rationalize, justify and sanctify our lives. Nationalism, communism, existentialism Christianity, Buddhism - all provide us with identities, rules of action, and interpretations of how and why things happen as they do.

Again, the use of intellect is not in itself the Lord of Speech. The Lord of Speech refers to the inclination on the part of ego to interpret anything that is threatening or irritating in such a way as to neutralize the threat or turn it into something "positive" from the ego's point of view. The Lord of Speech refers to the use of concepts as filters to screen us from a direct perception of what is. The concepts are taken too seriously; they are used as tools to solidify our world and ourselves. If a world of nameable things exists, then "I" as one of the nameable things exists as well. We wish not to leave any room for threatening doubt, uncertainty or confusion.

The Lord of Mind refers to the effort of consciousness to maintain awareness of itself. The Lord of Mind rules when we use spiritual and psychological disciplines as the means of maintaining our self-consciousness, of holding onto our sense of self. Drugs, yoga, prayer, meditation, trances, various psychotherapies - all can be used in this way.

Ego is able to convert everything to its own use, even spirituality. For example, if you have learned of a particularly beneficial meditation technique of spiritual practice, then ego's attitude is, first to regard it as an object of fascination and, second to examine it. Finally, since ego is seeming solid and cannot really absorb anything, it can only mimic. Thus ego tries to examine and imitate the practice of meditation and the meditative way of life. When we have learned all the tricks and answers of the spiritual game, we automatically try to imitate spirituality, since real involvement would require the complete elimination of ego, and actually the last thing we want to do is to give up the ego completely. However, we cannot experience that which we are trying to imitate; we can only find some area within the bounds of ego that seems to be the same thing. Ego translates everything in terms of its own state of health, its own inherent qualities. It feels a sense of great accomplishment and excitement at have been able to create such a pattern. At last it has created a tangible accomplishment, a confirmation of its own individuality.

If we become successful at maintaining our self-consciousness through spiritual techniques, then genuine spiritual development is highly unlikely. Our mental habits become so strong as to be hard to penetrate. We may even go so far as to achieve the totally demonic state of complete "Egohood."

Even though the Lord of Mind is the most powerful in subverting spirituality, still the other two Lords can also rule the spiritual practice. Retreat to nature, isolation, simple, quiet, high people - all can be ways of shielding oneself from irritation, all can be expressions of the Lord of Form. Or perhaps religion may provide us with a rationalization for creating a secure nest, a simple but comfortable home, for acquiring an amiable mate, and a stable, easy job.

The Lord of Speech is involved in spiritual practice as well. In following a spiritual path we may substitute a new religious ideology for our former beliefs, but continue to use it in the old neurotic way. Regardless of how sublime our ideas may be, if we take them too seriously and use them to maintain our ego, we are still being ruled by the Lord of Speech.

Most of us, if we examine our actions, would probably agree that we are ruled by one or more of the Three Lords. "But," we might ask, "so what? This is simply a description of the human condition. Yes, we know that our technology cannot shield us from war, crime, illness, economic insecurity, laborious work, old age and death; nor can our ideologies shield us from doubt, uncertainty, confusion and disorientation; nor can our therapies protect us from the dissolution of the high states of consciousness that we may temporarily achieve and the disillusionment and anguish that follow. But what else are we to do? The Three Lords seem too powerful to overthrow, and we don't know what to replace them with."

The Buddha, troubled by these questions, examined the process by which the Three Lords rule. He questioned why our minds follow them and whether there is another way. He discovered that the Three Lords seduce us by creating a fundamental myth: that we are solid beings. But ultimately the myth is false, a huge hoax, a gigantic fraud, and it is the root of our suffering. In order to make this discover he had to break through very elaborate defenses erected by the Three Lords to prevent their subjects from discovering the fundamental deception which is the source of their power. We cannot in any way free ourselves from the domination of the Three Lords unless we too cut through, layer by layer, the elaborate defenses of these Lords.

The Lords' defenses are created out of the material of our minds. This material of mind is used by the Lords in such a way as to maintain the basic myth of solidity. In order to see for ourselves how this process works we must examine our own experience. "But how," we might ask, "are we to conduct the examination? What method or tool are we to use?" The method that the Buddha discovered is meditation. He discovered that struggling to find answers did not work. It was only when there were gaps in his struggle that insights came to him. He began to realize that there was a sane, awake quality within him which manifested itself only in the absence of struggle. So the practice of meditation involves "letting be."

