Russell Brand & Gabor Mate | Damaged Leaders Rule The World

Russell Brand
Published on Jul 28, 2019

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Book: “Zen Flesh, Zen Bones” by Paul Reps

by Paul Reps (Editor), Nyogen Senzaki (Editor)

When Zen Flesh, Zen Bones was published in 1957 it became an instant sensation with an entire generation of readers who were just beginning to experiment with Zen. Over the years it has inspired leading American Zen teachers, students, and practitioners. Its popularity is as high today as ever.

Zen Flesh, Zen Bones is a book that offers a collection of accessible, primary Zen sources so that readers can struggle over the meaning of Zen for themselves. It includes 101 Zen Stories, a collection of tales that recount actual experiences of Chinese and Japanese Zen teachers over a period of more than five centuries; The Gateless Gate, the famous thirteenth-century collection of Zen koans; Ten Bulls, a twelfth century commentary on the stages of awareness leading to enlightenment; and Centering, a 4,000 year-old teaching from India that some consider to be the roots of Zen.

Joe Rogan Experience #1315 – Bob Lazar & Jeremy Corbell

Published on Jun 20, 2019

Bob Lazar is a physicist who worked at Los Alamos National Laboratory in New Mexico, and also on reverse engineering extraterrestrial technology at a site called S-4 near the Area 51 Groom Lake operating location. Jeremy Corbell is a contemporary artist and documentary filmmaker. Watch the documentary “Bob Lazar: Area 51 & Flying Saucers” now streaming on Netflix.

“Man becomes the sex organs of the machine world”

Physiologically, man in the normal use of technology (or his variously extended body) is perpetually modified by it and in turn finds ever new ways of modifying his technology. Man becomes, as it were, the sex organs of the machine world, as the bee of the plant world, enabling it to fecundate and to evolve ever new forms.

–Marshall McLuhan in Understanding Media (1964)

Herbert Marshall McLuhan (July 21, 1911 – December 31, 1980)  was a Canadian philosopher. His work is one of the cornerstones of the study of media theory. Born in Edmonton, Alberta, McLuhan studied at the University of Manitoba and the University of Cambridge. Wikipedia


Translators:  Richard Branam, Mike Zonta, Hanz Bolen, Melissa Goodnight

SENSE TESTIMONY:  Individuals and communities have no power when boundaries are not valued.

5th Step Conclusions:

1)  Truth is the only Individual, our only commonality, always at hand, and boundless.

2)  One Infinite Consciousness (That I AM) is acknowledging and utilizing, the boundlessly generative principle, of defining and demarcating unique individuation, by attributing the commonality of the Whole.

3)  Consciousness I am I Individuation, and community of agreement is the clear boundless powerful knowing presence of All One Mind Truth, the only dominion, stewardship, sovereignty, Value and Well Being there is, Besides which there is none else.

4)  Truth Manifests’ distinguished characteristics, indivisible community, holding fellowship right’s in common civil privileges, this behavior persistently postulates fortuitousness, this Universal Principle, set’s limits to inferential Mathematical measurements, this I AM All Inclusive subliminal creativity, the besieged Autismiscal threshold of limitless Pleasuring manifestations.

All Translators are welcome to join this group.  See BB Upcoming Events.

Resilience: Preparing for Social Collapse and Climate Catastrophe

Climate emergency is confronting us with the accelerating effects of our materialistic culture: extreme droughts, storms, and fires, and not just oceans filling with plastic, but micro-plastics polluting the air. And the voices of young people are demanding action, as Greta Thunberg’s school strike goes global, and Extinction Rebellion tells the truth of life on Earth in crisis as, “we are in the midst of a mass extinction of our own making.” Young people see their future and the future of the Earth being destroyed by profit-hungry corporations and the dark side of capitalism. Humanity has only a dozen years to the take the actions necessary to limit global warming to 1.5 degrees Celsius (1.5C), or face catastrophic impacts.

