All Psychological Problems Caused By Trauma - Formed Negative Karmic Mass
Trauma is the cause of all psychiatric problems. Many different psychiatric
disorders including depression, substance abuse, anxiety and eating disorders,
psychotic symptoms and personality disorders fit the clinical profile of the
In The Trauma Model, Dr. Ross provides a detailed, scientifically testable model
of mental illness. He defines the problem as the central conceptual problem in
psychiatry at the beginning of the twenty-first century, then solves it using
the logic and predictions of the trauma model.
Energy Enhancement dissolves Trauma - Formed Negative Karmic Mass and thus is
suitable for a wide range of addictions, self-destructive behaviors and symptoms
from the mild to the more problematic. FROM "THE TRAUMA MODEL" by
Dr Colin A. Ross
The Osiris Complex
Case-Studies in Multiple Personality Disorder by Colin A. Ross
The purpose of this book is to
provide understanding of the relationship between childhood trauma and serious
Dr Colin Ross, one of the most respected North American authorities on Multiple
Personality Disorder, writes that his MPD patients have taught him that
virtually all psychiatric symptoms are potentially trauma driven and
dissociative in nature.
He believes that MPD research will shift the paradigm of psychopathology in the
direction of a general trauma model, and away from the two dominant schools of
twentieth-century psychiatry, the psychoanalytical and the biomedical. The
Osiris Complex is a collection of case histories illustrating the clinical roots
of the paradigm transformation Dr Ross anticipates.
Contrary to prevalent opinion, MPD patients do not have more than one
personality; the so-called different personalities are fragmented components of
a single personality, abnormally personified and dissociated from each other.
Adult patients exhibit core symptoms: voices in the head and ongoing blank
spells or periods of missing time. The voices are the different parts of the
personality talking to one another and to the main, presenting part of the
person who comes for treatment.
Periods of missing time occur when aspects of the personality take turns being
in control of the body and memory barriers are erected between them.
Patients also experience symptoms such as depression, anxiety, eating disorders,
substance abuse, sleep disorders, sexual dysfunction, psychosomatic symptoms,
and symptoms that mimic schizophrenia.
MPD patients have experienced the most extreme childhood trauma of any
diagnostic group and therefore exhibit the psychobiology and psychopathology of
trauma to an extreme degree. The good news is that once diagnosed, the MPD
patient can be brought back to health.
This book is important for all mental health professionals, and also for the
general reader interested in psychiatric phenomena. It will play a powerful role
in the social revolution necessary for the recognition of the preponderance,
intensity, and hiddenness of severe childhood emotional, physical, and sexual
abuse in our culture.
FORMED NEGATIVE KARMIC MASS
It is our experience with all of our students
"Trauma - Formed Negative
Karmic Mass" is the cause of all our problems.
Pain creates a dense form of energy called Negative Karmic Mass which
does not allow entry of the subtle energies of God. Indeed, it cuts people off
The perverted Energy called
Trauma - Formed Negative Karmic Mass is Pure Concentrated Evil and is the cause
of all Evil in the World. ALL EVIL, ALL WAR.
Therefore by not creating this
Evil Trauma Formed Negative karmic Mass through Ahimsa - Give no pain, by word, thought or deed - we do
not create the Evil of the World.
Further, by learning the Meditative Ability to
Trauma - Formed Negative
Karmic Mass or Negative Energies and Eliminate Energy Blockages, we can learn how to
Dissolve all our Pain and Further!! to Remove all the Evil on this Planet!!
The Removal Of Trauma - Formed
negative Karmic Mass can be achieved by
PAIN CAUSED BY ENERGY
Negative Karmic Mass becomes locked into the body as Energy Blockages which
create Pain in the Body as one of its Symptoms which eventually cause cancer and
NEGATIVE EMOTIONS CAUSED BY ENERGY
BLOCKAGES Other symptoms of Negative Karmic Mass are Negative Emotions, - Fear, Anger,
Manicism, Wanting Sympathy, Jealousy, Corruption, Thievery, Revenge, Hate,
EXISTENSIALISM CAUSED BY ENERGY
Energy Blockages cut us off from the joy of the Light of the Soul where the
world becomes seen as a Wasteland filled with misery; the Anomie of
A LACK OF EMPATHY AND
CONSCIENCE CAUSED BY
Higher symptoms of Energy Blockages are a lack of Empathy - blockages of the
Heart, the inability to put yourself in the shoes of another - the External
Consideration of Gurdjieff which all create a lack of Pity and further, a lack
of Conscience caused by blockages above the Crown Chakra, a Moral infirmity written
about by Nobel Prize winner for poetry, T. S. Elliot in "The Wasteland".
NEGATIVE KARMIC MASS COATS AND CREATES
ENERGY BLOCKAGES Negative Karmic Mass in its gaseous, liquid or solid forms is what is used to
create Energy Blockages as it coats Energy Blockages and cuts off the core
of the blockage from the energy connections of higher chakras which are aligned
and ordered function angel matrices, like a crystal. Negative Karmic Mass stops
Energy Blockages from integrating with the higher chakras.
THE PURIFIED ENERGY BLOCKAGE CORE
ABSORBED BY THE HIGHER CHAKRAS This integration of blockages,
purified of their Negative Karmic Mass by Energy Enhancement meditation
Techniques, with the Higher Chakras is one of the ways in
which Higher chakras become bigger and more able to channel more energy from the
chakras above them.
ENERGY BLOCKAGES ARE THE EVIL
Negative Karmic Mass is a Dense form of energy which is created when the energy
of God is perverted by being made to go against the will of God. This always
creates pain which then creates more Negative Karmic Mass.
As the totality of energy blockages in Human beings form the Selfish Competitive
ego, cut off from the will of God, and doing what they selfishly want, Pain is
Energy Enhancement Report on Sub Personalities IN IGUAZU -
WORLD ENERGY CENTER SACRED TO THE GUARANI AND THE INCA
Here we have a report from Bhakti Ganesha Devananda who has
been with us from 2005. We met him first in Spain where he immediately had the
normal Kundalini experiences which all of our students enjoy and since then he has been to
Argentina, Spain - Costa Brava again, Argentina and Iguazu again and to India where we spent six weeks
this year – 2010. We spent three weeks in Goa at our apartment close to the sea
with Swimming pool, and air conditioning and another three weeks at the Ashram
of Sathya Sai Baba, Puttaparthi. He has been there since for two months more.
THOMAS BLAIR AND DEVI DHYANI
AT IGUAZU FALLS - THE DEVILS THROAT! OCTOBER 2008
As we remove all of the simpler energy blockages with the
Four Level Energy Enhancement Course, with further practise at home we start to
get a bit deeper into the Ego. Here we have an experience with a sub-personality
created in previous lifetimes and it this which is passed on from generation to
generation within a family. This sub-personality is striated with negative
karmic mass. It cannot work in any other way but to destroy the lives of the
people who inherit it by taking them away from their soul path towards an arid
path lacking any fulfilment except that of the selfish, competitive ego.
Whenever it appears it hides again. It resists each time it is pointed out by
Devi and I through creating physical problems, negative emotions and false
arguments. It is an expert on survival within the familial bodies it inherits,
generation to generation. It becomes more and more talented each lifetime but
the talents are put to some perverted use like just making money or becoming a
General without any purpose or love for ones fellow man.
This pointing out process seems to resemble the tapas blows
of the sculptor creating the image of God in stone. It seems quite painful at
the time, yet in order to reveal your divine nature, it is necessary.
Yet, through access to the light of Samadhi these
sub-personalities can be dissolved – “Dying of the Light” said William
Shakespeare or the Sufi Master Sheiks Pir. By the use of the Seven Step Process
of Energy Enhancement Samyama it can be transmuted. The result of this
transmutation is purified talent because this sub-personality contains within it
many perverted talents which when purified become the basis of the Soul Infused
Personality of Illumination.
This use of the Energy of Love focussed in meditation,
transmuting energy blockages in the Buddhafield, is the Energy of Change, and
not just romantic namby pamby "lurv" which changes with each new Honey. This use
of Samadhi and Samyama to purify the perverted sub-personality talents in order
to create ONE Soul Infused Enlightened personality is the forerunner of a
massive increase in the rate of evolution as we do the same thing with the
Sub-Personalities of BM’s, taking their talents into our Psychic Bodies in order
to superscede this life towards the incredibly talented Immortal Life of an
Ascended Master… the only way out!!
Here is the experience..
Much work had already been done to hunt down and heal what
Satchi & Devi had termed The Cowboy sub-personality. From previous meditation
sessions, I have distilled down a description of our cowboy and his character
you might well guess, he’s a loner this cowboy. He does what he wants to do and
does not listen to anybody else; does not listen to advice. Everybody else is a
fool. He doesn’t suffer fools gladly. He goes it alone. He does not trust
He’s a womaniser, a Casanova and like any cowboy that has to
keep on moving, shies away from long term commitment. To settle down means the
enemy can catch up, and this means certain death. He is capable of love, and has
loved but this fear is great enough for him to forsake that love and to keep on
He travels alone; smokes too. Likes his liquor by the camp
fire and burns everything in sight for kicks when he’s had a few. He’s a
self-destructor is this cowboy.
His heart is closed. It has to be closed to live this life,
and not feel bad about it. He’s emotionally dead; a cold hearted rider whose
only solace is a draw on a cigarette. Any kind of company irritates him; he’d
rather be alone, a place where nobody asks any questions. (A bit like the
assassin James Bond – comment Satchidanand)
In meditation I had seen this sub-personality in my
grandfather at the 2nd Level of the 7 Step process. In meditation,
using the 7 Step process, I could see that this cowboy was managing to live
through generation after generation of my family, and now it was my turn to have
this cowboy riding my donkey (A Sufi knows that he is not the body, so he calls
his body a donkey that needs to be looked after and cared for.).
At the third level of the 7 step process, I could see a
knight, clad in armour wielding an amazingly strong sword. This seemed to be the
genesis of the cowboy, who assumes different clothes to suit each era of time
past. For example, in my lifetime, the cowboy’s horse was replaced by a
motorbike (Our student was a championship motorbike rider -comment
Satchidanand). Instead of riding boots with spurs, I wore carbon-titanium
strengthened motorcycle boots.
The negative karmic mass thought form of a cowboy
was metamorphosing, transmuting, to fit each generation, in order to remain
alive. In the bible somewhere it says how the sins of the father will pass unto
the 8 or 9th generation. Well, this is what I’m talking about.
Whether we see the negative karmic mass as genetically passed down or simply
karmic, it doesn’t matter, my light body was being high-jacked by this entity,
by this – whatever you want to call it – black gooey negative karmic mass that
is going to see me unhappy and into an early grave if left unchecked. This
cowboy does not care about me or anybody else around me, and this seems to be
true of all the sub-personalities that vie for control of my life – ‘There can
only be one!’ (Film - Highlander).
And the more I stay in the light, the more I
stay around Satchi or Sai Baba here in Puttaparthi, the more I develop my own
will to be in the light through meditation, the more clear this picture becomes.
It’s increasingly black and white, and as a consequence I can see the cowboy in
me that wants to take me down old streets, to ride off into distant sunsets, to
draw on just one more cigarette, because this cowboy wants me to believe that
this is the man I am. He wants me to identify with a stale dream I once had
about this place.
When really, I am further and further drawn to the light,
where my heart fills with love and compassion for all my brothers and sisters.
In this place the cowboy calls me no longer, but I see that he too needs love to
bring his suffering to an end. I know this is a pun, but sometimes there is no
better way to express something… Well, excuse the pun, but love is the answer.
Clad in the heavy clothes of a cowboy, it’s hard to have this experience overnight, which is what Shaktipat is all about. It’s the ability of the Master to
give you the energy to experience this energy of love, even though it’s only to
be had in his presence to begin with. This energy of love, the Holy Spirit that
descends down through your body – this experience is given to you by a Master,
so that you can KNOW the distance between true love and the lonesome cowboy.
It’s beyond this topic but looking at the purification of
sub-personalities to create talents that can be used by the one soul infused
personality is an interesting area. I can see quickly how the cowboy, like a
sanyasin is happy to be on his own and does not need the reassurance of others
of his existence…
What follows is an account of one meditation session which
took place in June 2010.
…I was now feeling awkward. I was feeling stiff in my chair
and did not know what to say. Devi mentions the smell, which I could smell myself. It was the strange rotten vegetable smell of armpit sweat I have had
before when under stress or when food poisoned. As I was listening to Devi and Satchi, two chess pieces to manoeuvre me into check mate, I was experiencing
other physiological symptoms. Satchi had mentioned The Resistor sub personality
and maybe others and the guy inside me knew it could not hide. My eye and/ or
lips were starting to twitch and I could feel like somebody was trying to
wriggle themselves free from under my skin. This is no joke, it was as if there
was somebody inside of me. It’s as if this other person in me wanted me to act
in some way. My mouth was twitching because this other person wanted to hurl
words at Satchi and Devi but I was aware enough to be present and observe all
this stuff going on without acting or saying anything. Who is this person inside
me then? The Cowboy!! A sub personality? An Alter (Fritzmeier)?
Human Condition – Split Mind
Now, a couple of months on from writing the above, I am back
to append to this article some information I have found important in explaining
the multiple personalities that allow for that disease we term the “human
condition”. The following is extracted from Fritz Springmeier & Cisco Wheeler -
The Illuminati Formula - Monarch Mind Control Science, and for the purpose of
this article, ‘alters’ are synonymous with ‘sub-personalities’:
Switching - This is
when one part (fragment) of the mind takes over from
another, or in simple terms, this is when one
alter personality (or alter
fragment) takes the body from the alter which is
holding the body.
Switching can occur via the Programmers’ codes
for calling up alters,
or by external or internal stimuli that trigger
an alter to come out.
