This is an excellent and inspiring documentary about Eckhart Tolle and his work, spreading the gospel of the Now.
This is an excellent and inspiring documentary about Eckhart Tolle and his work, spreading the gospel of the Now.
The Way of the Dream is an in-depth documentary about brilliant psychologist Carl Jung’s work on the significance of dreams. Presented here in four parts, you will get priceless insight into the dream world from Jung’s personal friend and fellow psychologist, Marie-Louise von Franz. The series was filmed in 1987, but this presentation includes new introductions and commentary by Jungian analyst Marion Woodman. The Way of the Dream is truly incredible and it is really sad that people do not realize the importance of dreams. Dreams are truly “the language of the soul.”
“Like all of us, I have the impression that our culture and civilization is in a final stage, that it has entered a stage of decay. I believe that either we shall find a renewal, or else it is the end. And I can only see this renewal coming out of what Jung discovered, namely in our making positive contact with the creative source of the unconscious and with dreams. These are our roots. A tree can only renew itself through its roots. For this reason my message is to urge everyone to turn back to these inner psychic roots because that’s where the only constructive suggestions are to be found — how to come to grips with our enormous dilemmas: the atom bomb, overpopulation. This is the best way of solving all our problems which appear insoluble.” – Marie-Louis von Franz
In the Gospel of Thomas, Jesus said, “The Kingdom of the Father is spread out upon the earth, and men do not see it.”
“If those who lead you say to you, ‘See, the Kingdom is in the sky,’ then the birds of the sky will precede you. If they say to you, ‘It is in the sea,’ then the fish will precede you. Rather, the Kingdom is inside of you, and it is outside of you.”
In this excerpt from his book, Son of Man: The Mystical Path to Christ, Andrew Harvey describes Jesus’ vision of the Kingdom of God which is not about the afterlife, but a new form of society here on earth.
[The radical message and vision of Jesus] menaces both of the predominant modern visions of political organization — the “socialist” and the “capitalist” theories of society.
The socialist vision is “undermined” because the center of Jesus’ ideal society remains God, Kingdom-consciousness, and the living experience of love through communion — and not the State or some vague feeling of “fraternity.”
Capitalism, both in its historical and contemporary “globalist” and “nationalist” forms, is questioned because its frank advocacy of competition and blatant celebration of power and wealth betray all of Jesus’ beliefs about how human beings should live.
Any political vision, in fact, that is not primarily a mystical vision of transformation betrays the fullness and majesty of what Jesus had in mind; any mystical vision of transformation which does not also attempt forcefully to be a political one also betrays his vision.
He urged those who followed him to give generously to beggars, to lend money without expecting any repayment, and to give without anticipating any reward. The Jerusalem church after his death practiced a form of ownership-in-common, which may well reflect Jesus’ own beliefs. A kind of mystical “communalism” may be the best analogy we have of what Jesus intended for a society that reflected the egalitarian compassion of the Kingdom.
If everyone was equally welcome at the table of love, and love’s healing resources were to be shared equally with everyone, why shouldn’t wealth and land also be similarly equally distributed, so that no one need be poor and that everyone could have the chance at a decent life, and not at the expense of others but in admitted interdependence with them?
It is at least probable, even likely, that Jesus’ practical picture of the Kingdom on earth would have at its heart a vision of as equal as possible a distribution of wealth and property and access to, and control of, the sources of power.
As the mystic realist he was, Jesus would have known that mystical inner-communion had to be reflected, as exhaustively as possible, in the actual day-to-day relations of society at every level, and that the holy equality of beings to the all-loving eye of God could not simply be “experienced” but had also to be implemented in the life of the world.
To someone who has not seen the Kingdom, the games of power can seem sad but unavoidable rituals in a mostly evil world that needs hierarchy and power elites not to crumble into chaos. But to someone to whom the Kingdom and its glory has been revealed — and to whom the glory of the human spirit and soul have also been revealed — no arrangement deserves to be fostered that does not constantly encourage and inspire the transformation of the human into the divine human and does not constantly invoke the potential splendor of the new world, one in which the glory of God and of the Spirit and of the love between them would not only be honored but actively reflected in every law, every transaction between beings, every concerted “social,” “religious,” and “political” action.
