Hillman: It’s the old, mystical idea that once the rainmaker puts himself or herself in order, the rain falls. It’s the shamanistic idea that unless I’m in order, I can’t put anything else in order. It’s also an idea basic to modern therapeutic practice: How are you going to help the world if you’re not in order? You’re just going to be acting out; you’re going to be out in the street, making trouble. First get inside yourself, find out who you are, get yourself straightened out, and then go out into the world; then you can be useful. Understand, I’m arguing the therapeutic point of view now: Put all the architects, the politicians, the scientists, the doctors into therapy, where they’ll find themselves, get in touch with their feelings, become better people. Then they can go out and help the world.
We’ve held to that view, but I don’t think that’s it; I don’t think it works. I wish it did, but I don’t think it does.
Isis: Father said Jim Baker was the animal part of him. And he got to the point where he referred to Jim Baker in the third person, and he used to laugh at him: “I loved that guy so much!” he’d say.
Isis: And he’d tell us these stories, these amazing stories–everything about Jim Baker. And it was just so incredible to hear Father talking about that other part of him, in the third person, as he’d say, “I am not that person anymore…”
He got off on Jim Baker. Jim Baker was the ultimate animal man, and he really was. He was always working out, did judo, loved women. He was always gettin’ into trouble. And he just went as far as he could, and then crossed over into the spiritual evolutionary path.
Embodied cognition, the idea that the mind is not only connected to the body but that the body influences the mind, is one of the more counter-intuitive ideas in cognitive science. In sharp contrast is dualism, a theory of mind famously put forth by Rene Descartes in the 17th century when he claimed that “there is a great difference between mind and body, inasmuch as body is by nature always divisible, and the mind is entirely indivisible… the mind or soul of man is entirely different from the body.” In the proceeding centuries, the notion of the disembodied mind flourished. From it, western thought developed two basic ideas: reason is disembodied because the mind is disembodied and reason is transcendent and universal. However, as George Lakoff and Rafeal Núñez explain:
Cognitive science calls this entire philosophical worldview into serious question on empirical grounds… [the mind] arises from the nature of our brains, bodies, and bodily experiences. This is not just the innocuous and obvious claim that we need a body to reason; rather, it is the striking claim that the very structure of reason itself comes from the details of our embodiment… Thus, to understand reason we must understand the details of our visual system, our motor system, and the general mechanism of neural binding.
What exactly does this mean? It means that our cognition isn’t confined to our cortices. That is, our cognition is influenced, perhaps determined by, our experiences in the physical world. This is why we say that something is “over our heads” to express the idea that we do not understand; we are drawing upon the physical inability to not see something over our heads and the mental feeling of uncertainty. Or why we understand warmth with affection; as infants and children the subjective judgment of affection almost always corresponded with the sensation of warmth, thus giving way to metaphors such as “I’m warming up to her.”
The notion of a separate organism is clearly an abstraction, as is also its boundary. Underlying all this is unbroken wholeness even though our civilization has developed in such a way as to strongly emphasize the separation into parts. --David Bohm and Basil J. Hile, The Undivided Universe.1
"I suddenly developed a severe headache in the back of my head," the nurse said tearfully. "It was so painful I could not function and had to leave work. This was strange, because I never have headaches. When I reached home and was lying in bed, the phone rang. I learned that my beloved brother had been killed from a gunshot wound to the back of his head, the same place my terrible headache was located. My headache began at the same time the shooting occurred."
The woman was a prominent nurse leader at a major hospital in northern California
Aaroe and Petersen believe that resource sharing was so crucial to human survival that it became deeply engrained in our collective psyche, where it remains today. Indeed, modern social welfare policies and institutions may be simply a modern manifestation of an ancient mental strategy to coerce widespread sharing.
Purchase: http://www.der.org/films/meeting-ancestors.html This video documents an encounter between two groups of indigenous Brazilian people. Wai-Wai, a Waiãpi leader, takes a trip to meet the Zo'é, a group only recently contacted by outsiders. Both tribes speak Tupi-Guarani dialects and share many cultural traditions; a rapport quickly develops between Wai-Wai and the Zo'é as they take on the roles of anthropologists, questioning one another about hunting techniques, crafts, and forms of dress. Having had more experience with white society, Wai-Wai is able to warn the Zo'é about the potential danger of gold prospectors. He also introduces video technology, to everyone's fascination, and makes videos of his trip to show to everyone at home.
People are love, are magic,are beauty these sister and brother are the people of the futureRainbow Gatherings are temporary intentional communities, typically held in outdoor settings, and espousing and practicing ideals of peace, love, harmony, free…...
"Teachers who think they are actually teachers teaching something are to be avoided. Good teachers are people who are themselves simply working on their own practice and are willing to share their lives as best they can with others.
In this sense the “best” teachers are often the worst teachers; the more briliiant the teacher, the more exciting, the more enlightened, the worse it is for the student. The student ends up lusting after time with the teacher, hanging on her every word, and forgetting that this is about him or her, the student, not the teacher.
Humility is probably the most important thing. Modesty of approach. The spirit that we are all in this together (and I mean all of us, not just the sangha members or the group members, but every human being) and we need to do the best we can. Knowing that human beings are always a little bit off so we have to be careful with each other, and very kind, knowing everyone makes mistakes."
Writer Paul Miller's experience in leaving the Internet for an entire year proves what should have been obvious - the Net does not define who you are.
Jerónimo M.M.'s insight:
"Miller's experiment, while noble, reeks of naïveté. People like to think they can change the way they are by changing their circumstances. Oftentimes somebody will move to a new city and say, “I am going to be a whole different person now.” It rarely works that way. Real behavioral, emotional and characteristic change is not something that happens overnight."
"Miller admits to going through the modern psycho-sociological phenomenon known as a “quarter-life crisis.” This period of a person’s life, usually occurring between the ages of 24 to 26, is defined by a lack of definition. The behaviors, world concepts and sense of self built up since the teenage years come in doubt. These 20-somethings face the task of figuring out, yet again, who they really are. Sometimes they key on the notion that what had defined them before is the source of their problems and the best way to fix things is to completely disassociate with their previous life."