Eastern Philosophical Quotes

Eastern philosopher Jiddu Krishnamurti,26 who explained: “It is no measure of health to be well-adjusted to a sick society.

All the idylls of youth: beauty manifest in lakes, mountains, people; richness in experience, conversation, friendships. Nights during a full moon, the light flooded the wilderness, so it was possible to hike without a headlamp. We would hit the trail at two A.M., summiting the nearest peak, Mount Tallac, just before sunrise, the clear, starry night reflected in the flat, still lakes spread below us. Snuggled together in sleeping bags at the peak, nearly ten thousand feet up, we weathered frigid blasts of wind with coffee someone had been thoughtful enough to bring. And then we would sit and watch as the first hint of sunlight, a light tinge of day blue, would leak out of the eastern horizon, slowly erasing the stars. The day sky would spread wide and high, until the first ray of the sun made an appearance. The morning commuters began to animate the distant South Lake Tahoe roads. But craning your head back, you could see the day’s blue darken halfway across the sky, and to the west, the night remained yet unconquered—pitch-black, stars in full glimmer, the full moon still pinned in the sky. To the east, the full light of day beamed toward you; to the west, night reigned with no hint of surrender. No philosopher can explain the sublime better than this, standing between day and night. It was as if this were the moment God said, “Let there be light!” You could not help but feel your specklike existence against the immensity of the mountain, the earth, the universe, and yet still feel your own two feet on the talus, reaffirming your presence amid the grandeur.

We are living in a time when sensitivities are at the surface, often vented with cutting words. Philosophically, you can believe anything so as you do not claim it a better way. Religiously, you can hold to anything, so long as you do not bring Jesus Christ into it. If a spiritual idea is eastern, it is granted critical immunity; if western, it is thoroughly criticized. Thus, a journalist can walk into a church and mock its carryings on, but he or she dare not do the same if the ceremony is from eastern fold. Such is the mood at the end of the twentieth century. A mood can be a dangerous state of mind, because it can crush reason under the weight of feeling. But that is precisely what I believe postmodernism best represents - a mood.

The late British-born philosopher Alan Watts, in one of his wonderful lectures on eastern philosophy, used this analogy: "If I draw a circle, most people, when asked what I have drawn, will say I have drawn a circle or a disc, or a ball. Very few people will say I've drawn a hole in the wall, because most people think of the inside first, rather than thinking of the outside. But actually these two sides go together--you cannot have what is 'in here' unless you have what is out there.' " In other words, where we are is vital to who we are.

Not only is it a wholly remarkable book, it is also a highly successful one – more popular than the Celestial Home Care Omnibus, better selling than Fifty-three More Things to do in Zero Gravity, and more controversial than Oolon Colluphid's trilogy of philosophical blockbusters Where God Went Wrong, Some More of God's Greatest Mistakes and Who is this God Person Anyway? In many of the more relaxed civilizations on the Outer Eastern Rim of the Galaxy, the Hitch-Hiker's Guide has already supplanted the great Encyclopaedia Galactica as the standard repository of all knowledge and wisdom, for though it has many omissions and contains much that is apocryphal, or at least wildly inaccurate, it scores over the older, more pedestrian work in two important respects. First, it is slightly cheaper; and secondly it has the words DON'T PANIC inscribed in large friendly letters on its cover.

The moon shines in my body, but my blind eyes cannot see it: The moon is within me, and so is the sun. The unstruck drum of Eternity is sounded within me; but my deaf ears cannot hear it. So long as man clamors for the I and the Mine, his works are as naught: When all love of the I and the Mine is dead, then the work of the Lord is done. For work has no other aim than the getting of knowledge: When that comes, then work is put away. The flower blooms for the fruit: when the fruit comes, the flower withers. The musk is in the deer, but is seeks it not within itself: it wanders in quest of grass.

Philosophically, you can believe anything, so long as you do not claim it to be true. Morally, you can practice anything, so long as you do not claim that it is a “better” way. Religiously, you can hold to anything, so long as you do not bring Jesus Christ into it. If a spiritual idea is eastern, it is granted critical immunity; if western, it is thoroughly criticized. Thus, a journalist can walk into a church and mock its carryings on, but he or she dare not do the same if the ceremony is from the eastern fold. Such is the mood at the end of the twentieth century.

The history of Immanuel Kant's life is difficult to portray, for he had neither life nor history. He led a mechanical, regular, almost abstract bachelor existence in a little retired street of Königsberg, an old town on the north-eastern frontier of Germany. I do not believe that the great clock of the cathedral performed in a more passionless and methodical manner its daily routine than did its townsman, Immanuel Kant. Rising in the morning, coffee-drinking, writing, reading lectures, dining, walking, everything had its appointed time, and the neighbors knew that it was exactly half-past three o'clock when Kant stepped forth from his house in his grey, tight-fitting coat, with his Spanish cane in his hand, and betook himself to the little linden avenue called after him to this day the "Philosopher's Walk." Summer and winter he walked up and down it eight times, and when the weather was dull or heavy clouds prognosticated rain, the townspeople beheld his servant, the old Lampe, trudging anxiously behind Kant with a big umbrella under his arm, like an image of Providence. What a strange contrast did this man's outward life present to his destructive, world-annihilating thoughts! In sooth, had the citizens of Königsberg had the least presentiment of the full significance of his ideas, they would have felt far more awful dread at the presence of this man than at the sight of an executioner, who can but kill the body. But the worthy folk saw in him nothing more than a Professor of Philosophy, and as he passed at his customary hour, they greeted him in a friendly manner and set their watches by him.

As simple as that sounds, it is nevertheless extremely difficult to adequately discuss no-boundary awareness or nondual consciousness. This is because our language — the medium in which all verbal discussion must float — is a language of boundaries. As we have seen, words and symbols and thoughts themselves are actually nothing but boundaries, for whenever you think or use a word or name, you are already creating boundaries. Even to say "reality is no-boundary awareness" is still to create a distinction between boundaries and no-boundary! So we have to keep in mind the great difficulty involved with dualistic language. That "reality is no-boundary" is true enough, provided we remember that no-boundary awareness is a direct, immediate, and nonverbal awareness, and not a mere philosophical theory. It is for these reasons that the mystic-sages stress that reality lies beyond names and forms, words and thoughts, divisions and boundaries. Beyond all boundaries lies the real world of Suchness, the Void, the Dharmakaya, Tao, Brahman, the Godhead. And in the world of suchness, there is neither good nor bad, saint nor sinner, birth nor death, for in the world of suchness there are no boundaries.

If you ask today what art is, what its function is, what the meaning of art is and why one should create art, the answer given oftentimes by Western philosophers of art and those who special- ize in modern aesthetics is ‘‘art for art’s sake.’’ The modern response is that you just create art for the sake of art; but this was never the answer of traditional civilizations where one created art for both the sake of attainment of inner perfection and for human need in the deepest sense—because the needs of man are not only physical, they are also spiritual. We are as much in need of beauty as of the air that we breathe.

And then we would sit and watch as the first hint of sunlight, a light tinge of day blue, would leak out of the eastern horizon, slowly erasing the stars. The day sky would spread wide and high, until the first ray of the sun made an appearance. The morning commuters began to animate the distant South Lake Tahoe roads. But craning your head back, you could see the day’s blue darken halfway across the sky, and to the west, the night remained yet unconquered—pitch-black, stars in full glimmer, the full moon still pinned in the sky. To the east, the full light of day beamed toward you; to the west, night reigned with no hint of surrender. No philosopher can explain the sublime better than this, standing between day and night. It was as if this were the moment God said, “Let there be light!” You.

The matter of the Eastern philosophers is not the "matter" of the Western metaphysicians.

Christianity is not a philosophical school for speculating about abstract concepts, but is essentially a communion with the living God.

European and Middle Eastern folklore is fascinated by the scholar-healer-philosopher.

Read Nietzsche. Reject all mainstream religions. Your objective is not to worship God, but to become God. Only God has all the answers to the mysteries of life. Therefore if you truly seek those answers then you are seeking the ultimate secret: how to transform yourself into God. It is precisely with this quest that the Philosopher’s Stone and the Holy Grail are intimately involved. That is why they have supreme spiritual power, why they command such enduring fascination.

During a now famous lecture, the Eastern philosopher and spiritual teacher J. Krishnamurti asked the audience “Do you want to know what my secret is?” According to several accounts of this story, in a soft voice, he said, “I don't mind what happens.

The palliative of the primitive hut. The place where you are stripped back to essentials, to which you return—even if it happens not to be where you came from—to decontaminate and absolve yourself of the striving. The place where you disrobe, molt it all, the uniforms you’ve worn and the costumes you’ve gotten into, where you shed your batteredness and your resentment, your appeasement of the world and your defiance of the world, your manipulation of the world and its manhandling of you. The aging man leaves and goes into the woods—Eastern philosophical thought abounds with that motif, Taoist thought, Hindu thought, Chinese thought. The “forest dweller,” the last stage on life’s way. Think of those Chinese paintings of the old man under the mountain, the old Chinese man all alone under the mountain, receding from the agitation of the autobiographical. He has entered vigorously into competition with life; now, becalmed, he enters into competition with death, drawn down into austerity, the final business.

