This seminar is going to be a fundamental course on cosmic gamesmanship.
We shall discuss, first of all, the yang and the yin.
Because what we are studying is the way whatever may be called the universal energy plays. And so the fundamental thing is Yang Indian, the positive and negative principles to use the Chinese words. Next, we shall discuss relativity.
Next, we shall discuss group theory. In and out. And finally, we shall discuss identity. Who are you? But in starting. The moment one talks about cosmic gamesmanship, it carries with it the assumption that the physical universe is a game.
And that doesn’t seem to be taking it sufficiently seriously. Of course, according to Hindu philosophy, the physical universe is an illusion. They use the word Maya, but Maya has many meanings. And among these meanings, only one is illusion.
And the word illusion, of course, always carries a bad connotation to Western ears. We want something that’s for real.
But it doesn’t necessarily carry such a bad connotation to Hindu ears, because the word Maya also means magic, creative power, art and of all things, measurement. Because it comes from the Sanskrit root Motrin and may tr from which of course we get meta. Martha? And the Latin matter mother.
In other words, the world is looked upon or can be looked upon as a perfectly good illusion. Because all art, in a way, is a creation of illusion.
On a stage the actor plays and Hindus think of the world by analogy with drama. The whole thing is a big act.
And there is one actor behind the whole thing, which is you, not you, in the sense of your.
So-called empirical ego.
Not you, as you imagine yourself and as you ordinarily censor yourself to be. But what is really and truly you at a much deeper level.
But you see, when we use the word game or play in English. We usually tend to mean that it’s something trivial. You see, we divide life very strictly into play and work. Other people’s don’t do this.
And that’s one of those shattering the awful features of our culture.
This division of play and work so that most people are working at tasks which they hate so that they can make enough money to stop doing it and play. This is perfectly ridiculous. Nobody needs to do that.
Because what you get with work. Done in this way. Done heartlessly and without joy is money. And what can you do with it? Supposing you do earn time to spare and money to spend, what is there to buy with it? The answer is the other fake and joyless products made by other people who hate their work.
So there is a certain phoniness, a certain lack of essential quality in almost all the work that we perform, because the work is done not for the work, but for money.
And play is considered something separate from work. Work is serious, play is not serious. In fact, we have a strange incapacity to play at all because we always, especially in the United States, play with an ulterior motive. That is to say, play is good for you. And we do everything because it’s good for us, because we judge the physical world with. Without our senses, we judge in theory.
We believe that the proof of the pudding is not in the eating, but in the chemical analysis.
It is often my fate to have to take lunch in college cafeterias and what must be happening to the intellectual life of the nation as a result.
Professors, graduate students and students eating this kind of stuff must be catastrophic because I go all over the United States to various colleges and everywhere. The fair is exactly the same. You’ll get a so-called salad, which is a piece of that wretched iceberg lettuce with a dollop of cottage cheese and a wedge of and pineapple on top of it. Then you get slices of beef that have been tormented for hours in an electronic purgatory. Sloshed over a rubber coated is the exact word with a gravy made a water library, paste and bouillon keys. Then there are very repeated carrots and corn which have been sterilized because that’s important by boiling for hours. And finally, there is a pie which is a slab of beige goo crust that is reconstituted cardboard and topped with sweetened shaving cream squirted from an aerosol bong. And all this has been analyzed by dietitians and by the whole Department of Home Economics and is found to verifiably contain the right amount of calories, proteins, carbohydrates and vitamins. Now, actually, this is all a result of academic politics, because academic politics, you know, is mainly concerned with feuding between departments. And this is the way in which the Home Economics Department has won out by rotting the brains of historians, anthropologists, mathematicians and physicists. But this miserable affair. And this goes on all over. Things are judged to see because they are good for you. And if we inquire carefully as to what this good for us is, you know, you mustn’t look into that. It’s taboo. The whole culture would fall apart if we found out what it was, because what is the good that is good for you, as always, and necessarily something in the future. It never happens and there’s never going to happen. All of these vitamins and carbohydrates and things can do for you is keep you in a state of reasonable survival and in which you never catch up with anything.
Because you see, time is strictly an illusion. There is no such thing as time any more than that is such a concrete thing as the equator. The measurement of time time is a measure of motion, just like lines of latitude and longitude are a measure of the geographic surface of the earth and nobody will ever tie up a roll rose with the equator.
