MJ: The Life of An Icon Ends….Or Can It Continue With His London Concerts

Reflecting on the Life of Michael Jackson is bittersweet experience. On the one hand, his music is full of life and vitality, yet you have an artist whose life becomes increasingly isolated and tormented.

We can look at his life in decades:

60s Talented and adorable singer of the Jackson 5

70s Raw energy and vitality

80s Creative and innovative peak, earning the title “the King of Pop”

90s Increasing isolation and media sensationalism

00s Legal and financial controversies overshadowed his music

10s Tragic because he dies in 2009 never making it to the next decade or having a comeback as so many artists do in their later years…..though the music lives on.

The controversies may also live on given our obsession with rumours but I hope the music is what is remembered most and we leave aside looking at a life gone suddenly as voyeurs.

One idea that I’ve had given the debt Michael has supposedly accumulated along with the fact that MJ never got to do the planned comeback tour. I suggest that the tour continue as a remembrance of the King of Pop with performances by musicians who have a connection with him and want to honour him. Some or most of the proceeds can pay the debts, set a fund for his children and help pay for the cost of the concerts.

I have no idea how plausible this idea is but if Band Aid can be done, then maybe this is also possible with enough committed people who want to do it.

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The Cosmic Dance: Parallels Between Modern Physics, Eastern Mysticism and Process Philosophy

“I am God.  I do not recognize the hell.  I do not recognize the three worlds of heaven, hell and earth.  I am the Lord, the Controller.  I am still the witness after everything else is dissolved.  Nobody else is God for me; nobody else controls me.  I am I-less, I am my-less. ” Sankara

INTRODUCTION

In this article I hope to demonstrate some parallels between modern Physics, Eastern Mysticism, and Barbour’s ideas based on Process Philosophy.  I will examine the three perspectives within the context of the dynamic interplay of energies, the emergent and convergent universe, and finally the transcendence of God.

MODERN PHYSICS

According to Classical Physics, Newton’s mechanical model views the world as deterministic.  All that transpires in the universe has a definite cause, giving rise to a categorical effect.  The philosophical basis of Classical Physics is a fundamental division between the “I” and the “world,” the dichotomy of the subject and object.  The world is in motion with respect to fixed laws, according to which material points move.  This mechanistic model is adequate for the description of physical phenomena at a submicroscopic level, where essentially, protons, neutrons, and electrons are the material particles that interact with finite space and linear time to effect movement in the world (Capra: 1972, 56-62).  At the atomic level, the actions of atoms can be determined; however as quantum physics shows even at this level the reaction cannot be predetermined, for even the observer can have an impact on the outcome or results.

The first three decades of our century have seen a radical transformation of the entire interpretation of physics based on Einstein’s theory of relativity and quantum physics.  Modern physics has shattered all the principle concepts of the Classical world view based on universal order and fixed laws.  The theory of relativity and quantum theory have transformed our view of absolute space and time, elementary solid particles, the causal nature of physical phenomena, and the objective description of nature (62-63).

In 1905, Albert Einstein initiated the two revolutionary trends of thought in the theory of relativity and the beginning of the quantum theory.  (The complete quantum theory was worked out twenty years later by a team of physicists.  In quantum theory one deals with the probability of finding a particle at a given position.  The theory attempts to combine the principles of quantum mechanics with those of relativity in an effort to describe processes such as high-energy collisions in which particles may be created or destroyed).  Even though Einstein refuted classical understanding of the universe, he still advocated nature’s intrinsic harmony and integrated foundation.  The physicist replaced the erroneous constants of the past, showing that they were only relative, but nevertheless made the speed of light a constant in his physics.  He tried to located God’s order in a universal, while through his theory of relativity, constancy of time and space were disproved.  Einstein, therefore, commented that God does not place dice, so that the natural world is comprised of total harmony and order, and nothing is left to chance.

