Murphy and Golfing at Esalen: Stanford Zen +^

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Toxic Zen Story #29: Stanford Zen: Michael Murphy and Golfing at Esalen: His Greatest Lie Yields A Hole In None.

| ' LONDON: Thank you very much, Michael. '
|.
| ' MURPHY: It's been a great pleasure. '

The pleasure of misleading the masses, is the implicit domination of them. It is not a nice pleasure, more like an evil rapture.

Just to recap ...

MURPHY'S GREAT LIE #1:
. MICHAEL MURPHY FOUNDED THE HUMAN POTENTIAL MOVEMENT.

MURPHY'S GREAT LIE #2:
. ESALEN WAS STARTED IN 1962.

But what do I mean by Michael Murphy's "Greatest Lie" ?

From which he was able to repeatedly shoot a "Hole In None" ? ... to write his score card from the efforts of others (Watts, Spiegelberg, Chaudhari, Gainsborough), by stealing someone else's game and stepping in at the eighteenth hole, with the ball held aloft victoriously ?

Michael Murphy's "Greatest Lie" is Esalen, itself. A seeming paradise at Hot Springs, that was in reality a spiritual Bates Motel, where serial murderers, essentially corruptors of the spirit lurked.

Where the Big Sur Chainsaw Massacres of people's humanity were perpetrated.

In they came seeking, unsuspecting, and then they would meet Michael "ChopTop" Murphy and George "Leatherface" Leonard.

And when the skinning began ... at Esalen ... their lives would never be the same...

____ Background for Toxic Zen Stories _____________________

https://groups.google.com/group/alt.zen/msg/b4ad0ce368728934?hl=en

____ Introduction ________________________________________

We know the basic story of D.T. Suzuki, and the fact that he had one face showing towards Japan's Imperial Way Zen, and a different face showing towards the West. And that, for obvious reasons, never the twain would meet.

We know that Suzuki went to America as a young man, to accompany his master, the Rinzai priest Soyen Shaku, to LaSalle-Peru, Illinois, at the behest of Dr. Paul Carus, a German who was the managing editor of Open Court Publishing, which was owned by Zinc magnate Edward Hegeler.

We know that after leaving America, Suzuki influenced people around the world and was one of the stalwart supporters of the Japanese War with Russia, and then in China.

We know that Suzuki's influence in academic circles in Europe was profound, and particularly in mentoring Eugen Herrigel. Herrigel's work erroneously describing the Zen influences on Japanese archery was a twisted mirror to Suzuki's work describing the Zen influences in Bushido swordsmanship.

We know that he had a variety of collaborators, a flock of followers, and influenced many others:

Collaborators in the propagation of Soyen Shaku (D.T.'s Master)-D.T. Suzuki Zen:
Beatrice Lane (wife), Paul Carus, Edward Hegeler, Martin Heidegger, Frederic Spiegelberg, Father Thomas Merton, Alan Watts, Eric Fromm, Carl G. Jung, Richard de Martino, Karen Horney, and a grant from the Rockefeller Foundation to lecture extensively at Columbia University and other East Coast schools in the 1950's.

Followers of Shaku-Suzuki Zen:
John Cage, Jack Kerouac, Alan Ginsberg, Gary Snyder, and Philip Whalen.

Those strongly affected by the Shaku-Suzuki Zen Influence:
Aldous Huxley, Karl Jaspers, Arnold Toynbee, Gabriel Marcel, Herbert Read, and Lynn White Jr.
___________________________________________________

In the Nirvana Sutra it states "Rely upon the Law and not upon persons".

On the topic of "evil friends", who are a "friend" to you, but an enemy of the Law, and who gradually pull you away from the truth and into hellishness, Nichiren writes:

. 'The Buddha states: "Have no fear of mad
. elephants. What you should fear are evil friends!
. Why? Because a mad elephant can only destroy your
. body; it cannot destroy your mind. But an evil
. friend can destroy both body and mind. A mad
. elephant can destroy only a single body, but an
. evil friend can destroy countless bodies and
. countless minds. A mad elephant merely destroys an
. impure, stinking body, but an evil friend can
. destroy both pure body and pure mind. A mad
. elephant can destroy the physical body, but an
. evil friend destroys the Dharma body. Even if you
. are killed by a mad elephant, you will not fall
. into the three evil paths. But if you are killed
. by an evil friend, you are certain to fall into
. them. A mad elephant is merely an enemy of your
. body, but an evil friend is an enemy of the good
. Law." (Nirvana Sutra) Therefore, even more than
. venomous serpents or malevolent demons, one should
. fear the evil friends who follow Kobo [japanese
. true word/shingon founder: tantric buddhism],
. Shan-tao [third chinese nembutsu patriarch], and
. Honen [japanese pure land/jodo sect founder]. This
. is just a brief clarification of the error of
. holding distorted views.'

"Reply to Hoshina Goro Taro" - Writings of Nichiren Daishonin, p. 159

___________________________________________________

From "The Study of Religion under the Impact of National Socialism", by Gerd Simon:

. 'Holding a position explicitly designated to
. the study of religion, the following were removed:
. Hans Alexander Winkler from Tuebingen university
. as former member of the Communist party. According
. to the anti-Jewish legislation Joachim Wach lost
. his lectureship in Leipzig, Martin Buber and his
. pupil Norbert Glatzer in Frankfurt. In 1937
. Friedrich, then Frederic, Spiegelberg, lecturer
. for history of religions at the technical
. university of Dresden, emigrated to the United
. States. From 1941-1962 he then taught at Stanford
. University as professor for comparative religious
. studies.'

Once again, not everyone who was driven out of Nazi Germany, was someone who, in retrospect, contributed to the well-being of American society.
___________________________________________________

I have made a case in Toxic Zen Story #23 that the AAAS is the Lay equivalent to the Shaolin monastery where Bodhidharma created the distortion of the Buddha's teachings, which is known as Zen. This was definitely not a good thing for the San Francisco Bay Area...

| 'The American Academy of Asian Studies'
| '(From the CIIS Archives)'
|.
| 'The cast: Louis Gainsborough, Frederic
| Spiegelberg, Judith Tyberg, Haridas Chaudhuri, and
| Alan Watts'
|.
| ' "The American Academy of Asian Studies was
| one of the principal roots of what later came to
| be known, in the early sixties, as the San
| Francisco Renaissance." '
| - Alan Watts

Renaissance or Dark Ages? Only history speaks the definitive word on that.

I have made a case in Toxic Zen Story #24 and #25 that Alan Watts is the center of the storm in the Lay movement of modern Zen in America ...

At the AAAS or later-known as CIIS, under the guidance of Spiegelberg and Watts, was where Michael Murphy met Richard Price.

I have made a case in Toxic Zen Story #28 about the sad story of Richard Price, who sought peace from his psychiatric distress, and who found a strange life and an even stranger and mysterious death at Esalen.

Now we examine Michael Murphy

. - author of "Golf in the Kingdom".
. - founder of the GREATEST LIE at Esalen.

From this, his GREATEST LIE, he was able to repeatedly shoot a hole in none ... to write his score card from the efforts of others, by stealing someone else's game and stepping in at the eighteenth hole, with the ball held aloft victoriously.

____ Toxic Zen Story ______________________________

From what can only be considered an infommercial, due to the vast quantity of softball questions and ill-concealed pandering by the interviewer, Scott London wrote a piece called "The Mysterious Powers of Body and Mind: An Interview with Michael Murphy":
(http://www.scottlondon.com/insight/scripts/murphy.html), originally published in the Online Noetics Network, October 1997.

| ' Widely regarded as the father of the human
| potential movement, Michael Murphy is the co-founder of
| the Esalen Institute in Big Sur, California, and author
| of Golf In the Kingdom, Jacob Atabet, The Psychic Side
| of Sports, The Future of the Body, and other books.'

You hear this over and over, ad nauseum.

