Available at:
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Reunion of the Masters
&
Southwest Indian Foundation
Announce Our 2005
$25,000.00
Scholarship and School Award’s Program
"Chasing their Dreams"
One of the ponies for the
"Trail of Painted Ponies"
and an art project of:
The Reunion of the Masters
Trouble no more about their religion;
respect others in their view,
and demand that they respect yours.
Chief Tecumseh
Humankind has not woven the web of life. We are but one thread within it. Whatever we do to the web, we do to ourselves. All things are bound together. All things connect.
Chief Seattle
An American Indian elder described his own inner struggles this way: "Inside of me there two dogs. One of the dogs is mean and evil. The other dog is good. The mean dog fights the good dog all the time." When asked which dog wins, he reflected for a moment and replied, "The one I feed the most."
Unknown
Some of the Exhibits to see at the Storyteller Musuem.
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Fortune Cookie:
It is a simple task to make things complex,
but a complex task to make them simple.
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Nietzsche Watch
Nietzsche perplexed us all with his concept of the "eternal return of the same." Now we perplex you by rendering it in watch form. These words rotate around the watch with each passing second. This attractive watch celebrates one of the most influential of 19th century philosophers. New design.
Available at Unemployed Philosopher's Guild
Buddha Beanie
Available at Unemployed Philosopher's Guild
Freudian Slippers
Available at the Unemployed Philosopher's Guild
Jane Austen
Our die-cut cards are a revolution in stationery. Each card comes with its own unique sticker sheet filled with both funny sayings and quotes and traditional messages like "Happy Birthday" and "Happy Anniversary." Comes with envelope.
Available at the Unemployed Philosopher's Guild
Relativity Watch
A great new take on relativity. The numbers on this watch actually rotate with each passing second, making 3:00 into 9:00 in 30 seconds. The time is still easy to read, but it's more fun than just a regular, non-relative watch.
Available at the Unemployed Philosopher's Guild
Lao-Tsu
On your finger, it's a puppet; on your fridge, it's a magnet!
Available at the Unemployed Philosopher's Guild
Pop-Up Book of Phobias
Fear of heights, fear of death, fear of clowns. These pop-ups place you in the thick of it--whether it's in the dentist's chair or looking over the edge of a skyscraper... Brought to life by startlingly innovative pop-ups, The Pop-up Book of Phobias is an engineering marvel.
Available at the Unemployed Philosopher's Guild
Enlighten Mints
These are Deliciously strong peppermints in an enlighteningly reusable tin. Get a fresh minty flavor from these gourmet mints.
Available at the Unemployed Philosopher's Guild
50 Minute Watch
Freud brought you the 50-minute hour. Now we bring you the 50-minute watch. Perfect for analysts, patients, and anyone whose day gets befuddled by ?shrinking? hours. Comes gift boxed. New model.
Available at the Unemployed Philosopher's Guild
Yiddish Knowledge-Cards
Spice up your speech with a dash of Yiddish seasoning! This deck will add ta'am (flavor) to your vocabulary. There is a smattering of Jewish history, insight into Jewish culture and a heaping tablespoon of salty humor. This informative pekl of common expressions will make you a baleboss of an often poetic, always expressive language.
Available at the Unemployed Philosopher's Guild
Global Warming Mug
..
Fill it with a hot beverage and watch the coastlines disappear. When the mug cools off, the coastlines will reappear. Sure to start a conversation, share this set of two 12 oz. ceramic mugs with a friend.
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9.22.05
Happy Autumn Equinox!
Universal Responsibility
and
Human Rights
His Holiness the 14th Dalai Lama
No matter what country or continent we come from we are all
basically the same human beings. We have the common
human needs and concerns. We all seek happiness and try to
avoid suffering regardless of our race, religion, sex or political
status. Human beings, indeed all sentient beings, have the
right to pursue happiness and live in peace and in freedom. As
free human beings we can use our unique intelligence to try to
understand ourselves and our world. But if we are prevented
from using our creative potential, we are deprived of one of
the basic characteristics of a human being. It is very often the
most gifted, dedicated and creative members of our society
who become victims of human rights abuses. Thus the
political, social, cultural and economic developments of a
society are obstructed by the violations of human rights.
