Goodness

divine link 1

Goodness is a universal principle, either on its own terms or in contrast to what is not goodness; in other words, human beings need both the positive and the negative so that we can clearly see the universal appeal of goodness and its great truth, and strive towards living by its codes. It is and has been the supreme aspiration of most religious and spiritual traditions throughout the history of humanity.

It could be said that everything and everyone we encounter throughout our lives bears crucial messages for our spiritual progress if only we know how to notice them, interpret them and then choose to apply them. Imagine a comprehensive curriculum devised for your spiritual development throughout the whole of your life, laid out before you. It is a blueprint, and if we follow its dimensions, we have the opportunity to become a strong enlightened being who has transformed human shortcomings, learned from our mistakes, and so returned to our original innocence or goodness. It would seem that many of us have lost sight of the flawless loving nature we are endowed with for our term as human beings.

The Church of Love

The Church of Love

The Church of Love laid down the dimensions of such a blueprint in 1244 in medieval Europe. Its creed is a masterpiece of balance and harmony all resting on the foundation of pure goodness. The Cathars, known as Les Bons or Les Parfaits, took absolute refuge in the pure and positive light of God, a spiritual God. Their creed has great relevance to life today, an era beleaguered by social decline, war and natural calamities, and estrangement from the great truth.

To summarise that creed, the participants needed no physical church because understanding was their venue. Membership came down to simply knowing they belonged there. They had no ambition, only an unconditional wish to serve. Boundaries and nationalisms were deemed unloving; no walk of life, no race, colour, creed, religion, or class was a barrier. All teachers of all ages were revered if they had shown the truth of love. The principal practice was to live the truth of love in all of their being.

‘Those who are, know.’ This is perhaps the cornerstone of their manifesto. In other words, if they allowed themselves to simply be, they would know everything they needed to know. This was amplified by the Cathar commitment to not teaching or

Cathar Creed at the Fountain 1244

Cathar Creed at the Fountain 1244

instructing intellectually in order to enrich or edify, but simply allowing a return to a natural flawless state of being. There were no teachers or hierarchies in the Church of Love, as there was equality between all people. There was no discrimination between lay and clergy, member or non-member, because they believed that every life constituted the way to return to God.

In the wake of environmental deterioration in today’s world, we modern people have turned to ecology and prevention measures. But 700 years ago, the Cathars were fully aware of their responsibility to the planet Earth, seeing it as an organism of which humans were part, along the lines of the Gaia hypothesis. So, they called for a supreme transmutation, or the conscious change of the self-serving ego, into a reintegration with the whole, in other words, the universe.

Cathars recognised each other only by their good deeds, and by their eyes, which were filled with love. They loved everyone and everything in silence while living normally in their communities. There were no rewards to offer in exchange for practice or good works, except the condition of full joy in simply being and loving. They listened to everyone around them, and the planet, and never felt fear or shame. Neither did they have any secrets or mysteries. The only initiation was a true understanding of the power of love, and the rebirth 2recognition that if humans changed, then the world would change.

This blueprint is fundamentally over-flowing with goodness. There is no doubt at all that the Cathars took refuge in the pure positive light of God, while immersed in the human world of suffering, and worked tirelessly to extricate those ensnared by the so-called devil’s tricks and delusions.

Almost twenty years ago, I had the great privilege to live for several years in a tiny village in the remote eastern Pyrenees, on the Mediterranean side of this gigantic mountain frontier between France and Spain, in western Europe. This region is known as Languedoc-Roussillon. It was a simple life, mostly sequestered away from the media and other such worldly distractions. I was a practicing Buddhist at the time, but entirely on my own, ironically without either sangha or teacher.

walking wtih the CatharsIt was a heavenly location, with unhindered views of untouched primeval forests and stunning peaks. The village was medieval, largely abandoned by young people who had moved to the cities to make a living, and mostly in ruins.

My long days were spent restoring and cultivating a sizeable medieval garden to try to provide all the food we needed, and making the carcass of an old farmhouse more habitable. Early mornings were spent exercising on the sandy roads once trodden by Les Bons or Les Parfaits, nowadays used as shortcuts by shepherds and their flocks, and vineyard workers.

