Highlights, Sunday, Oct. 10
- 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.
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 ...
~*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"
BEN AND JAN
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
The "why" itself doesn't have to be resolved; regarding
anger, it can often be traced to unpleasant experiences
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
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 AND DAN:
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
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.
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