There is, however, such a thing as timing, which is quite different from time. Timing is skillful rhythm. And but you cannot ever attain proper timing if you hurry, if you’re in a hurry to get to the future because the future is never going to arrive. So if you hurry to get to the future, you always get a punishment for it. For example, instant coffee.
The sort of food they serve on airplanes of all beef that is cooked in electronic ovens, where you push the switching on and a whole roast is done. It isn’t that heated through, it’s not roasted. And all these things are awful because they are the result of the illusion of time that there is something that is good for us and that we’re going to get to.
And so this is the result of an educational system which is completely geared to literary and mathematical pursuits, which trains everybody to be clerks, sales, insurance salesman and bureaucrats. And only with great reluctance does education offer any kind of instruction in material competence.
And then only for people who are considered too stupid to be intellectuals to go on to college.
So the basic arts of life in our culture, farming, cooking. Dressing, furnishing, lovemaking. Utterly neglected. There is no sophisticated training widely available in any of these things for the average person. And so that that’s the reason why there is nothing on which to spend the time that we save and the money we earn. Except trash.
So fake cards, pasteboard houses, bread made of squishy Styrofoam, vitamin enriched and all that sort of thing.
See, because of the illusion that we’ve fallen for the illusion of time.
So only that what is absolutely necessary for a culture that means a society of cultivated people. Is the cultivation and devotion to the present, to the material world, rather than to the purely theoretical world.
You see, Maya in Sanskrit, I does indicate in one sense the physical world. Because in the positive sense of the physical world is actually a marvelous work of art. But Maya, in another sense, in the sense in which it means measurement refers to all the ways we have of numbering and naming and dividing up into categories, the physical world. So time is Maya. Latitude and longitude is Maya. The future is Maya. In the less exciting sense of illusion. So you see, because of this state of mind, we we don’t think that play is important. We play in order to refresh ourselves, to go back to work. And that’s not playing. Playing is a real absorption. In a in the delight. Of a dance, for example, you don’t dance because it’s good for you, dance because you’re happy. You see, we have a very odd in capacity for happiness because we are happier when we expect good things to happen rather than when they’re happening.
And so we say of a thing that we consider bad. It has no future. Well, nothing has a future. There isn’t a future.
There’s always a present and one has to get this is a kind of a basic approach so that one can also therefore use the word play or game in a sense that is not trivial.
We don’t think, for example, that when we hear a performance. Of a Bach cantata. Or better a purely non symbolic thing like a feud. We don’t think that that’s trivial.
We don’t think it’s trivial to play the organ in church.
We do not think that the plays of Shakespeare are trivial. Their plays.
Play, you see, in the sense that I’m using, it is a musical thing. It is a dance. It is an expression of delight in the sense of Blake saying that energy is a tunnel delight. And for example, the art of Islam, the arabesque, which aren’t pictures of anything. They’re just fantastically intricate, beautifully colorful designs. They are play. And according to this thesis, the universe is just like that. It is a very, very elaborate play system. And the fundamental elements of this play.
The Chinese call the yang and the yin.
Yang means the positive and yin the negative yang refers to the south side of a mountain which is in the sun and into the north side, which is in the shade. Yang refers to the north bank of a river, which is in the sun and in the south bank of the river, which is in the shade. Yang is symbolically or proto typically male in is symbolically female. That’s not to cast any reflections on women. But so you might say there’s the reason they’re called male and female is that Yang is aggressive and yin is yielding. Yang is calm. Vex Yin is concave.
Now, the secret about the opposites, which is as important as realizing that there is no such thing as time.
The secret about the opposite is this.
That they. Appear to be as different as different can be.
We say of opposites like black and white that they are the poles apart.
But in using that phrase, polls. You imply a connection between them. As there is a connection of the north to the South Pole of the earth, and as there is a connection between the north and south poles of a magnet.
There are two ends in the same stick. Two sides of the same coin.
Two opposite points on the same sphere. And that means that they go together in Chinese this is called a rising mutually.
As in the second chapter of Louder, where he says When all the world knows beauty to be beautiful, there is already ugliness. When all the world knows goodness to be good. There is already evil. For to be and not to be arise mutually.
What confuses people is that they don’t see this. They think, for example, that the positive. It’s something they’re. Which truly exists. Whereas the negative has less reality. It doesn’t exist. We think that, for example, the space in which this universe floats is a nonentity. And has no importance.