Western engagement with Eastern spirituality dates back at least as far as Alexander’s campaign in India, where the young conqueror and his pet philosophers encountered naked ascetics whom they called “gymnosophists.” It is often said that the thinking of these yogis greatly influenced the philosopher Pyrrho, the father of Greek skepticism. This seems a credible claim, because Pyrrho’s teachings had much in common with Buddhism. But his contemplative insights and methods never became part of any system of thought in the West.

Rufus tells his patients when they come to him feeling deeply depressed or anxious: You’re not crazy to feel so distressed. You’re not broken. You’re not defective. He sometimes quotes the Eastern philosopher Jiddu Krishnamurti,26 who explained: “It is no measure of health to be well-adjusted to a sick society.

Judgmentalism is indeed a disease of the mind: it leads to anger, torment, and conflict. But it is also the mind's normal condition - [...] always evaluating, always saying "Like it" or "Don't like it." So how can you change your automatic reactions? [...] Meditation is the Eastern way of training yourself to take things philosophically. Cognitive therapy works, too.

The practice of “tolerance,” in the sense of allowing people to dissent, did not of course exist in any part of Christian Europe in the 1500s. It came into being only centuries later, when some states conceded legal rights to religious minorities. But frontier societies having contact with other cultures, as in the Mediterranean and in Eastern Europe, were in a special category. Spain, like them, was a plural (and therefore in some sense forbearing) society long before toleration became a philosophical issue. The same was true of Transylvania and Poland. “There is nothing new about diversity of religion in Poland,” a Polish Lutheran stated in 1592. “In addition to the Greek Christians among us, pagans and Jews have been known for a long time, and faiths other than Roman Catholic have existed for centuries.”46 It was therefore commonplace, within that plural context, to have toleration without a theory of toleration, because there were legal guarantees for each faith.47 The protection given to the aljamas by Christian lords was by nature contractual: in return for protection, the Muslims and Jews paid taxes. Because there was no unitary political authority in Spain, the nobles felt free to allow their Muslims to observe their own cultural customs long after the Spanish crown had officially abolished the legal existence of Islam (in 1500 in Castile, in 1526 in the crown of Aragon). The development can be seen as inherent in the nature of pre-modern political systems in Europe. Before the advent of the modern (“nation”) state, small autonomous cultural groups could exist without being subjected to persecution, thanks to the protection of local authorities. The coming of the centralizing state, in post-Reformation Europe, removed that protection and aggravated intolerance.

But surely, she argued with herself, life was more than this relentless getting ahead? Surely, there was more to life than self-actualization and ambition and success? What was wrong with linking one’s happiness to that of another human being? Why should fifty years of peak capitalism eradicate something that the Eastern philosophers had taught for thousands of years—that life is about interconnectedness, interdependence, and yes, even sacrifice?

Contemplative and philosophical traditions, Eastern and Western, insist on this: that the source and ground of the mind’s unity is the transcendent reality of unity as such, the simplicity of God, the one ground of both consciousness and being. For Plotinus, the oneness of nous, the intellective apex of the self, is a participation in the One, the divine origin of all things and the ground of the openness of mind and world one to another. For Sufi thought, God is the Self of all selves, the One—al-Ahad—who is the sole true 'I' underlying the consciousness of every dependent 'me.' According to the Kena Upanishad, Brahman is not that which the mind knows like an object, or that the eye sees or the ear hears, but is that by which the mind comprehends, by which the eye sees, by which the ear hears; atman—the self in its divine depth—is the eye of the eye, the ear of the ear, the ground of all knowing.

The late British-born philosopher Alan Watts, in one of his wonderful lectures on eastern philosophy, used this analogy: “If I draw a circle, most people, when asked what I have drawn, will say I have drawn a circle or a disc, or a ball. Very few people will say I’ve drawn a hole in the wall, because most people think of the inside first, rather than thinking of the outside. But actually these two sides go together—you cannot have what is ‘in here’ unless you have what is ‘out there.’ ” In other words, where we are is vital to who we are.

ALL POST-COMMUNIST SOCIETIES ARE uprooted ones because Communism uprooted traditions, so nothing fits with anything else,” explained the philosopher Patapievici. Fifteen years earlier, when I had last met him, he had cautioned: “The task for Romania is to acquire a public style based on impersonal rules, otherwise business and politics will be full of intrigue, and I am afraid that our Eastern Orthodox tradition is not helpful in this regard. Romania, Bulgaria, Serbia, Macedonia, Russia, Greece—all the Orthodox nations of Europe—are characterized by weak institutions. That is because Orthodoxy is flexible and contemplative, based more on the oral traditions of peasants than on texts. So there is this pattern of rumor, lack of information, and conspiracy….”11 Thus, in 1998, did Patapievici define Romanian politics as they were still being practiced a decade and a half later. Though in 2013, he added: “No one speaks of guilt over the past. The Church has made no progress despite the enormous chance of being separated from the state for almost a quarter century. The identification of religious faith with an ethnic-national group, I find, is a moral heresy.” Dressed now in generic business casual and wearing fashionable glasses, Patapievici appeared as a figure wholly of the West—more accurately of the global elite—someone you might meet at a fancy

A great liberal betrayal is afoot. Unfortunately, many “fellow-travelers” of Islamism are on the liberal side of this debate. I call them “regressive leftists”; they are in fact reverse racists. They have a poverty of expectation for minority groups, believing them to be homogenous and inherently opposed to human rights values. They are culturally reductive in how they see “Eastern”—and in my case, Islamic—culture, and they are culturally deterministic in attempting to freeze their ideal of it in order to satisfy their orientalist fetish. While they rightly question every aspect of their “own” Western culture in the name of progress, they censure liberal Muslims who attempt to do so within Islam, and they choose to side instead with every regressive reactionary in the name of “cultural authenticity” and anticolonialism. They claim that their reason for refusing to criticize any policy, foreign or domestic—other than those of what they consider “their own” government—is that they are not responsible for other governments’ actions. However, they leap whenever any (not merely their own) liberal democratic government commits a policy error, while generally ignoring almost every fascist, theocratic, or Muslim-led dictatorial regime and group in the world. It is as if their brains cannot hold two thoughts at the same time. Besides, since when has such isolationism been a trait of liberal internationalists? It is a right-wing trait. They hold what they think of as “native” communities—and I use that word deliberately—to lesser standards than the ones they claim apply to all “their” people, who happen to be mainly white, and that’s why I call it reverse racism. In holding “native” communities to lesser—or more culturally “authentic”—standards, they automatically disempower those communities. They stifle their ambitions. They cut them out of the system entirely, because there’s no aspiration left. These communities end up in self-segregated “Muslim areas” where the only thing their members aspire to is being tin-pot community leaders, like ghetto chieftains. The “fellow-travelers” fetishize these “Muslim” ghettos in the name of “cultural authenticity” and identity politics, and the ghetto chieftains are often the leading errand boys for them. Identity politics and the pseudo-liberal search for cultural authenticity result in nothing but a downward spiral of competing medieval religious or cultural assertions, fights over who are the “real” Muslims, ever increasing misogyny, homophobia, sectarianism, and extremism. This is not liberal. Among the left, this is a remnant of the socialist approach that prioritizes group identity over individual autonomy. Among the right, it is ironically a throwback from the British colonial “divide and rule” approach. Classical liberalism focuses on individual autonomy. I refer here to liberalism as it is understood in the philosophical sense, not as it’s understood in the United States to refer to the Democratic Party—that’s a party-political usage. The great liberal betrayal of this generation is that in the name of liberalism, communal rights have been prioritized over individual autonomy within minority groups. And minorities within minorities really do suffer because of this betrayal. The people I really worry about when we have this conversation are feminist Muslims, gay Muslims, ex-Muslims—all the vulnerable and bullied individuals who are not just stigmatized but in many cases violently assaulted or killed merely for being against the norm.

