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Highlights, Sunday, Oct. 10

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  • umbada@xx.xxxxxxxxx.xxxxxxxxxxx.xxxxx)
    I once had a student that would sit in his house at night. Shivering with worries and fears. And come morning he would often look as though he had been raped
    Message 1 of 1 , Oct 11, 1999
      I once had a student that would sit in his house at night.
      Shivering with worries and fears.
      And come morning he would often look as though he had been
      raped by a ghost.
      Then one day my pity
      Crafted for him a knife from my own Divine sword.
      Since then I have become very proud of this student.
      For now, come night,
      Not only has he lost all his fear,
      Now he goes out
      Just looking for trouble.

      Judi :-)



      Francis Lucille's longer sessions are 3-part - silent or
      guided meditation, body awareness, and satsang dialogues.
      The guided meditation and body awareness sessions are often
      to get you to see the body as thoughts, feelings and
      sensations rather than as a vehicle for sensing external
      objects - the body itself is an external object, as is the

      His style is gentle, poetic, and at times intellectual (he
      was a physicist in France). With sweetness, humility and
      compassion, he meets you where you are, wherever that might
      be. His teacher was Jean Klein, and also the books of
      Krishna Menon (Sri Atmananda of Tivandrum). Atmananda was
      also one of Jean Klein's personal teachers, but Francis
      never met Atmananda. Francis spent 15 years with Jean Klein
      before teaching, as he said that understanding is one thing,
      but teaching is quite another!

      Francis talks about Silence as our true nature, even when we
      think it's the body or mind or ego or memories. He also
      emphasizes art, love, and sweetness.


      The Levels of Daas

      Now we find that this aspect of Iyun (repetitive deep study)
      is just in the aspect of a vessel in regard to the actual
      deep delving of Binah itself. In other words, the deep
      intensive study is just a vessel for reaching a true deep

      At first glance this Iyun is what is called the deep
      concentration of the mind in the language of the world, that
      is, Meditation or Contemplation. But it is not so since the
      concentration of the mind is just a vessel to come to the
      depths of the thing actually (as it is).Meaning that
      concentration on the subject matter is necessary in order to
      come to its depth.

      So there is the Daas below Binah which is the concentrative
      contemplation necessary to grasp the analytical explanation.

      And the Daas between Binah and Chochma which is the
      concentrative contemplation necessary to bring the flash of
      Chochmah into Binah.

      And higher than this is called a Ma'amik (deep delver) who
      reaches higher than even the wisdom itself. Even though the
      Chochmah is in the aspect of being the actual Ein (nothing)
      (non-apprehended ethereal source) of the concept before it
      came to be include in the depth of the point of the Musag of
      Binah (the idea as it is intellectually grasped by
      understanding). Like a spring in regards to a river as
      stated above. But the aspect of going deep into the root of
      the idea, the root of this (aspect) reaches into the root
      which brings forth the flowing of the spring of Chochmah
      etc. and is called the depths of Chochmah or the hidden
      places of Chochmah. And this is the Daas above Chochmah and

      And according to the above, what the world calls Haamakas
      Hadaas (the deep engrossment of the mind - Daas is usually
      translated as knowledge),this is not the main substance of
      the deep delving like the depth of the Musag of Binah for
      this has no relationship to Daas.

      But rather, Daas is the aspect of the thorough bonding of
      his feeling (of the mind) to the Musag (concept) and this is
      what brings about the aspect of deep (comprehension) of the
      musag after the above mentioned Iyun so that it is just like
      an aspect of a vessel to the depth of the Hasogah (the
      understood concept) as was stated above.

      So that the contemplative or meditative concentration is
      only a vessel to get to the depth of a subject. Wheras the
      Iyun of Binah, that is, intensive analytical explanatory
      study is the vessel to the actual subject itself.



      Yes, I know no humans at Binah but I like to drink earth's
      beauty with my eyes ...
      <A HREF="http://members.aol.com/SoftAngelLight/Binah.html">
      ~*Binah*~*Ave Maria~Stella Maris*~</A>Denis Labour� finishes
      the section of binah in yetzirah by these words.

