Bodhidharma called Buddha a Barbarian

February 19, 2011

Thought is DeadIn the book, ‘Thought is Dead: Moving Beyond Spiritual Materialism’, we find some rare startling ‘fires’ of UG Krishnamurti, in full swing. Some selected excerpts from this book are reproduced here:

Spiritual Greed:

Greed. You preach against greed. I’m sorry to point out this to you, because you give discourses on how to be free from greed. Are you free from greed? No. Do you want to be free from greed?

Q: No [Laughter]

Hi UG!UG: No. Why the hell are you asking to begin with? I am sorry to spotlight you and put you in that spotlight. So you tell me. I don’t know if there is such thing as greed. If there is a greed it is operating here in this moment in you. I don’t like to use that word bastard, but you are the greediest bastard in this moment. I am using this only to drive it home for you. So you think that I have ‘something’, which you want. If there is money you can rob a bank and take the money. There is something there. But here, it is your ‘assumption’ that I have something, that I am functioning differently, that I am this, that and the other. You want to be like me. If that is not greed, what else is it? She is laughing.

Q: She knows I’m greedy. [Laughter]

UG: When are you going to be free from greed? When are you going to say, “I’m
greediest man”? Right? When are you going to be free from greed? When? Tell me.

Q: Tomorrow.

UG: It is in operation here. The solution for the greed, if at all you are interested in freeing yourself from greed, is to allow that greed to fill the whole of your being. Every cell in your body, everything in that body should vibrate with that greed. By wanting to be free from greed, for whatever reason you want to be free from greed, you are destroying the possibility of freeing yourself from greed. Through greed you’ll be free from greed. Are you ready to accept it? It is the selfishness that will free you from selfishness, and not the preaching or practice of selfishness.

Spiritual Conmen:

UG: Those Zen bastards! They institutionalized meditation. Jokers! I was never attracted to Zen masters. Never! Because they were all the followers of Buddha and what Buddhism tried to preach to the world. So reject it. You all are them! They institutionalized the whole thing. They invented the techniques of meditation.

Q: The Hindus say that the Upanishads are much superior.

UG: Who? They have to because they are Indian.

Q: At least the Upanishads have not institutionalized those things.

UG: They created these metaphysics, the intellectuals. And what you find in Upanishads is not the people whom they are talking about, but the aspirations of those people who ‘want’ to be that state. That’s why Buddha had too much intellectual nonsense. That fellow didn’t have the guts, sir, to go to the end. And when he had this experience he said, as long as there is a single soul imprisoned in the veil of illusion I refuse to enter the gates of Nirvana. He never entered the gates of Nirvana – he refused for the sake of mankind; like the politicians talking of mankind, humanity, you know? And then for the first time in the history of mankind he introduced the element of conversion, proselytization. He created a sangha- he moved from place to place, followed by all these people, and he wouldn’t allow women to join his order for a long time. There were a lot of protestations. Finally he relented and admitted them also. Then came along – this is my reading of history, take it or leave it – an Ashoka, the King, and he used that as an instrument of power, very forcibly in this country. But then Jainism spread in the South, not Buddhism. That’s why you have so many Jain temples. The place where I grew up is called “the place of temples”. Not Buddhist temples, but Jain monasteries. A lot of prostitutes lived there, along with of course…they go together: prostitutes and spiritual teachers. It is not a religion.

Q: But what is the story that he refused to enter paradise?

UG: Who?

Q: Buddha.

UG: BuddhaHe didn’t have the guts. He stopped with some pretty little mystical experience, like anybody else. Like all these gurus you have in the market place. Even Ramana Maharishi stopped there. All of them. That prevents the possibility of these people coming out with something original. So they have to rely upon the authority of the scriptures, and then they interpret. How can a fellow that has written four volumes talk of enlightenment? Tell me. And claim that he is an enlightened man? He cannot do that. It’s a sales speech. They sell that stuff to the poor people. There is authority for them. The filthy word using – enlightenment. Sorry, sir.

Q: Buddha had authority?

UG: No, no, not at all. It was all political, the man, the King Ashoka. Otherwise, Buddhism, Christianity, Islam would have remained small cults. They became the instruments of power. They forced…of course, they didn’t use violence here in this country, but when Buddhism spread to Japan, particularly, the monasteries maintained armies – trained armies – and supplied them to the rival kings. That’s a trait of holiness. Sanyasins never existed in India. It is difficult to understand because you are all sanyasins. [Laughter]. Because you’ve made a business out of that.