If Paul brought the first generation of Christians the useful skills of a trained theologian, Origen was the first great philosopher to rethink the new religion from first principles. As his philosophical enemy, the anti-Christian Porphyry, summed it up, he 'introduced Greek ideas to foreign fables' -- that is, gave a barbarous eastern religion the intellectual respectability of a philosophical defense. Origen was also a phenomenon. As Eusebius put it admiringly, 'even the facts from his cradle are worth mentioning'. Origen came from Alexandria, the second city of the empire and then it's intellectual centre; his father's martyrdom left him an orphan at seventeen with six younger brothers. He was a hard working prodigy, at eighteen head of the Catechetical School, and already trained as a literary scholar and teacher. But at this point, probably in 203, he became a religious fanatic and remained one for the next fifty years. He gave up his job and sold his books to concentrate on religion. he slept on the floor, ate no meat, drank no wine, had only one coat and no shoes. He almost certainly castrated himself, in obedience to the notorious text, Matthew 19:12, 'there are some who have made themselves eunuchs for the kingdom of heaven's sake.' Origen's learning was massive and it was of a highly original kind: he always went back to the sources and thought through the whole process himself. This he learned Hebrew and, according to Eusebius, 'got into his possession the original writings extant among the Jews in the actual Hebrew character'. These included the discovery of lost texts; in the case of the psalms, Origen collected not only the four known texts but three others unearthed, including 'one he found at Jericho in a jar'. The result was an enormous tome, the Hexapla, which probably existed in only one manuscript now lost, setting out the seven alternative texts in parallel columns. He applied the same principles of original research to every aspect of Christianity and sacred literature. He seems to have worked all day and though most of the night, and was a compulsive writer. Even the hardy Jerome later complained: 'Has anyone read everything Origen wrote?'

Because by preference Schiller proceeds rationally and intellectually, he falls a victim to his own conclusion. This is already demonstrated in his choice of the word “aesthetic.” Had he been acquainted with Indian literature, he would have seen that the primordial image which floated before his mind’s eye had a very different character from an “aesthetic” one. His intuition seized on the unconscious model which from time immemorial has lain dormant in our mind. Yet he interpreted it as “aesthetic,” although he himself had previously emphasized its symbolic character. The primordial image I am thinking of is that particular configuration of Eastern ideas which is condensed in the brahman-atman teaching of India and whose philosophical spokesman in China is Lao-tzu.

Africa is the ancestral home of black people; our arms are open, in love we welcome you. Africa is the ancestral home of white people; our hearts are open, in joy we welcome you. Africa is the ancestral home of Asian people; our minds are open, in peace we welcome you. Africa is the ancestral home of Middle Eastern people; our homes are open, in delight we welcome you. Africa is the ancestral home of Aboriginal people; our banks are open, in understanding we welcome you. Africa is the ancestral home of European people; our schools are open, in humility we welcome you. Africa is the ancestral home of American people; our markets are open, in friendship we welcome you. Africa is the ancestral home of all people; our countries are open, in appreciation we welcome you.

we would sit and watch as the first hint of sunlight, a light tinge of day blue, would leak out of the eastern horizon, slowly erasing the stars. The day sky would spread wide and high, until the first ray of the sun made an appearance. The morning commuters began to animate the distant South Lake Tahoe roads. But craning your head back, you could see the day’s blue darken halfway across the sky, and to the west, the night remained yet unconquered—pitch-black, stars in full glimmer, the full moon still pinned in the sky. To the east, the full light of day beamed toward you; to the west, night reigned with no hint of surrender. No philosopher can explain the sublime better than this, standing between day and night. It was as if this were the moment God said, “Let there be light!” You could not help but feel your specklike existence against the immensity of the mountain, the earth, the universe, and yet still feel your own two feet on the talus, reaffirming your presence amid the grandeur.

And then we would sit and watch as the first hint of sunlight, a light tinge of day blue, would leak out of the eastern horizon, slowly erasing the stars. The day sky would spread wide and high, until the first ray of the sun made an appearance. The morning commuters began to animate the distant South Lake Tahoe roads. But craning your head back, you could see the day’s blue darken halfway across the sky, and to the west, the night remained yet unconquered – pitch-black, stars in full glimmer, the full moon still pinned in the sky. To the east, the full light of day beamed toward you; to the west, night reigned with no hint of surrender. No philosopher can explain the sublime better than this, standing between day and night. It was as if this were the moment God said, “Let there be light!” You could not help but feel your specklike existence against the immensity of the mountain, the earth, the universe, and yet still feel your own two feet on the talus, reaffirming your presence amid the grandeur.

In his numerous works, especially in The Idealist View of Life and Eastern Religions and Western Thought, the great Eastern Philosopher, Professor Radhakrishnan, advocates the necessity for the revival of the deeply spiritual mystical experience which is the basis of all religions and which is expressed in a pure form in Hinduism. He says: “In spite of all appearances to the contrary, we discern in the present unrest the gradual dawning of a great light, a converging life-endeavour, a growing realisation that there is a secret spirit in which we are all one, and of which humanity is the highest vehicle on earth, and an increasing desire to live out this knowledge and establish a kingdom of spirit on earth.” (Eastern Religions and Western Thought, p. 33). “The different religions have now come together, and if they are not to continue in a state of conflict or competition, they must develop a spirit of comprehension which will break down prejudice and misunderstanding and bind them together as varied expressions of a single truth. Such a spirit characterised the development of Hinduism, which has not been interrupted for nearly fifty centuries.

Truth is universal, we all want assurance. Knowledge is universal, we all want awareness. Identity is universal, we all want acknowledgement. Liberty is universal, we all want choice. Dignity is universal, we all want respect. Peace is universal, we all want harmony. Equality is universal, we all want justice. Tolerance is universal, we all want understanding. Humanity is universal, we all want compassion. Freedom is universal, we all want independence. Recognition is universal, we all want appreciation. God is universal, we all want love. Smile African brother, you are a jewel, you own a piece of the sky; we are all children of the stars. Rejoice European sister, you are a gem, you own a piece of the sun; we are all children of light. Glory Asian mother, you are a treasure, you own a piece of the land; we are all children of the soil. Delight American father, you are a diamond, you own a piece of Earth; we are all children of Mother Nature. Exalt Middle Eastern child, you are a pearl, you own a piece of Heaven; we are all children of the world. Dance citizen of Earth, you are a masterpiece, you own a piece of the cosmos; we are all children of the universe.

The softening of thought began with open-heart ideology: the New Philosophers. It continued with the New Romantics. Then the revival of philosophy in general. Then the euphoria of new enterprise and new business. The social 'naturalism' of neoliberalism. Everywhere face-lifted values have reinstalled themselves, a touching dynamism, a puerile religiosity, in which love resurfaces blithely. A way for the horde to close ranks at the time of the greatest dispersion of the species. Zinoviev doesn't give a damn about the Western intelligentsia, with its subtlety and sophistication. He knows that the massive unintelligible reality on the other side of the iron curtain is more interesting than our dialectical, interactive processes. He draws the power of his irony from the power of stupidity. The gist of what he is saying is that if we have not conquered this stupidity, you are not going to overcome it. And he is only too damned right. Or he is saying this: you are behind us in absolute terms, because we have been through the worst, whereas you still have it to go through. You cannot argue with that. Dissidents? In the case of Sakharov, says Zinoviev, the Western world and the Eastern bloc derive equal benefit from this lamentable situation and are equally responsible for it. You have no hope of converting us for we are a more advanced form, the post-catastrophe social form, the form of survival. You are still in the realm of life, but we are already in the realm of afterlife - survival. In any case, your society is artificial: it goes to any lengths to sustain illusions from which we have already drawn all the possible consequences. Do not hope for communism to evolve, for it is you who quite peaceably will take the same path as we have. You are already a lot like us.

Eventually the term ended and I was on the windy mountain road to camp, still slightly worried that I’d made a wrong turn in life. My doubt, however, was short-lived. The camp delivered on its promise, concentrating all the idylls of youth: beauty manifest in lakes, mountains, people; richness in experience, conversation, friendships. Nights during a full moon, the light flooded the wilderness, so it was possible to hike without a headlamp. We would hit the trail at two A.M., summiting the nearest peak, Mount Tallac, just before sunrise, the clear, starry night reflected in the flat, still lakes spread below us. Snuggled together in sleeping bags at the peak, nearly ten thousand feet up, we weathered frigid blasts of wind with coffee someone had been thoughtful enough to bring. And then we would sit and watch as the first hint of sunlight, a light tinge of day blue, would leak out of the eastern horizon, slowly erasing the stars. The day sky would spread wide and high, until the first ray of the sun made an appearance. The morning commuters began to animate the distant South Lake Tahoe roads. But craning your head back, you could see the day’s blue darken halfway across the sky, and to the west, the night remained yet unconquered—pitch-black, stars in full glimmer, the full moon still pinned in the sky. To the east, the full light of day beamed toward you; to the west, night reigned with no hint of surrender. No philosopher can explain the sublime better than this, standing between day and night. It was as if this were the moment God said, “Let there be light!” You could not help but feel your specklike existence against the immensity of the mountain, the earth, the universe, and yet still feel your own two feet on the talus, reaffirming your presence amid the grandeur.

