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On the tenth anniversary of Lex Hixon’s so-called death…

This post is to celebrate Lex Hixon, who left this plane ten years ago today. He was a much-revered figure, and he was my friend. This interview with him is from a page o­n my Mighty Companions website. If you enjoy being drawn into the essence of existence, see below for other Lex material. 
 

Lex Hixon was a rudder, steering us in what he called “non-dual awareness” as the ultimate perspective. With Lex's insistence o­n the seamlessness of existence, where even life and death are held in a o­neness that transcends any hard line between them, Lex died o­n November 1st, Celtic New Year's Day, when it is said the line between the living and the dead is thinnest.

At a time when separation prevails, Lex was unique. A renowned author, he was not content just to write. Passionate about humanity becoming ensouled, he was an artful provocateur working to bring that about.

A lineage holder in five different religions, Lex saw the sameness of pure Spirit at the core of them all. Being with him provided a sense of what it would be like o­n the other side of this shift in consciousness — the fellowship and the celebration that would prevail. The circles we sat in with Lex, passing his books around to recite from them, were as inspirational as any church service. Reading the words of “the finest purveyor of spiritual realities writing in the world today” as Ken Wilber wrote in an introduction to Lex's first book (see more below) — in the company of the author, swooning together over the beauty of the words, we were voices of God, singing to each other. As Lex wrote, to describe what we were experiencing:

A coalition already exists in spirit. It is coming together now in the social context by the attraction of its unconventional intelligence and compassionate form of high-mindedness.

This natural coalition is drawn together by the recognition that the elevation of consciousness is our fundamental life work. This is a genuinely democratic, self-organizing force, flowing through persons of all descriptions. This force does not flourish as any highly structured form. It is not an institution or a foundation or a non-profit company or anything conventionally named.

This coalition is a living organism — natural, wild, free. It is made up of individuals devoted to serving the world and developing themselves as finely-tuned instruments of service. They learn to gather in the energy of will-to-good, from which authentic goodwill flows out subtly to the entire world.

Lex devoted his life to this coming together, and I stand o­n his shoulders, anchored in the  o­neness that is ahead. The extraordinary broadness of those shoulders became evident at his passing, when many touching and informative outpourings appeared in high-minded publications worldwide. Like discovering a fortune under a miser's mattress, I don't think anyone knew the scope of Lex's largesse and the impact he had o­n so many, including some who had met him o­nly o­nce and never forgot the encounter. Everyone Lex loved felt bolstered by the mirroring of their grace which he reflected for them. From the quality of attention he proffered, to gifting virtually everyone at whom he glanced with a copy of his latest book, he gave and gave and gave.

We believe he is giving still.

Mighty Companions conducted this interview o­n August 8, 1995. It turned out to be the last piece Lex worked o­n, and you have the privilege of his editing that cut it down to its non-dualistic essence.

MC: How concerned are you about humanity and what's going o­n now. Are we okay?

LEX: Concern for humanity, and all the related beings that surround humanity, is the o­nly meaning of human life. Maturity is greater and greater levels of this concern. As far as being okay, for someone with deep faith in human nature — and I am o­ne of them — we are doing well. There is no fundamental disharmony deep in the human being. In o­ne way or another, all religions teach this. Yet, from another standpoint, we're doing horribly. There is near chaos. The cruelty of human beings to each other is astonishing. Religions teach this aspect, too: Christianity calls it fallen humanity; Buddhism calls it samsara, the cycle of suffering.

MC: Do you think we could actually destroy ourselves in this process?

LEX: Even if the earth would be totally blown to pieces, heaven forbid, consciousness itself would not be destroyed. But, o­n the second level — I call them the ultimate and the relative levels — o­n the relative level, every single human being counts and is irreplaceable. Every time a person of good-will is destroyed by the negative forces in the world, we suffer an irreparable loss, so that we suffer a kind of destruction of humanity that is going o­n all the time.

MC: How concerned, Lex, should we be about the relative level, in your terms?

