Dom


	\| home \| links \| notes \| asemanari \| impreuna \| perfect \| e.mail \| \| cartea 1 \| cartea 2 \| cartea3 \| cartea4 \| cartea 5 \| cartea 6 \| cartea 7 \| cartea 8 \| cartea9 \| cartea 10 \| cartea 11 \| cartea 12 \| cartea13 \| cartea 14 \| cartea 15 \| cartea 16 \| cartea 17 \| cartea 18 \| cartea 19 \| cartea 20 \| cartea 21 \| \| cartea 22 \| cartea23 \| cartea24 \| cartea 25 \| cartea 26 \| cartea 27 \| cartea 28 \| cartea 29 \| cartea 30 \| cartea 31 \| cartea 32 \| cartea 33 \| cartea 34 \| cartea 35 \| cartea 36 \| cartea 37 \| cartea 38 \| cartea 39 \| cartea 40 \| cartea 41 \| \| cartea 42 \| cartea 43 \| cartea 44 \| cartea 45 \| cartea 46 \| \| cartea 47 \| cartea 48 \| Teachings Tape #15 Audio (Reviewing the ideas of the "world" and adding the ideas of the Teaching.) [brackets for clarification] --------------------------------------------------------------------------------- (To help clarify which are ideas of the world, I have used quotes. Those phrases concerned with the Teaching ideas are underlined…………Marsha) Last week we discussed the ideas of the world and what happens when one is tempted to use them as a philosophy or as a means of self-improvement. This week we will attempt to study the world and what happens when one uses the ideas of the Teaching. THE IDEAS OF THE "WORLD" are as you read last week. You have been experimenting and observing those ideas to find out for yourself if this is what makes up the "world." 1. There are IDEALS of "what ought to be" and "what should be" which are different from what is. 2. There is the idea of "SELF-IMPROVEMENT" to bring about the "ideal." 3. There is the belief in "SIGNS, WONDERS and DEMONSTRATIONS" that one has achieved some self-improvement, that one has come closer to realizing the ideal. It may just happen some week when one feels pretty good; and, of course, that is accepted as positive thinking or some other means is working. Perhaps one has been tolerant of other people so things were better. 4. And the fourth idea is "BLAMING" which is to find something to blame when the ideal isn't realized. The signs and wonders are to take credit for it when something like the ideal happens in one's existence. Now the Teaching starts off with four ideas and these are very precise: THE FOUR IDEAS OF THE TEACHING 1. SELF-KNOWING: We have been working at self-knowing since we started several weeks ago (knowing the self), without condemning or justifying, without trying to improve it, just being aware of the "self"; to be aware of the conditioning, to be aware of the automatic mechanical behavior of the "self--and of the split in the self (the contradiction in the "self": A going one way to gain the ideal and B going the other way to gain the ideal; the war experienced between these two) the constant conflict, much of which is called "thinking". Now, it says SELF-KNOWING, not self-knowledge. Self-Knowing never ends. It is always observing everything and reporting accurately to X. 2. The next idea of the school is FAITH. Faith does not mean agreeing to some ideology or some belief, and it does not mean strong belief. It means the ability to make up the mind. Sometime ago we saw that there is seeing what is and seeing the value of it. That is to make up the mind, and then X always operates upon that. Whatever one sees as true or the fact and sees the value of that, there is an action that is known as truth. Somewhere it says: "Where there are two or more gathered together, there I am in the midst." And, of course, value and what is are joined together in the form of a cross. Whenever one sees as true and sees the good, the value, and the worthwhile ness of it, there is action upon it. That is faith on one level. We will discuss another level of Faith another time. But that is the first level of Faith and one cannot force faith. It is something one experiences and that experiencing depends upon having self-knowing from moment to moment. 3. The next idea of the Teaching is GRACE: Grace is somewhat defined as the recipient of undeserved goods or gifts, and of course, all things that are seen as worthwhile are recognized as gifts of X. X does all the work. It is something one experiences. It is not something one can do or say, "I'm am gaining grace." unless one is giving undeserved good. But you will find that that is very difficult, if not almost impossible. So the recipient is seeing that one has tremendous gifts. You know, we are very very rich if we stop to think of it. Now, we won't experience it from this, but let's take a look. What would you take for the gift of sight? You can see things. You don't know how it works. You have no idea how two little pieces of human flesh pickup and record impressions. Those little pieces don't see--they are only the camera. Somewhere within something sees and throws a picture up for the awareness to experience. What would you take for that? Would you take $100,000 for it and let somebody have both eyes? Or cut the nerves to the eyes? Would you take a million? Would you take 20 million? Or what would you take to have someone destroy your hearing? What would you take and lose the ability