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Cytat:This source of answers to the mysteries of life has no unifying name for its body of knowledge. Various parts of its principal concepts are actually scattered throughout different cultures and countries with no central collection point for the ideas. Because of this, and because many of its ideas are not widely known (often the adherents of these ideas have purposefully withheld them from the public), this school of thought can be referred to as the "secret teachings." But it is not a single school of thought; rather, it's a hodgepodge of concepts from many diverse and often unrelated sources that reveal a very similar view of life and its meaning.

The Beginning of Consciousness

Science might categorize the secret teachings as metaphysical, meaning "beyond the known laws and observations of physics." Religion might refer to them as mystical, meaning that they belong to a collection of thought considered too mysterious to consider or of dubious origin.

It's interesting to note that the great religions had sects that knew of and ascribed to some or all of the secret teachings. In Islam it was the Sufis; in Judaism, the Kabbalists; in early Christianity, the Gnostics and later, from the Middle Ages through the Reformation to even modern times, the many Christian mystics.

Science, too, has had its adherents to concepts held by the secret teachings. Many quantum physicists have written about theories of life beyond the physically observable. In the field of medicine, doctors have found that some patients, who have been declared dead and later revived have had near-death experiences that confirm many of the concepts found in the secret teachings.

According to the secret teachings, the universe was not first created out of matter, but existed prior to material creation in spirit form. Imagine a consciousness similar to our own, except that this first consciousness was boundless, a Universal Consciousness. This is God. At some point, the Universal Consciousness desired to express itself. It began to conceive, to imagine, and to express Its inner promptings. And so the creation began light, sound ... eventually stars, galaxies, trees, and rivers. This point in creation was still prior to the physical creation of the universe that science records. This was a realm of thought; no physical forms existed, only thoughts in the consciousness of the Universe. The physical universe had not yet been created.

According to the secret teachings, there came a point in this creation where the Creator's Consciousness desired to bring forth companions, creatures like unto Itself that would share in this expression of life. In order for the creatures to be more than creations, they had to possess individual consciousness and freedom so that they could choose to be companions. Otherwise, they would only have been servants of the Original Consciousness. So within the One Universal Consciousness many individual points of consciousness were awakened and given freedom.

It's important for us to realize that at this point in our existence we did not have physical bodies. All of what has just been described occurred within the Mind of God. Consequently, its "form" resembled that of thought rather than physical objects. In the very beginning we were individual points of consciousness within the one great Universal Consciousness.

At first we were quiet, our wills content to observe the wonders of the spiritual creation as they flowed from the Mind of God. In these early periods we were so much a part of the Creator's Consciousness that we were one with It, virtually indistinguishable from It. However, it wasn't long before some of us began to use our wills and express ourselves. At first, we simply imitated the Creator, but eventually we gained experience, and with experience came knowledge and confidence. Then, we truly began to create on our own, adding new realms to the spiritual creation, much like a second voice adds to a song by singing harmony with the main melody.

This was exactly why we had been created to share in and contribute to the great expression of life and to be Its companions. To fulfill this purpose we were created in the image of the Creator: consciousness with freedom, capable of conceiving, perceiving, and remembering; capable of communicating directly with the Creator and the other companions.

Consciousness and free will were the greatest qualities given any creation, but they came with equally great responsibility for their use or misuse. Of course, the all-knowing Universal One knew the potential dangers in giving beings complete freedom to do as they desired. However, the potential joy of sharing life with true companions, not servants, was deemed worth the risk. Therefore, each of these new free-willed beings would simply have to learn to take charge of themselves and to subdue harmful desires in order to live in harmony with the other companions and the Creator. To do otherwise would only bring chaos, suffering, and separation.

Unfortunately, chaos came. As we continued to use our godly powers, we became more fascinated with them. We began to focus more and more on our own creations and became less concerned with and attentive to their harmony with the Creator, with the Whole. The more we thought of just ourselves and our own desires with less regard for the Whole, the more self-centered we became, eventually perceiving ourselves as separate from the Whole.

Of course, this sense of separation was all in our minds, so to speak, because there really was no way we could exist outside of the Whole because everything was of spirit. It was more a result of our sustained focus of attention on ourselves and our self-interests that resulted in a heightened sense of a distinct and separate self.

This was the beginning of trouble. It led to a very long fall for us. A fall that eventually left us feeling alone and separated from the rest of life, even to the point that we, who were actually companions and co-creators with the Universal Creator, today come to think of ourselves as little more than dust-like creatures, descendants of apes and inhabitants of a planet on the outskirts of a typical galaxy in the endless and diverse universe.

This chaos occurred in spirit when no physical universe existed. To know ourselves and yet be one with the Whole was the ideal condition, but the centering of awareness on self alone resulted in a sense of separation from the Whole. The more we exercised our individual consciousness and free will for self-interest, self-gratification, self-glorification, and self-consciousness, the more we heightened our sense of self apart from the Whole.

The resulting loss of contact with the Source of our life and the purpose of our existence was the beginning of darkness and evil, which is ignorance. Without a clear sense of our relationship to the rest of life, many of us began to use free will in ways that were never meant to be. Others simply let themselves be carried along with the current of life, abdicating their free will to the will of others. In both cases, these were things that would make it very difficult for us to be companions to the Creator.

However, the Creator foresaw this potential and, prior to creating companions, It created a Universal Law: Whatever one did with its free will, it must experience the consequences. The law was not intended as punishment or retribution for offenses, but as a tool for education and enlightenment. Thus, as we used our freedom, we experienced the effects. In this we came to understand and learn.

Interestingly, both science and religion recognize this law. In science it is often stated, "For every action there is an equal and opposing reaction." Its religious counterparts are, "An eye for an eye, a tooth for a tooth"; "As you sow, so shall you reap"; and "As you do unto others, it will be done unto you." Even today's common knowledge expresses this principle in the saying, "What goes around, comes around."