And we are thereby because we see energy manifested in the positive aspect of things and no energy manifested in the negative. We are afraid that energy. And it’s delight is threatened by nothing’s. That it’s going to be swallowed up and that in the end, darkness will win. We feel that about ourselves and we feel it about the universe as a whole. Because energy is effort. And effort, after a while, you get tired and you can’t keep it up. And so darkness must win.
According to Chinese philosophy, that is a hallucination.
Energy cannot be manifested without inertia. There must be something to push against for there to be any manifestation of energy. You cannot dance without a flaw. To use your energy against. You cannot when energy or any kind of motion is completely unobstructed.
There’s a sort of squash, a fizzle and nothing happens. Because fundamentally, as we shall see next hour. Motion is only realized when there is stillness. Relatives. And so energy is only realized when there is inertia and.
The positive is only realized when there is the negative to bring it out.
These things work together.
But when you don’t realize it, you are anxious, you are afraid that the dark side is going to win.
Now, the minute that happens, you become unable to play.
You start getting serious and the game degenerates into a fight. Because you feel it absolutely urgent, necessary under those circumstances that the positive must be made to win, accentuate the positive. You see, and that leads to all this beastly kind of religion where people go around with false smiles and hearty handshakes and accentuate the positive.
And the moment that a person does that, you know that it’s a big fake to put on and then do something utterly unreal about it.
That’s why you may have often experience the fact that certain kinds of virtuous people are offensively virtuous and they are very difficult to get on. They don’t have any light touch. And of course, this is particularly prevalent in religions.
Because. Not all religions, but many religions. Our. States of terror. About the negative side. I was talking with a very enlightened none other day Catholic.
And she was open to all sorts of new ideas. I said, you know.
There’s one thing wrong with your worship. And the way you sing your hymns and chant your chant and do all these rituals. You don’t swim.
I mean, I don’t mean by that, but it isn’t syncopated. I mean by that that there is not an attitude of delight about it.
It’s always you feel the service is being conducted in the presence of the chief inspector of morals.
The the original stuffed shirt, the appalling grandfather in whose presence you doubt.
Show any kind of spray cleaners, because after all, you know, when we are children and we are very exuberant and we leap around and bouncing all over the place, we make the adults tired.
Because the moment a child starts getting exuberant is they really tried to give him a guilty conscience. You have no business having so much fun. There are other people in the world who hurt. There are people who are starving. There are people who suffer.
And to you to go around leaping around as if the whole thing is gorgeous. It’s a kind of irreverence. So be guilty. Shut up. So as a result of that, where we think that an occasion is of particular celebrity, where you’re in charge or in court or standing in a row of Marines or something saluting the flag, everybody gets grim.
And so there is no delight in religion of that kind. Well, this nun agreed with me that they really ought to do something about that. And I said, well, maybe I’ll come to your convent and teach you how to sing.
But you see, all of that is because of the fear.
That the. Nothing. Will win over the something.
Now, it’s true in games there is a winner and there is a loser.
But in a fight, it is different. In a fight, the object. Of victory is to get rid of the defeated party.
Because he’s bad and he ought not to be there at all. But in a game, it’s quite different because. If there is to be a winner, there has to be a loser. So it’s terribly important not to get rid of the opponent. You could have no chess unless you had the black side as well as the white. Impossible.
So in a game, what we admire a person we call a good loser.
That is to say, a good sport because he does not take the loss seriously. It’s very instructive, for example, to play any game that you know well, whether it’s chess or checkers or whatever, but with yourself. And each time you move over to the opposite side. Play it with your best skill. For example, you can play a very marvelous game. You take two cocktail olive toothpicks.
You know, the kind they make in the little plastic swords and you do a fencing match with yourself and actually try to stick one of your hands, on the other hand, really tries to defend itself. You’ll find this is extremely interesting. It’s a meditation exercise.
And then you realize, you see what is the nature of a game? Because if you are a good chess player, you may congratulate yourself. If your opponent wins, if you have given him a good contest.
Because then the game as such was interesting, and you come to realize that you and your opponent in a game of chess together constitute a single organism like your right hand on your left hand fencing with each other. Let not your left hand know what your right hand do, if that means. Have a conspiracy. To pretend that they don’t belong to one organism and that they’re different, like black and white, like space and solid. They must look as different as possible, but underneath in order that there be a game, in order that there be, in other words, a relationship of these two, there has to be a secret agreement.
They have to be tacitly one, but openly to.