There have been a number of misconceptions regarding meditation. Some people regard it as a trancelike state of mind. Others think of it in terms of training, in the sense of mental gymnastics. But meditation is neither of these, although it does involve dealing with neurotic states of mind. The neurotic state of mind is not difficult or impossible to deal with. It has energy, speed and a certain pattern. The practice of meditation involves letting be - trying to go with the patter, trying to go with the energy and the speed. In this way we learn how to deal with these factors, how to relate with them, not in the sense of causing them to mature in the way we would like, but in the sense of knowing them for what they are and working with their pattern.

There is a story regarding the Buddha which recounts how he once gave teaching to a famous sitar player who wanted to study meditation. The musician asked, "Should I control my mind or should I completely let go?" The Buddha answered, "Since you are a great musician, tell me how you would tune the strings of your instrument." The musician said, "I would make them not too tight and not too loose." "Likewise," said the Buddha, "in you meditation practice you should not impose anything too forcefully on your mind, nor should you let it wander." That is the teaching of letting the mindbe in a very open way, of feeling the flow of energy without trying to subdue it and without letting it get out of control, of going with the energy pattern of the mind. This is meditation practice.

Such practice is necessary generally because our thinking pattern, our conceptualized way of conducting our life in the world, is either too manipulative, imposing itself upon the world, or else runs completely wild and uncontrolled. Therefore, our meditation practice must begin with ego's outermost layer, the discursive thoughts which continually run through our minds, our mental gossip. The Lords use discursive thought as their first line of defense, as the pawns in their effort to deceive us. The more we generate thoughts, the busier we are mentally and the more convinced we are of our existence. So the Lords are constantly trying to activate these thoughts, trying to create a constant overlapping of thoughts so that nothing can be seen beyond them. In true meditation there is no ambition to stir up thoughts, nor is there an ambition to suppress them. They are just allowed to occur spontaneously and become an expression of basic sanity. They become the expression of the precision and the clarity of the awakened state of mind.

If the strategy of continually creating overlapping thoughts is penetrated, then the Lords stir up emotions to distract us. The exciting, colorful, dramatic quality of the emotions captures our attention as if we were watching an absorbing film show. In the practice of meditation we neither encourage emotions nor repress them. By seeing them clearly, by allowing them to be as they are, we no longer permit them to serve as a means of entertaining or distracting us. Thus they become the inexhaustible energy which fulfills egoless action.

In the absence of thoughts and emotions the Lords bring up a still more powerful weapon, concepts. Labeling phenomena creates a feeling of a solid definite world of "things." Such a solid world reassures us that we are a solid, continuous thing as well. The world exists, therefore I, the perceiver of the world, exist. Meditation involves seeing the transparency of concepts, so that labeling no longer serves as a way of solidifying our world and our image of self. Labeling becomes simply the act of discrimination. The Lords have still further defense mechanisms, but it would be too complicated to discuss them in this context.

By the examination of his own thoughts, emotions, concepts and the other activities of mind, the Buddha discovered that there is no need to struggle to prove our existence, that we need not be subject to the rule of the Three Lords of Materialism. There is no need to struggle to be free; the absence of struggle is in itself freedom. This egoless state is the attainment of Buddhahood. The process of transforming the material of mind from expressions of ego's ambition in to expressions of basic sanity and enlightenment through the practice of meditation - this might be said to be the


Spiritual Materialism

We have come here to learn about spirituality. I trust the genuine quality of this search but we must question its nature. The problem is that ego can convert anything to its own use, even spirituality. Ego is constantly attempting to acquire and apply the teachings of spirituality for its own benefit. The teachings are treated as an external thing, external to "me," a philosophy which we try to imitate. We do not actually want to identify with or become the teachings. So if our teacher speaks of renunciation of ego, we attempt to mimic renunciation of ego. We go through the motions, make the appropriate gestures, but we really do not want to sacrifice any part of our way of life. We become skillful actors, and while playing deaf and dumb to the real meaning of the teachings, we find some comfort in pretending to follow the path.