I find it fascinating just how many people are considered the founder or father of the disreputable effort to gain occult powers and influence over others, and nature itself, also known as the "Human Potential Movement".

Before Murphy came onto the "Human Potential" scene in San Francisco, there was The American Academy of Asian Studies with Louis Gainsborough, Professor Frederic Spiegelberg of Stanford, Judith Tyberg, Haridas Chaudhuri, Alan Watts, James Plaugher, and others. That highly questionable graduate studies institution was unfortunately started with help from many famous people in the early 1950's (from the CIS Website on the history of the AAAS):

| ' ... A graduate school, the height of American
| academic circles---certainly a dress that would make
| Asian studies respectable beyond question. Hence the
| creation of a graduate school-- what seemed like an
| almost impossible project, but some force was urging me
| on and so I plunged.'
|.
| 'It didn't take me very long to put the school
| together-- within six months I had a school going. I had
| the heads of all the major universities on the advisory
| board: Bob Sproul of Cal, Sterling of Stanford, Paul
| Leonard of Cal State, the president of Mills College,
| and I got the ambassadors of most of the Asian countries
| to come on our advisory board.'
|.
| 'I put some rooms in my building in San Francisco at
| the disposal of the school for night studies and bought
| a lot of books to start the library off with (a lot of
| which, incidentally, were stolen by the students!).'
| - Louis Gainsborough

That selection from the CIIS archives describes the founding of the AAAS in the early 1950's, which dramatically predates Esalen. Murphy even admits that Esalen's first seminars were from Alan Watts in 1964, who was previously the Dean of the American Academy of Asian Studies, only after the AAAS had turned into the Chaudhuri's CIIS.

Hence, Esalen not only follows the AAAS, but inherits from it as well. It would seem at the least to be ungrateful not to recognize those whose shoulders one stands upon ... but as we shall see that this core behavior of theft and substitution of self in the role of creator, IN AND OF ITSELF, is the most significant factor that is repeated, again and again, in the Human Potential Movement. It is the signature of the HPM.

So, lets's identify and keep track of where Murphy History diverges from regular old history, in a methodical way ...

====================================
MURPHY'S GREAT LIE #1:
. MICHAEL MURPHY FOUNDED THE HUMAN POTENTIAL MOVEMENT.
====================================

And of course, the term "Human Potential" ... this predates Murphy and Esalen by a long, long time.

From "The Authority of the Self in New Age religiosity" by Steven Sutcliffe [DISKUS WebEdition Vol.3 No.2 (1995), pp.23-42]:
(http://www.uni-marburg.de/religionswissenschaft/journal/diskus/sutcliffe.html)

| ' The Human Potential Movement '
|.
| ' The subtle but significant semantic shift in usage
| from "The New Age" to "New Age" (upper case) or even
| "new age" (lower case), reflects wider influences
| permeating the cultic milieu from the late 1960s, in
| particular the various psychological and
| psychotherapeutic practices collectively known as the
| Human Potential Movement (HPM for short). An early
| commentator defines this as: '
|.
| ' "a general consciousness-raising
| movement...(whose) members...seek to transcend the
| oppressiveness of culture by transforming themselves
| as individuals. They see that, if society is to
| realize its potential, they must first realize
| theirs" [Stone, Donald 1976: "The Human Potential
| Movement" (in C.Glock and R.Bellah (eds) The New
| Religious Consciousness. (University of California
| Press: Berkeley), p. 93)]. '
|.
| ' In other words, the focus of interest falls squarely
| on the transformational potentiality of the individual,
| with the correlative tendency towards the privatization
| of the category "experience". '
|.
| ' It would seem that the immediate seeds of the HPM
| are to be found in post-World War Two North America; for
| example in Maine, where from 1946 the National Training
| Laboratories facilitated various courses on exploratory
| group interaction [Wibberley, M. 1988: "Encounter" in
| J.Rowan and W.Dryden (eds) Innovative Therapy in
| Britain. (Open University Press: Milton Keynes),
| p.62)].'
|.
| ' Carl Rogers' person-centred therapy and Fritz
| Perls' gestalt therapy were among several other related
| developments of the 1950s. However, the key concept or
| tension inherent in the term "human potential" can be
| most usefully traced in the history of ideas to the
| Romantic movement, and in particular to J.J. Rousseau's
| conception in "Emile" (1762) of the struggle between an
| education either for the "human being" ( "l'homme", an
| integrated organism) or "state citizen" ("citoyen", a
| rationalized individual in the Weberian sense). The HPM
| aligns itself firmly with the former project. '

That is an interesting point, but not definitive ...

| ' In particular, it has been argued that the HPM
| emerged from the union of humanistic psychology and the
| institution known as the "personal growth centre" - a
| redolently American phenomenon, although arguably
| previsaged, as Heelas notes, in the establishment in
| 1922 of G.I.Gurdieff's "Institute for the Harmonious
| Development of Man" near Paris [Heelas, Paul 1991:
| "Western Europe: Self Religions" (in Clarke and
| Sutherland 1991, pp.168) ]... '

So, Gurdieff's thoroughly confused movement in Paris in the 1920's dealt with the same issues, but did not use the term "Human Potential"

| ' Meanwhile, Abraham Maslow had co-founded the
| Journal of Humanistic Psychology in 1961. Its very first
| issue featured his leading article "Health as
| Transcendence of Environment", the title of which nicely
| anticipated the prominence in 1990s popular culture of a
| rhetoric of decontextualized self-realization as a
| precondition for the full emergence of a New Age
| "planetary culture".... More modestly, the first issue
| of the journal also included a list of "human capacities
| and potentialities" said to be ripe for exploration,
| including: '
|.
| ' "love, self, growth, organism...self-
| actualization, higher values, ego-transcendence ...
| autonomy, identity, responsibility, psychological
| health" [Alexander, Kay 1992: "Roots of the New Age"
| (in Lewis and Melton (eds) 1992, p.41] '

This is more to the point. The term "Human Potential" is usually attributed to Maslow (except by the paid minions of Murphy).

As Sutcliffe finishes he mentions Esalen:

| ' ... Nevertheless, Michael Murphy's Esalen
| Institute at Big Sur, California, was foremost among
| such centres post- World War Two: from about 1962 it
| hosted small groups of individuals experimenting with
| massage, encounter groups and meditation [Alexander
| (above) pp.36-7)]. '

And here, he gets it wrong, having been snowed by Murphy's Esalen website. The truth is found in the interview with the deceased Richard Price, who more honestly recounted the genesis and timing of Esalen.

From "An interview with Dick Price", by Wade Hudson (www.esalen.org/air/essays/dick_price.htm):

| ' WH: What had drawn you to the Cultural Integration
| Fellowship? '
|.
| ' DP: I had been a student of Chaudhuri at the time
| of my going into what you might call psychosis–which I
| simply call "a state." I had been a student at the
| American Academy of Asian Studies in late 1955 and early
| 1956. Chaudhuri had been a professor there and Alan
| Watts had been dean. When I moved back to San Francisco
| I started taking the programs with Watts and Chaudhuri
| again. Chaudhuri had started his own
| organization–Cultural Integration Fellowship. So I
| started taking some courses from Alan Watts, who had his
| own set-up by that time and was no longer part of the
| Academy. I also went to a few of Chaudhuri's lectures.
| Chaudhuri's lectures were given at CIF. I moved in
| there. '

Out of sequence with this part of his discussion was the sad fact that after experiencing the AAAS full-on distortions of Buddhism from Alan Watts, Richard spent some incredibly bad time in a mental ward. In a sinister turn of events, he was dead six months after this interview. His Story is discussed in Toxic Zen Story #28.

