#4656 - Tuesday, July 17, 2012 - Editor: Jerry Katz
- #4656 - Tuesday, July 17, 2012 - Editor: Jerry KatzThe Nonduality Highlights - http://groups.yahoo.com/group/NDhighlights/
I Try Too Hard
by Vicki Woodyard
I have this scribbled on an index card. I wrote it down quickly when I heard George Clooney say it on TV.
You try too hard. Just say I suck! The minute you let go, you get better.
Okay. I suck at selling books. I am a shy-violet, hard-core introvert. I have been invited to do a book signing and the very idea paralyzes me. Okay. I suck at signing books. Im ALREADY better at it, according to George Clooney.
I SUCK at remembering names, too. Does that mean I immediately get better at it, Mr. Bloombottom I mean....Mr. Boombutt...I mean Mr. Buttbloomer. Oh, screw sucking at stuff.
No, seriously, I suck at anything requiring a personality. I let go of my ego and immediately I get better. I immediately get a sort of pie-in-the-sky enlightenment with CoolWhip Clouds on top and edible underwear on Jesus. Jesus, that was a tacky thing to write. I am just now getting better.
Jesus does not, I repeat, does not wear edible underwear. If He did, He would be SuperMegaJesus. I suck.
Vicki WoodyardPerhaps it is nonduality as we see it emerging that is the religion "stripped and plain," "of simplicity and scope," as H.G. Wells describes it below. Thanks to Wayne Ferguson for sending this to us.Not sure if I ever shared this with any of you, but I often think that Nonduality (loosely speaking) is going to provide the context in which this "prophesy" will be fulfilled (dovetailing nicely with Sufism & Contemplative Christianity--not to mention Hinduism and Buddhism). Eckhart Tolle's popularity marked the point of critical mass -- just a matter of time now... :-)The Future Role of Religion in Education, by H.G. Wells
Note: This is an excerpt from H.G. Wells' Outline of History
The overriding powers that hitherto in the individual soul and in the community have struggled and prevailed against the ferocious, base, and individual impulses that divide us from one another, have been the powers of religion and education.
Religion and education, those closely interwoven influences, have made possible the greater human societies whose growth we have traced in this Outline, they have been the chief synthetic forces throughout this great story of enlarging human co-operations that we have traced from its beginnings. We have found in the intellectual and theological conflicts of the nineteenth century the explanation of that curious exceptional disentanglement of religious teaching from formal education which is a distinctive feature of our age, and we have traced the consequences of this phase of religious disputation and confusion in the reversion of international politics towards a brutal nationalism and in the backward drift of industrial and business life towards harsh, selfish, and uncreative profit-seeking. There has been a slipping off of ancient restraints; a real decivilization of men's minds. We would lay stress here on the suggestion that this divorce of religious teaching from organized education is necessarily a temporary one, a transitory dislocation, and that presently education must become again in intention and spirit religious, and that the impulse to devotion, to universal service and to a complete escape from self, which has been the common underlying force in all the great religions of the last five and twenty centuries, an impulse which ebbed so perceptibly during the prosperity, laxity, disillusionment, and scepticism of the past seventy or eighty years, will reappear again, stripped and plain, as the recognized fundamental structural impulse in human society.
Education is the preparation of the individual for the community, and his religious training is the core of that preparation. With the great intellectual restatements and expansions of the nineteenth century, an educational break-up, a confusion and loss of aim in education, was inevitable. We can no longer prepare the individual for a community when our ideas of a community are shattered and undergoing reconstruction. The old loyalties, the old too limited and narrow political and social assumptions, the old too elaborate religious formulae, have lost their power of conviction, and the greater ideas of a world state and of an economic commonweal have been winning their way only very slowly to recognition. So far they have swayed only a minority of exceptional people. But out of the trouble and tragedy of this present time there may emerge a moral and intellectual revival, a religious revival, of a simplicity and scope to draw together men of alien races and now discrete traditions into one common and sustained way of living for the world's service. We cannot foretell the scope and power of such a revival; we cannot even produce evidence of its onset. The beginnings of such things are never conspicuous. Great movements of the racial soul come at first like a thief in the night, and then suddenly are discovered to be powerful and world-wide. Religious emotionstripped of corruptions and freed from its last priestly entanglementsmay presently blow, through life again like a great wind, bursting the doors and flinging open the shutters of the individual life, and making many things possible and easy that in these present days of exhaustion seem almost too difficult to desire.[Note: This selection has been excerpted from the 1923 "Definitive Edition" of H.G. Wells' Outline of History. It can be found in Chapter XLI, entitled, "The Next Stage of History". The title, "The Future Role of Religion in Education", and the special emphasis is my own. -Wayne Ferguson]
When it is understood that one loses joy and happiness in the attempt to possess them, the essence of natural farming will be realized. The ultimate goal of farming is not the growing of crops, but the cultivation and perfection of human beings.
― Masanobu Fukuoka, The One-Straw Revolution