Switching will usually cause at least a flicker
of the eyes, and for outside
observers, who know the different personalities,
they will observe
another personality take the body.
Well, when I read the above, I could not at first believe how
close this resembled my experience with Satchi and Devi – the twitching or
flickering of the eyes. Then came the question of how badly my mind was split.
Was every body like this or was it just me? I rationalise in my head that, yes,
everybody is capable of switching personalities, it’s just that this work by
Springmeier was dealing with the extreme end of the spectrum of what can be
called the human condition. Gurdjieff, in reference to sub-personalities, is
known for saying that the person who decides to get up at 4am to meditate is not
the same as the person who throws the alarm clock out of the window. So, unless
one is enlightened with a soul infused personality, then one is split to some
can read above, it’s usually only the programmer of a mind controlled slave, who
knows the hypnotic codes or triggers and is able to switch Alters, but somehow
both Satchi and Devi working together have a talent for revealing alters/
sub-personalities. It’s part of their service to you the student, although when
it happens I guarantee you would rather pay 10,000 dollars to be somewhere else,
but alas, it’s like the necessary act of removing a splinter from a child’s
finger – painful to the kid but then soon after everybody’s happy! (I would say
more like Aesop's Androcles and the Lion – Satchidanand)
Another way of explaining Satchi’s talent is quite simply
that this is what happens when a student sits in the Buddhafield or energy field
of a Master or a soul infused personality. A Master can not be bent in any way
and so simply reflects what is. He reflects the truth of any situation he finds
himself in, and if a student, possessed or at least driven, shall we say, by a
sub personality, using strategies (mind games) to meet its own end, then this
will be revealed as folly. Basically light casts a shadow for people to see.
So, email now for the latest prices to have your very own egodectomy.
The ego is a mass of energy
blockages and talents perverted by trauma formed negative karmic mass. This is
the way in which all people are distracted by their energy blockages or the
implanted ego of humanity. Here we have reports on the sub-personalities and the
programmed modes of "Normal" humanity. The difficulty of talking as a tool to
remove blockages. The necessity of meditative techniques which are more
efficient, powerful to remove programs, blockages.
Read the commentary, "The games People Play" Below...
TAPAS, ONE OF THE YAMAS OF
THE YOGA SUTRAS OF PATANJALI,
IS THE ACCEPTANCE OF SUFFERING IN ORDER TO EVOLVE, IN ORDER TO HELP ANOTHER
PERSON, IN ORDER TO HELP THE WORLD
BY SWAMI SATCHIDANANDA
SISTER CHANDRIKA: Blessed are
they which are persecuted for righteousness' sake: for theirs is the kingdom of
SWAMIJI: Sufferings. Because without suffering there's no purification. Whoever
is interested in purifying oneself should accept suffering. If it comes, accept
it. Or while trying to relieve others' sufferings, if you face suffering, accept
Thiruvalluvar - One of the Tamil Siddars - gives the example of gold. How is
golden ore purified? How do you get 24 carat gold? By constantly melting it and
relieving it from all unnecessary sediments, mixtures. This is done with a lot
of suffering. The gold undergoes a lot of sufferings. Every time it's heated, it
is raised one more carat.
TAMIL: Sudachudarum Ponnpole.
'The more you heat it, the more it shines.'
Because Alchemically, all the
dross, the unnecessary carbon and other things are burnt out. Like that, the
more you get heated by suffering the more you shine.
Because suffering is like
That's why it's called tapasya.
Tapas means to burn.
In other words you are gently,
or ur-gently, roasted.
Until you become ash. Then
that's called the holy ash. An ash is a holy substance because it's totally
burnt. That's why you have an ash, holy ash, in Christianity, in Hinduism.
Vibhuti, we call it. Vibhuti means burnt ash. It's called vibhuti because it has
all the great qualities of God. Everything that is beautiful, that is supreme,
is vibhuti. And this ash, which is called vibhuti, was dirt. Or to be more
frank, it was dung. But it's no longer dirt. The very same dirt, burnt out
completely, so it's now purified well, is now vibhuti, holy ash.
So suffering is helpful. If you face a little suffering, if you don't enjoy the
way the food is prepared, say, `Ah, here is another way of my purification. God
is trying to purify my tongue through this instrument we call the mother of the
house.' If we forget that, we might feel, 'What is this? Can't you make a little
better food? Can't you give me one more blanket? One a little more soft?'
Why are spiritual seekers
expected to live a simple life? To accept suffering. To see how they can bear
suffering. It's not a comfortable life. That comes afterward. When you have
suffered enough, when you get burnt totally, then you are not trampled.
As long as you are dung, you
get trampled. And thrown into the dung pit.
But when you get burnt, you
become holy ash and you go to the very forehead of the person. You are elevated
to a great height. You are respected. So the benefit comes afterward. But until
you are completely burnt you can't get that. You can't go to that height.
I don't know if you remember a parable that I used to give. The Hindu temples,
you know, are mostly built of granite rock. The sanctum sanctorum – the several
steps you go up, and then the statue, the image you worship. as God – is made
out of granite rock.
One day I was in front of the
altar. There was nobody except me and the Lord through the image.
All of a sudden I heard a
conversation. I became curious and I sharpened my ears to hear that. The
conversation was like this: 'Hi, brother! How come you are getting all the
decorations, all the offerings? Milk and honey are poured over you, you get
decorated with nice jewels, flowers.
Everyone comes and respects
you. And this priest, even while he decorates you, he is stepping on me. Nobody
seems even to look at me. Even if they don't decorate me and respect me, can't
they at least leave me alone instead of trampling on me? How come? Don't you
know we were brothers? We were together, almost twins.'
The other one said, 'Yes, my
brother, I remember that. I can never forget it. We were together. We were one
piece when we were brought from the neighboring rock quarry. But the sculptor
started working and he split that one rock into two because it was too big for a
And he picked you up first and
started shaping you into a beautiful image. You know the sculptor! He started
hitting at you with his iron chisel and hammer.
You became so furious, you
shouted at him, yelled at him, 'How dare you do this? Leave me alone. I don't
want to be hit like this.' And he thought that you are so unhappy, that you are
possessed with a kind of ego or ignorance, so he just left you.
And then he took the other
half and started working on me. I kept quiet. I thought there must be some
reason for it. After all, he is the one who brought me all the way. Let him do
whatever he wants. Of course it was really painful.
Constantly, he rolled me over
and over, he hit me day and night. He was sometimes even sitting on me and
hitting me. But I waited and waited and after several months, all of a sudden,
one day, I saw myself as a beautiful image.
Now he has put me here and he
is doing all the decorations. When he put me here I was a little too high for
him to reach me, so he wanted a stepping stone and he thought to use you at
least for that purpose. So he just placed you in front of me and that is why he
is standing on you and pouring all the milk and honey on me.'
`Oh, I see. Well, if I had known that, I would have accepted all those things;
but I didn't.'
`Well, I'm sorry, but it's too late. Just accept it. Pray for the next birth.
And if somebody is hitting you, even if you don't know why, accept it. Be
patient. Probably one day you will be respected. You'll be honored. You'll have
all the decorations, all the festivities for you. Like me.'
That's what the Deity said. It's a conversation between the Deity and the
stepping stone in front. Hm? So who was right?
SOMEONE: The Deity.
SWAMIJI: How did it become the Deity?
SOMEONE: By letting the sculptor work on him.
SWAMIJI: That's what. Did he work nicely, gently like this? (Swamiji strokes
Sister Chandrika's cheek) `Sweet girl, sweet girl, give her a cake.' Did he do
that? (Swamiji now gives Sister Chandrika a mock blow on the side of the head)
Banging, banging, hm? That's what. Suffering. That's what he means. Didn't the
Lord Jesus say, 'If someone hits you on the left cheek, show him the right one
So, Blessed are the...
SISTER CHANDRIKA: Blessed are they which are persecuted for righteousness' sake.
SWAMIJI: Blessed are those who are persecuted for righteousness' sake. Well,
it's easy to read this and even to interpret it. But when it comes in our own
life, then we find it hard to swallow. That's why we should 'really be following
it. Be good followers and good swallowers. (laughter)
(At this point, a member of the Ashram family comes up to Swamiji, giving him a
coconut and a hammer with which to break it. This is sometimes done by devotees
of Swamiji on their birthdays.)
SWAMIJI: See, this is a coconut. Do you know why the coconut is broken? The
coconut represents the human mind. As people mostly identify themselves as the
mind and talk in terms of that, they're all more or less like coconuts.
The coconut has three parts.
The upper surface, which is covered with husk. Below the husk, you see the hard
shell. Inside the shell you have that beautiful, white kernel.
The husk represents the
tamasic part of the mind, which is the lazy mind.
The hard shell represents the
rajasic part, the restless, extremely active mind, the egoistic part.
And the beautiful, white
kernel inside represents the sattvic mind, or the tranquil one. That means, when
the tranquil mind goes to one extreme, it becomes restless. And if it goes to
the other extreme, it becomes lazy. So the not only for the birthdays.
In India, normally you take a
coconut to the temple and put it in the hands of the priest. And he cracks it
for you. It signifies that the teacher breaks your ego and brings out the
beautiful you — to be offered to God.
Then the priest returns the
coconut and the tasteful kernel is shared with everybody. That means, once God
sees your purity, accepts you as His own, then he gives you back to be
distributed to everybody. Your life becomes a beautiful and dedicated one,
useful to everybody. That is the symbolic purpose of breaking a coconut.
(Swamiji prepares to strike the coconut.)
May you be free from ego and ignorance which causes the mortality of life, the
mrithyor of life.
Om Tryambakam Yajamahe
Mrityor Mukshiya Maamritat
Hari Om Tat Sat. Om Shanthi.
(He cracks the coconut.)
(maha-mrityun-jaya) is one of
the more potent of the ancient Sanskrit mantras. Maha mrityunjaya is a call for
enlightenment and is a practice of purifying the karmas of the soul at a deep
level. It is also said to be quite beneficial for mental, emotional, and
AUM/OM: Guided Meditation on Absolute reality. That which encompasses the three
states of waking, dreaming, deep sleep, represented by AUM, the three levels of
gross, subtle, causal, the three levels of conscious, unconscious, subconscious,
and the three universal processes of coming, being, and going. It is Tamas,
Rajas and Sattvas which when made one, symbolise Illumination. Absolute silence
beyond the three levels is the silence after AUM when we use OM as a guided
meditation, in order to project our energy in order to connect with the center
of the Universe.
Tryambakam: Trya means three. Ambakam means eyes. It means the three eyes of the
Absolute, which are the processes of creation, existence, and dissolution, as
well as the other triads, which are part of AUM. A - The center of the earth -
Kundalini Chakra , U the heart center, M the Ajna Chakra moving into Sahasrara
Chakra. Absolute silence beyond the three levels is the silence after AUM when
we use OM as a guided meditation, in order to project our energy in order to
connect with the center of the Universe. Thus it is a guided meditation to
extend ourselves outwards into the antahkarana, into the Universe, to connect
with external chakras, external sources of power. It is Energy Enhancement. The
three "eyes" means experiencing these three stages and triads at one time, AS
ONE, from the higher, all pervasive vantage point of the Absolute.
Yajamahe: We rejoice in meditation on all of this.
Sugandhim: Means fragrance. Like a spreading fragrance, which permeates the
whole of this planet, whilst we are in contact with that existence of the OM
Antahkarana. It is the Buddhafield of the Illuminated.
Pushtivardhanam: Means that which sustains and nourishes all. Thus, the
fragrance that permeates all flows from God, the sustainer of all beings, while
also the essence of all beings.
Urvarukamiva: Urva means big and powerful. Arukam means disease, like the
spiritual diseases of ignorance and untruth, which are like the death of Wisdom
Bandhanan: Means bound down, as in bound down to the ignorance and untruth.
Mrityor: Means ignorance and untruth.
Mukshiya: Means liberation from the cycles of physical, mental, and spiritual
Maamritat: Means please give me rejuvenating nectar which descends like the wine
of the Sufis, of Carmina Burana, from the center of the Universe, so as to have
THIS IS THE ALCHEMICAL TAVERN OF
WHERE THE WINE - "EVERYBODY
DRINKS IMMODERATELY" -IS THE KUNDALINI
ENERGY OF THE MASTER - SATCHIDANAND
Like the process of
severing the cucumber from the creeping vine of the earth in order to ascend
into the center of the Universe.
Energy Enhancement can lead
you to God or the universal absolute and it promises Nirvana and transformation,
as these things are within you already. Energy Enhancement will not “tell” you
about truth, but will give you the Real Spiritual Experience to provoke and
challenge and excite into awakening to the truth which lies within. This kind of
truth cannot be given as it takes two to Tango and it is the purity and
resolution of the Student which calls forth the Energies of Existence. Yet, it
can felt through personal experiences which take you out of normal states of
awareness – through Initiations and Rites of Passage calling you into new ways
of seeing Self and everything you once believed was real.
Within you lies a doorway to the Infinite. The journey to find that doorway can
be arduous for it takes you into the landscape of your inner being. Are you
willing to Initiate one of the greatest challenges of your life? Are you willing
to change your ideas of who you thought you were in order to discover who you
really are? Say, “Yes”. Leave behind your safety net and discover the knowledge
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Inside you live the Mysteries of the
Universe. Energy Enhancement is a doorway into that Grand Adventure.
1.1. The Ideology of
Work for economic ends has not always been the dominant activity of mankind. It
has only been dominant across the whole of society since the advent of
industrial capitalism, about two hundred years ago. Before capitalism, people in
pre-modern societies, in the Middle Ages and the Ancient World, worked far less
than they do nowadays, as they do in the precapitalist societies that still
exist today. In fact, the difference was such that the first industrialists, in
the eighteenth and nineteenth centuries, had great difficulty getting their
workforce to do a full day's work, week in week out. The first factory bosses
went bankrupt precisely for this reason.
