Western Baul Podcast Series

1. Tending the Inner Fire: How Do We Add Fuel to the Fire? (Mary Angelon Young)

   5 de novembro de 20261 hEpisódio 166A seguir

   We tend the inner fire through our attention, practice, and dedication to the path. We generally avoid experiences that inflame reactions. Adding fuel to the fire is an expression for deliberately increasing …

   Notas do episódio

   We tend the inner fire through our attention, practice, and dedication to the path. We generally avoid experiences that inflame reactions. Adding fuel to the fire is an expression for deliberately increasing the challenges of maintaining a steady mind. It brings difficult situations to the forefront so we can work with them directly. We may question if we have an inner fire. It is there because it’s part of our essential nature. We might want to add fuel to the fire if we recognize we must go deeper into life due to a karmic reckoning or an experience of impermanence that has shaken us. Claiming the events of our lives can bring about integration. On the path, we can focus too much on disidentifying to the point that we spiritually bypass and miss the point of life’s experiences. The Sanskrit term “sankalpa” refers to the promise we make to ourselves; it is our obligation to our own deep Self. We can add fuel to the fire if we seek direct experience from life, recognize blocks in ourselves, become more comfortable with darkness by practicing at transitional times like dawn and dusk, pay attention to dreams. We are never done but are always in the process of becoming. Tenderly holding ourselves while being aware of our suffering and doing work we have not completed in preparing for death are ways of tending the inner fire. Fire is the quickest way to transform something. Dark retreats can put us in touch with how close we want to get to ourselves. Jung noticed that dreams begin to change, roles fall away, and the Self comes forward in the dying. Our capacity to adapt and be flexible is invaluable. Mary Angelon Young is a workshop leader with a background in Jungian psychology, an editor, and author of As It Is, Under the Punnai Tree, The Baul Tradition, Caught in the Beloved’s Petticoats, Enlightened Duality (with Lee Lozowick), The Art of Contemplation, and other books.

2. Prayer, Loving God, “Being With” God (Clelia Lewis)

   22 de outubro de 20261 h 4 minEpisódio 165A seguir

   Christian mysticism which involves prayer, deep contemplation, and being close to the presence of God is discussed along with other paths that use different language. Anchorites in the Middle Ages such as …

   Notas do episódio

   Christian mysticism which involves prayer, deep contemplation, and being close to the presence of God is discussed along with other paths that use different language. Anchorites in the Middle Ages such as Julian of Norwich devoted their lives to contemplating God in one room. We can stay informed about the world and keep our attention contained in ways such as prayer. There are different ways to pray and put attention on the creation as God. Brother Lawrence had a simple approach of conversing with God, who he assumed was always present. A distinction can be made between prayer as supplication and what EJ Gold calls Prayer Absolute. The possibility of prayer is to come into relationship with whatever is arising. The Work is about God being saved by us, of being with and not running away from God. The remembrance of God may be seen as the purpose of life. The symbolism of the crucifixion and the passion of Christ is considered. Repetition of a prayer or name of God creates the possibility for that practice to come alive. We can pick any prayer or name of God we are drawn to and start a simple practice, which is like creating a room that we invite God into. Wherever our attention goes, our life force goes. If we want our spiritual practice to come to life, we have to put attention on it. In Hinduism, the name is the same as the named so that when you say the name of God, God is there. We can honor all the traditions, go toward the one that calls to us and commit to it. The teaching of Krishna is that all is the play of God. The greatest possibility of the human form is loving God. If we don’t love ourselves, we cannot love others or receive love. Clelia Lewis is a freelance editor specializing in spiritual teachings, self-development, and memoir. She is author of Stainless Heart and a practitioner in the lineage of Lee Lozowick, Yogi Ramsuratkumar, and Swami Papa Ramdas.

3. Seek Beauty, Avoid Suffering. Now More Than Ever. (Regina Sara Ryan)

   8 de outubro de 20261 h 3 minEpisódio 164A seguir

   “Seek beauty, avoid suffering,” one of Lee Lozowick’s teachings, has to do with seeking real beauty in life all around us and not superficial beauty. It is about avoiding suffering of neurotic mind, not the …

   Notas do episódio

   “Seek beauty, avoid suffering,” one of Lee Lozowick’s teachings, has to do with seeking real beauty in life all around us and not superficial beauty. It is about avoiding suffering of neurotic mind, not the suffering of humanity. The Stendhal syndrome is a response of being overwhelmed by experiences of art and beauty. Neuroaesthetics refers to the way in which beauty affects the human body. To contemplate sacred images is to contemplate our essence. Beauty can open a door to transcendence, to a big view beyond our self-concerned small view. We can internalize beauty through visualization. Digital beauty narrows our standards for what is beautiful; it can sell product and play on our longing for beauty. Mother Mira, the partner of Sri Aurobindo, said that surrounding ourselves with beauty can make the greatest difference in cultivating spiritual life. All the traditions have beautiful iconography and put beauty in an exalted position. Some of the great Christian cathedrals vibrate with the sacred. Ram means “the beautiful.” There is the recognition in Sufism that God is beautiful. There are paths of beauty in the Navajo and Sufi traditions. Bringing delight to others is something we can do to share beauty as a way of life. The degree to which people have dedicated themselves to the creation of beauty is astonishing. The food of beauty is needed to counterbalance suffering—now more than ever. Beauty is freely given. It can bring us to ask the big questions. Impermanence intensifies the poignancy of the beauty of the moment. Absorbing beauty is not to talk or write about it or photograph it. Silent absorption is the art of doing nothing but allowing beauty to penetrate. Regina Sara Ryan was the editor of Hohm Press for 35 years. She is a workshop leader, retreat guide, and author of The Woman Awake, Igniting the Inner Life, Praying Dangerously, Only God, and other books.

4. The Rambling Musings of Two Longtime Practitioners (Jim Capellini and Matthew Files)

   24 de setembro de 20261 h 2 minEpisódio 163A seguir

   Spontaneous, genuine, intimate connection may be more valuable than a thought-out presentation or canned dharma. Length of time on the path (or in a marriage) isn’t necessarily a measure of one’s development …

   Notas do episódio

   Spontaneous, genuine, intimate connection may be more valuable than a thought-out presentation or canned dharma. Length of time on the path (or in a marriage) isn’t necessarily a measure of one’s development. Time will tell whether spiritual experiences produce an abiding shift in the way we live. It can be useful not to rush for a remedy when there is pain, which can open us to compassion for a broader spectrum of humanity. There’s nothing like the deterioration of our physical bodies to drive home the reality of impermanence. A practice is to accept what is as it is, without judgment, and then to act. We can excuse ourselves in the name of self-acceptance. Seeing what hasn’t changed over time may be more important than seeing what has changed. We have to accept that the survival mechanism is a driving factor to work with it. We can be overwhelmed easily, and sensations tend to loop and feed on themselves if we don’t catch our reaction at its inception. Not sharing can be a way of being stingy. Humility serves; false humility does not. The motivation to engage the path can be to act in accordance with what we feel is true, which is its own reward. There is no time to waste. Heroic effort is useful for short periods of time; it is not a lifestyle. We can become complacent without an edge, but we can maintain an edge in whatever we do in ordinary life. Working in areas where we are not adult is a need on the path. Honoring a teacher is adult, but putting a teacher on a pedestal is not. Jim Capellini lives with his wife and guru in the lineage of Lee Lozowick in rural British Columbia, Canada, where he oversees the management of Kripa Mandir Ashram. Matthew Files is a longtime practitioner in this lineage who facilitates groups that support people to look deeper into their process, formulate their own questions, and become responsible for their choices.

