One of the major areas of teaching within the Perennial Tradition 1 is advanced instruction in how to understand, preserve, and use spiritual energy in self-transformation. The Perennial Tradition instructs in the esoteric application of higher configurations of energy possessing greater harmony, understanding, or power to improve and transmute lower energy fields--either locally or at a distance. Perennialist teachers use their advanced, more harmonized energy fields to assist in the development and transformation of the general populace and initiates.
Types of Physical Energy
Contemporary scientists have come to the same conclusion as the
Perennialist seers that the basic element of Reality is consciousness manifested as energy. Physical energy is studied and described as particle and waves, since neither aspect is accurate by itself.
"Throughout mankind's cultural history there has existed the metaphysical concept that man and cosmos are interconnected by a ubiquitous, all-pervasive sea of energy that undergirds, and is manifest in, all phenomena. This pre-scientific concept of a cosmic energy goes by many names in many traditions, such as ch'i, ki or qi (Taoism), prana (yoga), mana (Kahuna), barakah (Sufi), élan vital (Bergsonian metaphysics), and so forth." 2
Nikola Tesla observed that the universe is a sea of energy. Today physicists know that matter is a form of energy, vibrating at different frequencies. Energy comprises 98% of the Universe and matter only 2%. "Every cubic centimeter of empty space contains more energy than the total energy of all the matter in the known universe." 3
In sub-atomic physics, elemental reality is conceived of not as "things" but as foci of energy. Specific energy fields, manifesting through individual frequencies, assume distinct forms. All objects in our empirical world, then, are composed of energy frequencies, which when arrested, manifest through forms.
In this essay we'll explore the nature of spiritual energy and how it can be:
Preserved and Stored
"Everything a man does hinges on his personal power . . . Therefore, for one who doesn't have any, the deeds of a powerful man are incredible. It takes power to even conceive what power is." 4
Understanding and Transmitting Energy
We live in a universe of spiritual, psychic, and physical energy by virtue of which all living things exist through their ability to transmute this universal energy into something individual.
We become endowed with the ability to transmit our own energy field, our individual unit of power. Humans are energy transformers; we are alive and developing in proportion to how much of this universal energy we accept and how freely it flows through us. The better we transmit this energy or allow it to flow through us, the higher grade we occupy; the more alive and contented and effective we become.
Frederic W. H. Myers (1843-1901 CE), an early investigator of spiritual and psychic energy, conceived of the subliminal self as being in touch with a realm of spiritual forces from which it is able to draw energy to infuse into the human mind, ordinarily in limited quantities, but, in altered states, in great floods, which elevate the mental operations and powers to exceptionally high levels.
Myers viewed the brain as being at a comparatively early stage in its evolution as an instrument through which the higher self operates in the material world. He conceived of the subliminal self as that part of the Higher Self (soul) which remains unexpressed in our conscious and organic life. The subliminal self surpasses the supraliminal (above the threshold of consciousness) or ordinary conscious self in its range of spiritual and psychic powers.
Our personal energy convergence point is a center of reception and radiation at the same time. The energy waves from the One Quintessence sustain us and are manifested in our separate frequency transmission. Our individual essence maintains itself by passing Higher Energy pulsations through it. The instant when the Higher Energy flows through us is our moment of absolute unity with divinity. The individual power which occasions the flow through of Higher Energy is composed of the sureness of our belief in the existence of this greater force.
Preserving and Storing Energy
The universe is a web of energy conveying life force through its emanations. All entities within this network receive and transmit energy through radiations. A unitive experience of spiritual, psychic, and physical energy occurs as a direct
response to the impelling force we create within ourselves. Whatever integration we achieve results in the issuing forth of energy from a higher dimension in direct proportion to our self-invigoration. We receive and transmit spiritual, psychic, and physical energy in immediate relation to our developing intellectual and spiritual capability. We learn to attune ourselves to the universal energy frequency, experiencing spiritual and psychic entrainment. 5
All living organisms rely on an external sources of energy to be able to grow and reproduce:
Radiation from the sun in the case of green plants
Chemical energy in some form in the case of animals
The energy we conduct of the Higher Force calls its complement into our being. Emanations of Higher Energy become available to transform our lives, recharging and repairing our own systems. Energy upheavals shift us out of destructive habits, encouraging us to relearn integrative ways of being.
There are centers of energy physically and spiritually associated with various parts of our bodies, called chakras. When kundalini energy moves through the various chakras, our consciousness necessarily changes with it. Each chakra is said to correspond to a specific mantra (sound) and geometric pattern (yantra). Through meditation on these chakras it is claimed that we can gain mastery over our body and each corresponding element.
