A spiritual journey is unique to each person, but that’s different from being personally involved in it. What does that mean? Well, at its core, each path is a journey to the inner – no matter what the methodology behind it. And reaching the inner requires letting go of our personalized view of things (i.e., the outer world first), so we can become, eventually, a universal human, not a local human. The universe wants team players, not solo acts. (At the end of this post there are instructions and a link to download this recording to your computer.)
John: What this is leading into, as an issue, is something that’s been kind of the theme of the last couple of days, which is that I am compelled to see that everything is actually inner into outer. And so this idea that you can take and look at an outer problem and figure out how to get closer to something that’s real on an inner is like pretending that the reflections carry the essence. They carry the hint to, or the inference to, something more that you can intuit and know, but they are not the innerness, they are not what is real.
What is real is something that comes straightaway across into life from inner into outer. And last night I was compelled to see something that shocked me. I was able to see the corridors. It’s like corridors, you know, outside of physical body there’s like corridors of light. It’s very, very bright.
And my sense of the brightness is such that I knew where I was at, or could intuit, had a pretty good gauge of where I stood when I would go into a particular corridor of light. In other words, I could see that, okay, over here maybe not, but over here is fine. But even in these corridors of light there would be little alley ways, or I should say little shops, or a little something off to the left or the right, that were very bright, too, but maybe not quite as totally bright as the main corridor itself.
And so that’s where light existed, but there could be some little qualm in that kind of light, a latent qualm, a qualm that was subtle and hidden as a qualm, and you could go in with good faith and find, all of a sudden, that this could be something that could affect you.
And so how is that? Why is it like that? It’s like we’ve heard, you know, that the reflections of things have gotten into a way of thinking and mankind’s actions and such to where they can even affect a level of higher self-consciousness, or the lower levels. They create veils to where you have a hard time pushing through, where you have to clear out the lower levels in order to bring a light through, or to bring the inner into the outer.
Now if you just looked at it from the inner standpoint, you see a lot of decimation. Now, this builds slowly. First of all you recognize that what is going on in life is always coming from a place at a depth within. The seed comes from a depth within. It comes into the outer, and the outer then reflects where that is at, in terms of its combobulation or discombobulation, reflects where that is at, and that then creates through the reflection, the inferences that are needed to tune in more so to the inner.
But where the big mistake comes is people take and they look at the reflections – and they’re affected by the reflections because their senses, you know, perceive things in a dense way – and so they attempt to make the adjustments as if they can adjust themselves in an outer capacity to facilitate an inner process or, in other words, outer to inner.
It never works that way. So first of all seeing that it always works from inner into outer, which was not last night but the night before, then last night what I saw is when you then look at the innerness of things you find that there is a kind of latent contamination.
Now the way the Upanishads used to put it is that a person develops, and this is the Upanishads way of saying it, a person develops a certain degree of good works, you know, or consciousness we’ll say, and that carries them to some depth or level inside of themselves.
And then as that wears off they start getting denser, and heavier, and they fall back down to Earth, into manifestation, in order to work things out again to where they can develop this quality about themselves then that can handle things on the other side, or in the light.
It is really becoming obvious and apparent to me just how significant this idea is of being burned in the light. In other words, because we live 99.9% of the time with the physical senses and the mind that then corresponds to what the physical senses brings to us for perceptive purposes, because we operate or function so much so like that, we’re used to only looking at this thing from the standpoint of attachments, and the physical barriers, and weight and, you know, basically the reflective reactions of that which are moods and attitudes and such like that.
We don’t realize that if you were to look at the point one-tenth of 1% that has to do with the depth of something opening up on the inner that you have to contend with that, the flip side of that, in a way that can handle that capacity, that doesn’t get burned by that, or doesn’t get overwhelmed by that.
And so what has evolved over time is you have these various we’ll call them tariqas or notes that have been established, where you have the Naqshband and the Chisti and you have all of the different religions and all of the different paths. And they all pull to some schematic, some central theme. There’s a closeness, there’s an approximation quality in each of them with a certain motif, of course, that is the variant.
And that over the course of millennia or evolution of time you could say that these various energetics come into a cohesion with a note or a quality, an essence like a teacher even, there to help facilitate all of that.
And where the problem arises, does it have enough exposure? So like when you’re going to Belize and all of these places you are jarring yourself with an exposure to something that can blow your perceptivity. Well, you’re doing it in order to, you know, deep down you’re doing it because some sense of you knows that you need to catch up with something more about yourself. And something about your process tells you that this helps, and that this fascinates, and this tweaks, and that this makes your life more interesting and more dynamic and clear.
Well, if you flip that another couple steps in the process where you’re then looking at kind of what this could look like on the other side, you find that to the degree to which you don’t have the exposure, to the degree to which you got too set in a particular note or quality or tariqa, to the degree that you annihilated things that you shouldn’t have annihilated, you then have set in motion a process, or a quality, whereby if you are in a particular motif or mode you’re okay, but if you’re thrown into a greater exposure of things, a greater multiplicity of things – of which the outer reflects the multiplicity – so the depths of the innerness is really that big, too, you know because they technically, eventually, ultimately are kind of one and the same, if you hold any quality of where you have purged from your nature a certain way of experiencing something in the outer, for the sake of something else that you lean to as a definition, like a Christian versus a Muslim, or a Chisti versus a Naqshbandi or whatever it might be, when you stay in that particular note, or that particular quality you have a light. But that light can be compromised, can be contaminated, because it still has a personal motif that you have repressed.
And so on an inner level what happens is, the way it’s visualized is, you can see the corridor of light but you may not be able to go into the left shop or the right shop because there may be something there latent in that light that you have not yet come to grips with.
And so what this has caused me to see is a new definition for personal. The personal is a way of utilizing energy in which you’re attempting to do things from the outer to the inner. All ideas that put that as having some validity portray, project some aspect or element of personal.
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