Paradigmatic Distortions of the East and West

Law Order Series Finale - Paradigmatic Distortions of the East and West

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Since the 1960's and especially in the last decade, Eastern dharma has heavily influenced the evolution of the spiritual seeker community in the United States. More Americans are adopting spiritual names, "let it go" has become part of the vernacular, and more population are understandably giving up on approved therapy and turning to forms of eastern influenced spirituality.

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Serious spiritual seekers are not ordinarily attracted to mainstream religions like Christianity, Judaism, or Islam; at least, not the exoteric versions. There are pockets of Sufi sway (originated from Muhammad's teachings) rising with the alternative healing tide, for example, and the Kabala has been gaining attention, especially since Madonna gave it her stamp of approval. But still, most seekers today lean further east. Maybe we've all had our share of Sunday and Hebrew school and have been sufficiently jaded about Judeo-Christian devotional practices. Many are even aware of the kinds of distortions that have historically come from "mainstreaming" a spiritual teaching into a religion.

This narrative will gawk some generally recognized distortions in devotional religion and go on to gawk some uncommonly recognized ones in eastern dharma. It is time to challenge and deconstruct the western romanticization of eastern paradigms in the same way the distortions of western spirituality have been so glaringly clear for some time now to serious seekers.

Islam has probably attracted the most scrutiny because of the behavior of their fundamentalists and the numerous conflicts in which they have been complex in new history. The distortions in mainstream Islam are easy to see. For example, even a casual reading of the Qur'an reveals its limitations as a something on which to base a way of relating to life. While it's reasonable to assume that Muhammad was an concluded channel, since despite being illiterate he somehow began reciting thousands of lines of rhymed couplets (a feat unable to appreciate in translation) over twenty-three years, it's understood by many historians that the guidance he channeled was very definite to the historical context in which it arose.

Islam was a revolutionary value ideas and the followers of Muhammad were often in great danger. Much of the Qur'an refers to definite situations, strategies, and pre-battle inspirations to help them get straight through it. This undoubtedly explains contradictory lines in the Qur'an: the guidance was circumstantial, not the absolute word of Allah applicable for all time. For example, there were times to fight, in self-defense, and there were times to trust Allah and let the "unbelievers" (better translated "ungratefuls") be. 3:151 "We will put terror into the hearts of the unbelievers. They serve other gods for whom no sanction has been revealed. Hell shall be their home." agreeing to historians, this is a verse in which God is addressing the prophet before a essential battle during Islam's first decade. This is the battle of Uhad, when the leadership of Mecca decreed a death sentence for followers of Islam. The Muslim force was far outnumbered, and the Qur'an offered reassurance and inspiration. In other words, this duct was specifically intended for a certain situation in early Islamic history.

This same quotation is often used today as a justification for fundamentalist violence against "un-believers," and is clearly taken out of historical context. Like the followers of Yeshua, followers of Muhammad faced persecution as they threatened the political power base of the time. Interestingly, we might consider that a religion formed partly as a reaction to political power is Maybe liable to be used for political power. In other words, to the degree Muslims play victim to persecution is the degree to which they have switched from victim to perpetrator, the same way the Jews in Israel have with Palestine, and the same way abused children often turn into abusive parents. What we resist persists, as it is so often said.

In contrast, 68:44-52 is a Qur'anic duct that presents a very distinct view: "So [Prophet] leave those who reject this revelation to Me... The disbelievers practically attack you down with their looks when they hear the Qur'an. They say, 'He must be mad!' but truly it is nothing other than a Reminder for all peoples." This is a very distinct tone than the pre-battle inspiration; it speaks of trusting God and using resistance as a reminder to return to themselves and to God. It is a spiritual tragedy that Islamic extremists feel they can use what they believe is the absolute content-word of Allah to apply to anything context they choose. Was the context in which the article occurred also relevant, and as 'absolutely' important? The dramatic contradictions in the Qur'an are only explainable by shifting contexts in this way. Unfortunately, Muhammad's channelings were arranged after his death in order of the longest to the shortest rather than chronologically. One must wonder how it would be differently interpreted if each Surah was dated and therefore grounded in its historical milieu.

In summary, the confidence on the Qur'an as the absolute word of God 1400 years later, out of its historical context which undoubtedly and honorably explains apparent contradictions within the text, is at best a shaky ground on which to base a way of relating to life. At the time, the Qur'an was a beacon of light, codifying radical changes in value systems including a estimate of revolutionary legal possession for women. One must wonder if women's possession have progressed since the Qur'an was channeled in the early 600's, and is it not potential that maybe Allah would have some distinct things to say about the subject today. Islamic law may have been the world leader in the improved rehabilitation of women 1400 years ago, but if the Qu'ran was meant to be a guide for only those times, it would undoubtedly elaborate why Islam has stalled in its evolution of consciousness linked to women compared to other systems. In 1400 years it has gone from important to trailing the world in this domain, and this impacts all Muslim women, not just the fundamentalists.