Q: Do you say that Buddha is not at all original?

UG: Not at all. He pretended like J. Krishnamurti – original – by not using any authority that existed before. Because that is what the Upanishads said: it is an authority of its own, so I am “pramanya”, I think. Why should I quote that nonsense? I must wash my mouth. [Laughter]

Q: Buddha is very original.

UG: It is all intellectual nonsense. Not original, all saints do that, what did he do? No, sir. The monasteries supplied armies to the rival kings. The founder of Zen, the first fellow who went there, Bodhidharma, called Buddha a barbarian, and said that Buddhist teachings are nothing but toilet paper. He had the guts to say that in the 7th century! He is quoted there.

Q: The emperor asked him, what is the holy teaching of the Buddha? And he said, no holiness, just…

UG: Kill him, he said. If you meet Buddha kill him. Well, anyway, why do you need a Buddha? It’s the same as Christianity, the conversion – with violence! You may say Buddhism is not violent – Indians are cowards. You swallow anything! Hinduism is not a religion at all like Judaism. It’s social, political, economic, a lot of things put together. It’s just a way of life and way of thinking, nothing else. That is culture. It is not art, beauty, poetry, music – that is not culture. So that is part of your thinking. You think that you are superior to me because you are a swami. What have you renounced? You have not renounced anything. And the second thing is, they pick up a new job, a new language, use that and feel great.T that’s all. Use those words, Krishnamurti lingo.

“A truly religious person does not want anything for himself [laughter], but it is the responsibility of you all [laughter] to see that my teaching is ‘the’ teaching, and should be preserved for posterity in its pristine purity. So give liberally to my cause.” [Laughter]

Q: He uttered that?

UG: Sure, he said “cause”. You see, he was brought up in poor conditions. He didn’t have everything in his life. Here it is the other way around. Buddha was born a king. Anything I wanted I could have had. Anything, anything in the world, I has as a matter of fact, everything that one could reasonably ask for. If I wanted to buy a Rolls-Royce car, just in a jiffy…by writing a check on the Imperial Bank of India I could buy, so you see. Money was not, in that sense, a primary preoccupation. That is not my interest. See, I knew how you could make money. If I decided myself to money I would have been the world’s richest man – world’s richest! All the billionaires in America would be insignificant. That was not my interest. My only interest was to be certain that Buddha was a conman. These people around you, the claimants, are not really the genuine people. There is a dichotomy in their lives – what they said and what…

Some More Excerpts:

The fact of the matter is that when once you have everything that you can reasonably ask for in this world, when all the material needs are taken care of naturally the question arises, “Is that all?” And once you pose that question to yourself – “Is that all?” – a tremendous market for this kind of a business is created: a holy business. And they are exploiting the gullibility and credibility of people, not helping them to resolve the basic problem, the human problem. So you don’t want to be a normal person, you don’t want to be an ordinary person. That is really the problem. It’s the most difficult thing is to be an ordinary person. Culture demands that you must be something other than what you are. That has set in momentum this tremendous, powerful movement of thought which demands that you should be something other than what you are.

Every gland in my body, every cell in my body, has undergone a radical mutation. Why do I use the word mutation? Because I can’t think of a more appropriate word. Every gland has undergone a transformation because it seems to be functioning in a different way. The brain waves are incredible, and I would very much like to have the opportunity to use a brain wave machine. The electricity that goes out of my body is tremendous since there is no point inside of me. There is no space for me at all. Then it expands. The electricity that is generated in this body goes to the end of the universe, affecting the whole thing. When I come out of this state, whatever you call it, the whole body is filled with peace. It’s some kind of a substance like a white substance. The whole body is filled with this white substance. You can look at it and it shines like a phosphoresce. It’s the whole body.

