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8/9/01

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  • Gloria Lee
    ******* MOLLER (fwd by Judi) Dear Friends, Herewith an article which I recently submitted for publication in one of our local New Age magazines. Hope you
    Message 1 of 1 , Aug 10, 2001
      *******
       
       
      MOLLER (fwd by Judi)

      Dear Friends,
       
       Herewith an article which I recently submitted for publication in one
       of our local  New Age magazines.  Hope you find some resonance.
       
       PSYCHOLOGY AND THE SPIRITUAL PATH
       
       By: Moller de la Rouviere
       
       August 2001.
       
       Most of us who approach the spiritual path do so in the sincere, but
       very often rather naive belief that we are directing our attention and
       efforts towards the deeper, hidden aspects of life and that our search
       will sooner or later, reveal the mysteries and fragrance of what we
       generally have come to believe to be the Spiritual Path.
       
       We search for a path, a way of life or even a way of modifying our
       behaviour hoping that by putting our energy and care into such a
       practice will in time bring about a fundamental change to the limited
       and fragmented vision we have of ourselves, others around us and life
       in general.  We believe that spirituality will in time enter into our
       lives and bring in its wake a sense of freedom, beauty, integrity and
       wholeness to our being.  In this way spirituality is projected as
       something  which will be added to who or what we perceive ourselves to
       be and which will enrich our lives and fulfill  the promise we have
       projected into it.  All we have to do is to follow the meditative and
       contemplative instructions of the path we have entered upon,  add to
       this a few outward behavioural modifications, and the results will be
       more or less guaranteed.
       
       We seldom ask ourselves what relation such a path might have to the
      complexities and confusions which generally form the functional basis
       of our lives.  In this way we take the spiritual path to be something
       we may add to our present confusion, and that over time the inner
       turmoil will simply disappear as a result of our practice.  But such a
       view is fraught with danger and empty promise.
       
       The spiritual way of life demands that we enter into a  profound
       enquiry about our human condition as a whole.  We cannot isolate our
       practice from the total context of our lives and expect such a
       practice to create the subtle space necessary for the revelation of
       our true spiritual character.  To leave one area of our lives
       unattended and un-transcended  will inevitably result in the status
       quo by which we remain dominated and controlled by these uninspected,
       and very real fabrications of mind.
       
       In truth, the Spiritual path  has little to do with Spirituality, and
       much to do with that which OBSCURES Spirituality.  In other words, the
       spiritual path demands the participation of our ENTIRE being in the
       process of transforming, or translating our fragmented and separate
       vision to a life free from the burden of everything which inhibits the
       inherent beauty and freedom which is the true ground of our BE-ing.
       From this perspective the spiritual path is not something we enter
       upon and  ADD to our existence in the hope that it will miraculously
       free us from the limitations we ourselves bring  to our living reality
       , but rather a profound and direct investigation into the nature,
       function and process of exactly these limitations themselves.
       
       We ARE our limitations.  We ARE the fragmentated existence.  We ARE
       all the complications we find within ourselves.  Ordinary human life
       is beset by contradictory and conflicting desires, hopes, moral codes,
       thinking processes, impulses and attitudes.  So to believe that by
       adding to this confusion a form of spiritual practice which does not
       address these obstacles to the spiritual healing process in a most
       direct way, is to have a rather superficial and immature approach to
       the question of spirituality.  For the spiritual to reveal itself, we
       need to create inner space and clarity.  The subtlety and beauty of
      that wholeness of BE-ing in which we already inhere  cannot manifest
       through an instrument of confusion, complication and fragmentation.
       And our ENTIRE uninspected life and being IS this instrument.  It IS
       the mirror, (which is nothing other than our very selves), which needs
       to be wiped clean if our lives were even to begin to reflect the truth
       and beauty we so ardently believe we are searching for.
       
       In this way we may then begin to appreciate in a direct and most
       fundamental way the important link between the inner world of our
       psychology with all its hidden and overt complexities, and the natural
       ease of a life free from our identification with this world.
       Spirituality is a natural by-product of a mind and being in a state of
       relative ease and peace with itself - simply because it is no longer
       interested in that which brings complications and suffering to our
       being.  As a natural BY-PRODUCT of inner clarity and openness,
       Spirituality does not clear away our confusion.  Spirituality enters
       when confusion is no more.  It is the task of the spiritual PATH AND
       SPIRITUAL PRACTICE to remove the darkness and to clear the ground.
       Once it has done this work, and the ground has been cleared, freedom
       and wholeness will reveal themselves simply as our natural
       disposition.
       
       Now if it were possible to isolate and identify one aspect of our
       un-free being as that area of our lives where most of the obscuration
       of our spirituality takes place, we may not have to look much further
       than our inner psychological world.  It is in the arena of our
       profound identification with this psychological being where we live
       and breathe the confusion and complexities which so effectively
       convince us of our limitation and which so  profoundly alienates us
       from the Spiritual Ground of our  BE-ing.
       
       Whatever we therefore perceive our spiritual path to be, if it does
       not directly address the question of psychology and our identification
       with it, we may have blissful experiences, profound insights, times of
       great silence, ease and clarity, moments of Samadhic absorbtion,
       visions of lights and sounds, experiences of spontaneous bodily
       movements and other Kriyas and so on, but our lives will continue to
       reveal the domination of our psychology over the entire field of our
       human function.  We cannot BY-PASS that which we are profoundly
       identified with.  We may temporarily suspend it through experiences of
       quietness during meditation, or by using drugs or some special
       technique for quieting the rambling noises of the mind. But that
       which. we have not addressed, inspected and transcended will continue
       to control and dominate us, despite our most sincere involvement in
       what we believe to be our spiritual path.
       
