Every Willing Hand: Community, Economy and Employment

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Shamcher’s book, Every Willing Hand, is now released and available at amazon!  Find it at  http://every-willing-hand.shamcher.com

Authored by Shamcher Bryn Beorse
Introduction by Carol Sill 

Through Every Willing Hand we glimpse an extraordinary worldview, a simultaneous multiverse of intimate interconnection. A contemporary mystic, Shamcher Beorse views this vast scene through a lens of economics and full employment.

He reveals artfully interwoven themes that all work together to show a complex picture of the forces and influences at play, including visualization, intuition and meditation. Shamcher had great compassion for those who are “half awake in the body of humanity,” and he worked tirelessly to expand horizons for all individuals and communities. 

In one glance the book reflects innumerable facets of our social communities and individual aspirations, all in the context of the need for social reform. Where does he suggest this reform comes from? Not from a revolution in the streets to restore or establish fair and equal opportunity, but from an implemented program ensuring full employment for all who want it.

ISBN/EAN13:0978348540 / 9780978348540
Page Count:168
Binding Type:US Trade Paper
Trim Size:6″ x 9″
Color:Black and White

 

To SAM: Sufis, OTEC

12 October 1963

My dear Sam,

Your welcome letter came just as I was trying to find where Evelyn had hidden your former letter with your address. I was going to write you that your great success and following will be with other intellectuals than those with whom you now have battle, though the battle serves the purpose of attracting attention. I see from your letter that you received my message through the air as sufis should. Apart from that you have other messages for me which you have not written.

In some respects you are the greatest living sufi (and in other respects l am) but just for that reason it seems, as you say, unwise to adorn yourself with a title such as murshid, here in America, for it will repel more than it attracts. A few will see in you more than that and the more the less ostentatious you are — yet, in a society such as ours a certain ostentation is required to have working chance.

While I had lengthy correspondence with Indian government, now Portugal seems to become the first to try out Some of my special sea water conversion methods — and what irony! India will come to learn at the feet of Portuguese! Not directly and knowingly perhaps, but actually, technically. But is just a small part of my life as horticulture is with you.

Back to titles again: I agree with Vilayat when he does not call himself nor wishes any one else to call himself even Murshid, far less Pir-O-Murshid — in reverence to great Inayat Khan. When Ali Khan called himself Pir-O-Murshid that was between God and himself, and not my concern but I deeply prefer Vilayat’s words, although in some respects Vilayat is greater than his father or, should I say, more appropriate for delivering the message in the Western World — all of which was according to Inayat’s wishes.

Do not worry about how the established sufis will receive you or us. They have no duty to receive anybody nor do we have any duty or wish to be received. We live among us and act and take what reaction comes and often I have felt new and hitherto unheard of souls will carry the burden onwards. Even at an early stage many old sufis who had considered lnayat their personal pet, left in disgust when there was talk of a world message and a world teaching. Others left when Maheboob and Ali took over — for Vilayat (which was even better, the free and large side of the sufi movement) or for private practice as Van Tuyll, or for no more sufis at all.

I am going to Cleveland 25th, then on to New York. Tell me all about these centers. In New York I do not know a single remaining sufi any more. Are there any?

Shamcher

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To SAM: OTEC, and Vilayat

May 1963 (?)

My dear Sam,

Thank you for letter. Salt water conversion in desert interiors have not yet been solved satisfactorily — meaning not cheap enough. Even at the Sea Coast feasibility depends on certain natural conditions — temperature difference between surface and deep water — and slope of bottom.

It is a sad reflection on the human race that, rather than undertaking these simple measurements to determine whether in each case cheap water can be had from the sea –we go into expensive and temporary projects.

I have written to Vilayat about your great spiritual knowledge and achievements and commented upon your built-in defence against over-popularity, thus against waste of time receiving delegations and fans. You appear egotistical or superficial — and a worthy percentage stays away. You don’tcare. Those who go by the book will then not bother you.
Very nice.