This is the law of karma, of cause and effect. It was, and is, the great teacher of the companions-to-be and it is an integral part of the secret teachings. Once this law was established, the Creator conceived and freed countless independent points of consciousness within Its own infinite consciousness and the companions came into being, each conscious and free. What a trembling wonder it must have been in those first moments!

Again, it's important to realize that the companions were not physical bodies. They were like "ideas" in the mind of the Creator that were given freedom to be independently conscious. As they used their freedom, they developed into unique points of thought, feeling, desire, expression, and memory. Each was slightly different from the other by virtue of its different vantage point within the Universal Consciousness. Each companion had a spirit, mind, and a soul. Spirit is the essence of life. Remember the condition of the Creator before the creation; alive yet still. This is Spirit. It is the living stillness in the midst of activity. So often we identify life with motion, but the essence of life was there before the motion. Spirit is the essence of life.

Life in motion, or the power to move and shape ideas and even physical forms out of spirit, is mind. Mind is the sculptor, the builder who conceives, imagines, and shapes ideas out of the essence of life. Spirit is life; Mind is the power to use it.

Each of the companions had spirit and mind. As they used their life forces, they developed experiences, memories, desires, fears, etc. This caused them to become unique from one another each having its own collection of experiences and aspirations; each its own story. This individual aspect of the companion is its soul. Soul is the sum total of all that the companion had done with its free-will consciousness. It's the companion's story, its complex of memories. All of the companions have spirit and mind, but each developed a unique soul, because each built a different collection of memories and experiences, resulting in different desires, hopes, and attitudes about life. Thus, spirit is the life force, mind is the power to use it, and soul is the being that develops. All are one in consciousness.

The Division of Consciousness

The creation then progressed from essence to thought, thought into thought-form, and from thought-form into particle-form or atomic-form; in other words, matter. There are many realms to life. One of these realms is the third dimension physical form, as we know it today.

The companions, filled with their newfound consciousness and freedom, went out into the vast universe to experience life and to learn about themselves, the Creator, and their relationship to it. In their travels through the cosmos, some of the companions entered the three-dimensional influences of the planet Earth where they entered into physical form for the first time. Here they became so encapsulated in the physical that they began to identify themselves more with their form than with their consciousness. They began to think of themselves as physical entities rather than free, living consciousness. Incredibly, they began to think they were only terrestrial beings and their celestial origins began to be forgotten. Form was so substantial, so captivating that it was difficult to hold on to the more delicate reality of spirit-thoughts, pure point of consciousness in a Universal Consciousness.

To have an individual body was also the ultimate in self-identity and self-expression. It then had the power to separate the individual from the Whole and the formless spirit-thoughts of higher realms.

Strong identification with the physical made the companions subject to the laws of nature, and, of course, a part of nature's cycle is death. The body would come to life according to the laws of nature, live for a time, and then die. In their original state, the companions were continually alive, but those that began to strongly identify with their physical bodies were now affected by death. Since they thought they were their bodies, they considered themselves dead when their bodies died.

This led to great confusion, and when the companions who had not become involved in the material universe saw what had happened to the others, they decided to help those in the flesh regain their former state. However, it was not going to be easy.

In addition to the influences of the physical dimension, the souls were building reaction patterns (karmic patterns) with their willful activities in the physical universe. According to Universal Law, these actions had to be met properly met in the physical universe where they had been initiated. The more one acted in the physical dimension, the more one built debts that had to be met in the physical. Death changed nothing except those with karmic debts to be paid had to pay them by incarnating into another physical body. The result of this was reincarnation.

Another effect of entering the physical dimension was the division of consciousness. According to the secret teachings, as an individual entered deeper into the physical, its consciousness separated into three divisions of awareness. Two of these divisions we acknowledge today: the conscious and subconscious. The first entails the physical realm where the human body required a three-dimensional consciousness to function. It has become the part of our consciousness we are most familiar with, what we have come to call the conscious mind. Many of us would consider it to actually be the "I" or "me" of ourselves. It is within this part of consciousness that we experience physical life, and our personalities are developed.

The second part of consciousness is shadow-like while one is incarnate in the physical dimension. It lives life as a shadow, always there, listening, watching, remembering, and only occasionally making its profound and sometimes frightening presence known. We have come to call this part of our consciousness the subconscious mind. From out of this area come dreams, intuitions, unseen motivations, and deepest memories.

According to many teachings, the subconscious is the realm of the soul that uses the conscious mind as a mechanism for manifesting in the physical realm through the five senses. Often the thoughts and interests of the conscious mind, combined with the desires of the body, become so strong and dominant that only its activities seem important and real; the subconscious seems illusionary and unrelated to outer life. But in truth, the real life is occurring in the subconscious.

The third area of the now divided consciousness is the most universal. It is the part we can perceive and commune with the Universal Consciousness. We have different names for it: the Collective Mind, the Universal Mind, the Collective Unconsciousness, and the superconsciousness.

The more one's attention moves into the conscious mind, the more narrow and limited the focus and awareness becomes. The more one moves toward the superconsciousness, the more one becomes aware of the Whole, the Universal Forces, the Creator.

It may be more difficult to perceive the infinite when one is grossly involved in the finite, but the Universal Consciousness and the potential for attuning oneself to It remains. Curiously, access to it is through the inner consciousness of the incarnate individual and not outside of it, making it a very mysterious passage for a physical being.

In time, however, the companions trapped in the physical dimension could again become aware of the difference between terrestrial and celestial life. They could again come to know their original state and purpose, and regain their celestial birthright of companionship with the Creator. In time they could again come to realize that the conditions in their present physical life were the result of their free-will actions and choices before the present life.

If the companions trapped in the physical dimension could genuinely begin to believe that the physical cannot possibly be all there is to life, they could begin the long journey back from form to spirit, a very difficult journey. In many ways we, as human beings, are no longer spirit. Flesh has become very much a part of us, not just physically but mentally as well. Even when we are out of the body (through death, deep sleep, or some altered state such as meditation), bodily manifestation is still very much a part of us. Otherwise, there would certainly be no reincarnation. We would simply leave the physical dimension and never return.