The ridge of the Lammer-muir hills... consists of primary micaceous schistus, and extends from St Abb's head westward... The sea-coast affords a transverse section of this alpine tract at its eastern extremity, and exhibits the change from the primary to the secondary strata... Dr HUTTON wished particularly to examine the latter of these, and on this occasion Sir JAMES HALL and I had the pleasure to accompany him. We sailed in a boat from Dunglass ... We made for a high rocky point or head-land, the SICCAR ... On landing at this point, we found that we actually trode [sic] on the primeval rock... It is here a micaceous schistus, in beds nearly vertical, highly indurated, and stretching from S.E. to N. W. The surface of this rock... has thin covering of red horizontal sandstone laid over it, ... Here, therefore, the immediate contact of the two rocks is not only visible, but is curiously dissected and laid open by the action of the waves... On us who saw these phenomena for the first time, the impression will not easily be forgotten. The palpable evidence presented to us, of one of the most extraordinary and important facts in the natural history of the earth, gave a reality and substance to those theoretical speculations, which, however probable had never till now been directly authenticated by the testimony of the senses... What clearer evidence could we have had of the different formation of these rocks, and of the long interval which separated their formation, had we actually seen them emerging from the bosom of the deep? ... The mind seemed to grow giddy by looking so far into the abyss of time; and while we listened with earnestness and admiration to the philosopher who was now unfolding to us the order and series of these wonderful events, we became sensible how much farther reason may sometimes go than imagination can venture to follow.

I always had trouble with the feet of Jón the First, or Pre-Jón, as I called him later. He would frequently put them in front of me in the evening and tell me to take off his socks and rub his toes, soles, heels and calves. It was quite impossible for me to love these Icelandic men's feet that were shaped like birch stumps, hard and chunky, and screaming white as the wood when the bark is stripped from it. Yes, and as cold and damp, too. The toes had horny nails that resembled dead buds in a frosty spring. Nor can I forget the smell, for malodorous feet were very common in the post-war years when men wore nylon socks and practically slept in their shoes. How was it possible to love these Icelandic men? Who belched at the meal table and farted constantly. After four Icelandic husbands and a whole load of casual lovers I had become a vrai connaisseur of flatulence, could describe its species and varieties in the way that a wine-taster knows his wines. The howling backfire, the load, the gas bomb and the Luftwaffe were names I used most. The coffee belch and the silencer were also well-known quantities, but the worst were the date farts, a speciality of Bæring of Westfjord. Icelandic men don’t know how to behave: they never have and never will, but they are generally good fun. At least, Icelandic women think so. They seem to come with this inner emergency box, filled with humour and irony, which they always carry around with them and can open for useful items if things get too rough, and it must be a hereditary gift of the generations. Anyone who loses their way in the mountains and gets snowed in or spends the whole weekend stuck in a lift can always open this special Icelandic emergency box and get out of the situation with a good story. After wandering the world and living on the Continent I had long tired of well-behaved, fart-free gentlemen who opened the door and paid the bills but never had a story to tell and were either completely asexual or demanded skin-burning action until the morning light. Swiss watch salesmen who only knew of “sechs” as their wake-up hour, or hairy French apes who always required their twelve rounds of screwing after the six-course meal. I suppose I liked German men the best. They were a suitable mixture of belching northerner and cultivated southerner, of orderly westerner and crazy easterner, but in the post-war years they were of course broken men. There was little you could do with them except try to put them right first. And who had the time for that? Londoners are positive and jolly, but their famous irony struck me as mechanical and wearisome in the long run. As if that irony machine had eaten away their real essence. The French machine, on the other hand, is fuelled by seriousness alone, and the Frogs can drive you beyond the limit when they get going with their philosophical noun-dropping. The Italian worships every woman like a queen until he gets her home, when she suddenly turns into a slut. The Yank is one hell of a guy who thinks big: he always wants to take you the moon. At the same time, however, he is as smug and petty as the meanest seamstress, and has a fit if someone eats his peanut butter sandwich aboard the space shuttle. I found Russians interesting. In fact they were the most Icelandic of all: drank every glass to the bottom and threw themselves into any jollity, knew countless stories and never talked seriously unless at the bottom of the bottle, when they began to wail for their mother who lived a thousand miles away but came on foot to bring them their clean laundry once a month. They were completely crazy and were better athletes in bed than my dear countrymen, but in the end I had enough of all their pommel-horse routines. Nordic men are all as tactless as Icelanders. They get drunk over dinner, laugh loudly and fart, eventually start “singing” even in public restaurants where people have paid to escape the tumult of

What are these substances? Medicines or drugs or sacramental foods? It is easier to say what they are not. They are not narcotics, nor intoxicants, nor energizers, nor anaesthetics, nor tranquilizers. They are, rather, biochemical keys which unlock experiences shatteringly new to most Westerners. For the last two years, staff members of the Center for Research in Personality at Harvard University have engaged in systematic experiments with these substances. Our first inquiry into the biochemical expansion of consciousness has been a study of the reactions of Americans in a supportive, comfortable naturalistic setting. We have had the opportunity of participating in over one thousand individual administrations. From our observations, from interviews and reports, from analysis of questionnaire data, and from pre- and postexperimental differences in personality test results, certain conclusions have emerged. (1) These substances do alter consciousness. There is no dispute on this score. (2) It is meaningless to talk more specifically about the “effect of the drug.” Set and setting, expectation, and atmosphere account for all specificity of reaction. There is no “drug reaction” but always setting-plus-drug. (3) In talking about potentialities it is useful to consider not just the setting-plus-drug but rather the potentialities of the human cortex to create images and experiences far beyond the narrow limitations of words and concepts. Those of us on this research project spend a good share of our working hours listening to people talk about the effect and use of consciousness-altering drugs. If we substitute the words human cortex for drug we can then agree with any statement made about the potentialities—for good or evil, for helping or hurting, for loving or fearing. Potentialities of the cortex, not of the drug. The drug is just an instrument. In analyzing and interpreting the results of our studies we looked first to the conventional models of modern psychology—psychoanalytic, behavioristic—and found these concepts quite inadequate to map the richness and breadth of expanded consciousness. To understand our findings we have finally been forced back on a language and point of view quite alien to us who are trained in the traditions of mechanistic objective psychology. We have had to return again and again to the nondualistic conceptions of Eastern philosophy, a theory of mind made more explicit and familiar in our Western world by Bergson, Aldous Huxley, and Alan Watts. In the first part of this book Mr. Watts presents with beautiful clarity this theory of consciousness, which we have seen confirmed in the accounts of our research subjects—philosophers, unlettered convicts, housewives, intellectuals, alcoholics. The leap across entangling thickets of the verbal, to identify with the totality of the experienced, is a phenomenon reported over and over by these persons.

After wandering the world and living on the Continent I had long tired of well-behaved, fart-free gentlemen who opened the door and paid the bills but never had a story to tell and were either completely asexual or demanded skin-burning action until the morning light. Swiss watch salesmen who only knew of “sechs” as their wake-up hour, or hairy French apes who always required their twelve rounds of screwing after the six-course meal. I suppose I liked German men the best. They were a suitable mixture of belching northerner and cultivated southerner, of orderly westerner and crazy easterner, but in the post-war years they were of course broken men. There was little you could do with them except try to put them right first. And who had the time for that? Londoners are positive and jolly, but their famous irony struck me as mechanical and wearisome in the long run. As if that irony machine had eaten away their real essence. The French machine, on the other hand, is fuelled by seriousness alone, and the Frogs can drive you beyond the limit when they get going with their philosophical noun-dropping. The Italian worships every woman like a queen until he gets her home, when she suddenly turns into a slut. The Yank is one hell of a guy who thinks big: he always wants to take you the moon. At the same time, however, he is as smug and petty as the meanest seamstress, and has a fit if someone eats his peanut butter sandwich aboard the space shuttle. I found Russians interesting. In fact they were the most Icelandic of all: drank every glass to the bottom and threw themselves into any jollity, knew countless stories and never talked seriously unless at the bottom of the bottle, when they began to wail for their mother who lived a thousand miles away but came on foot to bring them their clean laundry once a month. They were completely crazy and were better athletes in bed than my dear countrymen, but in the end I had enough of all their pommel-horse routines. Nordic men are all as tactless as Icelanders. They get drunk over dinner, laugh loudly and fart, eventually start “singing” even in public restaurants where people have paid to escape the tumult of the world. But their wallets always waited cold sober in the cloakroom while the Icelandic purse lay open for all in the middle of the table. Our men were the greater Vikings in this regard. “Reputation is king, the rest is crap!” my Bæring from Bolungarvík used to say. Every evening had to be legendary, anything else was a defeat. But the morning after they turned into weak-willed doughboys. But all the same I did succeed in loving them, those Icelandic clodhoppers, at least down as far as their knees. Below there, things did not go as well. And when the feet of Jón Pre-Jón popped out of me in the maternity ward, it was enough. The resemblances were small and exact: Jón’s feet in bonsai form. I instantly acquired a physical intolerance for the father, and forbade him to come in and see the baby. All I heard was the note of surprise in the bass voice out in the corridor when the midwife told him she had ordered him a taxi. From that day on I made it a rule: I sacked my men by calling a car. ‘The taxi is here,’ became my favourite sentence.