I would go as far as to say that my personal spiritual blueprint had designated that I was transported to these mountains to tread the footsteps of the Cathars as they fled from the relentless hounding of the Church of Rome, or ‘of wolves’ as they saw it. They were pronounced heretics because of their creed and their refusal to be embraced by the Catholic Church.

I dreamed many Cathar dreams, both subtle and gross, during my time there, and came firmly to believe that my ancestors had been Cathars. To my absoluteconsolamdentum at death delight, this was later confirmed in the conditions of their promised revival.

The history of the Cathars remains mostly unknown. They left little trace of their existence until the time they were finally rounded up and eradicated, because their presence was mostly unnoticed as they were not a visible religious group. To grasp their definition of goodness, we must understand their legacy from the Essenes, the first generation of Christians of the Dead Sea, which viewed the world of humans as a battleground between heaven and hell. This struggle was represented in each human being. In other words, the spirits of truth and falsehood were in constant conflict inside the human heart: Good versus Evil, and good triumphed. I believe this struggle is universal and timeless.

ConsolamentumAs I reached deeply into the lives of Les Bons (the Good), each of my own days became a triumph of good over evil. The thin veil of my death, which they believed was the sole thing separating beings of flesh from the spiritual world, the visible from the invisible, threatened to blow away at any moment. I found that my life lived in this belief was light and joyful, and that indeed I had everything I needed to realize such joy inside me.

If we examine their creed above in this light, we can see that evil could be represented by the opposites of all its tenets, for instance, lack of understanding, exclusion and elitism, rivalry, ruthless ambition, nationalism, sectarianism, relying entirely on intellectual ways of thinking, etc.

Les Parfait (the Perfect), another name they were known by, lived inconspicuously amongst their communities working usually as weavers, but behind the scenes they were devoted to purifying all beings by administering the consolamentum, a kind of baptismal rite given to those who aspired to become a Perfect, or sought liberation in the face of death. They lived in a state of moral perfection and were admired for it by dignitaries of the Roman Church, such as Bernard de Clairvaux, (1090-1153) But they enraged the establishment of Rome because they denied the pillars of the Catholic Church: holy baptism, the crucifixion, procreation, confession. They regarded the human body as merely a vehicle for the spirit, irredeemable and vile, whereas the Catholics

To Les Bons, the ‘paraphernalia’ instituted by the Roman Church, accessible to all its membersDove-small at a price, was deliberately cultivating evil and sin, and miring worshippers in the material world ever more deeply. As they believed in original goodness, they believed that we all had the capability of returning to that state of divinity, by transforming the negative into the positive. Christ to the Cathars, as to the Essenes, was a spiritual Christ, universal and glorious exactly because there was no vile body, no trap for evil to creep into.

According to Les Bons, we humans were manifest as flesh exactly so that we could transcend the suffering world and return to our spiritual origin. Thus, death was simply a fine veil which could easily be lifted so that the visible and the invisible would become one once more.

The village of Montaillou, in the province of Ariege in southern France, became the sole window through which we could view Catharism, by virtue of the testimonies given to and recorded by the Bishop of Palmiers, between the years 1318-1325. The whole village community, 250 inhabitants, fell under suspicion of harbouring Cathars, and so receiving the Consolamentum, and were duly interrogated, tortured and incarcerated if they confessed. I visited the remains of this village often and felt the horror of the prolonged interrogations.

metempsychosisMetempsychosis, the belief that at the moment of death a soul could migrate into another body or animal to go on learning spiritual lessons, was accepted in the Catholic view of the omniscience of God. For Les Bons however, it promoted forgiveness, an essential element of goodness, naturally. The following testimony given by Bernard Bélibaste, a well-known Cathar later burned at the stake, exemplifies this.