Therefore, the protection of these rights and freedoms are of
immense importance both for the individuals affected and for
the development of the society as a whole.
The key to creating a better and more peaceful world is the
development of love and compassion for others. This naturally
means we must develop concern for our brothers and sisters
who are less fortunate than we are.
I believe that our every act has a universal dimension.
Because of this, ethical discipline, wholesome conduct, and
careful discernment are crucial ingredients for a meaningful,
happy life. But let us now consider this proposition in relation
to the wider community.
In the past, families and small communities could exist more
or less independently of one another. If they took into account
their neighbors' well-being, so much the better. Yet they could
survive quite well without this kind of perspective. Such is no
longer the case. Today's reality is so complex and, on the
material level at least, so clearly interconnected, that a
different outlook is needed.
I am convinced that it is essential that we cultivate a sense of
what I call Universal Responsibility. This may not be an exact
translation of the Tibetan term I have in mind, chi sem, which
means, literally, universal (chi) consciousness (sem).
Although the notion of responsibility is implied rather than
explicit in the Tibetan, it is definitely there. When I say that
on the basis of concern for others' well-being we can, and
should, develop a sense of universal responsibility, I do not,
however, mean to suggest that each individual has a direct
responsibility for the existence of, for example, wars and
famines in different parts of the world. Clearly certain things,
such as the poverty of a single village 10,000 miles away are
completely beyond the scope of the individual. What is
entailed, however, is not an admission of guilt, but, again, a
reorientation of our heart and mind away from self and toward
others. To develop a sense of universal responsibility - is to
develop an attitude of mind whereby, when we see an
opportunity to benefit others, we will take it in preference to
merely looking after our own narrow interests. Of course we
care about what is beyond our scope--we accept it as part of
nature and concern ourselves with doing what we can.
An important benefit of developing such a sense of universal
responsibility is that it helps us become sensitive to all others-
-not just those closest to us. We come to see the need to care
especially for those members of the human family who suffer
most. We recognize the need to avoid causing divisiveness
among our fellow human beings. And we become aware of
the overwhelming importance of contentment.
Universal responsibility also leads us to commitment to the
principle of honesty. What do I mean by this? We can think of
honesty and dishonesty in terms of the relationship between
appearance and reality. Sometimes these synchronize, often
they do not. But when they do, that is honesty, as I understand
it. So we are honest when our actions are what they seem to
be. When we pretend to be one thing but in reality we are
something else, suspicion develops in others, causing fear.
And fear is something we all wish to avoid. Conversely, when
in our interactions with our neighbors we are open and sincere
in everything we say , think and do, people have no need to
fear us. This holds true both for the individual and for
communities. Moreover, when we understand the value of
honesty in all our undertakings, we recognize that there is no
ultimate difference between the needs of the individual and
the needs of whole communities. Their numbers vary, but
their desire, and right, not to be deceived remains the same.
Thus when we commit ourselves to honesty, we help reduce
the level of misunderstanding, doubt and fear throughout
society. In a small but significant way, we create the
conditions for a happy world.
The question of justice is also closely connected both with
universal responsibility and the question of honesty. Justice
entails a requirement to act when we become aware of
injustice. Indeed, failure to do so may be wrong, although not
wrong in the sense that it makes us somehow intrinsically bad.
But if our hesitance to speak out comes from a sense of selfcenteredness,
then there may be a problem.
If our response to
injustice is to ask, "What will happen to me if I speak out?
Maybe people won't like me," this could well be unethical
because we are ignoring the wider implications of our silence.
It is also inappropriate and unhelpful when set in the context
of all others' equal right to happiness and to avoid suffering.
This remains true even for example when, governments or
institutions say, "This is our business" or "This is an internal
affair." Not only can our speaking out under such
circumstances be a duty, but more importantly it can be a
service to others.
It may, of course, be objected that such honesty is not always
possible, that we need to be "realistic." Our circumstances
may prevent us from always acting in accordance with our
responsibilities. Our own families may be harmed if, for
example, we speak out when we witness injustice. But while
we do have to deal with the day-to-day reality of our lives, it
is essential to keep a broad perspective. We must evaluate our
own needs in relation to the needs of others and consider how
our actions and inactions are likely to affect them in the longer
term. It is hard to criticize those who fear for their loved ones.
