Archive for the ‘Freedom’ Category

My recent Bhavana continues to have drastic repercussions. The blog “living as no self” set the roadmap but it left much that was vague. A recent effort to return to a normal routine day left me with a surface normal day yet sleep occurring throughout the day without sufficient sleep at night – 11-6. Throughout the efforts at sleep there was clear evidence of self attached without any understanding of why – living as no self was not enough for understanding and change.

There are 3 identities – Wai Zandtao, Matriellez and Bill Zanetti; what are they? This question gives the answer to the selves. Wai Zandtao is the writer, this is almost all there is now – writing, and learning for writing. Then there is the Matriellez teaching – giving back. Where is Bill Zanetti? I now understand why monks have monk names, their birth and society selves have gone. Bill Zanetti is now sanna – memory – only. Bill Zanetti led his life, worked, learned, and has provided for Wai Zandtao to write and Matriellez to teach and write. Maybe Wai and Matriellez will need to draw on Bill’s memories but otherwise there is no need for Bill.

Bill has life patterns and life-styles. When Bill was teaching and drinking Bill watched too much TV, now this TV self is impacting on Wai and Matriellez from being – from writing and teaching. Bill’s selves need to disappear. These are what is keeping the body awake. Bill has learned a way for the body to be healthy, these ways are now not Bill’s, they are Gaia’s. And Gaia has what used to be Bill’s body to enable Wai (and Matriellez) to be.

Bill interfered with Wai (and Matriellez). Bill was angry that people did not listen when he explained various understandings – primarily included in Zandtao Treatise. Bill was frustrated that knowledge and understanding that Gaia Sunnata had granted Wai (and Matriellez) did not give him recognition. These were selves.

Wai (and Matriellez) are simply Gaia Sunnata. Write and teach is all there is – apart from learning for writing. Trust Gaia Sunnata, the writing and teaching comes from Gaia – that is enough. Gaia will decide.

Trust Gaia and no self – no Bill Zanetti (except sanna when necessary).

Books:- Treatise, Wai Zandtao Scifi, Matriellez Education.

Blogs:- Ginsukapaapdee, Matriellez.

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Wage-Slaves Together

Posted: 16/09/2017 in Freedom, Struggle
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The left has also allowed itself to be divided over class. As a comrade and teacher I met “cloth-cap elitism”, I wasn’t a real worker. The attitude was the “Workers of the World Unite”, and we’ll let students and teachers tag along. Yet how often have their intellectual energies been driving forces in the movement (Note – I do not consider myself an intellectual).

With divisive terminology used over the years it is not surprising that our movement has been divided. Through our lack of activism based on sound analysis we have allowed a division that calls comrades liberals, and we have allowed identity politics to divide the movement, instead of integrate it, through failure to listen to a section of workers without jobs. Instead identity politics has been manipulated into a competition for decreasing jobs, and increased the internal colonial divide endemic in capitalism.

What is worse is that an increasing number of jobs are not considered slavery. I chose to be a teacher because I believe in the importance of education. But in all my time as a teacher I was never able to educate because of the controls of the 1%-system. Whilst I was always aware of my own wage-slavery it became so much more apparent in retirement reflecting on what a pawn I became.

The important word here is choice, how can I choose to be a slave? And the answer for most people to this question is that they do not. Because they chose they are not slaves. Yet let us examine this choice. The 1%-system allows us to choose from certain professions or careers, so our intellects feel they have made a choice. Then as intellectuals we cannot admit that we have chosen wage-slavery. To hide this error of choice these intellectuals embrace a materialist liberal lifestyle. These intellectuals/liberals develop an approach to their slavery which is acceptance, and avoid at all costs a recognition of its wage-slavery.

Added to this arrogance of choice is an additional arrogance – intellectual arrogance; for many of these people they were taught to see themselves as successes in the 1%-education-system. They were taught to feel superior to other workers who the system created as failures – engendering a different ego, the conflict between successes and failures. I personally met this adversity far too much whilst working in the mass movement.

However what has to be understood is that we are all wage-slaves. For the intellectuals they need to stop considering themselves superior, and for the “traditional workers” whose proportion of the workforce is vastly decreasing they need to stop perceiving themselves as failures in an education system that is designed to create failures.

Liberal intellectuals also need to stop perceiving “mistakes” in the system as mistakes. Much of what we see is intended, if it increases profits for the 1% it is intended. When these Liberals perceive what happens as mistakes, they are deluding themselves and effectively colluding. The traditional workers are given no choice – work for us and we will give you some money to bring up your families – the usual view of wage-slavery. But intellectuals pretend that they have choice, that they control what they do, and this is a much more effective way of enslaving. They choose their jobs, their job description has limitations, but because of their choice they accept this, and they never question. This is their boundary, their cage, their prison, but it is never perceived as such because liberals are comfortable within their cage. These boundaries are also sufficiently wide that fearful intellectuals need never confront the boundaries, and can keep their mortgages and self-esteem.

Conflict is the way out of the cage, conflict of conscience – compassion. Whistle-blowers learn of the limits of their cage, and try to tell the truth; they are currently major targets. This engenders fear in liberals so they avoid conflict. They champion safe causes that the 1% tacitly allows, and satisfy their egos with tilting at windmills.

As the mass movement we have to redefine ourselves. By limiting class descriptions in terms of the traditional worker – peasant and industrial, we have to lose because those jobs are becoming increasingly automated. We cannot accept a middle-class definition as there is no such thing, the middle-classes are simply a different type of wage-slave as many found out after the crash of 2008. We are the 99%.

A PC approach creates division. We do not repress people who disagree because that repression comes out – it has to be expressed. Language was supposed to have been the first step in educating for equality, and not jobs for liberals to enforce repression. There isn’t a future when wage-slaves are separated. There isn’t a future when one wage-slave perceives their type of slavery is better than another. There isn’t a future when we accept intellectual divisions. As wage-slaves we are comrades in the fight against the 1% even though so few of us know.

Books:- Treatise, Wai Zandtao Scifi, Matriellez Education.

Blogs:- Ginsukapaapdee, Matriellez.


I am a member of the compassionate left. Whilst I am not the only such member there is no such organisation. I am compassionate first, for me being compassionate makes me accept the compassionate economic analysis of Marxism. Because I am compassionate I wish to see all people free from suffering, and politically there are no doubts that I must stand on the left, on a left which is against the 1%, against war, and against wage-slavery.