5. Conversation as Spiritual Practice: The Legacy of Robert Daniel Ennis (Rob Schmidt and Stuart Goodnick)

   10 de setembro de 20261 h 9 minEpisódio 162A seguir

   Rob and Stuart talk about how they got involved with the spiritual path and their teacher, Robert Daniel Ennis, who said that true conversation does not arise from the psychological realm but from a place …

   Notas do episódio

   Rob and Stuart talk about how they got involved with the spiritual path and their teacher, Robert Daniel Ennis, who said that true conversation does not arise from the psychological realm but from a place senior to it. He taught co-meditation, which is self-observation while maintaining eye contact with a partner. Self-observation is not a cognitive, self-analytic process. It is an energetic event that occurs when we are present to our thoughts, feelings, and sensations. The observer is silent. Self-observation is not occurring when there is self-talk. In co-meditation, we become aware of relational habits like judgment and projection. The beginning discipline brings us to see how we are on autopilot in relationship in ways such as trying to be liked or to make everything OK. Co-meditation activates the emotional center quite a bit. Solo meditation or self-observing on our own does not activate it in the same way. The intent of co-meditation is not to fix or heal wounds. Habits emerge in relationship before we engage in language. After observing our reactions honestly, phase 2 of the process is about not acting on them, which is intentional suffering. Co-meditation is not intended as a psychological process. It can produce moments of internal silence and communion. It can be a shock to be with someone without defense. We can be in relationship with anything. Resistance is a sign the heart is not open. All agendas banish safety. To offer someone the purity of witnessing without agenda is a profound gift. Spiritual independence is a necessary step on the path since we can’t surrender anything into the flow of communion if we are not independent. Rob Schmidt and Stuart Goodnick run Tayu Meditation Center and founded Many Rivers Books and Tea in Sebastopol, CA. They invite spiritual teachers, practitioners, and authors to articulate their stories on The Mystical Positivist podcast.

6. What Am I Practicing Now? (Elise Erro/e.e.)

   27 de agosto de 202651 minEpisódio 161A seguir

   Spiritual practices are designed to lead us into our own experience on the path. We’re always practicing something. An ongoing question is, “What am I practicing now?” Something we may wish to practice is …

   Notas do episódio

   Spiritual practices are designed to lead us into our own experience on the path. We’re always practicing something. An ongoing question is, “What am I practicing now?” Something we may wish to practice is surrender to conscience. We can learn to trust ourselves and can feel if we betray our conscience. An essential part of research into ourselves is to know where we’ve come from since that has taught us how to be. There are protective parts of ourselves that we do not wish to see. A main motivation for practice is to work with the distractibility and reactivity of mind and emotions. Practice is a way of coming back to sanity; it can undo our previous training. It is ongoing training that we give ourselves. Reminding factors help us to practice. Making war on the planet starts with the war we make on ourselves. We can only be kind to others if we are kind to ourselves. Remembering the dharma can be a practice. If we sincerely ask for help, it will come. When we realize we are not practicing, that itself is practice and can bring us back to our intention. Fear and desire can pull us away from our practice and intention. When things are going well, we may revert to our mechanical self. We can lean into uncomfortable things and use them as reminding factors. There are many different practices in the traditions; intention is what makes something a practice. Change happens by itself if we self-observe. There is a fruit to embracing small discomforts. The mind can make the connection that practice is hard, but it can be a way of feeding the heart. There is joy when life is lived with the ideal of serving others. The wish of some teachers who have been ill or in the process of dying has been that their students practice. Elise Erro (e.e.) has been committed to a life of engaging spiritual principles and service through theater, support for the dying, and bringing enjoyment to others as a chocolatier.

7. The Search for the Indestructible and the Basis of Fear in Us (VJ Fedorschak)

   13 de agosto de 20261 h 2 minEpisódio 160A seguir

   The Destructible is anything that is impermanent. We fear loss of the Destructible by trying to hold on to things that will not last, which is suffering. What predominates in humans beings is not desire but …

   Notas do episódio

   The Destructible is anything that is impermanent. We fear loss of the Destructible by trying to hold on to things that will not last, which is suffering. What predominates in humans beings is not desire but fear. If we fear something, we are somehow attracted to it and yet do not accept and open to our feelings about it. Along with physical death, we fear destruction of aspects of ourselves that we identify with. We can dare to face threatened aspects of ourselves. Spiritual traditions attest to the existence of the Indestructible in us. To consider if there is something immortal in us is to search for the Indestructible. The Upanishads were composed by rishis who had insight into the nature of reality. They assert that the atman, pure consciousness in us, and Brahman, the all-pervading Reality, are one and the same. One part of us utterly fears death and another part, which senses that survival is not an issue, courts it. Non-identified consciousness is present in dreamless sleep. Emotions like fear have disappeared in the sage and been replaced by higher feelings like peace and love. Psychological pathologies can unconsciously motivate us, leak out and cause harm. One-pointed intention is the only thing that can manage subconscious mind, but this is not possible when we are split in our motivations. Grief and loss impacts our identity, changes us irrevocably, and can motivate us to search for the Indestructible. The path is no guarantee that the cerebral function will not deteriorate, but it is possible to train ourselves to say yes to what comes to us. The process is about allowing the Indestructible to be revealed. It is only found at the level of the heart. Sensing the Indestructible in us can inform our lives as we cultivate generosity and courage and lose self-importance. VJ Fedorschak is the organizer of the Western Baul Podcast Series and author of The Shadow on the Path and Father and Son.

