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Audio
Teachings Tape #19 (Cunning not i's) (What is a School? Exercise for checking out beliefs) [brackets for clarification] -------------------------------------------------------------------------------- There is frequent reference to a teaching and teaching is generally carried on in a school. Sometimes the schools are put on where a group of people are put together and others, who are not there, think it must be some unusual thing goes on, but at this particular moment we would like to describe what a school is and what goes on in a school. First off, there is a group of people that have their own ideas of "what ought to be" brought from various areas and put together. Now wherever there's two or more people together in any form of a relationship whether it's working together, whether it is living in the same house or living in the same apartment or whether there are two people that have some intimate relationship such as marriage or family-in relationship we have that portion of a school. Two or more people in one place with different sets of conditioning, different sets of ideas of "what ought to be" in relationship. Now the other thing that goes on in a school is the set of ideas of a school. What makes up teaching? The ideas of self-observation. This self-observation, of course, is in relationship with other people. What does one do when one has what one thinks "one ought to have" and somebody else comes along with a different "what ought to be" at that particular moment. They bump a little bit and this determines what one sees? If I sees that the "conditioning" is seeing this, then one is separated from the "conditioning". If one identifies with the "what ought to be," with the "conditioning", there is then conflict between two people and, of course, this is used as a teaching example. So anywhere in the world where there are two or more people, there is the physical requirements of a school. Whenever ideas of the Teaching are available (whether one receives them from tapes or whether one receives them from some person in person) then that is the other aspect of the school. Then there is the person doing the self-observing. These three factors make up a school. When you put these three factors together, the initiative, the resistance, and the form, then there is a result. When a person has this, there is a result of building a new spiritual body and a body is a frame of reference. It becomes a body of ideas, a body of observations; and has nothing to do with beliefs or etc., but is really something that one has experienced and seen for self. So each and every person that is listening [or reading] to these discussions is in a school: You have certain ideas with which to work- with which to observe. You're practicing self-observation. You are in relationship with one or more people whether it be at work, at home or whatever--there is a relationship. One can only be in a school if one is in relationship. If one went out to be a hermit and took these ideas, he would have very little to observe. The Teaching ideas are designed to work when one is in relationship and the other person is being resistance to the ideal. Now, no one has to think of being resistance to another--just by the very fact of our existence, we are resistance to people. We are second force. So, first we have two or more people together. Second we have the ideas of the school-the ideas of the teaching, and third, we have self-observation. What does one observe? One observes one building accounts. One observes the many "I's" jumping around--going back and forth, each one having "their" say. We observe the many efforts at conflict, the efforts to self improve, the efforts to convince the others, the efforts to blame, the efforts to make everything fit the ideal and be disappointed. We have all the ideas and we can observe them So Life really is the teacher-the everyday existence, that we find self in, is the teacher because there are always relationships; and those relationships continually remind us as to whether we are using the teaching or whether we have gone to sleep and identified with the "world" again-the "world" being the basic ideas of ideals, self improvement, signs and wonders and demonstrations, and blaming-anti agape which comes up with all the unpleasant emotions of anger, guilt, fear, insecurity, frustration, aggravations, annoyances, etc. So one is always in a school wherever one may be and if one recalls this and is aware that every other person there is a student also-maybe consciously, maybe unconsciously--but at least I'm a student if I am observing. Each one that bumps me (so to speak) reminds me to use the material. As long as we do this, we will have plenty to do. Now we're going to do a bit of review as to the kinds of "I's" one sees in the self. What kinds of "personalities" are in the self. Now as we have gone along so far and observed the not "I's; some of "them" get to be rather well educated as one is observing "them", and "they" get more cunning. "They" don't want to get caught. "They" are like foxes that have been trapped heavily by trappers-"they" get very aware of being observed, and "they" become more cunning. Not "I's" that have never seen men trapping "them" are quite bold-"they" go on about their affairs. So we might say we're fox hunting or fox trapping because foxes are, in all fables and teaching stories, considered to be very cunning. So here are some "I's" some foxes that one may observe. There are not "I's" that continually try to entice I to identify with "them" or "it". There are condemning "I's" that will pretend to be I. It says after