Recently the left has been losing the propaganda war. Funding manipulations on the internet have left many people describing my life-long scourge – wishy-washy liberals – as left. This irritates me. If I start using terms like compassionate – liberals of course call themselves compassionate, hard-line leftist theorists will say that I have let in these wishy-washies. They would say “hold to a contemporary radical Marxist position” as a means of distinguishing from Liberals. Yet a clear compassionate view that includes contemporary radical Marxism distinguishes me from Liberals.

In this context it is worth considering what a Liberal is. Liberals are intellectuals, often what my comrades used to call armchair socialists, who are vaguely caring and vaguely socialist. And by “vaguely” I mean that when it comes to the crunch, if it is a choice between mortgage and socialism liberals will always choose mortgage, and the underlying fear and greed that marks a Liberal can lead them to vote with the right wing especially as they get older. The Liberal agenda varies over time, currently it is wrapped up in identity politics. This identity agenda dominates the façade of liberal media in the West, a media which is increasing the division of the 99% – and this fact of division shows who is controlling the media, 1%.

One of the failures of the left in my lifetime has been the inability of the left to unite. Primarily this is because of intellectualism dominating the left-wing. During my limited activism this left-wing has split itself over intellectual differences concerning Marxism. As a UK activist in the 80s left-wing politics was divided intellectually, hatred of other Marxists dominated – Commies vs Trots. At the time I was pulled to communism where I obtained an excellent Marxist education, but saw the lunacy of their positions. At the time women were still patronised because “Marxists” decided women should not “go down the mines”. And their major attack on the Trots was that they divided the mass movement (which they did) yet in the UK there were 3 communist parties with a total of 5000 people!! So the left is comprised of commies, trots, some of the labour movement and wishy-washy liberals – not the mass movement, is there any wonder that there were right victories in Trump and Brexit?

One of the main reasons that the left is not attracting 99% support is the fact that they don’t listen. These activists are deeply immersed in their activism of promoting the “mass movement”, but they don’t listen to the mass movement because of “recruiting”. A caring person is drawn to political activism and is immediately assailed by factions recruiting for their own brand of Marxism. This intellectual activism is so destructive, and can lose caring activists. The point of Marxist correctness is not that it is intellectually correct but that his analysis supports the compassionate approach that frees all people from suffering, from the 1%, from war and from wage-slavery.

Significant amongst the hard-line Marxists is the notion of revolution. Whilst there is no doubt that the 1% will never relinquish power through the ballot box as they control propaganda globally through the wider media (inc internet), it is only intellectualism that can call for revolution at this stage. Look at the Vanguard in Russia. They started a revolution in which many people died because of capitalist reaction, yet because the people were not “ready” the USSR never moved beyond the dictatorship of the proletariat that eventually stagnated and led to oligarchy. Is this a century of progress? Whilst revolution might well be the only way to dispossess the 1% now, to call for such at the moment is only calling for a futile death of the mass movement. When the revolution might be “ready”, who knows?

Compassion also has a broader appeal. In the West Christianity is the dominant religion yet traditional Christianity votes with the right wing. In Brazil and elsewhere in Latin America there is the tradition of Christian compassion epitomised by Paolo Friere, but in the West the Christian tradition is voting with right-wing thugs. Why aren’t they voting with the compassionate left? Propaganda, not Christian compassionate analysis. This incongruous voting pattern is made far easier by left-wing intellectuals who promote hard-line theories, dismiss religious experience as an opiate, and do not listen to where people are coming from.

Sanders and Corbyn have got to be the great left-wing hopes. Whilst Corbyn’s roots were in the Trotskyist Left, his approach is that of compassion and listening distinguishing him from his erstwhile comrade theorists. Grass roots activist throughout the movement might themselves hold to theories but their success is based on their ability to listen to the mass movement, show compassion and adapt to what they hear. Corbyn does this, I assume Sanders does too.

Clearly the political objective has got to be uniting the 99% against the 1%. Some of Trump’s right-wing rhetoric appropriates the anti-1% dogma, but for some of his supporters their vote was only a “hail Mary” approach – now patently not a touchdown. A compassionate left would have listened to those people, you cannot unite the 99% by not listening to them. If you listen to them they will listen to you. If you don’t try to sell them a “recruitment” line but try to work with them in the interests of the mass movement, maybe there can be some unity. If the dominant approach of the mass movement is compassionate listening activism, then there is a chance of unifying the 99%.

Make compassion a benchmark for activism and voting.

Books:- Treatise, Wai Zandtao Scifi, Matriellez Education.

Blogs:- Ginsukapaapdee, Matriellez.

When I was writing the last blog I was conscious of the word conditioning. In Buddhism there are causes and conditions often associated with the teaching of Dependent Origination. In the West conditioning is much more associated with indoctrination, yet in the West we also have the dual educational understanding that there is a need for education and there is education as indoctrination. Going beyond conditioning means only having the positive aspects of these processes.

Let me begin with Buddhism. Buddhism tends not to examine the political aspects of what is. For example the first of the 4 Noble Truths is that there is suffering; it then goes on to say that there is an end to suffering by not clinging to desire and describes the 8-fold path as a way to do this. But clearly part of that suffering is caused by the political situation, it is not simply clinging to lust, for example – an important problem nevertheless. Buddhism talks about the Unconditioned and the conditioned as that which is not unconditioned so conditioning is far more than political indoctrination. It is seen as far more than education for wage-slavery for example.

For me attachment is key to understanding conditioning in Buddhism. Here I will talk of the 5 khandas – rupa-body, vedana – feelings, sanna – perceptions and memories, sankhara – mental formations, vinnana – consciousness. Without some khandas there is no human being but if we identify with these khandas then we are not true. There is no anatta, no insight, just conditioning that comes from this identification. This atta-self-identification tends to be the dogmatic approach of Buddhism in describing conditioning. Within this identification is all the conditioning that the West tends to discuss such as conditioning to wage-slavery, but there tends not to be the same emotional reaction when we say we are not attached to the 5 khandas as there is to being educated as wage-slaves.

Instinct arises as part of these 5 khandas, and instinct is necessary. Instinct is nature’s way of survival when human consciousness has not developed. But at some point we must let go of the mother’s breast or we are clinging. Instinct falls away when consciousness arises but consciousness can attach to instinct if we are not aware. Instinct is natural in its place as are the khandas, it is not natural to create selves – to create the self, I.

However being attached to the 5 khandas says far more. There is a tendency not to see the positive value of education when there is so much indoctrination and educating for wage-slavery. Yet education does teach organisation and necessary basic skills needed to survive such as language. Another way of describing this basic education is that we would be educating for the 5 khandas without attachment – necessities. But conditioning creates attachment, and we then have the conditioning that is more associated with what the west describes as conditioning.