But occasionally it will be necessary to take risks in order to
benefit the wider community.
A sense of responsibility toward all others also means that,
both as individuals and as a society of individuals, we have a
duty to care for each member of our society. This is true
irrespective of their physical capacity or of the capacity for
mental reflection. Just like ourselves, such people have a right
to happiness and to avoid suffering. We must therefore avoid,
at all cost, the urge to shut away those who are grievously
afflicted as if they were a burden. The same goes for those
who are diseased or marginalized. To push them away would
be to heap suffering on suffering.
As a result of the many extraordinary events humanity has
experienced during the course of the 20th century, we have, I
feel, become more mature. It is worth noting the lesson from
history which shows that order imposed by force is only ever
short-lived. Moreover, the consensus (among some Buddhists
too) that science and spirituality are incompatible no longer
holds so firmly. Today, as the scientific understanding of the
nature of reality deepens, this perception is changing. Because
of this, people are beginning to show more interest in what I
have called our "inner world." By this, I mean the dynamics
and functions of consciousness, or spirit: our hearts and
minds.
There has also been a worldwide increase in environmental
awareness, and a growing recognition that neither individuals
nor even whole nations can solve all their problems by
themselves, that we need one another. To me, these are all
very encouraging developments, which are sure to have farreaching
consequences. I am also encouraged by the fact that,
regardless of its implementation, there is at least clearer
acknowledgment of the need to seek non-violent resolutions
of conflict in a spirit of reconciliation. There is also growing
acceptance of the universality of human rights and the need to
accept diversity in areas of common importance, such as, for
example, in religious affairs. This I believe to reflect a
recognition of the need for a wider perspective in response to
the diversity of the human family itself. As a result, despite so
much suffering continuing to be inflicted on individuals and
peoples in the name of ideology, religion, or progress, or
economics, a new sense of hope is emerging for the
downtrodden. Although it will undoubtedly be difficult to
bring about genuine peace and harmony, clearly it can be
done. The potential is there. And its foundation is a sense of
responsibility on the part of each of us as individuals toward
all others.
I believe that the culture of perpetual economic growth needs
to be questioned. In my view, it fosters discontent, and with
this comes a great number of problems, both social and
environmental. There is also the fact that in devoting
ourselves so wholeheartedly to material development we
neglect the implications this has for the wider community.
This is less a matter of the gap between First and Third World,
North and South, between developed and underdeveloped,
between rich and poor, being immoral and wrong. It is both of
these. But in some ways more significant is the fact, that such
inequality is itself the source of trouble for everyone. If it
were the case that, for example, Europe was the whole world,
rather than home to less than ten percent of the world's
population, the prevailing ideology of endless growth might
be justifiable. Yet the world is more than just Europe. The fact
is that elsewhere people are starving. And where there are
imbalances as profound as these, there are bound to be
negative consequences for all, even if they are not equally
direct: the rich also feel the symptoms of poverty in their daily
lives. Consider, in this context, how the sight of surveillance
cameras, and of iron security bars over our windows, actually
detracts a little from our sense of serenity.
When I traveled to Europe for the first time in 1973, I talked
about the increasing interdependence of the world and the
need to develop a sense of universal responsibility. We need
to think in global terms because the effects of one nation's
actions are felt far beyond its borders. The acceptance of
universally binding standards of Human Rights as laid down
in the Universal Declaration of Human Rights and in the
International Covenants of Human Rights is essential in
today's shrinking world. Respect for fundamental human
rights should not remain an ideal to be achieved but a requisite
foundation for every human society.
When we demand the rights and freedoms we so cherish we
should also be aware of our responsibilities. If we accept that
others have an equal right to peace and happiness as ourselves
do we not have a responsibility to help that in need? Respect
for fundamental human rights is as important to the people of
Africa and Asia as it is to those in Europe or the Americas.
All human beings, whatever their cultural or historical
background, suffer when they are intimidated, imprisoned or
tortured. The question of human rights is so fundamentally
important that there should be no difference of views on this.
We must therefore insist on a global consensus not only on the
need to respect human rights world wide but more importantly
on the definition of these rights.