Whenever we begin to feel any discrepancy or conflict between our actions and the teachings, we immediately interpret the situation in such a way that the conflict is smoothed over. The interpreter is ego in the role of spiritual advisor. The situation is like that of a country where church and state are separate. If the policy of the state is foreign to the teachings of the church, then the automatic reaction of the king is to go to the head of the church, his spiritual advisor, and ask his blessing. The head of the church then works out some justification and gives the policy his blessing under the pretense that the king is the protector of the faith. In an individual's mind, it works out very neatly that way, ego being both king and head of the church. This rationalization of the spiritual path and one's actions must be cut through if true spirituality is to be realized. However, such rationalizing is not easy to deal with because everything is seen through the filter of ego's philosophy and logic, making all appear neat, precise and very logical. We attempt to find a self-justifying answer for every question. In order to reassure ourselves, we work to fit into our intellectual scheme every aspect of our lives which might be confusing. And our effort is so serious and solemn, so straight-forward and sincere, that it is very difficult to be suspicious of it. We always trust the "integrity" of our spiritual advisor.

It does not matter what we use to achieve self-justification: the wisdom of sacred books, diagrams or charts, mathematical calculations, esoteric formulae, fundamentalists religion, depth psychology, or any other mechanism. Whenever we begin to evaluate, deciding that we should or should not do this or that, then we have already associated our practice or our knowledge with categories, one pitted against the other, and that is spiritual materialism, the false spirituality of our spiritual advisor. Whenever we a have a dualistic notion such as, "I am doing this because I want to achieve a particular state of consciousness, a particular state of being," the automatically we separate ourselves from the reality of what we are.

If we ask ourselves, "What is wrong with evaluating, with taking sides?", the answer is that, when we formulate a secondary judgment, "I should be doing this and should avoid doing that," then we have achieved a level of complication which takes us a long way from the basic simplicity of what we are. The simplicity of meditation means just experiencing the ape instinct of ego. If anything more than this is laid onto our psychology, then it becomes a very heavy, thick mask, a suit of armor.

It is important to see that the main point of any spiritual practice is to step out of the bureaucracy of ego. This means stepping out of ego's constant desire for a higher, more spiritual, more transcendental version of knowledge, religion, virtue, judgment, comfort or whatever it is that a particular ego is seeking. One must step out of spiritual materialism. If we do not step out of spiritual materialism, if we in fact practice it, then we may eventually find ourselves possessed of a huge collection of spiritual paths. We may feel these spiritual collections to be very precious. We have studied so much. We may have studied Western philosophy or Oriental philosophy, practiced yoga or perhaps studied under dozens of great masters. We have achieved and we have learned. We believe that we have accumulated a hoard of knowledge. And yet, having gone through all this, there is still something to give up. It is extremely mysterious! How could this happen? Impossible! But unfortunately it is so. Our vast collections of knowledge and experience are just part of ego's display, part of the grandiose quality of ego. We display them to the world and, in so doing, reassure ourselves that we exist, safe and secure, as "spiritual" people.

But we have simply created a shop, an antique shop. We could be specializing in oriental antiques or medieval Christian antiques or antiques from some other civilization or time, but we are, nonetheless, running a shop. Before we filled our shop with so many things the room was beautiful: whitewashed walls and a very simple floor with a bright lamp burning in the ceiling. There was one object of art in the middle of the room and it was beautiful. Everyone who came appreciated its beauty, including ourselves.

But we were not satisfied and we thought, "Since this one object makes my room so beautiful, if I get more antiques, my roomwill be even more beautiful." So we began to collect, and the end result was chaos.

We searched the world over for beautiful objects - India, Japan, many different countries. And each time we found an antique, because we were dealing with only one object at a time, we saw it as beautiful and thought it would be beautiful in our shop. But when we brought the object home and put it there, it became just another addition to our junky collection. The beauty of the object did not radiate out any more, because it was surrounded by so many other beautiful things. It did not mean anything anymore. Instead of a room full of beautiful antiques we created a junk shop!

Proper shopping does not entail collecting a lot of information or beauty, but it involves fully appreciating each individual object. This is very important. If you really appreciate an object of beauty, then you completely identify with it and forget yourself. It is like seeing a very interesting, fascinating movie and forgetting that you are the audience. At that moment there is no world; your whole being is that scene of that movie. It is that kind of identification, complete involvement with one thing. Did we actually taste it and chew it and swallow it properly, that one object of beauty, that one spiritual teaching? Or did we merely regard it as a part of our vast and growing collection?

I place so much emphasis on this point because I know that all of us have come to the teachings and practice of meditation not to make a lot of money, but because we genuinely want to learn, want to develop ourselves. But if we regard knowledge as an antique, as "ancient wisdom" to be collected, then we are on the wrong path.

