[:en]Knowing What is What[:]

[:en] 

I think over again

My small adventures

When from a shore wind

I drifted out in my kayak

And thought I was in danger.

My fears

Those small ones that seemed so big.

For all the vital things

I had to get and to reach.

And yet there is only one great thing –

The only thing.

To live to see

In huts and on journeys

The great day that dawns

And the light that fills the world.

                                  –   Inuit song, from the Kitlinuharmiut

                                                                            (Copper Eskimo)

 

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The writer of this Inuit song is someone who had the good fortune to grow old.

 

I (myself) am similar.  [I have not written many blogs lately; and my (best) excuse is that (nearly) eight weeks ago I underwent open heart surgery.  But I am recovering satisfactorily (and have a “new” mitral valve in my heart).  I am grateful … and hope to resume my writing duties.]    Anyway, I am 74.  And I can affirm that one of the advantages of growing older … is that we may see things more clearly than we did before.  This improved vision does not, of course, belong exclusively to the aging … but I have to admit – that (as I grow older) I have noticed it.  (And I’m grateful for that too.)

 

Now, I do not wish to support the notion that we shouldn’t deal with our difficulties … the REAL ones.  But sometimes we get ourselves (emotionally) worked up about something which (in reality) is of little consequence.  

The author of the Inuit song acknowledges this : (“My fears: those small ones that seemed so big – for all the vital things I had to get and to reach”)

 

And there is an account (recorded in the Urantia Book, [p. 1610]) which I wish to share with you –

 

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1. 3.               Diversion and Relaxation

143:3.1 (1610.4) About this time a state of great nervous and emotional tension developed among the apostles and their immediate disciple associates. They had hardly become accustomed to living and working together. They were experiencing increasing difficulties in maintaining harmonious relations with John’s disciples. The contact with the gentiles and the Samaritans was a great trial to these Jews. And besides all this, the recent utterances of Jesus had augmented their disturbed state of mind. Andrew was almost beside himself; he did not know what next to do, and so he went to the Master with his problems and perplexities. When Jesus had listened to the apostolic chief relate his troubles, he said: “Andrew, you cannot talk men out of their perplexities when they reach such a stage of involvement, and when so many persons with strong feelings are concerned. I cannot do what you ask of me—I will not participate in these personal social difficulties—but I will join you in the enjoyment of a three-day period of rest and relaxation. Go to your brethren and announce that all of you are to go with me up on Mount Sartaba, where I desire to rest for a day or two.

143:3.2 (1610.5) “Now you should go to each of your eleven brethren and talk with him privately, saying: ‘The Master desires that we go apart with him for a season to rest and relax. Since we all have recently experienced much vexation of spirit and stress of mind, I suggest that no mention be made of our trials and troubles while on this holiday. Can I depend upon you to co-operate with me in this matter?’ In this way privately and personally approach each of your brethren.” And Andrew did as the Master had instructed him.

143:3.3 (1611.1) This was a marvelous occasion in the experience of each of them; they never forgot the day going up the mountain. Throughout the entire trip hardly a word was said about their troubles. Upon reaching the top of the mountain, Jesus seated them about him while he said: “My brethren, you must all learn the value of rest and the efficacy of relaxation. You must realize that the best method of solving some entangled problems is to forsake them for a time. Then when you go back fresh from your rest or worship, you are able to attack your troubles with a clearer head and a steadier hand, not to mention a more resolute heart. Again, many times your problem is found to have shrunk in size and proportions while you have been resting your mind and body.”

143:3.4 (1611.2) The next day Jesus assigned to each of the twelve a topic for discussion. The whole day was devoted to reminiscences and to talking over matters not related to their religious work. They were momentarily shocked when Jesus even neglected to give thanks—verbally—when he broke bread for their noontide lunch. This was the first time they had ever observed him to neglect such formalities.

143:3.5 (1611.3) When they went up the mountain, Andrew’s head was full of problems. John was inordinately perplexed in his heart. James was grievously troubled in his soul. Matthew was hard pressed for funds inasmuch as they had been sojourning among the gentiles. Peter was overwrought and had recently been more temperamental than usual. Judas was suffering from a periodic attack of sensitiveness and selfishness. Simon was unusually upset in his efforts to reconcile his patriotism with the love of the brotherhood of man. Philip was more and more nonplused by the way things were going. Nathaniel had been less humorous since they had come in contact with the gentile populations, and Thomas was in the midst of a severe season of depression. Only the twins were normal and unperturbed. All of them were exceedingly perplexed about how to get along peaceably with John’s disciples.