| ' WH: Was there a particular turning point where
| Esalen took shape in the form we see today? '
|.
| ' DP: There were a number of turning points. The
| first was simply taking the place over, which we did in
| October of 1961, but at that time our business was
| rather mixed. We were putting up the people who were
| building the bridge, just taking "off-the-road" traffic.
| We had started with the connections we had, through
| people like Alan Watts, and begun to set up programs. I
| think one of the first programs–it was probably
| early '62–was Alan Watts. Alan did his own program from
| his own mailing list. At that time we tended to use
| people who had their own followings, their own mailing
| lists, their own programs, and we would just provide the
| place as a conference center for them. Then gradually, I
| think the following year, we began to get out our own
| catalogue and formed Esalen as a separate entity. Before
| that we were Big Sur Hot Springs, Incorporated, and then
| we started running weekends, we gradually got a few
| five-day programs, and we were still running it for just
| "drop-in" traffic. Then gradually–I think by 1967–we
| took the Big Sur Hot Springs sign down and put the
| Esalen sign up and attempted to make the whole place a
| conference center. The big turning points were the
| people who came in residence here, primarily Fritz Perls
| in 1964, Virginia Satir about the same time, Will Schutz
| in 1967, and then other people who became what we called
| associates-in-residence, including Charlotte Selver and
| Charles Brooks. They weren't living here but had a place
| about thirteen miles away in Big Sur. '

So, Esalen actually became a center in 1967, according to Richard Price.

Before then it started as a weekend seminar spot called Big Sur Hot Springs for the associates of the American Academy of Asian Studies (which became CIS), which institution predates Esalen by a decade and a half. (Now to repeat Richard's key quote):

| "AT THAT TIME WE TENDED TO USE PEOPLE WHO HAD THEIR OWN
| FOLLOWINGS, THEIR OWN MAILING LISTS, THEIR OWN PROGRAMS,
| AND WE WOULD JUST PROVIDE THE PLACE AS A CONFERENCE
| CENTER FOR THEM."

That is CLEARLY how they went on for the first year or so, and they only STARTED to get their own catalogue in 1963-64.

This is clearly pathological LYING, where a whole network of lies are required to create an alternate view of reality, wherein Michael Murphy REALLY WAS the founder of the Human Potential Movement. FIRST, you forget anyone or anyplace or event that happen prior to your virtual founding. THEN you push back all of your dates to support the earliest possible view of that founding. THEN you have an alternate founding that depends on EITHER: all of the witnesses being dead (Price, Watts, Spiegelberg), or any remaining witnesses being in on the BIG lie, in other words, outright paid or otherwise remunerated as accomplices (George Leonard, Scott London).

This is clearly NOT FOUNDING the Human Potential Movement.

RENAMING AND PERVERTING SOMETHING IS NOT AN ACT OF FOUNDING OR CREATION.

That act is called exploitation, when one does it for fame or personal benefit.

So, correctly, Michael Murphy can be called the Exploiter of the Human Potential Movement, since he clearly gained more by it, while suffering less from its birth, than anyone.

====================================
MURPHY'S GREAT LIE #2:
. ESALEN WAS STARTED IN 1962.
====================================

What existed before 1967 was a Hot Springs located at Big Sur. That's all, no place called Esalen until the sign went up in 1967. They only started having Esalen-original programs in a fledgling way in 1964, and building towards full Esalen in 1967.

Get it straight without the lies, Michael ... a man's got to know his limitations ...

Continuing with the Murphy puff-piece by Scott London:

| ' SCOTT LONDON: In the opening lines of The Future
| of the Body you write, "We live only part of the life we
| are given." What do you mean by that? '
|.
| ' MICHAEL MURPHY: We have more and more evidence
| today, more than ever before in world history, that all
| of us have enormous unused potentials. The novelist
| James Agee once said it's "the greatest crime against
| humanity" that we go through life without using these
| potentials. I meant it in that very simple,
| straightforward way. '
|.
| ' LONDON: What kind of potentials? '
|.
| ' MURPHY: There are physical potentials. For
| instance, a book called Biomarkers came out recently
| that rounded up all the evidence that strength-training
| in people aged 84-96 increases their strength 50 percent
| in 3 months and their health radically. There was also a
| big article in The American Psychologist in August 1994
| entitled "Expert Performance" which reviewed dozens of
| studies about abilities that were thought to be
| genetically determined, such as perfect pitch or the
| ability to remember strings of numbers on a single
| hearing or various athletic skills. These studies have
| shown that everybody who is trained can learn perfect
| pitch, can learn to extend their short-term memory, and
| can extend their athletic abilities. It was a landmark
| study, one of those great historic roundups of the
| evidence. Those are just physical abilities. There are
| also emotional capacities, cognitive skills, and
| spiritual abilities. Every single human attribute gives
| rise to the extraordinary -- among men and women, young
| and old, in all cultures. '

This is amazing !!! Wow, Murphy has re-invented and now re-discovered the concept of training. You mean if you practice something, you can get better at it? Gosh, I gave up on bipedal motion when I was a baby, because I couldn't run on the first try. Damn, I should have tried harder, y'think? All that crawling around all these years ... If only I'd gone to Esalen and learned to walk ... all that human potential wasted.

I think Murphy ought to patent this, and why stop there? Murphy's Human Potential Patents could include sleeping and eating, and procreation, too. All praise Murphy, all things flow from the mind of Murphy, MURPHY MURPHY MURPHY !!!

| ' LONDON: What do you mean when you say that each
| human attribute "gives rise to" these extraordinary
| abilities? '
|.
| ' MURPHY: In The Future of the Body, I chose 12
| attributes. They include perception, cognition,
| volition, our hedonic response (that is, our relation to
| pain and pleasure), our sense of self, our movement
| abilities, our abilities to manipulate the environment,
| our capacity for love, and the very structure of the
| body itself, and so on. These 12 attributes -- all of
| which exist in the animal kingdom in the higher
| vertebrates, and all of which exist in every human --
| all give rise to the extraordinary. '

Gee, if I go to Esalen, you mean I can have all of these? Where have you been all my life, Guru Murphy? That's why things haven't been totally EXTRAORDINARY all the time, I forgot to pay Murphy, the giver of all things extraordinary ....

| ' For example, there are extraordinary forms of
| perception. We can extend all of our senses. Some wine
| tasters can make ten thousand discriminations. There are
| perfume testers who can make 30,000 discriminations.
| People can train their eyesight to far greater acuity
| than was thought possible. There is enormous evidence
| that there is extra-sensory perception, as well. You can
| train remote viewing like they did at the Stanford
| Research Institute, for example. '

Man, Murphy has a patent on perception, too? I think I must owe some serious royalty payments to Esalen.

| ' That is just perception. You can extend that to
| other attributes as well, such as our ability to love.
| We can learn to love by the practice of love. Or our
| relation to pain and pleasure. Anybody who has been to
| these pain clinics can learn to control pain. We can
| also learn to induce states of pleasure. '
|.
| ' There are so many ways to categorize our human
| faculties. You know, there are these many topologies of
| human nature and we can do it this way or that way. All
| I was trying to show in The Future of the Body was that
| no matter how you analyze human nature -- no matter how
| you map it, whatever attribute you look at -- there is a
| huge lore of that attribute being cultivatable and
| becoming extraordinary. '

Let me drop my cynical and sarcastic disbelief, for just the greatest astonishment at the tower of babble in that last phrase "there is a huge lore of that attribute being cultivatable and becoming extraordinary". You just don't hear misleading and hypnotizing gobbledygook like that every day.

It a rare and fiercesome thing to behold: Murphy, the Master of Confusion, the Original Shattered Mirror.

When you perceive Murphy's evil and occult wisdom, it destroys life on this basic level: that life makes sense and that there is a sensible mind that can make sense of it. That life is not just a Murphy Mystery.

This is the great and dangerous power of the occult guru's mind: only the powerful HE can understand the mystery of life, and you must go through HIM to understand it, and pay the price that only STARTS with money. It will end up costing you much, much more than merely money, as your life gets undermined at the core.