But facing this catastrophe, what is the future we are imagining? And although there is an ever-increasing emergency—as Greta says, “our house is on fire”—is there the danger that we are avoiding the real consequences of our collective behavior, and are in fact trying to address this crisis with the same attitude, the same consciousness, that created it? Yes, we need to reduce carbon emissions and plant trees.1 But if we continue to see the Earth, its climate, or the environment, as something separate from us—a problem requiring a solution—we are just continuing the same story, placing a band-aid over the festering wound our present civilization has created.

We have to accept that our civilization, with its materialistic values, its addictions to consumerism, is past its sell-by date. Its values and patterns of behavior have become so self-destructive, even psychotic,2 that it is coming to an end—to quote Paul Kingsnorth: “brought down by a rapidly changing climate, a cancerous economic system and the ongoing mass destruction of the non-human world.”3

A grounded response requires us to acknowledge that while governments or corporations may offer short-term fixes for reducing carbon emissions and encouraging renewable energy sources, their model of our civilization with its ideology of progress and images of continued economic growth, is not only unsustainable, but pathological.4 Instead we need to confront “the end of the world as we know it.”5 Taking real responsibility means that we cannot avoid the consequences of our actions. Even if we do not know the future that is waiting, we need to recognize what is happening.

Historically we can look back at the dying days of the Roman Empire, a time before the Dark Ages swallowed Europe for centuries. When the last Roman legions left Britain at the end of the fourth century—as the buildings crumbled, or were left abandoned—what were the feelings, the attitude of those left behind, knowing their world, their civilization was ending?6 While it took decades, even centuries for the Roman era to end, Baghdad, then the largest city in the world, was destroyed in less than two weeks by a siege of Mongol hoards in 1258, when every building of note, every mosque and market, was demolished. The Islamic Golden Age ended, and the irrigation system that had supported Mesopotamia for millennia was destroyed and never repaired.

Is our arrogance similar to the rulers of the Baghdad, thinking their civilization would outlast the Mongol force of nature? We do not know the timeline of how climate change will end our era, and most imagine we will adapt and continue.7 Are we really prepared to confront the forces of nature that our own arrogance and ignorance have unleashed?

What does it mean to live at the end of an era? What does it require individually and collectively? We are present in a moment of profound transition, one that requires our full awareness and participation. And for this work we need resilience, the tools to face our insecurities, our fears as things fall apart, the possibility of social collapse and the patterns of denial that accompany these forebodings.8 As we accept our grief, the deep sadness at the natural beauty and wonder that is passing, and also confront our own impermanence and even mortality, we need to enquire what are the spiritual roots that can sustain us, the ethical values that are essential to this time of transition? And how can we put these values into action, both individually and as a community?

We also need to learn how to be present at the place where the worlds come together, where the old dies and the new can be born. This is not a place of comfort, and anger or blame at those whose apparent blindness and greed has caused this crisis will not help—all of us who participate in this civilization, drive a car, sit in a bus, eat food not locally grown, have contributed. What is required is a radical shift of consciousness. Instead of our Western focus on individualism and its recent neoliberal ideology,9 we need to value cooperation rather than competition, and relearn how to live from a place of connection—connection to each other and to the Earth as a living presence. Of necessity we need to embrace a life of simplicity, supported by community rather than consumerism. And, if possible, an awareness of the sacred that permeates all of creation, the suffering Earth as well as our hopes and dreams. These are some of the basic tools of transformation.

And as we take responsibility for a possible climate catastrophe, it is essential our responses are rooted in a justice model and demonstrate solidarity with people of color and those in places where people are already suffering from climate collapse. As we are already witnessing in the prolonged drought in Somalia, those most vulnerable to the effects of climate change are living in the poorest countries, and the world’s 2.5 billion smallholder farmers, herders and fisheries who depend on the climate and natural resources for food and income. Climate justice and social justice must walk hand in hand if we are to transition into a future that moves beyond our present divisiveness to support the diversity of humanity and the living Earth.

