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Thread: Getting to Java: Here to There and Back Again

  1. #1
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    Getting to Java: Here to There and Back Again

    As you can see, my confrontational path did not start in Java: my initial M.A. research proposal in 1975 was "You Make Me Sick," a study of the effects of intercultural, cultural and interpersonal interaction as a pathogenic agent on many levels that ended with a final section called "We Make Us Well," which considered how we can collectively and individually conduct our own therapy by relating more accurately and abandoning our tendency towards escapism. The topic and approach raised a few eyebrows because it stressed our collective and individual responsibility for our circumstances. I eventually produced Culture and Schizophrenia: A Consideration of Ignorance and Information, but the initial proposal remains dear to my heart because it truly says it all. It is in this context that I arrived in Java.
    In fact, I had already been doing a simplified form of Sumarah meditation since 1969, using a method stressing acceptance and neutrality that came to me on its own while I was working down a load of filthy, mercy-laden energies related to The Buddha Behest received among the looming monoliths at Stonehenge on the cloudy night of summer solstice in 1968. This was the last year sojourners had unrestricted access to the site, and that night sweet Barbara Virgil, her intrepid older brother and I hunkered down in the tourist facility they were building below ground near the road. Before light, I went up and communed with the stones amid the silent chalk downs. This was no dream. As in this case, responsibilities are often just nightmares that have yet to end as I found to my mounting grief in an interview with Oscar Diethelm in August 1968 while my father taunted that I had no "insight."
    As far as I know, this conundrum devolved on me because my experience had left me so disappointed, disgusted and hateful of you all that my ears literally popped, so Gothic that I purely delight in cemeteries. For me, existence is one long pain and pain is everything and pain is definitely you. So, I assume that this cause célèbre got dumped into my lap because there was no notable distortion here to interfere with sorting it all out. Another point may have been an absence of prejudice in that I hate everyone regardless of race, creed or color as per the pain associated with their manifest contract violations relative to me and mine: in my experience, you are all "guilty until proven innocent" and, more particularly, the only thing you can count on men to be is villains. When something else appears, it is time to make a careful examination of an atypical case; who knows, maybe there is someone caring, i.e., feminine, in that ungainly form. If I sound like a hag, so it goes!
    As I quickly found, the Buddha being is a composite restructuring coming out of the Maat Conundrum with the unfortunate habit of denying its own source, thus obviating justice age after age. What a pleasure being a Buddha has traditionally been, a sanctimonious capo dei capi hiding behind the Maat-headed aegis of the sin, the sacrilege, the abomination defining corporate resources and sure that no one could ever imagine the horror lurking forever within. In fact, though, while a broad view shows existence to be a pain, allowing the presence of just a few more details reveals a long series of rapes, of atrocities, behind the artificial and arbitrary structure pretended to be reality. To unravel these Gordian imbroglios of victims and villains, violated and violating, the only questions really needed are: "Quis custodiet ipsos custodes?" and "Cui bono?"
    It took me more than a year to wrestle the avoidance structure to the ground and institute strict reality definition in all events: we feel the way we feel, not the way we want to feel, i.e., nobody writes their own ticket. Believe it or not, this was the most prominent element of the being's reality defiance. I was eventually surprised to find that it was largely based on good faith, unlike other feignedly sacred collectives I have known and hated.
    In any case, when I got to Java, the meditation form was obvious and I was quickly asked to accept Sumarah leadership responsibilities and started working with my own group after about a year of exposure to their deep and magnificent pool of knowledge and experience.


  2. #2

    Re: Getting to Java: Here to There and Back Again

    Sounds like an experience. Would you consider it as having changed your view on things, or provided an alternate confirmation of how you already saw things, chiefly?

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