The great paradox of humankind is that we are now both spirit and flesh. That's like saying we are a combination of oil and water, two substances which do not combine. The mystical analogy would more properly be fire and water; these, too, don't combine. How can anything be made up of two substances that are impossible to combine? Yet, such is the nature of humanity. We are constantly forced to reconcile the seemingly irreconcilable: mercy with justice, cooperation with independence, unity with diversity, tradition with change, feeling with thought, love with truth, and on and on.

The Consequences of the Division

In order to fully appreciate the secret teachings, we need to understand how the Universal Law of cause and effect works. It's easy to say that the experiences in one's life are the result of past activities, but the forces of this law are greater than we may first imagine.

Every action, every thought, every idle word sets up reactions, according to the Universal Law. When one thinks a thought, that thought makes an impression on the Universal Consciousness. Nothing is lost or done in secret. Everything is done within the Universal Consciousness, and the Whole is affected by it (as well as all others within the Whole).

This isn't easy for us to believe, living in our own little worlds. The words "secret", "private", "alone", and "separate" are active words in our vocabulary. This is due to our current separation in consciousness from the Whole. In the higher realms of consciousness, there is no space. Things and people are not separate, but part of a Whole. All is actually One. All is within the Whole. By increasing the focus on self, we have created the illusion of a self separated from the rest of life, but it just isn't so. Our individual actions and thoughts make an impact on the Mind of the Universal One (the Whole).

Thoughts are things. Thoughts are real.

Reactions to past thoughts and actions become our fate, destiny, and karma. An individual's fate is simply the rebounding effects of previous choices remembered by its soul. The reason the effects of these previous choices often seem unfair to the conscious mind is because the personality doesn't see beyond its own life for sources of current conditions.

As companions of God, we are free to live and choose and grow almost as we desire, but not without being subject to the Universal, Spiritual law. Through meeting our thoughts, actions, and words we learn to discern wisdom from folly, lasting strength from weakness, and true life from illusion. In turn we become more able to fulfill our ultimate purpose for existing: to be a companion to the Universal Creator. The law is actually a magnificent tool for perfect learning. It is completely impersonal everyone experiences it equally and for the purpose of enlightenment.

The law of karma is not some fierce god in the sky keeping track of everything so that it can zap people when they least expect it. Most karmic reactions, in fact, come from the individual's own deep memory of what it has done.

Karma has been described as memory. Karma is memory coming to consciousness again. What has occurred in the past is recalled and has an effect on the present. Now, the recollection may not surface to the conscious level; the personality may have no awareness of the memory, in fact. Yet, it exists at the deeper, soul level. Nevertheless, the soul sees through the same eyes as the personality and is reminded of its past use of free will and consciousness. Naturally, some of these memories will be compatible with the Universal Mind and some will not. Memory is an important concept in understanding how the law of karma works.

As a soul draws closer to the Universal Mind, it becomes aware that some of its memories are not compatible with the Creator, and since its ultimate purpose for being is companionship with the Creator, it seeks out opportunities to resolve these incompatible memories.

Suppose a soul criticizes another soul among its peers and behind its back. As it becomes more aware of its true nature, it will recall this wrong and, because of its incompatibility with the Creator, will seek to correct it. Now, the resolution could take many forms. The soul might seek out an opportunity to work closely with the injured soul as a supporter, assistant, publicist, agent, or the like. Or perhaps it would seek to re-create the original scene putting itself in a position to criticize the other soul again in front of the same peers. The test would be to see if the soul would choose not to criticize this time, even if it meant a certain loss of position for itself. Throughout all this the soul grows wiser and more compatible with the Creator.

If, however, a soul has gotten so far away from its true nature that it has no conscience, then the law of karma can become a formidable obstacle to any further free-will action. Such a soul becomes surrounded by its karma; everywhere it turns, it meets the terrible effects of its previous action and thoughts. Yet, even a soul who has gotten in this pathetic situation can return to perfection because there is no total condemnation from the Creator or the law. If the soul turns away from its self-centeredness and begins acting, reacting, thinking, and speaking like a companion to the Universe, then the law is just as perfect as it is with error; and the reactions begin to build and establish a new destiny for that soul.

Karma is memory. As one recalls or relives situations, one meets self again, and a new decision point, or crossroads, is presented to the soul. In life, "good" would be equated with compatible, harmonious actions and thoughts which consider the needs and desires of others, along with self's needs and desires. "Evil" would be equated with actions and thoughts that are motivated by a self-orientation that pays little or no attention to the needs and desires of others and the Whole. Metaphysically speaking, good results in oneness, and evil results in a sense of separation. Decisions in one's life could be approached by evaluating which choices promote greater oneness and which promote separation.

One must meet every bit of one's karma. However, there is a way that it can be modified, softened, even ameliorated. If a soul, knowing another soul has wronged it, forgives that soul and holds no lingering resentment perhaps has even forgotten the wrong in the depths of its forgiveness and understanding then it begins to take hold of the power of forgiveness. The more it forgives, the more it perceives and understands forgiveness. Then, when it approaches the Universal Consciousness and realizes it possesses memories that are incompatible with It, forgiveness is much more viable, removing the barrier of separation. The law is so precise (what one gives one receives; no exceptions) that if one begins having mercy on and forgiveness of others, one begins to receive mercy and forgiveness upon oneself. Unless, of course, one refuses to forgive oneself.

All of one's karma has to be met. And yet, no soul is given more than it can bear to carry this is the paradoxical blessing hidden in the limitations of time and space. A soul is given the time it needs to turn away from its selfish ways and, like the prodigal son, return home to a feast of joy and welcome from our Creator. Reincarnation is not a way to avoid judgment and responsibility; it is a way to allow the soul enough time to correct its mistakes and develop itself.