To be fair, Christianity is just as rife with distortion from its former message. More and more scholars are talking about Paul's role (Saul of Tarsus) in founding what we now know as Christianity and how petite it undoubtedly had to do with Yeshua the Nazarene's teachings. Similar to Islam, Yeshua's teaching also arose as a revolutionary movement, only to be corrupted by theocratic political forces after the death (or disappearance) of its originator. One need only to Google "Pauline Christianity" or "Paulianity" to investigate. The legal stance of the church is that "Pauline Christianity" is a tautology: that Paul's version is the only Christianity and furthermore many conservative Christian scholars say he did not alter the teachings of Yeshua.

But if nothing was changed, then why is it no former writings of Yeshua were preserved, when countless texts before that time duration were? How was it that Yeshua's teachings were used to elaborate the Inquisitions and murder of countless people, when Christians don't even have an equivalent term to "jihad" to misinterpret? Typical responses to questions like these tend to revert to the argument that population are not living their values adequately instead of seeing at what might be faulty with the value ideas itself that causes it to be so inconsistently livable. In other words, maybe the problem is not the Christians, but Christianity itself. A easy illustration of this is the estimate of pedophilic priests that have been exposed in the last few decades. What if this is not an issue of the church needing to be more right in their recruitment efforts, but instead a tragic and certain ramification of a distorted religion that shames our natural human sexuality? Therefore, those priests who are required to repress their human sexuality the most are the most likely to act it out in inappropriate ways. Such priests are Maybe caught in an endless loop of shame like so many Christians, an emotion that Christianity both institutionalizes with former sin, and then preys upon by selling salvation to wounded hearts aching for forgiveness of their "sins." This is like feeding population feces and then selling them toothbrushes.

As said, poking holes in mainstream exoteric religions though, is like shooting fish in a barrel to most seekers today. Where this kind of prognosis gets spellbinding is in seeing at the current sacred cows of the times. Doesn't it make sense that the same kinds of distortions would be potential in eastern traditions? Are westerners aware that the sexy dharma from the east they have been incorporating into their lifestyles is just as rife with distortion? Just based on the magazine stand at your local condition food store, the empirically certain riposte is "No." This is so for a estimate of reasons, including the romanticization of the East, the lack of jadedness with new perspectives, and the slick nature of eastern metaphysics, full of paradox and complexity development distortions less apparent to some...but no less distorted and therefore no less damaging. In fact, the subtleties of eastern dharma are exactly where distortions hide.

In this way, many of the inconsistencies and contradictions in neo-transcendental models are dismissed in the satsang with a shaming "Who's asking the question?" received often with "ooos" and "ahhs," but this is only a sad and desperate cover for metaphysical holes large adequate to drive a paradigm through. With all due respect to these powerful, dedicated and insightful teachers who undoubtedly have the best of intentions: How can a instructor who claims there is no self allow himself to be carried into a satsang like a Roman King? How can a instructor who advocates "loving what is" get a full face lift? How can a instructor who claims that the truest self is only eternal unchanging awareness originate a line of self-promoting Dvds with new age music and images of waterfalls? Why would a instructor who claims he is absolute Being or Source put seven pictures of himself in a tri-fold brochure, including him scuba diving and kissing a baby? In other words, in all of these real examples, why do these teachers who are in the business of destroying people's illusory self-images, seem to have so much self-image themselves?

The riposte is both easy and tragic. In the same way that a priest's distorted paradigm forces him to repress his natural sexuality, a sagely instructor who attempts to invalidate the self in the name of attaining the Absolute will originate a deep inner tension that must resolve. What we resist persists, and so as sure as the repressed sexuality of a priest acts out as aberrant sexual behavior, the repressed real Self of an Advaita Vedanta style instructor acts out as teenage-like personality mischief. This has included promiscuity with devotees, affairs, and physical and spiritual abuse which is distinguished inspecting these teachers claim to have completely transcended their localized self which was an illusion in the first place. Who's creating the mischief? One spiritual instructor who had sex with one of his students reportedly justified it with "The body wants what the body wants," as if the body was the only thing operating in that case. In a paradigm that denies the existence of a local ego, abuse of personal power is not even an issue than can be addressed: who's abusing the power, after all?