But the western view of conditioning is limited because it does not see the conditioning that is the identification with these khandas as self. The standard western response to conditioning is dichotomy. There are those who accept conditioning and those who reject. This tends to be fought out on an outer level in which political systems are counterposed. For example Marxists use his theories to show how the 1% are exploiting working people through wage-slavery. But those same Marxists do not see the importance of self as being attached to the 5 khandas as they themselves are attached to the political theory that is part of sankhara. The revolution that comes from awakening by moving beyond all conditioning (including self) is the revolution that is permanent, within that permanent revolution would of course be the compassion that rejects wage-slavery and demands an end to all wars.

Moving beyond conditioning is awakening and anicca, western conditioning is still self – not anatta and is only temporary.

Books:- Treatise, Wai Zandtao Scifi, Matriellez Education.

Blogs:- Ginsukapaapdee, Matriellez.

Terminology Warning – awakening


Recently I have begun to consider my awakening again, and it has left me completely re-evaluating my life. Now I understand I am a writer whereas previously I have seen myself as a teacher, similar but distinct purposes. This was discussed fully in the awakening section of my mid-life review.

My first childhood was the conditioning childhood we all go through to a greater or lesser extent – conditioning by family, conditioning by school, community and society. For me this conditioning was so repressive – dukkha – with no conscious pain, that it led to hitting bottom and the beginning of an awakening. But at that stage I wasn’t mature, and it took a second unconditioned childhood to come to terms with the inimical environment this part-awakening put me in. It was necessary for me to grow in this unconditioned environment before the awakening could be considered in some way complete – and that I am seeing as a spiritual or unconditioned childhood.

I describe the environment as inimical, it is worthwhile to consider why. Throughout this second childhood my awareness was based on an awakening that had seen through the systemic conditioning – the part-awakening. But whoever you are you live within conditioning – even in communes there is only less conditioning. And the primary means of maintaining that conditioning is wage-slavery, the need for money. After a couple of years my awakened compassion saw teaching as a vocation, my motivations for teaching were based in compassion. However teaching is an important part of the conditioned 1%-system, education is conditioning. And to make sure that you continue that conditioning process a teacher is controlled as a wage-slave – for details of that control see Matriellez.

Here was my situation. Through part-awakening compassion had chosen education, but education is a lynch-pin of conditioning. The awakening process has to be concerned with removing conditioning yet I had chosen a central conditioning environment – education; this was inimical.

Unfortunately I chose to cope with this enmity by turning to drink effectively slowing down the awakening process. Once I stopped drinking life pushed me into travel and working internationally. Whilst still being a wage-slave being in other cultures had less conditioning as you were physically detached. Being in Africa for a few years led to a completion of the awakening as discussed in the mid-life review until I eventually removed myself from the conditioned environment as much as I possibly could now being a writer with sufficient personal income from teacher pensions.

I have a good deal of control of my life now. Through awakening there is no conditioning, and through survival means (income) I can live a mostly unconditioned life – an awakened life – a mature life.

This reframing of my life as two childhoods is significant, because it removes incongruities from my awakening. There were questions that crossed my mind, how can a drunk be awake? How can awakening not be a conscious process? During the second childhood following the Path was an act of surrender but there was always some conscious awareness of being on the Path, and the need to change to start following again. Compassion chose education yet how can an awake person work as a slave and be truly awake? My teaching life was one conflict after another as I attempted to stand up for genuine education. How can I be a teacher when I don’t choose what I teach? How can an awakened person not have sila? It took retirement for me to see that I lacked silamy first blogs. How can an awakened person not take care of their body? It took retirement for me to begin my natural health. These are all decisions of a mature person, decisions that are hard if not impossible to be made in the conditioned environment of wage-slavery.

I developed into being a writer, it was an involuntary Path. I might well have developed into a teacher by choosing what I taught but I never made a decision to do that. I began writing in two ways. Firstly I wrote to expunge myself of the teacher-slavery and in some way help contribute to what might be genuine natural education – Matriellez. But I also wrote as I learned more about Buddhism – blogs. But at the same time I was writing me – firstly as the Treatise and then the novels. As I come to terms with what my awakening has been, I am writing – not teaching.

Awakening is so important, it means being completely independent of any conditioning – moving beyond conditioning. Undoubtedly there are people in this world who just develop “beyond conditioning” – Ajaan Buddhadasa. Especially in the West this process of awakening is going to be associated with dukkha. Conditioning creates pain, in my case the pain of repression, and my awakening started when I rejected all that conditioning and what that conditioning had in store for me. But I was still immature, and it took a second childhood to mature. This awakening process need not be an instant. Here is Eckhart Tolle’s instant in detail:-

“One night not long after my twenty-ninth birthday, I woke up in the early hours with a feeling of absolute dread. I had woken up with such a feeling many times before, but this time it was more intense than it had ever been. The silence of the night, the vague outlines of the furniture in the dark room, the distant noise of a passing train – everything felt so alien, so hostile, and so utterly meaningless that it created in me a deep loathing of the world. The most loathsome thing of all, however, was my own existence. What was the point in continuing to live with this burden of misery? Why carry on with this continuous struggle? I could feel that a deep longing for annihilation, for nonexistence, was now becoming much stronger than the instinctive desire to continue to live.
“I cannot live with myself any longer.” This was the thought that kept repeating itself in my mind. Then suddenly I became aware of what a peculiar thought it was. `Am I one or two? If I cannot live with myself, there must be two of me: the `I’ and the `self’ that `I’ cannot live with.” “Maybe,” I thought, “only one of them is real.”
I was so stunned by this strange realization that my mind stopped. I was fully conscious, but there were no more thoughts. Then I felt drawn into what seemed like a vortex of energy. It was a slow movement at first and then accelerated. I was gripped by an intense fear, and my body started to shake. I heard the words “resist nothing,” as if spoken inside my chest. I could feel myself being sucked into a void. It felt as if the void was inside myself rather than outside. Suddenly, there was no more fear, and I let myself fall into that void. I have no recollection of what happened after that.”
Introduction to Power of Now.

The 5 Gateways movie also discusses awakening instants.