Some Asian governments have contended that the standards
of human rights laid down in the Universal Declaration of
Human Rights are those advocated by the West and cannot be
applied to Asia and others parts of the Third World because of
differences in culture and differences in social and economic
development. I do not share this view and I am convinced that
the majority of Asian people do not support this view either,
for it is the inherent nature of all human beings to yearn for
freedom, equality and dignity, and they have an equal right to
achieve that. I do not see any contradiction between the need
for economic development and the need for respect of human
rights. The rich diversity of cultures and religions should help
to strengthen the fundamental human rights in all
communities. Because underlying this diversity are
fundamental principles that bind us all as members of the
same human family. Diversity and traditions can never justify
the violations of human rights. Thus discrimination of persons
from a different race, of women, and of weaker sections of
society may be traditional in some regions, but if they are
inconsistent with universally recognized human rights, these
forms of behavior must change. The universal principles of
equality of all human beings must take precedence.
It is mainly the authoritarian and totalitarian regimes who are
opposed to the universality of human rights. It would be
absolutely wrong to concede to this view. On the contrary,
such regimes must be made to respect and conform to the
universally accepted principles in the larger and long term
interests of their own peoples. The dramatic changes in the
past few years clearly indicate that the triumph of human
rights is inevitable.
There is a growing awareness of peoples' responsibilities to
each other and to the planet we share. This is encouraging
even though so much suffering continues to be inflicted based
on chauvinism, race, religion, ideology and history. A new
hope is emerging for the downtrodden, and people everywhere
are displaying a willingness to champion and defend the rights
and freedoms of their fellow human beings.
Brute force, no matter how strongly applied, can never subdue
the basic human desire for freedom and dignity. It is not
enough, as communist systems have assumed, merely to
provide people with food, shelter and clothing. The deeper
human nature needs to breathe the precious air of liberty.
However, some governments still consider the fundamental
human rights of its citizens an internal matter of the state.
They do not accept that the fate of a people in any country is
the legitimate concern of the entire human family and that
claims to sovereignty are not a license to mistreat one's
citizens. It is not only our right as members of the global
human family to protest when our brothers and sisters are
being treated brutally, but it is also our duty to do whatever
we can to help them.
This need for co-operation can only strengthen humankind,
because it helps us to recognize that the most secure
foundation for a new world order is not simply broader
political and economic alliances, but each individual's genuine
practice of love and compassion. These qualities are the
ultimate source of human happiness, and our need for them
lies at the very core of our being. The practice of compassion
is not idealistic, but the most effective way to pursue the best
interests of others as well as our own. The more we become
interdependent the more it is in our own interest to ensure the
well-being of others.
I believe that one of the principal factors that hinder us from
fully appreciating our interdependence is our undue emphasis
on material development. We have become so engrossed in its
pursuit that, unknowingly, we have neglected the most basic
qualities of compassion, caring and cooperation. When we do
not know someone or do not feel connected to an individual or
group, we tend to overlook their needs. Yet, the development
of human society requires that people help each other.
I, for one, strongly believe that individuals can make a
difference in society. Every individual has a responsibility to
help more our global family in the right direction and we must
each assume that responsibility. As a Buddhist monk, I try to
develop compassion within myself, not simply as a religious
practice, but on a human level as well. To encourage myself in
this altruistic attitude, I sometimes find it helpful to imagine
myself standing as a single individual on one side, facing a
huge gathering of all other human beings on the other side.
Then I ask myself, 'Whose interests are more important?' To
me it is quite clear that however important I may feel I am, I
am just one individual while others are infinite in number and
importance.
The Environment
As a boy studying Buddhism, I was taught the importance of a
caring attitude toward the environment. Our practice of
nonviolence applies not just to human beings but to all
sentient beings any living thing that has a mind. Where there
is a mind, there are feelings such as pain, pleasure, and joy.
No sentient being wants pain; all want happiness instead. I
believe that all sentient beings share these feelings at some
basic level.
In Buddhist practice we get so used to this idea of nonviolence
and the ending of all suffering that we become accustomed to
not harming or destroying anything indiscriminately.
Although we do not believe that trees or flowers have minds,
we treat them also with respect. Thus we share a sense of
universal responsibility for both mankind and nature.