to hear--that great gift of picking up sound waves and transmitting them into intelligent sounds, thoughts, conceptions and viewpoints? What would you take for the ability to sense touch? How much would you take for your life today and then destroy your existence and have your body for experimental purposes five years and three days from now? Would you take a million, 20 million? Would you take a billion? You have everything you want for five years and three days, and then it all ends. Have we done anything to receive these great gifts or are they simply undeserved good of various sorts that we have? That is something of the conception of Grace. You will experience being the recipient of Grace someday, but for now we can only intelligently see what it might be. 4. The fourth idea of the schools of Teaching is AGAPE: Which means, and translated into English, LOVE. There are four ancient words translated into the one English word love. 4a. One word is PIA: Which means children. One has a feeling toward children and family. One has that love; but so does a dog and so do many other mammal creatures. We don't know about the others, but we can observe that mammals have this love for their offspring. So they have pia along with the human being It is something that just happens; it doesn't come from effort or anything else. It is just that a child is born and we have an urge to protect, defend and care for it 4b. The next sort of love word that has been translated into the English word love is EROS. It is the mating attraction and it too just happens. We also see it in other mammals and possibly all sorts of other creatures (sub-mammal). It is the mating instinct, a mating desire. It is shared among many living creatures. . It just happens. 4c. Then there is simply approval. It is from the word PHILO. PHILO means I approve of you or I approve of a piece of furniture, etc. One says, "I just simply love that piece of furniture," meaning, "I very decidedly approve of it," or "I simply love that house," that I approve of it. Now, apparently all sorts of living creatures have things they approve of and they have things that do not appeal to their taste; so they have PHILO also. And that is definitely with their associates. 4d. The fourth word for love is the one that is used in all esoteric literature. It is called love in the English translation, but more specifically is referred to as AGAPE. It has also been translated into English as CHARITY. CHARITY has nothing to do with caring for the poor even though that may be one small aspect of it. DEFINITION OF AGAPE AGAPE means to see that what everyone (including self) is doing, ever has done, or ever will do, that at the moment of doing it either seems right, proper or "justifiable." Now as long as one is conditioned, much of the behavior is because one sees it as justified. "He did thus and so, therefore, I can do thus and so." The enlightened person, the one who has practiced SELF-KNOWING, who has experienced being, never justifies any behavior or attitude. One simply sees what is at the moment as right or proper. One evaluates what is and what is of value in it. So AGAPE is understanding the other person. It is understanding what "one's self" has been before valuing and using the Teachings. It is understanding all of the conditioned states. One has love--AGAPE. It has also been said that one has charity. I think it was the writer, Paul, a great teacher, when addressing some of his students, said even though he did all the wonderful things in the world-even if he had all manner of gifts such as the gift of healing, the gift of prophecy, even if he could foretell and speak out great truths, even if he practiced all manner of giving, such as even giving his body to be used for research or for being burned as a sacrifice, even if he could speak in the tongues of men and angels and every known language of the world, even if he had all of that and did not experience AGAPE he was as tinkling brass, a worthless tinkling bell, a little ornament that hangs in the wind. He said that without experiencing Agape and really having all the ways of living it, experiencing it and being it, one is as nothing. SELF-KNOWING is the one thing a person can do. The other three ideas are something that one experiences as an outcome of self-knowing over a long period of time and over a period of valuing. However, they are the very fundamentals of the Teaching. SELF-KNOWING, FAITH, GRACE and LOVE. And "love" is not the love of the "world", which is tolerance; that grace is not having something to say when things don't go well such as "It is the will of God." and it does not say, "God is a capricious being." Faith is the ability to make up one's mind, the ability to see the fact and the value of the fact without any clutter of "what ought to be", "what should have been", "what should be" or "what is the right thing". One sees what is and the value of it with what light one has. As one continues self-knowing, one is having more and more light. The self was completely dark, was an unexamined and unexplored area. If one is using self-knowing and self-observation, one has thrown