I know little of the spiritual game, there is a whole industry of teachers and charlatans. There is a whole industry based on aspirations – desire for awakening and learning, but are the people involved always genuine? It is hard to tell because in this inimical world awakened people are forced to find money. I consider Eckhart genuine – as far as I can know. Money has come to him from doing what his awakening decided – spiritual teaching, he appears independent. Are all such teachers independent? Are the interests of the spiritual writers the same as those of the publishers? Before I became concerned with his transcendence beyond conditioning, I followed Brad Warner quite closely; whilst I consider he was genuine (within the transcendence concern) he was always battling with survival to be independent; mostly I think he achieved independence.

Awakening is so important, hold onto it. Seek validation – creative people are good sources of this. Genuine creativity has an awakening but it has not matured. Such awakened people are usually involved in survival issues. They are also in the process of fully awakening, as partial awakenings can be seen in the lack of sila – moral integrity. Genuine spirituality can be a source of validation but my limited contact with spirituality is that much is about dogma and not experience. Religious institutions contain many who have started awakening but they don’t appear to be controlled by the awakened. Institutions are dominated by the same problem of all entities – the need to survive, in a financial world survival comes at a price of independence. And mature awakening must be independent.

Nature has much to offer but is there much better than awakening?

Books:- Treatise, Wai Zandtao Scifi, Matriellez Education.

Blogs:- Ginsukapaapdee, Matriellez.

Misery

Posted: 03/09/2017 in Freedom, ONE planet, Struggle, War
Tags: ,

There seems no end to the misery. From Horizontalidad in the early 90s through the Arab Spring to Occupy (tag) throughout the world and finally OWS, there had been some hope. But the enemy, the 1%, became marked in this movement – and that scared them. So the 1% found the answer, create confusion on the internet by funding all and sundry. Now we have complete chaos, there is no clear genuine left alternative.

In this article Paul Street describes the chaos that would have ensued if Hillary had won. In the article there is a much clearer understanding of on-the-ground US neoliberal politics than anything I could offer from afar. What it definitely shows is the chaos that is now US neoliberal politics. What we now have is the 1%, 2% – a genuine left alternative, and 97% total confusion (I have no basis for the exactness of these figures).

Liberal-bashing is now the fashion amongst the right, and liberal-bleating of a defence is the current level of response. Whilst this is obvious in the US it is occurring throughout the West. The good-old Liberal Obama set the scene for the world’s current greatest humanitarian disaster by sending drones to Yemen. Trump’s alliance with Saudi has seeded the destruction, and the Liberals barely bleat. They cannot do anything about it so they don’t bleat. But if they scream and shout about LBGT toilets, maybe they can do something – and their parties are fine. This is a right-wing created issue to bait the Liberals, meanwhile the real destruction goes on across the world – War for profits in the name of Western neoliberalism.

Is there a solution? Paul talks about a genuine left alternative, but can that ever happen? Since Marx there has been a clear analysis of the source of the problems – the bourgeois 1%, yet we now have a “2%”- acceptance of this. It appears to me that acceptance of this has been on the decrease in my lifetime – not helped at all by the continual left-wing squabbling before the recent “chaos” funding. This leads to the question, can there ever be a united 99%? If we look at the chaos now, the answer seems a resounding no.

Now it is particularly bad but I wonder if the answer could ever have been yes.

To try to get at this we need to look at conditioning. If we move beyond our conditioning we do not accept the 1%-system of neoliberalism, we see that all that matters is compassion. Not, who is in charge? Not, which system do we use? But compassion, compassion for all people. If we are compassionate we don’t fight wars. If we are compassionate we don’t treat people as wage-slaves. We care for people, who they are, and who they could be if enabled. Compassion ends suffering, ends the misery our world is in because of 1%-exploitation (mostly western) and the endless façade of populism, liberal-bashing-and-bleating – neoliberalism. The world needs compassion.

A conditioned person does not put compassion first. When people hear of humanitarian disaster in Yemen, compassion is not the first response; it is conditioning. Muslims, we should protect people but …. If we send money do we look after ourselves? We are good people, our governments cannot be causing wars just for profits, there has to be something wrong with these others. All of these responses are conditioned. The first objective needs to be compassion, put compassion first and leave out the conditioning. When there is a world where compassionate response comes first, then we have a world without division, and division is what is causing the misery. If Rockefeller says we cannot have compassion because my standard of living goes down, we laugh at his greed. Do we laugh at the greed if it is said at the golf club, the country house, etc.? When we look at the poverty that exists in the desert we, right-wing and liberals, are afraid, we, right-wing and liberals, become greedy in case our standard of living is affected, the compassionate and the non-liberal left (different) say “care for them at all costs”.

So why do I differ the compassionate and the non-liberal left? The non-liberal left put their systems, their ideologies first. They are conditioned to believe in systems, that is their education, their intellectualism. As a result of this belief in systems, for years the non-liberal left has fought each other, Commies vs Trots, which version of Marxism is right etc. And whilst they fought, the 1% continued exploitation, and the misery continued – has grown? When there was some crystallisation of action through Horizontalidad and Occupy, there became the funded chaos. Because we were all still responding on a conditioned level – even if that conditioned response is against the system, it was easy to create funded chaos by attacking theories. You cannot attack unconditioned compassion except by greed and selfishness

Can we ever fight our conditioning and become an unconditioned 99% – 100%? Can we ever be a compassionate 99% – a compassionate 100%? I doubt it. Can the 99% unite behind a theory without compassion and without removing conditioning? The evidence so far is no, I think no with the theories -permanently.

But compassion and removal of conditioning is a big ask. But it is a better objective than asking for 99% to believe in a system.

But before erstwhile comrades jump down my neck, where does compassion and removal of conditioning take us? In mid-19th century it would have taken us to a Marxist analysis of the exploitation by the bourgeois, now it takes us to seeing the 1%-system in the world. But compassion does not ask “do we believe in Marxism?”, it asks “how does understanding Marx lead to compassion?” And the actions are little different, but there is not the rhetorical arguing over systems and theories. Don’t be conditioned into believing a different theory, be compassionate.

Remove conditioning, make our first response compassion globally, have Unity through forgetting our theories.

Or have the misery that is continuing.

When we act with compassion there are no wars, there is no slavery.

Books:- Treatise, Wai Zandtao Scifi, Matriellez Education.

Blogs:- Ginsukapaapdee, Matriellez.

Terminology Warning – awakening

I have been re-engaging with Eckhart Tolle, someone who has greatly helped in the past. I like him because of his apparent lack of dogma, and his similarity of early experience as described in Power of Now (see below).

I re-engaged with him because I was examining pain, and in this talk he speaks of his dogma coming from Buddhism. That statement in itself now says little to me because there are many appeals to Buddhism, and as Eckhart also points out the mind has complicated what is Buddhism – sankhara or as Ajaan Buddhadasa says concocting or proliferations.