When a man steals away someone else’s possessions or commits evil, that man is none other than an evil spirit which enters into him: this spirit makes him commit sins and makes him abandon the good life for the wicked. Everything is full of souls. All the air is full of good and evil spirits.   Except when a spirit has been dwelling in the body of a dead person who when he was alive was just and good, the spirit which has just escaped from a dead body is always anxious to be reincarnated. For the evil spirits in the air burn that spirit when it is among them; so they force it to enter into some body of flesh, whether of man or beast; because as long as a human spirit is at rest in a body of flesh, the evil spirits in the air cannot burn it or torment it.Carcassonne-cite-watercolour-small

Béatrice de Planissoles, a minor aristocrat who fled from the valleys of the lusty friars to the high mountains to become a Parfait, confessed:

Pierre Clergue (known as a Parfait) told me that both man and woman can freely commit any sin they like during their life. And do whatever they please in this world. Provided only that at the end they are received into the sect or into the faith of the good Christians (les Parfaits). Then they are saved and ancestorsabsolved of all the sins they have committed in their life…..thanks to the laying on of hands of these good Christians, as it is received on the brink of death.

And forgiveness depended on faith, as Guillaume Austatz, stated:

Those who have possessions in the present life can have only evil in the other world. Conversely, those who have evil in the present life will have only good in the future life.

According to my experience with the descendants of Cathars I met during my time in Languedoc, and as there are no extant Cathar texts, I have written an impressionistic account to try to capture ‘goodness’ as expressed in the lives of Les Bons, as follows: Fabrisse de Caramany, is a householder of the village, and August an itinerant Parfait. She is talking in secret to her favourite rock, Ram Rock.

The floor of the threshing yard was strewn with perfectly winnowed barley that day. The first harvest; its ripe creamy grains gathered in the thick flounces of mountain sunshine. Mmmmm! Do you know that dry earthy scent which comes off it?

August went on squatting, the wet-earth back of his robe perfectly at home in the enclosed courtyard full of our crop. He could not resist playing with the grains, watching them intensely as if a thousand rosaries had been broken there. And in a bright silence between us, as I brushed aside a strand of hair which had blown into my eyes, and he ran his long olive fingers over an arc pattern of grains he was making, he said, “Each grain has an original blessing,” and looked at me full, his head slightly bowed, “like you.”

He trained his shining eyes down again on the grains saying, “and me.” Behind him a pair of grey and white wagtails boldly pecked, and I shooed them away with a sharp intake of breath, which unnerved him.

“Those wagtails are real scavengers,” I said, irritated by them. You know, I was irritated by their opportunism, always ready to rush in and thieve, and at the same time, feeling my cheeks a little hotter than usual in the presence of this Parfait.

He smiled and said, “You have done the work of removing the husks for them. Look! They are pleased.” And at that moment a single hen wagtail moved towards him and pecked at the grain he offered her in the palm of his hand. He looked for many moments deep into the eyes of this twitchy silvery bird, in a kind of trance like soothsayers lapse into.

Then he said, “God is here in the flapping feathery spirit.” He continued in silence to scrutinize it, and then turned away to look at me sideways again.

‘And God is here in these full lips, and on the sweet breath of Fabrisse of Caramany.’

Cathar martyrsAs mentioned, Les Bons were branded ‘heretics’ and tortured unmercifully and burned alive. The Catholics even redeployed all of their armies fighting the bloody crusades in the Holy Lands to single-mindedly stamp out the Cathars Perhaps the Church of Rome was afraid of their sincerity and courage; threatened by their confidence and quiet goodness, and their utter dedication to an invisible God. They needed nothing, no stone church, no sacraments, no exotic incense or candles imported at great expense from Rome. In the inhospitable high mountains, Les Bons could thrive and fulfill their mission with stealth; whereas the indulged friars and dissipated canons were intolerant of harsh conditions and deprivation of any kind.cathar practitioners

Human beings have a tendency to always search for something outside themselves, beguiled by other places and envious of other people, when all the time we have all we need for complete happiness inside us. It needs only activation. It is so simple to love unconditionally, and live to the full; finding joy in the joy of others, and supporting them in their sorrow.

We have the capability of accumulating virtue with every human breath we take, and constantly repenting our mistaken deeds, views and thoughts, and those of our ancestors. The mantrasCathars prepared for the future in a realistic way: future lives depending on the causes we are making in this very second with our thoughts, our words and our actions.