LEX: Relying o­n Buddhist insight — and I tend to rely o­n traditional teachings rather than o­n my own bright ideas — we should be careful to be concerned equally about the relative and the ultimate, and that's a difficult balance to keep. So, for instance, when someone says that we're just about to peek over the mountain range into the New Age and there will be a totally different way of doing things, and we won't have money and competition, that is, I would say, a failure of concern about the relative.

After the year 2000, there are still going to have to be laws and international agreements.  O­n the other hand, I believe a world civilization of great beauty can unfold, and really must unfold. There is a division in culture now between people who are visionaries and people who focus themselves entirely o­n the relative.

We need people to take responsibility to bring these two positions together. There's nothing more depressing than someone who's always harping o­n the relative. Many social radicals are this way. Yet, o­n the other hand, there's nothing more debilitating than someone who's always referring us to some grand vision, without a deep sensitivity to relative concerns.

MC: When you speak of non-duality, you don't bring in God or religion. And yet, other people would call non-dual reality a religious idea.

LEX: Non-duality, by its very nature, has to be the air that we're all breathing. Mystical bodies of committed people who work out a coherent way of living and a coherent way of justice among themselves are the vessels of spirituality in culture. There's no way to transmit spiritual gifts without vessels, without organizations.

MC: Would you tell us what you mean by God?

LEX: I can't say what I mean by God.

MC: Can you talk about your relationship to God?

LEX: No. A person can't pontificate all the time.

MC: How about dark nights of the soul? Does everyone have to go through o­ne?

LEX: The religious people say that this is God's mercy, because if we didn't have the struggle, the suffering, we would become terribly complacent in about five minutes.

MC: Do you think that periods in which it seems all is lost are crucial for people o­n the spiritual path?

LEX: Let's not talk about “spiritual” life. This sounds as if there are a few people living a spiritual life and the rest of humanity are not. This period of testing, of feeling everything is lost, happens with regularity to all human beings. They must get through it and that's the way they grow. Human life itself is spiritual life.

MC: How about your perspective o­n the purpose of life then, the meaning of life?

LEX: Regardless of the relative picture, which is chaotic and most of the time apparently quite meaningless, we have a place in us, in our being, where we affirm infinite meaningfulness. And that infinite meaningfulness, or God, comes to us in various ways and unexpectedly speaks to us or turns us around right in the middle of what appears meaningless.

MC: And in terms of the purpose of life, is it just to have that experience?

LEX: I think the purpose of life is to have a concern for humanity and all life — a more and more mature concern, which comes forward in various forms of service and as loving prayer. The purpose of life is the ever richer manifestation of that deep concern. We could also call it love.

MC: Rupert Sheldrake talks about morphogenetic fields — that if a new pattern emerges in o­ne place, there's a whole grid that can light up.

LEX: I think that we should commit ourselves to a tremendous amount of effort, loving selflessness and service, and patient education. The human race has been working o­n its own spiritual evolution consciously since before recorded history and this problem is not susceptible to any kind of easy or sudden solution.

MC: So, then, what is it to be “awake?”

LEX: Radical non-dualistic masters state that all conscious beings are already awake and that wakefulness is the very nature of consciousness. If you raise your hand before your face and hold up three fingers, you will know with absolute clarity and certainty, without any ambiguity, those are three fingers, not four fingers or five fingers. That kind of clarity is the natural, innate awakeness of consciousness. Of course, this is a very small, limited application of it. If we extend that quality of consciousness gradually into all dimensions of our lives, and sustain it moment by moment, that is what spiritual awakeness is. But it's not that there are some people who are awake and some people who aren't. It's not some sort of strange commodity that o­nly advanced contemplatives can catch a glimpse of after years of discipline.

MC: What about formal disciplines? How do they fit into this process?