That is to say that what the British and the Germans call `the work ethic' and
the `work-based society' are recent phenomena created by propaganda.
It is a feature of `work-based societies' that they have been taught that work as at one and
the same time a moral duty, a social obligation and the route to personal
success. The ideology of work assumes that,
- the more each individual works, the better off everyone will be;
- those who work little or not at all are acting against the interests of the
community as a whole and do not deserve to be members of it;
- those who work hard achieve social success and those who do not succeed have
only themselves to blame.
This ideology is still deeply ingrained and hardly a day passes without some
politician, be he Right - or left-wing, urging us to work and insisting that
work is the only way to solve the present crisis. If we are to `beat
unemployment', they add, we must work more, not less.
Yet there are two different types of
1. Work for another at work which we do
not like and despise which we can term slavery. This kind of work is an
2. Work for oneself on your own
evolution or at your passion which we can term - Soul Path.
The missive below is describing that
with modern cybernetics and robotics, all the paraphernalia necessary to a rich
and good life - cheap credit at 1% over 20 years, nuclear electricity, houses,
television, air conditioning, heating, cooking, washing machines and cars - are
available at little cost. Indeed the excess profit on these goods is a sort of a
tax which goes into private hands as even national banks are owned by private
capital. And this work by robots means that it is necessary only to employ 25%
of the available people.
The problem is they are saying that
this is a bad thing!! And that the 75% of people out of work are termed,
"Useless Eaters" - I think it was Kissinger who coined this phrase, yet it is
commonly used now by everyone in the Elite who propose reducing the human
population by famine, disease and genocide from 6 billions to only Two Billions,
as a solution to the, "Problem".
"I wish when I die to come
back as a virus" - Prince Philip
Whereas in reality this fact is showing
the richness of human society which will enable a vast flowering of evolution,
beauty, and art for All Humanity!!!
As with a little good encouragement 75%
of a rich artistic humanity can work at their Passion and Soul Path.
1.2. The Crisis of the
In actual fact the work ethic has become obsolete. It is no longer true that
producing more means working more, or that producing more will lead to a better
way of life.
The connection between more and better has been broken; our needs for many
products and services are already more than adequately met, and many of our
as-yet- unsatisfied needs will be met not by producing more, but by producing
differently, producing other things, or even producing less. This is especially
true as regards our needs for air, water, space, silence, beauty, time and human
Neither is it true any longer that the more each individual works, the better
off everyone will be. The present crisis has stimulated technological change of
an unprecedented scale and speed: `the micro-chip revolution'. The object and
indeed the effect of this revolution has been to make rapidly increasing savings
in labour, in the industrial, administrative and service sectors. Increasing
production is secured in these sectors by decreasing amounts of labour. As a
result, the social process of production no longer needs everyone to work in it
on a full-time basis. The work ethic ceases to be viable in such a situation and
workbased society is thrown into crisis.
Neo-conservative Ideology of Hard Work
Not everyone is aware of this crisis. Some are aware of it but find it in their
interest to deny its existence. This is true, in particular, of a large number
of `neo-conservatives', bent on upholding the ideology of work in a context in
which paid work is becoming increasingly scarce. They thus encourage people
looking for paid work to enter into increasingly fierce competition with each
other, relying on this competition to bring down the cost of labour (that is,
wages) and allow the `strong' to eliminate the `weak'. They look to this
neoDarwinian process of the `survival of the fittest' to bring about the rebirth
of a dynamic form of capitalism, with all its blemishes removed together with
all or part of its social legislation.
1.4. Working Less so
that Everyone can Work
It is in the common interest of waged workers not to compete with one other, to
organize a united response to their employers and collectively negotiate their
conditions of employment with the latter. This common interest finds its
expression in trade unionism.
In a context in which there is not enough paid full-time work to go round,
abandoning the work ethic becomes a condition of survival for the trade-union
movement. To do so is no betrayal on the movement's part. The liberation from
work and the idea of `working less so everyone can work' were, after all, at the
origin of the struggle of the labour movement.
1.5. Forms of Work
By work we have come to understand a paid activity, performed on behalf of a
third party (the employer), to achieve goals we have not chosen for ourselves
and according to procedures and schedules laid down by the person paying our
wages. There is widespread confusion between `work' and `job' or `employment',
as there is between the `right to work', the `right to a wage' and the `right to
Now, in practice, not all activities constitute work, and neither is all work
paid or done with payment in mind. We have to distinguish between three types of
1.5.1. Work for
This is work done with payment in mind. Here money, that is, commodity exchange,
is the principal goal. One works first of all to `earn a living', and the
satisfaction or pleasure one may possibly derive from such work is a subordinate
consideration. This may be termed -work for economic ends.
1.5.2. Domestic labour
This is work done not with a view to exchange but in order to achieve a result
of which one is, directly, the principal beneficiary. `Reproductive' work, that
is, domestic labour, which guarantees the basic and immediate necessities of
life day after day - preparing food, keeping oneself and one's home clean,
giving birth to children and bringing them up, and so on - is an example of this
kind of work. It was and still is often the case that women are made to do such
work on top of the work they do for economic ends.
Since the domestic community (the nuclear or extended family) is one in which
life is based on sharing everything rather than on an accounting calculation and
commodity exchange, it is only recently that the idea of wages for housework has
arisen. Previously, by contrast, domestic labour was seen as work done by and
for the domestic community as a whole. This attitude, it should be stressed, is
only justifiable if all the members of the domestic community share the tasks
equitably. A number of activists have called for women to be given wages for
housework in the form of a public allowance, in recognition of the social
utility of such work. But this will not lead to the equitable sharing of
household chores and moreover it poses the following problems:
- it transforms domestic labour into work for economic ends, that is, into a
domestic (servant's) job;
- it places domestic labour in the same category as socially useful work,
whereas its aim is - and should be - not social utility but the well-being and
personal fulfilment of the members of the community, which is not at all the
same thing. The confusion between the fulfilment of individuals and their social
utility stems from a totalitarian conception of society in which there is no
place for the uniqueness and singularity of the individual or for the
specificity of the private sphere. By nature this sphere is - and should be -
exempt from social control and the criteria of public utility.
Autonomous activities are activities one performs freely and not from necessity,
as ends in themselves. This includes all activities which are experienced as
fulfilling, enriching, sources of meaning and happiness: artistic,
philosophical, scientific, relational, educational, charitable and mutual-aid
activities, activities of auto-production, and so on. All these activities
require `work' in the sense that they require effort and methodical application
but their meaning lies as much in their performance as in their product:
activities such as these are the substance of life itself. But this always
requires there to be no shortage of time. Indeed, the same activity - bringing
up children, preparing a meal or taking care of our surroundings, for example -
can take the form of a chore in which one is subject to what seem like
oppressive constraints or of a gratifying activity, depending on whether one is
harrassed by lack of time or whether the activity can be performed at leisure,
in co-operation with others and through the voluntary sharing of the tasks
1.6. The End of Utopia
The progressive domination of work for economic ends was only made possible by
the advent of capitalism and the generalization of commodity exchange. We owe to
it in particular the destruction of a great deal of non-commodity services and
exchanges and domestic production in which work for economic ends and the
pleasure of creating something of beauty were inextricably linked. This explains
why the labour movement originally challenged the overriding importance
industrial capitalism attached to waged work and economic ends. However, in
calling for the abolition of wage labour and for the government or self
government of society by freely associated workers in control of the means of
production, the demands of the workers ran directly counter to the developments
that were actually taking place. The movement was utopian in so far as the
possibility of giving substance to its demands had not emerged.
Yet what was utopian in the early nineteenth century has ceased in part to be so
today: the economy and the social process of production require decreasing
quantities of wage labour. The subordination of all other human activities and
goals to waged work, for economic ends is ceasing to be either necessary or
meaningful. Emancipation from economic and commercial rationality is becoming a
possibility, but it can only become reality through actions which also
demonstrate its feasibility. Cultural action and the development of `alternative
activities' take on particular significance in this context. I shall return to
this point below.
CRISIS OF WORK, CRISIS
2.1. Giving Meaning to
the Changes: The Liberation of Time
Trade unionism cannot continue to exist as a movement with a future unless it
expands its mission beyond the defence of the particular interests of waged
workers. In industry, as in the classical tertiary sector, we are witnessing an
increasingly accelerated reduction in the amount of labour required. The German
trade-union movement has estimated that, of the new forms of technology which
will be available by the year 2000, only 5 per cent are currently being put to
use. The reserves of productivity (that is, foreseeable labour savings) in the
industrial and classical tertiary sectors are immense.
The liberation from work for economic ends, through reductions in working hours
and the development of other types of activities, self-regulated and
self-determined by the individuals involved, is the only way to give positive
meaning to the savings in wage labour brought about by the current technological
revolution. The project for a society of liberated time, in which everyone will
be able to work but will work less and less for economic ends, is the possible
meaning of the current historical developments. Such a project is able to give
cohesion and a unifying perspective to the different elements that make up the
social movement since (1) it is a logical extension of the experiences and
struggles of workers in the past; (2) it reaches beyond that experience and
those struggles towards objectives which correspond to the interests of both
workers and non-workers, and is thus able to cement bonds of solidarity and
common political will between them; (3) it corresponds to the aspirations of the
ever-growing proportion of men and women who wish to (re)gain control in and of
their own lives.
2.2. Regaining Control
Over One's Life
Workplace struggles have not lost any of their significance but the labour
movement cannot afford to ignore the fact that other struggles, in other areas,
are becoming increasingly important as far as the future of society and our
regaining control over our own lives is concerned. In particular, the labour
movement's campaign for a reduction in working hours cannot ignore the fact that
the unpaid work done by women in the private sphere can be as hard as the labour
which men and women have to put up with to earn their living. The campaign for a
shortening of working hours must, then, go hand in hand with a new and equitable
distribution of paid work amongst all those who wish to work, and for an
equitable redistribution of the unpaid tasks of the domestic sphere. The
trade-union movement cannot be indifferent to the specific women's movement
campaigns on these questions and it must take these into account when
determining its own c'ourses of action, especially with respect to the
arrangement and self-management of work schedules.
Nor can the trade-union movement be indifferent to people's campaigns against
the invasion of their environment by mega-technological systems which upset or
destroy the environment and subject vast regions and their populations to
unchecked technocratic control, so as to meet logistical or safety requirements.
The right of individuals to sovereign control over their own lives and ways of
cooperating with others suffers no exception. It cannot be gained in the field
of work and work relations at the expense of struggles going on in other fields,
any more than it can be gained in these other fields at the expense of labour
2.3. Towards 50 per
A progressive wide-scale reduction in working hours without loss of income is
the necessary (though not sufficient, as l will go on to explain) condition for
the redistribution of paid work amongst all those who wish to work; and for an
equitable redistribution of the unpaid work in the private sphere. Everyone must
therefore be able to work less so that everyone can lead a better life and earn
their living by working. This is the only way the trend towards an increasingly
deep division of society, the segmentation of the labour market and the
marginalization of a growing percentage of the population can be checked and
According to a study by Wolfgang Lecher, of the WSI (the Institute of Economic
and Social Research of the DGB), the continuation of the present trend would
lead, within the next ten years or so, to the following segmentation of the
- 25 per cent will be
skilled workers with permanent jobs in large firms protected by collective wage
- 25 per cent will be peripheral workers with insecure, unskilled and badly-paid
jobs, whose work schedules vary according to the wishes of their employers and
the fluctuations in the market;
- 50 per cent will be semi-unemployed, unemployed, marginalized workers, doing
occasional or seasonal work and `odd jobs'. Already 51 per cent of the active
population in France aged between 18 and 24 fit into this category (26 per cent
unemployed, 25 per cent doing `odd jobs'); and the percentage is even higher in
Italy, Spain, the Netherlands and (especially) Britain.
2.4. The New Domestic
The Right acknowledges and accepts the direction in which these developments are
going. A new employers' ideology, the so-called ideology of `human resources',
is seeking to integrate the stable core of permanent skilled workers into modern
enterprises which are portrayed as `sites of intellectual and personal
fulfilment', whilst advocating `modest jobs' for a `modest wage' in service
enterprises, particularly `person to person' services, for the rest.
In the United States, which is often taken as a model, of the thirteen to
fifteen million new jobs created in the last ten years, the majority are in the
personal-service sector and are very often insecure, badly paid and offer no
possibilities of achieving professional qualifications or advancement - jobs as
caretakers, nightwatchmen, cleaners, waiters and waitresses, staff in `fast
food' restaurants, nursing assistants, deliverymen/women, street sellers,
shoeshiners, and so on.
These `person-to-person' services are, in reality, the jobs of domestic or
personal servants in their modernized and Socialized guise. A French minister
for social affairs acknowledged this fact when he suggested there should be tax
incentives to encourage people to employ domestic servants.
This shows a striking parallel with the developments which took place during the
last century when the introduction of intensive farming and the mechanization of
the textile industry led to millions of unemployed people going into domestic
service: `personal and domestic servants' represented 14 per cent of the working
population in Britain between 1851 and 1911. It is quite likely that
`person-to-person' services - and this includes jobs in massage and relaxation
salons, therapy groups and psychological counselling bureaux, for example -
today represent more than 14 per cent of the United States' working population.
As in the colonies in the past and many Third World countries today, a growing
mass of people in the industrialized countries has been reduced to fighting each
other for the `privilege' of selling their personal services to those who still
maintain a decent income.
2.5. The Dangers of
As a result of all this, a new dividing line is cutting across class barriers, a
fact commented on by Wolfgang Lecher in the study quoted above:
The opposition between labour and capital is increasingly coming to be overlaid
by an antagonism between workers in permanent, wellprotected jobs on the one
hand and on the other. . The trade unions run the risk of degenerating into a
sort of mutual insurance for the relatively restricted and privileged group of
If they see their sole task as that of defending the interests of those with
stable jobs, the trade unions run the risk of degenerating into a neocorporatist,
conservative force, as has occurred in a number of countries in Latin America.