We do not need to make any personal choices if we listen carefully to the messages all around us. All we have to do is to let the fear, discrimination and power-seeking fall away like a chrysalis to free the butterfly of goodness and innocence, our true nature, our divine nature.

Finally, the Cathars made a prophecy, before their extermination, that a new era of Catharism Dharmakaya 1would be staged by those born in the 1940s and 1950s, 700 years later. I was indeed born in 1950s and found myself by what seemed chance at the time in the place of their final decline. It was not by chance. Today, I consider myself a Cathar aspiring to live by their creed of goodness and love.

Life is glorious if we see each human being embodying a Church of Love, walking on the face of our foundation, the planet of Love.

VISIONARIES Article 4: The Means Whereby (Alexander follow-up)

(Visionaries is a work in progress, so if you would like to read the articles so far please go to the page ‘Visionaries’ in the menu at the top of the page)

semi-supine

Through the simple act of lying in the semi-supine position and the focusing of the mind inside the body with a global general knowledge of anatomy and physiology combined with positive

successenergy, we can make deep changes in our being.

This is surely a wonderful opportunity. But modern people seem so heavily conditioned to use their minds exclusively for intellectual end-gaining tasks and achieving, and forcing their bodies to the gym or over-stretching at the yoga meeting, that they often find this idea a waste of time and energy. This meditative reflective use of the mind seems alien, perhaps vague and a little frightening to many. Today’s successful ‘winner’ image is a citizen who is highly intelligent in terms of intellectual skills, and physically fit, slim, super-confident.

The idea of being able to take your own well-being into your hands, by using your own healing 4resources to perform detailed quality control, is both too simple and arrogant to some. We have learned to depend almost entirely on and to abdicate responsibility to specialists and professionals, who are paid to look after us. Our infrastructure in developed cultures demands that our health and education are taken care of by experts, and so controlled and uniform to enable societies to function relatively smoothly.

But such uniformity can become a straitjacket. It can stifle all creativity and originality. It also drives us to lose contact with ourselves, our inner magical energy which is entirely unique. Like Alexander did, we lose our voice, defer to batteries of experts and strutting egos, instead of keeping confidence in our own unique mission and gifts.

So, the process of restoration and re-establishing the spiritual connection with our divine energy can begin by lying in this foundational semi-supine position. It is important to take time away from our busy lives in the ordinary world to recharge and realign ourselves. Alexander work, as I have mentioned, was a large part of my spiritual rebirth, and it was during these daily sessionsbreath of lying on my back that I started to realise that my mission was to attend to my well-being until I reached a point where I could devote myself to the well-being of others, without resentment.

So, in addition to the physical easing and opening out of the body, we can learn to be truly honest with ourselves and take down our social masks more and more often. Of course, all body work is experiential, so what you read here of my experience and knowledge has to be tested for yourself, and assimilated to fit your own unique spirit and energy.

Gravity is a wondrous energy which allows us to keep our feet on the earth and our heads reaching up into the sky. However, to enable this pressure is needed. The force gravityof gravity is a massive force to contend with every moment of our waking lives, and it can take its toll if we are not vigilant.

Scientists claim that during the evolution of the human species there was a crucial moment: this was when four-legged ancestors decided to stand up, to survive more efficiently, to fight, to defend themselves, to pick superior fruit from the higher branches of trees, and to widen their horizon as their unique consciousness developed. It is ironic that as we stood up, most of our horizons shrank and we became trapped in a prison of our own making, the intellectual mind.

Those of spiritual persuasion are more interested in how our unique consciousness enabled our complex skills to carry out our divine missions, to stand with open arms and to share love unconditionally in human form.