As far as the lineage of teachers is concerned, knowledge is not handed down like an antique. Rather, one teacher experiences the truth of the teachings, and he hands it down as inspiration to his student. That inspiration awakens the student, as his teacher was awakened before him. Then the student hands down the teachings
to another student and so the process goes. The teachings are always up to date. They are not "ancient wisdom," an old legend. The teachings are not passed along as information, handed down as a grandfather tells traditional folk tales to his grandchildren. It does not work that way. It is real experience.

There is a saying in the Tibetan scriptures: "Knowledge must be burned, hammered and beaten like pure gold. Then one can wear it as an ornament." So when you receive spiritual instruction from the hands of another, you do not take it uncritically, but you burn it, you hammer it, you beat it, until the bright, dignified color of gold appears. Then you craft it into an ornament, whatever design you like, and you put it on. Therefore, dharma is applicable to every age, to every person; it has a living quality. It is not enough to imitate your master or guru; you are not trying to become a replica of your teacher. The teachings are an individual persona experience, right down to the present holder of the doctrine.

Perhaps many of my readers are familiar with the stories of Naropa and Tilopa and Marpa and Milarepa and Gampopa and the other teachers of the Kagy lineage. It was a living experience for them, and it is a living experience for the present holders of the lineage. Only the details of their life-situations are different. The teachings have the quality of warm, fresh baked bread; the bread is still warm and hot and fresh. Each baker must apply the general knowledge of how to make bread to his particular dough and oven. Then he must personally experience the freshness of this bread and must cut if fresh and eat it warm. He must make the teachings his own and then must practice them. It is a very living process. There is no deception in terms of collecting knowledge. We must work with our individual experiences. When we become confused, we cannot turn back to our collection of knowledge and try to find some confirmation or consolation: "The teacher and the whole teaching is on my side." The spiritual path does not go that way. It is a lonely, individual path.


Q. Do you think spiritual materialism is a particularly American problem?

A. Whenever teachings come to a country from abroad, the problem of spiritual materialism is intensified. At the moment America is, without any doubt, fertile ground ready for the teachings. And because America is so fertile, seeking spirituality, it is possible for America to inspire charlatans. Charlatans would not choose to be charlatans unless they were inspired to do so. Otherwise, they would be bank robbers or bandits, inasmuch as they want to make money and become famous. Because America is looking so hard for spirituality, religion becomes any easy way to make money and acquire fame. So we see charlatans in the role of student, chela, as well as in the role of guru. I think America at this particular time is a very interesting ground.


Q. Have you accepted any spiritual master as a guru, any particular living spiritual master?

A. At present there is no one. I left my gurus and teachers behind in Tibet, physically, but the teachings stay with me and continue.


Q. So who are you following, more or less?

A. Situations are the voice of my guru, the presence of my guru.


Q. After Shakyamuni Buddha attained enlightenment, was there some trace of ego left in him so that he could carry on his teachings?

A. The teaching just happened. He did not have the desire to teach or not to teach. He spent seven weeks sitting under the shade of a tree and walking along the bank of a river. Then someone just happened along and he began to speak. One has no choice; you are there, an open person. Then the situation presents itself and teaching happens. That is what is called "Buddha activity."


Q. It is difficult not to become acquisitive about spirituality. Is this desire for acquisitions something that is shed along the way?

A. You should let the first impulse die down. Your first impulse toward spirituality might put you into some particular spiritual scene; but if you work with that impulse, then the impulse gradually dies down and at some stage becomes tedious, monotonous. This is a useful message. You see, it is essential to relate to yourself, to your own experience, really. If one does not relate to oneself, then the spiritual path becomes dangerous, becomes purely external entertainment, rather than an organic personal experience.


Q. If you decide to seek your way out of ignorance, you can almost definitely assume that anything you do that feels good will be beneficial to the ego and actually blocking the path. Anything that seems right to you will be wrong, anything that doesn't turn you upside-down will bury you. Is there any way out of this?

A. If you perform some act which is seemingly right, it does not mean that it is wrong, for the very reason that wrong and right are out of the picture altogether. You are not working on any side, neither the "good" side nor the "bad" side, but you are working with the totality of the whole, beyond "this" and "that." I would say there is complete action. There is no partial act, but whatever we do in connection with good and bad seems to be a partial act.


Q. If you are feeling very confused and trying to work your way out of the confusion, it would seem that you are trying too hard. But if you do not try at all, then are we to understand that we are fooling ourselves?

