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Uncomfortable Conversations: Diffuse the Discomfort by Speaking Up

After two years of studying plant and soil sciences, my favorite professor, Dr. Barker, offered me a job on the University of Massachusetts farm. Whereas my previous jobs had been… Read More

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The story goes that he was speaking to a group of students (who saw him as an enlightened master), and he whispered, “Do you want to know my secret?” At this, the room fell silent and everyone leaned forward. Then he continued, “I don’t mind what happens.” What I like about this idea is that it’s simple; it speaks of a state of transcendence of the ego and unshakable peace. But as an expression of absolute spiritual truth, it also lends itself to spiritual bypassing and illusions about spirituality. The tricky thing about Krishnamurti’s statement is that he was presumably speaking not from his ego but from an expanded state of consciousness, his higher Self. Thus, while not minding what happens was his outlook from this state, it’s not necessarily the path that got him there. In Krishnamurti’s case, he went through a series of spontaneous, often painful experiences over many years that caused an opening of his consciousness. That’s not something we can replicate at will. So what can we garner from this “secret”? It’s a good opening to a discussion on how we relate to absolute spiritual truths while existing in a world of relativity. Even among non-dual spiritual traditions (meaning, all the world is considered to be an expression of one great Being, and separation is an illusion), there is often a distinction made between the Source in an absolute sense (which is formless) and the many forms it takes in the relative world. In the realm of the relative, which is where the majority of human minds dwell, relativity directs nearly every aspect of our lives. For instance, when we say something is good, we’re usually not coming from the experience that the universe is fundamentally Good, and therefore all of its expressions are imbued with that same essence of goodness. What we mean is that things are good relative to some other way they could be. Thus, we’re directed toward things that we perceive as better than our other options and away from things that seem worse. And absolute spiritual truths – like “the universe is fundamentally good” – are simply lofty concepts to most people. We do get glimpses of them though (as I’ve written about in my articles on “gaps” in the dominant egocentric state), and these often fuel a drive for spiritual awakening. People who have gone through a certain form of spiritual awakening (what’s sometimes referred to as enlightenment, liberation, or moksha) often describe it as an experience of becoming perpetually conscious of the absolute. This doesn’t make the relative disappear, but the awareness of the undying oneness that unifies all apparent differences enables them to play in relativity without the “high stakes” feeling – and the anxiousness and drama that go with it – that most humans experience. This is why it’s referred to as liberation, which can be a very appealing notion to anyone who wants to be happy. So, apparently from this state, Krishnamurti said, “I don’t mind what happens” because, in an absolute sense, nothing is ever wrong. Nor is there such a thing as tragedy or victory. To win a race just means one part of the Source crossed the finish line before another part of the same Source (or God beat God, if you prefer that name). Likewise, the death of any given expression of the Source is akin to a red blood cell dying and being recycled into a new blood cell; the Whole has lost nothing in the process. It's important to recognize that an absolute spiritual truth is different from an uplifting life principle or a good piece of advice. If someone told you their “secret” is “Focus on the good” or “Don’t sweat the small stuff” or “Practice gratitude” or “Don’t take anything personally” you could immediately adopt it and start living it. But to a person who hasn’t realized and directly experienced it, an absolute truth isn’t actionable in the same way. And in relative terms, the absolute may make no sense at all. Imagine that a dog is biting your leg and you think to yourself, “I’m going to be spiritual about this. What did Krishnamurti say? Oh yeah, I don’t mind what happens. I guess I’d better breathe through this. Whew, that’s a lot of blood. Do I just let him keep gnawing? I don’t mind. I don’t mind. I don’t mind. If I call 9-1-1, does that constitute “minding”?” I doubt many people would take an unrealized spiritual truth to this extent, but as you can imagine, it’s possible to get into some trouble this way. Next week we’ll try to find the usefulness in statements of absolute truth and we’ll talk about what to do if you do mind what happens. Meanwhile, I always love to hear what readers think of these philosophical explorations. Be well, Peter [post_title] => Can