Our belief in reincarnation is one example of our concern for
the future. If you think that you will be reborn, you are likely
to say to yourself, I have to preserve such and such because
my future reincarnation will be able to continue with these
things. Even though there is a chance you may be reborn as a
different creature, perhaps even on a different planet, the idea
of reincarnation gives you reason to have direct concern about
this planet and future generations.
In the West when you speak of "humanity," you usually mean
only our existing generation of human beings. Past humanity
is already gone. The Future, like death, has yet to come.
Western ideas usually deal with the political side of things for
only this present generation of human beings.
Tibetan feelings about the environment are not based entirely
on religion. They are derived from the whole Tibetan way of
life, not just from Buddhism. For example, consider
Buddhism in Japan or Thailand, in environments different
from ours. Their culture and their attitudes are not the same as
ours. Our unique environment has strongly influenced us. We
don't live on a small, heavily populated island. Historically,
we have had little anxiety with our vast area, low population,
and distant neighbors. We haven't felt as oppressed as people
in many other human communities.
It is very possible to practice the essence of a faith or culture
without practicing a religion. Our Tibetan culture, although
highly influenced by Buddhism, did not gain all its philosophy
from Buddhism I once suggested to an organization dealing
with Tibetan refugees that it would be interesting to do some
research on how much our people have been affected by their
approach to life itself in Tibet. What are the factors that make
Tibetans generally happy and calm? People are always
looking for answers in our unique religion, forgetting that our
environment is just as unusual.
Concern for the environment is not necessarily holy, nor does
it always require compassion. We Buddhists express
compassion for all sentient beings, but this compassion is not
necessarily extended to every rock or tree or house. Most of
us are somewhat concerned about our own house, but not
really compassionate about it. We keep it in order so that we
can live and be happy. We know that to have happy feelings
in our house we must take care of it. So our feelings may be of
concern rather than compassion.
Similarly, our planet is our house, and we must keep it in
order and take care of it if we are genuinely concerned about
happiness for ourselves, our children, our friends, and other
sentient beings who share this great house with us. If we think
of the planet as our house or as our mother-Mother Earth we
automatically feel concern for our environment. Today we
understand that the future of humanity very much depends on
our planet, and that the future of the planet very much
depends on humanity. But this has not always been so clear to
us. Until now, you see, Mother Earth has somehow tolerated
sloppy house habits. But now human use, population, and
technology have reached that certain stage where Mother
Earth no longer accepts our presence with silence. In many
ways she is now telling us, "My children are behaving badly."
She is warning us that there are limits to our actions.
The Tibetan Buddhist attitude is one of contentment, and there
may be some connection here with our attitude toward the
environment. We don't indiscriminately consume. We put a
limit on our consumption. We admire simple living and
individual responsibility. We have always considered
ourselves as part of our environment, but not just any part.
Our ancient scriptures speak of the container and the
contained. The world is the container our house and we are
the contained the contents of the container. From these simple
facts we deduce a special relationship, because without the
container, the contents cannot be contained. Without the
contents, the container contains nothing. It's meaningless.
I have proposed that all of Tibet become a sanctuary, a zone
of peace. Tibet was that once, but with no official designation.
Peace means harmony: harmony between people, between
people and animals, between sentient beings and the
environment. Visitors from all over the world could come to
Tibet to experience peace, harmony. Instead of building big
hotels with many stories and many rooms, we would make
small buildings, more like private homes, that would be in
better harmony with nature.
It is not at all wrong for humans to use nature to make useful
things, but we must not exploit nature unnecessarily. It is
good to live in a house, to have medicines, and to be able to
drive somewhere in a car. In the right hands, a machine is not
a luxury, but something very useful. A camera, for example,
can be used to make pictures that promote understanding.
But everything has its limit. Too much consumption or effort
to make money is no good. Neither is too much contentment.
In principle, contentment is a goal, but pure contentment
becomes almost like suicide, doesn't it? I think the Tibetans
had, in certain fields, too much contentment. And we lost our
country. These days we cannot afford too much contentment
about the environment.
Peace and survival of life on earth as we know it are
threatened by human activities that lack a commitment to
humanitarian values. Destruction of nature and natural
resources results from ignorance, greed, and lack of respect
for the earth's living things. This lack of respect extends even
to the earth's human descendants, the future generations who
will inherit a vastly degraded planet if world peace does not
become a reality and if destruction of the natural environment
continues at the present rate.