So much harm has been done already by the mutual misunderstanding of the New World and the Old, that one not need apologize for contributing his tithe to the furtherance of a better understanding. The beginning of the twentieth century would have been spared the spectacle of sanguinary warfare if Russia had condescended to know Japan better. What dire consequences to humanity lie in the contemptuous ignoring of Eastern problems! European imperialism, which does not disdain to raise the absurd cry of the Yellow Peril, fails to realize that Asian may also awaken to the cruel sense of the White Disaster. You may laugh at us for having "too much tea", but may we not suspect you of the West have "no tea" in your constitution? Let us stop the continents from hurling epigrams at each other, and be sadder if not wiser by the mutual gain of half a hemisphere. We have developed along different lines, but there is no reason why one should not supplement the other. You have gained expansion at the cost of restlessness; we have created a harmony which is weak against aggression. Will you believe it? - the East is better off in some respects than the West! Strangely enough, humanity has so far met in the tea-cup. It is the only Asiatic ceremonial which commands universal esteem. The white man has scoffed at our religion and our morals, but has accepted the brown beverage without hesitation. The afternoon tea is now an important function in Western society. In the delicate clatter of trays and saucers, in the soft rustle of feminine hospitality, in the common catechism about cream and sugar, we know that the Worship of Tea is established beyond question. The philosophic resignation of the guest to the fate awaiting him in the dubious decoction proclaims that in this single instance the Oriental spirit reigns supreme.

There is a complex but stunningly convincing case, made by Llewelyn Morgan at Cambridge, that the episode of bugonia (the genesis of bees from the body of a dead ox) in Virgil’s Georgics is actually an Orphic allegory. This is difficult to fathom, until you realize that Greek philosophers like Porphyry frequently spoke of bees as a symbol for human souls. The narrative from Virgil’s Georgics features the sacrifice of an ox (in honor of Orpheus) and the genesis of bees from its body. Morgan convincingly illustrates that the Greek legends of bugonia represent a widespread concept of human souls originating from a sacrificial ox, which was apparently present in the Eleusinian Mysteries as well as the Orphic Mysteries.

In his writing about communism’s insidiousness, Miłosz referenced a 1932 novel, Insatiability. In it, Polish writer Stanisław Witkiewicz wrote of a near-future dystopia in which the people were culturally exhausted and had fallen into decadence. A Mongol army from the East threatened to overrun them. As part of the plan to take over the nation, people began turning up in the streets selling “the pill of Murti-Bing,” named after a Mongolian philosopher who found a way to embody his “don’t worry, be happy” philosophy in a tablet. Those who took the Pill of Murti-Bing quit worrying about life, even though things were falling apart around them. When the Eastern army arrived, it surrendered happily, its soldiers relieved to have found deliverance from their internal tension and struggles. Only the peace didn’t last. “But since they could not rid themselves completely of their former personalities,” writes Miłosz, “they became schizophrenics.”7 What do you do when the Pill of Murti-Bing stops working and you find yourself living under a dictatorship of official lies in which anyone who contradicts the party line goes to jail? You become an actor, says Miłosz. You learn the practice of ketman. This is the Persian word for the practice of maintaining an outward appearance of Islamic orthodoxy while inwardly dissenting. Ketman was the strategy everyone who wasn’t a true believer in communism had to adopt to stay out of trouble. It is a form of mental self-defense. What is the difference between ketman and plain old hypocrisy? As Miłosz explains, having to be “on” all the time inevitably changes a person. An actor who inhabits his role around the clock eventually becomes the character he plays. Ketman is worse than hypocrisy, because living by it all the time corrupts your character and ultimately everything in society. Miłosz identified eight different types of ketman under communism. For example, “professional ketman” is when you convince yourself that it’s okay to live a lie in the workplace, because that’s what you have to do to have the freedom to do good work. “Metaphysical ketman” is the deepest form of the strategy, a defense against “total degradation.” It consists of convincing yourself that it really is possible for you to be a loyal opponent of the new regime while working with it. Christians who collaborated with communist regimes were guilty of metaphysical ketman. In fact, says Miłosz, it represents the ultimate victory of the Big Lie over the individual’s soul.

A note on the future Our anxieties and insecurities, particularly it seems in the West, are shaped by our demand that the future be free from worry. But of course we can’t ever have such assurance. The future sits there with pen in hand, refusing to sign that particular contract. Alan Watts, a British philosopher heavily influenced by Eastern philosophy and spirituality, reminded us that the future is inherently unknown. “If . . . we cannot live happily without an assured future, we are certainly not adapted to living in a finite world where, despite the best plans, accidents will happen, and where death comes at the end.” So, in other words, if we demand the future be free from suffering in order to be happy, we can’t be happy. It is like demanding the sea be entirely still before we sail on it.

Hadrian’s dreams were realised; at least all the ambitions he believed himself to have held since boyhood were realised. Once he grasped power, he united the energy and determination of Trajan with the glittering rituals of the eastern kings of old. In just over ten years, by the time he sent his emissary to Athens, he had made the ill-used words ‘Roman peace’ a prosperous reality. He had crossed the empire, welcome in every province. He had assuaged his own curiosity and that of his people. Some thought him a scrupulous diplomatist, but they misunderstood; he was in his own way as strong and implacable as his fathers. Like them, he got what he wanted. The philosophers now come to Hadrian, and his days are full of the counsels of the wise – and the not so wise.

The refusal to examine Islamic culture and traditions, the sordid dehumanization of Muslims, and the utter disregard for the intellectual traditions and culture of one of the world’s great civilizations are characteristic of those who disdain self-reflection and intellectual inquiry. Confronting this complexity requires work and study rather than a retreat into slogans and cliches. And enlightened, tolerant civilizations have flourished outside the orbit of the United Sates and Europe. The ruins of the ancient Mughal capital, Fatehpur Sikri, lie about 100 miles south of Delhi. The capital was constructed by the emperor Akbar the Great at the end of the sixteenth century. The emperor’s court was filled with philosophers, mystics and religious scholars, including Sunni, Sufi, and Shiite Muslims, Hindu followers of Shiva and Vishnu, as well as atheists, Christians, Jains, Jews , Buddhists and Zoroastrians. They debated ethics and beliefs. He forbade any person to be discriminated against on the basis of belief and declared that everyone was free to follow any religion. This took place as the Inquisition was at its height in Spain and Portugal, and as Giordano Bruno was being burnt at the stake in Rome’s Campo de Fiori. Tolerance, as well as religious and political plurality, is not exclusive to Western culture. The Judeo-Christian tradition was born and came to life in the Middle East. Its intellectual and religious beliefs were cultivated and formed in cities such as Jerusalem, Antioch, Alexandria and Constantinople. Many of the greatest tenets of Western civilization, as is true with Islam and Buddhism, are Eastern in origin. Our respect for the rule of law and freedom of expression, as well as printing, paper, the book, the translation and dissemination of the classical Greek philosophers, algebra, geometry and universities were given to us by the Islamic world. One of the first law codes was invented by the ancient Babylonian ruler Hammurabi, in what is now Iraq. One of the first known legal protections of basic freedoms and equality was promulgated in the third century B.C. by the Buddhist Indian emperor Ashoka. And, unlike, Aristotle, he insisted on equal rights for women and slaves. The division set up by the new atheists between superior Western, rational values and the irrational beliefs of those outside our tradition is not only unhistorical but untrue. The East and the West do not have separate, competing value systems. We do not treat life with greater sanctity than those we belittle and dismiss. Eastern and Western traditions have within them varied ethical systems, some of which are repugnant and some of which are worth emulating. To hold up the highest ideals of our own culture and to deny that these great ideals exist in other cultures, especially Eastern cultures, is made possible only by a staggering historical and cultural illiteracy. The civilization we champion and promote as superior is, in fact, a product of the fusion of traditions and beliefs of the Orient and the Occident. We advance morally and intellectually only when we cross these cultural lines, when we use the lens of other cultures to examine our own. It is then that we see our limitations, that we uncover the folly of or own assumptions and our prejudices. It is then that we achieve empathy, we learn and make wisdom possible.

To the Buddhist or the eastern fatalist, existence is a science or a plan, which must end up in a certain way. But to a Christian, existence is a STORY, which may end up in any way. In a thrilling novel (that purely Christian product) the hero is not eaten by cannibals; but it is essential to the existence of the thrill that he MIGHT be eaten by cannibals. The hero must (so to speak) be an eatable hero. So Christian morals have always said to the man, not that he would lose his soul, but that he must take care that he didn't. In Christian morals, in short, it is wicked to call a man "damned": but it is strictly religious and philosophic to call him damnable. All Christianity concentrates on the man at the cross-roads. The vast and shallow philosophies, the huge syntheses of humbug, all talk about ages and evolution and ultimate developments. The true philosophy is concerned with the instant. Will a man take this road or that? - that is the only thing to think about, if you enjoy thinking.