A. Yes, but that does not mean that one has to live by the extremes of trying too hard or not trying at all. One has to work with a kind of "middle way," a complete state of "being as you are." We could describe this with a lot of words, but one really has to do it. If you really start living the middle way, then you will see it, you will find it. You must allow yourself to trust yourself, to trust in your own intelligence. We are tremendous people, we have tremendous things in us. We simply have to let ourselves be. External aid cannot help. If you are not willing to let yourself grow, then you fall into the self-destructive process of confusion. It is self-destruction rather than destruction by someone else. That is why it is effective; because it is self-destruction.


Q. What is faith? Is it useful?

A. Faith could be simple-minded, trusting, blind faith, or it could be definite confidence which cannot be destroyed. Blind faith has no inspiration. It is very naive. It is not creative, though not exactly destructive. It is not creative because your faith and yourself have never made any connection, any communication. You just blindly accepted the whole belief, very naively.

In the case of faith as confidence, there is a living reason to be confident. You do not expect that there will be a prefabricated solution mysteriously presented to you. You work with existing situations without fear, without any doubt about involving yourself. This approach is extremely creative and positive. If you have definite confidence, you are so sure of yourself that you do not have to check yourself. It is absolute confidence, real understanding of what is going on now, therefore you do not hesitate to follow other paths or deal in whatever way is necessary with each new situation.


Q. What guides you on the path?

A. Actually, there does not seem to be any particular guidance. In fact, if someone is guiding you, that is suspicious, because you are relying on something external. Being fully what you are in yourself becomes guidance, but not in the sense of vanguard, because you do not have a guide to follow. You do not have to follow someone's tail, but you sail along. In other words, the guide does not walk ahead of you, but walks with you.


Q. Could you say something more about the way in which meditation short-circuits the protective mechanisms of the ego?

A. The protective mechanism of ego involves checking oneself, which is an unnecessary kind of self-observance. Meditation is not based on meditating on a particular subject by checking oneself; but meditation is complete identification with whatever techniques you are employing. Therefore there will be no effort to secure oneself in the practice of meditation.


Q. I seem to be living in a spiritual junkyard. How can I make it into a simple room with one beautiful object?

A. In order to develop an appreciation of you collection you have to start with one item. One has to find a stepping stone, a source of inspiration. Perhaps you would not have to go through the rest of the items in your collection if you studied just one piece of material. That one piece of material could be a sign-post that you managed to confiscate in New York City, it could be as insignificant as that. But one must start with one thing, see its simplicity, the rugged quality of this piece of junk or this beautiful antique. If we could manage to start with just one thing, then that would be the equivalent of having one object in an empty room. I think it is a question of finding a stepping stone. Because we have so many possessions in our collection, a large part of the problem is that we do not know where to begin. One has to allow one's instinct to determine which will be the first thing to pick up.


Q. Why do you think that people are so protective of their egos? Why is it so hard to let go of one's ego?

A. People are afraid of emptiness of space, or the absence of company, the absence of a shadow. It could be a terrifying experience to have no one to relate to, nothing to relate with. The idea of it can be extremely frightening, though not the real experience. It is generally a fear of space, a fear that we will not be able to anchor ourselves to any solid ground, that we will lose our identity as a fixed and solid and definite thing. This could be very threatening.


Surrendering

At this point we may have come to the conclusion that we should drop the whole game of spiritual materialism; that is, we should give up trying to defend and improve ourselves. We may have glimpsed that our struggle is futile and may wish to surrender, to completely abandon our efforts to defend ourselves. But how many of us could actually do this? It is not as simple and easy as we might think. To what degree could we really let go and be open? At what point would we become defensive?

In this lecture we will discuss surrendering, particularly in terms of the relationship between work on the neurotic state of mind and work with a personal guru or teacher. Surrendering to the "guru" could mean opening our minds to life-situations as well as to an individual teacher. However, if our life-style and inspiration is working toward an unfolding of the mind, then we will almost certainly find a personal guru as well. So in the next few talks we will emphasize relating to a personal teacher.

One of the difficulties in surrendering to a guru is our preconceptions regarding him and our expectations of what will happen with him. We are preoccupied with ideas of what we would like to experience with our teacher: "I would like to see this; that would be the best way to see it; I would like to experience this particular situation, because it is in exact accordance with my expectation and fascination."

So we try to fit things into pigeonholes, try to fit the situation to our expectations, and we cannot surrender any part of our anticipation to all. If we search for a guru or teacher, we expect him to be saintly, peaceful, quiet, a simple and wise man. When we find that he does not match our expectations, then we begin to be disappointed, we begin to doubt.