8. Is There a Need for Social Action on the Path? (David Herz)

   30 de julho de 202656 minEpisódio 159A seguir

   “Be in the world but not of the world” is a statement that has been considered on the spiritual path. Does it have relevance to engaging in social work? A bodhisattva works for the salvation of everyone else …

   Notas do episódio

   “Be in the world but not of the world” is a statement that has been considered on the spiritual path. Does it have relevance to engaging in social work? A bodhisattva works for the salvation of everyone else first, which is an impossible but worthwhile task. We have to know ourselves before we can help others, have a grip on the turmoil inside before we can really alleviate turmoil outside. Wanting to involve myself can mask a wish to absolve myself. If we wait for perfect self-awareness before getting involved, it will never happen. It’s possible to act without counting on a result. Social involvement is an integral part of the work of a number of spiritual figures. Our work has meaning when tied to the betterment of a community. There are practices of breathing in the suffering of the world and breathing out purification. It can be considered a form of social commitment for spiritual teachers to help others see through the false self. Social engagement can be a distraction if it is a way to avoid our inner process. It is not necessary on the path unless it’s something one is called to do. Everyone's gestures to express compassion, such as chanting or actively helping, will be different. The spiritual path can be misunderstood as a way to avoid suffering. We may find ourselves more vulnerable to suffering on the path. People who have worked on themselves have a nourishing presence. Our motivation for social action can be recognition or to feel good about ourselves. Balance is needed to engage social work, but this is about managing the machine and not spiritual work. There is an inclination to relieve suffering since a spiritual principle is that there is no separation. We don’t know if our actions make a difference. David Herz is a spiritual practitioner who lives in Paris where he has been a journalist, technical writer, communications officer, and English instructor at universities.

9. Arising the Sacred Feminine (Myosho Ginny Matthews)

   16 de julho de 202659 minEpisódio 158A seguir

   The Sacred Feminine is not confined to those in female bodies. Many difficulties in life come from denigration of the Sacred Feminine, including the way the planet and women are treated. Imagery of Divinity has …

   Notas do episódio

   The Sacred Feminine is not confined to those in female bodies. Many difficulties in life come from denigration of the Sacred Feminine, including the way the planet and women are treated. Imagery of Divinity has not included the feminine in our culture. Decades ago, many women were focused on claiming masculine power. Rinzai Zen is warrior practice, very masculine, but there is a feminine aspect to it in relating to a teacher and working on koans to embody spiritual understanding. Connection to female teachers in Hindu and Lakota traditions complemented Ginny’s Zen practice given the need to integrate masculine monastic transcendent approaches with life as a mother and householder. Embodiment practices can be explored such as dancing, singing, and individual rituals including creating an altar and honoring the four elements of air, water, fire, and earth, which can change the way we move through our day. Community rituals like circles, salt rituals, witnessing fire rituals, and honoring our female lineages are egalitarian. There is no hierarchy in the Sacred Feminine. There is a Japanese ritual centered around Jizo, a bodhisattva deity for babies and children who have died. Nature and beauty are pathways to the Sacred Feminine. The Sacred Masculine has the strength to hold the Sacred Feminine in partnership. The fierce quality of the feminine comes from truth. The forms of traditions seem to be evolving. Feminine icons may be more present today due to an unbalanced form of masculine patriarchy. Relationships between generations help break down the more toxic aspects of cultural conditioning. Myosho Ginny Matthews was a student of Joshu Sasaki Roshi for 40 years. She took lay ordination in 2000, leads retreats on practice, is a dance teacher and choreographer, and is featured in the book, The Unknown She: Eight Faces of an Emerging Consciousness.

10. Is Suffering Necessary? (Matthew Files)

    2 de julho de 202656 minEpisódio 157A seguir

    There are aspects of suffering that may not be necessary, such as “luxury suffering.” Luxury suffering may be defined as self-observation while judging ourselves. Judgment can be positive or negative. Trying to …

    Notas do episódio

    There are aspects of suffering that may not be necessary, such as “luxury suffering.” Luxury suffering may be defined as self-observation while judging ourselves. Judgment can be positive or negative. Trying to avoid things or make them better is suffering. Constantly watching the news can keep suffering in place. Without seeing the extreme state of the world so regularly in the media, we might be more aware of the suffering that’s closer to us—our own and that of the people around us. The world may not be in a worse condition than it’s ever been. Pain and suffering are different. We suffer when we do not accept the here and now, such as when we want things to be different than they are and when we only want things that make us feel good. The distinction between troubles and problems which are real problems is considered. Since we live in luxury relative to many people in the world, our suffering is going to be luxury suffering. This kind of suffering, which we can do something about, drains our energy. Work on the path may involve intentional suffering, such as enduring the displeasing manifestations of others. The primal event of suffering is incarnation since we identify as our names and bodies. We suffer the illusion of me-ness because we don’t know our true nature, who we really are. Everyone suffers and no one can fix another’s suffering. Our suffering does not come from an event that happened to us in life that therapy can fix. Awareness and transformation are not the same thing. We cling to suffering as a facet of our identity. Compassion does not need to have a nice face to it. In this talk, there are interactions between Matthew and attendees about different perspectives on relating to suffering. Matthew Files facilitates groups that support people to look deeper into their process, formulate their own questions, and become responsible for their choices.

11. What Would You Die For? From Quiet Desperation to Making a Difference (Juanita Violini)

    18 de junho de 20261 h 2 minEpisódio 156A seguir

    There is a distinction between what we would die for and what is worth living for. What we would die for brings us to reflect on something beyond this life. To consider this requires us to know and accept three …

    Notas do episódio

    There is a distinction between what we would die for and what is worth living for. What we would die for brings us to reflect on something beyond this life. To consider this requires us to know and accept three things: our bodies are going to die, we are all connected, and we make a difference. Aging brings an imperative with it. Our society is uncomfortable with death. Keeping death from children makes life harder. If we weren’t identified with the body, losing it wouldn’t be such a big deal. We are not a drop of water in the ocean; we are the whole ocean in a drop. If we come to accept we are going to die, we are less controlled by fear and have more space to find what really matters to us. Is there a principle we would do anything for? What we would die for is something we can stand on and measure our actions from. It is unlikely we would actually have to die for it but knowing it makes a difference. Part of knowing ourselves, which is one of the most important pieces of work we have in this lifetime, is knowing what we would die for. It is impactful to consider dying like a hero going home. Even if we live an apparently good life, there is often an underlying pervasive dissatisfaction and lack of fulfillment. We can make a distinction between belonging and fitting in. If we look for validation and feel like we don’t belong it’s because we don’t belong to ourselves. Self-assurance comes from inside, whereas confidence is something we put on for others. Being offended poisons us and manipulates others. Without our transformation, there can be no transformation of the world. We can experiment with expressing urges to say or do things, which may make a difference. There is a distinction between impulsive and intuitive urges. Juanita Violini is an artist and writer/producer of interactive mystery entertainment who has been a student of the spiritual path for over 35 years.