How sad about Aramdarya,

Shamcher

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To SAM: OTEC and Middle East, 2

21 November 1958

My dear Sam:

Yes, indeed, it’s about time Nasser had some expert advice on water. However, it may be the only place in the Middle East where specifically the thermal difference will be a cinch is at the Dead Sea. This is bordered jointly by Israel and — is it Jordan? Is any of the Dead Sea on Nasser’s property? If so we can do business. But anyway, there should be grand survey of his whole area in regard to water. So let’s get in touch with Dr. Schawarbi or whoever may be the best link. Though as the world’ s leading expert on certain types of sea water conversion I could command the highest fees, I would have no such thought with Nasser but would go just on expenses paid and so that the family can live in their modest way — either going along (best) or staying here. But it shouldn’t wait much longer.

Whoever he now has as advisers, of whatever nation, there is none who can advise him so accurately on these matters, except professor Howe, Mr. Beau of France or myself.

You should perhaps write Nasser directly, in addition to whatever his envoys may accomplish with us.

Israel has not, as you think, a good method for sea water conversion but a certain Zarkin, a sincere but impractical fanatic, has inveigled them to try a freezing process. On the other hand, Mr. Beau has talked to them about a Dead Sea plant on thermal difference principle which would be excellent if they accept.

Very interesting to hear about your writings and experiences. Prevail upon Peter to go start build the temple.

Family greets you fondly

Shamcher

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To SAM: OTEC and Middle East

1 Aug 58

Dear Sam (but I ought to have noted your sufi name including Mullah, the enlightened one)

It was delightful to read you again (as the French say) and hear of your continued interest in water. Yes, you are so right, while the foreigner’s interest in the Middle East (most Europeans and to some extent Americans) is oil, their own interest is water and also simple plain friendship as a former school teacher in Iraq said here. But we often act as the raw recruit who asked an oncoming person three times quickly “Friend or foe” and then shot, not waiting even for an answer.

Of course, a wise man never asks are you friend or foe but he makes friends, even of the foes, and in the waiting time, before they know they are friends he forgives and sees the future must, “for they know not what they do.”

The specific approach to sea water conversion I am concerned with (and which is the only cheap way so far) is only applicable under certain natural conditions including: Tropical enough to have 15-20 centigrade temp. diff between surface and 500-1000 meter depth and steep enough bottom slope to reach depth required not more than five miles from shore. Pakistan would most probably meet these requirements. But though after our meetings with Pak. officials in SF I made the whole Pakistan embassy in Paris meet my French friends in Paris last year, and though the commercial attaché at the embassy was both enthused and insistent on alerting his government — no measurements to make this point sure has as yet been made.

As to Egypt most coast lines have very faint slope so I am suspicious the method may not apply there but again, no measurement has been made to make sure. But for this reason the Aswan dam may be right for Egypt and I believe we should have helped finance it in spite of all. We are running around guessing who are our friends instead of making them so — making not meaning simply giving or financing dams of course, but above all feeling and knowing that they are friends, actual or potential.

When you wrote I had been thinking about you for a long time, thinking whether to write you and ask whether you would come here help establish or rather expand the sufi cause which has gone slowly, but I thought that perhaps SF was more important and your natural hunting ground. Have you caused Peter to establish and run a center yet? He has all the necessary qualities including stamina, silence and punctuality. SF is a natural center, nationally unique. Seattle is a much tougher spot, with loads of unsound spiritualism, racial bigotry — therefore sufism much needed but also in difficulty finding suitable people and getting a hearing and a setting. Please marry the Karachi fiancé and get things going.