a light on that "conditioned self" which is constantly trying to be non-disturbed and is in conflict as to how to gain that with the various methods of "complaining", "pleasing", "putting on a front", "blaming" or what have you. This is beginning to throw a light into the self. So the more light one has, the more one experiences these various things. They are called spiritual experiences. SPIRITUAL EXPERIENCES CONFESSION (To X) The first spiritual experience comes from self-awareness and is the one that really starts one on the way to being a new person--to being a new man. This is called CONFESSION. It has nothing to do with telling someone where you didn't fit some ideal. It means to CONFESS to X (and only X) by self-observation. I is observing the self and reports accurately to X what is going on. This is CONFESSION. It recognizes that the self is in a state of conflict. It confesses or reports what is there. SURRENDER (the will of the "self") The next spiritual expression that one may experience is that of SURRENDER. Surrender is to surrender the will of the self. The will of the self is to be non-disturbed and to set up ideals. I has been very identified with that. There is a great temptation for I to identify with this ideal of non-disturbance. But as one continues in self-observation, CONFESSION takes place, and every time one sees something that is going on in the self, one is experiencing confession. Then there is SURRENDER of the will, of the urge to be identified with mammon, the non-disturbance idea, and the ideals of the "world". One surrenders one's attachment to the world. It is not an act of will. It is an act of self-observation that results in an experience of surrender. You know we all think we can do many things. We think we can walk; but actually all we can do is see a place to walk to and the value of walking there and X does the walking. And it is the same thing in these various spiritual experiences. REPENTANCE (turnabout from non-disturbance, 4 dbu's, ideals, the "world") The third spiritual experience is REPENTANCE. Repentance is from a Greek word meaning turnabout or about face. One has been tempted always to identify with the "self", with the "ideals", with the "world". One now sees the fallacy in that. One has been serving mammon and one suddenly sees the value of serving X by observing what is going on, reporting it accurately to X, and valuing. One begins the growth of the inner being. I begins to grow and establish a spiritual body where heretofore it had a distorted body which was given to it by bits and pieces of mis-information picked up from various sources though one's life. So one has turned about. One has ceased to serve mammon and sees what is as being the awareness function of Spirit and sees the value in being aware. One experiences REPENTANCE when one finds that self-observing and self-awareness are almost continual and that it does not require an act of will as it did when we started. One sees that really the only true value is to serve the King (X). And one has experienced REPENTANCE. Now any effort to do that on one's will is only a bit of vanity sticking around. It cannot be done, but it can be experienced. BAPTISM (cleansing) When one has experienced repentance, when one has experienced surrender, when one has experienced confession, then one experiences BAPTISM--Baptism with light and one experiences a cleansing that cleans the heart. We have talked about this before that out of the heart of man proceeds all manner of things that defile the man; and that only those of a pure heart and a clean heart can see God. One experiences the heart being cleansed--cleansed of mammon (the struggle toward the ideal of being non-disturbed). One experiences being washed of the urge for self-improvement on all the six levels. One finds one washed of resentment. One finds one washed of all accounts receivable against everyone. One is washed and the heart is clean. It is not something that can be done by being dipped in water or any other substance. One experiences it as one is being obedient to X and is practicing self-observation. It follows closely behind confession, surrender and repentance. VALUING OBSTRUCTIONS When one has undergone and experienced these four great spiritual experiences (not tried to do them artificially by an act of the will, which is only vanity), then one is a new man. One starts being a new man when one begins to observe self. One awakened and began the task of self-observation. And a new man really sees everything different. He sees obstructions as being valuable. He sees discomfort as being valuable information to allow him to check up as to where he might be in a state of stress from environment, stress from inner feeling, stress from activity or stress from nutrition. He sees it as a signal (as a speaking from X) that he is being talked to. Rather than trying to numb his sensibilities so that he can no longer hear X talk, he is very thankful. When there is any obstruction, which we have referred to as second force, or any resistance to his expectations, he is immediately reminded that this is of great value because