12. Your Life Is a Tree (Mary Angelon Young and Regina Sara Ryan)

    4 de junho de 20261 h 2 minEpisódio 155A seguir

    If we put aside concepts, we really don’t know what a tree is. It’s a mystery of creation. The tree of life is a universal archetypal symbol. African, Celtic, Norse, and Cabala trees of life are discussed …

    Notas do episódio

    If we put aside concepts, we really don’t know what a tree is. It’s a mystery of creation. The tree of life is a universal archetypal symbol. African, Celtic, Norse, and Cabala trees of life are discussed. Trees are a portal into appreciation of life and nature. Walking in a forest, we can feel sacred space. The decimation of trees and forests is also heartbreaking. It’s important to connect to and respect all beings, including trees. The three parts of a tree—roots, trunk and branches, and crown—are considered metaphorically. Our roots, including belief systems we’ve inherited, are useful to revisit. Gender, cultural, historical, and familial roots sometimes need pruning. Trees have interconnected root systems and are not separate from other trees. We grow together and absorb from others. The heartwood near the center of the trunk is analogous to the stored wisdom we gather through experience. The lifeblood of the tree moves to and from the leaves. Every tree has a pattern which can be seen in its rings. We all have patterning and go through cycles as trees do. Being aware of our patterns opens us to the call of our heart. Individuation, a term used by Jung, is an ordeal of growth. There is stability in the trunk and effortless expansiveness in the branches. The crown produces shade, berries, seeds, and fruits which are shared. We can honor our outpouring and what we affect in the world. Seeds contain a legacy, the thing that comes next. The fruit of life is about realizing our immortality. The seed is perfect, despite a tree’s twistedness due to environmental conditions. Creativity is a way to take refuge in our being. The practice of praise counterbalances hatred and polarization. Mary Angelon Young is an author and workshop leader with a background in Jungian psychology. Regina Sara Ryan, who was the editor of Hohm Press for 35 years, is an author, workshop leader, and retreat guide.

13. Quietude Disturbs the Brain (Lalitha)

    21 de maio de 20261 h 12 minEpisódio 154A seguir

    In spiritual practice, quietude is a deeply desirable, nourishing nutrient. Most practitioners find quieting the mind to be very difficult. It takes a lot of stamina and strength to stop ourselves from being …

    Notas do episódio

    In spiritual practice, quietude is a deeply desirable, nourishing nutrient. Most practitioners find quieting the mind to be very difficult. It takes a lot of stamina and strength to stop ourselves from being habitually drawn to the stimulus of contention or disruption through distractions such as the news and social media. We can start with basic practices. The human being craves constant stimulus even if it’s painful. The urgency for stimulus has been researched in studies which show that many people intentionally give themselves electric shocks rather than spend 15 minutes in quietude. The wisdom heart, the intuitive mind held in the heart, signifies the context that we can access and root in that affects choices we make in business and life. The vagus nerve is the nerve of quietude in the human body. We can start a habit of turning on the vagus nerve reflex. It is helpful in going on retreat to set a clear intention and schedule. Good company on the path refers to those with willingness and centered calmness who we can borrow from if we feel collapsed. It is an extraordinary asset for practitioners. When strong and steady, we can hold up and help companions in personal crisis, without losing our seat, which is not fixing or rescuing. Quietude is the root of being and a priceless treasure. It is not stagnant but is very interactive and juicy. It’s important to produce relationship as a fruit of sadhana, even if no one is around. We can be eaten up by entities that live off emotional food produced by the distractions of life today. Do we have the ability to choose quietude over distraction? We can’t do anything about others but can be that which produces presence and makes quietude a committed priority. Lalitha is a spiritual teacher with an ashram in British Columbia, Canada, who was empowered by her master Lee Lozowick in 1998. Her books include Waking to Ordinary Life and Cultivating Spiritual Maturity.

14. The Benefits of Recapitulation Practice and How to Engage It (Rick Lewis)

    7 de maio de 20261 h 2 minEpisódio 153A seguir

    Every time we tell a story, something new can enter our heart. Sharing a story with others can help us regain a piece of our humanity. Being in the present and letting go of the past can be a spiritual ideal …

    Notas do episódio

    Every time we tell a story, something new can enter our heart. Sharing a story with others can help us regain a piece of our humanity. Being in the present and letting go of the past can be a spiritual ideal, but if we trace back things that happened we may find buried aspects of ourselves. A spiritual act can pave over the past. Rick tells stories of his experience with recapitulation, of being an entertainer at corporate events, and of starting an online writing group. Looking at the past can bring us into relationship with what has actually been and allow for healing. The reality we’re in is only apparently separate from the past and future. Ego wants to create distance between who we want to be and who we are. There is joy in being honest with oneself and others. Sometimes we don’t want to write about ourselves or see what has gone on. Sharing life stories is group recapitulation practice, which is bonding. When our experience is acknowledged by another person, we get to integrate it. If it is toxic, it is defused when held by the matrix of a writing community. We generally don’t open to the present because we’re too busy surviving it. Taking time to recall what transpired, we live it for the first time. What’s important is doing the work of being undefended to our truth. Once that occurs, the benefit of being around a person—whether a teacher or not—is felt and their past is irrelevant. In looking at the past, we get clues about how our machine works and also get to remember the beautiful, sublime gifts we’ve been given. It’s possible to review the past to solidify a sense of self, which isn’t helpful on the path; yet we may be blind-sided by parts of ourselves we seek distance from. The internal work we all do is unique. Rick Lewis is a national speaker and the author of 7 Rules You Were Born to Break, The Perfection of Nothing, You Have the Right to Remain Silent and other books.

15. Sensation: The Language of the Body (Naomi Worob)

    23 de abril de 202657 minEpisódio 152A seguir

    As a culture, we are disconnected from our bodies. In school, we learn to meet standards outside of ourselves and to listen less and less to our bodies. Messages of a hidden curriculum tell us that the body …

    Notas do episódio

    As a culture, we are disconnected from our bodies. In school, we learn to meet standards outside of ourselves and to listen less and less to our bodies. Messages of a hidden curriculum tell us that the body should be productive, emotions should be controlled, rest must be earned, and time is more important than natural rhythms. A controlled body cannot be a sensing body. Sensation is a way to connect to experience, feel our impulses, and take in information. Interoception is awareness of the sensation of the body. Awareness of sensations helps us regulate. Those attending the talk share about their experiences tracking sensations during exercises. The nervous system connects our internal body to the outside world. Distinctions between self-observation and interoception are considered. Sensations lead to impulses, movements, and expressions. Being a witness to our own experience equips us with tools to be with the fullness of life. As human beings, we tend to open to pleasurable sensations and to push away those that are unpleasant. We can intend to make our relationship to senses more neutral, to open our arms and heart to experience all sensation. Somatic experiencing training developed by Peter Levine uses the metaphor of life as a river. When regulated, our nervous system is in the flowing river of life. Eddies are created where we get stuck when overwhelmed. As we integrate overwhelming experiences, our banks widen and we open to a broader spectrum of emotions and the fullness of life. A simple exercise of butoh, a Japanese form of performance art synthesized in post-World War II Japan, is conducted. Naomi Worob is a student of the wisdom traditions and an artist, choreographer/director, and yoga teacher. She facilitates classes, workshops, retreats, and residencies that invite deep embodiment, creative expression, and authentic relating.

