Humanize the Earth The Inner Look



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Humanize the Earth



The Inner Look
The Internal Landscape
The Human Landscape




The Inner Look


I. Meditation

1. Here it tells how the non-meaning of life can be converted into meaning and fulfillment.

2. Here are joy, love of the body, of nature, of humanity, and of the spirit.

3. Here sacrifices, feelings of guilt, and threats from the beyond are rejected.

4. Here the worldly is not opposed to the eternal.

5. Here it tells of the inner revelation at which all arrive who carefully meditate in humble search.



II. Disposition to Comprehend

1. I know how you feel because I can experience your state, but you do not know how to experience the things I am speaking of. Therefore, if I speak to you without self-interest of that which makes the human being happy and free, it is worth your while to try to comprehend.

2. Do not think that you will arrive at understanding by arguing with me. You may argue if you believe that through opposition your understanding will become clearer, but it is not the appropriate path in this case.

3. If you ask me what attitude is appropriate, I will tell you that it is to meditate profoundly and without haste on what is explained here.

4. If you reply that you are busy with more urgent things, I will answer that since your wish is to sleep or to die, I will do nothing to oppose it.

5. Nor should you argue that you dislike my way of presenting things, for you do not criticize the peel when you like the fruit.

6. I state things in the way I consider appropriate, not as might be desired by those who aspire to things remote from inner truth.


III. Non-Meaning

After many days I discovered this great paradox: Those who bore failure in their hearts were able to illuminate the final victory, while those who felt triumphant were left by the wayside like vegetation whose life is muted and diffuse. After many days, coming from the darkest of darkness, I arrived at the light, guided not by teachings but by meditation.

Thus, I told myself on the first day:

1. There is no meaning in life if everything ends with death.

2. All justification for actions, whether these actions are despicable or admirable, is always a new dream that leaves only emptiness ahead.

3. God is something uncertain.

4. Faith is something as variable as reason and dreams.

5. “What one should do” may be thoroughly discussed, but in the end there is nothing that definitively supports any position.

6. The “responsibility” of those who commit themselves to something is no greater than the responsibility of those who do not.

7. I move according to my interests, and this makes me neither a coward nor a hero.

8. “My interests” neither justify nor discredit anything.

9. “My reasons” are no better than the reasons of others, nor are they worse.

10. Cruelty horrifies me, but neither because of this nor in itself is it better or worse than kindness.

11. What I or others say today is of no value tomorrow.

12. To die is not better than to live or never to have been born, but neither is it worse.

13. I discovered, not through teachings but through experience and meditation, that there is no meaning in life if everything ends with death.



IV. Dependence

The second day:

1. Nothing that I do, feel, or think depends on me.

2. I am mutable and depend on the action of my surroundings. When I want to change my environment or my “I,” it is my environment that ends up changing me. Then I seek the city or nature, social redemption or a new struggle in order to justify my existence. In every case it is my environment that leads me to choose one attitude or another. In this way, my interests and my surroundings leave me here.

3. I say, then, that it does not matter who or what decides. I say on these occasions that I have to live since I am in the situation of living. I say all this, but there is nothing that justifies it. I can make a decision, hesitate, or remain where I am. In any case, one thing is only provisionally better than another; ultimately there is no better or worse.

4. If someone tells me that those who do not eat die, I will answer that this is indeed so, and that, spurred by their needs, they are compelled to eat. But I will not add that the struggle to eat justifies one’s existence—nor will I say that this struggle is bad. I will simply say that all of this concerns an individual or collective fact related to the need for subsistence, but that it has no meaning in the moment that the last battle is lost.

5. I will say, moreover, that I feel solidarity with the struggle of the poor, the exploited, and the persecuted. I will say that I feel “fulfilled” in this identification, but I understand that these feelings do not justify anything.



V. Intimation of Meaning

The third day:

1. At times I have anticipated events that later took place.

2. At times I have grasped a distant thought.

3. At times I have described places I have never been.

4. At times I have recounted exactly what took place in my absence.

5. At times an immense joy has surprised me.

6. At times total comprehension has overwhelmed me.

7. At times a perfect communion with everything has filled me with ecstasy.

8. At times I have broken through my reveries and seen reality in a new way.

9. At times I have seen something for the first time yet recognized it as though I had seen it before.



And all this has made me think.