 

About the Book:
‘Thought Is Dead’ is a unique selection of mostly unpublished and rare transcripts of U.G. Krishnamurti in dialogue, including a particularly rare discussion with renowned physicist David Bohm. U.G. explains how our desire for spiritual enlightenment is a greed, like any other, and that we are operating as a complex set of machinery. In addition U.G. details, in a step-by-step account, the mysterious process by which his consciousness underwent a complete transformation.
About the Author:
Uppaluri Gopala Krishnamurti (July 9, 1918 – March 22, 2007), known as U.G. Krishnamurti, or just U.G., was an Indian sage who spoke of his enlightenment openly. Although necessary for day to day functioning of the individual, in terms of the Ultimate Reality or Truth he rejected the very basis of thought and in doing so negated all systems of thought and knowledge in reference to It.
Book Details:
Thought is Dead: Moving Beyond Spiritual Materialism
By UG Krishnamurti
Paperback: 180 pages
Publisher: CreateSpace (July 31, 2010)
Language: English
ISBN-10: 1453709371
ISBN-13: 978-1453709375
This Book’s Link on Amazon

 

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A Conversation between David Bohm and U.G. Krishnamurti

January 31, 2011

David Bohm and UG Krishnamurti Conversation

David Joseph Bohm (20 December 1917 – 27 October 1992) was an American-born British quantum physicist who made contributions in the fields of theoretical physics, philosophy and neuropsychology, and to the Manhattan Project [wikipdia]. Bohm, considered one of the best quantum physicists of all time., has had conversations with Jiddu Krishanmurti, U.G. Krishnamurti and also later with Dalai Lama. At length Bohm deals with the ‘thought’ in his book, ‘Thought as a System’ (1992) and he clearly sees the ‘destructive force’ in the ‘thought’ of the mankind; he was a ‘thought physicist’ too in that sense, so to say.

In a rather rare conversation between David Bohm and U.G. Krishnamurti happened on 17 Aug 1968, UG reveals and relates about the ‘natural state’ that he stumbled upon in 1967 in a more physical body terms. The Thought Knowledge Perception Institute has made these conversations accessible on their site. Here is the 1 of the 16 video clippings of that conversations now available on the youtube also:

The conversation happened between David Brohm and U.G. Krishnamurti is also featured in the recently published book, ‘The Biology of Enlightenment’, edited by Mukunda Rao. [Link]

The following ‘background text’ is sourced from the site of  Thought Knowledge Perception Institute:

This conversation took place on August 17, 1968 and the recording lasts for 2 hours and 50 minutes.

Most people are aware of David Bohm’s friendship with Jiddu Krishnamurti. David also had a lengthy conversation with U.G. Krishnamurti on at least one occasion. Many comparisons have been made between Jiddu and U.G. Krishnamurti (no relation) with some people saying that their message are essentially the same. Other people are quick to point out that U.G. was critical of Jiddu and that U.G. was more sweeping in his denial of any kind of pursuit of awareness or meaning to life whereas Jiddu would talk about choiceless awareness, insight, ending thought, and the like.

The recording starts off with U.G. asking David to get the ball rolling and David asks about the “unusual experiences” he heard that U.G. had. U.G. then goes onto to describe the new state of being that came about for him in an unexpected way. U.G. goes into detail about how the experience felt along with the accompanying physical changes. U.G. goes on to say that he feels like he was woken up from a slumber for the first time in his life and from then on thought never operated in the same way in him again. U.G. sums up his experience as the mental functioning coming to an end, the body taking over, life expressing itself, and the “I” not referring to anything substantial. U.G. spends a good amount of time describing how he interacts with objects now that thought is different in him and what it means to see something.

Until about 73 minutes in, U.G. dominates the conversation and David Bohm listens and does not say much. After 40 somewhat minutes in U.G. talks a bit about what he was trying to discover since he was 14 (if there was anything behind all the abstractions the spiritual people were espousing) as well as some comments on the nature of thought and awareness. At one hour in U.G. is continuing to talk about the nature of thought.

After about 73 minutes Bohm starts to talk about thought and relevance and seeing when our judgements of relevance are relevant or irrelevant. Bohm points out how thought brings in irrelevant content that disturbs the function of the brain. Bohm goes on to talk about description and inference, the fundamental activity of science, and taking descriptions as what is. U.G. ends up being the main speaker again until about 93 minutes in where Bohm starts to talk about language as action and the difference between verbal and non-verbal action and the harmony (the lack-there-of) between the two.

Bohm states that the form of our language is out of harmony with its content. Bohm describes how this disharmony leads to confusion and incoherence. Bohm calls for attention to the form of our language and our judgements of relevance and irrelevance.