I am absolutely certain that Eckhart Tolle is talking beyond dogma, but in doing so he creates his own dogma. But the difference with his dogma is that for him it was insight – personal assessment. In other words Eckhart has moved beyond dogma, come up with his own insights, and then applied his own framework to where he has gone. So for him it is Buddhism that is beyond the dogma of Buddhism. Yet for others it is still dogma.

This paradox of the last sentence illustrates that there is a huge problem in all of this, communication – explaining. Once you move beyond dogma, language is a great limitation because language is the métier of dogma – it is the tool of sankhara. The only way that language has meaning beyond dogma is that if the experience is somehow shared.

Below I have copied Eckhart’s experience, and I want to compare. First I want to explain why. These experiences, awakenings connected to jhanas, are so important, and treated as non-existent by the intellectual establishment – by the intellect. I have only just begun to re-celebrate my own experience mainly through consideration of the 5 Gateways movie – if these experiences interest you listen to the people describe their experiences in the movie. Whilst Buddhism talks of these experiences through jhanas there is a sense of belittlement of them possibly because of institutionalism, the dogma of detachment or maybe simply some monks don’t have such experiences. I don’t know.

But these experiences are so important if placed in life’s context.

My experience was not one full-blown awakening as Eckhart describes his and that was primarily because of the booze. Because of the booze I describe my despair as “hitting bottom”. I think I was not suicidal because of the booze but as my “hitting bottom” was diffused over time by the booze, fortunately there was not the same intensity – the same level of despair.

Another difference, maybe, was that my life had not been intense. My early life been totally superficial, just concerned with academia. Everything had been easy. Get up, go to school, play some football. University was just as superficial with drink thrown in. Starting work was the only form of intensity. Studying for exams had been focussed – although not too successful. But there was a real focus for the job, I had to get up go to work and do the stuff they did; I had to have discipline for something that I found meaningless. And as it went on I had to be disciplined to do the work to get money to drink. I didn’t spend my 20s in despair, I drifted around on the surface getting drunk. When I hit bottom it was like I woke up and found an inner life.

But there was another important aspect of intensity for me, after awakening I spent 13 years getting increasingly dependent on alcohol. This diffused the intensity, I even remember thinking at times that getting drunk burnt off excess energy. Coming to terms with the newfound awakening was tempered by increasingly dealing with alcoholism.

This also meant that I was in no way fit to be a spiritual teacher, I could not control my desires – addiction. But over time in this world you cannot live with the intensity, and over time I eschewed the addiction. By then I had accepted the world path of teacher, and in my personal time I occasionally wrote – although that was not frequent. But once I retired I found my own way. Getting rid of the job by writing – Matriellez, then coming to terms with how I should lead life – Treatise, blogging as a means of clearing the mind – Zandtao, Matriellez and Ginsukapaapdee, until I am now writing stories – Wai Zandtao.

His description of experience sounds so exciting:- “Then I felt drawn into what seemed like a vortex of energy. It was a slow movement at first and then accelerated. I was gripped by an intense fear, and my body started to shake. I heard the words “resist nothing,” as if spoken inside my chest. I could feel myself being sucked into a void. It felt as if the void was inside myself rather than outside. Suddenly, there was no more fear, and I let myself fall into that void. I have no recollection of what happened after that.”

Experiences occurred for me differently. Hitting bottom was obviously brought on by the booze, and booze, as I suspect all drugs – maybe not marijuana?, prevents these jhanas. Immediately following hitting bottom I ran to my parents – I was 22. As usual at my parents’ house I spent much time walking, and I remember wandering around Manchester looking at suits in a Xmas pub thinking “what is this?” Still coming to terms with what was going on I returned to London, and in my Chiswick bedsit finding these experiences happening regularly. I think I was meditating but they just came in, nothing as shattering as Eckhart but there was presence. (Added next day) Exploring memory makes things clearer. That Chiswick bedsit was far more important than the hazy recollection I have of it. It was not special. I remember cooking on a landing in a loft space, having little room but loving it. Getting up there seems almost to have been a trigger for presence. I was stuck in the cubicle of a job, escaped and wandered up and down Chiswick High Road. Then there was the bedsit. Maybe meditation triggered it, maybe just being there triggered it. Can’t remember, doesn’t matter. It happened. That Chiswick time was Eckhart’s “I spent almost two years sitting on park benches in a state of the most intense joy.”

After that initial Chiswick “reward” they settled down but have been there for much of my life. Usually they occurred late at night in bed, and suddenly this experience would well up inside me and expand. There was no light for me but it was almost like the air itself was visibly vibrating. I remember the Summer I wrote Kirramura, and I spent the days waiting for the late night where I would go to bed, lie down and just wait for “the guys” to come …. and then I wrote. It was as if such experiences were a bottleneck, they would build up and then wait for a chance to come out – a time when I was quiet or meditating. Now they are less because I am old and meditate regularly. I discussed experiences and Buddhism generally here.

Recently I heard of someone watching 5 Gateways and crying because she had something similar. I was unable to follow up. It made me realise that there is a need to celebrate such experiences because in this world such spiritual matters are belittled by academics, and such people are marginalised not celebrated.

Such great joy!!

“I had become a spiritual teacher.” During Chiswick I started writing – Martin Smoothchatter. It was a time when Arts Centre people were so important as they ratified my experience. The cubicle was never for me, and after a couple of months I started taking Mongol kids out on a Saturday morning, I had found a meaning. This compassion turned to child care and then teaching.

And why are these experiences connected with dogma. They are not, because such experience does not happen if all there is is dogma. Dogma is the refuge of the academic mind. Of its nature dogma creates restrictions, belief in a dogma or not. And if there is restriction there is no experience. This is an experience of genuine freedom, and that only occurs if what we are doing is opening doors. By the way institutions cling to dogma, there are not doors opening.

So Eckhart explains his despair, his experience and his expanding consciousness offering his insights. And he says choose to do this without going through pain and despair. Can we choose to do this without despair? Ajaan Buddhadasa did – I think he just grew up being wise and grew older getting wiser, but others? Is there a choice without pain and despair? I hope so.

    This is copied from the introduction of “The Power of Now”.

