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Audio

Teachings Tape #22 (Wanting everyone to have Teaching) (More cunning not "I"s) [brackets for clarification] -------------------------------------------------------------------------------- As one has come along this far for many weeks observing the "self", experiencing being aware and being conscious of certain things, being aware of what goes on in the "self", therefore, experiencing confession, seeing the fallacy of many not "I's, experiencing it which is experiencing surrender, and turning about from the ideas of the world and from the ideas of the conditioning, one finds that one is about in the same place as the children of Israel were when they crossed the Red Sea--that part seemed fairly easy for them to do. They were beset with certain threats by Pharaoh's soldiers (which are the many Not-I's that are attempting to control one to put I back to sleep and back into slavery. That way the not "I's can reap all the energy that flows from X). Now one finds that one is beset by many different attempts of the various not "I's" to regain power and to get I sound asleep again. But just because things have been going along pretty good, doesn't mean it will all be a bed of roses with regard to observing the self. First off, there will be efforts to want to go back to certain "ideals". The not "I's may change a bit from what they used to be, (which was just being non-disturbed and having attention and approval); but the deeper not "I's" will be manifested as wanting to have power over another person, or to demonstrate that one is in a certain state of being--the temptation will be wanting other people to know about the teachings. There is a temptation to tell everyone how wonderful the teachings are. This brings about many different things that happen. As the story goes about the people who wandered over the Sinai Desert (which is the autobiography of each of us) --that we were in slavery in Egypt which was being totally controled by the conditioning. A teaching came by--a teaching in the figure of Moses who led the people out. They thought everything was fine, but then they began to want to go back to Egypt to get "leeks, garlic and onions. They only had food called manna which had all the food elements and everything that was necessary. In other words, one has the Teaching which is not an authority but is merely a light that allows one to see for oneself what is. It doesn't tell one "you must do this" or "you must not do that" under any threat or anything else. It is a light. So they had a light, a light that guided them (a pillar of fire by night, and a bright cloud by day), they had theTeaching with them. Very shortly they wanted 'leaks, garlic and onions" (they wanted to go back to the gratification of some "ideal"--some little flavor or something they had known in Egypt). So all of a sudden, it seems that what we have is not quite enough (according to some Not-"I"), and that we really "ought to have more"! Maybe we "should have power to perform wonders". Maybe we "should have power to control people". Maybe we "ought to be able to make everybody understand"-that would be nice, wouldn't it? I am so delighted with this state that I have discovered, that I think "everybody ought to have it". So, all of a sudden "I" wants to be a missionary and tell everybody. "I" has the great idea that "I" can get it across to them. In other words, "I" is going to improve them. So that may be the leeks, garlic and onions or in plain terms the "ideals." "I" wants to get this to everybody; but again, they have to ASK, and then they can only be given a little light--They must do the work themselves--no one can do it for you, nor me, nor anyone else. We have to do the work ourselves. We can only be given a light. We will find there is a desire for many strange little things that seem to pop up. They all seem reasonable, nice, and so logical and so wonderful. Possibly we will find that logic begins to get in the way. Now the teachings of the world, as we have seen, are four basic ideas which I'm sure everybody has checked out by now. Those ideas are those of: ideals-(what ought to be) self-improvement to realize those ideals by various means of conditioning, (the not I's) to have some kind of sign, wonders, and demonstrations of one form or another, and to blame something when those ideals do not come about. (it is due to this or that, and there is always someone to tell you what to blame). Now, there are many long records of what happens when people succumb to a portion of these. They become acquainted with the ideas of the Teaching a little bit, but very soon some of the Not-I's convince one that the teachings mean something different or that the teachings should be used a little differently. So when the idea of SELF-KNOWING comes about, it is very easy to begin to be identified. "I" can become identified as some name. Now the Teaching has no name; but nevertheless, maybe "I" can come up with some name or some idea that we could have and that "I" am a student-therefore, "I" can be identified. Whenever "I" says "I am anything" (other than I am the awareness function of X because X is the only one that really is--and I am only a function of it)--but if "I" identifies with some "ideology", "movement" or "institution", one will find that "the identification with that name, movement or institution" takes the place of self-knowing--merely to identify with something replaces self-knowng. You will find that there is a Not-I that says, "This should be organized so it can be used by more and more people". "This should be put into an organization so it can be used by more and more people." "As an organization, it could have support so that everybody could enjoy it." All of a sudden, you will find that possibly there will be little institutions set up about it, and that people will identify with these; and that identifying then takes the place of self-knowing. Another idea of the teaching was: FAITH: And faith can be the acceptance of a given ideology. If I agree that I have accepted this ideology, I am "said" to have "the faith." GRACE: Grace "can be defined" and "has been defined" as being the "whim" of some capricious god--that if everything is going good, grace is being extended to me. By going good, we mean that it is going according to some "ideal" to some degree. If it is not going according to that "ideal", then that it is an indication that grace has been withdrawn from me. We will find that we are subject to all these temptations because they are widespread, and