The task of the trade-union movement, if it wishes to survive and grow as a
movement promoting individual and social liberation, must, therefore, be to
extend its sphere of action beyond the limited defence of workers as workers, in
their workplaces, much more clearly than it has done in the past. Trade unions
will only avoid becoming a sectionalist, neo-corporatist force if the
segmentation of society and the marginalization of a growing percentage of the
population can be prevented. If this is to happen, an ambitious policy for a
continual, programmed reduction in working hours is indispensable. Trade unions
are incapable of implementing such a policy on their own. But through their
campaigns they can ensure that the necessity for such a policy is accepted and,
more importantly, they can adopt it as the objective governing their actions and
their social project. A project for a society in which each can work less so
that all can work better and live more becomes, today, one of the principal
binding elements of social cohesion.
It still remains for us to examine: (1) the extent of the reduction in working
hours that can be envisaged; (2) the cultural changes and cultural tasks which
trade unions will have to tackle as a result; (3) the changes it will bring
about in the life of individual people; (4) how it can be programmed, realized
and made compatible with an improvement in our standard of living.
WORKING LESS SO THAT
ALL CAN WORK
3.1. Towards the 1,000-hour Working Year
The current technological revolution is giving rise to savings in labour, the
extent of which are often underestimated. Productivity in industry has risen
between 5 per cent and 6 per cent per year since 1978; in the economy as a whole
it has risen by between 3 per cent and 4 per cent per year. Production of
commercial goods and services has risen by about 2 per cent per year. In other
words, though the economy keeps growing, the amount of labour it requires
diminishes every year by approximately 2 per cent.
This net saving in labour is set to accelerate between now and the end of the
century, thanks, mainly, to the `improvements that can be predicted in robotics
and information technology. Yet even without any acceleration, the amount of
labour required by the economy will have diminished in the next ten years by
about 22 per cent; in the next fifteen years it will have diminished by about a
The prospects from now until the beginning of the next century are therefore as
follows: either current norms of full-time employment will be maintained and
there will be another 35 per cent of the population unemployed on top of the
current 10 per cent to 20 per cent; or else the number of hours spent in work
for economic ends will be reduced in proportion to foreseeable savings in labour
and the number of hours we work will decrease by between 30 per cent and 40 per
cent - or even by half if everyone is to be guaranteed paid work. Evidently
intermediate solutions can be envisaged, but the optimum solution is obviously
the one which allows everyone to work but work less, work better and receive
their share of the growing socially produced wealth in the form of an increasing
real income. This presupposes a staged, programmed reduction in working hours
from approximately 1,000 hours per year at present to approximately 1,000 hours
per year in fifteen years' time, without any reduction in people's purchasing
power. This calls for a whole series of specific policies, in particular a
social policy which will make purchasing power dependent not on the amount of
working hours put in but on the amount of social wealth produced. We will return
to this later.
3.2. New Values, New
For the first time in modern history, we will be able to stop spending most of
our time and our lives doing paid work. The liberation from work has become, for
the first time, a tangible prospect. However, we must not underestimate the
implications this has for each of us. The campaign for a continual and
substantial reduction in the amount of paid work we do presupposes the latter's
gradually ceasing to be the only - or main - occupation in our lives. It must,
then, cease to be our principal source of identity and social insertion. Values
other than economic values, activities other than the functional, instrumental,
waged activities social apparatuses and institutions compel us to perform, will
have to become predominant in our lives.
The cultural and societal change involved here demands from each of us a change
in attitude which no state, government, political party or trade union can bring
about on our behalf. We shall have to find a meaning in life other than gainful
employment, the work ethic and productivity, and struggles centred on issues
other than those implied in wage relations. The extent of these cultural changes
is such that it would be futile to propose them were it not for the fact that
the changes presently under way are already heading in this direction.
3.2.1. Liberation in
work and liberation from work
Disaffection with waged work has been on the increase over the last twenty years
or so, as shown by surveys conducted periodically by institutes in Germany and
Sweden. Particularly prevalent among young workers, this attitude finds
expression not so much in a lack of interest or a refusal to work hard but
rather in a desire that work should fit into life instead of life having to fit
into or be sacrificed to one's job or career. Workers, particularly young
workers, aspire to (re)gain control of their lives and this increases their
awareness of and openness to movements which have this specific aim.
This desire to liberate oneself from, or vis-a-vis, work should not be seen as
opposed to the traditional union objectives of achieving liberation in work. On
the contrary, past experience has shown that workers become more demanding with
regard to their working conditions and work relations when their work leaves
them time and energy to have a personal life. Conversely, personal
self-development requires that the nature and hours of work should not be
damaging to the workers' physical and psychic faculties. The trade-union
movement must, therefore, keep campaigning on two levels simultaneously, just as
it did in the past: for the `humanization' and enrichment of work and for a
reduction in working hours, without loss of income.
The traditional task of the trade unions is as relevant now as ever. For
although the employers' ideology sets great store by the reskilling and
personalizing ofjobs and the policy of giving workers greater responsibility, in
practice this revaluation of labour only affects a small and privileged elite.
For large sectors of industrial and service workers it entails not only
redundancies, but the deskilling and standardization of numerous previously
skilled jobs and the introduction of a system of constant electronic monitoring
of behaviour and productivity. Instead of being liberating, computerization
often intensifies labour by eliminating `dead time' and forcing an increase in
the pace of work.
Often accompanied by putting workers on short time or the introduction of
flexi-time, this intensification of work masks, as if by design, the fact that
the intensity of human effort is now just a secondary factor of increased
productivity, the main factor being the savings in human labour due to the high
technical performance of the equipment employed. This equipment could be used to
ease the strain and monotony of work, as well as working hours. This fact makes
the arbitrary and oppressive nature of the intensification of labour all the
more acutely felt.
3.2.2. New forms of
work, new responsibilities
In general, labour is tending to become a secondary force of production by
comparison with the power, degree of automation and complexity of the equipment
involved. Jobs in which the notion of individual effort and output still retain
some meaning,in which the quantity or quality of the product depends on the
workers' application to their task and in which their pride in producing
something well-made is still a source of personal and social identity, are
becoming increasingly rare.
In robotized factories and process industries in particular, work consists
essentially in monitoring, (re)programming and, should the occasion arise,
correcting and repairing the functioning of automatic systems. Workers in this
situation are on duty rather than at work. Their work is by nature intermittent.
It is as dematerialized and functional to the system whose smooth running it
ensures as that of `functionaries' or civil servants and, as in the case of the
latter, often requires the worker to respect procedures whose minutest details
have been laid down in advance and which preclude all forms of initiative and
creativity. The control the workers exercise over their `product' and over the
purpose it serves is minimal. Traditional work values and the traditional work
ethic thus seem destined to give way to an ethic of service and, possibly, of
responsibility towards the community, in so far as one's professional
consciousness can now only consist in identifying oneself with the value of the
function one fulfils and no longer with the value of the product of one's labour.
It thus becomes essential to ask ourselves what purpose we serve by the function
we fulfil at `work'. Professional consciousness must therefore extend to include
an examination of the effects technological, economic and commercial decisions
have on society and civilization, and the issues that are at stake. ThiI is
especially necessary in the case of technical and scientific workers, whose
associations and groups have been known publicly to question the moral and
political aims, values and consequences of the programmes they are to implement.
This broadening of professional consciousness, this assumption of a reflexive
and critical perspective on the implications of one's professional activities
can obviously occur in associations and discussion groups, but should also be a
central concern of the trade-union movement. In the absence of such
developments, we run the risk of seeing the emergence of a technocratic caste
which uses its expertise, or allows others to use it, to reinforce the
domination of big business and the state over its citizens.
At a time when the economy has less and less need for everyone to be in
full-time employment, the question of why we work and what our work consists in
doing assumes prime importance. Asking this question is our only way of
protecting ourselves from an ethic of `hard work for its own sake' and
`producing for the sake of producing' which in the end lead towards an
acceptance of the war economy and war itself.
3.2.3. The importance
of non-economic aims and actions
The capitalist economy is no longer able to guarantee everyone a right to
economically useful and remunerated work. Hence the right to work cannot be
guaranteed for everyone unless, first, the number of hours everyone works in the
economy is reduced and, second, the possibilities of working outside the
economy, in tasks not performed for economic ends, are developed and opened up
22.214.171.124. The trade
union in everyday life: cultural tasks.
As has been shown, we cannot all be guaranteed the possibility of working within
the economy unless working hours are reduced to approximately 1,000 hours per
year. Waged work cannot then continue to be the most important element in our
lives. Unless people are to become passive consumers of amusements, who are fed
on and manipulated by a deluge of programmes, messages and media games, they
must be given the possibility of developing interests and autonomous activities,
including productive activities. Their socialization, that is, their insertion
into society and their sense of belonging to a culture, will derive more from
these autonomous activities than from the work an employer or institution
defines for them. (The same remarks would also apply, should society prefer to
have a mass of reasonably well-compensated people out of work rather than reduce
working hours). The labour movement should not forget here that its origins lie
in working-class cultural associations. It will not be able to survive as a
movement unless it takes an interest in people's self-realization outside their
work as well as in it, and helps or participates in the creation of sites and
spaces in which people are able to develop their ability to take responsibility
for their own lives and self-manage their social relations: open universities,
community schools and community centres; service-exchange co-operatives and
mutual-aid groups; cooperative repair and self-production workshops; discussion,
skills-transfer and art and craft groups, and so on.
These are not tasks to be undertaken at some time in the distant future but
objectives which should be given urgent priority now, for two reasons.
- The tendency of large-scale enterprises to sub-contract the maximum amount of
manufacturing and services out to tiny enterprises employing an unstable,
fluctuating workforce, or even people working from home, means it is essential
that trade unions should exist in towns and suburbs and that they should be open
to all who live in them. They must attract this floating workforce and the
population as a whole, independently of their ability to organize waged workers
at their workplaces.
- More than at any other time, the influence of the trade-union movement depends
on its ability to contend with the cultural industry and the entertainment or
leisure moguls, so as to break the monopoly they are aiming to acquire over
consciousness-formation and our conception of future society, life and its
priorities. The trade-union movement's cultural task is really a political one,
if we give `political' its original meaning of an activity relating to the
organization, future and good of the `city'.
126.96.36.199. Trade unionism as one movement among many The trade union movement
should also not ignore the Struggles which have developed in the last fifteen
years or so in areas outside work. These campaigns, which are extremely varied
in nature, are all characterized by the aspiration of individuals and
communities to regain existential sovereignty and the power to determine their
own lives. These campaigns have a common target: the dictatorial rule industry
and the bureaucracy exercise in alliance with professions whose aim it is to
monopolize knowledge in areas as diverse as health, education, energy
requirements, town planning, the model and level of consumption, and so on. In
all these areas, single-issue movements - the `new social movements' - are
attempting to defend our right to self determination from forms of
mega-technology and scientism which lead to the concentration of decision-making
power in the hands of a technocracy whose expertise generally serves to
legitimate the economic and political powers-that-be.
These campaigns of resistance to the professionalization, technocratization and
monetarization of our lives are specific forms of a wider, more fundamental
struggle for emancipation. They contain a radical potential which has
repercussions on workplace struggles and they mould the consciousness of a
growing number of people. It is essential for the trade-union movement to be
receptive to the aspirations contained within these movements and to adopt them
as part of its struggle. It is equally essential that it should see itself as an
integral part of a wider, many-sided movement of individual and social
emancipation. The fact that the trade-union movement is - and will remain - the
best-organized force in this broader movement confers on it a particular
responsibility: on it will largely depend the success or failure of all the
other elements in this social movement. According to whether the trade-union
movement opposes them or whether it seeks a common alliance and a common course
of action with them,these other elements will be part of the left or will break
with it, will engage with it in collective action or will remain minorities
tempted to resort to violence.
The attitude of the trade-union movement towards the other social movements and
their objectives will also determine its own evolution. If it divorces itself
from them, if it refuses to be part of a wider movement, if it sees its mission
as being limited to the defence of waged workers as such, it will inevitably
degenerate into a conservative, neo-corporatist force.
3.3. Working Less,
3.3.1. The field of autonomous activities
A progressive reduction in working time to 1,000 hours or less per year gives
completely new dimensions to disposable time. Non-working time is no longer
necessarily time for the rest, recuperation, amusement and consumption; it no
longer serves to compensate for the strain, constraints and frustrations of
working time. Free time is no longer merely the always insufficient `time left
over' we have to make the most of while we can and which is never long enough
for embarking on a project of any kind.
If the working week were reduced to under twenty-five or thirty hours, we could
fill our disposable time with activities which have no economic objective and
which enrich the life of both individual and group: cultural and aesthetic
activities whose aim is to give and create pleasure and enhance and `cultivate'
our immediate environment; assistance, caring and mutual-aid activities which
create a network of social relations and forms of solidarity throughout the
neighbourhood or locality; the development of friendships and affective
relationships; educational and artistic activities; the repairing and production
of objects and growing food for our own use, `for the pleasure' of making
something ourselves, of preserving things we can cherish and hand down to our
children; service-exchange cooperatives, and so on. In this way it will be
possible for an appreciable proportion of the services currently provided by
professionals, commercial enterprises or public institutions to be provided on a
voluntary basis by individuals themselves, as members of grassroots communities,
according to needs they themselves have defined. I shall return to this later.