The Origin Of This Book
I have little use for the past and rarely think about it; however, I would briefly like to tell you how I came to be a spiritual teacher and how this book came into existence. Until my thirtieth year, I lived in a state of almost continuous anxiety interspersed with periods of suicidal depression. It feels now as if I am talking about some past lifetime or somebody else’s life.
One night not long after my twenty-ninth birthday, I woke up in the early hours with a feeling of absolute dread. I had woken up with such a feeling many times before, but this time it was more intense than it had ever been. The silence of the night, the vague outlines of the furniture in the dark room, the distant noise of a passing train – everything felt so alien, so hostile, and so utterly meaningless that it created in me a deep loathing of the world. The most loathsome thing of all, however, was my own existence. What was the point in continuing to live with this burden of misery? Why carry on with this continuous struggle? I could feel that a deep longing for annihilation, for nonexistence, was now becoming much stronger than the instinctive desire to continue to live.
“I cannot live with myself any longer.” This was the thought that kept repeating itself in my mind. Then suddenly I became aware of what a peculiar thought it was. `Am I one or two? If I cannot live with myself, there must be two of me: the `I’ and the `self’ that `I’ cannot live with.” “Maybe,” I thought, “only one of them is real.”
I was so stunned by this strange realization that my mind stopped. I was fully conscious, but there were no more thoughts. Then I felt drawn into what seemed like a vortex of energy. It was a slow movement at first and then accelerated. I was gripped by an intense fear, and my body started to shake. I heard the words “resist nothing,” as if spoken inside my chest. I could feel myself being sucked into a void. It felt as if the void was inside myself rather than outside. Suddenly, there was no more fear, and I let myself fall into that void. I have no recollection of what happened after that.
I was awakened by the chirping of a bird outside the window. I had never heard such a sound before. My eyes were still closed, and I saw the image of a precious diamond. Yes, if a diamond could make a sound, this is what it would be like. I opened my eyes. The first light of dawn was filtering through the curtains. Without any thought, I felt, I knew, that there is infinitely more to light than we realize. That soft luminosity filtering through the curtains was love itself. Tears came into my eyes. I got up and walked around the room. I recognized the room, and yet I knew that I had never truly seen it before. Everything was fresh and pristine, as if it had just come into existence. I picked up things, a pencil, an empty bottle, marveling at the beauty and aliveness of it all.
That day I walked around the city in utter amazement at the miracle of life on earth, as if I had just been born into this world.
For the next five months, I lived in a state of uninterrupted deep peace and bliss. After that, it diminished somewhat in intensity, or perhaps it just seemed to because it became my natural state. I could still function in the world, although I realized that nothing I ever did could possibly add anything to what I already had.
I knew, of course, that something profoundly significant had happened to me, but I didn’t understand it at all. It wasn’t until several years later, after I had read spiritual texts and spent time with spiritual teachers, that I realized that what everybody was looking for had already happened to me. I understood that the intense pressure of suffering that night must have forced my consciousness to withdraw from its identification with the unhappy and deeply fearful self, which is ultimately a fiction of the mind. This withdrawal must have been so complete that this false, suffering self immediately collapsed, just as if a plug had been pulled out of an inflatable toy. What was left then was my true nature as the ever-present I am: consciousness in its pure state prior to identification with form. Later I also learned to go into that inner timeless and deathless realm that I had originally perceived as a void and remain fully conscious. I dwelt in states of such indescribable bliss and sacredness that even the original experience I just described pales in comparison. A time came when, for a while, I was left with nothing on the physical plane. I had no relationships, no job, no home, no socially defined identity. I spent almost two years sitting on park benches in a state of the most intense joy.
But even the most beautiful experiences come and go. More fundamental, perhaps, than any experience is the undercurrent of peace that has never left me since then. Sometimes it is very strong, almost palpable, and others can feel it too. At other times, it is somewhere in the background, like a distant melody.
Later, people would occasionally come up to me and say: “I want what you have. Can you give it to me, or show me how to get it?” And I would say: “You have it already. You just can’t feel it because your mind is malting too much noise.” That answer later grew into the book that you are holding in your hands.
Before I knew it, I had an external identity again. I had become a spiritual teacher.” Power of Now Intro.

Books:- Treatise, Wai Zandtao Scifi, Matriellez Education.

Blogs:- Ginsukapaapdee, Matriellez.


I was drowsy last night – in and out of dozing so went to bed early. As to be expected there wasn’t sleep, and I began thinking about detachment from the 5 khandas. This has followed from this Santikaro talk on Ajaan Buddhadasa that, simplified, talks of 4 systems:-

Body
Psyche
Self
Emptiness

At the crux of the first 3 systems are the 5 khandas – discussed in part here. I want to look more at the Psyche and Self systems, and I want to bear in mind the visualisation talked of in the same blogpost. It is most interesting to me why Buddhadasa wanted to choose the word psyche as opposed to mind, and again for me it has an implication that mind is more than psyche.

Before I go on I consider myself Buddhist but much of this is personal. OK I am bouncing off a talk about Ajaan Buddhadasa, a key Buddhist in Thailand – if not mainstream, but I have no suttas or related dogma to back this up. If I thought I was wrong I would not be writing this but it is not mainstream Buddhism – I think.

Let me return to the term “psyche”. I believe Buddhadasa chose the term psyche because it is concerned with the 3 khandas, vedana – feeling, sanna – perception, and sankhara – formations and proliferations. But it is also concerned with that part of consciousness – vinnana (the 5th khanda) which enables us to experience the 4 other khandas of rupa – body, vedana – feeling, sanna – perception, and sankhara – formations and proliferations. But there is a part of vinnana that is more than just consciousness of the other khandas, a part of mind that is more than psyche.

Now how does this relate to self? Anatta, no-self, is a Buddhist tenet, but how can there be no ego, no self? This is where the khandas come in. When you examine the function of ego or self and compare it to the 5 khandas there is no difference, there is no functioning of I that is not a function of the khandas. A human functions as the 5 khandas. So where does I come in? As part of vinnana. There is that part of vinnana which enables the 4 other khandas to experience but through our conditioning we say that I experienced – I felt, I perceived, I thought. But it goes further than this – I become attached to the feeling, I become attached to the perception, and I become attached to the thoughts. These attachments start to build up the I, then through desire we indulge the feelings, through desire we remember and focus on the perceptions, and through desire we concoct proliferations and theories and reasons and theories and reasons and theories and reasons and theories and reasons and theories and reasons and theories and reasons and theories and reasons ….. And this becomes the I that is our ego – our self.

But if we detach from the desire, detach from the excesses, let the feelings, perceptions and thoughts happen without attachment we have the normal functioning of the khandas – and no self.

Let me recap simply the visualisation. In this I was trying to detach from conditioning – detach from the khandas, and once detached there was a part of mind that enabled me to relate to sunnata.