It is clear to me that without these experiences I could not have emerged from the non-meaning.



VI. Sleep and Awakening

The fourth day:

1. I cannot take as real what I see in my dreams, nor what I see in semi-sleep, nor what I see when I am awake but in reverie.

2. I can take as real what I see when I am awake and without reveries. Here I am not speaking of what my senses register, since naive and dubious “data” can arrive from my external and internal senses as well as from my memory. Rather, I am speaking of the activities of my mind as they relate to the “data” being thought. What is valid is that when my mind is awake it “knows” and when it is asleep it “believes.” Only rarely do I perceive reality in a new way, and it is then that I realize that what I normally see resembles sleep or semi-sleep.

There is a real way of being awake, and it has led me to meditate profoundly on all that has been said so far. It has, moreover, opened the door for me to discover the meaning of all that exists.



VII. Presence of the Force

The fifth day:

1. When I was truly awake I scaled from comprehension to comprehension.

2. When I was truly awake yet lacked the strength to continue the ascent, I was able to draw the Force from within myself. This Force was present throughout my body. All of the energy was present even in the smallest cells of my body, and it circulated more rapidly and more intensely than my blood.

3. I discovered that the energy concentrated in certain points of my body when they were active and was absent when they were not.

4. During illness the energy was either lacking or it accumulated precisely in the affected areas of my body. But if I was able to reestablish the normal flow of the energy, many illnesses began to recede.

Some peoples knew this, and through various procedures that seem strange to us today, they were able to reestablish the flow of the energy.

Some peoples knew this, and they were able to communicate this energy to others, producing “illuminations” of comprehension and even physical “miracles.”



VIII. Control of the Force

The sixth day:

1. There is a way of directing and concentrating the Force that circulates through the body.

2. In the body are points of control on which depend what we know as movement, emotion, and idea. When the energy acts in these points, it gives rise to motor, emotional, and intellectual manifestations.

3. Depending on whether the energy acts more internally or superficially in the body, the states of deep sleep, semi-sleep, or wakefulness arise. Surely the halos that surround the bodies or heads of the saints (or the great awakened ones) in religious paintings allude to this phenomenon of the energy which, on occasion, manifests more externally.

4. There is a point of control of being-truly-awake, and there is a way of bringing the Force to this point.

5. When the energy is led to this point, all the other points of control move in a new way.

Upon understanding this and hurling the Force to this superior point, my entire body felt the impact of an immense energy. This energy struck powerfully within my consciousness, and I ascended from comprehension to comprehension. But I also observed that if I lost control of the energy, I could descend to the depths of the mind. Then I remembered the legends of “heavens” and “hells,” and I saw the dividing line between these mental states.


IX. Manifestations of the Energy

The seventh day:

1. This energy in motion could become “independent” of the body yet still maintain its unity.

2. This unified energy was really a sort of “double” of the body, corresponding to the coenesthetic representation of one’s own body within the space of representation. The sciences that deal with mental phenomena have not paid sufficient attention to the existence of this space or to the representations that correspond to the internal sensations of the body.

3. The energy duplicated in this way—that is imagined as if “outside” of the body or “separated” from its material base—either dissolved as an image or was represented correctly, depending on the internal unity of the one carrying out this work.

4. I was able to confirm that the “exteriorization” of this energy—which represented one’s body as “outside” of one’s body—could be produced even from the lowest levels of the mind. In these cases, a threat to the most basic unity of the living being provoked this response in order to safeguard the one who was in danger. That is why, in the trances of some mediums whose level of consciousness was low and whose internal unity was imperiled, these responses occurred involuntarily and were not recognized as being self-produced, but were attributed to other entities.

The “ghosts” of certain peoples, like the “spirits” of some fortunetellers, were nothing but the “doubles” (the self-representations) of those who felt themselves possessed. Having lost control of the Force, their mental state was darkened in trance, and they felt controlled by strange beings who at times produced remarkable phenomena. Doubtless this was the case of many who were said to be “possessed.” What was decisive, then, was control of the Force.

All this changed completely my conception of both daily life and of life after death. Through these thoughts and experiences I began to lose faith in death, and now I no longer believe in it, just as I no longer believe in the non-meaning of life.



