As I have been thinking over this dynamic with Kaminski, Judy Andreas and Barbra-renee Brighenti, I realized that Andreas is going down the same path with Rense and Co as Kaminski is traveling with BRB. Both reaching for "happiness."
Well, when we came to that conclusion regarding Judy - that her whole agenda was "peace and happiness" - and that this is basically why John Kaminski was so unhappy with her - I made some remarks in this thread - oh, a bunch of pages back. Well, they deserve to be reprised for John's "Happiness" post. It is particularly appropriate in this case since John has now attached himself to a real cult of the "Eastern Variety."
See: Darkness Over Tibet
In the book from which this article takes its title, T.S. Illion describes a "morality play" he attended in Tibet:
And what is the motive?
Happiness! The search for happiness!
Such an approach says nothing about the intense suffering of a man or woman who feels one with all the joys and sorrows of the world. This approach appeals to our desire for "personal happiness", viz. the very height of selfishness.
Well, when we came to that conclusion regarding Judy - that her whole agenda was "peace and happiness" - and that this is basically why John Kaminski was so unhappy with her - I made some remarks in this thread - oh, a bunch of pages back. Well, they deserve to be reprised for John's "Happiness" post. It is particularly appropriate in this case since John has now attached himself to a real cult of the "Eastern Variety."
See: Darkness Over Tibet
In the book from which this article takes its title, T.S. Illion describes a "morality play" he attended in Tibet:
At some point in the book, Illion describes the essence of the psychopath perfectly in a quote from Faust:The play glorified renunciation and nonresistance to evil. Again and again it stressed the prospect of getting happiness as a reward for renunciation.
The hero of the play (I use the word in a technical sense, for a pitiful hero he was for that matter) was out to discard his personality in order to get happiness.
Why do people seek an unselfish conception of life?
Is it because we have so much love and sympathy with the troubles of others that we begin to be ashamed of our selfishness which causes so much suffering?
Or is it because we want happiness in exchange for a non-egocentrical conception of life?
In the play performed in the monastery the motive of the hero was the latter and not the former. He wanted bliss as a reward for discarding his personality.
The play started with an exceedingly long monologue on the evils of existence. [...] "Everything is unreal. Annihilation is the goal."
I compared the poor hero in the Tibetan play with the glorious figure of Hamlet, who intensely feels the dreadful tragedy of being only a small man and nothing but man. Being a genius and capable of the most intense feelings, Hamlet suffers infinitely more than the Tibetan hero, but nevertheless he has the courage and nobility of character to face his troubles as a creature without any thought of escape or salvation.
The hero was married and had children. He worked to feed his family.
He was attacked by a swarm of mosquitoes. [...] The hero gave his lifeblood to the mosquitoes! "The dear little ones," he said, "let them have a good meal. I have to feed my family, but the family and the mosquitoes are the same thing!"
Having fed so many mosquitoes, the hero was taken ill and the play went on describing his sufferings and the sufferings of his family brought about by his inability to work.
Just when their food supply was running out, rats put in an appearance in their house. The hero said:
"Eat, little rats, eat, eat, eat. Feed your little bodies, grey brothers. Eat, grey brothers, eat, eat, eat. Our food is yours, grey brothers. Eat, little rats, eat, eat, eat."
The rats ate the food of the semi-starved family and became more and more numerous.
A scene came in now in which the hero exalted the happiness of giving away everything. "If the rats eat the first half of my meal, I give them the second half," he exclaimed, in what a heretical spectator might have called a fit of religious hysteria.
He did not seem to consider what his own children thought of it, but this seemed to be of less importance to him than the well-being of the rats.
All the above had lasted more than two hours, but the play went on uninterruptedly - the Tibetan crowd following it with breathless suspense. Some people had their mouths wide open, while others shed tears, and not a whisper could be heard.
In the next scene, all the rats had become fourfold in number. All the food was eaten. The hero and his children were seated in the centre and a few dozen rats walked round them in circles which were becoming smaller and smaller.
"Round, round. We are hungry. round, round, round. There is nothing to eat, round, round, round," came the chorus of the rats.