Collapse and transition can co-exist, especially if we can embrace a future that looks forward to the next seven generations, as in the Native American tradition.10 Yes, we need the tools for this transition, the resilience to take us through a possible social collapse, but also the vision of a future that is deeply sustainable for all forms of life, which for indigenous peoples has always been founded upon an awareness and relationship to the sacred nature of creation—combined with consciousness of the Earth as a living unity. I am not suggesting that reconnection with nature, or the sacred within creation, will save us from climate catastrophe or social collapse. But that these qualities of interconnectedness are necessary to sustain us during a time of possible collapse and transition, as well as belonging to a shared future with the Earth—a future that can only come from such a radical shift in our collective consciousness.

Turning towards a living future means not just fewer carbon emissions but a profound revolution of consciousness.11 A shift from seeing the Earth as something separate—whether as a resource to be exploited or a problem to be solved—to a living being to which we belong, who is in distress and needs our love, care and attention. We do not know how our civilization will end, or how long it will take—we are living in a time of radical uncertainty. But we can recognize that it is over, and that the seeds of a new era are already present, even if mostly unrecognized. If our shared future is to be sustainable in any real sense we need to return to a living relationship with the Earth, a state of “interbeing.”12 Only then can we turn our awareness to how to give birth to a new civilization that can exist in balance, in harmony with the Earth and Her living systems. There is an immediacy to this work even if it may take centuries for it to unfold—and it is where our hearts and hands are needed.

Llewellyn Vaughan-Lee is the author of many books including Spiritual Ecology: The Cry of the Earth, and forthcoming title, Including the Earth in Our Prayers: A Global Dimension to Spiritual Practice. The focus of his writing and teaching is on spiritual responsibility in our present time of transition.


1 A new study found reforestation could be a far more important tool against climate change than previously believed. “This new quantitative evaluation shows [forest] restoration isn’t just one of our climate change solutions, it is overwhelmingly the top one,” said Prof Tom Crowther at the Swiss University ETH Zürich.

2 Any species that consciously destroys its own ecosystem can be considered as psychotic.

3 “Hope in the Age of Collapse,” an interview with Paul Kingsnorth, Thoreau Farm.

4 Again, to quote Greta Thunberg, “This ongoing inaction of people in power and the companies responsible will, in the future, no doubt be remembered as a crime against humanity.”

5 Ibid., Kingsnorth.

6 By the late fifth century the Roman town of Londinium, which had many large buildings, piped water, and a drainage system, was an uninhabited ruin. Two centuries later the Saxons built another town nearby.

7 Many believe that renewable energy sources, “sustainable development,” or a “green economy” (“Green New Deal” in the USA) will allow us to continue our energy-intensive way of life. It is even seen as a boost to economic growth, making money in green tech and the transition to a low carbon economy. This is in contrast to the no-growth advocates who contend that green capitalism can’t stem climate change or the general, ongoing degradation of the planet. “What goods or services are such that their production, use, and disposal do not consume land, energy, or other resources? Passive houses, electric vehicles, eco-textiles, photovoltaic systems, organic food, power lines, combined heat and power plants, solar thermal heaters, cradle-to-cradle beverage packaging, car sharing or Internet services: none of them fulfill this condition.” (Niko Paech, Liberation from Excess: The Road to a Post-Growth Economy.)

8 The blind spot of any culture is “the inability to conceive of its own destruction and possible extinction.” From “Deep Adaptation: A Map for Navigating Climate Tragedy” by Jem Bendell.

9 Neoliberalism sees competition as the defining characteristic of human relations. It redefines citizens as consumers, whose democratic choices are best exercised by buying and selling. In his seminal paper, “Deep Adaptation,” Jem Bendell suggests that, “The West’s response to environmental issues has been restricted by the dominance of neoliberal economics since the 1970s.”