At times it appears that U.G. is trying to get Bohm to drop his ideas and concepts altogether and see that there is a way of operating that is beyond the structure of thought. Bohm on the other hand seems to feel that despite some things being beyond thought there is still a worthwhile dialogue that can be engaged in and that there is meaning and value in looking at all of these things (thought, language, awareness, communication, etc.) together.

At 110 minutes in Bohm again speaks about language, communication, emotion, and notions of relevance and irrelevance. The conversation then focuses on thought’s nature and seeing what it is doing and how it produces experiences and several other subjects that will be familiar to people who have read Bohm’s written work. The aforementioned subjects are explored in greater depth for the remainder of the recording.

For someone who has heard Bohm’s conversations with Jiddu Krishnamurti you cannot help but feel that David Bohm and U.G. Krishnamurti never really saw eye to eye or really built up much along the same line together during this recording like Bohm was able to with Jiddu. There were times where David and U.G. seemed to exploring together but U.G. would quite often end the conversation with a finalistic or dismissive statement, and at other times Bohm would go into great detail explaining things that U.G. seemed uninterested in or perhaps was not understanding. Yet there were also moments where once senses an agreement between David and U.G. All in all this recording serves as a good glimpse into U.G.’s autobiography in regards to his life changing experience, and a good glimpse into Bohm’s earlier ideas about thought.

 


Mass Deaths of Birds, Fish, Animals across the Globe: A Sign of Apocalypse?

January 10, 2011

Apocalypse 2012?

There has been strange reports of massive cold waves, ash waves, snow waves, and sudden mass deaths of animals, “Our pattern-seeking brains and desire to be special help explain our fears of the apocalypse.”
Michael Moyer
fish, birds and bees across the globe in the recent past. Is it a sign of Apocalypse or mere stranded cases that are yet to be studied by our scientists and prove otherwise?

  • Blue stain believed to be sign of poisoning or hypoxia – lack of oxygen that is precursor to altitude sickness
  • Cold weather and overbreeding blamed for deaths of two 2million fish in Chesapeake Bay
  • Disease behind deaths of 100,000 fish in Arkansas River
  • At least nine incidents of mass animal deaths across the globe
  • Hundreds of confused birds plummeted to their deaths in multiple locations in the U.S.
  • Rapid movement of Magnetic North Pole towards Russia may have caused bird deaths

Here is a recent news report on [the dailymail.co.uk], reported on 10 Jan 2011.
Some related links there:
(1) Thread: Mass Global Deaths Of Animals !!! What’s Happening with the World ? [Link]
(2) mass death of birds and fish – time to learn and move to harmony [Link
(3) Birds and Fish Dying a Coincidence Experts Say [Link]
(4) Why are all our bees dying: sure sign of apocalypse or eclipse [Link]
(5) NASA warns solar flares from ‘huge space storm’ will cause massive devastation around 2013 [Link]
(6) Eternal Fascinations with the End: Why We’re Suckers for Stories of Our Own Demise
By Michael Moyer


Global Warming/Warning

July 4, 2010

Global Warming is a lie, the real Global Warning is: Poverty is Pervertion of Plenty‘Wipe out Poverty, or else the Poverty may Wipe out the whole Humanity soon.’
– –

Some Links on Poverty:
(1) Poverty Facts and Stats
Excerpts:‘According to UNICEF, 24,000 children die each day due to poverty. And they “die quietly in some of the poorest villages on earth, far removed from the scrutiny and the conscience of the world. Being meek and weak in life makes these dying multitudes even more invisible in death.’
(2) Hunger and World Poverty
Excerpts: ‘About 25,000 people die every day of hunger or hunger-related causes, according to the United Nations. This is one person every three and a half seconds, as you can see on this display. Unfortunately, it is children who die most often. Yet there is plenty of food in the world for everyone.’
(3) Poverty (on Wikipedia)
(4) Fighting poverty, a global challenge: by Executive Director of World Innovation Foundation Charity (WIFC), Dr. David Hill
Excerpts: ‘The reason I say this is really common sense, for as the population of the world increases to between 9 billion and 12.5 billion people by 2050, and as the world’s basic natural resources to sustain life dwindles to an acute situation, wars are inevitable under the dictum of the capitalist market system.’


