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'Taking the Mickey'
and the
Laughing Man

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I always wanted to help others and an impulse to throw light on the hypocrisy in everyone and myself. This attracted me to comedians and great spiritual teachers and teachings – they exposed hypocrisies, were sources of wisdom, and told the greatest jokes. The greatest of my Teachers, Adi Da Samraj, had a tremendous capacity for humor and seemed to have transcended point of view. He was the most paradoxical being I ever encountered, as well as the wisest, most critical, praiseworthy, and full of humor; his teaching always criticized and illuminated; it was a perfect paradox of instruction.

 

Hypocrisy is claiming to have moral standards or beliefs to which your behavior does not conform. The Aussies (Australians) call the exposing of hypocrisy - the 'taking the mickey out of something.' It originally referred to taking the 'Mick' or Irish out of a situation. The phrase was based on the assumption that the Irish were a people who had hot tempers and loved to drink and brawl. Taking the 'Mick' out of someone (or something) meant removing that person's tendency to fight or brawl and turning all points of dissension into a source of humor. Now, it seems to me that the 'condition' attributed to the Irish

is, in one way or another, true of all of us, not just those few.

 

'The Mickey' represents our unconscious egoic identification with our own point of view. There is an inherent 'problem' with 'point of view' because it is limited and therefore necessarily set against all others.  Therefore, every point of view and everything has a 'Micky' that must be removed. To recognize the 'Mick' or to 'take the Mickey out' demands recognition of points of view other than our own; how else could it be? Other points of view are recognized only to our own and thus involve acknowledging that which is beyond the ends of our universe (our own world). This recognition of our own limitations and others makes our own serious point of view a relative and laughing matter, and to see that 'Mick' needs humor and humor is the result of such acknowledgment. The practice 'of taking out the Mickey' does not keep us from hypocrisy, but it keeps us from being 'unconscious' hypocrites; after all, we all got the Mickey . . .

 

So, it seems to me the question is not whether we are hypocrites or not; we all most certainly are; the difference is whether we are conscious of being a hypocrite or not . . . and this is the distinction between a raving fundamentalist and a laughing man. To realize ourselves and every one of us as an actor or a ‘hypocrite (the Greek word for 'actor' is 'hypocrite'),’ is to become paradoxically conscious of unknowable Reality and our own limitations. Our ignorance is the necessary ground for any knowledge or understanding . . .  which provides the ability to discriminate between shit and Shinola or what is true and what is false. 

 

In the words of Carl Jung, "Whatever we are unconscious of happens to us outwardly as fate." If we wish to 'grow up.' and become human and responsible, we must start by becoming aware of our own ignorance, faults, limitations, and hypocrisies and this is what 'taking the Mickey,'

out of someone and ourselves is meant to do.

 

The stories I tell here illuminate the darkness of our hypocrisy and that of others. Because there are so many points of view one can address, there is no end to the stories one can relate or the Mickeys we can speak of.

 

It has been said that ‘an actor is an artist who tells the truth by lying' . . . the ‘lying’ refers to the ‘acting’ that he or she does. A storyteller is also a liar and does similar work by telling stories or tales and putting words into other people's mouths. By relating stories, he or she inevitably, consciously or unconsciously, exposes limitations,  ‘lies’, and hypocrisies in the subjects and characters he considers, including himself, the storyteller; in other words, he 'takes the Mickey out of all of it and him or her self.'

 

So, welcome to my storytelling, my small attempt

to take the Mickey outside the bar of life. 

Let me assure you, everything I write here 

is filled with nothing but Mickeys and 'true lies.'

 

 

- Peter Malakoff

 

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TIBETAN WHEEL OF LIFE:  

 

 I visited Ladakh in 2016. It is the Indian part of the Tibetan Plateau, containing many of the oldest Buddhist monasteries on the Tibetan Plateau. At the entrance of every monastery, on the right-hand wall, is painted an image called the ‘Wheel of Life,’ a comprehensive summary of Buddha’s teaching in picture form made for a predominantly illiterate culture. 

 

The Wheel of Life illustrates the co-dependently (one thing always depending on another) arising, inevitable, always and only temporary, ever alternating, ‘good,’ ‘bad,’ pleasurable and painful karmas of birth and death, youth and old age, disease and health, heaven and hell. 

The Wheel of Life illustrates the karmas (actions and destinies) of men, gods, demi-gods, demons, and animals, portraying the path of every sentient being that is bound upon this wheel. The Wheel is held in the hands of the ‘demon’ ‘Kala’ or time, a demon crowned with five skulls, representing the five elements (ether, air, fire, water, and earth) of which all and everything exists.

 

After Buddha was enlightened underneath the Bodhi tree, he thought he would not teach because what he had to say was not understood or interesting to others. In the Pali Canon, it is recorded that Buddha said:

 

“This Dharma I have realized is profound, hard to see and difficult to understand, full of peace and sublime, unattainable by mere reasoning, subtle and capable of being experienced only by the wise . . . But this generation delights in worldliness (attachment), takes delight in worldliness, and rejoices in worldliness. It is hard for such people to see this truth, namely, inevitable conditionality (everything includes its opposite) and co-dependent origination (nothing has a self-nature; it is all caused by a combination of other things; there is no 'self), and it is hard to see the truth, namely; that the stilling of all desires, the relinquishing of all attachments, the destruction of craving, dispassion, and cessation is Nirvana. If I were to teach the Dharma, others would not understand me, and that would be wearying and troublesome.

Seeing his hesitation, the gods implored him to teach, if only for the sake of the few who might be prepared and to help others know the truth of Reality. It was only at their urging that Buddha acquiesced and began his teaching mission to ‘Turn the Wheel of the Dharma.’ 

 

His very first Teaching was 'The Four Noble Truths’ and the very first ‘Truth’: ’Life is Dukkha (suffering).’ Suffering was inevitable and inherent in this world, and without awakening to this Truth, no one would ever be interested in the Teaching of freedom from suffering. (This is why Buddha was hesitant to teach.) 

 

If one were not clear that every life was limited and all beings and things were bound to the wheel of cause and effect, a wheel held by time, that they were going to die and lose everything and everyone, then they would be primarily motivated to seek pleasure and/or fulfill their various desires. Buddha did not teach ‘Buddhism,’ for the sake of any kind of fulfillment of the 'self'; rather, he taught the transcendence of 'self.' Buddha taught that a person must first discover that the ‘Truth’ of life is inevitable suffering because only then, impressed with the suffering nature of all of existence, would they ever be moved to practice the Way. (See: The Cure of the Mustard Seed)

An Example from the Wheel of Life: 

The image above displays only the center of the Wheel of Life, which shows people rising up to the pure realms by doing good deeds, helping each other, giving to others, and practicing as monks. However, because the fruits of every action are limited, the fruits of their actions are eventually exhausted. Then, they fall from their exalted state. This is why it is called the 'Wheel of Life,’ it is always turning like a wheel where what was up turns into what is down, and what is down becomes up; on and on it goes. This is why there are Buddhas shown to the upper right and upper left of the image, indicating that the Buddha’s teaching is not merely a benign mortal teaching of how to succeed in life (on the wheel); instead, it is a Transcendental Teaching, and its Truth exists outside and beyond the Wheel of Life.

Everything I have written is done in recognition of this Wheel. . .

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