LEX: Spiritual evolution is really an attunement with intrinsic clarity and lovingness of consciousness. It doesn't necessarily correlate with how many hours of meditation you're doing and whether you're living in a monastery. There have been awakened people throughout history who have developed ways of life and methods by which people have been able to accelerate their spiritual evolution, which are to be respected and cherished, but we should get away from the idea that the application of technique is the point.

MC: What would you recommend for people to stay in this focus o­nce they touch it and understand it?

LEX: Life itself is the teacher, and people who are just living their lives are receiving high teachings. They are in touch with the ultimate teaching power. It's like learning how to swim. You can tell a person that you just keep moving your arms and kicking your legs and you'll stay afloat, but some people learn faster than others. The secret of staying spiritually focused is to float with the sense of infinite meaningfulness in the medium of relativity.

MC: The difference is that o­nce you know how to swim, you always know how to swim. But o­nce we wake up, the next minute we don't know which end is up.

LEX: Our life is infinitely more complex than just swimming, so we shouldn't be depressed by the fact that we forget. We have to come back, again and again, to refresh our memory. There's nothing wrong about that. It's just the way human nature works. We have certain contradictions in our lives that we have to work out slowly.

The Founding Fathers were really awake when they wrote the Declaration of Independence and the Bill of Rights, which still stand as magnificent documents, but they permitted slavery, because that was a given of the society of the time. Societies have unconscious assumptions, and individuals have unconsciousness assumptions, and o­ne has to bring those to consciousness over time.

The ultimate teaching power is teaching all the time. Everywhere in society, in the mundane activities of keeping our homes, we can participate in the great teaching, and not set up a situation where we think it would be ideal if we could be in a monastery or some sort of retreat, where we could focus entirely. That would be dualistic. What we call the relative and the ultimate are never separated, so that in the midst of the struggle of our relativity we have full access to the ultimate joy.

MC: What is your unique contribution? Do you have a sense of that?

LEX: I say with great joy that I am grateful to have lost my sense of personal uniqueness. The investigations I've pursued for thirty years in the initiatory traditions of the planet have finally borne fruit to make me feel that human life itself is an initiatory journey, that I'm with everybody in this single journey, and that there is nothing unique about me at all.

MC: What's your idea of a good time, Lex?

LEX: The best time I can have is with friends, like this, exploring these issues in a real way. Spiritual evolution is definitely a communal effort.

[A student of Carlos Montoya's, Lex played a mean flamenco guitar.]

MY OTHER LEX PAGES:

Lex leads a discussion about Non-Dual Awareness
Vedantic Light, written by Lex
Lex participates in the Mighty Companions Herringbone Project: 
 Lex's Reflections o­n the Herringbone Project 
Lex Bulletin Board


A site where you can find more about Lex: http://lexhixon.org 

Coming Home: The Experience of Enlightenment in Sacred Traditions (Lex's first book, published in 1978)

“The single best introductory book ever written o­n the world's great mystical traditions.”
–Ken Wilber

“In a word, superb. A book to live with.” –New Age Journal

Lex's first book, Coming Home established him immediately as a major writer–guiding
the spiritual journey with what Ram Dass called “the deliciously subtle light of a honed
intellect and an open heart.” In this book, Lex warmly evokes the living texture of several different approaches to the ultimate goal of sacred traditions. Its experiential bent and
universal spirit made it a true classic before the ink was dry. Sources include: Krishnamurti, Ramakrishna, Saint Paul, Heidegger, Plotinus, Ramana Maharshi, Hasidism, Sufism, Tantra,
Zen, Advaita Vedanta, and the I Ching.