Gods and Guns

April 24, 2010

God and Guns

There is no much difference between Gods and Guns. God: remote fear; Gun: instant fear.
– –


“God is in the Vagina” – Sri Ramakrishna

February 23, 2010

Sri Ramakrishna PramahmsaSri Ramakrishna Paramahamsa (1836 – 1886) is considered as one of the most respected spiritual masters of the modern time in India. The story or saying is that he attained the highest ‘nirvikalpa samadhi’, state. He empowered Swami Vivekananda as his most powerful disciple in the 20th century. He experienced ‘trances’ at the age of six. He was born to a poor but pious family in a village in Bengal, India. He never bothered to learn even to write his name, such an implicit ‘illiterate’ he was. Ducked and bunked the ordeals of school learning. He was a true ‘rebel’, but still remained rooted in the tradition of the soil and time. He took over the priesthood profession for his livelihood to worship Goddess Kali. He revolted against the senseless caste and class discriminations, in his own ways. He was initiated to other religions also – Islam, and Christianity. He has no qualms about the religions. Initially he was initiated into ‘tantra’ tradition by Bhairavi Brahmani, an orange-robed, middle-aged female ascetic; later on initiated into non-dual meditation and Vedanta. This is the briefest description that is given here just as a reminder about his holy personality.

Sri Ramakrishna was also known as a ‘tantrik’; he worshiped even his wife Sarada as Goddess. It is not unknown that many a class spiritual masters go eccentric and erratic (or erotic or mystic?) in their utterances, gestures and teachings. It is told that Ramakrishna used the most rustic, colloquial, classic, gross Bengali language to communicate or abuse with his disciples and people – in the larger mission of spreading the spiritual consciousness. He often used filthy, sexy words to convey the message of clarity. These masters or mystics often reveal ‘Vedanta’ in the very ‘vagina’, so to speak. They know not what is holy or unholy. It’s the middle class mortals and minds that drum beat and blow the siren of morals and holiness; and our Gurus make good ‘harvest’ out of it. Otherwise, God knows no bounds of morals or sermons. It seems, the morals are for the mortals, never for the immortal ones.

The teachings of Ramakrishna are preserved in the work called ‘Sri-Sri-Ramakrisna-Kathamrta’ compiled in Bengali by his house-holder devotee, Mahendranath Gupta. This book is more realistic and less filtered, it seems. But the English translation of this book was never a true translation or rather the translation was made to depict the Personality Ramakrishna as an ‘avatar’ and ‘holy’ person; or rather it was impossible to translate the ‘original’ as it is due to the best kept reasons or impulses.

All the above paragraphs I scribbled just after incidentally reading a passage from the book, ‘Stopped in Our Tracks’ (third series, on UG) originally compiled in Telugu by K. Chandrasekhar, a close long associate of UG, (translated in English by Narayana Moorty). There may be several scholarly great books available on UG, but my favorite passion is always, Chandrasekhar’s ‘Lost in Our Tracks’ (First series ; Second series ; and Third series), an informal inner circle open chit-chat or tidbits on UG and in UG’s own informal spontaneous words too. Many instant diamonds of wisdoms we may strike there in the jungle of informal UG journey in these books (first, second, and third series).

The random passage I got in this book (‘Lost in our Tracks: third series’) reads:

“God is in the Vagina” – Sri Ramakrishna

The other day, Guha was reading the Bengali original of Sri Ramakrishna Bodhamrtam, translating it into English for us. “I will remove all my clothes and dance before the women; what do you care about it?” Sri Ramakrishna had scolded one of his disciples. Guha continued, “God is in the vagina. God lets me see him in the copulation of two dogs.” Ramakrishna had used much more obscene and vulgar language [than this] in his conversations. But Nikhilananda, in translating, had corrected all that, changing it so that people would be presented with the image of a holy man to hold in their minds.

And another passage I happened to get from Chandrasekhar’s ‘Stopped in Our Tracks’ (first series) reads:

“The source for both God and sex is the same. As long as you think of God, there is always sex in its shadow,” says U.G. I now understand the value of this saying. But in those days I was very confused. “Why am I so deluding myself? The mind which freed itself from so many attractions, why is it pining so much for such a trifle? Is this a test? O Lord, please give me strength. Please get me out of this mire.” Just as I was praying thus, I felt that I was sinking deeper into the mire.