According to the relativity theory, time is not a separate entity; moreover, space is not three-dimensional.  Both are interconnected and a four-dimensional continuum emerges as time-space, as space and time lose their absolute significance. In contrast to the classical theory of absolute space and, absolute time, the modern theory of physics emerges, where both space and time become elements of language used by a particular observer.  The most important consequence of Modern Physics is the realization that mass and even matter are nothing but forms of energy.  Matter can through processes change into energy and vice versa, challenging the materialist conception of the universe based on static, tangible perception of matter, and even matter itself must be rediefined as it has changed into something dynamic and fluid.  Furthermore, space can never be separated from time as the latter is affected by the presence of matter. l Both space and time however are flowing at different rates in different parts of the universe.  For example, the mass or weight of a human being is not inseparable ffrom space, so that a 160 lbs. man on earth may weigh only 60 lbs on the moon, and 300 lbs. on Jupiter.  Clearly, the space that the human body occupies influences its mass.  The Classical concept of absolute space and time is also nullified, since the force of gravity, according to Einstein’s theory of relativity, has the effect of curving space and time.  Clearly, the relativity theory has revolutionized our interpretation of physical phenomena.  The classical distinction between matter and energy is discarded in favour of the contemporary idea that matter can transform into energy and vice versa; therefore there can only be conversion among the different forms of matter and energy, even if neither is actually unchanging (62-70).

From the perspective of the quantum theory, the classical deterministic laws of nature have been dismantled.  In contrast to the Classical view of solid material objects, quantum theory interprets phenomena as wave-like patterns of probabilities.  The probabilities are not of “things” but rather probabilities of interconnections.  Subatomic particles have no existence as concrete, isolated entities.  Phenomenal reality can only be understood in terms of the probability of interconnections.  Quantum theory, thus, reveals an essential unity of the universe.  The world cannot be deconstructed into independently isolated “building blocks.”  Rather, a dynamic interplay exists between the various parts of the whole.  These relations also include the “observer.”  The human observer becomes the final link in the chain of observational processes, since an essential interconnection exists in all phenomena.  The attraction between positive and negative forces emerges as a vigorous interplay of energy waves that order the phenomenal world.  The property of matter and light becomes concomitantly “particle” and energy “waves,” spread over a large region of space.  The energy of heat radiation continuously appears as energy packets.  Einstein calls them “quanta” and recognizes them as an essential aspect of nature (68-81).

According to the relativistic quantum field theory, particle and field are complementary manifestations of one and the same thing.  The relativistic field theory asserts that:

“the ultimate material reality that physics can apprehend is the ‘field’ and in the aspect of the quantum field, it is both a continuum and a discontinuum, the discontinuities being temporary condensations of space-time where the field is unusually intense giving rise to matter (Pantda: 1991, 154).

According to the field theory, reality is nothing but the transformation and organization of the field quanta.  Particles are interactions between fields, and are ephemeral manifestations.  They only appear to be substantial as a result of the dynamic, energetic interplay of the quantum fields (155).

All types of particle-pairs are constantly generated and absorbed by the field.  The “dance” of all possible particles, may be regarded as the fundamental activity of Nature so that:

“what was considered to be ‘sunya’ (void), vacuum or nothingness before the discovery of relativistic quantum field is now accepted as ‘purna’ (full) or plenum by the quantum physicists (157).

In microphysics, the vacuum-ocean is a positive entity, having ripples and larger waves full of fluctuations.  The vacuum-ocean is absolute because it is inactive, calm, and free from fluctuations.  Unmanifest energy manifests itself and then again becomes unmanifest as an eternal dynamic process of the universal materialization and confluence that takes place (156-158).