all-all these other "I's" are doing wrong. "It" makes every effort to ally with I, the observer. I, the observer has a lonely job and sometimes when something is trying to be it's ally, it is quite easy for I to agree with and Identify with "it". Then there is a self-improving "I" that comes along and attempts to identify itself as being I the observer. "It" pretends to observe and say how "it" will make things better. So "it" starts one into identifying with "it", and starts one into a "self-improvement bit." And then there is the self- righteous "I's" that try to reason with I to see that everything should be made "righteous." Now these are very cunning-they're pretending to be angels of light and "they're" wanting more and more righteousness, but "their" real intent is to get I to identify with "them." When one agrees (believes) with-identifies with one of these not "I's", then they begin to change their tactics. And then there's "justifying" that makes almost anything sound good. They're wonderful attorneys at law. They can argue fine points about anything to make it sound like this really should be "justifiable." This is "right", this is really X talking-maybe? "They" are experts in changing the meaning of words. With the teaching, I is free to experience whatever may arise in the house of the self and not identify with the happening, but the not "I's" just love to take the teaching ideas and twist those ideas into license to do anything and everything that they can "justify." And obviously, we will observe that there are two basic parties of "I's"--both of which are very cunning. There is the "Party of A" and the "Party of B". We will observe that "they"' are in conflict and that each party is attempting to get I to identify with it to overcome the other party which is being held out as being very evil. In other words, seemingly, it would be all right to overcome evil, wouldn't it? A holds out that B is evil because it produces guilt, because B puts on a false front and because B will believe whatever it is told to believe by an authority; and so it holds out how evil that is and tries to convince one that one should join forces with A in overcoming B. But B says you should overcome A because A is a complainer, A is a violent one, A sticks up for it's rights and above all, A judges and blames other people. Now both of these can be made to sound very enticing. But as I observe these, I is beginning to build a body, a spiritual body, a spiritual frame of reference. Now the old frame of reference was somewhat of a monster--it had two heads-"A" and "B". Anything with two heads is rather a monster. It has complete disorganization in itself, and it has all kinds of blind areas. Somewhere it says it has a beam in it's eye and it's still trying to get the speck out of it's brothers eye. "A" has a big beam trying to get the speck out of "B's" eye ["i"] and B has a big beam trying to get the speck out of A's eye ["i"], so they contend and moan quite a bit, but "they" get more and more subtle as we go along. So it is well to be aware of these parties-keep the picture of man where one can observe it, and listen to their various ideas [without criticizing or judging]. Also "they" begin to try to get one to agree with thoughts. Now thoughts are associations and as associations come along, one might sound pretty reasonable. We read something in a paper or someone says something. We now associate that with something else and feel that we have made a great stride in understanding, but it is still one of the old associations. It is to be seen and reported--not to be identified with--not to be judged. As long as one is seeing and reporting, one is building a clean and pure spiritual body and the old man that is distorted, has two heads, is blind, possibly is a leper, is being destroyed, is being eliminated by X. Another way of saying it is that the whole house is being cleansed-the house of the awareness. The awareness is being cleansed so that I with it's new body can move in. It's like any baby, it starts off with a very small body-just observing; but as it observes, it begins then, by experience of observing not "I's", to build a spiritual body. It has a spiritual frame of reference-it has discernment [The dictionary says: to perceive or recognize clearly]. One might say it discerns demons--the not "I's". It discerns spirit--the truth and the value of the teachings that reminds it what to do. It does not tell it it must do this or that it must not do that-it is a guide, a light; and it begins to be a body full of light. As more and more light is in, then there is less and less of the dark creatures of the "conditioned" world. One might also observe some very cunning considering not "I's". "They" always say: "Well, how does this affect us." "How does this do this?" "Now that wasn't fair the way they did that." And I is easily enticed in this because I is always doing what seems right and proper. I leaves off the "justifying". The not "I's use "justifying" to make every sort of a thing seem right and proper. After all, that is the whole purpose of "justifying", is it not--justifying makes something that is questionable seem to be right or proper. Now I only does that which is right or proper, but the not "I's" use the techniques of "justifying" to make most anything appear to be right or proper. One will also notice that many of the not "I's" that come by have a very high opinion of it's worth and tries to convince I that it is a worthy companion-that it has a very great value. This, again, is another form of "justification." There are a group of "I's"--a whole group of "them" that defend this false picture that "they" call being pride. "They" are continually drawing a picture of "their" great worth and "their" great value to I that "they" are helpmates, that "they" are of value to I, and "they" defend this position. One may notice, as we have noticed before, that pride and vanity and greed are very powerful forces--especially when they have "justified themselves" into appearing to have on shiny garments-justified that they're clothed with very adequate reasons for being a helpmate to I. I is, of course, always realizing that it is not quite complete-it is a function of X. While it's in this new stage of being aware, it has not really realized X yet. So it is always groping for an ally or a companion to make it feel complete. Meanwhile, all of these cunning not "I's" come by and shall we say, "court it", "romance it", and want to be its ally. "They" are very interesting to observe because they put on their best arguments, and they put on their very best garments [the most convincing stories of how one was a victim in the past, how horrible the future is going to be, justifications for judging self and others]. "Their" garments means their particular ideals and their particular arguments as to why they are so valuable and necessary. Another one that it is interesting to observe is if one criticizes other people on any situation. This is one of the better ways to observe some very cunning, very carefully hidden not "I's". "They" criticize something in another person. You may be quite sure that if there is criticism of another person, that that particular behavior is lurking somewhere in the house speaking in the name of I. In other words, if you observe "self" is criticizing someone for being a gossip, you may be quite sure there is a gossip in this house still unrecognized. If self hears someone criticizing someone else's moral behavior, you may be quite sure that not "i" is lurking within. It may or may not be performing the act, but it's certainly wanting to. If someone criticizes another's behavior in any direction, be on the lookout for that particular not "i" lurking somewhere's in the shadows of the house--turn the light of self-observation on it so that X may remove it. [These not "I's" are subtle, cunning and multiple. If I hear someone judge a third party that is not present, I'll often feel a knot in the stomach. I am often asleep and forget to observe that I have set an ideal for the person judging as though he ought to be awake when he has no knowledge of the teachings and has no light to see what he's doing. It is not my job to wake people up. My job is to observe self…………Marsha] After all I does not have an ideal to work from. Its frame of reference is experience, not ideals. As it builds its body, the spiritual body is built on experiencing, on understanding, on love, on agape on faith and on grace--not on ideals. The spiritual body also sees consideration as part of it's frame of reference, part of it's new body. The new spiritual body also sees harmlessness as part of its new body--a body of harmony--a body of beauty, and it has contribution in that frame reference. Anything of the not "I's" always has an ideal. "They" attempt to take all these ideas, all these frames of reference and twist them to produce counterfeits: Instead of love, they would have as a counterfeit-something like being tolerant. Instead of seeing what one could contribute, it would be seeing what one can contribute to power--to make something under control--how we can organize it. And "they" would see making an organization out of it and getting it together to control people as being a contribution. These are, of course, the counterfeits. As one observes these things, one, of course, is building a body. I is building a spiritual body. There is a natural body which we see as the physical form, and then there is a spiritual body. The spiritual body is the frame of reference of I; and as it grows and develops without the "conditioning", it is a very beautiful body. It is expressed outwardly in beauty of form, beauty of function, and beauty of behavior. As long as the not "I's" are building the body, there is conflict, confusion, aggravations, annoyances, angers, etc. and one also sees those unpleasant emotions expressed on the outside in forms of unusual behavior and adaptation seen as illness. The not "I's" spiritual body is build out of beliefs--the beliefs that they know "what ought to be"; however, there is two different sets of beliefs of "what ought to be's". Both of those sets of beliefs agree that they "ought to be non-disturbed". One " believes one "ought to be non-disturbed by having everybody wait on them. The other one believes one "ought to be non-disturbed" by doing as their told and by being very domesticated. Both of "them" believe that they "know the future" and because they "know the future", "they" know what "ought to be"--that if this "ideal" was achieved, then everything would work out just fine down the line. "They" think "they" know what would be the outcome of everything that happens. You'll hear one say, "I just know that if so and so would just do so and so, then everything would be happy and we'd make lots of money." Or "I just know that if we had enough money, we wouldn't be fighting all the time, because our only fighting is about money." And "they" believe that they know what is "good" and what is "wrong" . Whatever is closest to their "ideal" is "good", and whatever is not close to the ideal is "wrong." "They" believe they know what is "good" and "bad". The crippled spiritual body, the one that is dying, is made of out beliefs--beliefs in things that are not true. A belief that: "I know what I need in