Our ancestors viewed the earth as rich and bountiful, which it
is. Many people in the past also saw nature as inexhaustibly
sustainable, which we now know is the case only if we care
for it. It is not difficult to forgive destruction in the past that
resulted from ignorance. Today, however, we have access to
more information. It is essential that we reexamine ethically
what we have inherited, what we are responsible for, and what
we will pass on to coming generations.
Clearly this is a pivotal generation. Global communication is
possible, yet confrontations take place more often than
meaningful dialogues for peace. Our marvels of science and
technology are matched, if not outweighed, by many current
tragedies, including human starvation in some parts of the
world and extinction of other life-forms. Exploration of outer
space takes place at the same time the earth's own oceans,
seas, and freshwater areas grow increasingly polluted, and
their life-forms are still largely unknown or misunderstood.
Many of the earth's habitats, animals, plants, insects, and even
microorganisms that we know as rare may not be known at all
by future generations. We have the capability and the
responsibility. We must act before it is too late.
Happy Autumn Equinox!
The Passage is the first in a series of three "inner-active" biofeedback programs that teach breathing, meditation and relaxation techniques to improve mind and body wellness.
Next, view the new trailer from Part II: Wisdom Quest , the second installment in the trilogy. The new program builds on the initial training from The Passage.
Through this powerful story, Deepak Chopra, featured in Wisdom Quest as your guide Rama, teaches you more advanced and deeper lessons about mind & body. Wisdom Quest is software only (hardware is purchased with Part I, The Passage). Launching September 30, 2005!
The Book of Secrets by Deepak Chopra, M.D. You can also view this segment from Wisdom Quest, (Demo) featuring Deepak Chopra’s new bestseller, The Book of Secrets. The book is one of the sacred objects sought throughout Wisdom Quest.
Read more here about Deepak Chopra's
partnership with the Wild Divine.
Wisdom Quest, launching September 30, 2005!
Dial Up
**********************************************************************
HUMAN BEINGS IN THE MIRROR OF THE UNIVERSE
By Michael Levy. Copyright August 2000.
Point of Life.com - a journey to enlighten your mind, body, soul, wealth, and happiness.
A Human Being is a kaleidoscope of energy infused with the intelligence of
the universe.
Billions of particles are constantly forming and reforming.
Held in a space for a period of time.
Evolving and creating in an ever changing landscape of unity and confusion.
With the free will to act in a random manner as suggested by the Ego.
Or to act in a Unified manner as guided by the Soul.
Both encompass Spirit and will lead to an ultimate destination. When used
separately one will bring suffering and the other Joy. When used together we
live a meaningful life.
Our Mind & Body is a replica of the universe and once we study ourselves
beyond human thinking we find answers to everything. We enter a field of pure
potential where feelings and sensations expand in an infinite sphere beyond
mere words.
When we magnify the human by Infinity all becomes clear.
We possess the freewill contained in body and mind.
When we live as a unified force in a structured society there is no conflict
or confusion.
When we act solely in an egotistical manner our power base explodes into
haphazard actions and destroys.
In this form life has little or no meaning
So there is Uncertainty on one hand and Unification on the other.
We are constructed by universal intelligence (God) and we are a mirror image
of the universe.
Science has a limited view of the Quantum physics of the universe.
On one hand Einstein said:
Space & Time creates the universe in which stars have Planets, which circle
them in predictable ways. A Unified Theory.
On the other hand there is the Uncertainty Theory.
This explains the random actions of various Particles.
Both Theories contradict each other, yet both are correct.
The Universe can act in a random unpredictable manner when it ignores it's
own intelligence.
The intelligence is always there, it just isn't always used, for it to has
its own freewill.
Turmoil and disarray explode in seemingly unpredictable actions.
When the random energy expires and the chaotic acts cease, new matter forms
emerge that were not planed in unity.
Random and Unified will always exist side by side.
Evolving and creating new forms of matter.
When random acts destroy newly formed matter, it will be replaced by new
formations and then existing in a time span that will "age"
Destruction is always followed by Construction.
Everything follows a natural flow.
Nothing in a particle form lasts.