      "We say that a trial (�preuve) does not happen without a
      sufficient quantity of grace to confront it, being
      associated to it. The Aralim supply this support. They are
      the support of the dictates of wisdom, giving them the form
      needed to manifest"




      Thank you for your responses. I have read about meditation
      where the purpose is to rid identification to the mind and
      the body, but I can't imagine how someone would spend time
      directing awarness to stop identifying what is seen,
      thought, or felt daily. Unless maybe there is a change in
      focus from thoughts, feelings, and body on to awareness
      itself? Maybe this is what I am doing by practicing self
      enquiry although I have thought this a temporary tool for
      finding out who I really am more than trying to switch my


      Describing what happens during meditation can be rather
      tricky. When identifying with the mind-body, it seems a
      continuous change. By having a certain experience, it adds
      to existing experience and unless one is aware of the
      process, it can influence the description of experiences
      before that certain experience.

      One cannot get rid off identifications "just like that".
      Becoming aware of "what is" requires one puts a little stick
      between the spokes of the revolving wheel constituted by the
      ongoing thoughts and feelings; more like the proverbial
      "what is between breathing in and breathing out". When one
      has become angry, the identification has occurred already;
      the art is to become aware of arising of thoughts and
      feelings, "seeing" the seeds sprouting so to say, then
      proceeding to "Who is the Seer?"


      I understand what you are saying about feelings being
      personal. Sometime feelings are so automatic it seems as if
      they are before a personal cognitive thought. You see, I
      think the root of my questions seems to stem from the "I am
      not the doer" concept. In one way, this does make sense,
      because there is cognition, and then an act and/or
      feelings. O.K., so this is personal.


      As a rule, thinking revolves around feeling. So when a
      feeling is generated, thoughts will arise. The stick
      between the spokes could be contemplation of the "why these
      thoughts", particularly when the thoughts are destructive
      (like anger).
      The "why" itself doesn't have to be resolved; regarding
      anger, it can often be traced to unpleasant experiences
      during youth.
      One doesn't have to react this way, expressing anger; any
      habit can be changed. Not the change in itself is that
      important, but the awareness of becoming identified.


      In another way, I have had experiences of saying and doing
      things where afterwards I wonder who it was that said or did
      this. I have no idea where it came from, and often I am
      impressed by what was said or done, but in no way sense that
      I could take credit for any of it. It is rather amazing and
      fuels the "It is All God" concept that occurred to me years
      ago. I hope these ramblings are making sense?


      Fortunately, "forgetting oneself" happens quite often. It
      results in spontaneity, "heroic" behavior and other
      remarkable feats; Who remains when forgetting oneself?


      The only reincarnation concept that I have been able to
      really understand is the one I heard from Vartman which I
      think lines up with your number 1. It goes something like
      this. We have thoughts or ideas about ourselves and who we
      are. These thoughts appear and disappear, so I think that
      it is stated that really reincarnation happens when there is
      identification with the "I thought" that says I am this or
      that. In this sense, I have been reincarnated millions of
      time in my life already?


      Authors like Max Heindel considered reincarnation from the
      simplest form of life to most complicated life form as the
      journey of the divine spark , back to God again, finally
      coming Home. The entire identification is what one could
      remember, but isn't what will be remembered, as traumas have
      to potency to wipe out memory. The trauma of birth is the
      first one and it could be prevented. The limited human
      interpretation is always a projection; it is far easier to
      think in terms of a sequence than in terms of experiencing
      simultaneous events. The type 1. reincarnation is the
      simultaneity whereas type 2. is sequential.


      The other type of reincarnation is beyond my current
      perception which is why I asked the question.Obviously, I
      lack clarity on some of these things which is why I read
      more than I interact. I don't know if you have ever heard
      the song, the ankle bone is connected to the leg bone, the
      leg bone is connected to the hip bone, etc... Well my ego
      bone is connected to my mouth bone. Ha!

      Anyone that cares to jump in feel free to go for it.


      Yes, I vaguely remember that song. My favorite of the
      sixties was Harry Belafonte's "there's a hole in the
      bucket". It is about a loop of causality.

      "We" start it somewhere, "arrive" again at the start only to
      find out there wasn't any going in the first place and
      despite the seeming causality "we" still know nothing :)


      Here's one for you Petros, beings how you're in the market
      for a house....