Language was critically important to the religious transition. The rise of Islam meant not just the eclipse of Christianity but the near annihilation of what had hitherto been the commonly spoken vernaculars of the Middle East and the Mediterranean world: of Syriac, Coptic, Greek, and Berber. Already in the eighth century, Arabic was the language of politics and administration from Spain into central Asia, although Persian and Turkish would both become critical vehicles for Islamic thought and culture. From the earliest years of the Muslim era, the Arabic language and its attendant culture exercised a magnetic pull for non-Muslims, even for church leaders. As early as 800, Christians like Theodore Abu Qurrah, a Melkite bishop born in Edessa, were publishing their treatises in Arabic. The greatest Eastern Christian philosopher of the tenth century, Yahya ibn 'Adi, wrote in Arabic and lived in a thoroughly Arabized intellectual world. Even in the self-confident world of Syriac literature, ninth-century hymn writers began introducing the Arabic poetic device of rhyme.14

The late British-born philosopher Alan Watts, in one of his wonderful lectures on eastern philosophy, used this analogy: “If I draw a circle, most people, when asked what I have drawn, will say I have drawn a circle or a disc, or a ball. Very few people will say I’ve drawn a hole in the wall, because most people think of the inside first, rather than thinking of the outside. But actually these two sides go together—you cannot have what is ‘in here’ unless you have what is ‘out there.

Most people have heard of the Eastern teaching that it is important to exist in the moment. It can be hard to train yourself to observe what is right now (and not to bog down in thoughts of what was and what will be), but the philosophical teaching that underlies that idea—the reason that staying in the moment is so vital—is equally important: Everything is changing. All the time. And you can’t stop it. And your attempts to stop it actually put you in a bad place.

It was all part of the Eastern system of control and appropriation, Frankie reflected philosophically. The old controlled the young, the educated the uneducated, and as for the rich, well the rich had no doubt at all that they actually owned the poor.

Most people have heard of the Eastern teaching that it is important to exist in the moment. It can be hard to train yourself to observe what is right now (and not to bog down in thoughts of what was and what will be), but the philosophical teaching that underlies that idea—the reason that staying in the moment is so vital—is equally important: Everything is changing. All the time. And you can’t stop it. And your attempts to stop it actually put you in a bad place. It causes pain, but we don’t seem to learn from it. Worse than that, resisting change robs you of your beginner’s mind—your openness to the new.

people have sometimes compared it to Buddhism for that reason. Providing a Western equivalent, in some respects, for the kind of philosophical ‘way of life’ that’s found in many Eastern religions, is part of its appeal for many modern readers. It follows from the premise that our essential nature is rational that the greatest virtue is wisdom and the greatest vice folly or ignorance.

The Pythagorean strain survived in Neoplatonism. For Porphyry and other Neoplatonists, Pythagoras was a member of a great chain of ancient prophets, theologians, and sages, essentially a Platonic philosopher whose many doctrines could be traced to their Eastern prototypes.

The Absolute is the ONE from which everything arises, which ultimately is everything. It is the eternally unlimited that carries all potential within itself. It is the emptiness of the eastern philosophers and also the ONE, the BEING of the Greek philosophers, which carries all possibilities within itself. Man wanted to make this absolute explicable, so he personified it and called it GOD! The Absolute is BEING, unmentionable and unimaginable, in contrast to the personified God of religions. Hinduism distinguishes very precisely between GOD and BEING and has the names Brahma and Brahman for them. Brahma, that is personified God, and Brahman, the all-embracing, the all-pervading, the nameless, the formless, the eternal absolute, the all-indwelling principle. We humans have become so accustomed to seeing and identifying with and about ourselves solely as a body that we have forgotten who we really are. When we become aware again that our subtle body is light in itself, that we are Brahman, that we are the source of all that is, then a "new" view of ourselves, our fellow human beings and our environment opens up. The Absolute, the BEING, is the source of everything that is. The un-created light is the radiance of the Absolute. This light is beyond any evaluation and any cataloging into this or that. This light is highest vibrational energy. Without this light there is no life.

One way to avoid the design problems encountered by the transcendental meditation researchers would be to keep one of the variables fixed. This could be either the number of meditators or the “target” of consciousness-induced order. Beyond this, as philosopher Evan Fales and sociologist Barry Markovsky of the University of Iowa suggested after reviewing the Maharishi effect, “Presumably, if the material world can be influenced in purposive ways by collective meditation, inanimate detectors could be constructed and placed at varying distances from the collective meditators.”6 This is essentially the approach that we took, although our motivations were based upon a logical extension of laboratory research on mind-matter interactions using random-number generators, and not by the claims of the transcendental meditators. Properties of Consciousness Whatever else consciousness may be, let us suppose that it also has the following properties, derived from a combination of Western and Eastern philosophies.7 The first property is that consciousness extends beyond the individual and has quantum field–like properties, in that it affects the probabilities of events. Second, consciousness injects order into systems in proportion to the “strength” of consciousness present. This is a refinement of quantum physicist Erwin Schrödinger’s observation about one of the most remarkable properties of life, namely, an “organism’s astonishing gift … of ‘drinking orderliness’ from a suitable environment.”8 Third, the strength of consciousness in an individual fluctuates from moment to moment, and is regulated by focus of attention. Some states of consciousness have higher focus than others. We propose that ordinary awareness has a fairly low focus of attention compared to peak states, mystical states, and other nonordinary states.9 Fourth, a group of individuals can be said to have “group consciousness.” Group consciousness strengthens when the group’s attention is focused on a common object or event, and this creates coherence among the group. If the group’s attention is scattered, then the group’s mental coherence is also scattered. Fifth, when individuals in a group are all attending to different things, then the group consciousness and group mental coherence is effectively zero, producing what amounts to background noise. We assume that the maximum degree of group coherence is related in some complicated way to the total number of individuals present in the group, the strength of their common focus of attention, and other psychological, physiological, and environmental factors. Sixth, physical systems of all kinds respond to a consciousness field by becoming more ordered. The stronger or more coherent a consciousness field, the more the order will be evident. Inanimate objects (like rocks) will respond to order induced by consciousness as well as animate ones (like people, or tossed dice), but it is only in the more labile systems that we have the tools to readily detect these changes in order. In sum, when a group is actively focused on a common object, the “group mind” momentarily has the “power to organize,” as Carl Jung put it.10 This leads us to a very simple idea: as the mind moves, so moves matter.

Elvis’s endless fascination with Eastern philosophers led him to believe that we in the West could only benefit from studying their teachings. “India has the spiritual, and we have the natural resources,” he explained. “They have to meet at some point.

Western spiritual seekers began picking and choosing from Eastern philosophies based on their preferences. Wanting to get away from myth and dogma, they mixed and matched, shook and stirred, mashed and meshed, blended and juiced . . . and in the process, well, they lost their way. They created a number of philosophical inconsistencies.

Philosophically, you can believe anything, so long as you do not claim it to be true. Morally, you can practice anything, so long as you do not claim that it is a “better” way. Religiously, you can hold to anything, so long as you do not bring Jesus Christ into it. If a spiritual idea is eastern, it is granted critical immunity; if western, it is thoroughly criticized. Thus, a journalist can walk into a church and mock its carryings on, but he or she dare not do the same if the ceremony is from the eastern fold. Such is the mood at the end of the twentieth century. A

knowing what to say, but in knowing what not to say. We are living in a time when sensitivities are at the surface, often vented with cutting words. Philosophically, you can believe anything, so long as you do not claim it to be true. Morally, you can practice anything, so long as you do not claim that it is a “better” way. Religiously, you can hold to anything, so long as you do not bring Jesus Christ into it. If a spiritual idea is eastern, it is granted critical immunity; if western, it is thoroughly criticized.

We are living in a time when sensitivities are at the surface, often vented with cutting words. Philosophically, you can believe anything, so long as you do not claim it to be true. Morally, you can practice anything, so long as you do not claim that it is a “better” way. Religiously, you can hold to anything, so long as you do not bring Jesus Christ into it. If a spiritual idea is eastern, it is granted critical immunity; if western, it is thoroughly criticized.

Recent immigration from Africa and Eastern Europe—and Muslim countries farther east—created a new social tension in the city that still lacked the political maturity to address it. The liberals expounded limitless tolerance, the conservatives were racist or xenophobic, and everyone debated from philosophical positions but never from ones grounded in evidence, and so no sober consideration was being given to the very real question now haunting all of Western civilization—namely, How tolerant should we be of intolerance?