Kto jest autorem? Tolle? Generalnie ostatnio unikam innych tekstów niż te które aktualnie czytam, ale brzmi bardzo, bardzo znajomo. Brzmi jak wielkie uproszczenie kabalistycznego opisu aktu kreacji (maase bereszit), tylko wyrażone duuużo prostszym językiem

Cytat:The more one's attention moves into the conscious mind, the more narrow and limited the focus and awareness becomes. The more one moves toward the superconsciousness, the more one becomes aware of the Whole, the Universal Forces, the Creator.

Zauważyłem jedną rzecz: jeżeli robimy coś w ukryciu przed kimś, czy jest to kłamstwo czy jakaś czynność, że chcemy żeby nikt się o tym nie dowiedział to to siedzi głęboko, powoduje lęk i jest przeszkodą w postępie w medytacji, trzeba się tego wyzbyć.

popieram
http://www.youtube.com/watch?v=BX5ZPrQYeJU&feature=plcp

clouddead napisał(a):Zauważyłem jedną rzecz: jeżeli robimy coś w ukryciu przed kimś, czy jest to kłamstwo czy jakaś czynność, że chcemy żeby nikt się o tym nie dowiedział to to siedzi głęboko, powoduje lęk i jest przeszkodą w postępie w medytacji, trzeba się tego wyzbyć.

Super, to chyba o to chodzi, żeby stać się świadomym tego co wyrzadza nam samym cierpienie, żeby nie być w stanie "zgrzeszyć", dlatego, że byłoby to równoznaczne z zadaniem sobie bólu.

Kolejna rzecz - rozpraszacze !!!! Napierniczają w nas z każdej strony w tempie 1000000km/s. Polecam ograniczyć ilość niepotrzebnych informacji z otoczenia do minimum, unikać zbędnych dyskusji o niczym, zamętu, radia, tv, nałogów itd. to wszystko SYF, te bodźce powodują podskórny lęk, niepokój i jesteśmy podatni na manipulację otoczenia

Hehe, widzę, że ostro praktykujesz ostatnio
Jak mawia mój szwagier: półóżmy się najlepiej od razu wszyscy do trumny. Będziemy wtedy zdrowi i szczęśliwi
Albo zamknijmy się wszyscy w klasztorach albo jako jogini w jaskiniach z dala od cywilizacji. Raz w roku przyjdzie do nas lama i zapyta: "co osiągnąłeś mój synu?" i będziemy musieli mu coś odpowiedzieć

Wiesz, oświecona natura jest nawet w , kontemplując mozna osiągnąć wgląd w naturę rzeczy Czemużby telewizja i radio były jej pozbawione? Gdybym był mistrzem zen to wymierzyłbym ci 30 kijów

A tak na poważnie, masz po części racje, ja tv i radia już dawno nie załączam, bo i po co? Choć z tego co wiem to największy syf jest we mnie samym, a nie na zewnątrz.

Gdzieś czytałem dawno temu wiersze zen, chyba I patriarchy zen, nie pamiętam go już dokładnie, ale tam w jednym wierszu był taki fragment:

"polerując kurz umysłu"

a w następnym wierszu było:

"nigdy nie było żadnego kurzu do polerowania"

Wszystko jasne

Mam pytanie techniczne. Co sądzicie o medytacjach z mantrą? Np. o medytacji transcendentalnej? Osobiście czuję się uprzedzony do tego typu praktyk ,ale sam nie wiem czemu. Sam robię coś podobnego do Vipasanna. Pytanie laika: któraś jest lepsza ,gorsza ,czy nie ma znaczenia? Pytam w odniesieniu do zmniejszania niepokoju ,a nie osiągania oświecenia.

Nie tykaj tego.

Czemu? W tego typu praktykach za obiekt mantry często przyjmuje się jakieś bóstwo czy coś w tym stylu. Generalnie trzymaj się z daleka od praktyk gdzie medytuje się czy modli na rózne bóstwa/boginie/świętych/bodhisatwów/guru, krótko mówiąc wszystko co nie odnosi się bezpośrednio do Źródła wszystkich rzeczy. Nawet jeśli jest to traktowane jako symbol, projekcja umysłu, etc. to byłbym bardzo ostrożny w takim przedsięwzięciu. A tym bardziej jak medytujesz w celach psychologicznych to im prostsza praktyka i bardziej uniwersalna tym lepiej. Vipassana jest ok.

Tzn. sama praktyka mantr jest jak najbardziej OK, jak każda inna prakyka, o ile nie podchodzi pod powyższe. Mi samemu dość często zdarza się w ten sposób praktykować lub ogólniej używać głosu w praktyce, ale to inny temat

My beloved came to my house
I'm in awe
Eternal lovers have no place, nor time
They are always in divine union
They are everywhere and no where
When I was myself, I couldn't see you and
When you were inside me, I couldn't see myself anymore
My beloved came home
I'm in such awe

[nie wiem kto jest autorem, ale spodobało mi się ]

No i jeszcze coś takiego:

The Guest House

This being human is a guest house.
Every morning a new arrival.

A joy, a depression, a meanness,
some momentary awareness comes
as an unexpected visitor.

Welcome and entertain them all!
Even if they’re a crowd of sorrows,
who violently sweep your house
empty of its furniture,
still, treat each guest honorably.
He may be clearing you out
for some new delight.

The dark thought, the shame, the malice,
meet them at the door laughing,
and invite them in.

Be grateful for whoever comes,
because each has been sent
as a guide from beyond.