In order to establish a real teacher-student relationship it is necessary for us to give up all our preconceptions regarding that relationship and the condition of opening and surrender. "Surrender" means opening oneself completely, trying to get beyond fascination and expectation.

Surrender also means acknowledging the raw, rugged, clumsy and shocking qualities of one's ego, acknowledging them and surrendering them as well. Generally, we find it very difficult to give out and surrender our raw and rugged qualities of ego. Although we may hate ourselves, at the same time we find our self-hatred a kind of occupation. In spite of the fact that we may dislike what we are and find that self-condemnation painful, still we cannot give it up completely. If we begin to give up our self-criticism, then we may feel that we are losing our occupation, as though someone were taking away our job. We would have no further occupation if we were to surrender everything; there would be nothing to hold on to. Self-evaluation and self-criticism are, basically, neurotic tendencies which derive from our not having enough confidence in ourselves, "confidence" in the sense of seeing what we are, knowing what we are, knowing we can afford to open. We can afford to surrender that raw and rugged neurotic quality of self and step out of fascination, step out of preconceived ideas.

We must surrender our hopes and expectations, as well as our fears, and march directly into disappointment, work with disappointment, go into it and make it our way of life, which is a very hard thing to do. Disappointment is a good sign of basic intelligence. It cannot be compared to anything else: it is so sharp, precise, obvious and direct. If we can open, then we suddenly begin to see that our expectations are irrelevant compared with the reality of the situations we are facing. This automatically brings a feeling disappointment.

Disappointment is the best chariot to use on the path of the dharma. It does not confirm the existence of our ego and its dreams. However, if we are involved with spiritual materialism, if we regard spirituality as a part of our accumulation of learning and virtue, if spirituality becomes a way of building ourselves up, then of course the whole process of surrendering is completely distorted. If we regard spirituality as a way of making ourselves comfortable, then whenever we experience something unpleasant, a disappointment, we try to rationalize it: "Of course this must be an act of wisdom the part of the guru, because I know, I'm quite certain the guru doesn't do harmful things. Guruji is a perfect being and whatever Guruji does is right. Whatever Guruji does is for me, because he is on my side. So I can afford to open. I can safely surrender. I know that I am treading on the right path." Something is not quite right about such an attitude. It is, at best, simple-minded and naive. We are captivated by the awesome, inspiring, dignified and colorful aspect of "Guruji." We dare not contemplate any other way. We develop the conviction that whatever we experience is part of our spiritual development. "I've made it,I have experienced it, I am a self-made person and I know everything, roughly, because I've read books and they confirm my beliefs, my rightness, my ideas. Everything coincides."

We can old back in still another way, not really surrendering because we feel that we are very genteel, sophisticated and dignified people. "Surely we can't give ourselves to this dirty, ordinary street-scene of reality." We have the feeling that every step of the path should be a lotus petal and we develop a logic that interprets whatever happens to us accordingly. If we fall, we create a soft landing which prevents sudden shock. Surrendering does not involve preparing for a soft landing; it means just landing on hard, ordinary ground, on rocky, wild countryside. Once we open ourselves, then we land on what is.

Traditionally, surrendering is symbolized by such practices as prostration, which is the act of falling on the ground in a gesture of surrender. At the same time we open psychologically and surrender completely by identifying ourselves with the lowest of the low, acknowledging our raw and rugged quality. There is nothing that we fear to lose once we identify ourselves with the lowest of the low. By doing so, we prepare ourselves to be an empty vessel, ready to receive the teachings.

In the Buddhist tradition, there is this basic formula: "I take refuge in the Buddha, I take refuge in the dharma, I take refuge in the sangha." I take refuge in the Buddha as the example of surrender, the example of acknowledging negativity as part of our makeup and opening to it. I take refuge in the dharma - dharma, the "law of existence," life as it is. I am willing to open my eyes to the circumstances of life as they are. I am not willing to view them as spiritual or mystical, but I am willing to see the situations of life as they really are. I take refuge in the sangha. "Sangha" means "community of people on the spiritual path," "companions." I am willing to share my experience of the whole environment of life with my fellow pilgrims, my fellow searchers, those who walk with me; but I am not willing to lean on them in order to gain support. I am only willing to walk along with them. There is a very dangerous tendency to lean on one another as we tread the path. If a group of people leans one upon the other, then if one should happen to fall down, everyone falls down. So we do not lean on anyone else. We just walk with each other, side by side, shoulder to shoulder, working with each other, going with each other. This approach to surrendering, this idea of taking refuge is very profound.

