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Cress Welsing: The Definition of Racism White Supremacy

Dr. Blynd: The Definition of Racism

Anon: What is Racism/White Supremacy?

Dr. Bobby Wright: The Psychopathic Racial Personality

The Cress Theory of Color-Confrontation and Racism (White Supremacy)

What is the First Step in Counter Racism?

Genocide: a system of white survival

The Creation of the Negro

The Mysteries of Melanin

'Racism is a behavioral system for survival'

Fear of annihilation drives white racism

Dr. Blynd: The Definition of Caucasian

Where are all the Black Jurors? 

The War Against Black Males: Black on Black Violence Caused by White Supremacy/Racism

Brazen Police Officers and the Forfeiture of Freedom

White Domination, Black Criminality

Fear of a Colored Planet Fuels Racism: Global White Population Shrinking, Less than 10%

Race is Not Real but Racism is

The True Size of Africa

What is a Nigger? 

MLK and Imaginary Freedom: Chains, Plantations, Segregation, No Longer Necessary ['Our Condition is Getting Worse']

Chomsky on "Reserving the Right to Bomb Niggers." 

A Goal of the Media is to Make White Dominance and Control Over Everything Seem Natural

"TV is reversing the evolution of the human brain." Propaganda: How You Are Being Mind Controlled And Don't Know It.

Spike Lee's Mike Tyson and Don King

"Zapsters" - Keeping what real? "Non-white People are Actors. The Most Unrealistic People on the Planet"

Black Power in a White Supremacy System

Neely Fuller Jr.: "If you don't understand racism/white supremacy, everything else that you think you understand will only confuse you"

The Image and the Christian Concept of God as a White Man

'In order for this system to work, We have to feel most free and independent when we are most enslaved, in fact we have to take our enslavement as the ultimate sign of freedom'

Why do White Americans need to criminalize significant segments of the African American population?

Who Told You that you were Black or Latino or Hispanic or Asian? White People Did

Malcolm X: "We Have a Common Enemy"

Links

Deeper than Atlantis
Friday
Nov252016

Osho: Buddha Said "What's Next?"

Tao: The Three Treasures, Vol 3 Talks on Fragments from Lao Tzu’s Tao Te Ching

By OSHO

Question 2

WHAT IS THE DIFFERENCE BETWEEN REACTION AND RESPONSE?

There is MUCH, a lot of difference, not only in quantity but quality. A reaction is out of the past, a response is out of the present. You REACT out of the past old patterns.

Somebody insults you: suddenly the old mechanism starts functioning. In the past people have insulted you and you have behaved in a certain way; you behave in the same way again. You are not responding to this insult and this man, you are simply repeating an old habit. You have not looked at this man and this new insult – it has a different flavour – you are just functioning like a robot. You have a certain mechanism inside you: you push the button, you say, This man has insulted me – and you react; the reaction is not to the real situation, it is something projected. You have seen the past in this man.

It happened, Buddha was sitting under a tree talking to his disciples. A man came and spat on his face. He wiped it off and he asked the man: What next? What do you want to say next? The man was a little puzzled because he himself never expected that when you spit on somebody’s face he will ask, Now, what next? He had had no such experience in his past. He had insulted people, and they had become angry, and they had reacted; or if they were cowards and weaklings they had smiled, trying to bribe the man. But Buddha was like neither; he was not angry, nor in any way offended, nor in any way cowardly, but just matter of fact; he said, What next? There was no reaction on his part.

His disciples became angry, they reacted. Buddha’s closest disciple, Anand, said, This is too much, and we cannot tolerate it; you keep your teaching with you and we will just show this man that he cannot do what he has done. He has to be punished for it. Otherwise everybody will start doing things like this.

Buddha said, You keep silent. He has not offended me, but you are offending me. He is new, a stranger, and he may have heard something about me from somebody, has formed some idea, a notion of me. He has not spat on me, he has spat on his notion, his idea of me, because he does not know me at all so how can he spit on me? He must have heard from people something about me – that this man is an atheist, a dangerous man who is throwing people off their track, a revolutionary, a corrupter – he must have heard something about me, he has formed a notion, an idea; he has spat on his own idea.

If you think on it deeply, Buddha said, he has spat on his own mind. I am not part of it, and I can see that this poor man must have something else to say – because this is a way of saying something; spitting is a way of saying something.

There are moments when you feel that language is impotent: in deep love, in intense anger, in hate, in prayer; there are intense moments when language IS impotent. Then you have to do something – when you are in deep love you kiss the person or embrace the person. What are you doing? You are saying something. When you are angry, intensely angry, you hit the person, you spit on him – you are SAYING something.