When we first start to lie in the semi-supine, sheltering from the pressure of gravity, we must commence to adopt an attitude of non-doing. In other words, we inhibit (another of Alexander’s technical words) the desire to do anything at all. The way we are trained for daily life is invisibleintense because we are taught to constantly attend to the stimuli surrounding us in order to be a valued member of our social groups and communities, to be seen as ‘caring’ or ‘mature,’ as ‘polite’ an ‘considerate,’ etc. Of course, at root, we are all of those things naturally as we arrive in physical life from the goodness and blessings of the invisible world. But in social and group situations our egos may start to develop, and we may become competitive and arrogant, taking on some of the more negative emotions produced by group dynamics and the often overwhelming expectations of others and authorities. So, it may be difficult at first to change that continual pattern of reacting to our environment.

A good example is the ringing of the telephone, as I mentioned in the last article. We react to the ringing of the bell, and so often we develop a muscular tightness, over tensing muscles and reactingligaments, exerting extra stress on our bodies. Much of this may be created by the expectations of others around us to answer, and also responding to the person ringing, and we need to be able to deal well with this common demand made on us many times during the average day. But, with Alexander re-education, we can learn how to use exactly the appropriate muscular tone and ligament tension so that we do not induce any extra stress on the already gravitationally challenged skeleton and musculature.

Another good example of this over-exertion can be seen in the seemingly simple act of holding a glass or a cup full of liquid, which we desire to drink. This is something most of us do several if not many times a day, so we do it mindlessly, without thinking usually. Physiologically it is adrinking complex series of actions if we analyze them carefully, but it all starts from the natural impulse to drink liquid, and often in a social setting like afternoon tea or cocktails. If we can identify the second such an impulse appears, which requires being mindful, then we have a good chance of noticing that we are overusing the body, especially in respect of our grip of the cup handle or shape of the glass. It is important that we do not spill the contents of the receptacle, but because we are performing this action according to the expectations of those around us and to our intensive training in infancy, we become quite tense and squeeze the cup handle or glass very tightly.

Also, because our hands and arms are over-used often, we have lost their connection with the spine. If we look at the typical drawing of a human being made by a child, we can see that most of us perceive the arm to commence at the edge of the torso at the level of the shoulder, the armand this is substantiated by the lexical item ‘arm.’ But we must remember that the word we use to refer to something is not the actual thing referred to, far from it.

In actual fact, the arm connects into the spine by a series of nerve and muscular links. So, if we remain mindful when we make this simple action, we may be aware of our spine as we extend the arm, and then the delicacy of the sense of touch as we pick up the vessel. Added to all the anatomical details of picking something up well, we can add static electricity, which is generated between the skin of the fingers and the material of the drinking vessel, which helps to make them adhere together if there is not an excess of tension.

The human body is a magical and highly complex organism. If we take an inert object in our hands mindfully, our bodies will adjust to the weight of that object. If the tea cup or glass is full or empty, the body will automatically measure the weight and make the appropriate mindfulnessmuscular, ligament/tendon and skeletal and adjustments. But how often are we really mindful? ‘Mindful’ means to be entirely present with all your awareness and energy; in the now and here, in other words.

Imagine yourself pouring all of your attention into what may be construed as a mundane action such as taking a cup of tea in your hands. We are generally so distracted by a social situation, or by the style, colour and design of the cup and saucer, or by the quality and condition of the tea – everything except allowing the body to utilise all its miraculous complexity to take the cup and saucer skillfully, beautifully, smoothly.

This kind of one-pointed way of living is what spiritual adepts focus on so that they are never separate from their actions. They minimise the information which they need to compute during executing such a complex action. Of course, most of us do not live in a monastery but in a chaotic relentlessly busy life where every moment is spoken for and at a distance, or indirectly.

spineHowever, despite the way we live in modern life, we can decide to have islands of total absorption scattered through our days. During my Alexander training, I realized that especially when I was executing mundane habitual actions, I could gather all my attention, lengthen my spine, let my head go up into the sky, my heels sink down into the earth, and block all information influx so that I was not distracted from being absorbed utterly in using my body. It felt so releasing, so wonderful. I actually could sense that my body was a superb manifestation of my unique energy, my divine origins, and that this energy, which had temporarily taken on this potentially beautiful form of the human body, was eternal, full of love and purity and goodness. This could be interpreted as a spiritual realization, as I later found out, but at the time, it was such a relief to allow my body to work in its innately beautiful way.