X satirically too esoteric. One. Because you see on the stage, when you get the hero and the villain, they are really friends behind the scenes because they belong to the same company of actors. But this must not be admitted on the stage because that would give the show away. Now, you see, it is true. We must not give the show away. That’s why there are esoteric teachings. But on the other hand, there is another opposite extreme, which is not realizing that the show is a show that is as bad as giving the show away. So you have always, when you are in the theater, say you go to the movies. And you go to see some great horror movie, you know, awful thing. Well, why does one do it?
You want a thrill? And the whole of the universe once a thrill. That’s what it’s all about.
Otherwise, it would be boring.
But when you go to the movie, you know, in your heart of hearts that it’s only a movie. And yet you contrive to some degree to forget this while you you’re there and therefore get scared and feel real creeps. But that’s great. Some people like to go and cry. They go and see some tragedy and just love to weep. Because it’s a catharsis, it gets all the salt allergy or something on it.
And so you you do this thing and it is if we can say it’s vicarious.
Yeah, but that is the spirit of showmanship, of play.
So one might say then that it is possible in this life to attain a sort of metaphysical courage.
You are, you know, really know deep within. That the most harrowing experiences that physical existence can offer. On our show.
Now, this is the what you might call ultimate nerve. And for example, when the samurai in Japan studied Zen. That’s what they wanted to get from. They wanted to get ultimate nerve so that absolutely nothing would phase them. So there is a poem which says Under the sword lifted high, there is hell making you tremble. But go ahead and there is the land of bliss. Don’t hesitate. Say don’t. Don’t be blocked. Don’t be fazed, nonplused by the illusion. Now, you would say, well, that’s all very well, but I can’t bring myself to that. I start to shake and I can’t stop it. There’s not to do with my will.
And no amount of gritting my teeth, clenching my muscles, exercising my willpower can get rid of the shakes. When I am really scared.
That’s true, but you must remember that the secret to all this is not to be afraid of fear.
When you can really allow yourself to be afraid and you don’t resist the experience of fear, you are truly beginning to master fear. But when you refuse to be afraid, you are resisting fear, and that simply sets up a vicious circle of being afraid of fear and being afraid of being afraid of fear and so on.
And that’s what we call worry. Worry is simply a chronic condition, and people who worry are going to worry no matter what happens.
Because when one possible threat is exterminated, they will immediately discover another because worry is an infinitely skinned onion. And you can go on and on and on because the moment you see you reduce the size of the onion and you get your worried out too about this. Suddenly your whole sense of distance and size changes.
And because you’re looking so intently at this little onion, it fills your whole field of vision and is once again a big onion. You start peeling that down. But as you get another one about this size, then it enlarges itself in your judgment and your sense of values. And once more, it’s colossal.
Now that’s always going on.
So if you are disposed to worry, there is always plenty to worry about.
You make plenty of money and you have no troubles about that and you start wondering if you’re going to get a disease and the doctor says, no, it’s all right. Nothing wrong with you. Then you wonder if you’re going to get into an accident. And then you take precautions and then you wonder if there’s gonna be a political revolution, etc., whether your house is going to be robbed. There’s always something.
So it is really this kind of worrying, is it completely useless pursuit? And yet we feel a little guilty if we don’t do it because it somehow put into us that a proper amount of worrying is showing a good sense of responsibility.
Your concerned and Paul Tilley use this word concern in a special way. Quakers always use the word concern and all people, you might say, who are socially conscious are concerned. So when we say I’m concerned, it means I have a frown on my face. And I’m worried about you, about the nation, about the war, so concerned.
Nick said religion is ultimate concern.
I am concerned about the universe. And he used his wonderful decontaminated word for God, which he got from Eckhart to the ground of being to God, still has whiskers on it. But the ground of being doesn’t, obviously. And so the ultimate concern is to be concerned about the ground of being. Well, now, I don’t think you. Well, I’m not sure about to it.
I knew him. And he was a very wonderful man.
But what I call concern in the way I would want to interpret it instead of this sort of from.
Is something more like amazement. In other words, that existence.
Is extremely peculiar.
Minutes. I can’t get my. I can’t explain this feeling because I don’t know quite. How to ask a question about existence so that I could be said to be wondering about it in some sort of clear thinking way. What what?
This is a very nice thing to consider to yourself that if you were going to have an interview with the Lord God. And you would have only five minutes and you might ask one question, what would you ask?
And you’ve got plenty of time to think this over in advance and you realize. Question after question is now.