These activities, taken as a whole, should not be viewed as an alternative
economic sector which forms part of a 'dual economy'. These activities are
characterized by an absence of economic rationality and have no place in the
economic sphere. The act of performing them, is not the means to achieve an end,
to achieve satisfaction. It produces that satisfaction itself; it is an end in
itself. The time we devote, for example, to music, love, education, exchanging
of ideas, to creative activities, to looking after the sick, is time for living,
and cannot be bought or sold at any price. Extending this time for living and
reducing the amount of time devoted to necessary tasks or work for economic ends
has been one of humanity's constant aims.
3.3.2. From the
self-management of time to the self-management of life
There is no reason why we should make this reduction of the amount of paid work
a reduction in daily or weekly working hours. Computerization and the greater
flexibility of decentralized units of production increase the scope for
individual and/or collective self-management of work schedules. This is already
happening in Quebec, where public employees are able to arrange their monthly
quota of 140 hours as best suits them individually. Factories and administrative
bodies have been reorganized so that employees are no longer obliged to put in a
set number of hours per day, with work stations functioning independently of one
another. Such possibilities for workers themselves to manage their own time
should be mobilized against schemes which introduce flexi-time on the employers'
One thousand hours per year could, for example, be divided into twenty per week,
done in two and a half days, or ten days per month, or twenty-five weeks per
year, or ten months spread out over two years - without any loss of real income
of course (I shall return to this). Working hours could also be defined as the
amount of work performed over a lifetime: for example, a person could do 20,000
to 30,000 hours over a lifetime, which would be completed within the fifty years
of their potential active working life and guarantee them - throughout their
lifetime - the full income which their 1,600 hours per year provides at the
A form of self-management such as this which spans an entire lifetime presents a
number of advantages and has been the subject of much debate in Sweden. By
allowing people to work more or less during certain periods in their lives, this
arrangement allows them to be ahead or behind in the amount of work they have to
do per year; to interrupt their professional activity over a number of months or
years without loss of income in order, for example, to learn a new trade, set up
a business, bring up children, build a house, or undertake an artistic,
scientific, humanitarian or co-operative project.
The possibility of alternating between waged work and autonomous activities, or
doing the two simultaneously, should not be interpreted as a devaluation of
waged work. Personal development through autonomous activities always has
repercussions on one's professional work. It enriches it and makes it more
fruitful. The notion that one must devote oneself and one's time entirely and
exclusively to a single job if one is to succeed or be creative is erroneous.
The creator and the pioneer are generally jacks-of-all-trades with extremely
diverse and changing interests and occupations. Einstein's theory of relativity
came to him during the free time he had while working full-time job in the
patent office in Berne.
In general, innovation and creativity are the result not of continuous, regular
work but of a period of spasmodic effort (for example, twenty hours or more at a
stretch in computer programming; three hundred to five hundred hours a month,
over a period of several months, to set up a business or perfect a new type of
technology or piece of equipment), followed by periods of reading, thinking,
pottering about, travelling and emotional and intellectual interaction.
Continual hard slog does not make work more creative or more efficient; it only
serves the will to power of those who defend the rank and the position of
strength their work affords them. It is rare for pioneers, creators or
high-level researchers to be at work for more than 1,000 hours per year on
average. Experience has shown that two people, sharing a single position of
responsibility (for example, as a dean of a university, a personnel manager, a
legal adviser, a municipal architect or a doctor) and doing two and a half days
each, do the job better more efficiently than one person doing the same job
democratization of areas of competence
A policy for the reduction of working time limited solely to unskilled jobs will
not avoid the division and segmentation of society it is designed precisely to
prevent. All it will do is displace the split. It will give rise on one side to
professional elites who monopolize the positions of responsibility and power and
on the other to a mass of powerless deskilled, peripheral workers on short time.
If the maximum number of people are to have access to creative, responsible,
skilled jobs, then it is just as essential for the amount of working hours to be
reduced here as elsewhere. The current scarcity of jobs such as these can be
explained less by a lack of talents and will to develop a career than by the
fact that creative, responsible, skilled jobs are monopolized by professional
elites intent on defending their corporate and class privileges and powers.
Reducing the amount of time work takes up will enable these jobs to be
`democratized' and allow a larger percentage of the working population to have
access to them, since it will create scope for people to acquire new skills and
to study regardless of age.
4. AN INCOME UNCOUPLED
FROM THE QUANTITY OF LABOUR PERFORMED
When the economy requires a decreasing amount of labour and distributes less and
less in the way of wages for an increasing volume of production, `the purchasing
power of the population and their right to an income can no longer be made to
depend on the amount of labour they supply. The purchasing power distributed
must increase despite the reduction in the amount of labour required. The level
of real income distributed and the quantity of labour supplied must become
independent of each other, otherwise he demand for production will be
insufficient and economic depression will deepen. The key question for all the
industrial nations is not the principle of uncoupling the level a- income from
the amount of labour the economy requires, but the way in which to implement
this dissociation. Three formulas can be envisaged.
The creation of jobs outside the economy proper is often advocated, especially
by the left, on the grounds that `There is no shortage of work, since there is
virtually no limit to the needs we have to satisfy.' The question remains,
however, as to whether these needs will be best satisfied through the waged
labour of people employed to that end. Two categories of inherently non-commercializable
needs can be distinguished.
- The first group relates to the environment on which our quality of life
depends, and includes our need for space, clean air, silence and styles of
architecture and urban planning which make it easy for us to meet and interact.
These needs cannot be expressed on the market in terms of effective individual
`demand' giving rise to a corresponding supply. The resources to which these
needs relate cannot in fact be produced and sold, whatever the price offered for
them. These needs will be satisfied not by working and producing more but by
working and producing differently. To this end, a policy of selective public
incentives and subsidies is required so as to express a collective level of
demand which would make it possible to furnish the corresponding supply
(especially in the case of re-afforestation, pollution control, energy
conservation, urban development or the prevention of illnesses, for example).
This will create a limited number of jobs. But part of the jobs thus created
will be lost elsewhere because the consumption of energy, medical services and
pharmaceutical products will diminish, as will the demand for goods and
services, since jobs created by public demand are financed from public, fiscal
resources drawn from the economy.
- The second category of non-economic needs which cannot be expressed in cash
terms concerns helping and caring activities (for the aged, the disturbed,
children, the sick, and so on). Industrialization has resulted in a shortage of
time and autonomy, and its growth has been based on compensating for this by
turning activities which were traditionally part of the private, family or
community sphere into professional, commercialized ones. This has resulted in
the impoverishment and depersonalization of human relations, the disintegration
of grassroots communities and the standardization and technicization of caring
and helping services - all things which the new social movements' are reacting
against at different levels. We must consequently ask ourselves to what extent
our need for the care and help provided for by these services, whether public or
private, is generated by our lack of time; to what extent, therefore, that need
would not be better met if we increased the time we had available rather than
employing people to take care of our children, ageing parents, mixed-up
adolescents and distressed friends in our stead. A reduction in working hours
without loss of income could allow the repatriation to grassroots communities,
through voluntary cooperation and mutual aid on the level of the neighbourhocd
or block, of a growing number of services which will better satisfy our needs,
and be better adapted to them, if we provide them for ourselves than they are
when professionals are paid to administer them according to norms and procedures
laid down by the state. It is not a question of dismantling the welfare state
but of relieving it, as the amount of work we do for economic ends diminishes,
of certain tasks which, apart from being expensive, also bring the tutelag'e of
the state to bear on the beneficiaries.
4.2. The Liberal Logic
The second formula for uncoupling the level of income from the amount of labour
supplied is the institution of a `social minimum' or `social income'
unconditionally guaranteed to all citizens. This formula has its supporters on
the left as well as on the Right. In general, its objective is to protect an
increasing mass of unemployed people from extreme forms of poverty. In the most
generous variants of this scheme, the social income guaranteed to all citizens
is to be fixed above the poverty line.
The neo-liberal variant, however, fixes the guaranteed social income at or below
subsistence level, with the result that the recipients are practically forced to
earn a top-up income by doing `odd jobs', which will not prevent them receiving
the guaranteed minimum income as long as their earned income does not exceed a
certain amount. In this conception of the scheme, the guaranteed minimum is to
allow the price of labour to change in keeping with the laws of supply and
demand and, if necessary, to fall below subsistence level.
In all of the above cases,the guaranteed social income is essentially an
unemployment allowance adapted to a situation in which a high percentage of the
unemployed have never worked and have little chance of finding a regular paid
job. It amounts to a form of social assistance provided by the state, which
neither stems the tide of unemployment nor arrests the division of society into
a class of active workers in full-time employment on the one hand and a
marginalized mass of the unemployed and semi-employed on the other.
4.3. The Trade-Union
The third formula for making the level of income independent of the amount of
labour supplied is the reduction of working hours without loss of income. This
proposal reconciles the right of everyone to have a paid job and the possibility
for everyone to have a greater degree of existential autonomy and for
individuals to exercise more control over their private, family and community
lives. This proposal is most closely in keeping with the trade-union tradition.
While the demand for a guaranteed social income is a social policy demand
addressed to the state, and one which trade unions can neither carry through by
direct mass action nor implement themselves through workers' control, the demand
for a reduction in the working week to thirty-two, twenty-eight, twenty-four or
twenty hours, without loss of real income, can be campaigned for through
collective action and, more importantly, can create solidarity between workers,
the unemployed and those people - a significant number of whom are women and
young people - who wish their jobs to fit into their personal lives instead of
requiring the sacrifice of the latter.
Contrary to the social income, which is a more or less inadequate compensation
for social and economic exclusion, a reduction in working hours meets three
basic requisites of justice:
- the savings in labour which technological development has created must benefit
- everyone must be able to work less so that everyone can work;
- the decrease in working hours must not entail a decrease in real income, since
more wealth is being created by less labour.
These are not new aims. There is no shortage of collective agreements, and
sectoral or company agreements which have, in the past, made provision for a
progressive reduction in working hours accompanied by guarantees of purchasing
power and a stabilization, if not indeed an increase, in the size of the
What is new is the fact that the technological revolution is now affecting all
fields of activity and bringing about highly differentiated savings in labour.
This will continue over a long period. Trade-union action is indispensable if we
are to achieve reductions in working hours which correspond to the predictable
rise in productivity: indispensable, in particular, if the reductions in working
hours are to lead to employees being able to self-manage their time and not
merely to more flexible-time on the employers' terms. But trade-union activity
is not enough to effect a planned reduction in working hours by stages across
the whole of society. This calls for specific policies which very much concern
the trade-union movement but which cannot be conducted and implemented by it.
These specific policies must focus on four areas: forecasting and programming;
employment; training; and financing.
4.4.1. Productivity contracts
Increases in productivity are neither unpredictable nor unforeseen. Enterprises,
industrial sectors and administrative bodies generally plan investment
programmes spanning several years which are intended to produce predictable
productivity gains. Social control over the technological revolution consists in
translating these productivity forecasts into for example, company, sectoral or
public-service contracts, which can serve as a framework for ongoing
negotiations e necessary adjustments and means of implementation.
Increases in available productivity are obviously not the same in all companies,
sectors and institutions. Social control over the technological revolution
consists in avoiding a situation in which there are redundancies and a surplus
of labour power in some sectors of the economy, while there is plenty of
overtime and a shortage of labour in others.
It thus becomes essential for labour to be transferred from enterprises and
industrial sectors in which there is rapid growth in available productivity to
those where there is little or no growth. Such transfers are the condition for
an approximately equal reduction in working hours for everyone, proportionate to
the average growth in productivity of the economy as a whole, in conditions as
close as possible to full employment. An employment policy which offers
incentives for professional mobility is therefore necessary. This evidently
presupposes the possibility of learning or relearning a trade at any age,
without loss of income.
Current training methods are often inappropriate and not particularly
stimulating. There is an urgent need at all levels of the education system for a
reform which will focus on the individual's ability to learn by her or himself,
on the acquisition of a range of related skills which will enable individuals to
become polyvalent and develop their capacity to carry out a range of
occupations. Schools also need to reverse their priorities: instead of giving
priority to training `human computers' whose memory capacity, abilities of
analysis and calculation and so on, are surpassed and largely made redundant by
electronic computers, they need to give priority to developing irreplaceable
human capabilities such as manual, artistic, emotional, relational and moral
capabilities, and the ability to ask unforeseen questions, to search for a
meaning, to reject non-sense even when it is logically coherent.
4.4.4. Fiscal reform
From the point where it takes only 1,000 hours per year or 20,000 to 30,000
hours per lifetime to create an amount of wealth equal to or greater than the
amount we create at the present time in 1,600 hours per year or 40,000 to 50,000
hours in a working life, we must all be able to obtain a real income equal to or
higher than our current salaries in exchange for a greatly reduced quantity of
work. In practice, this means that in the future we must receive our full
monthly income every month even if we work full-time only one month in every two
or six months in a year or even two years out of four, so as to complete a
personal, family or community project, or experiment with different lifestyles,
just as we now receive our full salaries during paid holidays, training courses,
possibly during periods of sabbatical leave, and so forth.
In contrast to the guaranteed social minimum granted by the state to those
unable to find regular paid work, our regular monthly income will be the normal
remuneration we have earned by performing the normal amount of labour the
economy requires each individual to supply. The fact that the amount of labour
required is so low that work can become intermittent and constitute an activity
amongst a number of others, should not be an obstacle to its being remunerated
by a full monthly income throughout one's life. This income corresponds to the
portion of socially produced wealth to which each individual is entitled by
virtue to their participation in the social process of production. It is,
however, no longer a true salary, since it is not dependent on the amount of
labour supplied (in the month or year) and is not intended to remunerate
individuals as workers. It is therefore practically impossible for this income
to be paid and guaranteed by economic units or enterprises, either in the form
of increases in salary per hour of work or through contributions paid into a
social fund. In both cases, the reduction by half of working hours, without loss
of real income, would raise the hourly cost of labour to double the present
Leaving aside problems of competitiveness, the result would be a prohibitive
rise in the relative price of highly labour-intensive services and forms of
production such as building, agriculture, maintenance and repair work, and
cultural and educational activities. This difficulty could be overcome by
implementing the following solution: enterprises would only pay for the hours of
work completed, on a negotiated wage-scale, which would thus ensure that the
real costs of production were known. The loss of salary resulting from a
reduction in working hours would be compensated from a guarantee fund which
would pay for the working hours saved due to advances in technology, at the rate
set for hours of work actually completed. This guarantee fund would be paid for
out of a tax on automated production, comparable to VAT or the duty on alcohol,
cigarettes, fuel or cars, for example. The rate of taxation of products would
rise as their production costs decreased. The less socially desirable or useful
that production, the higher this tax would be. As these taxes would be
deductible from export costs, competitiveness would not be affected. The real
income individuals receive would be made up of a direct salary and a social
income which, in non-working periods in particular, would itself be sufficient
to guarantee their normal standard of living.