So this brings me to last night. I eventually slept trying to detach from the 5 khandas. I woke up early, and began thinking of vinnana. It was vinnana that transcends, it is a part of vinnana that transcends – that is meant to transcend. By transcending I mean beyond conditioning, that it is part of vinnana that detaches from the conditioning, detaches from the khandas, detaches from the self, and moves to relate to sunnata.

At this point consciousness started to lift from the base of my stomach and move up the body and towards the top of my head – crown chakra. It was a great feeling as this heaviness in my stomach became lighter and lighter as it moved towards the crown. With it came a great sense of freedom. I enjoyed it for a while, consolidated thoughts on vinnana and slept again- too much!

Fascinating – a good experience!!

I need the 5 Gateways people to do some effusion for me! And to counter my framework crit of 5 Gateways Ascension theory, I could be just fitting the experience to the theory – a Buddhadasa 4-system moment. Of course there is no answer to such except .

Books:- Treatise, Wai Zandtao Scifi, Matriellez Education.

Blogs:- Ginsukapaapdee, Matriellez.

Charlottesville – the end?

Posted: 16/08/2017 in Freedom, Struggle
Tags:

This was the most public face of white supremacy since the Trump administration, and in it a protester was murdered. This was a flashpoint that was intentionally uncontrolled, where were the police and military to manage such an obvious clash? For Trump it gave him an opportunity to publicly support white supremacy.

The question with regards to Trump has always been “when will the good people stop supporting him?” When will the white working people who have lost their jobs stop supporting him?

His appeal to these people was that

a) He was against the 1%
b) He would drain the swamp
c) He was against war
d) He would bring back jobs
e) He would make America great again
f) He would make some racism respectable
g) He was anti-Liberal.
h) He was not Hillary.

It appears that d) is working and he has some jobs, this cannot be minimalised. If he gives people jobs, all else could well be forgiven.

But are these people with jobs so selfish they can accept the public spectacle of Charlottesville?

His appointments have meant that the 1% of Wall Street are able through the Goldman Sachs picks to cement their revolving door policies.

His attitude to war has only cemented white supremacy. Bombing Syria, decimating Yemen, MOAB in Afghanistan, confronting North Korea, and creating war in Venezuela. This is an escalation of war – not against war. In the eyes of white supremacy his posturing has made America great again, in the eyes of most people America has just become bellicose.

The good people voting for Trump are just voting to legitimise white supremacy, Charlottesville has just made this apparent. Charlottesville is no accident, it was predictable – it was only a matter of where and when.

I have discussed with a deluded Trump supporter. His attitude was give Trump time. He did not know the Republicans were blocking changes in health care, he did not see the war escalation as mattering. Will Charlottesville matter to him? I doubt it, he is too arrogant and white, and he has been so indoctrinated in his choice of media that he does not know what is happening. He is still a Trump fool.

He is a good man. He will help his neighbours, he is civil to people of colour. But he is a deluded Trump fool, and his arrogance makes him unwilling to change – failure to admit he is wrong??

Following the Trump election radical politics had to question itself. In my own case I produced the Unity Platform, and I learnt about animosity to Liberals – PC police, and how my left-wing radicalism had been lost in the myriad right-wing propaganda – merged with these Liberals. With all that the 1% is doing behind the scenes, this blogpost echoed by Michael Moore, work needs to be done now to remove Trump but this can only happen when the deluded fools see they are promoting white supremacy – and hopefully that matters to them. I know I have worked to understand the changing land but in this recent discussion (mentioned above) my changes were simply met with entrenched position and ignorance – and an arrogance that they were right all along. Left-wing radicalism has to be 99% but it is these fools who have to change. Left-wing radicals can reject the PC-Liberals but there is no room for war and white supremacy. Right-wing populism has to distance itself from the deplorables before there can be 99%, this is not an unreasonable demand.

Unfortunately the deluded fools are unwilling to do that.

And the Democrat party has done nothing but promote Trump. Hillary has not been rejected. Identity politics continues to promote her when for example promoting a woman per se promoted Thatcher. Nothing from the Democrats since the election could signal that white people would be able to find work.

And the Liberal bleating in the media makes me sick because all it is is confrontation and mockery – divisive. To them there is a 99% if we all go to Liberal wine and cheese parties or have brunch. They just carry on bleating that they are correct, and continue the alienation of Trump supporters. They bleat but offer no change. Their bleating is still supporting Hillary. Their bleating is not about war, it is not about wage slavery. It is bleating about a lifestyle that they want, where they have their money and houses, where they can attack Trump and his white supremacists. But their bleating is not about the source of the problem because they benefit from the source – the source is allowing the Liberals their lifestyle. Their ineptitude and reformist greed also contributed to Charlottesville.

What is to be done?

We are the 99% but that cannot mean white supremacy, cowtowing to right-wing intellectuals to oust Trump is self-defeating. Unfortunately we have to live with the consequences, and they could be dire.

They future is bleak whilst good Trump supporters remain arrogant – and whilst Liberals continue to posture.

Books:- Treatise, Wai Zandtao Scifi, Matriellez Education.

Blogs:- Ginsukapaapdee, Matriellez.

This is my 3rd blog on 5 Gateways movie.

It is strange how things happen. I got into discussion with an ex-student – communication friend, and amongst the first things I discussed was what I consider my awakening – nothing as arrogant as an awakening as a Buddha but an awakening. At one point I was sent a fascinating Anonymous clip much of which I agree with, and all I could see was a lack of joy. How could this Anonymous guy say all this without joy?

That took me to the 5 Gateways movie where there is joy, and this elicited tears from someone watching it. I have watched (and slept) with this film a number of times, and feel good about it (proviso (s)).

I have to react to the following. Here are the movie’s initiation stages:- Awakening, Realignment, Transfiguration, Enlightenment, Resurrection. Given all of this what does it mean to me?

Whenever I start questioning myself, it usually means I have been complacent, and complacency usually means less meditation. This is true. My first reaction is to offer my ageing body as an excuse, but whilst it requires more time it is not an excuse – except occasionally.

I am at peace. Whilst I continue to offer my limited dhamma online there is little feedback – perhaps I have been too willing to accept this. This last year writing has blossomed with there being 2 Wai Zandtao books completed and a third half way through. Same issue as my online Dhamma – it is not being read. I am willing to accept this too. I would like to see ever y thing distributed, but am unwilling to pay the publishers’ price for doing that – if I were ever to seek one interested. I have done enough work, and am at peace. But having said that, I have some interest in seeing if there are benefits in helping distribution.