When Jesus said “my Kingdom is not of this world,” he did not mean that it belonged to some purely ethereal realm: he was in not any way an escapist. What Jesus meant was that the Kingdom had nothing to do with this world, the banal, violent world created by human greed, ignorance, and folly; the Kingdom was the hidden soul’s reflection in reality and not the reflection of that blind false self that had — goaded on and inspired by evil forces — largely made human history. To make the hidden reflection of the soul “real” was the task of the life that Jesus came to “give more abundantly,” of the new being he was trying to inspire into action, and of the living and very heteroclite (“deviating from common rules or forms”) community that sprang up around him.
In the Gospel of John, when the Pharisees (religious elite) ask Jesus if he is the son of God, he replies, “It is written in your own scriptures that God said, “You are gods.”
We are all the divine children of the Spirit. We must bring the Kingdom of the Spirit into reality. “It will not come by expectation.”
The society gives language; the society cannot exist without language. Human society is an outgrowth of language; there are no animal societies because they have no language. Language creates the society. Society needs language; existence doesn’t need it. Existence can be without language; society cannot be. So I am not saying that you must be without language – you will have to be with language. But this mechanism must be a mechanism which can be put on and off.
When you are a social being the mechanism must be on: the mechanism of language. Without this you cannot exist within society. But when you are with existence, the mechanism must be turned off – and you must be able to put it off, otherwise the mechanism is mad. If you cannot turn it off – and it goes on and on, and you are not capable of putting it off, then the mechanism has taken hold over you – then you have become just a slave to the mechanism, to the instrument. Mind must be used as an instrument, and not as a master. It has become the master.
Mind as master is the non-meditative state. You, the consciousness as the master, is the meditative state. So meditation is mastering the mechanism, the mind.
The linguistic function of the mind is not the all and end all. You are behind it and existence is beyond it. Consciousness is behind the linguistic mechanism and existence is beyond the linguistic mechanism. And when consciousness and existence are in communion, that state I call meditation – consciousness and existence in communion.
So language must be dropped. When I say “must be dropped” I don’t mean that you must push it away, you must suppress it, you must cut it away – I don’t mean that. What I mean is: you must understand that a habit which is needed in society has become a habit of twenty-four hours, which is not needed. When you walk, you need legs to move. They should not move when you are sitting. When you are sitting, if your legs go on moving then you are mad; then the legs have gone insane. You must be able to turn them off. When you are not talking with somebody, then language must not be there. It is a talking instrument, a technique to communicate. When you are communicating something, language should be used. But when you are not communicating with somebody, language should not be there.
This is an excellent new interview with Deepak Chopra, “one of the most lucid and inspirational philosophers of our time” and “a preeminent leader of the body-mind-spirit movement,” posted by Doordarshan National on February 20, 2013.
In this very straight-forward lecture by Joseph Campbell, he explains the Eastern (Hindu, Buddhist) spiritual perception of “mythic identification” (seeing yourself, the world, and all beings as divine) in comparison to the Western (Jewish, Christian, Muslim) spiritual perception of “mythic dissociation” (seeing the divine as separate from yourself, life, and the world). He also points out that the Western religions each have a unique “fetish” as their focal point…
Gods and Buddhas in the Orient are not final terms — like Yahweh, the Trinity, or Allah, in the West — but point beyond themselves to that ineffable being, consciousness, and rapture that is the All in all of us. And in their worship, the ultimate aim is to effect in the devotee a psychological transfiguration through a shift of his plane of vision from the passing to the enduring, through which he may come finally to realize in experience (not simply as an article of faith) that he is identical with that before which he bows. Their mythologies and associated rites, philosophies, sciences, and arts, are addressed, in the end, not to the honor of any god “out there” but to the recognition of divinity within.
But now, in irreconcilable contrast to this ancient, practically universal mode of experience of the world’s and one’s own dimension of divinity, which I have termed “mythic identification,” there is the order of beliefs derived from the biblical tradition, where Yahweh, as we know (arriving very late on the scene), cursed the serpent of the Garden, and with it the whole earth, which he seems to have thought he had created. Here God created the World and the two are not the same: Creator and Creature, ontologically distinct, and not to be identified with each other in any way.