All stars eventually burn out and explode taking planets and all matter with
them. Then they transform into the gasses from which they were created. They
are then sucked into a dimension called a "Golden Hole" of extreme light.
When large amounts of these gases are compressed into the light spectrum,
their darkness begins to conflict with the intense light, a large spark,
which we call a big bang pushes the gasses back into a new universe and
starts to form new matter. The universe is in darkness, however the gasses
and particles have been infused with the light of the "Golden Hole" which
will form larger particles of matter. The particles will swirl in clusters
and adhere to each other, then ignite as stars, which in turn will form
planets. Time has no meaning until matter takes shape.
We humans follow the natural flow of nature. When we lock our minds in
egotistical thinking we will just alter our course of actions.
When we ignore intelligent energy and just use our intellect and ego, we act
as random energy. This is unbalanced and will perform acts of destruction.
It really is quite simple.
Because we put a value on life, we see things that destroy as a disaster and
yet this is the way our universe functions.
If we eat the wrong foods and stress our bodies with the wrong thoughts, our
bodies will adapt to a free radical approach; the free radicals destroy our
bodies.
When our minds focus on a free radical approach to life, many conflicts and
wars pursue.
If we use intelligence and wisdom in our daily lives, along with Intellect
and Ego, we find a blissful contentment.
We are guided to eat the correct foods, exercise and think happy thoughts; we
unify with the Universe and live in peace and harmony.
We can enhance Earth and progress to make the whole of the Universe a place
where physical life can exist in a joy filled state of well being.
We all have our part to play, for we are all part of the Big Picture.
Take a look in the mirror and Smile.
We are a reflection of the Universe.
Spirit gave us the Joy of life, Let's not waste it.
A Smile travels an Infinite distance, to be greeted by Love and Beauty.
CONCLUSION.
If we live a life of anguish filled with worry and fear;
If we hold jealousy and hatreds and are quick to anger;
Then we live as a random particle of energy, detached from the whole unified
field of energy.
A single unit of energy, born to endure hardship, which will cause sadness
and effect all the folks we meet.
Our lives will be spent in regret, guilt and remorse and death will be our
final release.
We will then become united once again but we would have wasted our lives.
If we live within a united force field and allow the intelligence of Spirit
to guide our daily events in a calm peaceful manner;
To love and find beauty in all we see;
To enjoy every second on earth;
We will cause health, wealth and happiness to abound in glorious profusion,
which will effect a feeling of well being to all we meet and greet.
We will never feel alone and in silence we will become one with the whole of
the Universe.
Charging our energy with Spirits Power.
We will Live as God intended. In A Majestic Grace of Love and Joy. M.. L.
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September 16, 2005
Centered Silliness
Laughing Meditation
Many people might be surprised to think of laughter as a form of meditation. Yet not only is laughing meditation one of the simplest forms of meditation, but also it is a very powerful one. The physical act of laughing is one of the few actions involving the body, emotions, and the soul. When we laugh, we give ourselves over to the immediacy of the present moment. We also are able to momentarily transcend minor physical and mental stresses. Practiced in the morning, laughing meditation can lend a joyful quality to the entire day. Practiced in the evening, laughing meditation is a potent relaxant that has been known to inspire pleasant dreams. Laughter also can help open our eyes to previously unnoticed absurdities that can make life seem less serious.
There are three stages to mindful laughter. Each stage can last anywhere from 5 to 20 minutes. The first stage involves stretching your body like a cat and breathing deeply. Your stretch should start at the hands and feet before you move through the rest of your body. Stretch out the muscles in your face by yawning and making silly faces. The second stage of the meditation is pure laughter. Imagine a humorous situation, remember funny jokes, or think about how odd it is to be laughing by yourself. When the giggles start to rise, let them. Let the laughter ripple through your belly and down into the soles of your feet. Let the laughter lead to physical movement. Roll on the floor, if you have to, and keep on laughing until you stop. The final stage of the meditation is one of silence. Sit with your eyes closed and focus on your breath.
Laughter brings with it a host of positive effects that operate on both the physical and mental levels. It is also fun, expressive, and a way to release tension. Learn to laugh in the present moment, and you'll find that joy is always there.
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More Spontaneous Happenings: Spontaneous Happenings Pg. #2