Approaching madness
In the morning I awake and talk to myself: the old Iindigenous, ABC for Kids, the wrath of the Filipina.
The certainties of life are gone! The Rock of St Peter is no longer solid. The British Empire is gone. The ascendancy of the Anglo Saxon race is no more. Marriage equality is about to be a reality. Papua New Guinea returns to tribal chaos, and colonial endeavours and ventures come to nothing.
Is it I that is mad, or the world at large? We live in a world of political correctness where white is black and black is white, and dare we say one or the other – a multicultural pastiche for better or worse.
Some find their salvation in theological dreams of the Rapture, others dream of a return of the Fuhrer. The old institutions of life have become meaningless. Perhaps the answer lies in ABC for Kids and my granddaughter, Hala, is right: “I’m only a little bit sick.”
Must we now look at the power of Islam, or the power of Nippon, or the glory of an emerging China? The British Lion roars no more and Britannia no longer rules the waves. The Stars and Stripes are too busy making a mess of things. Australia is concerned with greater things like Craig Thomson, Peter Slipper, and getting coal to China, where carbon emissions have to be maintained.
For me, I’m sure, insanity does approach, but my only hope is the wrath of the Filipina, to keep me on the path of righteousness!


  1. Don said,

    David in this context my philospher brother Barry has informed me that his colleagues now agree on one thing – they know nothing. This, of course, only adds to your problems.

  2. Antony Ruhan said,

    Yes, David, things are changing. They always have been. They always will. To live at peace within this changing world, we have to find the centre or the true self or whatever you want to call it. The great traditions have given it various names as well as ways to find it and treasure it. The Hindus and the Buddhists call the changing world ‘samsara’, i.e. the daily round or the chain of cause and effect (among sensibilia). But attaining it comes at a price.

  3. Antony Ruhan said,

    The price is one’s self: i.e. the empirical self, the ego, the reasoning mind, …. The traditions differ, but all deal with the ultimate: they lead to the true self and hint at what lies beyond even that.

    The Buddhists’ nirvana comes with enlightenment, the attention to the true self (or the Buddha mind, as some say) and the turning away from the ceaseless stream of time and sensations and gratifications.

    Jesus said: “If you want to find yourself, you must lose yourself.” If you want to follow me, take up your cross and follow me. And we all know what the crucifixion meant. Jesus said that the way to damnation is broad and many go down it. The way to life is narrow and few enter on it. ‘Damna’ meant loss in Latin, and the Lord was speaking about the loss of self, the surface self.

    The Old Man or Lao Tsu said” “The way you can go isn’t the real way. The name you can say isn’t the real name. Heaven and earth begin in the unnamed: name’s the mother of the ten thousand things. So the unwanting soul sees what’s hidden, and the everwanting soul sees only what it wants. Two things, one origin, but different in name, whose identity is mystery! The door to the hidden.”

    The other traditions deal with the ambiguities of life and existence in other ways. But they all lead us beyond the obvious and the sensible.

    That sketches the foggy outlines of the mystery.


    • deberigny said,

      Antony, am I right in thinking that one has to allow oneself to be completely open to enlightenment and not restricted by preconceived traditions and ideas – I suppose this entails a denial of self or does it?
      I can see that this is the price.

      I appreciate that you have made me think, thanks, David

  4. Antony Ruhan said,

    ”whatever one does (in meditation), whatever one tries to practise, is not aimed at achieving a higher state or at following some theory or ideal, but simply, without any object or ambition, trying to see what is here and now. One has to become aware of the present moment through such means as concentrating on the breathing. … This is based on developing the knowledge of nowness, for each respiration is unique, it is an expression of the now.”
    (Chogyam Trungpa)

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