All beings have the potential for beauty and elegance if they can decouple their intellectualvisual impaired measuring/judging/assessing mind. Of course we need these extraordinary skills to live in a modern world, which has been constructed by the intellectual mind to enable us to live in huge social groups reasonably successfully, but we must not lose contact with our unique divine nature at all costs, because, the world badly needs our goodness and our positive light.

Our human potential is something invisible, but its realization in actions, which will help others and make the world a glorious place of balance, will make it highly visible. The great spiritual masters tell us that we each create the human potential 2 world with our minds, and that we are reflected in the world and the world is reflected in us because we are not separate from it. As we can see from the example of picking up a drink either mindfully and mindlessly, we have a penchant to become distracted by everything that is intellectual about the things in our world, but that information is not the object itself. The map of an area is not the territory; you must go to that place and experience it to know it directly. This is the basis of meditation: experiencing direct reality not using intellectual data to create a synthetic, abstracted version of that thing.image

This invisible world is made up of non-doing-energy: energy which does not consciously ‘do’ things. Feelings and sensations are a large part of the invisible world, and they simply occur outside our control often. These energies are concrete and universal, unlike those of the visible world, which are abstract and interpreted according to each individual mind. In other words, we do not ‘do’ feelings or sensations. We simply acknowledge them or act on them, or alternatively hide them.

We can allow this non-doing concrete invisible state to figure in our abstract lives if we divine linkcease to interfere with bothersome intellectual data.

It is non-doing that will provide the greatest opportunity for sheltered rest from the bombardment of gravity, and for closing down the mundane mind so that the higher mind can fill any and all spaces. In addition, this is the best state for preparing to receive the non-doing hands of a highly trained and sensitive Alexander teacher/facilitator. If the Alexander subject is still distracted by the visible external intellectual abstract world, he or she will not be able to entrust the Alexander teacher with their entire body. He or she will not be able to let go, to release their limbs, to receive the non-doing messages which are sent through the hands of the teacher.taking the head

An introductory lesson will consist of the Alexander teacher sitting at the head of the pupil lying in the semi-supine, and first focusing him/her self on non-doing. Then when the right moment comes, non-doing hands will be lightly applied to the back of head-neck area of the pupil, and he/she will start to talk and listen to the non-doing mind of the subject, either out loud or silently. The words gravitational fieldand the soft hands will be encouraging of lengthening the spine and deepening the breath. It is easy to see that the teacher will encourage non-doing above all else.

Gradually, once the process of lengthening has started, the teacher may move to one side, pause, prepare, and then very softly take the pupil’s hand, and then the arm. It is at this point that the subject may be tempted to help the teacher, but it is easy to see that this will interrupt the non-doing process. So, the pupil must let go of the entire weight of the arm so that the teacher can take it over and encourage the arm to lengthen too. And so, this process will continue, the teacher always returning from the limbs to the head,mindfulness until the subject is truly lengthened and widened also.

This process will be repeated lesson after lesson until the re-education of non-doing is complete. The unconscious implication of a real letting go of the body that we usually hold on to so tightly for numerous and various reasons, is a real letting go of the mind, and a realisation that the intellectual aspect is only one of the miraculous ways we can use it. There are countless other ways.

realityAs we explore the aspects of our higher consciousness in this way, we will probably eventually encounter reality, as I did. We are no longer building our own version of the world, but are equipped and receptive to embrace reality. We can throw away the map and actually feel our feet on the ground and our skin in the atmosphere of that territory.

This is the visionary Alexander; without any knowledge or experience of meditation or work with the higher consciousness, he designed a technique, which allows us to interface with the invisible world, and to strip away all the mental and emotional constructs to reveal our true nature, what some call our Buddha Nature. Such work can purify negative karma and reveal healing abilities and many other skills we have lost contact with. Interestingly, the invisible and ancient skills such as clairvoyance and telepathy, only work with concretesitting data; in other words, with direct experience.