I can understand him. He must have something more to say, that’s why I’m asking, What next? The man was even more puzzled. And Buddha said to his disciples, I am more offended by you because you know me and you have lived for years with me and still you react. Puzzled, confused, the man returned home. He could not sleep the whole night. It is difficult, when you see a Buddha, it is difficult to sleep again the way you used to sleep before. Impossible. Again and again he was haunted by the experience, he could not explain it to himself, what had happened. He was trembling all over and perspiring, he had never come across such a man; he had shattered his whole mind and his whole pattern; his whole past Next morning he was back there. He threw himself at Buddha’s feet. Buddha asked him again, What next?

Click to read more ...

Wednesday
Nov232016

Bhagwan: "Anger Needs a Vomit" - Nothing Good Comes From Suppressing It

A ZEN STUDENT CAME TO BANKEI AND SAID: 'MASTER, I HAVE AN UNGOVERNABLE TEMPER -- HOW CAN I CURE IT?'

'SHOW ME THIS TEMPER,' SAID BANKEI, 'IT SOUNDS FASCINATING.'

'I HAVEN'T GOT IT RIGHT NOW,' SAID THE STUDENT, 'SO I CAN'T SHOW IT TO YOU.'

'WELL THEN,' SAID BANKEI, 'BRING IT TO ME WHEN YOU HAVE IT.'

'BUT I CAN'T BRING IT JUST WHEN I HAPPEN TO HAVE IT,' PROTESTED THE STUDENT. 'IT ARISES UNEXPECTEDLY, AND I WOULD SURELY LOSE IT BEFORE I GOT IT TO YOU.' '

IN THAT CASE,' SAID BANKEI, 'IT CANNOT BE PART OF YOUR TRUE NATURE. IF IT WERE, YOU COULD SHOW IT TO ME AT ANY TIME. WHEN YOU WERE BORN YOU DID NOT HAVE IT, AND YOUR PARENTS DID NOT GIVE IT TO YOU -- SO IT MUST COME INTO YOU FROM THE OUTSIDE. I SUGGEST THAT WHENEVER IT GETS INTO YOU, YOU BEAT YOURSELF WITH A STICK UNTIL THE TEMPER CAN'T STAND IT, AND RUNS AWAY.'

THE TRUE NATURE IS your eternal nature. You cannot have it and not have it, it is not something that comes and goes -- it is you. How can it come and go? It is your BEING. It is your very foundation. It cannot BE sometimes, and NOT BE sometimes; it is always there.

So this should be the criterion for a seeker of truth, nature, tao: that we have to come to the point in our being which remains always and always -- even before you were born it was there, and even when you are dead it will be there. It is the center. The circumference changes, the center remains absolutely eternal; it is beyond time. Nothing can affect it, nothing can modify it, nothing really ever touches it; it remains beyond all reach of the outside world.

Go to the sea, and watch the sea. Millions of waves are there, but deep in its depth the sea remains calm and quiet, deep in meditation; the turmoil is just on the surface, just on the surface where the sea meets the outside world, the winds. Otherwise, in itself, it always remains the same, not even a ripple; nothing changes.

It is the same with you. Just on the surface where you meet others there is turmoil, anxiety, anger, attachment, greed, lust -- just on the surface where winds come and touch you. And if you remain on the surface you cannot change this changing phenomenon; it will remain there.

Many people try to change it THERE, on the circumference. They fight with it, they try not to let a wave arise. And through their fight even more waves arise, because when the sea fights with the wind there will be more turmoil: now not only will the wind help it, the sea will also help -- there will be tremendous chaos on the surface. 

All the moralists try to change man on the periphery. Your character is the periphery: you don't bring any character into the world, you come absolutely characterLESS, a blank sheet, and all that you call your character is written by others. Your parents, society, teachers, teachings -- all are conditionings. You come as a blank sheet, and whatsoever is written on you comes from others; so unless you become a blank sheet again you will not know what nature is, you will not know what Brahma is, you will not know what tao is. 

So the problem is not how to have a strong character, the problem is not how to attain no-anger, how not to be disturbed -- no, that is not the problem. The problem is how to change your consciousness from the periphery to the center. Then suddenly you see that you have always been calm. Then you can look at the periphery from a distance, and the distance is so vast, infinite, that you can watch as if it is not happening to you. In fact, it never happens to you. Even when you are completely lost in it, it never happens to you: something in you remains undisturbed, something in you remains beyond, something in you remains a witness.