The original undifferentiated energy from creation is often called Akasha in Indian philosophy and modern occult circles. In some embodiments of the Perennial Tradition it is termed the Secret Fire. This elemental psychic energy is completely instinctual and unconscious and is heavily influenced by spiritual, psychic, and psychological phenomena. One of the major functions of the Secret Fire is to increase human self-awareness. At the lowest level, this is the ego, at its highest, it is the Higher Self.
In the vast majority of humanity, this Secret Fire, or liberating energy of self-consciousness, is said to lie dormant at the base of the spine, coiled like a serpent. By learning to contact the various focal points of energy, what are called the chakras, the person moves her locus of consciousness into the various areas. If the Secret Fire reaches the top of the skull and beyond, spiritual awakening can occur, allowing for a descent and re-ascent of the energy, during which the psychic centers can be awakened, allowing for the manifestation of psychic powers and related phenomena.
The Secret Fire is directly linked to sexual and creative forces in humans. Sexual desire can act as one of the basic evolutionary impulses, along with Higher Intellectual forces. The dormant capability and need for positive orgasmic experiences is biologically and psychically rooted. Sexual experience within the context of genuine love involves experience of spiritual transcendence, foreshadowing ecstatic union with the One. The "little death" or petite morte of the sexual orgasm, is a forerunner of the "big death" as we let go and experience divine oblivion.
Psychological Interpretations of Psychic Energy
Theorists such as Sigmund Freud and researchers such asWilhelm Reich studied psychic energy from a psychological perspective, viewing it as a complex mental, sexual or libidinous energy in our unconscious. Psychological afflictions were said to be the result of blockage of psychic energy.
According to Freud, all behavior is motivated by the desire to feel pleasure. That motivation is organized and directed by two instincts: sexuality (Eros), and aggression (Thanatos). Freud conceptualized both these instincts as being powered by a form of internal psychic energy that he called the libido, a basic psychic energy.
Freud believed that humans must subordinate their desire for pleasure--primarily sexual in nature--to the reality principle: the demand to live in conformity with socially concocted dictates, such as the subordination of women and children to a domineering, abusive father. Life thus becomes a joyless compromise with dysfunctional rules.
As we've seen, the sexual drive can be used in positive ways within the context of a mature love relationship. In most persons in contemporary society, however, the libidinous drives are thwarted or corrupted, resulting in psychological disorders of one form or another. Freud's psychoanalytic techniques--a silent therapist listening to the free associations and dreams of the patient--was a gigantic fraud, 6 resulting in persons becoming more miserable rather than more functional.
Other psychologists and psychiatrists such as Wilhelm Reich 7 and Erich Fromm saw the absurdity and devastation of counterfeit therapies, such as orthodox psychoanalysis, and developed new approaches to freeing psychic energy from social and personal obstructions and debasements. Reich's and Fromm's psychotherapeutic practices were positive in their effects, unlike Freud's. However, these approaches to relieving psychological and spiritual disorders operate entirely within the physical or psychic sphere--not in the spiritual domain.
Just as our current civilization uses various energy forms such as electricity, magnetism, and electromagnetic waves, seers within the Perennial Tradition preserve and use spiritual energy. This more subtle form of energy operates according to specific principles which it is essential to learn and practice. Just as electricity is potentially deadly if handled by a person ignorant of its power, so spiritual energy can be lethal if trifled with by the spiritually illiterate.
Spiritual energy can be directed by concentrated meditation, which is how prayer and spiritual healing work. Perennialist meditation focuses and transmits spiritual energy, directing it to a specific destination for a specific purpose.
Since external and internal energy focal points affect our bodies, minds, and states of consciousness so directly, we must carefully select the inputs we allow into our experience: persons, activities, images, thoughts, feelings, food, sounds, written material, and environmental elements.
Every time we interact with another person, there is an exchange of energy resonance. Extensive interaction with people possessing negative energy fields may debilitate us and leave us with a tremendous amount of harmful energy debris.
Unless we learn to recognize negative energy and cleanse our fields of it, we can suffer physical, emotional, mental, and spiritual problems. Fortunately, the opposite is equally true: spending time with positively charged persons and edifying phenomena such as music, art, and literature, can bring transformative effects.