conditioning has been making him expect again toward the ideal. He sees that he was about to be drawn towards it. And as he begins to be in this state, one sees everything as being some degree of truth. Everything is what is and then he sees it as having some degree of value. Certainly some things are more valuable to him at this moment than others--another one may be more valuable at another moment. So he reports moment to moment what is and the good of this particular what is. This brings about an entirely different state of being. He has a different attitude now, an attitude of being thankful, an attitude of appreciation, an attitude of being at one with X, as being truly an expression of X. Being the awareness function of X, he sees all as what is as being true and all of it as having value. So the cross is always there and an appropriate action takes place for him. He has the attitude of being thankful, glad, pleased, of being a privileged being to have all of this. This, of course, brings about a different behavior. There is no conflict and no struggle with his fellow man. There is no struggle within because there is no conflict within. He has been washed of that and sees everything without the conflict. It is not something one can DO. One experiences seeing differently; and, of course, as one sees differently, one experiences a new attitude and one experiences a brand new behavior. All is new. The old has passed away. A man is a new creature and he experiences somewhere along the way a whole new state of being, a state of vital interest or higher. Everything is interesting, everything is vital and there isn't anything that he sees as bad, wrong, improper, unjustifiable. He merely sees what is right and proper for the moment as to what is and what is good or true or valuable about it and his whole state of being is entirely different. So he experiences a new state of being. This new state of being is the experiencing of AGAPE. That is experiencing love, understanding, both of what he formerly was, and what everyone around him is and what is going on in every relationship. This is being aware (awake), and is understanding it. There is no sense of criticism because when one experiences criticism one has to have the ideal to compare to. Did you ever stop to notice that you cannot disapprove of anything, nor criticize, unless you are criticizing something not fitting an ideal? So then one is in a state of love and it is expressed as consideration for all beings. To be CONSIDERATE is to see what is going on and see that the person couldn't be doing any differently. Whatever they are doing, they feel they are right, or proper or justified. One would treat them accordingly. One is HARMLESS to all beings. One doesn't try to help, which is to look down on them. It is very easy to go out and be a helper (trying to raise people up to some ideal). But it is much more difficult and requires considerable awareness based on long periods of self-observation and continual self-observation to be harmless. To be harmless is to consider that everyone is capable and never treat anyone as though they are incapable of at least being aware; and one treats them accordingly. One can experience being harmless. One cannot figure it out with logic and reason. And then one makes a CONTRIBUTION because one loves all life--one understands it. There is a contribution. At least there is a contribution to a pleasant harmonious mood which is a very considerable contribution. One experiences by observing that it is the natural outcome of AGAPE. Then one experiences GRACE and one experiences FAITH. Then one is understanding the Teaching; ONE IS THE TEACHING. One has seen it by experimentation, and one has seen its value. Then one no longer uses the Teaching but is the Teaching. We will continue to observe self. We will also notice as we experience these various spiritual experiences we will experience being a new man and how the new man grows like everything else in this organic world. It grows in that entirely new state of being which has been referred to as the new world, a new heaven, a new earth, or the Kingdom of Heaven. It grows also. You know, Christ said that while John the Baptist was the greatest of men born of woman and the greatest of men in the world, he was less than the least in the Kingdom of Heaven. So one can grow in the KINGDOM OF HEAVEN! --------------------------------------------------------------------------------- \| cartea 1 \| cartea 2 \| cartea3 \| cartea4 \| cartea 5 \| cartea 6 \| cartea 7 \| cartea 8 \| cartea9 \| cartea 10 \| cartea 11 \| cartea 12 \| cartea13 \| cartea 14 \| cartea 15 \| cartea 16 \| cartea 17 \| cartea 18 \| cartea 19 \| cartea 20 \| cartea 21 \| \| cartea 22 \| cartea23 \| cartea24 \| cartea 25 \| cartea 26 \| cartea 27 \| cartea 28 \| cartea 29 \| cartea 30 \| cartea 31 \| cartea 32 \| cartea 33 \| cartea 34 \| cartea 35 \| cartea 36 \| cartea 37 \| cartea 38 \| cartea 39 \| cartea 40 \| cartea 41 \| \| cartea 42 \| cartea 43 \| cartea 44 \| cartea 45 \| cartea 46 \| \| cartea 47 \| cartea 48 \|
	\| home \| links \| notes \| asemanari \| impreuna \| perfect \| e.mail \|