So the whole problem for the seeker is how to shift his attention from the periphery to the center; how to be merged with that which is unchanging, and not to be identified with that which is just a boundary. On the boundary others are very influential, because on the boundary change is natural. The periphery will go on changing -- even a buddha's periphery changes.

The difference between a buddha and you is not a difference of character -- remember this; it is not a difference of morality, it is not a difference in virtue or nonvirtue, it is a difference in where you are grounded.

You are grounded on the periphery, a buddha is grounded in the center. He can look at his own periphery from a distance; when you hit him he can see it as if you have hit somebody else, because the center is SO distant. It's as if he is a watcher on the hills and something is happening in the valleys and he can see it. This is the first thing to be understood.

Second thing: it is very easy to control, it is very difficult to transform. It is VERY easy to control. You can control your anger, but what will you do? -- you will suppress it. And what happens when you suppress a certain thing? The direction of its movement changes: it was going out, and if you suppress it, it starts going in -- just its direction changes. 

And for anger to go out was good, because the poison needs to be thrown out. It is bad for the anger to move within, because that means your whole body mind structure will be poisoned by it. And then if you go on doing this for a long time... as everybody has been doing, because the society teaches control, not transformation. The society says, 'Control yourself,' and through controlling all the negative things have been thrown deeper and deeper into the unconscious, and then they become a constant thing within you. Then it is not a question of your being angry sometimes and sometimes not -- you are simply angry. Sometimes you explode, and sometimes you don't explode because there is no excuse, or you have to find an excuse. And remember, you can find an excuse anywhere!

Click to read more ...

Sunday
Nov202016

Osho: Joy Has No Cause 

WHEN CONFUCIUS WAS ROAMING ON MOUNT T’AI, HE SAW JUNG CH’I CH’I WALKING ON THE MOORS OF CH’ANG IN A ROUGH FUR COAT WITH A ROPE ROUND HIS WAIST, SINGING AS HE STRUMMED A LUTE.

’MASTER, WHAT IS THE REASON FOR YOUR JOY?’ ASKED CONFUCIUS.

’I HAVE MANY JOYS. OF THE MYRIAD THINGS WHICH HEAVEN BEGOT, MANKIND IS THE MOST NOBLE – AND I HAVE THE LUCK TO BE HUMAN. THIS IS MY FIRST JOY. PEOPLE ARE BORN WHO DO NOT LIVE A DAY OR A MONTH, WHO NEVER GET OUT OF THEIR SWADDLING CLOTHES, BUT I HAVE ALREADY LIVED TO NINETY. THIS IS MY JOY. FOR ALL MEN, POVERTY IS THE NORM AND DEATH IS THE END. ABIDING BY THE NORM, AWAITING MY END, WHAT IS THERE TO BE CONCERNED ABOUT?’

’GOOD!’ SAID CONFUCIUS ’HERE IS A MAN WHO KNOWS HOW TO CONSOLE HIMSELF.’

 

THIS IS a beautiful parable, and not only beautiful but very subtle. If you look only on the surface, you will miss the meaning. Taoist parables are not on the surface. They are very deep, and they have to be penetrated and looked and meditated upon, then only will you know the real meaning. On the surface, this parable seems as if it is in favour of Confucius; on the surface; it seems that the parable is saying that Confucius is wise. The reality is just the opposite.

There is a great diametrical opposition between the Taoist attitude and the Confucian attitude;Confucius is as far away from the Taoist vision as possible. Confucius believes in law, Confucius believes in tradition, Confucius believes in discipline. Confucius believes in character, morality,culture, society, education. Tao believes in spontaneity, individuality, freedom. Tao is rebellious;Confucius is very conformist.

Taoism is the profoundest non-conformism that has ever been evolved anywhere in the world, at any time in history; essentially it is rebellion. So there has been a rebellion and the Taoist mystics, Lao Tzu, Chuang Tzu and Lieh Tzu, go on ridiculing the Confucian attitude. This is a parable of ridicule.

You will understand it when I explain it to you. Their ridicule is also very subtle, not gross. First let us understand the surface meaning.

WHEN CONFUCIUS WAS ROAMING ON MOUNT T’AI, HE SAW JUNG CH’I CH’I WALKING ON THE MOORS OF CH’ANG IN A ROUGH FUR COAT WITH A ROPE ROUND HIS WAIST, SINGING AS HE STRUMMED A LUTE.