16. A Creative Life Is a Conscious Life (Karl Krumins)

    9 de abril de 202655 minEpisódio 151A seguir

    Creativity is going into the unknown with intention. Two “wings” of creativity are passion and play. Some people have titles for their role in creating, such as painter, writer, sculptor. Art connects us to who …

    Notas do episódio

    Creativity is going into the unknown with intention. Two “wings” of creativity are passion and play. Some people have titles for their role in creating, such as painter, writer, sculptor. Art connects us to who we really are; it’s an expression of our essence. Creativity is a purpose of the universe. It isn’t a luxury; it’s a primary function of consciousness itself. The big picture is that our life is art. We can develop our own uniqueness so the divine power can express itself in an original way. Working with resistance may be the best way to open to the human impulse to be creative. When we are fully absorbed and engaged, we produce refined energies that the universe needs. Creativity is a kind of prayer. The main payoffs of creativity are our transformation and the benefit to the universe. The tangible result of creativity that is produced is icing on the cake. Art is one of the first things to be censored or banned in totalitarian regimes. Creative people draw outside the lines, and society is all about staying within the lines. Beginner’s mind sees beauty, but it’s hard for professional artists to keep beginner’s mind. Objective art or aesthetic is hard to define but easy to get across through music, theater, painting and other art forms to viewers who are able to see it. Art can objectify the shadow and help us to face ourselves and the healing needed. Ways of bringing creativity into everyday life, such as in mothering, are discussed. Various forms of art are considered including painting and graffiti, architecture and cathedrals, and land art. Framing is also a way of creating beauty in art and in life. How we use our consciousness, where we put our attention—which is all we have—is the ultimate creative act. Karl Krumins has been a spiritual practitioner for forty years. He lived in India for seven years and has a passion for considering the essential similarities of spiritual traditions.

17. Walking Side by Side with Grief for a Lifetime (Nachama Shahar)

    26 de março de 20261 h 10 minEpisódio 150A seguir

    We move through cycles of death and rebirth through the entirety of our lives. Walking side by side with grief doesn’t mean being condemned to a life without joy; it is to live with the bittersweet truth of …

    Notas do episódio

    We move through cycles of death and rebirth through the entirety of our lives. Walking side by side with grief doesn’t mean being condemned to a life without joy; it is to live with the bittersweet truth of impermanence. Depression can arise due to unexpressed, undigested grief. It is a holy time when things decay and break down. Sorrow is part of the Earth’s great cycles. It can connect us to the current of life and the source of comfort and solace. Somatic trauma work can put us in touch with grief that has been held in the body for many years. It is common in spiritual circles for dharma to be used as a shield to overlay grief. Francis Weller identified five gates of grief that can expand understanding of it. These are losing someone we love, places in ourselves that have not known love, sorrows of the world, what we expected but did not receive, and ancestral grief. It’s a holy thing to love what death can touch. We tend to avoid grief, but it puts us in contact with such deep feeling. When we grieve, we praise the one we loved and allow love to touch the core of our being. We can welcome back parts of ourselves we have dismissed. The “remedy” for grief is to feel it and allow it to move through us. Grief is always there because impermanence is always there. It opens us like nothing else. It can be a doorway to the embodied realization of our true nature, to seeing that we are inseparable from the universe and connected to the circuitry of love that flows through everything. Grief has a shattering quality which takes us beyond what we think we can handle and breaks down the reality we thought we knew. It can catapult us into the unitive state and awaken us to boundless love without conditions. Nachama Shahar (formerly Nachama Greenwald) is a physical therapist, editor, and musician who for 17 years was a member of the Shri blues band which performed Western Baul music.

18. Accessing Sources of Spiritual Inspiration (VJ Fedorschak)

    12 de março de 20261 h 4 minEpisódio 149A seguir

    What’s seen as inspiring in the world are ego’s triumphs. But there’s another kind of inspiration we can feel when we hear about people who give themselves for others. We can also be inspired by those who …

    Notas do episódio

    What’s seen as inspiring in the world are ego’s triumphs. But there’s another kind of inspiration we can feel when we hear about people who give themselves for others. We can also be inspired by those who exhibit essential qualities on the spiritual path. We innately feel an urge to embody qualities that feed a higher purpose. We can work to develop a “Work I” by observing ourselves and not letting lower qualities rule. This part of ourselves can arise out of conscience and be strengthened by practice. Inspirational stories are impression food that can enliven essential qualities that are in all of us. Whether any story is factually true in all of its details isn’t the point. Stories are told about forgiveness, generosity, service, and the importance of working with childish parts of ourselves. There is discussion of inspiring circumstances including the request the Dalai Lama made to never to speak badly about the Chinese after the brutal takeover of Tibet; Garchen Rinpoche’s training to generate loving kindness in a way that seemed impossible when he was young; the Zen master Hakuin’s lack of concern for reputation; Orage’s response to strong criticism by the enigmatic mystic Gurdjieff; the need for the character Siddhartha in Hesse’s book to experience ordinary life in order to spiritually develop; the courage of Meher Baba’s disciples to leave their lives behind in deciding to follow their master on the New Life; the all-consuming love in the Sufi tale of Layla and Majnun; the commitment of Gandhi to Hindu-Moslem unity which he demonstrated by fasting; the wandering of Swami Ramdas who viewed everything as divine after his realization; and the magical events that occurred in the relationship of Yogi Ramsuratkumar and Lee Lozowick. VJ Fedorschak is the organizer of the Western Baul Podcast Series and author of The Shadow on the Path and Father and Son.

19. Halfway Up the Mountain: 25 Years Later (Mariana Caplan)

    26 de fevereiro de 20261 h 8 minEpisódio 148A seguir

    A teacher's relationship to power can create a lot of difficulty. Just because a teacher has a profound spiritual awakening does not mean he or she is psychologically mature or integrated or has knowledge about …

    Notas do episódio

    A teacher's relationship to power can create a lot of difficulty. Just because a teacher has a profound spiritual awakening does not mean he or she is psychologically mature or integrated or has knowledge about everything. Even with a problematic spiritual teacher, students still find their way. There are common threads of things that go wrong even in spiritual groups free of corruption or scandals. Enlightenment may not be a useful notion in our time. If there is no goal to reach, we are OK, undefined in relationship to that, and do not have to evaluate or project. The Indian psyche is radically different than the Western psyche. Trauma may open us to a need for something much greater. Psychiatric medication if needed and well used can support growth. The guru model as it has been imported and used has been problematic in the West. Abdicating responsibility to another can be a huge trap, as can an inner circle phenomenon of favorites and not favorites. Teachers can burn out students who have endless willingness to volunteer. Crazy wisdom has been an excuse for abuse. Psychedelics may have a role for some people for a period of time, but they are potentially dangerous. Spiritual bypassing is when spiritual ideas are used to avoid psychological work and developmental tasks. Trust in inner wisdom is often not taught by spiritual teachers. A teacher’s blind spot can be reflected in those around him. Life humbles and softens us over time. Systems of feedback can be useful for teachers, but many do not avail themselves of it. Listening to teachers is a very complex issue. Issues that can be problematic for teachers to get involved in with students are considered. Mariana Caplan, PhD, is a psychotherapist, consultant, and author of nine books in the fields of psychology and spirituality, including a forthcoming book about the global mental health crisis (https://marianacaplan.com).