Rumi

A to na koniec, jeden z moich ulubionych:
CRY OUT IN YOUR WEAKNESS

A dragon was pulling a bear into its terrible mouth
A courageous man went and rescued the bear.
There are such helpers in the world, who rush to save
anyone who cries out. Like mercy itself,
they run toward the screaming.
And they can’t be bought off.
If you were to ask one of those, “Why did you come
so quickly?” he or she would say, “Because I heard your helplessness.”
Where lowland is,
that’s where water goes. All medicine wants is pain to cure.
And don’t just ask for one mercy.
Let them flood in. Let the sky open under your feet.
Take the cotton out of your ears, the cotton
of consolations, so you can hear the sphere-music.
Push the hair out of your eyes.
Blow the phlegm from your nose,
and from your brain.
Let the wind breeze through.
Leave no residue in yourself from that bilious fever.
Take the cure for impotence,
that your manhood may shoot forth,
and a hundred new beings come of your coming.
Tear the binding from around the foot
of your soul, and let it race around the track
in front of the crowd. Loosen the knot of greed
so tight on your neck. Accept your new good luck.
Give your weakness
to one who helps.
Crying out loud and weeping are great resources.
A nursing mother, all she does
is wait to hear her child.
Just a little beginning-whimper,
and she’s there.
God created the child, that is, your wanting,
so that it might cry out, so that milk might come.
Cry out! Don’t be stolid and silent
with your pain. Lament! And let the milk
of loving flow into you.
The hard rain and wind
are ways the cloud has
to take care of us.
Be patient.
Respond to every call
that excites your spirit.
Ignore those that make you fearful
and sad, that degrade you
back toward disease and death.

RUMI

Prawdziwą wolność można osiągnąć tylko poprzez bycie najgorszym. Bycie ostatnim nieudacznikiem debilem którym wszyscy gardzą i olewają. Dopóki jest chcenie czegokolwiek i tzw. jestem kimś to nici z tego.

Zwykły człowiek, który to czyta, za bardzo nie rozumie w czym rzecz, bo jest to coś całkowicie przeciwnego zdrowemu rozsądkowi. Ale najwięksi mędrcy, ci co osiągnęli tą wolność własnie o tym piszą. A my zniewoleni, możemy tylko czytać i próbować nieudolnie coś z tego zastosować w swoim życiu..

Poniżej wklejam fragment klasycznego tekstu z zakresu etyki na temat pokory.

Cytat:Furthermore for man to resemble his Creator according to the secret of the Supernal Crown (KETER) he must possess, too, many of the qualities of the divine providence. First: The quality of humility includes all qualities, for it belongs to the Crown (KETER), which is the highest attribute. It does not raise nor exalt itself upwards; on the contrary, it descends to look downwards at all times. For this there are two reasons.

The first is that it is ashamed to gaze at its Source, but the Cause of its emanation looks continually into it to give goodness to it while it looks down to those beneath. So, too, man should be ashamed to gaze proudly upwards, but he should ever look downwards in order to abase himself as much as possible. This quality depends chiefly on the head, for the proud man lifts his head upwards while the poor man lowers his head. Behold, there is none so patient and so humble as our G-d in His quality of Crown (KETER). For there is perfect mercy before which there can enter no flaw, sin, judgment nor any other quality to prevent it providing and flowing with goodness at all times. So, too, should man behave, that no cause whatsoever prevent him from doing good to others and any sin or the misdeeds of unworthy persons be barred entrance in order to prevent him from doing good to all who need it at all times and in every moment. As He provides from the horned buffalo to the brood of vermin, despising no creature, for if He were to despise His creatures because of their insignificance they could not exist even for one moment, but He shows mercy to them all. Just the same, man should be good to all creatures, despising none, that even the most insignificant assumes importance in his eyes and he be concerned with it. And he should do good to all in need of his goodness. This quality depends on the Crown (KETER) according to the secret of the head in general.

[..]
The chief quality he should make his own is humility, for this is the key to them all for it is the chief of them all, the first aspect of the Crown (KETER), under which all are contained. Behold, humility chiefly means that man finds no worth in himself but values himself as naught. As the humble one said (Shemot 15: 7): "What are we that you complain against us?" until in his own eyes he is the lowest of creatures and exceedingly despicable and loathsome. Then when he strives constantly to acquire this quality all other good qualities will follow in its wake. For the first quality of Crown (KETER) is that it considers itself as naught before the One from Whom it emanates. So, too, a man should consider himself as actually nothing and his non-existence far better than his existence. As a result of this he will behave towards those who offend him as if they were right and he the wrongdoer. And this will be the cause of acquiring the good qualities.

Now I have found a cure by which a man can accustom himself to these things little by little so that he may be cured of the disease of pride and enter the gates of humility. This ointment is made up of three balms.

The first is that he accustom himself to flee honor as much as possible, for if he allows honor to be paid him he will become attuned to such matters of pride and his nature will find satisfaction in it and he will find it difficult to be cured.

The second is that he should train his thoughts to appraise his own worthiness, saying: "What does it matter if people do not know how despicable I am, do I not know myself that I am despicable in this and that thing?" whether in lack of knowledge, or lack of power, the disgrace of eating and of excrement, and so forth, until he becomes despicable in his own eyes.

The third is that he constantly think on his sins, desiring purity and rebuke and suffering. And he should say: "What are the best sufferings in the world, which will not deter me from G-d's service?' There are none better than that he be insulted, despised and railed against. For these will not withhold his strength from him and he will not be sick. Nor will his food and clothing be withheld nor his life nor the lives of his sons. If so he should actually desire them saying: "Why should I fast and afflict myself with sackcloth and flagellation which weaken my strength for G-d's service that I bring them upon myself? It is far better that I suffer men's contempt and insult that my strength does not depart and is not weakened.' In this way when insults are meted out to him he will rejoice in them and, on the contrary, desire them. From these three ingredients he should compound an ointment for the heart and accustom himself to this all his days.

I have further found a good medicine, though not as effective as the other. This is that man should train himself to do two things:

First, to honor all creatures, in whom he recognizes the exalted nature of the Creator Who in wisdom formed man. And so it was with all creatures, that the wisdom of the Creator is in them. He should see for himself that they are therefore exceedingly to be honored for the Creator of all, the most exalted Wise One has busied Himself with them and if, G-d forefend, man despises them he touches upon the honor of their Creator. This can be compared to a wise artificer who fashions a vessel with great skill and shows it to men, one of whom derides and speaks lightly of it. How angry that sage will be for by despising the work of his hands his wisdom is despised. It is evil, too, in the eyes of the Holy One, Blessed is He, if any one of His creatures is despised. It is therefore written (Tehillim 104: 24): 'How manifold are Your works,' not 'how great,' but rabbu, from the expression “rab beto”, namely, very important. You have made them all in wisdom and because Your wisdom is attached to them, important and great are Your works. It is fitting that man see in them wisdom, not cause for them to be despised.