Apropos Peter: We have sent him letters and things, no reply, so I thought he had gone to Paris or perhaps we know not right address? Please contact for us. All here greets you warmly

Shamcher

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OTEC

Very late in my life, in 48 when I was 52 years old… I had chosen engineering before I knew Inayat Khan. In fact, I didn’t know what I wanted to study. My father asked me and I said, “Well, something in the line of physics, medicine, geology, jusrisprudence, the whole lot.” And finally I had to concentrate on one thing so I took engineering because then you can travel and see things in various countries, and I wanted to travel, I wanted to see if the world was round. So one time I when I was the managing director of a small company, and I was in Paris I saw in the National Science Foundation of France a story about energy from the ocean. There were tides, waves, but especially the temperature difference between surface water and deep water. You put in a steam engine there. The warm water of the surface near the tropics evaporates, boils in a boiler, when you lower the pressure, when you pump air out. That steam that develops from this boiling runs a turbine, the turbine runs a generator. And after the turbine, the steam is condensed and this steam apart from being condensed is then fresh water. So you do two things with this machine: you produce energy and water. In California we had a great water shortage at that time. We still have but we have forgotten that, now we have a power shortage. Our power and water government agencies cannot cooperate, they have nothing to do with each other. That is one reason why it is so difficult to promote OTEC. Anyway, I dropped everything else when I found out about this, I said to myself, “This is what the world needs. This is what California needs, the United States, Canada, the world.”

(From a talk given in the late ’70s)

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God, Spiritual Balance, Groups

From An Interview with Shamcher Bryn Beorse

J=Jelaluddin Boru, S=Shamcher

J: The Sufi path is supposed to be the path of direct experience. To me this means the acquiring of a sense of presence: the presence of God within you, the presence of God coming through your teachers within you, an awareness of the presence of your soul.
S: When you use the word “god” you have to be careful. For instance, many so called ‘great’ mystics say, “God told me this from the other side.” So whenever they hear a voice from the other side it’s God? Well, what kind of God is that?! Sometimes it is a very immature spirit that is trying to get back to this world because this is the only one he understands, and so he will come back to anyone that will listen. These people who are always going around saying that they are in direct contact with God are not the real mystics… What an inadequate expression of God!

J: Perhaps they have made a “god” of the object of their obsessive desire.
S: Yes! That’s why even the word “god” can be misused and is misused. I saw an advertisement in the newspaper once of someone who said, “I talk to God”. Well, isn’t that wonderful, I thought, so do I…
*
J: Superstition, Shamcher, I see as a craving for a higher sense of order significance in one’s life. And I see it arising after a long period of time where one has lacked that kind of meaning and sense of higher significance. So when one suddenly gets a glimpse one seizes on it and says “yes, this is explaining my whole life”…
S: This is what I would call the high form of superstition. The low form is when one has all types of negative interference, and thoughts that tomorrow the world is going to end and you’re going to go to hell.
It is a positive sort of superstition when you feel the urge to expand because you think that you have found a solution to everything. You may get caught up in this, but usually after awhile you finally see that you don’t really know it yet, and then finally you come to the point to where you say, “Well, I don’t know it yet, but it doesn’t matter, I am beginning.” And this is beautiful because you are listening now instead of making assumptions. From that point on you have no superstitions anymore, or at least not serious ones…
A very common form of this superstition is when people read about karma and reincarnation. “Oh yes, now I understand everything!” But each of us understands the concepts of karma and reincarnation in a different way. lnayat Khan was very careful to explain–in a sense explain away–the ideas of reincarnation and karma to us. He said that what most people think of reincarnation is not you, not yourself that was reincarnating, but the mind stuff… Look at Buddha, His whole life was to try and get us away from the idea of karma and reincarnation, so we would not have to be born again here.
*
J: ls the Soul subject to states of obsession?
S: No. The soul is supreme and is always as it is. It is only that the soul forgets itself in the mind that is subject to superstition or obsession.
Of course very few people really live in the soul or remember the soul.
*
J: Shamcher, Inayat Khan stressed moderation in the undertaking of spiritual disciplines, didn’t he?
S: Yes, I could give you an example of what he meant from my worldly experience. . . .
In the dunes near Oceano in California there lived a man who was an abstract painter. He was a recluse and his occupation very well fitted his life. He lived about a mile from me, and whenever I would come walking past he would say, “O, Bryn, Bryn, come in.” And then he would talk for an hour without interruption because he hadn’t mastered the art of being alone and was rather desperate for company. He had exaggerated to himself his ability to live in solitude and now he had to have these outlets. He talked and talked and he would even say things like, “You know that Moon Mullins next door is running up and down the beach stealing all my lumber.” It wasn’t his lumber of course. This shows his unbalance. And the danger of being alone when you are not really capable of it. So many do this. Run up to the Himalayas or something…
I almost succumbed to this in 1959. I was in the Himalayas and I found myself walking up along a streamlet. The water was fresh and fresher the higher I went, and it was so beautiful and easy that I did even feel myself moving after awhile. And I began to think that this was the place that I should spend the rest of my life. Then, just as I was thinking this, I saw a cave, you know, one of those caves where you’d expect a saint to be looking out from the opening. So I said to myself “Oh, this is exactly where I should stay, but how am I to get in?” And then I discovered by climbing higher that there was a way of getting in.
It was really dark. And as I was feeling around I felt something soft that went GRRR-GRRRRR, and then I felt again and it went GRRRRWHHAHHHHHHWHAHHH
and l got out of there.
Later on I looked at this bear, for that’s what it was I think, as something pushed by Inayat Khan to tell me to get out of there and get out in world again. So I went back to the world and began once again to fight for OTECs…
Before this, you see, I had been fighting rather in vain for OTECS. And had had an experience where I was talking to Prime Minister Nehru and a room full of scientists, where I felt that they were listening, and were interested, but that nothing would come of it so I might just as well go on retreat.
But then I got thrown out of that cave. And before I knew it, all of America was talking OTEC, and I was in the middle of it, so there were some very good reasons why I couldn’t just sit in solitude…