The implementation of a system of political prices, reflecting the choices
society has made, and the creation of a social income indepen ent of the amount
of labour supplied, will in any case become necessary as the cost of bour in
increasingly widespread robotized production is reduced to a negligible amount.
The value of salaries distributed and the price of automated forms of production
can o y be prevented from falling through the floor by a price-and-incomes
policy by means f which society can assert its priorities and give direction and
meaning to the advance of technology. Nevertheless, there is nothing to
guarantee that society will choose the emancipation and autonomy of individuals
as its priority or its intended direction, rather than seeking to dominate and
exert even greater control over them. What direction the present social changes
will take is still an open question; it is today and wil, for the foreseeable
future remain, the central issue in social conflicts and the key question for
I have attempted to identify the meaning history could have, and to show what
humanity and the trade-union movement could derive from the technological
revolution we are witnessing at present. I have tried to indicate the direction
in which we should advance, the policies we should follow if we are to bring
this about. Events could nevertheless take a course which would miss the
possible meaning of the current technological revolution. If this happens, I can
see no other meaning in that revolution: our societies will continue to
disintegrate, to become segmented, to sink into violence, injustice and fear
I see Civil Servants of the highest level crafting the social system of the
future in what has happened since we first saw this advanced robotic and
computerised manufacturing in the 1970's. This future has all been thought out
for us in the words above we can see what has been planned.
According to a study by Wolfgang Lecher, of the WSI (the Institute of Economic
and Social Research of the DGB), the continuation of the present trend would
lead, within the next ten years or so, to the following segmentation of the
- 25 per cent will be skilled workers with permanent jobs in large firms
protected by collective wage agreements;
- 25 per cent will be peripheral workers with insecure, unskilled and badly-paid
jobs, whose work schedules vary according to the wishes of their employers and
the fluctuations in the market;
- 50 per cent will be semi-unemployed, unemployed, marginalized workers, doing
occasional or seasonal work and `odd jobs'. Already 51 per cent of the active
population in France aged between 18 and 24 fit into this category (26 per cent
unemployed, 25 per cent doing `odd jobs'); and the percentage is even higher in
Italy, Spain, the Netherlands and (especially) Britain.
The Bell Shaped IQ curve neccesitates the above break down of the workforce.
Reduction in population will result in a reduction of the High IQ, "prized",
Workers. In the face of a 300 million strong university educated middle class in
India (and 700 millions of incredibly poor lower classes) a reduction in
population will just reduce the number of intelligent people available to the
All organs of Government are at work manipulating expectations and work myth
concepts and war to get the minimum earnings acceptable to the poor.
29 Jul 2010, 10:36PM
This government has cut housing benefit for the long term unemployed because, as
everyone knows, they are lazy workshy feckless bastards.
According to some figures up to 94% of those receiving disability benefits are
being moved on to JSA.
Up to 600,000 public sector workers plus an unkown number of knock-on
redundncies in the private sector are expected. The spending review here in
scotland identified around 50,000 job cuts.
And this government in its fucking wisdom is now removing the compulsory
Can anyone, anyone at all I don't care if they are a Tory or a Lib Dem, can
anyone at all tell me
WHERE ARE THE JOBS GOING TO COME FROM?
Yet I would like to offer a new vision of the future. And it is here that all
humanity and all the Unions can put their weight behind evolution for all
A key is the amount of benefit, unearned wages, which would be acceptable to the
majority out of work. In order to stop revolution and manage the population a
contract must be worked out between the elite and the benefit scroungers. Here
an organisation, like a Union could benefit the majority.
Unearned wages, a basic income, could be given in the face of such a lack of
work accorded by right of being born. Like a Family giving pocket money, housing
and education to its children, so the country could give such patrimony, such a
share in the country company which produces earnings to satisfy the needs of the
poor on a yearly basis.
There is the analysis that because of productivity improvements in manufacturing
that no work should be available. However it simply means that House machines -
fridges, heating, air conditioning, TV are cheaper for everyone and these are
now produced in China.
This largesse can only come through an increase in the Real Physical Economy -
not the gambling Funny Money of Wall Street. This increase can only come through
cheap plentiful energy and investment in infrastructure producing
Cheap food through NAWAPA and the nuclear desalination of water,
fourth generation nuclear electrical energy can be provided, almost free for
5000 years with the uranium already mined. Housing - concrete is priced on the
cost of energy. Free education and entertainment mean a possible good life for
all humanity without the need for "work". Channeling the passion of humanity in
good directions will benefit all humanity.
ENERGY ENHANCEMENT LIFE GAMES
- A Game Worth Playing
THIS ARTICLE IS CONCERNED with games and aims.
It has been stated by Thomas Szasz that what people really need and demand from
life is not wealth, comfort or esteem but games worth playing.1 He who cannot
find a game worth playing is apt to fall prey to accidie, defined by the Fathers
of the Church as one of the Deadly Sins, but now regarded as a symptom of
sickness. Accidie is a paralysis of the will, a failure of the appetite, a
condition of generalized boredom, total disenchantment—"God, oh God, how weary,
stale, flat and unprofitable seem to me all the uses of this world!" Such a
state of mind, Szasz tells us, is a prelude to what is loosely called "mental
illness," which, though Szasz defines this illness as a myth, nevertheless fills
half the beds in hospitals and makes multitudes of people a burden to themselves
and to society.
Seek, above all, for a game worth playing. Such is the advice of the oracle to
modern man. Having found the game, play it with intensity—play as if your life
and sanity depended on it. ( They do depend on it. ) Follow the example of the
French existentialists and flourish a banner bearing the word "engagement."
Though nothing means anything and all roads are marked "No EXIT," yet seem to
offer a game worth playing, then invent one.2 For it must move as if your
movements had some purpose. If life does not be clear, even to the most clouded
intelligence, that any game is better than no game.
What sort of games does life offer? We can study Stephen Potter for tips on
"gamesmanship." We can ( and should) read Eric Berne on Games People Play.3 If
we have mathematical inclinations we can look into the work of John von Neumann
or Norbert Wiener, who devoted some of their best thinking to the elaboration of
a theory of games.4
From the Hindu scriptures we can learn of the cosmic game, the alternation of
lila and nitya, the Dance of Shiva, in which primordial unity is transformed
into multiplicity through the constant interplay of the three faunas. In the
works of the mystic novelist, Hermann Hesse, we can read of the Magic Theater in
which all life games are possible or of the game of games (Glassperlenspiel) in
which all elements of human experience are brought together in a single
What is a game? An interaction between people involving ulterior motives? Berne
uses the word in this sense in Games People Play. But a game involves more than
this. It is essentially a trial of strength or a trial of wits played within a
matrix which is defined by rules."' Rules are essential. If the rules are not
observed, the game ceases to be a game at all. A meaningful game of chess would
be impossible if one player insisted on treating all pawns as queens.
Life games reflect real life aims. And the games men choose to play indicate not
only their type, but also their level of inner development. Following Thomas
Szasz ( more or less) we can divide life games into object games and meta-games.
Object games can be thought of as games played for the attainment of material
things, primarily money and the objects which money can buy. Meta-games are
played for intangibles such as knowledge or the "salvation of the soul." In our
culture object games predominate. In earlier cultures meta-games predominated.
To the players of meta games, object games have always seemed shallow and
futile, an attitude summarized in the Gospel saying: "What shall it profit a man
if he gain the whole world and lose his own soul?" To the players of object
games, meta-games seem fuzzy and ill-defined, involving nebulous concepts like
beauty, truth or salvation. The whole human population of the earth can be
divided roughly into two groups, meta-game players and object-game players, the
Prosperos and the Calibans.8 The Ascenders and the Descenders The two have never
understood one another and it is safe to predict that they never will. They are,
psychologically speaking, different species of man and their conflicts
throughout the ages have added greatly to the sum of human misery.
ALL games have an
important and probably
decisive influence on
the destinies of the
players under ordinary
social conditions; but
some offer more
others for lifelong
careers and are more
likely to involve
bystanders. This group
may be conveniently
called Life Games Which
we work on in Energy
Enhancement Level 3. It
"Defaulter," "Kick Me,"
"Now I've Got You, You
Son of a Bitch," "See
What You Made Me Do" and
variants. They merge on
the one side with
marital games, and on
the other with those of
the underworld. All
these games are Implant
Distractions which are a
total waste of time,
only removable by Energy
Their use is promoted by
(Psychopathic Killing as
an advertisement for
people to join the Army)
(Dancing and sweet love
to get you to
enter into the
Householder Game and
create a massive
Population so that a
massive army can be generated) and childish
novels as attention
distracters from the
Life games are a big
subject to do with
purpose, one of the
energies of the Will, of
the Avatar of Synthesis.
What is your purpose,
your mission in this
What is distracting you
from your purpose?
takes place not
when the debt is
when it is
TV, for example,
is not the
who has finally
paid off his
the young man
who moves into
his new home
with his family,
the papers he
has just signed
and which will
bind him for
most of his
After he has
for his children
regarded as a
for whom society
must provide not
comforts but a
This is the life
of Nothing. You
come into this
some money, pay
the bills for
the hospital and
you leave with
As this is
written, a sow
across a desk.
If he is turned
over on his
back, one can
struggle he goes
through to get
on his feet
this interval he
has a "purpose"
in his life.
can almost see
the look of
victory on his
face. Off he
goes, and one
can imagine him
telling his tale
at the next
meeting of sow
bugs, looked up
to by the
generation as an
insect who has
And yet mixed
smugness is a
Now that he has
come out on top,
he will return
in the hope of
might be worth
marking his back
with ink, so as
to recognize him
if he risks it.
animal, the sow
bug. No wonder
he has survived
for millions of
This is the
Position of Eric
Berne which is
true of any game
Master Game of
All games are played according to rules. In man-made games such as poker the
rules are imposed by the laws of probability (odds against a straight are 254 to
1, against a flush, 508 to 1.) or they are dependent on special limitations
(pawns and other pieces in chess each having its own move). In life games, rules
are imposed by natural, economic or social conditions. The player must both
remember the aim and know the rules. Apart from this, the quality of his game
depends on his own innate characteristics.
Great chess masters are born, not made. Great football players are bound to have
certain physical characteristics. The game a man can play is determined by his
type ( of which more later). Ho who tries to play a game for which his type does
not fit him violates his Own essence with consequences that are often
The Low Games
The main types of life
games are shown in Table I.
in Trough is an object
game pure and simple. The aim is to get one's nose in the trough as deeply as
possible, guzzle as much as possible, el¬bow the other hogs aside as forcefully
as possible. A strong Hog in Trough player has all the qualities with which
communist propa¬ganda endows the capitalist, insatiable greed, ruthlessness,
cun¬ning, selfishness. Pure Hog in Trough is not considered entirely respeetahly
iii the contemporary U.S.A. and is generally played today with a certain
moderation that would have seemed sissy to the giants oi the game who savagely
exploited the resources of the continent a century or so ago. Although the 4
trillions of dollars stolen out of the system by the latest 2008 housing bubble
and by the yearly bubbles for 200 years - The rules of the game have become more
complex and the game itself more subtle.
Cock on Dunghill
is played for fame. It is
designed primarily to inflate the false ego and to keep it inflated. Players of
Cock on Dunghill are hungry to be known and talked about. They want, in a word,
to be celebrities, whether or not they have anything worth celebrating. The game
is practically forced upon people in some professions ( actors, politicians),
who are compelled to maintain a "public image" which may have no relationship to
the thing they really are. But the real player of Cock on Dunghill, whose
happiness depends entirely on the frequency with which he (or she) sees his name
in the papers, does not much care about public images. For him any publicity is
better than no publicity. He would rather be well known as a scoundrel than not
known at all.
The Moloch Game
is the deadliest of all games, played for "glory" or for "victory," by various
grades of professional mankillers (trained to regard such killing as creditable
provided those they kill favor a different religion or political system and can
thus be collectively referred to as "the enemy." "They were all bad" - Big Arnie.
These people are created for a purpose and that purpose is the creation of
poverty, low intellect - dumming down, in order to kill off the intellectual
elite every few years - the cull, and control humanity for thousands of years.
Moloch Game is a purely human game. Other mammals, though they fight with
members of their own species, observe a certain decent moderation and rarely
fight to the death.9 But the players of the Moloch Game have no moderation.
Lured on by some glittering dream of glory or power, they kill with boundless
enthusiasm, destroying whole cities, devastating entire countries. The game is
played so passionately and with such abandon that nothing, neither pity,
decency, sympathy or even common sense, is allowed to interfere with the
destructive orgy. As the devotees of the god Moloch sacrificed their children to
the idol, so the players of the Moloch Game sacrifice the lives of thousands of
young males in the name of some glittering abstraction ( formerly "glory," now
more generally "de¬fence") or a silly phrase couched in a dead language: "Dulce
et decorum est pro patria mori." - It is good and beautiful to die for ones
Some of the war poets (World War I vintage) had bitter things to say about this
"If you could hear, at every jolt, the blood
Come gargling from the froth-corrupted lungs,
bitter as the cud
Of vile, incurable sores on innocent tongues,
My friend, you would not tell with such high zest
To children ardent for some desperate glory,
The old Lie: Dulce et decorum est
Pro patria mori."