The hero started a long monologue full of pity for the rats. The religious gentleman seemed to have forgotten all about the hunger of his own children.
Suddenly the rats seized one of the children and carried the little one outside in order to devour it. The hero was unperturbed. He started a lofty monologue about the joy of sacrificing one's own children and the glory of union of all creatures. [...] He envied his child, he declared, because it had for a short while at least made its escape from this world of suffering.
Finally a lama appeared in the show. [...] Everything the lama said in the play seemed to be intended to strengthen the authority of the priests. The lama did not give many explanations to the devout and respectful hero, but insisted on blind belief.
The hero explained to the lama that he had sacrificed everything in order to attain the joys of Nirvana. He enumerated his merits in a fashion none too modest. He had even given his own children to feed those poor darling rats.
[...]
There is no country in the world where people are more interested in religious matters than they are in Tibet. Religion plays a very important part in everyday conversation, although few people are interested in really deep religious problems, talks of sorcery, divination, and alleged miracles being much more frequent than theological discussions. [...] Dolma asked me whether I considered the attitude of the hero in the play a proper one for a really religious person.
"No," I answered.
"Shall man be selfish, then? Is it wrong to try to be good?"
"No, but it is wrong to try to be like God."
"But God is good. Trying to be like God leads to goodness."
"The creature must not overstep its limits by trying to be like God. If he does so, he acts like the angels who revolted against the Creator. There are two different types of impersonality - name, Be-ing and Be- ness. The former is an attribute of the Creature, the latter an attribute of the Creator.
"Be-ness is absolute impersonality where all division between the "I" and the "non-I" ceases. It is beyond the reach of the creature.
"What happens to a man who wants to attain this state?" asked Dolma.
"He commits the greatest and most deadly sin against the Creator."
It really sounds like John has been "gotten." He welcomes "misty things and sorcery" and "the spirit of illusion," and simply does not think."Contempt your capacity to think,
Which is man's greatest power;
Welcome misty things and sorcery
And the spirit of illusion,
Then I shall get you surely enough."
What you actually achieve in your striving for "peace" is not what you think. This "peace making" and "love and light" attitude is generally promulgated (by psychopaths, I should add) as the seeking for a "non-egocentrical conception of life."T. S. Illion said:Great fires, like other turmoils in life, may destroy the weak, but they purify the strong and make him still stronger. More and more I began to be aware of the fact that life, including life on spiritual planes, was not an affair of peaceful contemplation and quiet worship, but a dreadful turmoil, a grim fight, and a bitter struggle. [...]
Life is a struggle. In this struggle, a just and equitable balance CAN be kept between man and animals of the non-parasitic type, but the animals belonging to the descending branch of life ... must be FOUGHT.
And what is the motive?
Happiness! The search for happiness!
Such an approach says nothing about the intense suffering of a man or woman who feels one with all the joys and sorrows of the world. This approach appeals to our desire for "personal happiness", viz. the very height of selfishness.
John and Judy have both been swallowed by the same demon and don't even realize it.T. S. Illion said:I realized how dreadfully clever and adaptable the Evil One is, and in how many different and cleverly disguised ways he carries on his soul-snatching activities. There is the appeal of wealth and power and the snare of excessive care for the needs of the body. Many people sell their souls to get them. Then there is the appeal of spiritual distinctions and paradises. ... And for people who cannot be caught by either of the two, there are subtle philosophical systems. Decidedly the devil's shop is a well-stocked on; he caters for all possible tastes, and his snares are everywhere.
Once upon a time there were clever philosophers. They did not believe in the Creator.
"We follow our own light, " they said. And in all matters they only relied on the light of introspection. Then they came across the Devil.
"What a monster!" said one of them. "What a comfort to know that nothing is real and everything is a mere reflection of ourselves!"
"You are right," put in a second philosopher. "Everything is subjective; nothing is objective."
Then the Devil opened his mouth and swallowed them.
When they arrived inside the Devil's body the clever philosophers said with a superior smile: "Is it not obvious that we were right? The monster has disappeared."