That’s not really the thing I want to get at.
It’s not that like, do you exist because of God? Yes, there are. Am I having a hallucination?
No. Well, I’m not.
How can I be sure that this isn’t a hallucination thing? Well, then you reject all that sort of question. And when you finally come down to it, you don’t know what to ask. There is a sort of question in your mind.
Not so much a question as a questioning, a feeling of it’s all unbelievable. It’s amazing. I wonder at it. I marvel at it. It is a miracle. That there is anything.
It’s like a friend of mine who went to a Zen master. Got an interview after a deal of trouble. An interpreter. And he sat down and said, you know, now I’m here. I don’t know what to ask. I just feel like laughing.
A Zen master said, Well, it’s love. And they just broke up. So.
But that feeling you see of the.
The modern listeners.
Of being is what I call. I would want to mean by two x rays, ultimate concern.
It’s also love is involved in it.
See, that’s the part of the problem. An abstraction is culture such as ours.
As I indicated, we are not materialists. We are abstractions. A materialist is as a lover. And therefore, is somebody related to the present? Because you see, you you can’t love except in the present. When you have under your hands a piece of wood. And you say my hasn’t got a gorgeous green. No. And you fondle it. If it moves.
You you you run over this and think he’s not going to succeed. Well, yours, your loving it.
It may be that it’s an apple in your hand and you say, I love you so much. I could eat you.
And you eat it. And he relished. That’s loving in a special way.
So concern and love and there are many forms of love.
There’s a whole spectrum of different kinds of love which runs from the red of libido to the violet of divine charity. But all of them are equally important because, as you know. You can’t have the violet him without the red and. And vise versa. You wouldn’t know what Violet was. Unless you had all the other colors. The colors create each other. So it isn’t simply black and white. Between black and white is the spectrum.
And. Just as black and white arise mutually. So, you know, read in relation to yellow, in relation to green, in relation to blue and. But if they all come out of black and white. That’s the secret. I think Mr. Lamb, who invented the camera. Made a rather spectacular demonstration of this. So. If then you try. To obliterate fear, the fear that black may win. You’re working in the wrong way. To attack fears is to strengthen it. Because immediately you feel guilty if you don’t succeed. Or you feel inadequate.
But fear is something that arises naturally and spontaneously under certain circumstances. Just as you will feel warm if you get near a fire.
And you can’t go up to a fire without some sort of self hypnosis and then say, well, I refuse to be warm.
There’s something a bit weird about that because I do often wonder if you’re one and you get in a fight.
No, on the contrary, it is very natural to be afraid. And so if you don’t try to knock it down, you don’t try to make yourself over into some sort of preconceived idea of what you ought to be.
Then you are on the track.
Now, where do you think, for example, that I ought to change myself into something different? What is the agency which will affect this change?
Well, we could say two things. On the one hand, it’s the same self that you want to change. So how can it change it?
Or on the other hand, you can say that the idea that there is a sort of separate ego in you which can go to work on the rest of you is a hallucination.
And that’s why. Gurus and teachers said their students. Weird tasks. They may discover that the.
Dissociated ego is indeed a hallucination.
For example, one of the ones that has commonly used. Is to get yourself a pure mind, and that means you control your thoughts and emotions.
You mustn’t have any violent or hateful emotions. You must not hate anybody. You mustn’t have any sexy emotions or pure ideas. Cleanup.
You know what happens so many in the parent child relationship? Many parents can’t stand their children. They are a nuisance. They are the result of bad rubber goods. And they didn’t mean to have them any way. And they’re expensive and noisy, and they disturbed the peace of the place and they protested. But you cannot admit in this culture that you detest your child.
That’s the most awful thing. But you see what happens if you don’t admit it. Is that whereas outwardly you go through the motions of being loving and beautiful. You don’t smell right and the child gets it. The child knows intuitively and inwardly that these have crossed up message here. It says love. But it act hate.
Vise versa. A lot of children hate their mothers, hate their fathers. That’s supposed to be very bad.
And the whole pandemonium that’s going on these days is. Largely due to that, that nobody can come out and be honest about it.
So now control your thoughts.
Watch that hate the moment it arises.
Dying, knock it down.
Well, now you know the guru who’s teaching you all this. You’ve projected quite a bit on him.
The fact that you accepted a guru at all shows that you have endowed another person with much greater wisdom than yourself.
That’s your opinion, incidentally.