(Wilfred Owen, Poems [New York: The Viking Press, 1931].)
But so great is the power wielded by the players of this game, exerted through
various forms of coercion and blackmail, that the thousands of young men
involved make little protest. They "go to their graves like beds," not daring to
expose the emptiness of the glittering words on which the Moloch Game is based.
These three games, Hog in Trough, Cock on Dunghill and the Moloch Game, are all
more or less pathological activities. The players who "win" win nothing that
they can truly call their own. "Hog in Trough" may emerge twice as rich as
Croesus only to find himself embittered, empty and unhappy, at a loss to know
what to do with the wealth he has amassed.
"Cock on Dunghill"
may make himself so famous
that everyone knows his name only to realize that this fame of his is a mere
shadow and a source of inconvenience.
Players of the Moloch
Game may wade in blood
up to the ears only to find that the victory or glory for which they sacrificed
a million lives are empty words, like richly bedizened whores who lure men to
their destruction. There is a criminal ele¬ment in all these games because, in
every instance, they do harm both to the player and to the society of which he
forms a part. So warped, however, are the standards by which men measure
crimi¬nality that players of these games are more apt to be regarded as "pillars
of society" than dangerous lunatics who should be exiled to remote islands where
they can do no harm to themselves or Others.
Between the higher and the lower games is the neutral game, the Householder
Game, the aim of which is simply to raise a family and provide it with the
necessities of life. One cannot call it either a meta-game or an object game. It
is the basic biological game on which the continuation of the human race
depends. It is also possible to find, in every human society, a certain number
of nonplayers, people who, due to some constitutional defect, are unable to find
any game worth playing, who are, as a result, chronic outsiders, who feel
alienated from society and generally become mentally deranged, tend to become
antisocial and criminal
The High Games
The Meta-Games are rarely played in their pure form but are perverted in order
to maintain dumming down. Money and wealth depend upon human invention to
maintain the increase in human population, interaction, culture, genius and joy
in life. Without this genius, humanity is set in the pattern of poverty seen on
this planet for the last 100,000 years.
The Art Game
is directed toward the expression of an inner awareness defined as beauty. The
awareness is purely subjective. One mans beauty be another man's horror. The
beautiful of one age can seem ugly to another. But bad players of the art game
have no inner awareness all. They are technically proficient and imitate those
who ha yg awareness, conforming to the fashion whatever that fashion may he. The
whole Art Game, as played today, is heavily taintede with commercialism, the
greed of the collector pervades it like a bad smell
It is further complicated by the tendency to show off that afflicts all
contemporary artists, whether they be painters, sculptors, writers or composers.
As all traditional concepts of the beautiful have been abandoned, anything goes,
just so long, as it is new and startling. This makes it almost impossible to
tell whether a work of art corresponds to some inner awareness of the artist or
merely shows that he was trying to be clever 11
The Science Game
is also rarely played in its pure form. Much of it is mere jugglery, a tiresome
ringing of changes on a few basic
themes by investigators who are little more than technicians with higher
The Science Game
has become so complex, so vast
and so expensive that more or less routine enterprises are given preference.
Anything truly original tends to be excluded by that formidable array of
committees that stands between the scientist and the money he needs for
research. He must either tailor his research plans to fit the preconceived ideas
of the committee or find himself without funds. Moreover, in the Science Game as
in the Art Game there is much insincerity and a frenzied quest for status that
sparks endless puerile arguments over priority of publication. The game is
played not so much for knowledge as to bolster the scientist's ego.
To the Art Game and the
Science Game we must add the Religion Game,
a meta-game played for an aim loosely defined as the attainment of salvation.
The Religion Game, as played in the past, had a fairly well-defined set of
rules. It was essentially a game played by paid priests of one sort or another
for their personal benefit. To compel their fellowmen to play the game, the
priests invented various gods, with whom they alone could communicate, whose
wrath they alone could assuage, whose cooperation they alone could enlist. He
who wanted help from the gods or who wished to avert their wrath had to pay the
priests to obtain his ends. The game was further enlivened, and the hold of the
priests on the minds of their victims further strengthened, by the inven¬tion of
two after-death states, a blissful heaven and a terrible hell. To stay out of
the hell and get into the heaven, the player of the Religion Game had to pay the
priests, or his relatives had to pay them after his death. This "pay the priest"
aspect of the Religion Game has caused several cynics to define it as the
world's oldest confidence trick designed to enable certain unscrupulous
individuals to make a profit out of the credulity and suggestibility of their
fellow men by interceding on their behalf with some nebulous god or ensuring
their entry into an equally nebulous heaven. It was this aspect of the Religion
Game that caused Sigmund Freud to ex¬claim, more in sorrow than anger: "The
whole thing is so patently infantile, so incongruous with reality, that for one
whose attitude to y is friendly it is painful to think that the great majority
of mortals will never be able to rise above this view of life." 12
A hideous aspect of the Religion Game resulted from the insistence by certain
priests that their brand of god was the only god, that their form of the game
was the only permissible form. So eager were these priests to keep the game
entirely in their own hands that they did not hesitate to persecute, torture or
kill any who happened to wish to play the game by other rules.
This practice was started by the Jews, whose enthusiasm for their one and only
and very jealous father-god justified those slaughterings the accounts of which
constitute so much of the bulk of the Old Testament. As well has how to create
an altar of sacrifice, how big, where to put the holes for the blood to run out
The Policy of the "Long War" is that of economic destruction to keep humanity at
the level of the beast. In Current lexicon, "To bomb them back into the Stone
Age" in order to maintain the control of humanity exerted for thousands of
years. "It is not enough that I succeed, everyone else must fail" - Gengis Khan,
who was paid in Machiavelian manner by the Catholic Popes to attack Islam from
behind. The wars of Napolean and the First and Second World wars to destroy the
economic capacity of Europe. Also Iraq, Iran, Afganistan. The practice was
eagerly adopted by the elite of the so-called Christians, who, not satisfied
with slaughtering Moslems and Jews, turned like rabid dogs on one another in a
series of ghastly religious wars, Protestant versus Catholic. The Moslems, who
borrowed the rules of their Religion Game from Jews and Christians alike, did
not fail to copy the bad habits of both. Believers were exhorted in the Koran to
wage war on the infidel, the slaughter of unbelievers being defined as one sure
way of gaining entry into the Moslem heaven ( a much lusher paradise than the
rather insipid affair offered by their priests to conforming Christians).
It would simplify our account of the games if we could offer the above
description of the Religion Game without further comment. Unfortunately, this is
impossible. Simply to define the Religion Game as the world's oldest con game is
as "patently infantile" ( to borrow Freud's words) as it is to take seriously
the anthropomorphic father-god floating in his bed sheet somewhere in the
stratosphere surrounded by cherubs and seraphs and other improbable species of
celestial fauna (the "gaseous vertebrate" so derided by Ernst Haeckel).
For it must be obvious to any fair-minded observer that there is another element
in the Religion Game besides that of playing on the credulity of believers and
selling them entry permits into a phoney heaven. All the great religions offer
examples of saints and mystics who obviously did not play the game for material
gain, whose indifference to personal comfort, to wealth and to fame was so
complete as to arouse our wonder and admiration. It is equally obvious from the
writings and sayings of these mystics that they were not so naive as to take
seriously either the gaseous vertebrate or heaven with its golden harps or hell
with its ovens. Obviously they played the game by entirely different rules and
for entirely different aims from those of the priestly con men, who sold trips
to heaven for hard cash and insisted on payment in advance (no refund if not
fully satisfied, either).
What game did these mystics play? Within the matrix imposed by their religion,
these players were attempting the most difficult game of all, the Master Game,
the aim of which is the attainment of full consciousness or real awakening. It
was natural for these players to play their game within a religious matrix. The
basic idea underlying all the great religions is that man is asleep, that he
lives amid dreams and delusions, that he cuts himself off from the universal
consciousness (the only meaningful definition of God) to crawl into the narrow
shell of a personal ego. To emerge from this narrow shell, to regain union with
the universal consciousness, to pass from the darkness of the ego-centered
illusion into the light of the non-ego, this was the real aim of the Religion
Game as defined by the great teachers, Jesus, Gautama, Krishna, Mahavira, Lao-tze
and the Platonic Socrates.
Among the Moslems this teaching was promulgated by the Sufis, who praised in
their poems the delights of reunion with the Friend. To all these players, it
was obvious that the Religion Game as played by the paid priests, with its
shabby confidence tricks, promises, threats, persecutions and killings, was
merely a hideous travesty of the real game, a terrible confirmation of the truth
of the statement: "This people praise me with their lips but their hearts are
far from me. . . They have eyes but see not, ears and hear not, neither do they
So little did they understand that, at least within the matrix of the
"Christian" religion, it actually became physically dangerous during several
centuries to try to play the Master Game at all. Serious players found
themselves accused of heresy, imprisoned by the Inquisitors, tortured, burned
alive. It became impossible to play the game openly. To survive at all, one had
to adopt a disguise, pretend that one's real interest was alchemy or magic, both
of which were permitted by the priests, who did not understand the real
significance of either.
Alchemy was particularly safe as its stated aim, the transmutation of base
metals into gold, posed no challenge whatever to the authority of the priests.
Therefore it was behind the mask of alchemy that many players of the Master Game
concealed their real aims, formulating the rules of the game in an elaborate
secret code in which the transmutations of substances within the body were
expressed in terms of mercury, sulfur, salt and other ele¬ments. There were, of
course, numerous alchemists who took the whole science at its face value, who
believed that the Great Work referred to the production of metallic gold, who
impoverished and frequently poisoned themselves in the quest for the great
secret, and incidentally laid the foundations of modern chemistry. But for the
serious alchemist the transmutation involved the formation of the pure spiritual
golden aura - Aurum Non Vulgi - Not Fool's Gold, or the genesis of the
homunculus, both of which symbolized the creation of fully conscious, cosmically
oriented man out of the ego-centered puppet that goes by the name of man but is
really only a pathetic caricature of what man could be. So well did the
alchemists conceal their secrets that it took all the intuitive genius of Carl
Gustav Jung (perhaps the leading authority on the subject) a large part of his
life to unravel this mystery.13
Today no danger is involved in playing or attempting to play the Master Game.
The tyranny of the priests has more or less ended. The Religion Game, though
often as much of a con game as ever, is played without threats of torture and
death. A good deal of the old venom has gone out of the game; in fact, it is
even possible for priests who wear round their necks the label "Catholic" to be
moderately polite to those who wear the once hated label "Protestant." So the
game is now played with a certain amount of restraint not because men have
become more tolerant, but because the whole issue of heaven versus hell,
salvation versus damnation, is no longer taken very seriously. Even the
theologians admit that the old father-god ( Haeckel's "gaseous vertebrate") is
dead as far as anyone above the Jehovah's Witness level is concerned. The fight
today is between rival political systems rather than rival theologies.
But although it is safe to play the Master Game, this has not served to make it
popular. It still remains the most demanding and difficult of games and, in our
society, there are few who play.
Contemporary man, hypnotized by the glitter of his own gadgets, has little
contact with his inner world, concerns himself with outer, not inner space. But
the Master Game is played entirely in the inner world, a vast and complex
territory about which men know very little. The aim of the game is true
awakening, full development of the powers latent in man.
The game can be played only by people whose observations of themselves and
others have led them to a certain conclusion, namely, that man's ordinary state
of consciousness, his so-called waking state, is not the highest level of
consciousness of which he is capable. In fact, this state is so far from real
awakening that it could appropriately be called a form of somnambulism, a
condition of "waking sleep." 14
Once a person has reached this conclusion, he is no longer able to sleep
comfortably. A new appetite develops within him, the hunger for real awakening,
for full consciousness. He realizes that he sees, hears, knows only a tiny
fraction of what he could see, hear and know, that he lives in the poorest,
shabbiest of the rooms in his inner dwelling, but that he could enter other
rooms, beauti¬ful and filled with treasures, the windows of which look out on
eternity and infinity. In these rooms he would transcend his petty personal self
and undergo spiritual rebirth, "the rising from the tomb" which is the theme of
so many myths and the basis of all the mystery religions, including
He who arrives at this conclusion is ready to play the Master Game. But though
he may be ready, he does not necessarily know how to play. He cannot draw upon
instinctive knowledge, for na¬ture has not endowed men with such instincts. She
provides for man's development up to the age of puberty, she endows him with the
instinct to propagate his kind, but after this she leaves him to his own
devices. Far from helping man to develop further into the harmonious and
enlightened being he might become, the blind force of evolution has actually put
obstacles in his way.15
One who would play the Master Game is therefore compelled to seek a teacher, a
skilled player who knows the rules. But where will he find such a teacher? A
materialistic, spiritually impoverished culture can offer no instructions to the
aspirant. The huge, highly specialized training centers that call themselves
universities are obviously lacking in universality. They do not put the emphasis
on expansion of consciousness first and acquisition of specialized knowledge
second. They educate only a small part of man's totality. They cram the
intellectual brain with facts, pay some lip service to the education of the
physical body by encouraging idiotic competitive sports. But true education, in
the sense of expansion of consciousness and the harmonious development of man's
latent powers, they do not offer.
Here it is sufficient to say that the Master Game can never be made easy to
play. It demands all that a man has, all his feelings, all his thoughts, his
entire resources, physical and spiritual. If he tries to play it in a
halfhearted way or tries to get results by unlawful means, he runs the risk of
destroying his own potential. For this reason it is better not to embark on the
game at all than to play it halfheartedly.