At least with priesthoods, you get some kind of warning by the funny outfits they wear. With Murphy, there's no warning sign.

| ' LONDON: Your book is called The Future of the
| Body, but in many ways it is also a history of the body,
| since you examine a great of historical data in the
| book. For instance, you go back and analyze records from
| the Roman Catholic Church that suggest that worship and
| contemplation often produced extraordinary experiences.
| '
|.
| ' MURPHY: Yes, Roman Catholicism, more than any
| other religious tradition, has tried to sift out the
| evidence for these extraordinary abilities. They put
| their saints on trial in the canonization proceedings
| and put witnesses on oath. It is a mortal sin to lie to
| the Congregation of Rights that do these investigations.
| '
|.
| ' What they have dug up is the fact that there have
| been about 300 Roman Catholic women and a few men who
| have had the marks of Jesus Christ on their hands and
| feet, marks that simulate those of Christ's crucifixion.
| Typically these things either ache or bleed every Friday
| or perhaps every Good Friday. '
|.
| ' There are other kinds of stigmata, as well. In the
| Muslim world, there are the two saints who have had the
| battle wounds of Mohammed appear on their back. '
|.
| ' In these cases, the mind identifies with or
| conceives of a particular bodily image and translates it
| with enormous specificity into the flesh. This is,
| again, another example of mind over matter, of the
| influence of imagery on the body. '

Yes, but did these people pay the Esalen fee for having those experiences that are the Spiritual Property (SP) of Esalen? I mean, Murphy's talking about it, so at Esalen you are paying for it ... it's a product. It's "Mind Over Wallet". The mental imagery of Murphy being translated with enormous specificity over your bank account ... which in the Murphy view of Two-But-Not-Two is Murphy's bank account. And he's making a withdrawal soon.

| ' The Roman Catholic tradition has sifted this body
| of data most carefully. But the biggest catalog of these
| powers exists in Hindu and Buddhist lore, where they are
| called "siddhis." Charisms and siddhis are great
| pointers to what I see as our untapped greater
| potential. I'm convinced there are thousands of these
| abilities. '

The untapped potential of thousands of "siddhis"-dollars in the catalog of your bank account. They are untapped potential, but not for long.

| ' LONDON: You also talk about sports as an area of
| human transcendence. In fact, in an article you called
| sports an "American equivalent of Yoga." '
|.
| ' MURPHY: Yes, I've also written a couple of books
| about that. The most recent one, In the Zone, is a
| chronicle of altered states of consciousness and
| extraordinary feats in sports. The more you look into
| these high skills in sport, the more you realize that
| mind enters. A lot of top athletes develop their
| physical skills, but they can't compete with certain
| other athletes who have a great mental game. In golf,
| for example, Ben Hogan had great physical skills, but he
| also had a great mental game. The same with Jack
| Nicklaus. But there were other golfers whose swings were
| just as good -- even more beautiful -- but they didn't
| have the mental discipline, the mental strength, that
| Jack Nicklaus or Ben Hogan had. '
|.
| ' This is true in every sport. So these sports
| become a mind/body discipline. That is what Yoga is -- a
| lifelong mind/body practice to attain religious
| illumination. In sport, it's aimed at attaining
| particular skills. What is interesting, however, is that
| these sports spontaneously give rise to what are nothing
| less than quasi-mystical illuminations. '
|.
| ' LONDON: A wonderful example of this is Lee Evans
| who in 1968 took the world record in the 400-meter dash.
| '
|.
| ' MURPHY: That's right. I was privileged to know Lee
| and I actually ran with him in some senior track meets.
| He was hypnotized by his coach Bud Winter, who is
| perhaps the greatest sprint coach in American history
| (he coached Tommy Smith and John Carlos and other great
| sprinters). On the night before he ran 43.86 in Mexico
| city, he rehearsed every single stride of that race,
| over and over, under hypnosis. He went through every
| single stride, over and over. So when he went out to
| run, his mind was THERE. And with the mind comes this
| energetic framework, this aura, if you will. '

Bud Winter sounds like an Esalen teacher. Hypnosis is an occult practice, with very strange results on one's life. Why would a rational human being submit to another's mental control via methods not clearly understood?

So Lee Evans ran faster. According to programming. Like a good robot.

But in the same Olympics, under the same coach, John Carlos and Tommy Smith simply had to share the black power salute and get their gold medals taken away.

They were fighting against a racist slavery on the surface, and under-the-surface against a deeper subjugation through hypnosis to the White Coach-Master. They were not good robots. (Good for them !!!)

Of course Murphy would share this example with you, highlighting the individual who was well-subjugated ... Lee Evans, held aloft as an example over those who ripped away the chains: John Carlos and Tommy Smith. This kind of hidden message is all through Murphy's discussion and writings.

| ' LONDON: With The Future of the Body, you come
| across as a combination of mystic, philosopher, and
| scientist. What you are bringing together are the worlds
| of observable fact and quantifiable data, on the one
| hand, and mystical experiences, on the other, and from
| that you draw a number of fascinating conclusions. But
| you've taken a very scholarly approach, on the whole,
| and you have a real respect for the scientific
| tradition. '

Oh, yeah, this guy's a rocket scientist. Right.

| ' MURPHY: Yes. I was very mindful of people like
| Carl Sagan and other great warriors who protect the
| bastions of science from obscurantism and what they
| think of as occultism and mysticism. Science is one of
| the great driving-forces of the world and a stupendously
| beautiful achievement of the human race. But there is
| such a thing as "scientism," or scientific dogma. The
| whole history of science is overcoming one dogma after
| another, in every field. Just because a theory works
| today, it may not hold true later. Isaac Newton's great
| laws of physics and laws of momentum and acceleration
| are not undone by Einstein's relativity theory; they are
| subsumed into a larger set of propositions. The same
| goes for what I try to do with The Future of the Body.
| These different knowledge domains are compatible. '

Actually Newton's view of Physics is utterly wrong. It is a first approximation in some experiments and completely incorrect in others. You hear this subsuming crap from those that would preserve history and honor scientists of the past. Wrong is wrong, period.

Science is inductive. The new theory destroys the old one, if it is to correctly represent the latest experiments that are the cause for the new theory in the first place. Otherwise, the old theory was fine.

Inductive logic is weak logic, which is why scientism is weak philosophy.

Each theory awaits the experiment that will cause its death, and bring about a new one. Any other view of theory creation in science is hopelessly emotional and attached to the erroneous theories of the past.

Murphy distorts the truth here, and being partly right, but hopelessly wrong is worse than being obviously wrong. It is very misleading.

| ' Mainstream science depends on evidence produced by
| the senses and their extensions (through microscopes,
| telescopes, etc.). But if you get into sociology or
| anthropology, you have to depend a lot on what people
| tell you. If you go down to New Guinea and interview
| some of the natives there, you have to be sympathetic
| and listen to what they say. Or you must observe what
| they are doing. The phenomena aren't necessarily
| repeatable, and they are not always exactly replicable.
| So anthropology and sociology are different from
| physics. '

This is where one is supposed to use the words subjective discipline to describe soft sciences, and objective discipline to describe the hard ones. But being straightforward is not Murphy's forte.

| ' Now when it comes to psychical research, even
| though there is a lot of experimental data which can be
| confirmed by the senses, there is also a lot of
| anecdotal reports. You have to go around and ask people
| about their clairvoyant experience or whatever. But it
| is no different from an anthropologist, it seems to me.
| '
|.
| ' LONDON: So psychical research is a bit like
| anthropology? '
|.
| ' MURPHY: Yes. Many people have made this point.
| William James, for instance, with his "radical
| empiricism." '
|.
| ' Mysticism, whether it's in a Zen Buddhist
| monastery, in a Roman Catholic monastery, in a
| Cabalistic circle, or in a Sufi group, starts with a set
| of instructions or injunctions to practice: "You do this
| and you will have such and such an experience. You pray
| with all your heart and mind and soul for these hours a
| day for these years and you will begin to feel a union
| with God." Then, you do the procedure: you pray or you
| meditate. Then, eventually, you get some results. Now
| those results have to be communally verified. In Zen,
| for example, you sit in front of the master and he tests
| your realization. Why? Because people get false
| illuminations, inflations -- they go cuckoo. They do. So
| your experience is communally verified. '

There is the central tenet of Zen.