In Buddhist terms, the Alexander teacher must be empty of ego and doing in order to be effective, to be a pristine channel untarnished by ego or self-serving. The direct experiencing of emptiness can lead the pupil also to become empty during sessions, and to then take that integrity and calmness out into their daily lives.

Sitting in and out of a Chair

Alexander began his teaching career by spending most of the time guiding people to sit in and out of a chair. He deemed sitting and standing, which we do perhaps hundreds if not thousands of time each day, one of the most difficult actions of all to execute in a non-doing interferingway. Moving backwards to sit down often causes tightening in the low back and excess strain on the spine, and standing up from sitting can cause a stiffening of the neck and shoulders, and extra strain on the legs and arms. He also observed that most chairs were not designed for efficient sitting or standing.

One of the problems of this action is that we interfere with arms and shoulders and use our legs stiffly, and these interferences are exacerbated by badly designed seating. Once we are seated and desire to stand up, we often exert too much muscular and ligament/tendon stress and too much intellectual energy. Sittingsitting image and standing is an art which if we leave ourselves alone we can execute beautifully and without effort. It all depends on our primary control. We must lead the upward standing movement with the head, and allow the body to follow effortlessly, and lead the downward sitting movement with the pelvis, allowing the rest of the body gently down using gravity to advantage.

sitting 1Learning how to move smoothly and efficiently in the field of gravity is the re-educational aspect of the technique. We can use our energy so much more efficiently than we do mostly. The domination of the intellectual mind and thus arrogance causes us to think we know best, but Alexander realised that was not the case. We are apt to squander our personal energy in the same way that we squander the Earth’s energy.

Another vital spiritual notion in this respect is that it is only the hyper-active intellectual aspect of the mind which can make us separate from the Earth. In reality, we are each an intrinsic component of the universe, and if our minds are operated in a balanced way, then we will be able to be a positive influence on the mere catenvironment. We are well aware in today’s world that the Earth and its environment are wildly out of balance with dramatic global warming and climate change. So it is logical to assume that if vital components of the universe with unique higher consciousness and power potential like humans are balanced and not tyrannized by their negative emotions and emotional anatomy limited non-supple mind, they will be a balancing influence on the whole organism of Earth.

We have the choice of each taking responsibility for our well-being on the basis of the idea that every thought we have affects every cell of our bodies. If we fill our minds and bodies with negative emotions and damaging stress, then we will in time manifest those things in our cellular and skeletal being.

Emotional anatomy is a phenomenon we can observe if we watch people around us. Stanley Keleman (see illustration:http://www.alexander-technique-london.co.uk/somatic-emotional-therapy-the-work-of-stanley-keleman/)  is a leading expert on this phenomena. The posture and movement style of people is a direct expression of their minds, unless they are spiritually trained or informed about the continuum of the body, mind and spirit.

 

Coming soon, Article 5: Introducing Jiddu Krishnamurti – ‘The Song of Life.’emotional anatomy 2

Eclipse of the Moon

image

If we look at a stunning eclipse of the moon dispassionately, objectively,  as if in a dream, then the feelings of awe that arise, the fleeting impression of beauty which we cannot hold on to, will connect us into our divine origin. These joyful invisible feelings are  freedom. They are the way of the gods.

As one celestial body moves in front of another, blocking the light, we may be tricked into feeling loss, disappointment, distracted from the invisible awe of these imagemovements. The word ‘eclipse’ is not the reality. To feel this event we must back away from the power of the word, the glamour of its meaning. We too are celestial bodies involved in movement in the heavens.

 

No attachment to possess the moon. No intellectual curiosity or craving to unveil its mysteries. No straining to keep the eyelids from blinking  in case we miss a moment of the spectacle. We can walk away, turn our backs, but the feeling of awe remains. These invisible strands of our higher emotions make the moon part of us. We are not separate from it.

Imagine the eclipse of the moon happening inside your stomach or kneecap. Imagine you are centered in your divine energy, no longer in a finite form. You mingle with moon and sun and universal heart. This is how to best live within the confines of your fleshy form.

Your divine energic being is your eternal home, your origin, your essence. Why let the flimsy flippant intellectual mind uproot and dilute you!

healing 2