Our spiritual and psychic energy can be misused or wasted in a number of ways. Negative mental and emotional states allow for leakage of energy at a rapid pace (as if we punctured a balloon with a pin, creating a small hole). One of our greatest enemies in this regard is self-importance. We allow ourselves to be weakened by feeling offended by the deeds and misdeeds of other people. Our self-importance requires that we spend most of our lives offended by someone.
Appropriate self-regard is certainly an important factor in any healthy conception of oneself, but what we're referring to is what might be called malodorous self-importance or pomposity. Perennialist savants teach students to overcome all aspects of what is called the debilitating self, a major element of which is self-importance. Students are taught the proper procedures to preserve, store, and use spiritual and psychic energy. Initiates are taught to take strategic inventories of what they do--especially their non-essential behavioral patterns--to determine what can and should be forfeited to save and store energy. Stored energy is used to transform oneself.
It's first necessary to identify with our Higher Self and develop a moment-to-moment awareness of what's happening in our personal energy fields and the energy networks affecting us. We learn to notice how we feel around certain people and in certain situations, for example whether we feel energized or enervated. Power struggles are about "stealing" each other's energy. If you feel "drained" after having
been with a specific person, you're probably "losing energy" to the person.
We develop the ability to observe our emotions and thoughts as they occur. If we come in contact with a person or idea--face to face or while watching movies or television--that regularly "pushes our
buttons," we must learn to control our energy field so unconscious reactions don't wreak havoc in
our emotional life.
In previous essays, we've explored the ways in which Perennialists work with spiritual energy phenomena such as inspiration, interpersonal interchange, and creation. In the concluding section we'll focus on two procedures used in the Perennial Tradition dealing with energy:
The orchestration of energy in connection with the eye center
The use of an opponent's weakness to overcome or transform him
The "Outer-Directional Energy Flow" Disposition
With self-important persons, spiritual and psychic energies normally flow outward into people, events, and objects in the external world.
This phenomenon is usually "seen" by us as the person being "self-conscious" or "self-important" to a greater or lesser degree. We sometimes say of such people that they're "full of themselves" or "always on camera." What we mean is that their energy is flowing outward through their eyes to "see" what others are thinking and feeling about them, attempting to pull other persons' energy toward them.
The "outer-directional energy flow" disposition isn't limited to one type of person; it can be a woman who calls herself "juicy" or a guru who believes himself to be divine. It's clear from their outward eye-energy focus that they're "out there" looking for approval or adoration.
The "outer-directional energy flow" syndrome is not always present in mere show-offs. Such "constantly on stage" performers may or may not have an outer-directed optical energy flow.
The "outer-directional energy flow" can be most easily seen when it occurs in connection with a person's eyes. However, the same uncontrolled energy discharge can transpire in relation to other dysfunctional behavioral phenomena such as irrepressible "talking," ungoverned negative thinking, and uncurbed destructive actions.
The Perennial Tradition teaches how spiritual energy must be accumulated and preserved, then transmitted to persons, events, and objects in connection with specific goals set by the Higher Self. This requires that most of the time a person must be accumulating and preserving spiritual energy, not "leaking" it through self-importance, negative emotions, or destructive actions. In regard to optical energy flow, spiritual energy must be made to "flow backward" through the eyes. In Perennialist teachings this is termed the "death of the senses." The energy flow in the Intellect must be inward as well, and this is called the "death of the mind."
The teachers who provide the most illuminating explications of this teaching are Plato and Francois Fenelon, in his work entitled Spiritual Progress. Fenelon was not a Perennialist teacher, but was strongly influenced by Perennialist thought and was a conduit for transformative material.
Plato made it clear that the ultimate attainment of unitive consciousness is possible only through muesis (literally, "closing of the eyes"): turning away from external sense-data and discovering truth through an introspective process of contemplation and meditation.
In the Phaedo, Socrates (Plato) reveals the secret nature of philosophy.
"I hold that the true votary of philosophy [the search for wisdom] is likely to be misunderstood by other men; they do not perceive that his whole practice is of death and dying. . . . When the soul exists in herself, and is released from the body and the body is released from the soul--death, surely, is nothing else than this. . . . In matters of this sort philosophers, above all other men, may be observed in every sort of way to dissever the soul from its communion with the body . . .
"When does the soul attain truth? . . . Must not true existence be revealed to her in contemplation, if at all? . . . And contemplation is best when the mind is gathered into herself and none of these things trouble her--neither sounds nor sights nor pain nor any pleasure--when she takes leave of the body, and has as little as possible to do with it, when she has no bodily sense or desire, but is aspiring after true being . . .