We be Misguided by Spiritual Truths? [post_excerpt] => [post_status] => publish [comment_status] => open [ping_status] => open [post_password] => [post_name] => can-we-be-misguided-by-spiritual-truths [to_ping] => [pinged] => [post_modified] => 2022-05-05 20:14:03 [post_modified_gmt] => 2022-05-05 20:14:03 [post_content_filtered] => [post_parent] => 0 [guid] => https://thedragontree.com/?p=8656 [menu_order] => 0 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw [webinar_id] => 0 ) [1] => WP_Post Object ( [ID] => 8850 [post_author] => 1 [post_date] => 2022-11-04 22:53:33 [post_date_gmt] => 2022-11-04 22:53:33 [post_content] => One of the earliest inspirations that prompted me to go into medicine was a book called The Science of Homeopathy by George Vithoulkas. Of all the many modalities of mainstream and alternative medicine, few are as widely used – or criticized – as homeopathy. Most other medical systems are heteropathic or allopathic in their approach. Hetero means other or different, allo means opposite, and pathy means suffering or disease. So, both terms mean producing a condition that is incompatible with or antagonistic to the disease process. Today many people use the term “allopathic” in a negative sense to describe mainstream medicine, but if you take an anti-inflammatory herb such as turmeric for inflammation, or an antibacterial such as garlic for an infection, this is allopathic medicine. Homeopathy is based on the idea that if a particular substance produces a certain reaction (e.g., ipecacuanha causes nausea and vomiting), minuscule quantities of that substance can treat that condition (e.g., homeopathic ipecacuanha alleviates nausea and vomiting). Homeo means like, so homeopathy means “like the disease” and it’s based on the principle that “like treats like.” Some other examples are the use of homeopathic coffee (Coffea cruda) to treat insomnia and agitation, homeopathic onion (Allium cepa) for red and watery eyes and nose, and homeopathic bee venom (Apis) for stings, swellings, and inflammation. For what it’s worth, not all remedies work this way. In many cases, homeopathic preparations do the same thing the original substance does. The remedy Chamomilla, for instance, is homeopathic chamomile, and like the herb, it is used for digestive and emotional upset. Sometimes homeopathic versions are safer, gentler, more potent, or have a broader range of application. In the case of Chamomilla, it’s also used for teething, ear pain, and menstrual discomfort. Homeopathic remedies are created through numerous successive dilutions of herbs, minerals, animal parts and occasionally other substances. When the original substance is diluted in ten parts of a solvent (water or alcohol), this is called an X dilution (X being the Roman numeral for ten). When the substance is diluted in one hundred parts of a solvent, this is a C dilution (C being the Roman numeral for hundred). Each time a dilution is made it is shaken in a specific way to transfer the substance to the solvent, and each successive dilution, though chemically weaker, is considered energetically more potent. I made this chart to explain the process:

Many homeopathic remedies are made from highly toxic substances, like arsenic or deadly nightshade. In these cases, the original substance is so highly diluted that the amount of toxin in a resulting pill or tincture is infinitesimal. Often, it’s unlikely that there is even a single molecule of the original substance in the resulting medicine. This is precisely why opponents of homeopathy argue that it’s worthless and call it pseudoscience. As a scientist, I completely understand this stance, but in my opinion, what occurs in the preparation of a homeopathic remedy is something we don’t yet have the science to explain. I believe the substance leaves some kind of energetic imprint on the solvent it is diluted in. We know from Masaru Emoto’s research on water that various substances and even human intention are capable of leaving a lasting mark on water molecules that’s evidenced in the different forms of ice crystals it forms when frozen. I believe a similar process occurs through diluting and shaking a substance in water, even when the substance is eventually removed. I must admit, my own experience with homeopathy has been hit-or-miss. I’ve taken numerous remedies that did nothing perceptible. As to whether I chose the wrong remedy or it wasn’t medicinally effective, I’ll never know. But I have also had cases in which homeopathics were remarkably effective. This has been especially true with babies and animals, and these are cases we could assume are relatively free from the influence of the placebo effect since the recipients are presumably unaware that they’re getting medicine. In particular, I have repeatedly had the experience of giving homeopathic teething tablets to babies that were inconsolable, and within minutes they were peaceful and sleepy. As a parent, I don’t care what the mechanism is as long as it’s safe and it works. The safety