J: Didn’t a yogi once tell Pir Vilayat that the holy men in the Himalayas were a dying race because the way for us now is to stay in the world?
S: Yes. They are a dying race because the world is now ripe to take care of itself. It doesn’t need saints sitting back there keeping us in touch. And this is coming! You see young people everywhere, and many old people too, who have become aware of the need for balance in the spiritual realities, of the need for a balance that will make them much more than simply the heirs of religious traditions.
One time the Dalai Lama said that a certain Trappist monk was the only person from the West that he knew of that could meditate, but you see it coming among all the young people around us now, so there is a direct contact with what I would call the stream of the universe among them or at least some of them.
*
J: I understand that Inayat Khan talked about a sort of progression among the Spiritual masters and that since the time of Mohammed, the message that he completed, there is no longer any necessity to use a go-between for enlightenment.
S: Yes. Except that when you say the word “master”: Inayat Khan never used that expression about any human being. And he was the first to say that he was not a master. He would always say, “There is only One master, the spirit of guidance that leads every soul to its destination.” So I become offended when I hear people talk of Inayat as a “master”, of course, though he may have been in a sense the greatest one for us.
I really don’t like this word “master”.
*
J: What is the spiritual path?
S: If one would be facetious one would say that there is no such thing. But if one is kind, and accepts it, one would say that in the line of Inayat Khan, it is annihilation of the false ego.
This annihilation of the false ego is much different and bigger task than is usually realized. For some it may take a million years. Others may seem almost as if they are born with it. Some people work really hard at it and never seem to succeed, and then they’ve apparently got it, until the next day when they haven’t got it anymore!
You know, humans are so crazy sometimes they really succeed! The funny thing is, many times it is the less you try, the better you do. All life is for this purpose, whether one calls it a spiritual path or not. The difference between the other paths and what we call the “spiritual” path is that the spiritual path has an element of knowing and conscious seeking. But then again, for some people, it may not be such a good thing to be conscious of it…

J: So what’s the point of joining any spiritual path or order?
S: So why join an order if you feel like that?