20. Gurdjieff's Aphorisms 3: The Nature of the Path (Carl Grimsman)

    12 de fevereiro de 20261 h 7 minEpisódio 147A seguir

    Seven of the aphorisms of Gurdjieff are considered in this third talk on the subject. Teaching refers to the ideas we draw from, while the path is our individual road. No two paths are the same, even when they …

    Notas do episódio

    Seven of the aphorisms of Gurdjieff are considered in this third talk on the subject. Teaching refers to the ideas we draw from, while the path is our individual road. No two paths are the same, even when they emanate from a common source. The Fourth Way, which the Gurdjieff Work has been called, refers to the premise that we are three-centered beings. The work of the fakir focuses on mastery of the body or moving center, the monk on mastery of the heart or emotional center, and the yogi on mastery of the mind or intellectual center. Each way only encompasses part of the process. The Fourth Way develops all three centers in tandem. We all need cosmology, which describes the structure of the universe. Most traditions are mixes, but we are wise to take care in mixing elements of various teachings before having stabilized on our path. Reasons for finding a path may be different for each of us. Conditions can be fostered for spiritual development, but actual help comes from God. Three practices are discussed: simplicity, super efforts, and working with impressions. We have enough energy to work on ourselves; we only need to save the greater part of what we have. Through experiences calling for extra effort, we open to new levels of being. Only super efforts count. We can hardly advance in our comfort zone. Taking in impressions means taking in the energy that comes with them. An overview of faith, hope, and love from Beelzebub’s Tales is discussed. Self-healing is separate from teaching and yet is a necessary component of the path. Carl Grimsman was born into the Gurdjieff Work environment of the early years of the New York Foundation, attended the children’s group there, and later worked with Mrs. March, a direct Gurdjieff student, at East Hill Farm. The first two books in his “The Soul’s Traverse” series are Sun Bridge and The Kindling.

21. Rhythm, Ritual & Reverie (Mary Angelon Young)

    29 de janeiro de 20261 h 6 minEpisódio 146A seguir

    Rhythm, ritual and reverie are interconnected. They are interwoven in a way that has invoked an experience of the sacred as long as humans have been around. Rhythm gives birth to cycles of becoming and ending …

    Notas do episódio

    Rhythm, ritual and reverie are interconnected. They are interwoven in a way that has invoked an experience of the sacred as long as humans have been around. Rhythm gives birth to cycles of becoming and ending. We can align ourselves to existence by paying attention to life's rhythms, which bring us to feel our connection and place in the weave of everything. In ordinary life, rhythm shows up in our routines. These can become portals, sacred doorways which help us to ground and self-regulate. Having a conscious relationship to fluid and creative routines is different than having a collection of mechanical habits that buffer us from reality. Awareness of our state is healing in itself. Ancient people answered big questions of life through communal ritual. The winter solstice is a threshold moment in the rhythm of the year. In times of craziness that come from woundedness, routine and ritual can make a difference. Little practical things can be anchored and ritualized. Rituals are a way we can invoke divine help. When we ask for help, it’s the beginning of laying our burdens down. What burdens do we carry that are not ours to carry? What burdens are we meant to carry? Sometimes we must turn our burdens over to a power that is greater than us. There are three levels of symbols: practical, metaphorical and universal. Sometimes we carry each other when a burden is very great. Through presence we can experience wonder and awe, and court the possibility of reverie. In reverie, we lay our burdens down, open a doorway to revelation, and attune to our deepest Self without effort. Mary Angelon Young is a workshop leader with a background in Jungian psychology, an editor, and author of As It Is, Under the Punnai Tree, The Baul Tradition, Caught in the Beloved’s Petticoats, Enlightened Duality (with Lee Lozowick), The Art of Contemplation, and other books. If you are interested in more on this topic by Mary, visit hohmsahajmandir.org and click on the Sahaja blog.

22. Union (Lama Barbara DuBois)

    15 de janeiro de 20261 h 30 minEpisódio 145A seguir

    A look into the union of the Two Truths, absolute and relative: the two that are not two. How all appearances and phenomena and all beings are this union, in every instant. How mind of separation, dualistic …

    Notas do episódio

    A look into the union of the Two Truths, absolute and relative: the two that are not two. How all appearances and phenomena and all beings are this union, in every instant. How mind of separation, dualistic consciousness, arises with the erroneous conceptualization of “self” or “selfness” in anything, including us…and how this is continuously generating samsara, the realms of wandering in suffering. How any fixation, identity formation and clinging, reactivity, defensiveness, or even slight tension is a sign and signal of this “self”-grasping. And how all of this is suffering—created by mind of separation. How our spiritual work is to love all and to know directly the true nature of being. There is no separation. Lama Barbara Du Bois, PhD, is a longtime teacher in the Tibetan wisdom stream of Buddhdharma, working with students in the United States and Europe. She has for many years been serving as Lopön (Master Dharma Teacher) for the Garchen Buddhist Institute, Western seat of His Eminence Garchen Rinpoche. She is known for her wisdom, clarity, joy, and humor—and for her fierce and tender love. Lama Barbara is the author of Light Years: A Spiritual Memoir; Brave, Generous, & Undefended: Heart Teachings on the 37 Bodhisattva Practices; and Original Innocence (forthcoming).