X. Evidence of Meaning

The eighth day:

1. The real importance of an awakened life became evident to me.

2. The real importance of eliminating internal contradictions convinced me.

3. The real importance of mastering the Force in order to achieve unity and continuity filled me with joyful meaning.



XI. The Luminous Center

The ninth day:

1. In the Force was “the light” that came from a “center.”

2. In withdrawal from the center there was a dissolution of the energy, while in the unification and evolution of the energy that luminous center was at work.

It did not strike me as strange to find a devotion to the Sun-god among various ancient peoples. And I saw that while some worshipped this heavenly object because it gave life to the earth and to nature, others recognized in that majestic body the symbol of a greater reality.

There were those who went still further and received innumerable gifts from this center, gifts that at times “descended” as tongues of fire over the inspired ones, at times arrived as luminous spheres, and at times appeared as burning bushes before the fearful believer.



XII. The Discoveries

The tenth day:

Few but important were my discoveries, which I summarize this way:

1. Though the Force circulates through the body involuntarily, it can be directed through conscious effort. Achieving an intentional change in the level of consciousness grants the human being an important glimpse of liberation from those “natural” conditions that seem to impose themselves on the consciousness.

2. Within the body are points that control its diverse activities.

3. There are differences between the state of being truly awake and other levels of consciousness.

4. The Force can be led to the point of true awakening (understanding by “Force” the mental energy that accompanies particular images and by “point” the location of such an image in a certain “place” in the space of representation).

These conclusions led me to recognize in the prayers of ancient peoples the seed of a great truth—a truth later obscured by external rites and practices, making it impossible for them to develop that internal work which, realized with perfection, puts human beings in contact with their luminous source.

Finally, I observed that my “discoveries” were not discoveries at all but arose from the inner revelation at which all arrive who, without contradictions, search for the light in their own hearts.



XIII. The Principles

Different is the attitude toward life and things when inner revelation strikes like lightning.

Following the steps slowly, meditating on what has been said and what has yet to be said, you may convert the non-meaning into meaning.

It is not indifferent what you do with your life. Your life, subject to laws, is open to possibilities among which you can choose.

I do not speak to you of liberty. I speak to you of liberation, of movement, of process. I do not speak to you of liberty as something static, but of liberating yourself step by step, as those who approach their city become liberated from the road already traveled. Thus, what-one-must-do does not depend upon distant, incomprehensible, and conventional morals, but upon laws: laws of life, of light, of evolution.

Here are the aforementioned “Principles” that can help you in your search for internal unity:

1. To go against the evolution of things is to go against yourself.

2. When you force something toward an end, you produce the contrary.

3. Do not oppose a great force. Retreat until it weakens, then advance with resolution.

4. Things are well when they move together, not in isolation.

5. If day and night, summer and winter are well with you, you have surpassed the contradictions.

6. If you pursue pleasure, you enchain yourself to suffering. But as long as you do not harm your health, enjoy without inhibition when the opportunity presents itself.

7. If you pursue an end, you enchain yourself. If everything you do is realized as though it were an end in itself, you liberate yourself.

8. You will make your conflicts disappear when you understand them in their ultimate root, not when you want to resolve them.

9. When you harm others you remain enchained, but if you do not harm anyone you can freely do whatever you want.

10. When you treat others as you want them to treat you, you liberate yourself.

11. It does not matter in which faction events have placed you. What matters is that you comprehend that you have not chosen any faction.

12. Contradictory or unifying actions accumulate within you. If you repeat your acts of internal unity, nothing can detain you.

You will be like a force of Nature when it finds no resistance in its path. Learn to distinguish a difficulty, a problem, an obstacle, from a contradiction. While those may move you or spur you on, contradiction traps you in a closed circle with no way out.

Whenever you find great strength, joy, and kindness in your heart, or when you feel free and without contradictions, immediately be internally thankful. When you find yourself in opposite circumstances, ask with faith, and the gratitude you have accumulated will return to you transformed and amplified in benefit.



XIV. Guide to the Inner Road

If you understand what I have explained so far, you can, through a simple exercise, readily experience the manifestation of the Force.

It is not the same, however, to search for the correct mental position (as if this were a question of approaching a technical task) as it is to enter the kind of emotional tone and openness that poetry inspires.

The language used to transmit these truths, then, is intended to facilitate an attitude that makes it easier to be in the presence of internal perception rather than in the presence of an idea of “internal perception.”