Some of the interesting passages taken from the article [Wikipedia] on Sri Ramakrishna are reproduced here:

The Bhairavi initiated Ramakrishna into Tantra. Tantrism focuses on the worship of shakti and the object of Tantric training is to transcend the barriers between the holy and unholy as a means of achieving liberation and to see all aspects of the natural world as manifestations of the divine shakti.

In 1866, Govinda Roy, a Hindu guru who practiced Sufism, initiated Ramakrishna into Islam. Ramakrishna said that he “devoutly repeated the name of Allah, wore a cloth like the Arab Moslems, said their prayer five times daily, and felt disinclined even to see images of the Hindu gods and goddesses, much less worship them—for the Hindu way of thinking had disappeared altogether from my mind.” According to Ramakrishna, after three days of practice he had a vision of a “radiant personage with grave countenance and white beard resembling the Prophet and merging with his body”.

At the end of 1873 he started the practice of Christianity, when his devotee Shambu Charan Mallik read the Bible to him. Ramakrishna said that for several days he was filled with Christian thoughts and no longer thought of going to the Kali temple. According to Ramakrishna, one day when he saw the picture of Madonna and Child Jesus, he felt that the figures became alive and had a vision in which Jesus merged with his body. In his own room amongst other divine pictures was one of Christ, and he burnt incense before it morning and evening. There was also a picture showing Jesus Christ saving St Peter from drowning in the water.

According to Malcolm Mclean, the principal source for Ramakrishna’s teaching is Mahendranath Gupta’s ‘sri-sri-ramakrisna-kathamrita’. Kripal calls it “the central text of the tradition”. The text was published in five volumes from 1902 to 1932. Based on Gupta’s diary notes, each of the five volumes purports to document Ramakrishna’s life from 1882–1886.

The main translation of the Kathamrita is The Gospel of Sri Ramakrishna by Swami Nikhilananda. Nikhilananda’s translation rearranged the scenes in the five volumes of the Kathamrita into a linear sequence. Malcolm Mclean and Jeffrey Kripal argue that the translation is unreliable. Philosopher Lex Hixon writes that the Gospel is “spiritually authentic” and “powerful rendering of the Kathamrita”

Ramakrishna’s explicitly sexual language shocked 19th-century Westerners, even scholars Max Müller who were otherwise his admirers. Müller wrote that his language was at times “abominably filthy”. He admitted however that such direct speech was natural to contemporary hindus, “where certain classes of men walk stark naked”, and should not be considered intentional filthiness or obscenity. Citing examples of classical poems like Bhartrihari, the Bible, Homer, and Shakespeare, Müller felt that few of the sayings would have to be bowdlerized.

Many great thinkers including Max Müller, Mahatma Gandhi, Jawaharlal Nehru, Sri Aurobindo, and Leo Tolstoy have acknowledged Ramakrishna’s contribution to humanity. Ramakrishna’s influence is also seen in the works of artists such as Franz Dvorak (1862–1927) and Philip Glass.

Indologist Heinrich Zimmer was the first Western scholar to interpret Ramakrishna’s worship of the Divine Mother as containing specifically Tantric elements. Neeval also argued that tantra played a main role in Ramakrishna’s spiritual development.

Philosopher Lex Hixon writes Ramakrishna was an Advaita Vedantin. Postcolonial literary theorist Gayatri Chakravorty Spivak wrote that Ramakrishna was a “Bengali bhakta visionary” and that as a bhakta, “he turned chiefly towards Kali.” Amiya P.Sen writes that “it is really difficult to separate the Tantrik Ramakrishna from the Vedantic”, since Vedanta and Tantra “may appear to be differ in some respects”, but they also “share some important postulates between them”.

The dialogue between psychoanalysis and Ramakrishna began in 1927 when Sigmund Freud’s friend Romain Rolland wrote to him that he should consider spiritual experiences, or “the oceanic feeling,” in his psychological works. Romain Rolland described the mystical states achieved by Ramakrishna and other mystics as an “‘oceanic’ sentiment,” one which Rolland had also experienced. Rolland believed that the universal human religious emotion resembled this “oceanic sense.” In his 1929 book La vie de Ramakrishna, Rolland distinguished between the feelings of unity and eternity which Ramakrishna experienced in his mystical states and Ramakrishna’s interpretation of those feelings as the goddess Kali.