J: No Shamcher, I’m only asking a question.
S: There is every point and no point at all. The person who doesn’t join may be every bit as wise. One follows an impulse, and that impulse is the best one can do at the time.
I know people who are, in a sense, more conversant with sufi attitudes and ways than many of the sufis, yet who would find it a horror to join the group. Others join, of course, and are very successful because they join, so there is no attempt at a general rule here. I myself have always been in doubt about groups: “Should I join or should I perhaps not join?” And after I have joined: “Should I stay in or get out?”
It doesn’t really matter! But sometimes I have felt like I was cheating the people who were not in the group but were trying so hard to get in, while I who was in the group wasn’t really sure that I wanted to be there, so was perhaps giving the wrong impression ..
But then I would decide that to leave would be wrong against all the people who were still in who would wonder, “Why does he leave us now?”

J: It sometimes can be really frightening to have only God and yourself to depend on…
S: Personally I don’t see any difference. I am very happy alone, and I have often felt that I joined with Inayat Khan not to receive comfort from him but for what I could contribute to his movement. Not that he personally needed anything…
One time Inayat was approached by a man who said that he liked his message very much but that he couldn’t join the organization because he had to be free. And Inayat answered him, “Well, I think I am free and yet I am in the organization, but I don’t think you are so free because you are afraid of organizations.”
So if you are afraid to join or not to join, you are not free. If you join as a matter of your own free will, join with the thought that you are doing so because you want to help its cause. Because if you join with the idea that it is going to give you comfort you may be extremely disappointed, because it may not give you comfort. You shouldn’t want anything from the organization. About this you shouldn’t care…

J: But you think it’s all right not to join and just to depend on your own being?

S: Yes. It is quite all right just to depend on your own being. God, to me at least, is all the comfort one ever needs, and more. And I don’t take comfort from anyone else.

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It’s Not Enough to Sit There

Should we talk about it at all? Or should we keep meditating upon the light? One sufi, the same Sam Lewis, said, “In order to be a masterful sufi, in order to become really a light, you have to go into the darkness and fight the darkness.” Its not enough to sit there and meditate upon the light and do all these things. Well, if you are concerned mainly with yourself and your progress, that’s all you can do. but if you understand the reality of the whole flowing universe, you are not satisfied with helping yourself, you must bring everybody with you. As it is said in the Buddhist scripture, before the Buddha can go up to heaven he had to have the whole humanity with him. Well this is sufism essentially. It has been expressed as a difference between sufism and yoga. That isn’t quite true anymore because the better yogis also have this view, you must have the whole humanity with you.

So a real yogi or a real sufi isn’t the least bit interested in doing phenomenal things. He is interested in bringing humanity forward – by delving into dirty economics, war-mongering, energy, food supplies.

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Nuclear Power is not an Option

Waste products, as they say, will not kill these people who sit in powerful postions today. They will not be killed, perhaps not even hurt. Their children, and your children and my children and the children’s children – they will not only be hurt they will be dying, but slowly, very very painfully. Nauseatingly. That is what nuclear plants do, and that is why it is one of the greatest crimes in the history of mankind that we permit one more nuclear plant to be built. And that has to be realized.

—–

We have never had appreciation of nuclear technology – it is immature technology altogether. I am to blame myself, because I didn’t know that when I went to Tunisia as head of the United Nations mission in 1963. I knew about OTEC, I had worked with it and seen no result. And we needed plants for power production and desalted water in Tunisia. And since nobody wanted to build OTEC and there was no firm that offered to build it, I proposed, I admit, a nuclear plant, I didn’t know any better. It was after that that we began to realize how completely immature this technology is, how completely uninvestigated are the treatment of nuclear waste and the treatment of a plant who has run its life and is ready to be shut down. There is no way to shut it down. You can cover it with layers and layers of concrete – it doesn’t matter, the radiation will go through it.

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