factor is significant, particularly for children, pregnant women, and elderly or frail people. Not only are homeopathics virtually free of side effects, they also tend to have zero “load” on the system. That is, they don’t make you feel like you’re on a drug. Sometimes this may come at the expense of strength (e.g., homeopathic Chamomilla doesn’t approach the potency of Xanax), but there are cases when the top priority is a clean experience. I find this to be especially true in anxiety, when making someone feel drugged can occasionally intensify the anxiety. Have you tried homeopathy? What did you think? Share with us in the comments section. I would love to hear about your experience. Be well, Dr. Peter Borten [post_title] => Homeopathy: What Is It and Does It Work? [post_excerpt] => [post_status] => publish [comment_status] => open [ping_status] => open [post_password] => [post_name] => homeopathy-what-is-it-and-does-it-work [to_ping] => [pinged] => [post_modified] => 2022-11-04 22:53:33 [post_modified_gmt] => 2022-11-04 22:53:33 [post_content_filtered] => [post_parent] => 0 [guid] => https://thedragontree.com/?p=8850 [menu_order] => 0 [post_type] => post [post_mime_type] => [comment_count] => 2 [filter] => raw [webinar_id] => 0 ) [2] => WP_Post Object ( [ID] => 8847 [post_author] => 3 [post_date] => 2022-10-28 21:03:11 [post_date_gmt] => 2022-10-28 21:03:11 [post_content] => One of the most basic ways to grow the spiritual dimension of your life is to consciously invite Spirit into whatever you’re doing. It’s like there’s a friend who’s been hanging out in the background while you eat and work and exercise, and you’re saying, “Oh, I forgot you were there. Would you like to join me?” Doing so doesn’t require any particular spiritual or religious orientation. Even if you’re an atheist, you can probably still conceive of a Highest Self – an aspect of you that, in a way, is more You than any of the various personalities, thought patterns, or styles you’ve had throughout your life. It’s a stable, enduring, virtuous witness to everything you’ve been and done. Our ability to sense this presence, whatever we choose to call it, waxes and wanes. Same with the degree to which we let it guide us. As these factors increase (more awareness and willingness to be guided), we experience a corresponding increase in trust, an expanded perspective, and less overwhelm. The feeling of being small and helpless in a big scary world diminishes. If you haven’t done this much (or at all) it can feel at first like you’re hanging out with an imaginary friend. Is this real? Are they still in the room? It’s especially common if this is a dimension you’ve barely tuned in to. You’re used to giving most of your attention to relatively tangible and superficial planes of existence – media and culture, your possessions, your body, your thoughts and emotions. Over time the sense of opening to something bigger and subtler becomes more palpable. Simply remembering and intending to invite this Consciousness into more of your experiences makes a difference. To get started, you could just try quieting your mind for a moment and saying hello. Hello, Source. Hello, Highest Self. Hello, Divine Light. Then be still and see if you notice anything. I believe we are that Source experiencing itself as a human being. There is no true separation, only the veil of the mind (which can be quite obscure). Your Highest Self wants to be perceived and known and consciously channeled. Here are some other possible invitations: Come on this hike with me. Help me notice what I usually miss. Show me what I need to see for my healing and evolution. Let me stay present and accepting through this event. Let’s experience the act of eating delicious food together. Let me see this through the eyes of my Highest Self / Spirit / God / Unconditional Love / Awareness. But it’s not just the pleasant things that are worth inviting Spirit into. . . I let you into my fear so that you may share it, illuminate it, transform it. Come into my pain; please be with me in this suffering. I invite you into my grief, as this, too, is part of the human experience. Enter this crazy situation with me, Highest Self, and give me perspective. Join me, Divine Light, in my depression, and hold me. These painful states inevitably change when we open them to the spiritual dimension. It’s the simplest thing to do, yet sometimes the hardest to remember. This message is for me as much as it is for you. Be well, Peter [post_title] => Invite Spirit to Join You [post_excerpt] => [post_status] => publish [comment_status] => open [ping_status] => open [post_password] => [post_name] => invite-spirit-to-join-you [to_ping] => [pinged] => [post_modified] => 2022-10-28 21:03:11 [post_modified_gmt] => 2022-10-28 21:03:11 [post_content_filtered] => [post_parent] => 0 [guid] => https://thedragontree.com/?p=8847 [menu_order] => 0 [post_type] => post [post_mime_type] => [comment_count] => 3 [filter] => raw [webinar_id] => 0 ) ) [post_count] => 3 [current_post] => -1 [before_loop] => 1 [in_the_loop] => [post] => WP_Post Object ( [ID] => 8656 [post_author] => 3 [post_date] => 2022-05-05 20:14:03 [post_date_gmt] => 2022-05-05 20:14:03 [post_content] => There’s a well-known spiritual quote from philosopher and teacher Jiddhu Krishnamurti. The story goes that he was speaking to a group of students (who saw him as an enlightened master), and he whispered, “Do you want to know my secret?” At this, the room fell silent and everyone leaned forward. Then he continued, “I don’t mind what happens.” What I like about this idea is that it’s simple; it speaks of a state of transcendence of the ego and unshakable peace. But as an expression of absolute spiritual truth, it also lends itself to spiritual bypassing and illusions about spirituality. The tricky thing about Krishnamurti’s statement is that he was presumably speaking not from his ego but from an expanded state of consciousness, his higher Self. Thus, while not minding what happens was his outlook from this state, it’s not necessarily the path that got him there. In Krishnamurti’s case, he went through a series of spontaneous, often painful experiences over many years that caused an opening of his consciousness. That’s not something we can replicate at will. So what can we garner from this “secret”? It’s a good opening to a discussion on how we relate to absolute spiritual truths while existing in a world of relativity. Even among non-dual spiritual traditions (meaning, all the world is considered to be an expression of one great Being, and separation is an illusion), there is often a distinction made between the Source in an absolute sense (which is formless) and the many forms it takes in the relative world. In the realm of the relative, which is where the majority of human minds dwell, relativity directs nearly every aspect of our lives. For instance, when we say something is good, we’re usually not coming from the experience that the universe is fundamentally Good, and therefore all of its expressions are imbued with that same essence of goodness. What we mean is that things are good relative to some other way they could be. Thus, we’re directed toward things that we perceive as better than our other options and away from things that seem worse. And absolute spiritual truths – like “the universe is fundamentally good” – are simply lofty concepts to most people. We do get glimpses of them though (as I’ve written about in my articles on “gaps” in the dominant egocentric state), and these often fuel a drive for spiritual awakening. People who have gone through a certain form of spiritual awakening (what’s sometimes referred to as enlightenment, liberation, or moksha) often describe it as an experience of becoming perpetually conscious of the absolute. This doesn’t make the relative disappear, but the awareness of the undying oneness that unifies all apparent differences enables them to play in relativity without the “high stakes” feeling – and the anxiousness and drama that go with it – that most humans experience. This is why it’s referred to as liberation, which can be a very appealing notion to anyone who wants to be happy. So, apparently from this state, Krishnamurti said, “I don’t mind what happens” because, in an absolute sense, nothing is ever wrong. Nor is there such a thing as tragedy or victory. To win a race just means one part of the Source crossed the finish line before another part of the same Source (or God beat God, if you prefer that name). Likewise, the death of any given expression of the Source is akin to a red blood cell dying and being recycled into a new blood cell; the Whole has lost nothing in the process. It's important to recognize that an absolute spiritual truth is different from an uplifting life principle or a good piece of advice. If someone told you their “secret” is “Focus on the good” or “Don’t sweat the small stuff” or “Practice gratitude” or “Don’t take anything personally” you could immediately adopt it and start living it. But to a person who hasn’t realized and directly experienced it, an absolute truth isn’t actionable in the same way. And in relative terms, the absolute may make no sense at all. Imagine that a dog is biting your leg and you think to yourself, “I’m going to be spiritual about this. What did Krishnamurti say? Oh yeah, I don’t mind what happens. I guess I’d better breathe through this. Whew, that’s a lot of blood. Do I just let him keep gnawing? I don’t mind. I don’t mind. I don’t mind. If I call 9-1-1, does that constitute “minding”?” I doubt many people would take an unrealized spiritual truth to this extent, but as you can imagine, it’s possible to get into some trouble this way. Next week we’ll try to find the usefulness in statements of absolute truth and we’ll talk about what to do if you do mind what happens. Meanwhile, I always love to hear what readers think of these philosophical explorations. Be well, Peter [post_title] => Can We be Misguided by Spiritual Truths? 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