23. Eating Impressions: Staying Put in Your Vibratory Atmosphere (Red Hawk)

    1 de janeiro de 20261 h 10 minEpisódio 144A seguir

    Most postures are mechanical and are unconsciously accompanied by a mood, which invokes attitude. The Divine feeds on a very fine vibratory energy or food. The Work teaches that there are three being-foods …

    Notas do episódio

    Most postures are mechanical and are unconsciously accompanied by a mood, which invokes attitude. The Divine feeds on a very fine vibratory energy or food. The Work teaches that there are three being-foods: physical food, air, and impressions. Everything in the world is an energetic configuration vibrating at a certain rate. The lower the vibration the more the appearance of solidity. It is possible to extract finer elements from air, a refined food called prana. Impressions are all energetic phenomena that the senses pick up. When taken in consciously, they serve a crucial function that allows the body to begin the work of creating a higher being-body. The Work teaches that Earth is a school for incomplete beings. We can verify that we are incomplete if we practice self-observation and see that we can’t remember ourselves and drift in and out of consciousness constantly. Gurdjieff wrote about five being-obligations, such as the conscious striving to know more about the laws of creation and world maintenance. The law of reciprocal maintenance is that we are fed and we feed. We are fed by God, and we can feed the Divine with our work on ourselves. Another being-obligation is the striving to pay for our arising and individuality. We pay through intentional suffering. When we see that the ego structure resists manifesting love of God, we begin to consciously suffer and conscience begins to awaken. Change of heart is the only true change. The body is a transformational instrument and everything is food. If we know how to digest, we can find nourishment in everything. We can work up to and through the point of death. Real freedom is freedom from identification. Red Hawk is an acclaimed poet and the author of 13 books, including Self Observation, Self Remembering, The Way of the Wise Woman, Return to the Mother, and Book of Lamentations.

24. Fun with Self-Hatred (Bandhu Dunham)

    18 de dezembro de 20251 h 4 minEpisódio 143A seguir

    Self-hatred is characterized by a critical voice that goes beyond constructive evaluation. It operates visibly and invisibly and can be transmitted between generations. It doesn’t work to try to paste self-love …

    Notas do episódio

    Self-hatred is characterized by a critical voice that goes beyond constructive evaluation. It operates visibly and invisibly and can be transmitted between generations. It doesn’t work to try to paste self-love on top of self-hatred. There’s a spiritual idea that the universe, including negative manifestation, exists for God’s entertainment. Forms of self-hatred may involve high achievement, romantic masochism, shyness, imposter syndrome, persistent anxiety, perfectionism, people pleasing, and grandiosity. Origins of self-hatred include emotional neglect and abuse. Addictive behavior regenerates self-hatred. With self-hatred, the three roles of the drama triangle (victim, abuser, rescuer) can show up in one person. Self-hatred takes so much energy that battling with it can seem to be the point of life. In Buddhist psychology, it’s said that we spin our perception of reality into existence and that our natural state is stillness but we get bored with it. Things happen in life that allow the truth of reality to break through. Recognizing self-hatred is key to learning to move beyond it. Self-doubt can kill our impulses so we don’t risk getting hurt again. Every neurotic manifestation has a flip side. Self-hatred can start us on a path of seeing ourselves more clearly. It unravels with self-acceptance. Self-observation is more than just mental analysis; it involves feeling what is going on in the body. In meditation we learn to be present and see ourselves more clearly. Humility and restraint can be upsides of self-hatred. A component of self-hatred is cultural. There is a certain tension that is necessary—a struggle between yes and no—on the path of transformation. Taking a step back, gaining perspective, and humor are helpful in working with self-hatred. Idiocy is part of the human condition. Bandhu Dunham is the author of Creative Life and an internationally recognized glass artist and teacher.

25. Third and Fourth Quarter Game Plans: Spirituality in the Second Half of Life (Regina Sara Ryan)

    4 de dezembro de 20251 h 10 minEpisódio 142A seguir

    Longevity has become an obsession and looking young mythologized. Tasks of the first and second halves of life are considered. The first is about establishing identity, security, and sex and gender orientation …

    Notas do episódio

    Longevity has become an obsession and looking young mythologized. Tasks of the first and second halves of life are considered. The first is about establishing identity, security, and sex and gender orientation. Five tasks of the second half of life are discussed: emptying, taking care of unfinished business, making a sacrament of the present moment, cultivating elder wisdom, and building spiritual friendship. There is obviously overlap of tasks in the two halves. It isn’t possible to make a completely clean exit from life, but part of this work involves giving away and gifting, which can be a joy, and forgiveness and reconciliation, which may need to happen internally. In the first half of life we attach to work, children, homes, dreams of success; the second half involves detaching and remaining in love with what we’re detaching from. We tend to take death personally, but it’s possible to “go through the goalposts” with dignity and bravery. There is a distinction between aging and growing in wisdom. The counterbalance to the culture’s messages can be to reclaim and model dignity, grace, and authentic power. Many of us haven’t had wise elder parents or grandparents, but we can recognize and honor the wise elders we have—some of whom may kick ass and offer more than just being sweet. We can harvest our own wisdom and read to remember what we already know. Our culture is ritually bereft, but we can ritualize elder wisdomhood. What has our heart opened to that we want to leave to the next generation? Our reputation is going to go. Can we encounter and work with that now? Being ordinary is not a choice but a freedom if we no longer have pretensions. Regina Sara Ryan was the editor of Hohm Press for 35 years. She is a workshop leader, retreat guide, and author of The Woman Awake, Igniting the Inner Life, Praying Dangerously, Only God, and other books.

26. Feeding the Body of Light (Clelia Lewis)

    20 de novembro de 202558 minEpisódio 141A seguir

    We may take life personally, but larger forces that affect us are at play. Astrological imagery describes what is happening in the world. In Jyotish astrology, Rahu is a being associated with deception …

    Notas do episódio

    We may take life personally, but larger forces that affect us are at play. Astrological imagery describes what is happening in the world. In Jyotish astrology, Rahu is a being associated with deception, confusion, and inflation of power and ego. The influence of Rahu is active now and is always difficult but can be useful for spiritual practice due to the necessity it creates to work with energies in the world. We want to be careful since prana or life force goes where our attention goes. We can consider reality as a field of light and each of us as bodies of light that come into and out of existence. We need sanctuary to feed the body of light. The process of creating sanctuary is ongoing since we are constantly being deconstructed. Feeding the body of light can take place in the way we relate to a teacher, lineage, community, family, service work, art, social action, prayer, or other situations. We can instinctually sense when this happens. It is common to have an intuitive sense of something bigger than ourselves and to long for relationship with that. Shamanic paths focus on relationship with the gods, who give us life so we will remember them. This is a different way of looking at creation than asking God for favors. Humans have forgotten their function. Feeding the gods through remembrance, in ways such as ritual, keeps existence alive. The sacred includes light and darkness. Turning toward the sacred feeds the body of light. The true enemy is not certain people but a force that takes them over. We can’t see the big picture, but our hearts can tell us what to feed that is in front of us. Creation is the play of God which comes into existence as separate beings in order to experience the play. Clelia Lewis is a freelance editor specializing in spiritual teachings, self-development, and memoir. She is a practitioner in the lineage of Lee Lozowick, Yogi Ramsuratkumar, and Swami Papa Ramdas.