One of the most preponderant examples of Buddhistic distortion is the increasingly beloved Deeksha movement, whereby a Guru transmits "divine energy" into a disciple which can furnish immediately or over time certain kinds of oneness states. This is a very understandable response to the problem of how few population have become Buddhistically enlightened, but it is equivalent to turning to narcotics when over counter drugs fail to address the pain. The dilemma of how difficult it is to become enlightened should have turned population more inward, not outward. Pure Zen, before it was mainstream-ified into Buddhism, was and remains a solo practice. Zen devotee Lin-Chi in the ninth century coined the phrase, "If you meet the Buddha, kill him" to emphasize this point. His line of Zen Buddhism was one of the most influential in history and later become the foundation for the Rinzai school.

The Deeksha movement is fundamentally misaligned with pure Zen's former teachings. It is a goal-oriented, bliss-seeking shortcut driven by the innocent immaturity and ignorance of its leaders. The highest attainment of true Nondual enlightenment by definition cannot be a state, and it is undoubtedly not the Oneness bliss-state offered by Advaita Vedanta, Deeksha, and other neo-transcendental paths. The Buddha specifically warned against the seduction of the bliss-state and how oneness is a delightful contact on the way to true enlightenment, but not the end point. Oneness is still in the realm of duality because it is seen as good and not bad, and because there is still an experiencer in thrall of the experience. The deepest level of non-duality is not about having an experience, it is about contact having you. Further, any time there is a 'something' versus 'something else' or any kind of distinctionability you are by definition still in duality, even if it's in an extremely thinned out aspect of it as in the oneness state.

U.G. Krishnamurti was one of the few teachers who understood some of these ideas so deeply that he became known as an anti-guru. He was very vocal about not trying to sell anything and said he didn't care either population believed him or not. Embodiment of the deepest level of nonduality burns up and obviates any need to teach anything about it, much less hold satsangs from a stage or furnish a series of Dvds about it with the teacher's photograph on the cover.

Theohumanity, an entirely new emoteric spiritual paradigm founded by Daniel Barron who was enlightened in the correct Zen tradition, offers an explanation for the distortion in Buddhism. He offers, in Enheartenment, that true Buddhistic enlightenment is not about achieving a state or transcending an illusory ego, but rather that it's about healing the fear of ego-death straight through right self-inquiry and meditation convention where the point is to find the meditator, and contact the terror of how that man cannot be found. But that the meditator cannot be experienced does not mean it does not exist, only that it cannot be experienced in that domain. The path is to encounter and heal the fear that is uncovered in this process and to lose the self-identifications that cover over and forestall us from feeling and then healing this fear.

If this is so, then the distortions in Buddhism and its offshoots have been that its followers have used entrance to levels of nonduality to feel better, rather than healing the fear that causes them to suffer in the first place. Enlightenment to the nondual has never been about feeling good, because that would be seeking something 'good' and not 'bad' and therefore a dualistic pursuit. Again, the good feelings are a by-product along the way, but are not to be attached to. That neo-transcendental teachers claim to be unattached and yet seek to cultivate and say this bliss-state, often using the word "vigilance" to describe the effort, is a contradiction and irony of tragic proportions. It is the basic and extremely subtle false god of neo-transcendental teachings: attachment to non-attachment.

This distortion is equivalent to the elevation of Yeshua to God status, the seeking of heaven, or believing that killing infidels will earn you seventy-two virgins when you get to paradise. It reframes current transcendental practices as spiritual drugs, as its users use the sexy and hip self-image of seeker-hood and medicate with the very real spiritual states they're attaining, but with fundamentally unhealthy and avoidant motivations that will sadly cycle them in their suffering rather than healing it. All of this comes from an former misunderstanding of the hypothesize to seek Buddhistic enlightenment in the first place. It's not a way to have a more relaxed lifestyle, to contact bliss, to alleviate suffering, to reduce conflict, or to originate world peace.

As offered in Barron's Enheartenment, Buddhistic mental body enlightenment is not about obliterating the mischievous ego that is the source of all of our problems, it is about healing the fear of its loss by arrival face to face with the very real reality that in the mental body domain there is no "I" experiencing anything, but rather that contact has us. This awakening is a frightful process of deconstructing a false sense of relating to self and all else. And so it is understandable that some would have concluded straight through such experiences that there is no self, but it is only that it feels as if there is no self and there is a essential difference. Further, the oneness bliss state is a side consequent on the way to this awakening as the deconstruction of differences in the middle of self and other melt away. Fixating on it as a goal, even if the practitioner is consciously unaware of having any goals, is our emotional defense mechanism's way of feeling the good feelings and not having to advent the frightful fear of ego death. It is neither the extreme destination, nor the extreme Reality, nor the goal of transcendental enlightenment practice. Identifying it as any of these things will only keep you further from What It undoubtedly Is and keep you hooked into an addiction cycle as you innocently and unconsciously medicate your emotional pain held in the emotional body of your very real Self.