EASTERN MYSTICISM- SHIVA’S COSMIC DANCE

In East Indian mythology and philosophy, the concept of the cosmic dance is very ancient, representing the Eastern mystic’s dynamic view of the universe.  They have used the image of a “dance” to convey their intuition of reality, personified in the form of the cosmic dance of Shiva (or Nataraja).  The word Shiva means “one whose actions are good,” and the name Shiva is considered to be derived from Shankara meaning auspicious and benevolent.  Shiva is worshipped in the form of a phallus, which symbolized the Divine Father.  The phallus symbol penetrates into ‘Shakti’ (energy) represented in the form of the ‘yoni’ ( the womb or vagina), a symbol of the generative organ of the Divine Mother.  Proto-Shiva was a fertility God of the Indus Valley Civilization, and his dancing today symbolizes creation.  Interestingly, the same Shiva assumes destructive or sanguinary aspects, for destruction and cannot be separated from creation.  Shiva needs to destroy in order to create anew.  Rudra represents destructive aspects in their totality as he dances for the annihilation of everything.  Shiva and Rudra are two images that seem to be antagonistic to one another initially, but the Hindu tradition has a forceful strength to assimilate bifurcating ideas.  Shiva collects Rudra’s attributes into himself once the latter declines in popularity after the Vedic period.  The Eastern Mystics commingle the two contradictory concepts, and form an integral concept from the collapse of Rudra’s destructive powers into the new, more powerful Shiva.  The contradictory nature of Shiva appears paradoxical, however in reality it is a bipolar synthesis, in which the opposite poles cannot exist without the other (156-158).

Eastern mysticism recognizes only one Reality as the Transcendent, and yet It is conceived in many forms.  ‘Advaita’ (Non-Dual) Vedanta recognizes Brahman as the Ground of Reality, or  as  the Ultimate Reality whereas the phenomenal world is ultimately unreal (maya or mithya).  The theistic or devotional schools of medieval India accepted God not only as Formless but often worshipped the Lord in many forms.  Therefore, God in Advaitic understanding was Formless and One, a conception that became remote in the myriad forms that many Hindus worshipped in ardent devotion in daily life.  The Hindu tradition tried to synthesize these myriad forms into the Trimurti (the Hindu trinity).  As a coin has two faces, likewise the Divine has three presiding phases, attributes, or deities:  Brahma (the Creator), Vishnu (maintainer), and Mahesvara (change, destroyer i.e. Shiva).  The Nataraja concept of Shiva contains simultaneously his creative, sustaining, and destructive activities.  His Nataraja form is consistent with religious, philosophical, and scientific investigation.  Creation and dissolution are taking place each moment and are symbolized by the Rudra-Shiva dance.  The universal dancer is considered to be Nataraja whose dancing creates the outflow and inflow of the universes, and encompasses all with His eternally still presence as a multidimensional aspect of the cosmic dance (159).  In this supreme cosmic dance:

 

“particles and antiparticles appear from akasa (space; these micro-particles may generate newer particles; the particles dance vigorously, suddenly they appear, transiently they live…then they disappear.  When they disappear they apparently vanish; but they don’t become nothing…(160).

 

In the beginning, the particles were unmanifest (avyakta), in the middle they become manifest (vyatka), and in the end they become again unmanifest (avyakta).  There is no gain or loss in the whole process, for the cosmic dance is eternal.  Creation and annihilation are merely part of the cosmic dance.  Their difference lies in degrees of subtleties as they alternate from coarse to subtle existence.  The cosmic process of creation, destruction, manifestation and non-manifestation, worldly evolution and change are fundamentals of Shiva’s eternal dance (158).

The symbolic imagery of the dancing Shiva is as follows:

“Shiva’s aureaole of fire (the prabhamandala) represents the rhythm of the universe and emanates from the lotus pedestal, the Hindu symbol of Enlightenment.  Shiva dances on the prostrate form of Apasmargaurusa, a symbol of human ignorance.  The back right hand carries the damaru, a drum symbolizing creation.  The back left hand holds agni, the fire of destruction.  The front left hand carries a disc and is in the yajahasta (elephant trunk) position. The front left hand is in the abhya-mudra pose (pose expressing fearlessness)  (154).

 

Shiva’s dance is further considered to be tandava (energetic).  The foot held aloft signifies release.  His arms are balanced and yet reflect dynamic gestures that express the rhythm and unity of Life.  The balance of the two hands represent the dynamic balance of creation and destruction.  In the centre of the two hands is Shiva’s face, calm and detached, which signifies the transcendence over the polarity inherent in creation and destruction.  Shiva is pictured dancing on the body of a demon who symbolizes human ignorance, which must be conquered before liberation is achieved (256-255).