27. Obsession for God (Matthew Files)

    6 de novembro de 202555 minEpisódio 140A seguir

    We all have reference points for being obsessed with something or someone so that everything else is obscured. Obsession for God is an affair of the heart; it’s not about the intensity of practice. Obsession …

    Notas do episódio

    We all have reference points for being obsessed with something or someone so that everything else is obscured. Obsession for God is an affair of the heart; it’s not about the intensity of practice. Obsession may be necessary at some point since only it will get us where the path leads. Coming to the point of not having anything else to live for is at the heart of being obsessed with God. The waking state may not be something permanent but something we move in and out of. Experiences we remember from childhood may have occurred when we were in the waking state. Obsession for God is an internal process. It can occur while being functional in the world and not stuck in a mad state of God consciousness. Everything starts with self-interest, including getting on the spiritual path. We can’t have obsession for God without obsession for life; maybe they are interchangeable. Obsession is more than dedication or commitment. A fire in us has to be carried in a vessel. Practice seals up the cracks and makes a useful vessel. Obsession can be cultivated by seeing what’s in the way of it becoming a blazing fire. Real teachers can provide a spark for practitioners to get a taste of how life is when we go beyond ourselves, but it’s not exclusively available through them. It can come from nature, a love affair, or in other ways unique to us. Some artists are obsessed. We can be attracted to being on fire and resistant at the same time since obsession for God means the obliteration of who I think I am. Engaging practices over and over may not produce what we are looking for. We can make everything practice. A shake-up provided by the universe can totally reorient us. With obsession for God, we may find that God actually is everywhere. Matthew Files facilitates groups that support people to look deeper into their process, formulate their own questions, and become responsible for their choices.

28. The Crisis of Continuity of Wisdom (Rob Schmidt and Stuart Goodnick)

    23 de outubro de 20251 hEpisódio 139A seguir

    How do people relate to a tradition once the teacher is gone and there is no authorized leader to carry it forward? An important distinction is that a tradition is intended to serve the Work and that …

    Notas do episódio

    How do people relate to a tradition once the teacher is gone and there is no authorized leader to carry it forward? An important distinction is that a tradition is intended to serve the Work and that practitioners are not obligated to serve the formality of the tradition without deviating from a formula. An element of continuity of wisdom is willingness to embrace a degree of risk. In some communities, there’s fear of wiseacring, a Gurdjieffian term for screwing up. If we’re open to learning, mistakes are part of the path. Can balance be struck between being true to an original tradition and responding to the conditions of the world in a way that keeps the teaching alive? The idea that size matters is a Western construct. It’s not up to us if fewer people are interested in the Work; yet we can serve those with spiritual need if we are sincere and open-hearted. Some believe that the age of the teacher is over and that the teacher-student relationship is problematic if bounds of conventional propriety are crossed. But by design the teacher pushes boundaries beyond programming and comfort zone, which is not a license for self-gratification. We don’t know how the future is supposed to unfold and can cultivate a “Don’t Know” state. It’s a natural tendency to cling to the familiar, but this must be released for the path to reflect our being. We don’t know how transmission happens, but we can feel its magic. We learn by demonstration. The secret to development is to align with a higher will. We can cultivate trust and receptivity, but don’t have to be perfect to transmit what we’ve learned. Conversation among practitioners is a useful human tool on the path. Rob Schmidt and Stuart Goodnick run Tayu Meditation Center and founded Many Rivers Books and Tea in Sebastopol, CA. They invite spiritual teachers, practitioners, and authors to articulate their stories on The Mystical Positivist podcast.

29. Don’t Know, Go Straight (Elise Erro/e.e.)

    9 de outubro de 202550 minEpisódio 138A seguir

    "Don’t Know, Go Straight" is a teaching that came from the Korean Zen master, Soen Sa Nim. We have two minds: thinking mind, and “before thinking” mind which is without thought (Don’t Know Mind). This is the …

    Notas do episódio

    "Don’t Know, Go Straight" is a teaching that came from the Korean Zen master, Soen Sa Nim. We have two minds: thinking mind, and “before thinking” mind which is without thought (Don’t Know Mind). This is the mind of the moment, our true nature. Thinking mind, from which problems arise, obscures Don’t Know Mind. Yet, we need thinking mind to do all kinds of things. Our limitations are often mental constructs. Going straight refers to our need to act. When we come from Don’t Know Mind, we are shown the next right action to be taken. So, we don’t need to worry about what to do. Don’t Know Mind actually knows. It is a full body awareness, not just mental. We develop clarity by practicing coming from emptiness, without preconception. From the perspective of self-observation as described in the Gurdjieff work, conscience grows and informs our actions. Across different spiritual paths, there is the necessity to know who we are. Emotions stir up confusion. Practice is not about repression but holding or being with them without attachment to them. True fear is useful, and we can discriminate about right action when facing it. Being scattered or expressing stream of consciousness is different than Don’t Know Mind. Each moment can bring us back to this mind. Compassion isn’t something we do—it’s something that arises when we see clearly in a Don’t Know moment. There are different kinds of thinking mind, such as analyzing or checking minds. We see Don’t Know Mind in children. When we come from Don’t Know Mind we are more responsible since we take the whole into account. Humor arises out of Don’t Know Mind when we see the ridiculousness of our opinions. Elise Erro (e.e.) has been committed to a life of engaging spiritual principles and service through theater, support for the dying, and bringing enjoyment to others as a chocolatier.

30. Irritation: It's a Godsend! (David Herz)

    25 de setembro de 202552 minEpisódio 137A seguir

    We can look on irritation as a reality check since reality inevitably falls short of our expectations. Irritation can be destructive to spaces and relationships when it becomes anger. It is a gift in that it …

    Notas do episódio

    We can look on irritation as a reality check since reality inevitably falls short of our expectations. Irritation can be destructive to spaces and relationships when it becomes anger. It is a gift in that it can show us something about ourselves and remind us of our intention to work. There is a lot of energy associated with irritation which can go elsewhere when recognized. Irritation can be triggered by external or internal circumstances such as being hungry or tired. People may provoke discomfort or irritation, but this reaction is often about issues from our past that we project onto others. Conscious sacrifice in not reacting to the unpleasant manifestations of others can be a challenging way to work on ourselves. We can learn to use skillful means when we need to address situations that are irritating. The greatest work we can do on the path is show kindness and compassion to others. We are easily irritated when our comfort is threatened, and habits make us comfortable. Reactivity for human beings seems to happen at light speed. We can’t catch it, but we can catch our outward expression. When things are going well, we tend to revert to old habits and go back to sleep. A deeper level of irritation occurs when we come in contact with the Work. It doesn’t go away since the dilemma of incarnation is not something we can resolve, but it can be used as food for evolution and transformation on the spiritual path. The longer we do spiritual work, the more vulnerable we become and the more susceptible to irritation. Irritation says something about our deep structure. A Master may provide irritation for others to see things in their unconscious. There would never be a pearl if the oyster was never irritated. David Herz is a spiritual practitioner who lives in Paris where he has been a journalist, technical writer, communications officer, and an English instructor at universities.

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