order to be happy, and I know what happiness means." A belief that: "I know how I can get what I need to be happy"; and……. The only thing that that crippled spiritual body doesn't admit to knowing is that: "I don't know how to make all others see things like I do so that they will do what I know is right and then that I could be happy." But one says that one doesn't know how to make that happen; and so there is much study on how to make other people do what they "ought to do." There is much study on how to make other people do what I know is "good" for them. It is probably the most studied subject in the world. Incidentally, it may be very nice one to observe that "suggestion" comes appealing to the four dual basic urges. It appeals to that very first method of the not "I's, but instead of complaining, it complains for one. Someone comes up and complains for you and tells you how unfortunate you are and how badly you have been mistreated. Then they tell you about all your rights and they want to "stick up for your rights" and in addition tell you how much you should "stick up for your rights". They add onto that what's to "blame" or whose to blame for all your misfortunes. They tell you how "different your are" and it's because you are so different and so unusual that you are being persecuted and mistreated. -you must beware-that is the Slave master-that is the way the slave operator works. It is very interesting to listen to it, because certain people have learned how to control the "conditioned human being mind" with precision. It is being practiced-observe and you will see-someone sticks up for their rights, blames for them, complains for them and tells them how different they are--see how appealing it is. It seems that someone really understands; and this puts one in a slave box. And, of course, there is an "I'" that says it's ability to reason is infallible--that everything it reasons out with logic is bound to be true. If it sounds logical, it is true. If two plus two equals four, then four equals four, but it's also just as logical, but not true that if two plus two equal seven then seven is four, and I believe that if a statement is logical that it must be true. That is a very common one and one that is hidden away behind the barrier that sometimes makes it double difficult to see. [I had difficulty understanding and applying this statement because it was expressed in numbers. I have since applied it to premises or misconceptions that I've seen in self that dictate behavior in the present based on past experience that no longer applies because the people are different, I'm different and the circumstances are different…………..Marsha] Also, there's one that believes that as long as something is committed to memory from phrases or words from books; that the I, thereby, knows the whole meaning of it. There is a continual "suggestion" to I to identify with an opinion or a viewpoint. There are many many more of these beliefs. May we say that it might be interesting to write down this week when one finds one is saying, "I believe". Write it down and then observe it, check it out and see if there is a validity for that belief. If there is validity, then you no longer believe it, you're aware of it. If you believe it, it's from "conditioning", and you haven't checked it out. So suppose that for this week, we take as our practical application of writing down all the things that starts with "I believe". Spend some time in digging into seeing what "I believe". This is an excellent work for I to observe the beliefs stored in the archives of the awareness--many of which will react almost spontaneously or mechanically as long as "they" are unobserved beliefs. Now we're not saying that these beliefs are all false. We are only saying that we can check them out. If we have a belief that is impossible to check out; then of course, it is not a valid belief. We will park it amongst the unknowns and wait until sometime maybe there will be a way to check it out. If there is a way to experiment with it, we can find out if it be true; or if it not by our own efforts, by observing these "beliefs". Now, "belief" is a poor substitute for experiencing. I may believe that there is a lost city somewhere; but unless I go see for myself, I will only be operating on theory or hypothesis--I will not be using the ability of I to experiment. So for all beliefs, we'll write them down. Possibly you can sit down and gather up quite a bit of them all at once. As you go about your way, you will be observing the self and "it" will pop out, "Well, I believe this," and "I believe that." and "I believe the other". So we can see what the self believes. Then we can check those beliefs out and see if they have validity. This will keep you quite occupied. You will also listen to beliefs of others, and you will observe whether they have any validity or not. This is to be checked out and verified if there is validity to the beliefs--not much more valuable thing could be spent. So let's check out the beliefs. The ones that can't be experimented upon can be parked away amongst trivia. The one's that can be checked out, we will check out and get an answer. When you run an experiment, it's either true or it's not-it works or it doesn't work. That's one wonderful thing about approaching things scientifically, there are no failures--there is always an answer. Yes, it's true or no, it doesn't work-it's not true. In this way we change "beliefs" into experiments--something that has been experienced and is now known or something that can be discarded. This eliminates a lot of very cunning not "I's."







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