Because of this, neo-transcendental methodologies that offer any kind of good feeling state as the reward for all your hard work are distorted at their foundations, and in the bigger photograph can be damaging to individuals who convention it. This is because the high of the bliss-state is so distinguished it can be used to numb out acreages of suffering that Buddhistic convention is simply not designed to address. Remember that science of mind and serious attentiveness to the inner workings of individual self only began about one hundred years ago. Buddhism far predates even the basic recognition of the significance of Self. In the absence of effective methods to address emotional based suffering, the use of Buddhistic enlightenment convention to transcend our emotional wounding has been understandable for the last 2500 years, but it is time now that we recognize that it has profound limitations. Not only are exceedingly few population enlightened, but those who are display play-outs of untouched emotional wounding as already discussed.

Daniel Barron, as part of his paradigm of Theohumanity, created a right convention called Emotional Body Enlightenment which he offers is a essential pre-requisite before starting nondual practice. The depth and breadth of this paradigm cannot be covered here, but suffice it to say that there exists in earth today a way of healing our emotional wounding so that we can healthily advent nonduality that brings us deeper into our humanity, without transcending it.

Some Buddhistically influenced population may read this narrative and say its author is inflammatory, unmindful, and that we all need to work toward comprehension each other peacefully. It is Maybe unfortunate that rarely do essential advancements in the evolution of consciousness happen without conflict. But friction is creative as long as enemies are not made. New world-views all the time originate great inequity as was the case with Yeshua, Muhammad, Moses, Galileo, Gandhi, etc. Even the teachings of Siddhartha Gotama Buddha challenged other teachings at the time so deeply that he was subject to murder attempts. The founder of Buddhism was as much a revolutionary as the other prophets throughout history and not the bliss-suffused, dispassionate character that has become the archetype of the modern neo-Buddhist. This leads us to the most basic contradiction potential in Buddhism today: if the Buddha had been a Buddhist, there would never have been Buddhism. Gotama was a man of passion! That this contradiction has been apparently overlooked is a testament to both the power and the misguidedness of transcendence. With it, you can let go of anything that doesn't work for you, without having to gawk your criteria for what does or doesn't work, or look at what might be your unconscious motivation for transcending it in the first place, because there is allegedly no You.

In summary, what is needed now is a model that allows us to not only undoubtedly see straight through the distortions we have inherited from the teachers before us, but a process by which we can undoubtedly embody undistorted living. Only by shedding the false gods to which we cling to medicate our suffering will we be able to abide with the Living God Itself. Such a model is now offered by Daniel Barron and the paradigm of Theohumanity. Only by healing our emotional based suffering, the hypothesize we had to grab on in the first place, will we be able to exist without these false gods. Muhammad said, "There is no God but God" and many teachers have agreed, but no spiritual instructor in our history until now has offered an actual process that is specifically designed to heal the hypothesize we needed false gods in the first place and lovingly burn to the ground all the false aspects of ourselves in aid of the spring loaded truth and Love of our Authentic Self below. To the degree we exist as a false self, we can only contact a false god. What if the time of belief- and transcendence-based spirituality rooted in negativization of the Self could finally be over? It is only our false selves that has been the problem, not the Self itself, and only because we've not understood how to heal them.

What if we are not pathetic human beings here to flee to a "higher" spiritual experience, but are spiritual beings who have incarnated here to have a human experience? Our humanity is divine in itself and neither needs to be saved nor transcended, both of which describe the invalidation of our emotional humanity from childhood and perpetuate our suffering. As long as we bring our personal pain to the doorstep of some Aspect of God, be that the bliss of oneness, the Absolute, Essence, the Merciful Allah, Christ the Savior, Yahweh, etc. We will be avoiding what is our (and not God's) responsibility to heal. Until we do this, our contact of the Divine will all the time be distorted by our need for It to carry our pain like the parents we never had, and it is this distortion, this false godification, that is the root of millennia of spiritually justified insanity that we as a species can no longer endure. How many more must be killed in the name of God before we realize that this must all the time be a false god?

As an intrinsic element of Theohumanity, Daniel Barron's Emotional Body Enlightenment convention is the first dharma to offer an emotional healing process inside a spiritual paradigm, Theohumanity, that can metaphysically and experientially reconcile the existence of individual Self, Nonduality, and the Living Maker. It offers a process to lovingly deconstruct the false self that is the creator of our false gods, but it is not to be believed in. Those who are called to contact it will settle for themselves what is true.

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