Australopithecus: we stood up and chose the wrong route

Divine Thread


The majority of human beings have decided that we will go our own way.  We no longer listen to the natural world, to our origins.  We are suffering and the Earth disintegrating exactly because we have turned our backs on our divine flame and torn ourselves out of reality with manmade concepts and synthetic realities. Only a few of us are struggling to get back!

It is said that this separation started when we stood up from all-fours to widen our view and pick the best fruit from the higher branches of trees and bushes.  We poked our head up into the sky for the first time between 3.9 – 2.9 million years ago. This species, Australopithecus, played a significant part in human evolution because it could stand up straight and possessed a gene which caused increased length and ability of neurons in the brain – the SRGAP2 gene

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Envy: the Middle Way


         ‘Listen to these teachings with the ears of your heart.’

In his pursuit of enlightenment Buddha practised many austerities bringing himself almost to the point of death.  After his enlightenment, the first teaching he gave was called the ‘path of wisdom’ – moderation between the extremes of self-indulgence and self-mortification. He gave this first teaching to the 5 ascetics with whom he had practised such severe austerities. 

He said, ” Monks, these two extremes ought not to be practiced by one who has gone forth from the household life (those actively seeking enlightenment). There is addiction to indulgence and self-pleasures, which is low, coarse, the way of ordinary people, unworthy and unprofitable; and there is addiction to self-mortification, which is painful, unworthy, and unprofitable.’

The Middle Way allows vision and knowledge and leads to calm and insight, to Enlightenment and to Nirvana, the cessation of all cravings.’  


In response to this realization, envy comes from an extreme selfishness and an ignorance of ones own inner beauty and bliss.  If we have not allowed our own being to bloom due to pressure to compete with others so common in the world today, then we lack trust, trust in our uniqueness, in our goodness. And trust in others to recognize our uniqueness and our goodness.

If jealousy and envy of others exists, then love has been driven away.  If we cannot find joy in the success of others, then we have turned away from our true nature. And if there is no self-love then we will never leave the cycle of rebirth and are destined to suffer in the lower realms. In other words, we will never escape from samsara, the world of human suffering.

The Buddhist way is often misunderstood as extreme and complete passiveness and selflessness. But it is clear that by resisting dying from practising austerities, Buddha acknowledged that first he needed to love himself and to preserve his precious life without over-cherishing it so that he was in a condition to love others unconditionally. If our own Buddha Nature is not shining then we cannot recognize it in others. 




Mindfulness – the watching of thoughts arising in the mind without being attached to them – will show us the envious mind. It will show us that these kinds of thoughts separate us away like a dry husk from the rich universal consciousness. We watch the thought or feeling arise and then let it pass without identifying with it, without stamping it  with our name, without earmarking it.  It is simply a negative thought which arises and then passes like all thoughts do. They are the product of the mind – the dusty mechanical repository of  the collective conditioning of the human race. They are dead things which float around tempting us to become attached.




Meta – loving kindness – will reveal our natural essence of unconditional love for all beings. It will show us that love is not an adornment or an accessory, something we ‘have’ or ‘show,’ but is our essence. We are love and being born into a human body provides the perfect and unique opportunity to embody that love.  Buddha Gautama went on to embody unconditional love all his life in the human world. 




‘May this teaching touch you fleetingly and then flow to others touching them similarly.’


Embracing death and therefore life




Buddhists keep themselves very close to death as part of their practice. It epitomizes the notion of impermanence (Skt.; Pali – anitya), the first of the three marks (trilaksan) which characterize all conditioned phenomena.

One of the fundamentals of Buddha’s teachings say that all formations – things that come into being dependent on causes and conditions – are impermanent.  Things, matter or form, rise and pass. They change constantly, from moment to moment, eventually decaying (Skt. dukha) and disappearing entirely. Due to this constant changing dependent on causes and conditions which is called samsara, we can never find permanent happiness. So, Buddhist practice is focused on escaping from samsara by following a strict moral code and working to purify negative karma (Pali Kamma).


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Keeping death and impermanence close at all times banishes all doubts and fears.  There is no use in struggling against visual loss and oblivion. It is the only reality. But this awareness forces us to realise that we are manifested in the world of form to learn these fundamentals, and wakes us to the knowing that we are essentially spirit, and spirit is empty of ego. They move us in the direction of the unknown, the invisible and the mystical which are our true dimension.

If we know death at each moment we also know life.  If we accept death then we can truly accept life.  If we practice desirelessness to avoid falling into the deep grooves made by millennia of conditioning and systematically eliminate negative karma, in addition to generating Bodhicitta (our aspiration for enlightenment, quitting samsara and taking all living beings with us) we will create new grooves in the universal consciousness, our true and divine nature. Then the world will change.

The world will only change if we humans change, for we are the world. 





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