 

Shiva’s dance represents the dynamic flow and ‘dance’ of the universe.  The dancing universe is a ceseless flow of energy going through an infinite variety of patterns, which merge into one another in a dynamic universal interplay.  His dance symbolizes the daily rhythm of birth and death, and the cosmic cycles of creation and destruction.  Shiva is a reminder that the many forms in the world are maya (not constant, but ever-changing), while He is eternally Real as He continually keeps creating and dissolving the forms in the external flow of His dance.

 

The Eastern mystics have a dynamic view of the universe similar to that of modern physics.  The parallels of Eastern mysticism and modern physics become particularly striking when sound is considered as a wave with a certain frequency, which changes with the sound.  Particles are also waves with frequencies proportional to their energies.  According to modern physics, each particle perpetually sings its song, and produces a rhythmic ‘dance of energy in dense and subtle forms.’  Modern physicists use phrases like the ‘dance of creation and destruction’ and ‘energy dance.’  The conception of rhythm and dance emerge naturally when one tries to imagine the discharge of energies going through the patterns that make up the particle world.  Modern Physics and eastern Mysticism, therefore, demonstrate that rhythm and motion are essential aspects of the phenomenal universe.  Another parallel is the understanding that all matter, whether here on Earth or in outer space, is participating in a continual cosmic dance (Capra: 1975, 256-259).  Moreover, both of them agree on the idea of the emergent and convergent universe.  According to Eastern Mysticism, the world of maya (illusion) changes perpetually, since the cosmic dance of Shiva is a rhythmic, dynamic dance.  In the active principle of the cosmic dance, the entire universe is in action, manifest and emerging, while in its non-active principle the entire universe has converged into an unmanifest essence.  Similarly, modern physics has discovered the expanding universe as supported by the kinetic of the Big Bang theory.  And, presently the universe has been shown as expanding, but at a slower rate than previously due to the changes in the gravitational force.  Moreover, the reverse phenomenon of the collapsing universe will take place at some time in the future, when the gravitational pull will be greater than the receding force, and then the universe will converge (Panda: 1991, 131).

 

In conclusion, I have examined some fundamental ideas inherent in Modern Physics and Eastern Mysticism.  Interestingly, the emerging views in each of the two systems of thought parallel each other.

by Deborah Morrison

Works Cited

Capra, Fritof. The Tao of Physics. London: Wildwood House, 1975

Panda, N.C. maya in Physics. Delhi: Motilal Banarisdass Publishers, 1991

 

 

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On “The Secret” by Dan Millman (Includes Amusing Video)

“The Secret” has offered many positive ideas, though I share many of the concerns expressed in this post by Dan Millman as highlighted in Balance “Secret Principles” with Compassion. Dan has respectfully critiqued “The Secret” with a succinct understanding.

As many of you know Dan is the author of many spiritually insightful books on personal transformation, including Way of the Peaceful Warrior, which has been made into a successful movie called Peaceful Warrior in 2006 starring Nick Nolte. Here is Dan’s insightful post on “The Secret”:

Some weeks ago, a young man wrote to us, declaring, “In six months I’m going to have three million dollars, the woman of my dreams, and a beautiful house – because I’ve seen . . . The Secret!

The Secret, for those of you who haven’t yet heard, has become an internet phenomenon. It began as an Australian television production featuring a number of well-known authors and pundits, speaking about the “Law of Attraction.” This law says that we attract or manifest into our lives what we think about or focus on or earnestly desire.

As fate would have it, the producers, in a stroke of foresight, ended up delivering this 90-minute program via internet. One can go to the web site, watch a dramatic teaser, sign up, pay a mere $4.95, and download the program to watch to one’s heart’s content — to learn “The Secret.”

I’m not surprised by the popularity of this program. Magical thinking has huge appeal for many – especially when it intersects with ideas from quantum physics and metaphysical science.

In this respectful critique, I’m going to first express what I genuinely like about the program:

I find much of the program up-beat, good hearted, encouraging. It also has excellent production values, cinematography, effects, and sound. And the editing is excellent. I’m especially impressed by the cutting-edge method of delivery — internet streaming — ushering in a new era of movies on demand with the click of a mouse.