Singing, music, dancing, are the language of joy, of happiness. They are an expression that the person is not miserable. But it may be just an appearance, it may be just projected, it may be just cultivated; deep down the situation may be just the opposite. Sometimes it happens that you laugh because you don’t want to cry. Sometimes it happens that you smile because tears are coming and, if you don’t smile, they will start rolling down your cheeks. Sometimes you maintain an attitude, a cultivated face, a mask, that you are happy, because what is the point of showing your unhappiness to the world? That’s why people look so happy. Everybody thinks he is the unhappiest person in the world. because he knows his reality and he knows only the faces of others the cultivated faces. So everybody deep down thinks: ’I am the most miserable person, and why am I the most miserable person when everybody is so happy?’

Singing, dancing, are certainly a language of joy, but you can learn the language without knowing what joy is. That’s what humanity has done: people have learned gestures – empty gestures.

But Confucius is deceived. He says

’MASTER, WHAT IS THE REASON FOR YOUR JOY?’

 The mask has deceived Confucius; the man may be joyful, may not be joyful. The man has to be looked into directly – through his nature, not through his expression. The expression can be false: people have learned expression. Sometimes... do you watch? Somebody is smiling – on the lips there is a beautiful smile – and look into the eyes, and the eyes say something just the opposite.

Somebody says something to you, ’I love you’; and look at the face, and at the eyes, and the very vibe of the person, and it seems that he hates you. But just to be polite he is saying ’I love you’.

Confucius looked only at the appearance: that is the first thing to be remembered; and he was deceived – deceived so much that he called the man ’Master’.

He says

 ’MASTER, WHAT IS THE REASON FOR YOUR JOY?’

Now again, joy has no reason, joy cannot have a reason to it. If joy has any reason, it is not joy at all: joy can only be without any reason, uncaused. A disease has a reason, but health? Health is natural. If you go and ask the doctor ’Why am I healthy?’ he cannot answer you. If you go to the doctor and you say ’Why am I ill?’ he can answer you, because illness has a cause. He can diagnose your case, and he can find the reason why you are ill; but nobody has yet been able to find a reason why man is healthy. Health is natural, health is as it should be. Illness is as it should notbe, illness means something has gone wrong. When everything is going well, one is healthy. When everything is in tune, one is healthy. When one is harmonious with the whole, one is healthy. There is no reason for it.

But Confucius asked

’MASTER, WHAT IS THE REASON FOR OUR JOY?’

Again Lieh Tzu is joking about Confucius, that’s how they are very subtle people. He is saying that the whole Confucian wrong attitude is there in the very question: Confucius thinks there are REASONS for joy. There cannot be any reasons for joy. Joy simply is – unexplained, unexplainable.

When it is, it is; when it is not, it is not. When it is not, you can find the reasons why it is not; but when it is, you cannot find any reasons why it is. And if you can show the reasons why it is, then your joy is cultivated, not real, not true, not authentic. It is not flowing from your innermost core; it is just that you are managing it, you are manipulating it, you are pretending it. When a joy is a pretended joy, you can find out the reason. But when the joy is truly there, it is so mysterious, it is so primal, that you cannot find any reason in it.

If you ask a Buddha ’Why are you happy?’ he will shrug his shoulders. If you ask Lao Tzu ’Why are you blissful?’ he will say ’Don’t ask it. Rather than asking why I am blissful, enquire why you are not.’

It is like a small spring in the mountains: when there is no hindrance, the spring flows; when there are rocks on the way, it cannot flow. When the rocks are removed.... You don’t create the spring – you only remove the negative, you only remove the obstacle. The spring was there, but because of the rock it was not able to flow. When you remove the rock you are not creating the spring – the spring was already there. By removing the rock you have removed the negative, the obstacle, and the spring flows. Now if somebody asks ’Why does the spring flow?’ – because the spring is there, that’s why it flows. If it is not flowing, then there is a cause to it. Let this sink deep in you because it is your problem too.

Never ask why you are happy, never ask why one is blissful, otherwise you have asked a wrong question. Never ask why there is a God. If you ask, you have asked a wrong question; and all the answers that can be given are bound to be wrong, because a wrong question provokes wrong answers. ’Why is God?’ – that is irrelevant; it is simply the case.

Confucius is asking something, and by asking that, he is showing his presuppositions: Confucius believes that everything has a cause. If everything has a cause, then only science can exist.