Now follow attentively what I will explain to you, because it concerns the inner landscape you may encounter when working with the Force and the directions you can imprint on your mental movements.

On the inner road you may walk darkened or luminous. Attend to the two roads that open before you.

If you let your being cast itself toward dark regions, your body wins the battle and it dominates. Then, sensations and appearances of spirits, of forces, of memories will arise. On this road you descend further and further. Here dwell Hatred, Vengeance, Strangeness, Possession, Jealousy, and the Desire to Remain. Should you descend even further you will be invaded by Frustration, Resentment, and all those dreams and desires that have brought ruin and death upon humanity.

If you impel your being in a luminous direction, you will find resistance and fatigue at every step. There are things to blame for this fatigue in the ascent. Your life weighs; your memories weigh; your previous actions impede the ascent. The climb is made difficult by the action of your body, which tends to dominate.

In the steps of the ascent you will find strange regions of pure colors and unknown sounds.

Do not flee purification, which acts like fire and horrifies with its phantoms.

Reject startling fears and disheartenment.

Reject the desire to flee toward low and dark regions.

Reject the attachment to memories.

Remain in internal liberty, indifferent toward the dream of the landscape, with resolution in the ascent.

The pure light dawns in the summits of the great mountain chains, and the waters-of-a-thousand-colors flow amid unrecognizable melodies toward crystalline plateaus and prairies.

Do not fear the pressure of the light that pushes against you with increasing strength the closer you draw to its center. Absorb it as though it were a liquid or a wind—certainly, in it is life.

When you find the hidden city in the great mountain chain, you must know the entrance—and you will know it in the moment your life is transformed. Its enormous walls are written in figures, are written in colors, are “sensed.” In this city are kept the done and the yet-to-be-done. But for your inner eye, the transparent is opaque. Yes, the walls are impenetrable for you!

Take the Force of the hidden city. Return to the world of dense life with your brow and your hands luminous.



XV. The Experience of Peace and
the Passage of the Force

1. Completely relax your body and quiet your mind. Then, imagine a transparent and luminous sphere that descends toward you until it comes to rest in your heart. In that moment you will recognize that the sphere ceases to appear as an image and transforms into a sensation within your chest.

2. Observe how the sensation of the sphere slowly expands from your heart toward the outside of your body, while your breathing becomes fuller and deeper. When the sensation reaches the limits of your body, you may stop there and register the experience of internal peace. You may remain there as long as you feel is appropriate. To conclude the exercise, calm and renewed, reverse the previous expansion until arriving, as in the beginning, at your heart, and finally releasing the sphere. This work is called the experience of peace.

3. Should you instead wish to experience the passage of the Force, you must increase the expansion rather than reversing it, allowing your emotions and your whole being to follow along. Do not try to pay attention to your breathing; let it act by itself while you follow the expansion outward from your body.

4. Let me repeat: Your attention at such moments must be on the sensation of the expanding sphere. If you are unable to achieve this, it is advisable that you stop and try again another time. In any case, even if you do not produce the passage of the Force, you will be able to experience an interesting sensation of peace.

5. If, however, you go further, you will begin to experience the passage of the Force. The sensations from your hands and other areas of your body will have a different tone than usual. Later you may notice increasing undulations, and in a short while vivid images and powerful emotions may arise. Allow the passage to take place…

6. Upon receiving the Force you will, depending upon your habitual mode of representation, perceive the light or strange sounds. In any case, what is important is that you experience an amplification of consciousness, among whose indicators are a greater lucidity and disposition to understand what is taking place.

7. If this singular state has not faded with the passage of time, you can bring it to an end whenever you wish by imagining or feeling that the sphere contracts and then leaves you in the same way it arrived in the beginning.

8. It is interesting to recognize that many altered states of consciousness have been and are almost always achieved through the use of mechanisms similar to those described. These may be disguised, however, by strange rituals, or at times reinforced by practices involving extreme fatigue, unbridled motor activity, repetition, and postures that alter the breathing and distort the general sensation of the intrabody. In this domain you should also recognize hypnosis, mediumistic activity, and the effects of drugs—all of which, though they act through a different pathway, produce similar alterations. Characteristic of all these cases is an absence of control and a lack of awareness of what is taking place. Do not trust such manifestations, and consider them nothing more than “trances” such as those through which the dabblers, the ignorant, and (according to legend) even the “saints” have passed.

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