In the movie I love all the effusion about nature, I don’t do effusion. Maybe I should. But nature and I are close now with the house and the sea and the walking – and the birds that want my bananas but run from me. And my tokey friends. Close without effusion.

It is only now that I thought of Ascension as western and I amended the framework blog accordingly. That east-west dilemma has been something I have never been comfortable with, maybe it is just east and west together that we should think about. Eastern religion regularly sends emissaries because they see what is missing. To me what is missing in the West is tradition, the strength that tradition gives you, countering the risks of ego that exist without tradition around you. But the eastern institution can bury the rapture especially if the institutional “experts” have not experienced the rapture.

There is a need to detach from rapture but being detached does not mean not evaluating the rapture for the importance of what it is. And when people ask the dogma which of the jhanas is happening, do the institutions have the answer? Maybe they do, that is for them to answer, but per se an institution does not as an institution does not have experience. Buddhism has the tradition and there are individuals within the tradition to help. It is up to you how you go and look. A question just struck me, can a person be a true Buddhist without having experienced the rapture?

The most important thing about the Buddhism is its focus, it has taught me to focus on what people can control and not to try to get into areas where humans can only speculate. This is the danger of rapture (piti) – trying to control it. Is rapture a goal? I do have to say that at times when I was writing I did try to experience both sides of the muse – the writing and the presence that accompanied it; but it was never presence alone. Never a goal.

Ajaan Buddhadasa’s 4 systems do not seek rapture (see this talk):-

Body
Psyche
Self
Emptiness

Link these systems with the teachings concerning khandas (aggregates). The body and psyche systems are primarily concerned with khandas. We have to have an appropriate relationship with the 5 khandas – not attaching to them. If we don’t attach to them then effectively we have removed the “I and mine from the 5 khandas” (another Buddhadasa phrase), and there is an appropriate lack of ego (or self system) that enables us to relate to sunnata. I am not able to define this but this relationship with sunnata is what connects us to piti but the objective is not piti but sunnata. But we cannot experience sunnata we can experience piti, and we can only experience piti if we have established the conditions of the first three systems. And ironically those conditions are lack of conditioning. In the West that conditioning is oppressive and leads to rapturous experiences as discussed in 5 Gateways. I believe Hindus discuss such rapture as well (see Jim Carrey), but I don’t know Hindu except what is in Buddhism but am not sure of the distinction.

But the conditioning discussed in Buddhism is the same but different – what an appalling sentence. In the West conditioning tends to be discussed as social conditioning – almost indoctrination. It is almost seen as the outer imposing on the inner, and these external factors are considered as education, parents, community, society etc. Whereas the conditioning discussed in Buddhism comes from how we experience the 5 khandas through dependent co-arising, much more of an inner focus.

I often talk of “moving beyond” conditioning but this is not something we control. What we control is removing conditioning, by removing conditioning we open ourselves up to being the emptiness system – open ourselves up to a relationship with sunnata. This phraseology is so dangerous. What is sunnata – emptiness? It is the emptiness that is full, what does that mean? We cannot explain it, yet there is an emptiness system and a meaningful relationship with that system but one that cannot be explained. I said once that during meditation I breathe in emptiness, what does that mean? But doing it helped. Relationship with emptiness or an emptiness system is so fraught with danger.

Is the approach to conditioning helpful in considering rapture? I expand on this without answering. Does western conditioning with its type of oppressive approach encourage rapture when breaking out of the conditioning?

In meditation I worked on a visualisation that might help. To use this visualisation we must first know the 5 khandas:- rupa(body), vedana (feeling), sanna (perceptions/memory), sankhara (mental formations/concocting or proliferations), vinnana (consciousness). Basically Buddhadasa’s first three systems are concerned with understanding the khandas. He uses the word psyche as covering the 4 mental khandas of vedana, sanna, sankhara and vinnana, and it is my understanding that there is an aspect of mind that is more than these as can be seen by the visualisation.

The first 3 systems are basically covered by the Buddhadasa purpose of Buddhism:- “To remove the I and mine from the 5 Khandas”. The visualisation is based on the seeking of harmony of the first three systems enabling the freed mind to relate to the emptiness system.

The body has to function. It requires healthy food – ideally organic plant-based, any necessary medicine – hopefully natural/herbal, and it requires exercise both physical and energetic, and if done harmoniously rupa is a happy system ready for sunnata. Lack of harmony can be caused by indulging in unhealthy food for taste’s sake, partaking of drugs, and indulging in excessive exercise perhaps for reasons of “body beautiful” etc.

The 4 mental khandas are concerned with harmony of the mind, this perhaps is better understood as non-attachment. The easiest to explain in this way is sankhara. In this world the mind has certain functioning such as reasoning, the mind must apprehend theories in order to understand them (and reject them?). This is a sankhara function. But if we attach to theories, concoct theories, let the mind proliferate here there and everywhere, this is the ego attaching to sankhara and is evidenced in academia (Buddhist and otherwise). Why does academia not have a functioning approach to mind when all people have to do is look inside? Because of sankhara. There is a harmonious relationship with sankhara where the ego is not attached. Similarly there is a harmonious approach to the other three khandas whose functions are harmonious if the ego is not attached to them.

If there is harmony and non-attachment to the 5 khandas, then the body and psyche systems are ready. And of these systems are ready the self system is also likely to be in harmony. In Buddhism there is anatta – no self. There is no function of I and mine that is not covered by the 5 khandas. I grows out of the 5 khandas. If we attach to emotions, memories and theories saying this is who we are, we are attaching to the 5 khandas. Over time this attachment becomes our personalities – I. Letting go of attachment to I, to the 5 khandas, leaves the mind free. Letting go of conditioning leaves the mind free.

And here is where the visualisation comes in. With the 5 khandas in harmony, the body’s food and exercise having been dealt with, the psyche functioning also being in harmony with no attachment to the khandas, no attachment to I, the mind (the rest of the mind that is not psyche) is free. Visualise the mind being free from the khandas, free from I, and that min can expand and soar. That mind can be open to breathing in sunnata, that mind can soar into Unity, that mind can feel unconditional love. It is this freed mind that experiences rapture once mind as a whole is free from conditioning, free from khandas, free from I.

I contend that it is this mind freed from conditioning that experienced during the 5 Gateways, and it is the soul that “ascended”. Mind free from conditioning can experience.

Books:- Treatise, Wai Zandtao Scifi, Matriellez Education.

Blogs:- Ginsukapaapdee, Matriellez.