The wrong way to take refuge involves seeking shelter - worshipping mountains, sun gods, moon gods, deities of any kind simply because they would seem to be greater than we. This kind of refuge taking is similar to the response of the little child who says, "If you beat me, I'll tell my mommy," thinking that his mother is a great, archetypically powerful person. If he is attacked, his automatic recourse is to his mother, an invincible and all-knowing, all-powerful personality. The child believes his mother can protect him, in fact that she is the only person who can save him. Taking refuge in a mother or father-principle is truly self-defeating; the refuge-seeker has no real basic strength at all, no true inspiration. He is constantly busy assessing greater and smaller powers. If we are small, then someone greater can crush us. We seek refuge because we cannot afford to be small and without protection. We tend to be apologetic: "I am such a small thing, but I acknowledge your great quality. I would like to worship and join your greatness, so will you please protect me?"

Surrendering is not a question of being low and stupid, nor wanting to be elevated and profound. It has nothing to do with levels and evaluation. Instead, we surrender because we would like to communicate with the world "as it is." We do not have to classify ourselves as learners or ignorant people. We know where we stand, therefore we make the gesture of surrendering, of opening , which means communication, link, direct communication with the object of our surrendering. We are not embarrassed about our rich collection of raw, rugged, beautiful and clean qualities. We present everything to the object of our surrendering. The basic act of surrender does not involve the worship of an external power. Rather it means working together with inspiration, so that one becomes an open vessel into which knowledge can be poured.

Thus openness and surrendering are the necessary preparation for working with a spiritual friend. We acknowledge our fundamental richness rather than bemoan the imagine poverty of our being. We know we are worthy to receive the teachings, worthy of relating ourselves to wealth of the opportunities for learning.
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TITLE OF WORK: Cutting Through Spiritual Materialism (Sneak Preview - Intro and Chapter 1)
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A Note From The Gull


Thank you, Chogyam Trungpa.

Before last night when I came across this excerpt on the Internet, I had not heard of Chogyam Trungpa or any in-depth analysis of "spiritual materialism". I came across the term "spiritual materialism" maybe about two years ago on the Internet and I thought that that was the only mention of it but last night when I did a search, I discovered to my shock that there are now thousands and thousands of results, many of them referring to Chogyam Trungpa as the one who first coined the term.

When I'd first discovered it my mind had pounced upon it with great relief because I had been trying to name a troubling characteristic which I'd been witnessing in the religion in which I had been raised. I had no idea how to articulate precisely what was causing me so much discomfort and in earlier attempts I had called it "spiritual consumerism" and had hacked out a clumsy new word for myself "ComeGodities" to represent the spiritual parallel of material commodities. ComeGodities are the spiritual commodities which are traded and consumed in the attempt to pull God into ourselves or ourselves into Him. I mention the covering of ground between God and ourselves to highlight what I see as a blindness, whether deliberate or learned, to the fact that we are already located within this entity we call God and do not need to literally consume Him.

"Patria est communis omnium parens" - Our native land is the common parent of us all. Keep it beautiful, make it even more so.

Blessed is all of creation
Blessed be my beautiful people
Blessed be the day of our awakening
Blessed is my country
Blessed are her patient hills.

Mweh ka allay!
Guanaguanare

Mutabaruka Debates On "Religious Hardtalk": Parts 1 - 11


Part 1/11


Part 2/11


Part 3/11
-- Christianity and Rastafari, Bible, Life and death, Afterlife, I and I, God as energy, Anthropomorphism and God, Ital, Marijuana --


Part 4/11


Part 5/11


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Part 9/11


Part 10/11


Part 11/11

Uploaded by jamrock112

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"Patria est communis omnium parens" - Our native land is the common parent of us all. Keep it beautiful, make it even more so.

Blessed is all of creation
Blessed be my beautiful people
Blessed be the day of our awakening
Blessed is my country
Blessed are her patient hills.

Mweh ka allay!
Guanaguanare

O' Trinidad...Love Again [Song]


Uploaded by IsDePanInMe

O TRINIDAD, LOVE AGAIN
Performed by Karissa Lewis
Arrangement by Ray Holman
Lyrics by Dennis Franklyn (The Merchant)

Is this still the sweet Trinidad that we know?
I want an honest answer from you, yes or no
Are we still a cosmopolitan country,
Or is racialism sneaking up on we?
Questions that boggling mih mind,
Answers that I would like to find.
Our country's future is on the line,
I wish that we could once again be
Fun lovin' and free, like we used to be.
Living was nice, but now I realise
Today I have to stop and think twice.