Ishin Denshin, or mind-to-mind transfer. And by the way, people get screwy in the presence of Zen evil for a very good reason. They should run from this evil, as fast as their legs can carry them.

In Ishin Denshin, you don't have your own innate wisdom, or self-knowledge.

You must be subjugated to a master, to acquire the truth from outside your tiny, insignificant self-ego-that-must-be-destroyed.

Subordinated. Indoctrinated. Hypnotized. Dominated.

Your very soul must absorb the essence of the Master, and become one with HIM.

Two-but-not-two means you become Murphy, and not the other way around. He gets your bank account, you don't acquire his. Oh, no.

| ' So the analogy with science is exact. In science,
| if you are a chemist, you are told that if you proceed
| with these elements, then you get this data, and then
| other laboratories test your results. You can't depend
| just on your data alone -- that would be alchemy. One
| result for one alchemist. The difference between alchemy
| and science is that science is publicly verifiable. '
|.
| ' LONDON: You're saying that mystical experiences,
| like new discoveries in science, have to pass the test
| of peer review? '
|.
| ' MURPHY: That's right. The wisdom tradition's all
| say that every single claim is verifiable -- by you. You
| can meditate and you can have this. You can pray and you
| will have this. '
|.
| ' So I say, and I think the greatest philosophers of
| science would agree, that the analogy is exact.
| Contemplative or mystical practice is scientific in
| spirit. If you need a term for this, I call it synoptic
| empiricism -- empiricism in the sense that every theory
| stands or falls finally on experience, but testable and
| verifiable. '

What drivel. verifiable by HIM, he means. You need MURPHY to verify your own experience. At every turn, your experience costs a fee. Your gateway to enlightenment is his toll booth on the Michael Murphy Memorial HPM Expressway.

| ' LONDON: When did you discover your interest in the
| whole human potential idea? '
|.
| ' MURPHY: I got started in this interest in high-
| school. I got interested in some Jungian ideas and was
| influenced a little bit by Spinoza. Then I got to
| Stanford and went through this 18-year-old atheistic
| phase after I heard about evolution, which bowled me
| over. I had been thinking I would be either an
| Episcopalian priest or a doctor. By the time I got to
| college it had evolved into becoming a psychiatrist. My
| family had thought I should be a doctor. '
|.
| ' Anyway, I became an atheist for a year and a half,
| until I walked into a course by Frederic Spiegelberg --
| this tremendous professor of comparative religions. He
| was lecturing about "atman" and "brahman." After the
| first lecture, I walked back to my fraternity and said,
| "I don't think I'll ever be the same." Then, over the
| course of nine months, I started to get very interested
| in the Vedas and the Upanishads. Then, particularly, the
| philosopher Sri Aurobindo -- the Indian philosopher who
| saw all the universe as a stupendous evolutionary
| adventure. He talked about "mind and supermind." '
|.
| ' I gave up pre-med studies and gave up the
| fraternity and took up these studies. I went to India
| for a year and a half. I then, ten years later, started
| Esalen Institute in Big Sur -- that was 33 years ago. '

Once again, Richard Price said that the Esalen sign didn't go up until 1966 or 1967. Not in 1962, as he states here.

Once again, you will notice that Spiegelberg is only associated with Stanford, and that the American Academy of Asian Studies is completely ignored, along with its Dean, Alan Watts ... whose seminars were the first at Big Sur Hot Springs ... which forms the genesis of what eventually became Esalen.

Once again: This is clearly pathological lying, where a whole network of lies are required to create an alternate view of reality, wherein Michael Murphy REALLY WAS the founder of the Human Potential Movement. FIRST, you forget anyone or anyplace or event that happen prior to your virtual founding. THEN you push back all of your dates to support the earliest possible view of that founding. THEN you have an alternate founding that depends on EITHER: all of the witnesses being dead (Richard Price, Alan Watts, Frederic Spiegelberg, Louis Gainsborough, Sri Aurobindo), OR any remaining witnesses being in on the lie, in other words, willing accomplices (George Leonard, Scott London) or too polite to confront the lie (Haridas Chaudhuri).

| ' LONDON: When you were in India, at what point did
| you decide you wanted to return, and how did that lead
| up to founding of the Esalen Institute? '
|.
| ' MURPHY: I spent a year and a half at the Aurobindo
| ashram from 56-57, but when I came back I didn't have
| Esalen in mind. The idea started to dawn, though, after
| I had been back for a few years. I had continued to
| practice mediation, not knowing exactly what I was going
| to do. Before I had gone to India I had tried graduate
| school; I had thought I would become a philosophy
| professor, but the philosophy departments then were
| swept by analytical philosophy which is a far cry from
| the Indian philosophy and Sri Aurobindo that I knew. So
| that door closed too -- medical school closed and now
| philosophy closed too. So I didn't know. '
|.
| ' My main thrust throughout my entire life was
| centered in meditation and reading. By the time I got to
| be thirty I still didn't have a job yet, though I
| supported myself by working two days a week as a bell-
| hop or waiting tables or gardening on this old family
| land in Big Sur with Richard Price -- my classmate from
| Stanford who was equally, "creatively" unemployed. We
| then started this institute and I finally went to work
| on an honest job at the age of thirty. '
|.
| ' LONDON: How did you get in contact with all these
| luminaries of the day -- people like Alan Watts, Joseph
| Campbell and Fritz Pearls? '

Yeah, just how are you going to dance around that question without mentioning the AAAS and breaking the Esalen illusion you are trying to create? That there was already a structure in place from Watts and Spiegelberg at AAAS/CIS in San Francisco and Spiegelberg at Stanford?

| ' MURPHY: Well, I just started writing them letters
| and, to my astonishment, they came [laughs]. They loved
| it that we were raising the flag of human
| potentialities. We had in mind to create a center which
| would be an open forum for many different perspectives
| on mind, supermind and human potential. '

What a pathetic lie that is. And a giddy little laugh to accompany the guiltless emptiness of that lie.

Those people came because of Watts, Spiegelberg and the AAAS, whose creation was signed off by some truly famous, albeit misguided leaders of education, "I had the heads of all the major universities on the advisory board: Bob Sproul of Cal, Sterling of Stanford, Paul Leonard of Cal State, the president of Mills College, and I got the ambassadors of most of the Asian countries to come on our advisory board." - Louis Gainsborough. Those people did not sit as advisors to Esalen, which only erected the Esalen sign in 1967 according to Richard Price. Before that it was just some Hot Springs at Big Sur.

Esalen was, and is, a weak echo of the AAAS. Murphy was, and is, a weak echo of Frederic Spiegelberg. And crowning himself the founder of the Human Potential Movement is just a big, fat lie.

| ' Basically, I invited the people whose books I had
| read, people like Aldous Huxley and Gerald Heard, who
| was this inspired Irish philosopher and an influence on
| Huxley. '
|.
| ' LONDON: One of the better known figures was
| Abraham Maslow. '
|.
| ' MURPHY: Yes. I bought a dozen copies of his book
| Toward a Psychology of Being, which came out in 1962,
| and passed it out to members of the staff. To our
| astonishment, one foggy night he drove in, lost on
| Highway 1. He and his wife found the place and it
| reminded him of the movie Psycho. He came to the end of
| this lonely road thought it looked like the Bates motel.
| Then, to his amazement, the entire staff was reading his
| book. I took it as a sign from above that we were doing
| the right thing. I took it as a confirmation. All these
| coincidences started to happen. '

Actually, Maslow turned into the "Bates Motel", and found that everyone was reading his book, and that he WAS the "Psycho", the serial killer. He should have paid attention to the warning signs, the fool.