"If we would have pure knowledge of anything we must be quit of the body--the soul in herself must behold things in themselves; and then we shall attain the wisdom which we desire, and of which we say that we are lovers. . . .
"True philosophers. . . are always occupied in the practice of dying. . . ."
Philosophy, Socrates is saying, is the actual practice of learning to leave the physical body and live in the spiritual body, which is called "dying."
"In order to get rid of self-indulgent sensuality we must put an end to the cause of self-indulgence, the rushing out of the senses to seize and enjoy their objects. We must draw them back when they are inclined thus to rush out, draw them away from their objects--as the tortoise draws in his limbs into the shell, so these into their source, quiescent in the mind, the mind quiescent in intelligence, the intelligence quiescent in the soul and its self-knowledge, observing the action of Nature, but not subject to it, not craving anything that the external life can give."
Sri Aurobindo, Essays on the Gita
The teaching of Fenelon is similar to that of Plato: to enter into the inner Higher Self, we must deactivate the senses.
"They should be taught to begin by an act of profound adoration and
annihilation before God, and closing the corporeal eyes, endeavor to open
those of the soul; they should then collect themselves inwardly, and by a
lively faith in God, as dwelling within them, pierce into the divine
presence; not suffering the senses to wander abroad, but holding them as
much as may be in subjection.
"Then let a lively faith in God immediately present in our inmost souls,
produce an eager sinking into ourselves, restraining all our senses from
wandering abroad: this serves to extricate us, in the first instance, from
numerous distraints, to remove us far from external objects, and to bring us
nigh to God, who is only to be found in our inmost centre, which is the Holy
of Holies wherein He dwells."
To attain unity with the divine in our "inmost centre," the "Holy of Holies wherein He dwells," we must close our corporeal eyes, keeping our senses from "wandering abroad."
When a Perennialist teacher is working directly with a student, the consideration of spiritual and psychic energy becomes an important factor. Sometimes, the student has not developed a fully functioning inner core, so any energy they happen to encounter is uncontrolled, resulting in negative effect and the leaking of energy as soon as it is stored. It's often necessary for students to close their eyes to avoid the dispersal of energy through the eye center when they're engaged in transformative communication (listening or dialectic) or engaging in Perennialist exercises. This allows students to avoid energy leakage and gain an awareness of inner energy dynamics.
"The only method of effecting unity, is inward recollection, by which the soul is turned wholly and altogether inward, to possess a present God. If it direct all its vigor and energy within, this simple act separates it from
the senses, and, employing all its powers internally, it renders them faint; and the nearer it draws to God, the farther is it separated from self."
Fenelon, Spiritual Progress
Overcoming One's Opponent By Utilizing His Weakness
Perennialist teachers instruct initiates in a form of spiritual "judo:" the art and practice of using an opponent's weaknesses--or supposed strengths--to overcome or transform him. What is unique to this art is that we don't use brute strength to overpower an opponent, but rather skill, finesse, timing, flexibility, and
adapting appropriately to changing circumstances. Economy of energy, balance, and grace are the outstanding hallmarks of the expert practitioner. Unlike the old Western gunslinger or the barbaric hand-to-hand fighter, the Perennialist "combatant" is soft and pliable, winning by appearing to yield.
Perennialist warrior-trainees first develop a comprehensive understanding of what kind of "warfare" they're engaged in: not a personal vendetta, a "one-upmanship" contest, or combat to prove who's most intelligent, brave, or powerful.
"Imagine if you can a world in which truth is one general and
something we will call blindness is the opposing general. These two
simple factors one must choose between. There are no neutrals. We are
frankly for or against and hold our positions by the force of the effort
we put forth. The great struggle is not only to conquer our opposing
forces, but to reclaim and form them into fighters for the truth."
Betty and Stewart Edward White, The Betty Book
Perennialist "judo" involves learning how to use physical, psychic, and spiritual energy. An opponent attacking you is directing his energy toward defeating or destroying you. If you counterattack you're imposing your body energy against the oncoming thrust. Spiritual combat redirects your opponent's energy instead of meeting force with force. As the attacker pushes against you, he finds you stepping to the side and allowing (often with the aid of a foot to trip him up) his momentum to throw him forward. Perennialist warfare requires you to be like a tree that bends to the wind instead of resisting unyieldingly and being uprooted and blown down.
"A strong wind may destroy a sturdy tree; but the willow bends and the wind passes through."