Those with consciousness expanded enough and in a high enough frequency can escape the simulation after ‘death’. Those who are not are ‘recycled’ back into the ‘physical’ level of the simulation in the process called reincarnation of the ‘soul’. Even the ‘soul’ is an illusion. Only spirit really exists. Reincarnation, from a Latin term that means ‘entering the flesh again’, is a central pillar of Eastern religions such as Buddhism, Hinduism, Jainism and Sikhism. Ancient Greek philosophers including Pythagoras, Socrates, and Plato believed in metempsychosis or rebirth.

You’re saying there are no categories of relatedness among humans?” “Nope. I’m clueing you that the term ‘Caucasian’ was invented in the seventeen hundreds by German philosophers who said God put the colored folks on all their subpar continents and the beautiful whiteys in the mountains of eastern Europe.

The ones we remember are not always the ones we should." — Names on a Crooked Wall

Just as it was for the Puebloans, just as it was for Enheduanna and Nabonidus, just as it was for the Greek philosophers and Johannes Kepler and Wernher von Braun and Michael Collins, the Moon can still be special and untouchable. It can remain a spectral reminder in the night. It can still be an omen worth celebrating. It can be joyous to witness, full and glittering on a freezing winter night, or a surprising crescent peeking through summer-leafed trees. It can sneak up on us; most Moons you will see throughout your life are gibbous, not quite there but not quite gone. The Moon is only full and bright for two or three days a month. If you’re lucky, you will see a few hundred of these in your life. Once in a while you might catch it hanging overhead as a scimitar at dusk. It might startle you, yellowish and half dark on the eastern horizon, if you awaken in the hours before dawn. It might sail ahead of the Sun hours before your alarm clock rings, and hang low in the west in the morning as you leave for work or school. It might fade into the background, like white noise, like the stars you may be lucky enough to see at night.

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Based on their location in the body, the chakras have become associated with various states of consciousness, archetypal elements, and philosophical constructs. The lower chakras, for example, which are physically closer to the earth, are related to the more practical matters of our lives—survival, movement, action. They are ruled by physical and social law. The upper chakras represent mental realms and work on a symbolic level through words, images, and concepts. Each of the seven chakras has also come to represent a major area of human psychological health, which can be briefly summarized as follows: (1) survival, (2) sexuality, (3) power, (4) love, (5) communication, (6) intuition, and (7) consciousness itself (see Figure 0.2). Metaphorically, the chakras relate to the following archetypal elements: (1) earth, (2) water, (3) fire, (4) air, (5) sound, (6) light, and (7) thought. (This is my own interpretation; classic texts only list the five elements earth, water, fire, air, and ether.) These elements, in turn, represent the universal principles of gravitation, polarity, combustion, equilibrium, vibration, luminescence, and consciousness itself, respectively (see Figure 0.2). Understanding these formative principles and the essence of the associated elements gives us a key to understanding the unique nature of each chakra. Earth is solid and dense; water is formless and fluid; fire is radiating and transforming; air is soft and spacious; sound is rhythmic pulsation; light is illuminating; while thought is the medium of consciousness. Meditating on the elements gives us a profound sense of the distinct flavor of each chakra.

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【V信83113305】：The California Institute of Integral Studies (CIIS) is a unique and pioneering university in San Francisco, recognized for its transformative approach to higher education. Founded in 1968, it integrates Eastern and Western philosophical traditions, offering progressive programs in psychology, philosophy, religion, and the arts. CIIS is distinguished by its commitment to holistic learning, emphasizing the connection between mind, body, and spirit. Its academic environment fosters critical thinking, personal growth, and social engagement, attracting students and scholars dedicated to exploring consciousness and creating a more just and sustainable world. CIIS stands as a leading institution for those seeking an education that unites scholarly rigor with spiritual inquiry.，【V信83113305】100%安全办理加利福尼亚综合研究学院毕业证,办理CIOIS加利福尼亚综合研究学院毕业证成绩单学历认证,原版定制CIOIS加利福尼亚综合研究学院毕业证,原版CIOIS加利福尼亚综合研究学院毕业证办理流程,终于找到哪里办CIOIS加利福尼亚综合研究学院毕业证书,CIOIS加利福尼亚综合研究学院毕业证书,CIOIS加利福尼亚综合研究学院毕业证书办理需要多久,CIOIS加利福尼亚综合研究学院毕业证办理流程,CIOIS加利福尼亚综合研究学院毕业证成绩单学历认证最安全办理方式,CIOIS毕业证最新版本推荐最快办理加利福尼亚综合研究学院文凭成绩单

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【V信83113305】：The American College of Taoist Traditional Chinese Medicine represents a unique fusion of Eastern philosophy and Western practice. Located in the United States, this institution is dedicated to preserving and teaching the ancient healing arts of China through the lens of its foundational Taoist principles. Students here immerse themselves in the study of acupuncture, herbal medicine, Qi Gong, and Tuina massage, all while exploring the profound concepts of Yin-Yang balance, Wu Xing (the Five Elements), and harmonious living with the Dao. The curriculum emphasizes a holistic approach to wellness, treating not just symptoms but the root cause of disharmony within the body, mind, and spirit. It serves as a vital bridge, bringing timeless Taoist wisdom into contemporary healthcare and nurturing practitioners who heal with both skill and profound philosophical understanding.，【V信83113305】最佳办理DTCOCMA毕业证方式,优质渠道办理DTCOCMA毕业证成绩单学历认证,原版定制DTCOCMA毕业证书案例,原版DTCOCMA毕业证办理流程和价钱,DTCOCMA毕业证书,DTCOCMA毕业证办理周期和加急方法,DTCOCMA毕业证办理流程和安全放心渠道,DTCOCMA毕业证成绩单学历认证最快多久,DTCOCMA毕业证最稳最快办理方式,网上购买假学历DTCOCMA毕业证书

【V信83113305】：Established in 1997, the Graduate School of Oriental Culture at Hanshin University is a unique institution in South Korea dedicated to advanced studies in traditional Asian thought and humanities. It focuses on an interdisciplinary curriculum that delves into classical Chinese texts, Eastern philosophy, history, and art, aiming to cultivate scholars who can reinterpret ancient wisdom for the modern era. The university fosters a deep, research-oriented environment where students engage with primary sources and comparative cultural studies. It serves as a significant academic hub for preserving and promoting the intellectual heritage of East Asia, contributing to a broader understanding of the region's enduring cultural and philosophical impact on the contemporary world.，出售동방문화대학원대학교东方文化大学院大学研究生学历文凭, 一比一原版Graduate School of Eastern Culture东方文化大学院大学毕业证购买, 原版定制동방문화대학원대학교毕业证书案例, 동방문화대학원대학교成绩单东方文化大学院大学毕业证快速办理方式, 网络快速办理동방문화대학원대학교毕业证成绩单, 韩国留学本科毕业证, 购买东方文化大学院大学文凭, 办理동방문화대학원대학교东方文化大学院大学毕业证成绩单学历认证, 동방문화대학원대학교东方文化大学院大学毕业证最简单办理流程

【V信83113305】：Atlantic College of Traditional Medicine in the United States stands as a prominent institution dedicated to preserving and advancing the ancient healing arts of acupuncture and herbal medicine. Located with a focus on integrative healthcare, the college offers comprehensive programs that blend time-honored Eastern practices with modern Western medical knowledge. Students receive rigorous training in diagnostic techniques, treatment modalities, and the philosophical foundations of Traditional Chinese Medicine (TCM). By fostering a deep understanding of holistic wellness, the college prepares graduates to become skilled practitioners capable of addressing contemporary health challenges. It serves as a vital bridge between cultures, promoting natural, patient-centered care and contributing significantly to the diverse landscape of American healthcare.，【V信83113305】原版定制AIOOM大西洋中医学院毕业证书,大西洋中医学院毕业证书-一比一制作,快速办理AIOOM毕业证-大西洋中医学院毕业证书-百分百放心,极速办理AIOOM大西洋中医学院毕业证书,网络快速办理AIOOM毕业证成绩单,本地美国硕士文凭证书原版定制AIOOM本科毕业证书,100%定制AIOOM毕业证成绩单,加急多少钱办理AIOOM毕业证-大西洋中医学院毕业证书,AIOOM毕业证怎么办理-加钱加急,AIOOM毕业证成绩单办理大西洋中医学院毕业证书官方正版

【V信83113305】：The California Institute of Integral Studies (CIIS) is a unique and pioneering university based in San Francisco, renowned for its distinctive fusion of Eastern and Western philosophical traditions. Founded in 1968, it offers a transformative educational experience through its graduate programs in psychology, philosophy, religion, and the arts. CIIS is distinguished by its commitment to exploring the integral connections between mind, body, and spirit, pushing the boundaries of conventional academia. The institution fosters a diverse and inclusive learning community dedicated to personal, intellectual, and societal transformation. Its innovative approach challenges students to engage with knowledge holistically, preparing them to become thoughtful leaders and practitioners who contribute meaningfully to a more just and compassionate world.，【V信83113305】做今年新版加利福尼亚综合研究学院毕业证,制作美国文凭加利福尼亚综合研究学院毕业证,高端定制加利福尼亚综合研究学院毕业证留信认证,高端原版加利福尼亚综合研究学院毕业证办理流程,在线办理加利福尼亚综合研究学院毕业证offer外壳皮,在线办理加利福尼亚综合研究学院毕业证本科硕士成绩单方法,如何办理加利福尼亚综合研究学院毕业证一比一定制,快速办理加利福尼亚综合研究学院毕业证如何放心,硕士博士学历CIOIS毕业证-加利福尼亚综合研究学院毕业证书-真实copy原件,办理美国-CIOIS毕业证书加利福尼亚综合研究学院毕业证