This insert on Maslow's final epiphany on Esalen ...
_________________________________________________
. As E. Michael Jones, Ph.D. writes in 'Carl Rogers and
. the IHM Nuns: Sensitivity Training, Psychological
. Warfare and the "Catholic Problem" ', in the 1999 edition
. of Culture Wars:
.
. ' By the late '60s, which is to say, shortly before
. his death, Maslow was confronted not with the theory
. of encounter groups and third force humanistic
. psychology, but with its ever increasing and more
. widespread practice, and what he saw appalled him.
. The reverence for learning which he associated with
. Jews had all but dried up at Brandeis, where he was
. teaching and could measure the effect of his
. theories on students first hand: '
.
. "One trouble with liberals, humanists,
. psychology 3 [humanistic psychology], McGregor,
. Esalen, Rogers, et al. is in their giving up of
. evil, or at least their total confusion about
. it. As if there were no sons of bitches or
. paranoids or psychopaths or true believes in the
. world to crap things up, even in a Utopian
. environment. My class has lost the traditional
. Jewish respect for knowledge, learning and
. teachers... (p. 951) "...I don't want it."
. (Journals, p. 1089)
.
. ' By 1967, Maslow was referring to the self-
. actualization which encounter groups were supposed
. to bring about as "S. A. stuff," which had become,
. in turn, just part of the "Esalen-Dionysian"
. enterprise. One year before his death, he could now
. detect in all of these activities the odor of
. "insanity and death" (May 17, 1969 journal entry). '
.
. Of course, Maslow could not comprehend the evil that his
. own work had unleashed upon an unsuspecting humanity, by
. being tied with this profoundly toxic view of life.
. "Bates Motel", indeed.

==============================================

| ' LONDON: What about Arnold Toynbee? '
|.
| ' MURPHY: I wrote a letter to Arnold Toynbee, and he
| came! [Laughs] We got the most famous historian of the
| age and we gave him the stupendous honorarium of $100.
| But he was willing to come. Paul Tillich, Charlotte
| Salver, the list went on and on. There was a huge cast
| of characters who came to Esalen under the banner of
| human potentialities. The ideas were in the air then. It
| was the early sixties and we were a little ahead of the
| crest that hit much heavier around 1965. Then came the
| Summer of Love and the explosion of interest in Eastern
| thought, psychedelics, and so forth. We were very much
| in the middle of it. '

I find this connection between Arnold Toynbee and Esalen most distressing. But then, I find the connection between Toynbee and D.T. Suzuki, that infamous and profoundly evil distorter of the Buddha's teachings and intent, just as distressing. This one great evil has so many arms and legs ... so many are ensnared by it.

| ' LONDON: Esalen had a reputation for encounter
| groups and public nudity in the 1960s. Things are quite
| different now, I gather. '
|.
| ' MURPHY: Yes, we would be in jail if we continued
| at the pace were going then [Laughs]. For one thing, the
| sheer amount of experimentation with LSD and all of
| that. We never promoted it; we couldn't. We are a
| 501(c)3 and we put a bulletin up on the board that
| anybody found dealing drugs or having drug trips was
| going to be evicted instantly since it was against the
| law. But, we knew, of course, that these people with
| that particular look on their face, some of whom
| couldn't walk very well, were under the influence of
| something other than beer or wine. It was happening all
| over Big Sur in those days. '

Oh, yeah, I'm convinced with your plausible deniability...

| ' Also, many of our programs were kind of the
| sledgehammer approach to human growth. We just don't do
| it anymore. There were encounter groups there where the
| darkest and the dirtiest things you could dig up from
| your own psyche or accuse someone else of was being
| tossed around. People were saying things to one another
| that thirty years later they haven't forgiven one
| another for. [Laughs] There was a heavy-handed aspect to
| early Esalen -- not on the intellectual side, but on the
| practical side. '

Whatever it took to get Werner Erhard and the other LGAT cults started. That was the real purpose of the evil at Esalen.

| ' But there was also the spirit of breakthrough, and
| these marvelously creative people were there, like Will
| Schutz, Fritz Pearls, Charlotte Salver, Moshe
| Feldenkrais. We gave the field of somatics more of a
| platform at Esalen than any other place in the United
| States for rolfing and new approaches to the body. It
| was a wonderfully creative time. And it was really wild.
| Now it is much more assimilated, toned down. But the
| general idea is still the same. We are still exploring
| the same domains. '

This is evidence of the passing-by, long ago, of the leading edge of the wave of evil. Esalen is now the empty birthplace of a generation of evil groups.

| ' LONDON: Speaking of Esalen in the 60s, some feel
| that the 90s in some ways represents a return to the
| themes of the 60s. There is all this attention now on
| personal growth, social transformation, and so on. What
| is your take on that? '
|.
| ' MURPHY: What I see is that the 60s was definitely
| -- and by the 60s we mean from '64 on into the early
| 70s, because the events that most people talk about
| didn't happen until '64 (the free speech movement and so
| forth) -- a watershed in American consciousness. You had
| streaming in, at an unprecedented rate, an interest in
| Eastern philosophy, in esoteric Christian, Jewish, and
| Sufi mysticism, interest in altered states of
| consciousness (much of it inspired by psychedelic
| drugs), new interest in hypnosis, in imagery practice,
| biofeedback, and many other disciplines for personal
| growth exploded on the scene. '
|.
| ' I think that since the 60s we've had the gradual
| assimilation of these -- in YMCAs, in church programs,
| in university extension programs, and all over the
| place. That's how I see it. I think it's been going on
| now for thirty years. Meanwhile, there are more and more
| and more pieces of the jigsaw puzzle laid out on the
| table in front of us about this human potential, about
| this possibility for further human growth. What I see
| now is a greater and greater desire for integration of
| all these pieces -- not only in theory but in practice.
| '

Dream on, dude. You shot your evil wad, and your course is run. You and George Leonard are now just another also-ran LGAT with your ITP seminars. I guess it pays the rent to create an empty space in the core of other's lives...

| ' LONDON: It's been 25 years since you wrote Golf in
| the Kingdom. Is it true that you're now working on a
| sequel to it? '
|.
| ' MURPHY: Yes, I am. It's by far my most popular
| book. It was published in '72. In 1994 alone, it sold
| 100,000 copies. It gets more popular all the time. So
| it's struck a nerve of some kind. '
|.
| ' LONDON: I've heard you say that in the years since
| you wrote the book you've collected hundreds and
| hundreds of anecdotes about actual mystical experiences
| people have had on the golf course. '
|.
| ' MURPHY: Yes, to such an extent that I have started
| to see golf as a mystery school for Republicans. I mean,
| I think it's a successor body to the Masonic order or
| something. It's unbelievable, these experiences. It's
| constantly astonishing to me that this game, which to
| many of us has elements of the absurd about it, produces
| these experiences. '
|.
| ' LONDON: What do people say? '
|.
| ' MURPHY: A lady wrote to me saying that playing
| golf one day she saw the whole golf course as God's
| negligee. She could see right through matter into this
| light. Or, a man standing on the tee of a four par hole
| claiming to see a ball-marker the size of a dime on the
| green 400 yards away, and his partner scoffing; then
| they get up there, and there IS a ball marker. What
| clairvoyance, what meta- normal visual acuity,
| occasioned that? '
|.
| ' A fellow wrote to me after reading the book to
| tell me that he was so inspired he went out and shot a
| 72 for the first time in his club's history. The 18th
| hole was a five par uphill which he had never reached in
| two, but that day he hit it in two. Walking uphill, he
| felt like he was walking downhill. That may sound like a
| metaphor, but to him it was how he experienced it. (This
| experience of feeling like you are levitating is one of
| the hallmarks in Zen of the enlightenment experience, by
| the way.) Alan Watts used to say that you feel like you
| are walking six inches off the ground -- which is a
| common expression in our language. '

Shooting a 72 is nothing like what Murphy shot at Esalen. With the GREATEST LIE in the Human Potential Movement, Murphy shot a "Hole In None".