they are very much on the inner state and the vestige of some of these more subtle Not-I's. Those not "I's" begin to work upon these unobserved areas. Not "I's" make it sound so logical and so reasonable that one really wants to return to the leeks, garlic and onions. But the one who is paying attention sees all the tricks of the Not-I's. It is THANKFUL to see them again, and to see that they take many forms. It is said that the evil one--the adversary--can clothe itself even to appear to be an angel of light. So one is aware of all these many manifestations that say things like "this would be good", "that would be good", trying to get one to think in terms of opposites--to get things all good, never anything bad; but how wonderful it would be to help everyone-how wonderful it would be to spread this whole thing to everybody in the world. Yes, maybe it would be wonderful. It is available if anyone asks, but not because I should go promote it. There is always a Not-I who is a promoter-that wants to get it out to everybody--get it organized-get it together-'cause man, it will sure make the world a better place! And so all these not "I's begin to work to entice one back. Then there is another idea of the teaching, as we saw in the four basic ideas of the teaching-the teaching idea that throws light-self knowing, faith, grace and LOVE/AGAPE: Love can get turned around to being tolerant. There will come a tolerant Not-I that says, "Well, we can tolerate all these people who do not have it"--but, of course, we are caught back in it again. But the conditioning makes it sound so reasonable to be "tolerant" rather than to be truly understanding. Maybe there is not a great big difference, but you will hear the not "I" say to be tolerant--this is to return to the old conditioning. Then it says that the people wanted to have something different to eat than manna. They wanted quail-they wanted meat. So covey after covey of quail came up to their camp. All these many little delicacies will be coming along, and it is so easy to change what we experience into something we are going to force into an experience. Confession, we have a desire to tell everybody about all the times that I was in the state of some Not-I's, and I want everybody to know how well "I" overcame them. Remember, nobody overcame the not "I"s--X removed them. How? You nor I do not know how. They were rendered inoperative. But to gain meat is to gain strength in the general idea of the symbiology. And, of course, we want to gain the strength of "I did it!" "I" gets tempted to have power--that it wants to do something other than what it is-which is the greatest thing in the world--the awareness function of X. But it begins to want to take credit--to gain strength for itself. Some Not-I says, "After all, you are entitled to it, you did all that work." I, being 100% subject to suggestion 100% of the time, says, "Yes, I did do that, didn't I!" I, then, has begun to eat quail. It takes credit for having eliminated the Not-I's. It begins to brag (if we may use that term) as to how wonderful it has accomplished, and as to how much ahead of the other students it might know. That not "i" has caught I and got it to take credit for doing something that X did. That is to steal, is it not? It begins to take glory. In some places the word glory replaces the word credit. And I, as being what it was designed for, an observing function and the awareness function of X does not take credit--only X has all the credit. It is very easy for I to get hypnotized by a cunning Not-I who is still lurking around saying, "But you did do it, and you are pretty wonderful." And, of course, I being subject to suggestion is liable to fall into that. It says that the Hebrew children, out in the Sinai Desert, ate quail everyday for a month until they were so sick of it that they could not stand the sight of it. Sometimes one might find that one is saturated with claiming credit, and that people begin to avoid one because one is constantly coming on strong and telling everyone else what "they ought to do" and how clear it is to one. But remember one might be eating quail. So let's be aware that there is not an end to the road--that there are a continual set of adversaries trying to lead us back into being identified with the Not-I's, and that the Not-I's undergo transformations too. They recognize that maybe you will listen to a different story now. The old stories won't work on you, but they are very good chameleons and change their skins and color. So now they sound very respectable, very delightful and possibly even spiritual? So instead of confession, the Not-I will find that it is confessing how wonderful it is--how delightful it has succeeded--how everyone should admire it, listen to it, and follow it. That is kind of an odd form of confession, isn't it? And it might want everyone else to confess as to how miserable they are. Then another Not-I will come along from the other side and want you to confess what a miserable failure you are-"I haven't done anything". But is there any accomplishment or is there only reporting, being aware, paying attention and reporting as to what is to X? In other words, there are no successes-- there are no failures. There is only REPORTING. The world thinks in terms of successes and failures. If you're feeling pretty good today, it says you are a success--you are a marvel-you are a wonder now. It is easy to get caught back into that. Another not "I" may say, "You haven't done so good." Then one begins to feel miserable and confesses what a miserable failure I am. This is not confession. In one case it is bragging-the other is moaning because one hasn't self improved. The one side is saying, "I have self-improved." One has experienced certain things, but one is still little in the Kingdom of Heaven. And while one is little, one is weak. REMEMBER, the Great Teacher cautioned people not to throw stumbling blocks in front of the ones who are little in the Kingdom of Heaven. In other words, it is fairly easy to knock them out yet. Let's be aware that there are powerful adversaries constantly wanting to entice one out, even though one has passed through the door a little bit (one has crossed the Red Sea). There is still the constant temptation to go back across the Red Sea and into Egypt again. After all, the not "I's cannot operate without the slaves, and I is the perfect slave because it has access to tremendous amounts of energy from X to keep them all going. Further on in the desert they wanted water. They screamed that they were without water. One begins