The second is to bring the love of his fellow-men into his heart, even loving the wicked as if they were his brothers and more so until the love of his fellow-men becomes firmly fixed in his heart. He should love even the wicked in his heart saying: "Would that these were righteous, returning in repentance, so that they were all great men, acceptable to the Omnipresent; as the faithful lover of all Israel said (Bamidbar 11: 49) "Would that all the people of Hashem were prophets." How can he love them? By recalling in his thoughts the good qualities they possess, by covering their defects and refusing to look at their faults and only at their good qualities. He should say to himself: "If this loathsome beggar were very rich how much then would I rejoice in his company, as I rejoice in the company of some other. But if he were to don the splendid garments of someone else, there would be no difference between him and his superior; why then should his honor be less in my eyes? Behold, in G-d's eyes he is superior to me for he is plagued with suffering and poverty and cleansed from sin and why should I hate one whom the Holy One, Blessed is He, loves?" In this way man's heart will turn towards the good and he will accustom himself to ponder on all the good qualities we have mentioned.

Światło jest za progiem totalnej desperacji. Ten próg musi zostać przekroczony. Krótko mówiąc jesteśmy w dup*e haha.

Co znaczy desperacja? I co znaczy światło? I co to jest ciemność? I do którego z tych dwóch nasze serca mają upodobanie?
Bo okazuje się, że człowiek pragnie ciemności, a nie światła! Ciemność jest dla niego światłem, a światło ma za ciemność. Tu jest cały nasz problem i przyczyna naszej desperacji. Nie mamy życzenia do światła, czyli miejsca w które światło może się opuścić! Światło opuszcza się tylko w czyste serce. A nasze serca skłaniają się ku marności. I człowiek swoimi wysiłkami usiłuje oczyścić serce, lecz jego serce dalej przebywa w brudzie i ciemności, nie chcąc opuścić tego do czego przywykło. Tu jest cały problem. Potrzebujemy całkowicie nowego serca. I wtedy przyjęcie światła będzie możliwe.

miałem tzw. "ciemną noc duszy"

heh ...

nie polecam

trzeba żyć dalej

Who is Truly Smart?
by Ariel Bar Tzadok

Thinkers think.
Doers do.
Which do you think is better?
Professors theorize.
Practitioners perform.
Which do you think is better?
Professors offer all kinds
of theories and ideas.
Practitioners provide all kinds
of goods and services.
Which do you think is better?

Knowledge and theory that lead
to actual development is good.
Knowledge and theory that lead to just more
knowledge and theory is a waste of time.
Should we not agree
that a waste of time is bad?

Which is more valuable,
a theoretical physicist, or a plumber?
Who accomplishes more,
a PhD theoretician,
or anyone with a practical degree that
leads to practical discoveries and actions?

So many people talk and pontificate,
they are so impressed by their own
importance and superiority,
they really do believe
that all those years in school,
and all those letters after their names,
make them smarter and better
than everyone else.

Smarter are they?
Can they change the oil in their car?
Can they fix a broken appliance?
Can they fix a plumbing problem
or an electrical one?
Can a theoretician do anything that is
practical and relevant in the real world.
Or do they just live in the realm of ideas?

Ideas can be like bubbles,
they exist as walls of separation,
in this case, a separation between
what is real in the real world,
and what is conceived to be real
in the detached recesses of the mind.

Doctors learn medicine,
not to theorize, but to practice!
The value of a doctor of medicine
is self evident.
But what is the value
of the doctor of philosophy?
What can such a doctor actually do?
Why then do we need them?

We can each think for ourselves.
We do not need pompous, arrogant,
self-inflated egos telling us
how much smarter they are,
and how right it is for them to think for us.
Colleges and universities
should crank out graduates
ready with practical skills
for the real work force,
not crank out inflated egos,
with no real skills in their hands.

Ego worships intellect.
Humility worships that which is right.
Not for naught was the bad tree
in the Garden of Eden called,
the Tree of Knowledge, Good and Evil.
Knowledge is good
when it can be used properly.
Knowledge is bad
when it cannot be used at all.

Reality requires action.
Delusion requires none.

Who is truly smart?
One who can get the job done,
whatever that job may be!

---------

Powiem wam, że miałem coś tu napisać o tej nocy i tym wszystkim, etc. ale dochodze do wniosku jak niewiele to co napisze zostanie zrozumiane. Mam też wrażenie, że moje wnioski na ten temat na dzien dzisiejszy są równie mało istotne co woda w jakiejś rzece w okreslonym punkcie - jutro tam będzie zupełnie inna woda. Te wnioski wydają się jakby prawdziwe w obrębie tej rzeki i w tym dokładnie punkcie, jednak dla innej rzeki lub w innym punkcie one raczej niewiele znaczą.Jeśli przyczepiamy się do rzeki i do określonego jej punktu to jakby zatrzymujemy jej swobodny, naturalny przepływ.

Najgorszy jest ten chaos i niepewność , ciągłe zmiany. Brak orientacji. Tęsknota za porządkiem i bezpieczeństwem. Jak konar rzucony w prąd rzeki zmierzający niewiadomo dokąd.

Do morza, a dokąd by?