And therefore, people will invariably attribute to gurus all kinds of astounding powers, especially that of a telepathic nature and indeed a good guru is a very sensitive fellow and can tell by a people’s eyes and gestures and tone of voice, all sorts of things about them.
As can any experienced psychologist.
But you see, when you are trying to control your thoughts and you know you have some kind of wrong thought, you project upon the guru to recognize it instantly.
He reads you. He sees right through you.
And therefore, you know that he almost must look at you as a terrible worm because you can never quite succeed in doing it. See?
And the lesson of this is you see the whole point of this lesson is to discover that the alleged you, which is different from your thoughts and feelings, is a hallucination. There is a stream of thought and feeling going on, just like there is a stream of water going by, and that’s you. It’s an organized stream just in the same way that when you see a whirlpool in a river, it’s organized, it’s recognizable, it has a shape and it has an enduring shape, even though it is a constant flow. Or take a better illustration. Still a flame on a candle.
It is a stream of gas and no particle of this gas stays in the flame for a split second. But the flame keeps apparently there and is recognizable, I will say one, two, three flames this one that one for the one that’s like us.
But that stream, which we are at is thought feeling what we call the body, everything like that, but the body is one of the most intangible things there is.
You seem to be able to grab hold of it, but it is nothing more than a vibrating pattern of energy. And on it flows.
So when you understand that.
You can see a little bit more why Hindus speak of the body as Maya as illusion, because one of the things they mean by illusion is transit of Venus as distinct from permanence. That is to say, everything in this world is disintegrating.
In fact, if it weren’t, it wouldn’t be now. Disintegration is life.
And it’s as important to see that as it is to see that there is no time. And that black and white go together.
It to the extent that you see it is disintegrating and that there’s no way of stopping this. You can get into a frame of mind where you get with it.
Where are you, as it were? Give up and fall apart along with everything else. Now, you might think you see again our in our general western frame of mind. We would think, well, that’s just giving up that spineless. That’s cowardice. That’s so. That’s awful. And anybody who would just give up like that would be expected to become a slob. But the country is true. You see in all what you might call the dynamics of the spiritual life, there are what appear to be many paradoxes.
Courses of action, which in common sense would lead to one result, turn out in fact lead to an opposite result. So you would think that a child who admits to hatred of parents or vise versa would act out the hatred would do something violent. No, it is precisely the one who does not admit it. That will act out and who will do something fun.
Because like the monk of Siberia, who are fasting Ruwi here and weary of the violence, will at last bus from itself.
It can’t be contained. And I found again and again and again.
Going around, especially in religious circles where so many people are trying to.
Not admit what they feel.
Especially Puritans prudes very frequently have a strong streak of cruelty.
And this, of course, can be a kind of a sexual substitute, a sadistic or masochistic thing, that is simply because they that they don’t admit to having a negative side. And so the negative side will express itself in a violent way.
People who are always doing things for other people’s good will be liable to bomb them for their benefit and utterly destroy them in the name of goodness.
And this is because such people are not ever going to be good soldiers.
I was talking a few days, a few weeks ago to the Air Force Weapons Research Lab.
At Kirtland, near Albuquerque, and I was somewhat surprised to be invited to this sinister institution, but that was full of extremely brilliant people, fantastic minds, and so naturally we got onto the subject of strategy.
Because military strategy is a very, very interesting thing. It contains all the basic life problems. And I said to them when I started out, I said, now you have asked me to tell you as a philosopher. What are my basic premises for moral behavior?
Well, I said they are total selfishness. I’m not going to beat around the bush with you people. I’m going to be sentimental or anything like that because you’re dealing with military matters where you have to be tough and where you have to be so tough that you have no time for finer feelings. So let’s begin that way. Now, I said you might imagine, therefore, that if I base my behavior on total selfishness, that I would go around being rude to people and aggressive and pushing through and so on. But I said I don’t because I found that doesn’t work. People put up resistance. They get obstreperous and I don’t win them over. So my self-interest is better conserved by putting on a pretense of politeness and that I really are concerned about you all and so on. But I said I’m not. This just a big act.
Now, when I said the next thing that happens is this when I decide that I am going to base everything on total selfishness, I start wondering what I want. Well, so many things that I thought I want when I got there, when I found out I didn’t.
So I have to go very deeply into the question, what do I really want? What sort of friends do I want? What sort of the house do I want? What sort of a life do I want? What sort of a job do I want to do? And you see, people don’t think this through.