to want higher truths and more truths and greater things than what one is getting. So the not "i" is saying, "Well, I've been observing self for quite a while, I want some more and some greater and some higher teaching. All the Teaching is in four words: [Four parts of teaching] SELF-KNOWING, which never ends; FAITH, which never completes, no matter how much, there is always a little more; GRACE, which is without end; and LOVE, which is boundless. So there is no more beyond. There are certain things one experiences as one continues to live those. But some not "i" will say, "There is bound to be something more--I heard of some guy who could read through the back of a deck of cards." "I heard of a man who could have a blindfold on and still read a book," and all these little tricks. That's what they are--tricks! One begins to see that there must be something great and I should have these abilities. So they want water and scream and say, "Let's go back to Egypt--we're out here starving to death--at least Egypt had all these wonders and marvels". So one may want to go back and find some of those. So again, there is the temptation to return to Egypt-all along the way! And then somewhere along the way, they wanted to be given exactly what to do. So a guide brought them 10 rules. He said, "Here they are." "Now, let's live by them." So they took the ten rules and said they could live by them. But they thought of them only as an outward behavior. So one will try to see that certain ideas and rules are set up for outward behavior. "You should do this, and not do that". But what those ten rules were set up for was to bring to light still more of the Not-I's. You might pick up those ten rules sometime and relate them to the inner state--not your outward behavior. They may or may not be fairly easy to live by on the outward behavior, or at least put on the appearance of living them--but let's take them to the inner state. Let's see what they do. Let's see if we are still building little accounts against father and mother. Let's see if we are still envying what someone else has. Let's see if we are envying someone else's job-position-car--or what we consider to be their happiness. Are we comparing "self", I, to other I's around and over the country. Doesn't matter whether they're nearby or far? Do we see people with power-do we see people with certain little abilities to perform certain tricks? Do we think we would like to have that particular trick? Do we think that if we only had it, everything would be fine. In other words, the Ten Commandments which were given to the children of Israel were so designed that if they observed them as relating to the inner state, they would be great awakeners and would point out vestiges of all these old Not-I's that were still around--still trying to gain power. If one only puts them on as an outward mask of behavior, the ten commandments are, of course, worthless. But if one relates them to the inward state, relates them to vanity, relates them to pride, relates them to envy, relates them to lust, etc., one begins to see that they relate to the talking of the Not-I's, and that those ten commandments give great value to see if a Not-I is still on the job. We may be in the Sinai Desert for a long time. It is related that the children of Israel were in the Sinai Desert for 40 years wandering backwards and forwards in a little space that is not over 80 miles long. So maybe we could go very quickly though it, or maybe we could take a lot of time. Let's not assume we can go through it very quickly. Let's assume that we might be here for a while. While we have weakened the Not-I's enough that we have glimpsed love, agape, understanding--and that we have experienced confession of many of them, that we are beginning to see things in a different way (that we might have crossed the Red Sea); however, it is not all a bed of rose petals. [We can be put back to sleep very easily.] Every inch of the spiritual life is work, and it may have the Land of Canaan at the end. But remember, that when they went into the Land of Canaan, there was still a great mob of people to be destroyed (which means there were still Not-I's). So while there are still six basic Not-I's and their master, mammon (the four dual basic urges), each of those six families of Not-I's has a multitude of children; and they seem to be growing too--and they are very very cunning. They have taken advanced courses in hypnosis. They have taken advanced courses in propaganda. They have taken advanced courses in sabotage, and they are experts at their job. Do not underrate them and think "I've got it made" because those not "I's" will have you under control unless you are continually alert. Thomas Jefferson said, "The price of liberty is eternal vigilance." He was not a religious or spiritual teacher, he was a teacher of government. The most frequently repeated word in the New Testament is WATCH! So may we say, watch the Not-I's and watch how their cunning tries to tell you that you have done so wonderfully--you are really something special now--you understand better than anybody--you are probably the best student of self who ever lived, and--you are certainly entitled to tell everyone else what they "ought to do",--and you certainly are entitled to "give advice to anyone you meet" who is studying because they are "missing the boat" and "they don't see everything quite as well". These are the ones, if they are not watched, they will tell us what I likes to hear. Not I's tell I what I likes to hear-"You're wonderful". You know I is still tempted to go back and gain attention and approval and a sense of importance now and then. Being in this, we may be out in the desert of Sinai for quite some time, but we will continue to remark about the various methods of the Not-I's who are constantly trying to be the enemies of the traveler on the way to the Promised Land. The Promised Land is a place where there are still challenges. Some of you may choose to read the story called Exodus. Do not take it as a history--read it as an autobiography. While reading, see that it is an autobiography of this person called I, and told in a very beautiful symbolic story. Whether it is history or not does not matter to us, but see it as a history of the travels from being totally involved as a slave to the Not-I's, to getting out of it", and the possibilities of even fizzling after we get to the place. It might be a most interesting story to read if one considers it as-this is the autobiography of I.


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