George Orwell: Politics and the English Language. Most people who bother with the matter at all would admit that the English language is in a bad way, but it is generally assumed that we cannot by conscious action do anything about it.
Our civilization is decadent and our language — so the argument runs — must inevitably share in the general collapse. It follows that any struggle against the abuse of language is a sentimental archaism, like preferring candles to electric light or hansom cabs to aeroplanes. Underneath this lies the half-conscious belief that language is a natural growth and not an instrument which we shape for our own purposes. Now, it is clear that the decline of a language must ultimately have political and economic causes: it is not due simply to the bad influence of this or that individual writer. But an effect can become a cause, reinforcing the original cause and producing the same effect in an intensified form, and so on indefinitely. 1. 2. 3. 4. 5.
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I’m delighted to have you with us in this exploration of what it means to live an authentic spiritual life in today’s world. You can listen to your Free Guided Meditation by clicking on the link below. If you would like to download it for a later time or transfer it to your iPod or other mp3 player, right-click or control-click and select "Save link as" or "Save Target as": FREE DOWNLOAD: "Opening to the Great Perfection" (50MB MP3 File) You’ll soon begin receiving our Integral Enlightenment e-newsletter, filled with practical spiritual advice and insight to help you deepen your practice and discover the richness of participating in the great adventure of conscious evolution. I would also like to invite you to join me for my upcoming telecourse, Integral Enlightenment: Awakening to an Evolutionary Relationship to Life. I look forward to meeting you on the path! Craig HamiltonFounder, Integral Enlightenment.
Attention Means Attention. Looking Inward, Seeing Outward. Alive Mind Cinema. Inviting Fear. Above all, a materialistic society desires certainty—it seeks to guarantee it; passes laws to enforce it; wipes our the pathogens that threaten it; and lets everyone have guns to protect it. Even the seemingly innocuous habits of inking in plans and clinging to beliefs and opinions are the reverse-image of the uncertainties that the heart yearns to be certain about. Yet, if we seek security in that which is inherently uncertain, dukkha, or discontent, is the inevitable result. Fear is a discomfiting friend. The impulse is to get to a place of safety, but where in the phenomenal world—either mental or physical—could that be?
The insight of the Buddha, informed by his own experiences of exploring fear and dread, encourages us to make a 180-degree turn. For that which is threatening to the ego is liberating for the heart. By turning to face the inarguable facts of nature, the habit of investing in unstable realms is interrupted. How can we arrive at such security? Where do I feel the fear?