Spiritual "judo" involves the control of aggression without inflicting injury. In some instances this is titled the "Art of Peace." One of the main procedures involves the use of precisely the amount of energy required to overcome an opponent--and no more. Whenever possible the antagonist's own energy momentum is used to overcome him, saving one's own force for times when it is necessary. Through comprehensive understanding of one's opponent's strengths and weaknesses, it becomes clear that such elements as anger, resentment, fear, and revenge are counterproductive means of squandering personal energy.
"The first application of wisdom is to accept opposition so in its entirety, so completely, that thereafter not one speck of attention power is ever wasted on it, except for the intellectual appraisement of its strength and the planning for control of its effect.
"One of the most fundamental things about all the obstructive refuse you have to contend with, is that it has released its relationship with the ultimate source of life, and is cooling off and dying of decomposition. Once you realize and understand this, thoroughly, you will never be tempted to lose hope and give in. For with this engraved on your mind, it is impossible to entertain personal antagonism: you know too well the reason for things being the way they are. And once above personal antagonism, and aware of your own free power of relationship with the source, you find the way cleared for the bringing in of the fresh, healthy, over-laying material."
Stewart Edward and Betty White, Across the Unknown
Instead of a head-on attack, the Perennialist warrior uses more subtle, sometimes indirect, methods, including satire, humor, and allowing the opponent's own words and actions to betray or expose him.
The two cultural manifestations that most closely resemble the Perennialist tradition of spiritual warfare are the Western medieval custom of chivalry and gallantry and the Eastern systems of judo and aikido. Chivalry and gallantry represent the quality of mind enabling one to face danger or hardship resolutely: bravery, courage, dauntlessness, fearlessness, fortitude, gameness, heart, intrepidity, mettle, nerve, pluck, spirit, stoutheartedness, valiance, and valor.
Japanese polymath and educator Kano Jigoro (1860-1938) developed judo from his study of jujutsu and other martial arts. The word "judo" means the philosophical and spiritual path (do) of gentleness and suppleness (ju). Kano viewed judo not as a means to display physical prowess or superiority, but a way to live in peace with other human beings. As an educational leader, Kano combined intellectual training, moral culture, and physical education. Kano's view of judo included two great guideposts: "Best use of one's energy" and "Mutual welfare." Kano designed judo as a way to develop harmoniously the intellectual, moral, and physical aspects of the education of young people.
"The principle of gentleness is explained in brief as follows. Victory over the opponent is achieved by giving way to the strength of the opponent, adapting to it and, taking advantage of it, turning it, in the end, to your advantage.
"Here is an example. When a stronger man pushes me with all his might, I will be beaten if I simply go against him. If, instead of opposing his pushing, I retreat more than he pushes or turn aside the direction of his pushing, he naturally leans forward through his own pushing, and loses his balance. If utilizing his pushing strength, I apply a certain technique on him, it is quite easy to make him fall, as he is losing his balance. Sometimes he will fall merely, if I turn my body skillfully. This is one simple instance of how, by giving way, a contestant may defeat his opponent.
Therein lies the principle of gentleness."
Kodokan (the "school to learn the way"), What is Judo, 1947
To complete the transition from jutsu (martial art) to do (way of life), Kano added a strict code of ethics and a humanitarian philosophy to his newly created system of judo. Instructors and students at Kano's school, the Kodokan, were expected to be outstanding examples of moral character and honest conduct. No one was allowed to engage in hand-to-hand combat outside of the dojo (practice hall), public demonstrations of judo for profit, or any behavior that might bring shame to the school. A single infraction of the rules resulted in suspension or expulsion from the Kodokan.
Kano's ultimate concern was for the well-being of the harmonized individual and of the entire community, reflected in his teaching methods and in judo's guiding principle of mutual benefit and prosperity. The diligent practice of Judo, Kano maintained, leads to the realization that one cannot progress at the expense of others, that mutual prosperity is the key to any real progress in human life. Kano regarded the diffusion of this principle, through the practice of judo, as his greatest mission in life.
Genuine judo, distinguished from the Olympic-style martial art system it has degenerated into, begins with teaching the participants to avoid physical injury. When I studied with a private judo master while pursuing graduate study at Yale University, the first thing he taught me was to slap the practice mat with my arm to break the fall. Each participant helps to make sure that the other person does not experience physical pain or injury. Note in the image on the left that the person falling has his hand out ready to slap the mat to break his fall and the other participant is holding onto him to lessen his fall.
In authentic judo and aikido, the purpose is to learn suppleness of thought and motion, not the physical overpowering of an opponent. Unfortunately, Kano's original system of judo--involving moral, spiritual, and physical learning--has largely been replaced by a ferocious martial arts scheme now more akin to jujutsu and karate.