Wklejam tu, gdzieś znalezione.. Nie żebym się podpisał pod wszystkim, ale zawsze to słowa kogoś przebudzonego

Jeżeli niczego nie żądasz od świata ani od Boga, jeżeli niczego nie chcesz, niczego nie szukasz, niczego nie oczekujesz, to Najwyższy stan przyjdzie do ciebie bez zaproszenia – nie wzywany, nieoczekiwany!
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Zapomnij to, co wiesz, ale pamiętaj, że to ty jesteś tym, który wie. Nie pogrążaj się cały czas w swoich doświadczeniach. Pamiętaj, że jesteś poza tym, który doświadcza, wiecznie jesteś tym, który się nie urodził i który nie umrze.
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Pamiętaj, że nie możesz porzucić tego, czego nie znasz. Aby siebie przekroczyć, musisz siebie poznać.
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Człowiek, który twierdzi, że wie, co jest dobre dla innych, jest niebezpieczny.
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Nie może istnieć świadomość bez wszechświadomości, ale może istnieć wszechświadomość bez świadomości, tak jak w głębokim śnie.
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Świadomość nie świeci sama z siebie. Świeci światłem, które pochodzi spoza niej.
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Umysł musi się nauczyć, że poza poruszającym się umysłem znajduje się tło świadomości, które się nie zmienia. Umysł musi dojść do poznania prawdziwego ja i szanować je oraz przestać je zasłaniać, jak księżyc, który zasłania słońce w czasie zaćmienia.
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Wszelka świadomość jest ograniczona, a tym samym bolesna. U podstaw świadomości leży pragnienie, potrzeba doświadczania.
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Kiedy zrozumiesz, że nazwy i kształty są pustymi skorupami bez żadnej wartości, a to, co rzeczywiste nie ma nazwy ani kształtu, bo jest czystą energią życia i światłem świadomości, będziesz odczuwał spokój, pogrążony w głębokiej ciszy rzeczywistości.
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Karmienie idei: „ Jestem grzesznikiem, nie jestem grzesznikiem”, jest grzechem. Utożsamianie się z czymś określonym jest największym ze wszystkich grzechów. To co nieosobowe jest rzeczywiste, to co osobowe pojawia się i znika.
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Jeśli chcesz grzeszyć, to grzesz z głębi serca i otwarcie. Grzechy także czegoś uczą gorliwego grzesznika, tak jak cnoty czegoś uczą gorliwego świętego. Mieszanie jednego z drugim jest czymś bardzo zgubnym. Nic nie potrafi zablokować cię tak skutecznie jak kompromis, ponieważ pokazuje on brak gorliwości, bez której niczego nie można dokonać.
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Jedynym celem przyzwoitego i dobrze zarządzanego życia jest uwolnienie człowieka z niewoli chaosu i brzemienia smutku.
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Gdy uwalniasz się od tego świata, możesz coś z nim zrobić.
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Nic wartościowego nie przydarzy się umysłowi, który dokładnie wie, czego chce.
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Ten, kto zna tylko święte pisma, to tak jakby niczego nie znał. Wiedzieć znaczy być.
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Twoje ja jest twoim najwyższym nauczycielem. Nauczyciel z zewnątrz jest zaledwie kamieniem milowym. Wyłącznie twój wewnętrzny nauczyciel będzie szedł z tobą aż do celu, ponieważ on sam jest tym celem.
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W twoim świecie byłbym najbardziej nieszczęśliwym z ludzi. Budzić się, jeść, rozmawiać, ponownie kłaść się spać - cóż za zawracanie głowy!
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Moje doświadczenie jest takie : wszystko jest błogością. Ale pragnienie szczęścia stwarza ból. W ten sposób szczęście staje się nasieniem bólu. Cały ocean bólu rodzi się z pragnienia. Porzuć pragnienie przyjemności, a wtedy nie będziesz wiedział, czym jest ból.
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Aby poznać świat, zapominasz o sobie - aby poznać siebie, zapominasz o świecie.
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Co jest warte twoje szczęście, skoro musisz starać się i pracować na nie. Prawdziwe szczęście jest spontaniczne i nie wymaga wysiłku.
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Przyjemność i ból kolejno po sobie następują. Szczęście jest czymś niewzruszonym. To, czego możesz szukać i odnaleźć, nie jest niczym realnym. Odnajdź to, czego nigdy nie zgubiłeś, odnajdź to, czego nikt nie może ci odebrać.
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Szczęście, to harmonia pomiędzy tym, co wewnątrz i tym, co na zewnątrz. Jednak identyfikowanie się z tym, co na zewnątrz powoduje cierpienie.
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Kiedy już będziesz miał całkowitą pewność, że nic oprócz wyobraźni nie może sprawić ci kłopotu, to będziesz ignorował twe pragnienia i lęki, koncepcje i idee i będziesz żył samą prawdą.
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Mądrość leży w tym, by nigdy nie zapominać, że ja jest zawsze obecnym źródłem doświadczającego i jego doświadczenia. Mądrość jest całkowitą negacją tego co nierzeczywiste. Widzenie tego co nierzeczywiste jest mądrością. Poza tym znajduje się tylko to, co niewyrażalne.
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Wolność jest wolnością od martwienia się. Uświadamiając sobie, że nie masz wpływu na rezultaty, przestajesz przywiązywać wagę do swoich pragnień i lęków. Pozwól im przychodzić i odchodzić. Nie karm ich swoim zainteresowaniem i uwagą.
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Wszystkie twoje problemy biorą się z tego, że się określasz, a tym samym ograniczasz. Kiedy nie będziesz myślał o sobie, że jesteś tym lub tamtym, wszystkie problemy znikną.
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Czysty umysł widzi rzeczy takimi, jakimi są - jako bańki mydlane w świadomości. Bańki te pojawiają się, znikają i znowu się pojawiają, nie mając realnego bytu. Każda bańka jest ciałem, a te wszystkie ciała są mną.
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Kiedy wysiłek jest potrzebny, pojawia się. Kiedy istotna staje się bezwysiłkowość, to ona zaczyna przewodzić. Nie musisz stale ponaglać życia. Po prostu płyń razem z nim i całkowicie zaangażuj się w chwilę obecną, która jest umieraniem teraz dla teraz, albowiem życie jest umieraniem. Bez śmierci nie ma życia.
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Czy człowiek szczęśliwy szuka szczęścia? Jakże niespokojni są ludzie, jak nieustannie są w ruchu! Cierpią dlatego, że szukają ulgi w przyjemności. Całe szczęście, jakie mogą sobie wyobrazić, to zapewnienie sobie powtarzalnych przyjemności.
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W chwili gdy poznasz swą prawdziwą istotę, niczego się już nie będziesz obawiać. Śmierć daje wolność i siłę. Aby być wolnym w tym świecie, musisz umrzeć dla świata.
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Nie utożsamiaj się ze światem, a nie będziesz cierpiał.
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Ewangelia samorealizacji raz usłyszana, nigdy nie popadnie w zapomnienie. Jak nasiono pozostawione w ziemi, poczeka na odpowiednią porę roku, by wykiełkować i rozwinąć się w potężne drzewo.
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Kiedy wszystkie fałszywe samoidentyfikacje zostaną odrzucone, pozostaje jedynie wszechobejmująca miłość.
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Nie ma czegoś takiego jak osoba. Są jedynie restrykcje i ograniczenia. Całkowita ich suma stanowi definicję osoby.
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Z mojego punktu widzenia wszystko dzieje się samo z siebie, całkiem spontanicznie. Człowiek wyobraża sobie jednak, że pracuje dla jakiejś zachęty, że zmierza do jakiegoś celu.
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Cierpienie jest wołaniem o dociekanie, wszelki ból wymaga dokładnego badania. Nie bądź leniwy w myśleniu.
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Jedynym celem życia jest życie.
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Umysł tworzy czas i przestrzeń, i swe własne wytwory bierze za rzeczywistość. Wszystko znajduje się tu i teraz, ale my tego nie widzimy. Naprawdę wszystko jest we mnie i dzieje się przeze mnie. Nie ma niczego innego. Już sama idea czegoś "innego" jest katastrofą i nieszczęściem.
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Czas istnieje w umyśle, przestrzeń istnieje w umyśle. Prawo przyczyny i skutku także jest sposobem myślenia. W rzeczywistości wszystko znajduje się tu i teraz, wszystko jest jednym. Różnorodność i rozmaitość istnieją jedynie w umyśle.
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W rzeczywistości nic się nie dzieje. Na ekranie umysłu przeznaczenie ciągle wyświetla swoje filmy, wspomnienia poprzednich projekcji i w taki sposób iluzja nieustannie odnawia samą siebie. Filmy pojawiają się i przemijają - światło odcięte jest przez ignorancję. Ujrzyj więc światło i zlekceważ film.