They get all sorts of ready made ideas of what they ought to want.
Because what education does to a soul to so large an extent, is to fit us into a set of prepared stereotypes. And we never stop to find out what we really want to do. Well, that’s one thing.
But then something else very odd comes up when I say I’m purely selfish, which is what is me.
Then I come across this curious thing that I don’t know who I am and this I know who you are.
If I would live without any other people, I don’t think I would know I was there.
I see myself in terms of others. That is to say, by a social relationship. I am I because you are you. You are you because I am I.
But then there’s something, something that’s gone screwy here. Something funny about this. Which is, of course, that myself isn’t at all what I thought it was.
But almost everything else as well as myself. Well, then I really don’t know what to do because.
There’s no point my thinking anymore that I can just go around attacking people and getting rid of them and so on and. Because all I’m doing is sort of is if I was hungry and I started chewing on my own toes. Because I have discovered that hurting others hurts me. Now, of course, you do have to cut your toenails and take care of your hair and things like that. And there’s always some kind of violence is necessary in life, just like you have to kill a fish to eat it or you have to kill an apple when you chew it.
Well, it’s sort of like cutting off the toenails and coming your hands or clipping things like that. And so like getting rid of dead skin and the general elimination process. But fundamentally, you see, when you think that there are.
Dreadfully wrong people.
Who ought to be obliterated, all that the world outside you is something that you are in a fight with. Well, that’s just like.
A person. Who?
Is completely insensitive in the middle. So that he doesn’t know that his legs. Leg and goes with the Top End. You know the worms, if a worm gets damaged, it develops a sort of callused area in it, and the worm, when it wiggles, the rhythm of the wiggle doesn’t pass through the callused area. It has to wiggle separately on each end.
So the worm, instead of going we will, we will we go as we go bump, we go bump up quickly.
I think so. A lot of people are like that physically. This is one of the important things that will have right farmed out that people tend to have a state of tension in the diaphragm. As a result of which they can’t sweep. You know, have you ever tried to teach anybody to dance the hula? Lots of people just cannot bring themselves to make that hit motion. They’re too rigid. And they like the world with the callison.
Or then there’s another myth about this. You know, there’s a famous snake called a rubber us and he’s always drawn chewing his own tail and eating it. Imagine what happens when the tail gets inside and he gets inside and outside.
When the whole thing is clutched up, you see and this worm is this snake is a symbol of what the Buddhists call samsara. That is to say, the round or rat race of life and death. And this goes on so long as the worm doesn’t know that his tail is himself. When he discovers that he lets go of it and wiggles happily along like every good snake.
Of course there is some more to it than that. You might say, well, why in the first place did he not realize that his tail was his own? Well, because he wanted something else. See, there wasn’t anything except the snake in the beginning. The snake is the symbol of God.
But in the opening shots, in the Isha opening shot first line, it said that in the beginning there was the one God, the father, and he said, I’m Loman. And so he made another, which was a woman. And he made love to her. As a result of which all gods were born. But the woman got guilty about this because she felt it was incest. And so she turned herself into a cow. And he became a bull and he made love to her. And so came all cattle. And the same thing happened, she got guilty and turned herself into a sheep and he turned himself into a ram and so on. And by this means the universe was created.
So this is othering. It’s called in Christian theology by the Greek word. Ken Moses. Which means self emptying.
Where God others himself, in the sense of getting himself into a position where he forgets his God.
Aware he has abrogated omnipotence. Now in the theory of games.
It is absolutely important to abrogate omnipotence.
Because you realize that if you knew if your knowledge and power was without limit. There were no obstacle to it whatsoever. There would be no way of realizing it.
When we know for certain the outcome of a game, we don’t play it, we call it off and we invent a new game in which we don’t know the outcome.
So power, whether partial power or army power will always be in the state of abrogating itself.
So the fundamental game, therefore, the fundamental game form, which is manifested in the yang and the yin, the two opposites is of course the game of hide and seek.
Of remembering and forgetting.
You seem really to forget it is the opposite of remember only the word hasn’t the same form.
We should but remember opposite dismember. Because to remember is to put back the members of something that has been dismembered.
So when the snake thinks that its tail isn’t itself, it is dismembered.
When the snake finds that its tail is itself, its remembered.
So that’s why the Catholics say the words of Jesus at the mass, do this in remembrance of me. So that you will discover that you are one body. Which is, of course, the only body there is.