【V信83113305】：East-West University in the United States stands as a distinctive institution dedicated to bridging cultural and academic divides. Located in a vibrant urban setting, it offers a unique educational experience that emphasizes global perspectives and interdisciplinary learning. The university's curriculum is designed to integrate Eastern and Western philosophical traditions, fostering a diverse and inclusive environment for students from all backgrounds. With a strong focus on liberal arts, sciences, and professional programs, East-West University prepares its graduates to thrive in an increasingly interconnected world. Its commitment to cross-cultural dialogue and intellectual exchange makes it a pioneering force in higher education, cultivating leaders who are equipped to address complex global challenges with insight and empathy.，购买东西大学毕业证, 挂科办理EU东西大学毕业证本科学位证书, EU毕业证办理多少钱又安全, EU文凭制作, 办理美国-EU毕业证书东西大学毕业证, 高质East-West University东西大学成绩单办理安全可靠的文凭服务, 百分比满意度-东西大学毕业证, EU东西大学毕业证办理流程和安全放心渠道, 原版EU毕业证办理流程和价钱

【V信83113305】：Sophia University, located in Palo Alto, California, stands at the intersection of innovative education and technological advancement. As an institution inspired by transpersonal psychology and holistic learning, it integrates Eastern philosophical traditions with Western academic rigor. The university offers unique programs in psychology, business, and computer science, emphasizing consciousness, creativity, and leadership in the digital age. Its proximity to Silicon Valley provides unparalleled opportunities for collaboration and real-world application. With a focus on transformative education, Sophia University cultivates not only skilled professionals but also mindful individuals prepared to address complex global challenges with wisdom and compassion.，【V信83113305】100%安全办理索菲亚大学毕业证,办理索菲亚大学毕业证成绩单学历认证,原版定制索菲亚大学毕业证,原版索菲亚大学毕业证办理流程,终于找到哪里办索菲亚大学毕业证书,索菲亚大学毕业证书,索菲亚大学毕业证书办理需要多久,索菲亚大学毕业证办理流程,索菲亚大学毕业证成绩单学历认证最安全办理方式,SU毕业证最新版本推荐最快办理索菲亚大学文凭成绩单

【V信83113305】：The California Institute of Integral Studies (CIIS) is a unique and pioneering university in San Francisco, recognized for its transformative approach to higher education. Founded in 1968, it integrates Eastern and Western philosophical traditions, offering innovative programs in psychology, philosophy, religion, and the arts. CIIS is distinguished by its commitment to holistic learning, social justice, and consciousness studies, fostering both academic rigor and personal growth. Its vibrant academic community encourages students to explore the interconnectedness of mind, body, and spirit, preparing them to become thoughtful leaders and agents of positive change in a diverse and complex world.，【V信83113305】100%安全办理加利福尼亚综合研究学院毕业证,办理CIOIS加利福尼亚综合研究学院毕业证成绩单学历认证,原版定制CIOIS加利福尼亚综合研究学院毕业证,原版CIOIS加利福尼亚综合研究学院毕业证办理流程,终于找到哪里办CIOIS加利福尼亚综合研究学院毕业证书,CIOIS加利福尼亚综合研究学院毕业证书,CIOIS加利福尼亚综合研究学院毕业证书办理需要多久,CIOIS加利福尼亚综合研究学院毕业证办理流程,CIOIS加利福尼亚综合研究学院毕业证成绩单学历认证最安全办理方式,CIOIS毕业证最新版本推荐最快办理加利福尼亚综合研究学院文凭成绩单

【V信83113305】：Naropa University, nestled in Boulder, Colorado, stands as a unique and pioneering institution in American higher education. Founded in 1974 by Chögyam Trungpa Rinpoche, it is the first accredited university to integrate contemplative studies into its core curriculum across all disciplines. Blending Eastern philosophical traditions with Western academic rigor, Naropa fosters not only intellectual development but also personal growth and mindfulness. Its distinctive approach encourages self-reflection, critical thinking, and engaged learning within a collaborative community. Renowned for programs in psychology, religious studies, writing, and the arts, the university cultivates compassionate leaders prepared to address complex global challenges. Naropa remains a beacon for transformative, whole-person education.，【V信83113305】做今年新版NU毕业证,制作美国文凭NU毕业证,高端定制NU毕业证留信认证,高端原版NU毕业证办理流程,在线办理NU毕业证offer外壳皮,在线办理NU毕业证本科硕士成绩单方法,如何办理NU毕业证一比一定制,快速办理NU毕业证如何放心,硕士博士学历NU毕业证-那洛巴大学毕业证书-真实copy原件,办理美国-NU毕业证书那洛巴大学毕业证

【V信83113305】：The American College of Taoist Traditional Chinese Medicine represents a unique fusion of ancient Eastern wisdom and Western holistic education. Nestled within the integrative health landscape of the United States, this institution is dedicated to preserving and teaching the profound medical and philosophical principles of Taoism. Its curriculum goes beyond acupuncture and herbal remedies, deeply integrating the Taoist concepts of Qi, Yin-Yang, and Wu Wei into a comprehensive healing paradigm. Students are trained not only as skilled TCM practitioners but also as stewards of a harmonious lifestyle, learning to align their practice with the natural flow of the universe. This college serves as a vital bridge, offering a path to balance and wellness that is increasingly sought after in the modern world.，【V信83113305】定制-道家传统中医学院毕业证DTCOCMA毕业证书,道家传统中医学院毕业证DTCOCMA毕业证学校原版100%一样,DTCOCMA道家传统中医学院毕业证书加急制作,DTCOCMA道家传统中医学院毕业证学校原版一样吗,加急定制-DTCOCMA学位证道家传统中医学院毕业证书,一比一制作-DTCOCMA文凭证书道家传统中医学院毕业证,百分比满意度-DTCOCMA道家传统中医学院毕业证,100%满意-DTCOCMA毕业证道家传统中医学院学位证,100%收到-DTCOCMA毕业证书道家传统中医学院毕业证,100%加急制作-DTCOCMA毕业证学校原版一样

【V信83113305】：East-West University in the United States stands as a distinctive institution dedicated to bridging cultural and academic divides. Located in a vibrant urban setting, it offers a unique educational experience that emphasizes global perspectives and interdisciplinary learning. The university's curriculum is designed to integrate Eastern and Western philosophical traditions, fostering a diverse and inclusive environment for students from all backgrounds. With a strong focus on liberal arts, sciences, and professional programs, East-West University prepares graduates to thrive in an interconnected world. Its commitment to academic excellence, cultural exchange, and community engagement makes it a notable example of innovative higher education aimed at promoting mutual understanding and collaboration across continents.，【V信83113305】安全办理-东西大学文凭EU毕业证学历认证,原版EU毕业证书办理流程,高端烫金工艺EU毕业证成绩单制作,硕士东西大学文凭定制EU毕业证书,最爱-美国-EU毕业证书样板,硕士-EU毕业证东西大学毕业证办理,高端EU毕业证办理流程,原价-EU毕业证官方成绩单学历认证,最新EU毕业证成功案例,东西大学毕业证成绩单-高端定制EU毕业证

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【V信83113305】：Sophia University, located in Palo Alto, California, stands at the intersection of innovative education and technological advancement. Nestled in the heart of Silicon Valley, it uniquely blends Eastern philosophical traditions with Western academic rigor, offering transformative programs in psychology, computer science, and business. The university fosters a holistic learning environment, emphasizing personal growth alongside professional development. Its low student-to-faculty ratio ensures personalized mentorship, creating a tight-knit community of learners and thinkers. By integrating mindfulness and cutting-edge knowledge, Sophia University prepares its graduates to become conscious leaders capable of navigating the complexities of our rapidly evolving global landscape.，原版SU索菲亚大学毕业证最佳办理流程, Sofia University文凭毕业证丢失怎么购买, 在线办理索菲亚大学毕业证offer外壳皮, 加急定制-SU学位证索菲亚大学毕业证书, 一流SU索菲亚大学学历精仿高质, 学历证书!SU学历证书索菲亚大学学历证书SU假文凭, 高端定制索菲亚大学毕业证留信认证, SU毕业证办理多少钱又安全, Sofia Universitydiploma安全可靠购买Sofia University毕业证

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