10 An ancient Iroquois philosophy states that the decisions we make today should result in a sustainable world seven generations into the future…

11 The ecologist John Milton, speaking of well-intentioned efforts to reform institutions, writes: “By themselves [these efforts] won’t bring about the penetrating changes in human culture that we need for people to live in true harmony and balance with one another and the earth. The next great opening of an ecological worldview will have to be an internal one.” Over the past two decades (since writing Working with Oneness) I have argued that the necessary shift in consciousness is an awakening to oneness, an awareness of the interconnectivity and living unity of all of creation—and that rather than separate individuals we are an integral part of this living whole.

12 “Interbeing” is a term coined by Thich Nhat Hanh to describe our deep interconnection with one another and with all life.

Society and Human Consciousness ~ Jiddu Krishnamurti

If you are called to go deeper, view the full hour-long talk here….

Biography: Antoni Gaudí

From Wikipedia, the free encyclopedia

Antoni Gaudí
Antoni Gaudi 1878.jpg

Gaudí in 1878, by Pau Audouard
Born 25 June 1852

Reus or Riudoms, Catalonia, Spain [1][2]
Died 10 June 1926 (aged 73)

Barcelona, Catalonia, Spain
Nationality Spanish
Occupation Architect
Buildings Sagrada FamíliaCasa Milà,
Casa Batlló
Projects Park GüellChurch of Colònia Güell

Antoni Gaudí i Cornet (/ˈɡdi/Catalan: [ənˈtɔni ɣəwˈði]; 25 June 1852 – 10 June 1926) was a Spanish architect known as the greatest exponent of Catalan Modernism.[3] Gaudí’s works have a highly individualized, one-of-a-kind style. Most are located in Barcelona, including his main work, the church of the Sagrada Família.

Gaudí’s work was influenced by his passions in life: architecture, nature, and religion.[4] He considered every detail of his creations and integrated into his architecture such crafts as ceramicsstained glasswrought ironwork forging and carpentry. He also introduced new techniques in the treatment of materials, such as trencadís which used waste ceramic pieces.

Under the influence of neo-Gothic art and Oriental techniques, Gaudí became part of the Modernista movement which was reaching its peak in the late 19th and early 20th centuries. His work transcended mainstream Modernisme, culminating in an organic style inspired by natural forms. Gaudí rarely drew detailed plans of his works, instead preferring to create them as three-dimensional scale models and moulding the details as he conceived them.

Gaudí’s work enjoys global popularity and continuing admiration and study by architects. His masterpiece, the still-incomplete Sagrada Família, is the most-visited monument in Spain.[5] Between 1984 and 2005, seven of his works were declared World Heritage Sites by UNESCO. Gaudí’s Roman Catholic faith intensified during his life and religious images appear in many of his works. This earned him the nickname “God’s Architect”[6] and led to calls for his beatification.[6][7]

More at:

Casa Batllo in Barcelona, Spain

Auguste Rodin, the father of modern sculpture


His figures capture the most universal of human emotions – passion, contemplation, despair. Auguste Rodin is known as the father of modern sculpture, an artist who managed to convey the drama of life in stone and in bronze. His talent and monumental works have been celebrated for a century now at the Rodin Museum in Paris. FRANCE 24 brings you a special programme on Rodin’s artistic legacy.

The new political story that could change everything

To get out of the mess we’re in, we need a new story that explains the present and guides the future, says author George Monbiot. Drawing on findings from psychology, neuroscience and evolutionary biology, he offers a new vision for society built around our fundamental capacity for altruism and cooperation. This contagiously optimistic talk will make you rethink the possibilities for our shared future.

This talk was presented at an official TED conference, and was featured by our editors on the home page.

George Monbiot · Journalist
As an investigative journalist and self-described “professional troublemaker,” George Monbiot uncovers the complicated truths behind the world’s most persistent problems.