Then there is no possibility for religion, because science is the enquiry into the cause-and-effect relationship, an enquiry into causation, an enquiry into causality. That is the whole scientific attitude: they say that if something is there, there must be a cause to it you may know, you may not know but the cause is bound to be there. ’If we don’t know today, we will know tomorrow or the day after tomorrow, but the cause is bound to be known, because the cause must be there.’ This is the scientific attitude: everything can be reduced to its cause. And what is the religious attitude? Religion says that nothing can really be reduced to its cause.

That which can be reduced is not essential. The essential simply is – it exists without any cause; it is mysterious. This is the meaning of mystery: there is no cause to it.

Confucius is asking a question according to his presuppositions, according to his philosophy, ’MASTER, WHAT IS THE REASON FOR YOUR JOY?’

Click to read more ...

Monday
Nov142016

Bhagwan: Knowledge is Not Power

From [HERE] You can go on thinking, accumulating information — but those are paper boats, they won't help in an ocean voyage. If you remain on the shore and go on talking about them, it is okay — paper boats are as good as real boats if you never go for the voyage; but if you go on the voyage with paper boats, then you will drown. And words are nothing but paper boats — not even that substantial. 

No original mind 

And when we accumulate knowledge, what do we do? Nothing changes inside. The being remains absolutely unaffected. Just like dust, information gathers around you — just like dust settling on a mirror: the mirror remains the same, only it loses its reflective quality. What you know through the mind makes no difference — your consciousness remains the same. In fact it becomes worse, because accumulated knowledge is just like dust around your consciousness; the consciousness reflects less and less and less.

The more you know, the less aware you become. When you are completely filled with scholarship, borrowed knowledge, you are already dead. Then nothing comes to you as your own. Everything is borrowed and parrot-like. 

Mind is a parrot. Mind is a computer, a bio-computer. It accumulates. It is never original, it cannot be. Whatsoever it has is borrowed, taken from others.  

Ideas are borrowed

You become original only when you transcend mind. When the mind is dropped, and consciousness faces existence directly, immediately, moment to moment in contact with existence, you become original. Then for the first time you are authentically your own. Otherwise all ideas are borrowed. You may quote scriptures, you may know by heart all the Vedas, the Quran, the Bhagavad Gita, but that makes no difference — they are not your own. And knowledge that is not your own is dangerous, more dangerous than ignorance, because it is a hidden ignorance, and you will not be able to see that you are deceiving yourself. You are carrying false coins and thinking that you are a rich man. Sooner or later your poverty will be revealed. Then you will be shocked. 

This happens when death comes near, when you die. In the shock that death gives to you, suddenly you become aware that you have not gained anything — because only that is gained which is gained in being. 

How not to follow

You have accumulated fragments of knowledge from here and there, you may have become a great encyclopaedia, but...knowledge has to be transcended.

When there is no knowledge, knowing happens, because knowing is your quality — the quality of consciousness. It is just like a mirror: the mirror reflects whatsoever is there; consciousness reflects the truth that is always in front of you.

But the mind is in between — and it goes on chattering.... And you go with the mind. You miss. 

First: knowledge is borrowed, realise this. The very realisation becomes a dropping of it.... Learning means being responsive to whatsoever is around you.... This is a great learning, but not knowledge.

Become the truth

There is no way to find truth — except through finding it. There is simply no way unless you are without any mind within you — because mind is like a breeze, continuously flowing, and the flame goes on wavering. When mind is not there, the breeze stops, and the flame becomes unmoving. When your consciousness is an unmoving flame, you know the truth. You have to learn how not to follow the mind.

Nobody can give you the truth, nobody, not even a Buddha, a Jesus, a Krishna.... It is beautiful that truth is not transferable in any way. Unless you reach it, you cannot reach. Unless you become it, you never have it.

Friday
Nov112016

Dr. Blynd: The Definition of Comparison 

From "FUNKTIONARY, THE KEY HOLDERS ENPSYCHLOPEDIA" Copyright 2016 Chocolate City Press. Resonated & Orchestrated by Dr. Blynd, Ph.F.

comparison - a disease of the mind due to the ignorance of uniqueness. Each individual is unique and beyond the scope of comparison. Those who fall victim to comparison will either become egoistic or bitter. You don't belong to any hierarchy - nobody is lower or higher than what "you" imagine yourself and "others" to be. Comparison creates differences or distinctions only when there is not uniformity. Comparison limits the possibility of living in the moment. (See: Judgment, Problems, Moment, Running Man, Surrender, Value, Exchange Value, Uniqueness, Awareness & Compassion).