I also like the message that what we bring into our lives begins with a vision, a longed-for aspiration — a good reminder for those of us who haven’t yet stretched the wings of possibility and allowed ourselves to embrace higher possibilities. If The Secret opens the way to expanded dreams, it serves a useful purpose.

What concerns me, however, are the program’s primary suppositions. The message, repeated in different words by the various guests, is that if we simply intend and visualize and dream big enough, we can “manifest” all our dreams — effortlessly, magically, mystically.

However, this “Law of Attraction” does not, in my view, qualify as a law at all. In my book, The Laws of Spirit, I present twelve spiritual laws (including, to name a few, the laws of balance, choices, process, faith . . . action, surrender, and unity) — laws which apply consistently and universally to everyday life. This quality of consistency is essential to any law, and differentiates it from proverbs, principles, or aphorisms, which may or may not apply. In other words, a law works every time here on Earth, much like the law of gravity.

In any case, this “Law of Attraction,” as taught many decades ago by metaphysicians like Catherine Ponder and others, is certainly a positive and expansive idea. But dreams, desires and visions are only the beginning — they must be followed by focused effort over time – something barely mentioned in the “Secret” production.

Thomas Edison wrote, “We often miss opportunity because it is dressed in overalls and looks like work.” It has the ring of truth, doesn’t it? But suggesting that we need to work hard over time to achieve our goals doesn’t sell well. It isn’t sexy or fascinating, or sound much like a “Secret.” Common sense rarely does.

In “The Secret,” we personally witness a little boy who wishes and hopes for a bicycle—he thinks about it, visualizes a bike, cuts out pictures from a magazine. And lo and behold, one day he opens a door and there is his new bike! Personally, I would have been more drawn to see him walking a paper route, or doing chores to earn some money, or at least asking his parents directly for a special Christmas gift. Which reminds me of a story I relate in Living on Purpose:

Louie goes to church every Sunday and prays to God, “Dear Lord, I’ve been a good and devout man for many years, living according to your Laws, doing acts of charity, serving the poor, supporting my family. So please, please, let me win the lottery just once!” He repeats this plea every week for years, but his entreaties go unanswered. So Louie starts to pray to win the lottery every night and every day. Until one day, he hears a voice thunder down from the heavens: “Louie, will you at least go half-way with me and buy a ticket?”

That’s all I’m suggesting — a simple point ignored by “The Secret” — go to the effort to buy a ticket. Or as an Arabic sage once said, “Trust in God . . . but tie your camel.”

So if you wish to be successful, dream big, but start small — then connect the dots. In other words, start with a vision, then take baby steps. Neither dreaming nor wishing nor magical secrets get the laundry done.

The biggest issue I have with programs like The Secret (or other idealistic notions such as learning “positive thinking”) is that when their magical methods don’t work, we end up believing that it’s our fault, our lack, our fault. We believe that if we had truly deserved it, or really applied ourselves, or focused more intently, or visualized more clearly with a sincere heart, surely it would have worked.

The Secret, then, with its lovely and uplifting promise, is a foolproof supposition: If we don’t heal, manifest, get what we want, it’s due to our own lack of faith.

Or maybe it’s because we forgot the “taking action” part . . .

There are some successful people who claim to have mastered “The Secret” and who have manifested their dreams and desires. Few of them tell us about their years of struggle and labor and preparation.

By all means strive in the direction of your dreams! Visualize a grand life! Then get to work. While we cannot control the outcomes, we can control our efforts. And by making the effort, we increase the odds of creating a larger life.

I close with my warmest wishes, and with a reminder from Henry David Thoreau: “If you have built castles in the air, your work need not be lost. Now put foundations under them.”

You might also enjoy the following link to a short You Tube commentary on “The Secret” from an Advaita Vedanta perspective:

As a post-script, both for those who mistakenly believe that I support the message of “The Secret,” and also for those who believe I’m being unjustly critical, I offer another articulate blogger’s comments about “The Secret”.

by Dan Millman

Originally posted on www.danmillman.com

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