In contrast to the Oriental (Buddhist and Vedantic) ways of interpreting the symbolism of the guarded gate and passage to the Tree of Life — as referring, namely, to an inward, psychological, barrier and crisis of transcendence — the authorized Christian reading has been of an actual, concrete, historic event of atonement with an angry god, who for centuries had withheld his boon of paradise from mankind, until strangely reconciled by this curious self-giving of his only son to a criminal’s death on the Cross. The fact of the crucifixion was read as the central fact of all history, and along with it certain other associated “facts” were accepted, such as in other mythological traditions would be interpreted psychologically (or, as theologians say, “spiritually”) as symbols; such as (1) the Virgin Birth, (2) the Resurrection, (3) the Ascension, (4) the existence of a heaven to which a physical body might ascend, and, of course, (5) the Fall in the garden of Eden, c. 4004 B.C., from the guilt of which the Crucifixion has redeemed us.
God in this system is a kind of fact somewhere, an actual personality to whom prayers can be addressed with expectation of a result. He is apart from and different from the world: in no sense identical with it, but related, as cause to effect. I call this kind of religious thinking “mythic dissociation,” The sense of an experience of the sacred is dissociated from life, from nature, from the world, and transferred of projected somewhere else — an imagined somewhere else — while man, mere man, is accursed.
The sacred is now not secular, of this world of mere dead dust, but canonical, supernaturally revealed and authoritatively preserved; that is to say: God, from “out there,” has condescended graciously to accord special revelations: (1) to the Hebrews, historically, on Sinai, via Moses; (2) to mankind, historically, via Jesus; but then also, apparently, (3) to mankind, once again, historically, in a cave near Mecca, via Mohammad. All, it will be noted, Semites! No other revelations of this desert god are admitted to exist, and Extra ecclesiam nulla salus (“outside the church there is no salvation”).
To the formula of mythic dissociation, there must now be added that of “social identification”: identification with Israel, with the Church as the Living Body of Christ, or with the Sunna of Islam — each body over-interpreted by its membership as the one and only holy thing in this world. And the focal center and source of all this holiness is concentrated in each case in a completely unique and special fetish — not a symbol, but a fetish: (1) the Ark of the Covenant in the Temple; (2) the Torah in the Synagogue; (3) the Bible of the Reformation; (5) the Koran, as well as (6) the Ka’aba, of Islam.
In India and the Far East such revered supports of the religious life would be known, finally, to point beyond themselves and their anthropomorphic god: beyond names, forms and all scriptural personification, to that immanent transcendent mystery of being which defies though, feeling, and figuration. For, whereas the attitide of focused piety is there recognized as appropriate for those not yet able to live in the realization of their own identity with “That” (tat tvam asi, “thou art that”), for anyone ready for an actual religious experience of his own, such canonized props are impediments. “Where is Self-knowledge for him whose knowledge depends on the object?” we read in a Vedantic text. “The wise do not see a this and a that, but the Self (atman) Immutable.” “You have your own treasure house,” said the eighth-century Chinese safe Ma-tsu; “why do you search outside?”
For the lover of that jealous god in the Bible, there is no allowance for the following of one’s own light: the leadership and guidance of one’s own expanding, deepening, enriched experience of the nature of the world and oneself. All life, all thought, all meditation, is to be governed by the authority of the shepherds of the group [the Church]; and there can be no doubt, from what we know of the history of this tradition, that this authority was imposed and maintained by force.
But any religious symbol, so interpreted that it refers not to a thought-transcending mystery but to a thought-enveloping social order, misappropriates to the lower principle the values of the higher and so (to use a theological turn of phrase) sets Satan in the seat of God.
Andrew Harvey is an author, scholar and visionary spiritual teacher, who believes humanity’s survival depends on what he calls Sacred Activism.
Harvey describes Sacred Activism as “the product of the union of a profound spiritual and mystical knowledge, understanding, and compassion, peace and energy, with focused, wise, radical action in the world.” He also says, “Compassion in Action is the marriage of practical action and spiritual wisdom to create a holy force capable of transforming our world crisis and preserving our planet.”
Here is a collection of Andrew Harvey videos and interviews about spirituality, psychology, the world, the sacred feminine and Sacred Activism. [see also: books by Andrew Harvey on Amazon.com]
Sacred Activism by Andrew Harvey
The Death and the Birth: Andrew Harvey interview by Iain McNay
Talk About Nothing: Andrew Harvey and Eve Ensler
We Are Only One (2 parts)
Andrew Harvey: In the presence of the Dalai Lama
Lilou’s Juicy Living Tour: Andrew Harvey
Hmmm TV interviews Deepak Chopra and Andrew Harvey
Dr. Gail Gross interviews Andrew Harvey