mc masz wielkiego + za tego posta.

Medytacja może być bardzo pomocna, jeśli przyjmuje się cały bagaż duchowoósci dalekowschodniej, inaczej może wręcz zaszkodzić ,,nieśmialcowi" i jeszcze bardziej zamknąć go na świat.
Medytacje wynikają z pewnego kompleksu ego( ego -w rozumieniu buddyjskim) a motyw medytacji to uwolnienie od uwarunkowań ego. Jednkże droga przez którą idzie się do "doświadczeń szczytowych" przebiega introwertycznie ze wszystkimi tego konsekwencjami.
Dlatego jeśli ktoś dąży do bycia bardziej otwartą osobą i ekstrawersyjną - to będzie jeszcze bardziej pogłebiał przeciwny stan(introwertyczny), dopóki nie osiągnie tego mitycznego oświecenia(oczywiście może odnosić ulgę wewnętrzną już na poczatku, jednak nie zmienia to faktu, że nic szczególnego nie zmieni się, jeśli chodzi o ekspresyjną otwartośc na ludzi).
Dlatego osobiście polecam drogę terapii transpersonalnych, w których nasz umysł wybierze najwłaściwszą drogę wyzwolenia się z naszych psychopatologii i innych bólóe egzystencjalnych. Dla jednego będzie to poczucie komunii z Chrystusem a dla drugiego rozpłynięcie się w uniwersalnej jażni. Te dwie drogi są inne, ale dają podobne uczucie uwolnienia.
Jung ogólnie odradzał ludziom zachodu mieszania pierwiastków zachodnich religii z religiami dalekowschodnimi, gdyż jedne są ekstrawersyjne(nastawione na Bóstwo które jest na zewnątrz) a drugie (introwertyczne skierowane na odnalezienie wyższego ,,ja"w sobie).

Sleep napisał(a):mc masz wielkiego + za tego posta.

Fajnie, że się podobało

wilk napisał(a):nastawione na Bóstwo które jest na zewnątrz)

Hmm...?

Cytat:drugie (introwertyczne skierowane na odnalezienie wyższego ,,ja"w sobie).

Prawdopodobnie buddyjskie czy wedyjskie podejście dla kogoś znającego psychologię zachodnią może być trochę zbyt szokujące, gdyż trochę jakby zaprzecza wszystkiemu. Ktoś nie rozumiejąc pewnych rzeczy, a w dodatku mający problemy psychologiczne, może nieco mylnie zrozumieć pewne aspekty. Znalazłem tekst, który to trochę układa, choć prawdopodobnie żeby to ogarnąć trzeba trochę kabałę poznać, resztę można wysnuć z kontekstu jak ktoś ma jakieś pojęcie na ten temat (Jung, buddyzm, etc.). Pozwala to trochę bardziej ogarnąć całość. Autor tez pisze w innym artykule, że system Junga, jego podział na świadome, nieświadome, archetypy, zbiorowa nadświadomość ma dokładne kabalistyczne odpowiedniki. Prawdopodobnie, w alchemii - która być może jest jeszcze bliższa naszej kulturze - z której jak wiadomo czerpał Jung, można znależć podobny system, choć osobiście dla mnie nieco bardziej ezoteryczny, choć może dlatego, że po prostu nie znam zbyt dobrze tego języka, ale analogie są bardzo wyraźne..

Sorry za wymazywanie posta, ale nikt nie podjął "dyskusji "