The present site offers a synthesis of many methods derived from different
sources, all of which are designed to help the practitioner to emerge from the
darkness of waking sleep into the light of full consciousness. Purely for
convenience, these methods are referred to collectively as Energy Enhancement,
Enhancement because they bring about a higher synthesis, a new level of order
within the psyche. Energy Enhancement is based on the idea that man can create
by his own efforts a new being within himself ( the second birth). As a result,
he can enjoy certain experiences, exercise certain powers, attain certain
insights that are quite inconceivable to man in his once-born state.
Energy Enhancement involves the highest form of creativity of which man is
capable, the creation of a truly inner-directed being out of a helpless
other-directed slave. This creative work involves every aspect of man's
behavior, the instinctive, motor, emotional and intellectual. It involves an
understanding of the chemistry of the body and of the mind. It involves a study
of type and all that pertains to type, the strengths and weaknesses that type
It involves a study of creative activity, arts, crafts, techniques of various
kinds and of the effects these activities produce on levels of consciousness. It
involves a study of events on the large scale and on the small, an awareness of
the processes taking place in human and nonhuman communities that affect the
individual adversely or otherwise. For man cannot be studied apart from his
environment and he who would know himself must also know the world in which he
The theory of Energy Enhancement can be studied in books." The practice is a
different matter. For this a teacher is necessary. One who tries to practice the
method without a teacher almost inevitably encounters certain difficulties which
he cannot surmount. The illusion-creating mechanism in man's psyche does not
cease to operate merely because a man decides to practice Creative Psychology.
In fact, in such a one, it may operate all the more actively. So he may enjoy
all sorts of pseudo-experiences, the result not of an expansion of consciousness
but of the workings of his own imagination. A teacher can help him to sort out
the true from the false, can warn him about the traps that lie in his path.
Furthermore, the solitary practitioner of Energy Enhancement lives today in a
culture that is more or less totally opposed to the aims he has set himself,
that does not recognize the existence of the Master Game, and regards players of
this game as queer or slightly mad.
The player thus confronts
great opposition from the culture in which he lives and must strive with forces
which tend to bring his game to a halt before it has even started. Only by
finding a teacher and becoming part of the group of pupils that that teacher has
collected about him can the player find encouragement and support. Otherwise he
simply forgets his aim, or wanders off down some side road and loses himself.
Unfortunately, it is very difficult to find such teachers and such groups.
They do not advertise, they
operate under disguises. Moreover, there exists an abundance of frauds and fools
who pass themselves off as teachers without having any right to do so. So the
would-be player of the Master Game encounters at the outset one of the most
difficult tests in his career. He must find a teacher who is neither a fool nor
a fraud and convince that teacher that he, the would-be pupil, is worth
teaching. His future development depends largely on the skill with which he
performs this task.20
DON MINIHANES COURSE REPORT - LAST
WEEK OF ENERGY ENHANCEMENT REIKI MASTERY OPTION
"I am now in the last week of the course and I feel like a
totally different person. I have regained myself and have been given from
nothing having no psychic vision at all at the start of the energy enhancement
course, a clarity of psychic
vision that is breathtaking."
"As we practiced on each other we
came very quickly to realise this. I could literally feel the energy moving
inside each chakra as the other person worked within me from several meters away
and when I worked on the other person I could see me projecting energy to them
and could see where the blockages were within their chakras.
I could force the energy from my
centres into their centres and clean their centre bringing the energy full
circle back to me. You could tell the state of their chakras by the amount of
energy returning to your own centre and this was achieved by mind power only.
Before I came here Satchi said he
would teach me to do it in this way and I was sceptical about this claim. I
could never envision me having psychic vision, but I have now, I can now do
astonishingly powerful Reiki sessions on people without going any where near
them and distance healing over any distance is a piece of cake, incredible
"I am totally de-stressed and have expanded in every
way. I feel stronger and fitter and much more mentally agile than I have ever
felt in my life. The fog and confusion of life has gone and I feel that I have
just received the inside information on everything.
I am ready for anything and
am wide awake. I am full of the most incredible energy imaginable and have
Energy Enhancement Reiki
that is so powerful it staggers me. I know a thing or two about Reiki and had a
very strong Reiki connection before I got here, now I have a connection that is
beyond description and I have yet to undergo the second initiation this week and
then the masters. I have opted to take this as an extra and for anyone who is
interested, I believe this is beyond anything you will ever experienced
I am now equipped with life tools and healing tools that one
only dreams of and there is nothing out there in the world that will ever faze
me again. I am absolutely delighted that I decided to come here, because this
experience has changed me, for the good of me and for all those that I will
touch when I leave here. I am so excited and can’t wait to start exploring my
new found talents"
THOMAS BLAIRS REPORT JULY 9TH 2010
I have been to see Satchi & Devi almost once a year since
2005, and I have to say, that I have never been let down. Every time they greet
me at the airport I am received in an atmosphere of great warmth, positivity and
generosity, into which I soon relax and know that it’s safe to be me with all my
“luggage”. In June 2010 I recently went on a 6 week course they were holding in
In the weeks I spent with them it was clear that the
blockages I was removing with their help, were increasing the amount of energy
flowing through me during meditation. I have never been one to naturally take to
meditating, but with these new experiences of Samadhi (sam – with, adhi –
light), it was certainly making it possible for me to sit for much longer
I must concede, that on more than one occasion I started to
object and complain about what we were doing, and the methods employed to
transmute the blockages in my being. Satchi & Devi would patiently wait for me
to see that the person complaining was not the real me, it was not the soul
infused personality that I really am, but rather the voice of the blockages that
did not want to go. There are different types of blockages, and of course, the
easy ones are the first to go, but I was now experiencing some really tough
ones. They can certainly be very cunning these blockages, and its thanks to the
experience and energy of Satchi & Devi that I was able to continue on my way to
overcome some really strong blockages.
My experiences of Samadhi: The first time I experienced
anything other than a calm mind in meditation was actually the very first course
I attended with Satchi & Devi in Spain. The experience of energy surging through
my body was first felt in my 1st and 2nd chakras. It was like having champagne
bubbling away in my lower abdomen. Before I talk about my experience here in
India, I think it would be useful to describe briefly and partly a technique
used to commence the flow of energy and so the entry into Samadhi. It’s to do
with using the mind to visualise chakras above the head and below the base
chakra to infinity. For me, the concept of infinity and trying to imagine this
distance above my head, kind of triggered a bypass switch in my mind, and all of
a sudden my mind was quite literally replaced by a surge of electricity and
light – Samadhi.
"If the Map is Correct, Experiences Follow" - Satchidanand
This time here in India I was experiencing different levels
of Samadhi. During meditation I notice the attainment of a constant flow of
energy through my being which gets more and more intense, and rises further and
further up my body, the higher I go up the chakras above my head to an
inconceivably bright and intense sun. Quite often my breathing slows or even
stops a while at the head of an in-breath as my head feels infused with light.
My body feels like it is being purified, and in fact it is, as light is being
shone through me. I always finish the meditation feeling more positive about my
life and the world around me and a feeling that really everything is ok.
Over and above this, I receive what I would describe as
bolts of light lasting between 2-5 seconds.
During these brief moments, I am no longer a body with
senses or even a sense of weighing or being anything, and am unable to think.
"In the Buddhafield we find we can Move On More Quickly!" -
It’s my experience that the body is like a resistor in an
electronic circuit. The more blockages we have, the greater the resistance to
the light. By removing a significant number of blockages, I have reduced the
resistance of my gross and subtle body, and am now able to sit in Samadhi with
ease. And of course, the more light I can sit in, the more blockages I can
remove - now that’s what I call spiritual progress!
1. Szasz, T. S., The Myth of
Mental Illness (New York: Hoeber-Harper, 1961).
2. "You're free. Choose. That is, invent." Sartre, J. P., Existentialism and
Human Emotions (New York: Philosophical Library, 1957).
3. S. Berne, Eric, Games People Play (London: Deutsch, 1966).
4. Von_ Neumann, J., and Morgenstein, 0., Theory of Games and Economic Behavior
(Princeton, N. J.: Princeton University Press, 1947); Wiener, Norbert, The Human
Use of Human Beings (Garden City, N. Y.: Doubleday, 1954).
6. -, Magister Ludi (New York: Frederick Ungar Publishing Co., 1957).
7. See section on "matrices and codes" in Koestler, Arthur, The Act of Creation
(London: Hutchinson, 1964).
8. Shakespeare, W., The Tempest. This is the most esoteric of all Shakespeare's
plays. Its central theme work is the alchemical magnum Opus. For a modern
variation on this theme, the reader should consult Fowles, J., The Magus
(London: Jonathan Cape, 1966).
9. Carthy, J. D., and Ebling, F. J., editors, The Natural History of Aggression
(New York: Academic Press, 1965).
10. Some of the war poets (World War I vintage) had bitter things to say about
"If you could hear, at every jolt, the blood
Come gargling from the froth-corrupted lungs,
bitter as the cud
Of vile, incurable sores on innocent tongues,
My friend, you would not tell with such high zest
To children ardent for some desperate glory,
The old Lie: Dulce et decorum est Pro patria mori." (Wilfred Owen, Poems [New
York: The Viking Press, 1931].)
11. "Creative thought, creative art or creative poetry are all excuses to expose
the world to aberrations born in the sullied minds of the so-called intellectual
elite of the West. The true creative artist never cries his creativeness to the
skies. The true intellectual never claims to be one. It is the unfulfilled, the
unsuccessful, the lazy and the foolish who weld together old bicycles and claim
to be creative. They are sur¬rounded by their kind who shower the rubbish with
praises so that, in their turn, they may be the recipients of praise." (Shiekh
Abdul Muhl in Rafael Lefort's The Teachers of Gurdjieff [London: V. Gollancz,
1966], p. 115).
12. Freud, Sigmund, Civilisation and Its Discontents (Hogarth Press, 1963).
13. Jung's writings on alchemy are at times as obscure as the texts they
interpret. The shortest and most lucid of his commentaries on this subject will
be found in the chapter "The Work" in his Memories, Dreams and Reflections (Routledge
and Collins, 1963)
14. This term, "waking sleep," is one of several technical terms used in the
system of C. Gurdjieff, as intrepreted by P. D. Ouspensky. See Ouspensky's In
Search of the Miraculous (New York: Harcourt, Brace & World).
15. For an account of the possible evolutionary origin of these obstacles, see
Science and Salvation (New York: St. Martin's Press, 1962).
16. An attempt to outlaw use of peyote by members of the Native American Church
was made by the legislature of the State of California but was ruled
unconstitutional by the State Supreme Court.
11. It must be admitted that Patanjali, the great Hindu commentator on yoga,
describes "simples" (ausadhi) along with samadhi (roughly, a state of
meditation) among the means of attaining the siddhis (yogic powers) but ". . .
hemp and similar drugs produced ecstasy and not the yogic samadhi." See Mircea
Eliade's book in note 19. According to the latter authority the use of hemp,
opium or other narcotics that belongs properly to shamanism, and to decadent
shamanism at that.
12. "Verily there are many hard and almost insurmountable obstacles in Yoga, yet
the Yogi should go on with his practice at all hazards; even were his life to
come to the throat." Siva Samhita, translated by Vasu, R.B.S.C. (Lahore, 1888;
reprinted in Allahabad, 1914).
13. Energy Enhancement, a modern synthesis, combines physiology and psychology,
eliminates the artificial barrier created between them by dualistic theories
separating mind and matter. There is no single formulation of the teaching. It
cannot be learned from books, but only by practice under the guidance of a
teacher, P. D. Ouspensky, G. Gurdjieff and others. See Ouspensky's In Search of
the Miraculous, op. cit.; and his A New Model of the Universe (London: Kegan
Paul, 1938); Gurdjieff, G., All and Everything (New York: Harcourt, Brace and
Co., 1958); Gurdjieff, G,, Meetings with Remarkable Men (New York: E. P. Dutton,
1964). References will be made in this book to the "Gurdjieffian System," but
the term is used only for convenience. The studies of Rafael Lefort in The
Teachers of Gurdjieff (London: V. Gollanez, 1966)
Although it must be repeatedly emphasized that little can be learned from books,
reading may be of some value in preparing the student and helping him to define
what he needs to Know. The student, however, should beware of substituting mere
reading for actual practice and guard against losing himself in the jungles of
terminology and the deserts of mere scholasticism. The following books may prove
Bernard, Theos, Hatha Yoga (London: Rider and Co., 1950).
Eliade, Mircea, Yoga: Immortality and Freedom (New York: Pantheon Books, 1958).
Evans-Wentz, W. Y., editor, The Tibetan Book of the Dead (London, Oxford
University Press, 1935).
Tibetan Yoga and Secret Doctrines (London: Oxford University Press, 1935).
Frankl, V. E., Man's Search for Meaning (London: Hodder and Stoughton, 1963).
Idries Shah, The Sufis (London: W. H. Allen, 1964).
Jacobs, H., Western Psychotherapy and Hindu Sadhana (London:Allen and Unwin,
James, William, On Vital Reserves: The Energies of Men (New York: Holt, 1939).
The Varieties of Religious Experience (London: Longmans, Green and Co., 1929).
Maslow, A. H., Toward a Psychology of Being (New York: Van Nostrand, 1962).
Mishra, R. W., The Textbook of Yoga Psychology (New York: The Julian Press,
Watts, Alan, Psychotherapy East and West (New York: Pantheon Books, 1961).
-, The Way of Zen (New York: Pantheon Books, 1957).
20. Madame Alexandra David-Neel has described in some detail the trials and
tribulations of would-be initiates in Tibet during their search for a teacher.
Admission to the Way is never made easy. Overcoming the obstacles deliberately
put in the path demands heroic efforts on the part of the student. See David-Neel,
Alexandra, Magic and Mystery in Tibet (London: Souvenir Press, 1967), Chapter V.