"One who has attained mastery of an art reveals it in every action."
Contemporary Examples of Psychic and Spiritual "Judo"
In the current world, one of our formidable opponents is the demonic cabal and its minions, especially the Bush and Obama puppet juntas. We'll review several recent instances of psychic and spiritual "judo" that have been used to expose and discredit these opponents.
On September 17, 2007, Greg Palast, an outstanding investigative reporter, carried out a psychic "judo" operation, exposing Bush II's surreal TV charade in which he got all emotional over the killing by Al Qaeda of "Sheik" Abu Risha, the purported leader of the new Sunni alliance with the US against the insurgents in Anbar Province, Iraq. Abu Risha was blown away just hours before Bush was to go on the air to praise his new friend.
Here's what Palast revealed about Bush's scam:
Sheik Abu Risha wasn't a sheik.
He wasn't killed by Al Qaeda.
The new alliance with former insurgents in Anbar is as fake as the sheik - and a murderous deceit.
"Why was 'sheik' Abu Risha so important? As the New York Times put it this morning, 'Abu Risha had become a charismatic symbol of the security gains in Sunni areas that have become a cornerstone of American plans to keep large numbers of troops in Iraq though much of next year.'
"In other words, Abu Risha was the PR hook used to sell the 'success' of the surge.
"The sheik wasn't a sheik. He was a fake. While proclaiming . . . that he was 'the leader of all the Iraqi tribes,' Abu lead no one. But for a reported sum in the millions in cash for so-called, 'reconstruction contracts,' Abu Risha was willing to say he was Napoleon and Julius Caesar and do the hand-shakie thing with Bush on camera . . .
"There are some real sheiks in Anbar, like Ali Hathem of the dominant Dulaimi tribe, who told Rick [Palast's camera man] Abu Risha was a con man. Where was his tribe, this tribal leader? 'The Americans like to create characters like Disney cartoon heroes.' Then Ali Hathem added, 'Abu Risha is no longer welcome' in Anbar.
"'Not welcome' from a sheik in Anbar is roughly the same as a kiss on both cheeks from the capo di capi. Within days, when Abu Risha returned from Dubai to Dulaimi turf in Ramadi, Bush's hand-sheik was whacked.
"On Thursday, Bush said Abu Risha was killed, 'fighting Al Qaeda' - and the White House issued a statement that the sheik was 'killed by al Qaeda.'
"There ain't no Easter Bunny and 'Al Qaeda' ain't in Iraq, Mr. Bush. It was very cute, on the week of the September 11 memorials, to tie the death of your Anbar toy-boy to bin Laden's Saudi hijackers. But it's a lie. Yes, there is a group of berserkers who call themselves 'Al Qaeda in Mesopotamia.' But they have as much to do with the real Qaeda of bin Laden as a Rolling Stones 'tribute' band has to do with Mick Jagger."
At times, simply displaying the images of the public relations swindles that the Bush junta pulled off was the best way to expose their perfidy. Since Bush's announcement of "mission accomplished," thousands of American service personnel have died in Iraq --so Bush's pals could steal their oil.
The Perennialist "judo" operation below began with a person's inspiration that American citizens were not comprehending the treachery and depravity of the Bush junta and therefore weren't responding with appropriate outrage. Note that the title is "Ode to the People," not "Ode to Bush." In other words, it was not a direct, emotion-driven attack against a vile opponent but a stimulation of the people against enemies who are murdering them.
Ode to the People
Vulgar curses, jeers, stinging insults, cat-calls
Should erupt whenever the smirking con-man
Affronts our nostrils with his scurrilous lies,
By Michelle Mairesse
Current Judo Operations Against the Obama Puppet Regime
We allow the enormity of the false-flag terrorist attack against Americans on Christmas day, 2009 to reveal that the cabal and its Obama junta are murderous thugs.
The truth about Barack Obama being the Cabal con-man proves that he's merely a re-run and extension of the Bush junta's reign of terror.
Perennialists Use Spiritual Energy to Transform the World
Philosophy, in Plato's time and ours, comes into being as the resistance of the soul to its destruction by a deranged world. Philosophy, as the continuing, most effective embodiment of the Perennial Tradition, possesses two distinct expressions:
A process of evoking the right Forms and their re-establishment in our souls and in our society, constituting a process of self-regeneration for ourselves and others
The organic development of the substantive core of a new commonwealth which, by its existence, overcomes and relieves the pressure of the surrounding corrupt society