  
 

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Straight talk from the former chief of the Seattle Police Department

Well, it's been a long dry spell, where nothing uniquely important came to me, so excuse two posts in o­ne day. Although this was a recent editorial in the Los Angeles Times, I haven't seen it in wide circulation, and it passes my muster as very worth reading. There's nothing like people who have held contracted positions coming to see the light. And I believe this is a topic well worth some illumination. For all the horrors that hard drugs have produced, our policies about them have been even more horrible. And that's not to mention the great value that has been derived through the ages from the use of psychedelic or entheogenic substances. I just went to a conference in San Jose that explored the relationship between religion and psychedelics, and it was an eye opener about how psychedelics inspired much of popular religious practice worldwide. Buddhism, for instance, has roots in such substances, as do indigenous societies, where shamans guided their communities based o­n plant intelligence. Another tidbit to pass along is that when Ram Dass first spoke publicly after his stroke, what he talked about was making the significance of psychedelics public — how we shouldn't hide how their usage has been responsible for insights that have produced much of what we hold dear in our world.


BEHIND BARS

Let those dopers be
A former police chief wants to end a losing war by legalizing pot, coke, meth and other drugs

By Norm Stamper

Sometimes people in law enforcement will hear it whispered that I'm a former cop who favors decriminalization of marijuana laws, and they'll approach me the way they might a traitor or snitch. So let me set the record straight.

Yes, I was a cop for 34 years, the last 6 of which I spent as chief of Seattle's police department.

But no, I don't favor decriminalization. I favor legalization, and not just of pot but of all drugs, including heroin, cocaine, meth, psychotropics, mushrooms and LSD.

Decriminalization, as my colleagues in the drug reform movement hasten to inform me, takes the crime out of using drugs but continues to classify possession and use as a public offense, punishable by fines.

I've never understood why adults shouldn't enjoy the same right to use verboten drugs as they have to suck o­n a Marlboro or knock back a scotch and water.

Prohibition of alcohol fell flat o­n its face. The prohibition of other drugs rests o­n an equally wobbly foundation. Not until we choose to frame responsible drug use — not an oxymoron in my dictionary — as a civil liberty will we be able to recognize the abuse of drugs, including alcohol, for what it is: a medical, not a criminal, matter.

As a cop, I bore witness to the multiple lunacies of the “war o­n drugs.” Lasting far longer than any other of our national conflicts, the drug war has been prosecuted with equal vigor by Republican and Democratic administrations, with o­ne president after another — Nixon, Ford, Carter, Reagan, Bush, Clinton, Bush — delivering sanctimonious sermons, squandering vast sums of taxpayer money and cheerleading law enforcers from the safety of the sidelines.

It's not a stretch to conclude that our draconian approach to drug use is the most injurious domestic policy since slavery. Want to cut back o­n prison overcrowding and save a bundle o­n the construction of new facilities? Open the doors, let the nonviolent drug offenders go. The huge increases in federal and state prison populations during the 1980s and '90s (from 139 per 100,000 residents in 1980 to 482 per 100,000 in 2003) were mainly for drug convictions. In 1980, 580,900 Americans were arrested o­n drug charges. By 2003, that figure had ballooned to 1,678,200. We're making more arrests for drug offenses than for murder, manslaughter, forcible rape and aggravated assault combined. Feel safer?

I've witnessed the devastating effects of open-air drug markets in residential neighborhoods: children recruited as runners, mules and lookouts; drug dealers and innocent citizens shot dead in firefights between rival traffickers bent o­n protecting or expanding their markets; dedicated narcotics officers tortured and killed in the line of duty; prisons filled with nonviolent drug offenders; and drug-related foreign policies that foster political instability, wreak health and environmental disasters, and make life even tougher for indigenous subsistence farmers in places such as Latin America and Afghanistan. All because we like our drugs — and can't have them without breaking the law.

As an illicit commodity, drugs cost and generate extravagant sums of (laundered, untaxed) money, a powerful magnet for character-challenged police officers.

Although small in numbers of offenders, there isn't a major police force — the Los Angeles Police Department included — that has escaped the problem: cops, sworn to uphold the law, seizing and converting drugs to their own use, planting dope o­n suspects, robbing and extorting pushers, taking up dealing themselves, intimidating or murdering witnesses.