      "A One Story House"

      I am so glad my Master lived in a one story house.
      When I began to traverse the early stages of love.
      For when he would speak of the wonders and the beauty of
      creation, When he began to reveal the magnificent realities
      of God.
      I could not control my happiness, And would commence an
      ecstatic dance That most always resulted in a tremendous
      encore --- A dive, head first, out of his window.

      Hafiz, the Friend was very kind to you during those early
      years And you only broke your big nose seventeen times!


      insofar as one discusses a temporal being experiencing
      reality, one can discuss that being's choice to be aware or
      not be aware. The choice is involved in whether one
      identifies with remaining unconscious or is willing to let
      go of continuity and open.
      Insofar as "enlightenment" is the interpenetration of part
      and Whole, one is then beyond choice or determination. One
      hasn't "chosen" the enlightenment "experience" - one *is*
      and this *isness* is all that is.
      Enlightenment is just another word at that point.


      Mira: Recognition of Self does not necessarily lead to a
      typical kind of behavior. Absorbtion in Self is not
      interfered with by physical activities. Absorbtion in Self
      is not dependend on the behavior of the body. It may or may
      not sleep less. It may or may not eat less. It may or may
      not sit down on a chair staring at the floor. Behavior has
      nothing to do with that recognition. It may or may not
      change after recognition. To say enlightenment 'should'
      lead to this... and this... and this..., is always a
      concept, bound to be proven wrong by the next recognition of

      Dan: This statement expresses to me that the One is not
      fragmented, and its being considered as behavior or activity
      of all beings and universes is inseparable from its Being
      considered as Infinite Reality. The Self is the being of
      all beings, which is in no way a separate quality or
      condition (which is why words such as being, beingness, or
      Being are *very*misleading), so how could It be "understood"
      as "evidenced through (specific types of) behavior"? It is
      I who would evidence my misunderstanding by looking to
      verify certain behaviors or beings as "enlightened." Once I
      see it is I, only I, and I alone - what is there then to
      find evidence of? What is there to prove, explain, nullify,
      etc.? -- with love --



      A teacher at the elementary school I work at handed me this
      book- "The Road less traveled" by Scott Peck- the cover
      described it as "a new Psychology of love, traditional
      values and spiritual growth". I had heard this book
      mentioned previously here and there but never read it. It
      came out in the 70's and has been re-printed many times.
      The author has written many books after that which expanded
      upon it in various ways.

      I'm extreamly impressed with this book- specifically for the
      integrity to truth that it communicates. It doesnt expound
      upon non-doership or the point of view of there being no
      seperate anything in awareness itself but it provides
      valuable focus on the integrity of our intention by way the
      need and significance of discipline (in the context of
      truth), and love.

      He address, in a beautiful and succinct fashion, the paradox
      of effort and grace. He uses the term Serendipity to
      capture it. I've never caught on to that word before but I
      now see how it captures it. He also addresses our
      resistence to grace. It struck me as a wonderful book for
      begining conversations that create a solid foundation for
      sudtler and deeper view points.

      It might be a nice ice- breaker holiday gift kind of book.

      It amazed me how bold his insights were considering the time
      that this book first came out and the world he was

      He make lots of great references in his books (to Idries
      Shah, to Carlos Castenda, Kahlil Gibran, Sam Keen, Jung,
      some Buddhism and Christianity)

      It's the kind of book I wish I had years ago. As I read it
      and could appretiate some of the prejudices I've picked up
      regarding psychotherapy (the author basis all his insights
      on his own life as well as his experience as Pychotherapist)

      I think I have tended to overlook it's real usefulness for
      lack of examples such as the author of this book. It sounds
      silly but I always figured if it doesnt explicitly start
      with nonduality as it's acknowledged context it was useless
      or maybe even burdensome.

      I am now reading two other books of his "Further along the
      Road less traveled" and "The different Drum:Community making
      and peace"-

      I think for those interested in community dynamics (like the
      activity of the Nonduality Salon itself and other community
      phenomenon) his book "The different Drum" might be very
      interesting. I can comment more on that later- I'm working
      with a group of student in an after school project and I'm
      curious to see what this book can offer.

      Nonduality Salon Website
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