Christopher Isherwood who wrote the book Ramakrishna and his Disciples (1965) said in a late interview,”Ramakrishna was completely simple and guileless. He told people whatever came into his mind, like a child. If he had ever been troubled by homosexual desires, if that had ever been a problem he’d have told everybody about them.(…) His thoughts transcended physical love-making. He saw even the mating of two dogs on the street as an expression of the eternal male-female principle in the universe. I think that is always a sign of great spiritual enlightenment.”

Some scholars of Indian religion, including Narasingha Sil, Jeffrey Kripal, and Sudhir Kakar, analyze Ramakrishna’s mysticism and religious practices using psychoanalysis, arguing that his mystical visions, refusal to comply with ritual copulation in Tantra, Madhura Bhava, criticism of Kamini-Kanchana (women and gold) reflects homosexuality.

Jeffrey Kripal’s controversial Kali’s Child: The Mystical and the Erotic in the Life and Teachings of Ramakrishna (1995) argued that Ramakrishna rejected Advaita Vedanta in favor of Shakti Tantra. In this psychoanalytic study of Ramakrishna’s life, Kripal argued that Ramakrishna’s mystical experiences were symptoms of repressed homoeroticism.

Other scholars and psychoanalysts including Romain Rolland, Alan Roland, Kelly Aan Raab, Somnath Bhattacharyya, J.S. Hawley and Gayatri Chakravorty Spivak argue that psychoanalysis is unreliable and Ramakrishna’s religious practices were in line with Bengali tradition.

In his 1991 book The Analyst and the Mystic, Indian psychoanalyst Sudhir Kakar saw in Ramakrishna’s visions a spontaneous capacity for creative experiencing. Kakar also argued that culturally relative concepts of eroticism and gender have contributed to the Western difficulty in comprehending Ramakrishna. Kakar saw Ramakrishna’s seemingly bizarre acts as part of a bhakti path to God.

 


Mankind’s Hunt For More Extra Earth-Like Planets To Loot And Pollute

January 3, 2010

In spite of Super Earths Galaxyall the progresses and developments that have been made on this earth, we have not yet learned to live on this planet. The human species have looted and polluted this earth beyond repair and we have no slightest repentance for that either. It is sheer arrogance and ignorance on the part of the mankind to think that human species are supreme and superior. We Inspite of all the progresses and developments that have been made on this earth, we have not yet learned to live on this planet.used and abused both living and non-living resources for all our insatiable greed beyond our necessary need. Almost all our so called greed and comfort mongering acts have turned out to be self-killing along with millions of other innocent living beings on this planet earth. We have now almost made this earth as uninhabitable and unenviable – and we want to dump it and embark on new earth planets. The strange paradox is that the existence is so abundant that it can throw out many more earth like planets to us.

Our scientists are busy with hunting for extra earth-like Super Earths 2008planets so that mankind can survive and live on; and they can continue their looting spree life there too. As the recent report reveals, ‘an international team of planet hunters has discovered as many as six low-mass planets around two nearby Sun-like stars, including two “super-Earths” with masses 5 and 7.5 times the mass of Earth. The researchers, led by Steven Vogt of the University of California, Santa Cruz, and Paul Butler of the Carnegie Institution of Washington, said the two “super-Earths” are the first ones found around Sun-like stars.’ [Link] This kind of discovery news would always give a new boost for our speculation of the possibility of life elsewhere in the universe, as well.

This discovery report also says, “these detections indicate that low-mass planets are quite common around nearby stars. The discovery of potentially habitable nearby worlds may be just a few years away.”

The imminent implication of this discovery of new extra earth like planets is simply that the mankind may embark on a new kind Unless the mankind awakens to the ‘natural order’ of this existence, equally seeded in each of the human as well as other living beings, there is absolutely no hope for the survival of human species.of war and bloodshed in the name of this new found extrterrestial territory rights and supremacy. Super power countries and heads will fight tooth and nail for their supremacy, control and guarded interest.

One thing is sure: No number of extra earth like earth planets can match the ‘greed’ of gone case human species. Unless Planet Super Earthmankind awakens to the ‘natural order’ of this existence, equally seeded in each of the human as well as other living beings, there is absolutely no hope for the survival of human species. This is the last hope. At the last resort, the existence may not hesitate to wipe out the whole human species from the face of this earth, if the situation warrants. Let us hope and act for the best.