He put the ball in the hole, with Alan Watts and Spiegelberg making all the tricky shots, and his partner Richard Price doing all the suffering and dying.

Michael Murphy, the Fake-Founder and True Exploiter of the Human Potential Movement.

| ' LONDON: I would like to return to your research.
| Where do you think we are headed in the future in terms
| of human consciousness research? Let's take a short-term
| view, say the next ten or fifteen years or so. '
|.
| ' MURPHY: I like to say that there are five great
| areas that are now up for work in this area. First,
| theory. I hope that The Future of the Body is a small
| contribution to the theoretical work. Ken Wilber's book
| Sex, Ecology, and Spirituality is a big theoretical
| contribution. And the work of the philosopher/theologian
| David Griffin reconciling Whitehead with various domains
| of knowledge. This work of theory is where it is going
| to move. '
|.
| ' Secondly, research -- testing these ideas in all
| sorts of ways. We see this in psychoneuroimmunology now:
| the influence of mind on brain, on hormones, on the
| immune system. Research on how these things are related.
| '
|.
| ' Then, thirdly, practice. People are looking for
| lifelong, comprehensive practices outside the domain of
| strict gurus and cults and dogma. '
|.
| ' Then, to support that practice, I think we have to
| create new kinds of institutions. George Leonard and I
| are putting together a new center outside San Francisco
| for lifelong integral practice. It will look a little
| bit like a health club, but on the other hand it will
| look like a learning center, a seminar center. But you
| join as a member. Then you can design your own program
| within this school. I think there has to be more of this
| kind of "social invention." '

Yeah, there's his final play. A little "apres la deluge" action. Let's see if there are a few bucks more to make, getting folks on the rebound with corrupted nostalgia.

Here's where Scott London earns his infommercial wages, by hitting the spots: oiling the ITP money machine at the end of the "interview". Journalism.

| ' Finally, the fifth area is, I think we can go
| further in opening up our imaginations. Here is where
| the movies come in, for instance. Even movies like Star
| Wars, with "the force," and Cocoon with these aliens and
| these features of the luminous body, and Jacob's Latter,
| which really was a dramatic portrayal of Buddhist
| theory, and Field of Dreams. My book Golf in the Kingdom
| was purchased by Warner Brothers I have talked to them
| about the imagery involved and how you would do it. So
| the imagination and science fiction is an important part
| of the process. So those are the five areas in which I
| think we can advance: theory, research, practice,
| institution-building, and in the realm of the
| imagination. '

Now there's a project from Hell. I sincerely pray that "Golf in the Kingdom" never emerges from development hell at Warner's. (I knew there would be a karmic aftermath to Jack Warner's personal war on Julie Andrews.)

| ' LONDON: You are an optimist when you talk about
| human potential. But some people feel that the 20th
| century in many ways represents not the flowering of
| human consciousness, but the degradation of it. We've
| had all kinds of problems in this century: the
| Holocaust, the world wars, Bosnia and so forth. How do
| you respond to that? '
|.
| ' MURPHY: Well, when it comes to that sort of thing,
| I call myself an existentialist. There are days when I
| wake up and I say, the human race just ain't going to
| make it. But on other days I look at it and it looks
| manageable to me, if I take the big view. '

Well, Michael, you've done your best to do humanity in. But we're still here. That's our vengeance on you, surviving.

| ' I don't know. I don't pretend to be a futurist.
| All I say is, we can improve our lives, the lives of
| those around us, and the whole wide world by exploring
| our hidden potentials. We're learning more and more
| about them. And it can apply to social action. I worked
| for fifteen years on Soviet-American relations, for
| example, and our institute actually brought Boris
| Yeltsin over in his first trip to the States. It started
| in 1980. It all started around the search for common
| ground philosophically. So in my own life I have
| experienced the power of these ideas in citizen
| diplomacy and in social movements. We have also worked a
| lot on black/white relations at Esalen. We have a long
| way to go in race relations -- an enormous way to go --
| but it's not impossible. '
|.
| ' So, yes. Some of the worst things in human history
| are happening right now. We're stripping away a lot of
| the ozone, the Amazon forest, the American west. We have
| got to get this thing turned around. And we do have
| Bosnia and all. But, there are also ways and means to
| get past it, and we just got to keep working. '

If we can just counteract the force of evil that Michael represents, we'll be OK.

| ' LONDON: Thank you very much, Michael. '
|.
| ' MURPHY: It's been a great pleasure. '

The pleasure of misleading the masses, is the implicit domination of them. It is not a nice pleasure, more like an evil rapture.

Just to recap ...

MURPHY'S GREAT LIE #1:
. MICHAEL MURPHY FOUNDED THE HUMAN POTENTIAL MOVEMENT.

MURPHY'S GREAT LIE #2:
. ESALEN WAS STARTED IN 1962.

But what do I mean by Michael Murphy's "Greatest Lie" ?

From which he was able to repeatedly shoot a "Hole In None" ? ... to write his score card from the efforts of others (Watts, Spiegelberg, Chaudhari, Gainsborough), by stealing someone else's game and stepping in at the eighteenth hole, with the ball held aloft victoriously ?

Michael Murphy's "Greatest Lie" is Esalen, itself. A seeming paradise at Hot Springs, that was in reality a spiritual Bates Motel, where serial murderers, essentially corruptors of the spirit lurked.

Where the Big Sur Chainsaw Massacres of people's humanity were perpetrated.

In they came seeking, unsuspecting, and then they would meet Michael "ChopTop" Murphy and George "Leatherface" Leonard.

And when the skinning began ... at Esalen ... their lives would never be the same.
____________________________________________________

And what Esalen became was a birthplace of a myriad of new religious movements that were vying with each other to be a disaster to the community and be a ruinous plague upon America and the world. They very literally opened Pandora's box at Esalen.

Esalen is the birthplace of Large Group Awareness Training systems like the following (and this is, by no means, an all-inclusive list !!!):

. - Silvan Mind Control (1966, Jose Silva)
.
. - Mind Dynamics(1968, Alexander Everett)
.
. - Leadership Dynamics (1970, William Penn Patrick)
.
. - EST (1971, Werner Erhard from Esalen and Scientology)
.
. - LifeStream Personal Growth Seminars (1973, Jim Quinn
. from Mind Dynamics, Janet Quinn)
.
. - PSI World Seminars (1973, Thomas Willhite from Mind
. Dynamics, Jane Willhite)
.
. - Lifespring - San Jose (1974, Bob White, Randy Revell,
. Charlene Afremow from EST, John Hanley)
.
. - Life Dynamics-Japan (1976, Bob White from Lifespring,
. Duncan Callister)
.
. - Actualizations Education Seminars (1977, Stewart Emery
. from EST)
.
. - Insight Seminars (1977, John-Roger, Russell Bishop from
. Lifespring)
.
. - Inward Bound (1977, Alexander Everett of Mind Dynamics)
.
. - Context Training (1978, Randy Revell from Lifespring,
. Judy Revell, Phil Holcomb)
.
. - Life Training - Kairos Foundation(1979 (Roy Whitten and
. Brad Brown from EST)
.
. - Sterling Institute (1979, Justin Sterling from EST)
.
. - Trimtab Fund in Ottawa (1981, Val Scott from EST,
. Actualizations, Lifespring)
.
. - Impact Training (1985, Hans Berger and John Webb from
. Lifespring)
.
. - New Warrior Training (1986, Robert Bly from Sterling
. Institute, Ron Hering, Bill Kauth, Rich Tosi)
.
. - Pathways - Temenos (1986, Carole Kammen and Jodi Gold
. from Actualizations)
.
. - Resource Realizations (1988, David Gilcrease from
. Lifespring)
.
. - Lifespring in Russia (1989, John Hanley, Candace
. Hanley, Svetlana Chumakov which split in two in 1995,
. up to seven companies in 1997)
.
. - Landmark Forum and Landmark Education Seminars LES
. (1991, Werner Erhard of EST)
.
. - Integral Transformative Practice - ITP (1992, George
. Leonard and Michael Murphy from Esalen, finally
. getting in on the flood of revenue they started)
.
. - AsiaWorks (1993, Jim Cook, Amelia Davis), is linked with
. - ArgentinaWorks,
. - ChileWorks (Gabriel Nosevich from Lifespring),
. - WorldWorks ... formerly Lifespring DC (Lisa Kalman and
. Gabriel Nosevich from Lifespring),
. - The Legacy Center ... formerly Lifespring North Carolina,
. - Essential Education ... formerly Lifespring Florida, and also
. - Humanus Institute - Formerly Lifespring Chicago
.
. - Landmark Forum in Russia (1993, Werner Erhard)
.
. - Momentus - Association of Christian Character
. Development (1994, Daniel Tocchini from Lifespring)
.
. - Phoenix 2000 (1995, Mike McKeon and Martha Borst from
. Lifespring, Jaimes McNeal), is linked with
. - Vistar/Serendipity (Ray Blanchard and Betty Spruill
. from Lifespring) and also
. - LifeDesign Education (Janet Beasley)
.
. - UltraMind ESP System (1997, Jose Silva of Silvan Mind
. Control)