143:3.6 (1611.4) The third day when they started down the mountain and back to their camp, a great change had come over them. They had made the important discovery that many human perplexities are in reality nonexistent, that many pressing troubles are the creations of exaggerated fear and the offspring of augmented apprehension. They had learned that all such perplexities are best handled by being forsaken; by going off they had left such problems to solve themselves.

143:3.7 (1611.5) Their return from this holiday marked the beginning of a period of greatly improved relations with the followers of John. Many of the twelve really gave way to mirth when they noted the changed state of everybody’s mind and observed the freedom from nervous irritability which had come to them as a result of their three days’ vacation from the routine duties of life. There is always danger that monotony of human contact will greatly multiply perplexities and magnify difficulties.

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Carl Jung says that people spend the first half of life getting “into the world” … and the 2nd half of life getting out of it.

 

This generalization he arrived at through having seen many many people as clients, as he worked as a psychotherapist.

 

I have great respect for Carl Jung; and I trust him.       And I make sense of his generalization mainly in this way:

 

We are multidimensional beings [we have a material aspect … AND we have a spiritual aspect] yet – we are forced to live in a (devoutly) Materialistic Society.  Our culture believes that there is a Big Equals Sign    between   REALITY    and   Materiality.  We believe that Materiality IS  Reality … that   Reality = Materiality    (which is NOT true).

 

By the time our (Inuit) author (of the epigram) wrote his song … he had largely transcended his (own and his culture’s) Materiality … Mmm?

 

As Maharishi says – “Enlightenment means – knowing what is What.”

 

It’s something to hope for.  

Maybe even strive for.

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The Inuit are the descendants of what anthropologists call the Thule culture, who emerged from western Alaska around 1000 AD and spread eastwards across the Arctic, displacing the related Dorsets, the last major Paleo-Eskimo culture (in Inuktitut, the Tuniit). Inuit legends speak of the Tuniit as “giants”, although they were sometimes called “dwarfs”, people who were taller and stronger than the Inuit. Researchers believe that the Dorset culture lacked dogs, larger weapons and other technologies that gave the expanding Inuit society an advantage. By 1300, the Inuit had settled in west Greenland, and they moved into east Greenland over the following century.

Inuit (plural; the singular Inuk means “man” or “person”) is a general term for a group of culturally similar indigenous peoples inhabiting the Arctic regions of Canada, Greenland, Russia and the United States.The Inuit language is grouped under Eskimo-Aleut languages.

 

The Inuit people live throughout most of the Canadian Arctic and subarctic: in the territory of Nunavut (“our land”); the northern third of Quebec, in an area called Nunavik (“place to live”); the coastal region of Labrador, in an area called Nunatsiavut (“our beautiful land”); in various parts of the Northwest Territories, mainly on the coast of the Arctic Ocean and formerly in the Yukon. Collectively these areas are known as Inuit Nunangat. In the US, Alaskan Inupiat live on the North Slope of Alaska and the Seward Peninsula. Greenland’s Kalaallit are citizens of Denmark. The Yupik live in both Alaska and the Russian Far East.

 

In Alaska, the term Eskimo is commonly used, because it includes both Yupik and Inupiat, while Inuit is not accepted as a collective term or even specifically used for Inupiat (which technically is Inuit). No universal replacement term for Eskimo, inclusive of all Inuit and Yupik people, is accepted across the geographical area inhabited by the Inuit and Yupik peoples. In Canada and Greenland, the term Eskimo has fallen out of favour, as it is considered pejorative by the natives and has been replaced by the term Inuit. In Canada, the Constitution Act of 1982, sections 25 and 35 recognised the Inuit as a distinctive group of Canadian aboriginals, who are neither First Nations nor Métis.

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Urantia Book excerpt –

https://www.urantia.org/urantia-book-standardized/paper-143-going-through-samaria?term=%22143%22#U143_0_1

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