Chorus:
I doh want to feel we losing it,
But our behaviour showing it;
Look, yuh filling mih heart with pain,
O' Trinidad, so beautiful,
I hope that we could love again,
Could we ever learn to love again?

I remember well the way things used to be,
Everybody living like one family.
Now it seems as though the table turn over,
Every headline you read spelling disaster.
Heaven knows where we're heading;
In this direction we taking.
I just don't like the things we doing,
I'm asking why so much fighting?
No love anymore, wasn't so before,
But if we try, we could come together,
Pave the way for a bright future.

Chorus:
I doh want to feel we losing it,
But our behaviour showing it;
Look, yuh filling mih heart with pain,
O' Trinidad, so beautiful,
I hope that we could love again,
Could we ever learn to love again?

We only tarnishing the image and beauty,
Of this paradise that is our country;
And if you truly love your country, I beg you
Let us stop doing all the wrong that we do.
We got to pray a little more,
Believing in what we stand for,
Then we can open any door.
I wish that we could once again be
Fun loving and free, like we used to be,
Living was nice, but now I realise,
Today I have to stop and think twice.

Chorus:
I doh want to feel we losing it,
But our behaviour showing it;
Look, yuh filling mih heart with pain,
O' Trinidad, so beautiful,
I know that we could love again, again
I know that we could love again
I know, I know, I know we can love again
O' Trinidad, so beautiful,
I know that we could love again, again
I know that we could love again
Sweet Trinidad, sweet Trinidad...

Lyrics source: Sanch articles
..............................................................................................................................
"Patria est communis omnium parens" - Our native land is the common parent of us all. Keep it beautiful, make it even more so.

Blessed is all of creation
Blessed be my beautiful people
Blessed be the day of our awakening
Blessed is my country
Blessed are her patient hills.

Mweh ka allay!
Guanaguanare

Rhythm Of A People [Song]


Uploaded by IsDePanInMe

RHYTHM OF A PEOPLE
By Ella Andall

People gather round, I want you listen well
To set your spirits free, I have this tale to tell
Hear the grumbling of the drums, feel its mystic sound
As it elevates you now to a higher ground
Are you ready? Are you ready for this?
Are you ready Are you ready for this?

Rhythm to shake the living, rhythm to raise the dead
Rhythm to purge the pain from your heart
Rhythm to make you laugh
Rhythm to make the soul of a people dance
Rhythm to make the soul of a people dance!

People hear the call, a call for unity
Together none will fall, ----------- destiny
Dancing on the keys of life, invoking harmony
Brother, daughter, father, wife, won't you dance with me?
Are you ready? Are you ready for this?
Are you ready? Are you ready for this?

Rhythm to shake the living, rhythm to raise the dead
Rhythm to purge the pain from your heart
Rhythm to make you laugh
Rhythm to make the soul of a people dance
Rhythm to make the soul of a people dance!

People hear the call, a call for unity
Together none will fall, ----------- destiny
Dancing on the keys of life, invoking harmony
Daughter, brother father, wife, won't you dance with me?
Are you ready? Are you ready for this?
Are you ready? Are you ready for this?

Rhythm to shake the living, rhythm to raise the dead
Rhythm to purge the pain from your heart
Rhythm to make you laugh
Rhythm to make the soul of a people dance
Rhythm to make the soul of a people dance!

Source: The lyrics posted on this blog are often transcribed directly from performances. Although it is my intention to faithfully transcribe I do not get all the words and I have a knack for hearing the wrong thing. Please feel free to correct me or to fill in the words that I miss by dropping me a message via e-mail. I'd be forever grateful. Thanks in advance!
..............................................................................................................................
"Patria est communis omnium parens" - Our native land is the common parent of us all. Keep it beautiful, make it even more so.

Blessed is all of creation
Blessed be my beautiful people
Blessed be the day of our awakening
Blessed is my country
Blessed are her patient hills.

Mweh ka allay!
Guanaguanare

T&T Blogs/Websites

..............................................................................................................................
"Patria est communis omnium parens" - Our native land is the common parent of us all. Keep it beautiful, make it even more so.

Blessed is all of creation
Blessed be my beautiful people
Blessed be the day of our awakening
Blessed is my country
Blessed are her patient hills.

Mweh ka allay!
Guanaguanare