... and finally, these movements influenced and trained the trainers for Scientology (this was a two-way sharing of training).

So, what do evil friends such as Michael Murphy and George Leonard get from the evil function that drives them, that animates their wickedness? They get a foul rapture. And then an emptiness inside that can only be fed by the next rapture ... so they feed upon the life force of the unsuspecting ... like ghouls.

____ Epilog _______________________________________

The Buddha's highest teachings were the purpose of the Buddha's advent on this earth.

The Buddha did not appear on this earth to drain people's compassion with discussions of the emptiness and meaninglessness of life which is just a void.

The Buddha did not appear on this earth to teach people to live in such a narrow and momentary way, that there would be no context for self-examination and conscience.

The Buddha did not appear on this earth to possess people's minds with such illogic as to befuddle their ability to choose correctly between what is good and what is evil.

The Buddha did not appear on this earth to teach people how to commit atrocities and genocide, in the exploration of their "infinite possibilities", or "new states of being".

The Buddha did not appear on this earth to teach people how to maim and kill with their hands efficiently, quietly, loudly, with increased terror inflicted, or to maximize their subjugation to control the public sentiments for political ends.

These are all profoundly evil distortions of the Buddha's true teachings, which introduce infinities in the variables holding good and evil, removing all shades of gray in the propositional calculus of value.

Simply stated, the Buddha made his advent on this earth with the purpose of teaching the compassionate way of the bodhisattva, which is at the heart of the true entity of all phenomena, which is the eternal Buddha at one with the eternal Law. Which is how to navigate the sea of sufferings of birth, aging, sickness and death. He originally set out on his path, because of his observation of the sufferings of common people and wanting to understand the source of those sufferings (enlightened wisdom) and how to transform those sufferings into unshakable happiness (enlightened action).

When you embrace the void and acausality, your initial intention to experiment with and learn about Eastern philosophy doesn't matter ... the result is always the same: chaos and misery, and utter ruination and emptiness to you, your family, and your country.

But things don't have to be that way ...
___________________________________________________

Nichiren Daishonin writes (Encouragement to a Sick Person, WND p. 78):

. "During the Former and Middle Days of the Law, the
. five impurities began to appear, and in the Latter
. Day, they are rampant. They give rise to the great
. waves of a gale, which not only beat against the
. shore, but strike each other. The impurity of
. thought has been such that, as the Former and
. Middle Days of the Law gradually passed, people
. transmitted insignificant erroneous teachings
. while destroying the unfathomable correct
. teaching. It therefore appears that more people
. have fallen into the evil paths because of errors
. with respect to Buddhism than because of secular
. misdeeds."

Because Bodhidharma discarded the Buddha's highest teaching (the Lotus Sutra), and due to his lazy nature turned to shortcuts to enlightenment, he came to the distorted view that life is acausal and empty, that the true entity is the void.

This erroneous view really comes from a misunderstanding of the Sutra of Immeasurable Meanings, where the True Entity is described by negation (the only way it can be): "... neither square, nor round, neither short, nor long, ..."

The description of the True Entity is logically voidal, but the True Entity itself is not. Bodhidharma was simply confused, due to the slander of negligence (laziness), and false confidence. The truth of life is that at the heart of the True Entity is the compassion of a bodhisattva for others.

Non-substantiality does not mean empty. Life has value. Humans are respectworthy. There is a purpose to everything. And every cause has an effect, so we are responsible for our thoughts, words and deeds. Zen is acausal. Zen is the greatest poison, which compares to the even greater medicine of the Lotus Sutra.

Suffice it to say: the purpose of Zen in the world is to corrupt and undermine everything that is not based upon the truth and the true teaching. All religions, disciplines, institutions and organizations which are undermined by Zen will eventually fall after glaring revelation of their worst defects, sooner rather than later.

If there is some good in your family, locality, society and culture, or country that you would like to retain, then cease the Zen, and begin to apply the medicine of the Lotus Sutra to heal the Zen wound in your life.

"Zen is the work of devilish minds." - Nichiren

-Chas.

. a prescription for the poisoned ones:
.
. The only antidote for the toxic effects of Zen in your life ...
.
. be that from Zen meditation, or the variant forms: physical
. Zen in the martial arts, Qigong, Acupuncture, Falun Gong,
. Copenhagen Convention of Quantum Mechanics, EST,
. Landmark Education, Nazism, Bushido, the Jesuits,
. Al Qaeda, or merely from having the distorted view that life
. is acausal, and that the true entity of all phenomena
. is the void ...
.
. with the effects of the loss of loved ones, detachment,
. isolation or various forms of emptiness in your life ...
.
. is the Lotus Sutra: chant Nam-Myoho-Renge-Kyo
. at least 3 times, twice a day, for the rest of your life,
. in at least a whisper ...
.
. and if you can, chant abundantly in a resonant voice !!!
.
. The full 28 Chapters of the Lotus Sutra,
. Nichiren Daishonin's Gosho volumes I and II,
. the Record of the Orally Transmitted Teachings
. (Gosho Zenshu, including the Ongi Kuden) and the
. SGI Dictionary of Buddhism are located at:
.
http://www.nichirenlibrary.org/en/
.
. To find an SGI Community Center:
.
http://www.sgi-usa.org/sgilocations/
__________________________________

LS Chap. 16 .....

All harbor thoughts of yearning
and in their minds thirst to gaze at me.
When living beings have become truly faithful,
honest and upright, gentle in intent,
single-mindedly desiring to see the Buddha
not hesitating even if it costs them their lives,
then I and the assembly of monks
appear together on Holy Eagle Peak.
At that time I tell the living beings
that I am always here, never entering extinction,
but that because of the power of an expedient means
at times I appear to be extinct, at other times not,
and that if there are living beings in other lands
who are reverent and sincere in their wish to believe,
then among them too
I will preach the unsurpassed Law.

Jeffrey Rubard

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Nov 23, 2022, 1:53:58 PM11/23/22
to
"Did you ever go to Esalen?"
"Um, dude. No."

Jeffrey Rubard

unread,
Nov 28, 2022, 4:37:02 PM11/28/22
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"Like, I wasn't saying that..."
"Yeah, you could say it... but it wouldn't be true."

Jeffrey Rubard

unread,
Nov 29, 2022, 7:00:40 PM11/29/22
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"I'm not angry at those people. That place is simply unholy."
"There are like principles from Roman antiquity you can cite to that effect, actually..."
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