In declaring a war o­n drugs, we've declared war o­n our fellow citizens. War requires “hostiles” — enemies we can demonize, fear and loathe. This unfortunate categorization of millions of our citizens justifies treating them as dope fiends, evil-doers, less than human. That grants political license to ban the exchange or purchase of clean needles or to withhold methadone from heroin addicts motivated to kick the addiction.

President Bush has even said no to medical marijuana. Why would he want to “coddle” the enemy? Even if the enemy is a suffering AIDS or cancer patient for whom marijuana promises palliative, if not therapeutic, powers.

As a nation, we're long overdue for a soul-searching, coldly analytical look at both the “drug scene” and the drug war. Such candor would reveal the futility of our current policies, exposing the embarrassingly meager return o­n our massive enforcement investment (about $69 billion a year, according to Jack Cole, founder and executive director of Law Enforcement Against Prohibition).

How would “regulated legalization” work? It would:

1) Permit private companies to compete for licenses to cultivate, harvest, manufacture, package and peddle drugs.

2) Create a new federal regulatory agency (with no apologies to libertarians or paleo-conservatives).

3) Set and enforce standards of sanitation, potency and purity.

4) Ban advertising.

5) Impose (with congressional approval) taxes, fees and fines to be used for drug-abuse prevention and treatment and to cover the costs of administering the new regulatory agency.

6) Police the industry much as alcoholic beverage control agencies keep a watch o­n bars and liquor stores at the state level. Such reforms would in no way excuse drug users who commit crimes: driving while impaired, providing drugs to minors, stealing an iPod or a Lexus, assaulting o­ne's spouse, abusing o­ne's child. The message is simple. Get loaded, commit a crime, do the time.

These reforms would yield major reductions in a host of predatory street crimes, a disproportionate number of which are committed by users who resort to stealing in order to support their habit or addiction.

Regulated legalization would soon dry up most stockpiles of currently illicit drugs — substances of uneven, often questionable quality (including “bunk,” i.e., fakes such as oregano, gypsum, baking powder or even poisons passed off as the genuine article). It would extract from today's drug dealing the obscene profits that attract the needy and the greedy and fuel armed violence. And it would put most of those certifiably frightening crystal meth labs out of business o­nce and for all.

Combined with treatment, education and other public health programs for drug abusers, regulated legalization would make your city or town an infinitely healthier place to live and raise a family.

It would make being a cop a much safer occupation, and it would lead to greater police accountability and improved morale and job satisfaction.

But wouldn't regulated legalization lead to more users and, more to the point, drug abusers? Probably, though no o­ne knows for sure — our leaders are too timid even to broach the subject in polite circles, much less to experiment with new policy models. My own prediction? We'd see modest increases in use, negligible increases in abuse.

The demand for illicit drugs is as strong as the nation's thirst for bootleg booze during Prohibition. It's a demand that simply will not dwindle or dry up. Whether to find God, heighten sexual arousal, relieve physical pain, drown o­ne's sorrows or simply feel good, people throughout the millenniums have turned to mood- and mind-altering substances.

They're not about to stop, no matter what their government says or does. It's time to accept drug use as a right of adult Americans, treat drug abuse as a public health problem and end the madness of an unwinnable war.

[Norm Stamper is the former chief of the Seattle Police Department. He is the author of Breaking Rank: A Top Cop's Exposé of the Dark Side of American Policing ]


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From the Horrendous to the Sublime

Here's a powerful use of media for you to watch, passed along by William Golden:

http://theunitedamerican.blogs.com/Movies/2000A/2000.html. And don't forget that what has happened to Americans is magnified many many times over by what has happened to Iraqis.

From human barbarism to human creativity. Thanks to Georgia Lambert for this: “Julian Beever is a British artist who is famous for his art o­n the pavements of England, France, Germany, Australia and Belgium. His images, drawn completely flat, look 3-dimensional when viewed at the right angle. Truly AMAZING!” More at

http://users.skynet.be/J.Beever/portable.htm:


The image below has been taken at the wrong angle

This is the same drawing seen from the correct angle

Remember his foot is really flat o­n the pavement with the other foot!


 


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