       In its most fundamental function, our psychological being experiences
       itself as centred  around the nucleus of the 'I'.  This 'I' may be
       weakly or strongly developed, relatively balanced or greatly
       disturbed,  but all psychology refers both outwardly and inwardly
       towards objects and experiences, inner states of thought, feelings and
       emotions  via this thing we refer to as 'I' 'me' and 'myself'.  And
       this self has as its content all the experiences, conscious or
       unconscious, we have encountered throughout our lives.  But the self
       is not just a neutral memory bank of recorded past experiences.  It
       includes and brings to the living moment all the emotional and
       unresolved complications which were associated with these past
       experiences at the time when they happened.  However rationalised,
       justified or harmonised and integrated into our being, the net result
       of allowing these past emotional memories to surface everytime we are
       interacting with ordinary life's situations  leaves us with a rather
       confused, alienated and fragmented response to the challenges of daily
       living.
       
       We generally find it difficult to look at life and the living moment
       as an ongoing process of ever-new experience.  We tend to bring the
       entire grid of our spychological complexities to bear on the present
       moment and translate what we experience not practically ansd
       reasonably into our world of objective understanding, but relate to
       things from the complexity of our emotional HISTORY.  And being
       identified with this history, rather than with a clear and unbiased
       mind, we suffer and enjoy the consequences of this activity in an ever
       downward spiral of what can only be described as a complexity of
       psychological interference patterns.  And it is these interference
       patterns of psychological/emotional reactivity which form the most
       marked and profound obscuration to the clarity of vision required for
       the revelation of our Spirituality.
       
       The Spiritual Path is transformative.  If our intention is genuine,
       and if our  practice is not motivated by the lure of short-term gain
       and superficial release from some of our more obvious disturbances and
       emotional diseases, then the Spiritual path will bring changes of
       attitude, understanding, involvement with both inner and outer
       experiences, and finally cannot but bring about the restoration of our
       human dignity and a loving and generous disposition towards life in
       general.
       
       And from this it may be clear that unless we address the obstacles we
       ourselves bring to the living moment, and find ways of understanding
       and practice which will reduce the complexities  our psychological
       being  brings to our lives, our dream of spirituality will remain just
       that - a dream.  The momentum of the life-negative force of our
       un-enlightened state is very  powerful.  It has controlled, limited
       and fragmented  human existence for many thousands of years.  Mainly
       because we have never really been sensitised to our own involvement in
       the way in which we actively participate in the drama of our daily
       suffering.
       
       We have been given answers by those we have trusted. But these answers
       have failed us.  Religion and philosophy are based on the same
       uninspected principle of defence against the mystery of our human
       suffering. Both have sought answers without inspecting the source of
       the dilemma it is trying to solve. So perhaps the time has come for us
       to  wake up to the fact that there is NO answer to the human dilemma
       of unhappiness, fragmentedness, alienation, loneliness and suffering
       other than the rather arduous path of self-enquiry and self-knowledge.
       Such an investigation will bring us to the understanding  and
       transcendence of that which WE OURSELVES bring to the living moment
       which frustrates and conceals the simplicity, dignity and inherent
       wholeness of our human condition.
       
       In this lies our only hope.
       
       Your brother in the Dharma.
       
       Moller.


       
      JUDI
       
      I love your rants Tim! :-) They remind me of that complaint generator
      program. :-)
      And I chuckle all the way through. :-)

      Praise to the complainers! :-)

      Judi
       

       
      DOC HOBBES (TIM HARRIS)
       

      You like that eh? I enjoy doing them... like a release if you know what I
      mean... look at it this way. Karma is a problem when it comes to the
      exploitation of the masses. Thus, groups of professionals get together and
      protect one another. Liberals/Conservatives, Republicans/Democrats...
      whatever the teams may be... how do they do that?

      Have you ever played the game 'Go' (it is chinese or japenese in origin --
      two stories) the object is to surround your opponents while capturing
      territory.

      Anyway, the reverse works the same when trying to cover up karmic events.
      Surround the karmic generator(s) (bad guy) with a mix of so-called good guys
      and bad guys. The karmic gereator(s) are protected in exchange for advancing
      agendas that are contrary to the people.

      Like stem cell research... the only reason we are hearing about it now is
      because there has been success. Problem is, as far as stem cell research
      goes in addition to cloning, it kind of throws the whole idea of DNA
      evidence out the window. A new tool for setting up the innocent. Do you know
      how easy it is to get a dna sample?

      Karmic adjustment then comes by identifying the karmic generators and
      'setting them off with the truth' which is above discussion because they
      know they have been caught. Regardless of the remainder of this life it
      becomes a karmic timebomb with a huge domino effect.

      >They remind me of that complaint
      generator
      >program. :-)

      lol... I am not complaining though. Just telling the truth... it is all that
      is required in these times.

      >And I chuckle all the way through. :-)

      I wish we could say the same for all the readership.

      >
      >Praise to the
      complainers! :-)

      Long live the 'house keepers'!

      >
      >Judi


      Oh... btw.. I meant 'National Defence' and further, I do not necessarily
      mean 'government'...

      oh... btw 2... I am not against governments in any form. The systems do
      work... it is the people that do not... just like 7 councillors having
      $11,000 expense reports (crazy that they were all the same eh?) but we can
      not afford to place a Welcome to Downtown Cranbrook sign to advertise the
      downtown area... they don't have any money for DT improvement... they voted
      no to that... well that is not exactly correct... they promised a sign to
      them at the DTMA meeting for June.

      What time is it?

         o
      -- hobbes; 0,0,0,0:00.00 Nao

      The process of 'thinking' is a comparison/negation of what you do not know
      as it relates to what you do know creating a natural erosion of the purity
      of the moment.



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