Imagine

Imagine if you were brought in front a big screen and shown a picture of a gathering with hundreds of people.

romewomen3

Imagine if you were brought in front a big screen and shewn a picture of a gatherer with hundreds of people. Imagine you were told you were all this people and the place too.

Imagine you were told you were all this people and the place too.

Imagine if you were also convinced you were each one of this people individually and every time you were actually observing one of them you would assume their program (mind) and adding another mind to the general one it was given to you when you sat in front the screen.

Imagine yourself, now, leaded to believe you’re those people, trying to make them survive, feeling responsible for their future, for each individual future and well being.

Imagine yourself, not knowing is a projection and not knowing they are all one image, starting fights one against another to protect and support the different minds (program)… in truth fighting yourselves.

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Imagine yourself feeling something is really wrong and trying to unsuccessfully escape from the screen as a single person… Unsuccessfully, as while you are desperately trying to escape as one, you are continuing your participation in the play with all the others.

Imagine yourself feeling something is really wrong and trying to unsuccessfully escape from the screen as a single person… Unsuccessfully, as while you are desperately trying to escape with one, you are continuing your participation in the play with all the others. But again, you do not know that anymore.

And so, you start focusing in campaigns to save the world, while part of you knows there is not such world and, frustrated and upset, is trying to destroy this screen… the very same world you are trying to save.

Some philosophers say we are one and we are responsible for everybody, we are everywhere while some other say we are a single being. From a mind prospective they both potentially right.

However, outside the “minds”there is no us, me, you or I in this projection.

There is a projection and the only way out, is not to play any part in the movie we see.”

theater

In truth, if there is ever going to be a truth understandable or even perceivable and by a mind, there is no us, me or I in this projection. There is a projection and the only way out, at least from the “movie”, is not to play any part in the movie.”

WHY SHOULD I PAY FOR SPIRITUAL FREEDOM?

WHY SHOULD I PAY FOR SPIRITUAL FREEDOM?

You shouldn’t, as there is nothing there to be gain for you.

If you asking yourself the question

 you are not ready to learn.

as your priorities are not in alignment with your search.

EYEBROWS A man looked at his wife’s face and said: “When did one of your eyebrows become thinner than the other?” She answered: “It was first noticed when you started to look at my exterior, and became less appreciative of the inner Me.”  So runs the Sufi tale. It continues: “So, too, when the potential Seeker asks how he can trust a Master, he is approaching matters superficially. If he could discern inner worth, he would not of course need to ask the question. But, as he cannot understand, the only answer to him is, ‘There is no answer for you!’ From THE COMMANDING SELF by Idries Shal page 92

EYEBROWS
A man looked at his wife’s face and said: “When did one of your eyebrows become thinner than the other?”
She answered: “It was first noticed when you started to look at my exterior, and became less appreciative of the inner Me.”
So runs the Sufi tale. It continues: “So, too, when the potential Seeker asks how he can trust a Master, he is approaching matters superficially. If he could discern inner worth, he would not of course need to ask the question. But, as he cannot understand, the only answer to him is, ‘There is no answer for you!’
From THE COMMANDING SELF by Idries Shal page 92

.♣.

Today He Understands. . .

by IDRIES SHAH

...

…‘ “My dear friend,” he said, “money was your god, and not God himself. Greed produced doubt, and I could not teach you while you still had greed and doubt.””

.

In my early days, I was puzzled by the behavior of a Sufi who,

like many others, was a business man. A would-be disciple of his

(whom I knew) was told to donate a very large sum of money for

the purposes of the Sufi’s business: and he was startled at the

request. Accustomed to believing that men of the spirit sacrifice

themselves unstintingly for their work, he was puzzled by the

words, ‘This is to compensate the business for time given to you

in teaching’. “He would get nothing, he was told, until he paid

the money, not a single lesson.

.

The rich but puzzled student spoke to me, in a pained voice,

as we sat together on the steps of the Sufi’s centre. ‘I don’t know

Whether I trust him,’ he said, ‘so why should I be faced with such

a decision: why should I have to wonder whether I can give him

money?’ .

I agreed. If the object was simply to make the disciple pay,

why not nominate a charity, I thought, some organization

unconnected with the Sufi? We agreed that a bad construction

was more likely to be put by anyone on such an approach, even

from such a man as we thought the Master to be. . .

What is more, ’ said my friend, ‘I wonder whether the teacher

realises that I now have his reputation in my hand.

Saintly, a man

of God, learned and all the rest — that he may appear. But how

would it look to the world if I — unenlightened perhaps, but

certainly a man of -great probity — told all the world that this

spiritual man would not teach without first being given money?’

Quite true, I thought. One should never put one’s reputation

in another’s hand. I got up and went away, shunning the Sufi

and never returning to his abode.

Five years passed, and I was in another country, working very

hard on a difficult assignment. Sometimes I did not leave my

small room above the Souk in Damascus for days on end.

Sometimes — and this was one of those days — I felt I simply had

to get out, to see other people, to have a change of scene.

Thus it was that I got up from my little desk, and went

downstairs, into the crowded market, to walk among the people

milling past the shops.

No sooner had I reached the street than I saw, standing in a

doorway, my friend the rich man, dressed as a wandering

Dervish, with a conical cap, a patched cloak, and a string of

rosary beads. I took his hand, and led him to a café table where

we could talk.

I immediately asked him what he had decided, in the end,

about giving the money to the Sufi. He sighed, and then said

certain things which are among the most important I have heard

in my life.

‘In the end,’ he began, ‘I gave him the money, because I

decided that it might be a test of some kind. After a week he

called me and handed back the package of notes, and drove me

from his presence.

As he was sending me away, he said, “You try

to test me, and all the while you flatter yourself that I am testing

you.”

‘I returned again and again to his assemblies. I ate at his table,

and listened to his lectures: but I did not really understand

anything of value, I am sure of that.’ He stopped talking and

shuddered.

‘And then?’ I asked.

‘And then, not long afterwards, the Master died. I thought,

“He has put himself beyond my reach”.’ He fell silent again, and

I had to remind him that I was still there.

‘Tell me, brother,’ I asked, ‘What the consequence of all this

was.

‘The day after the Master died,’ he went on, ‘I was sitting in

contemplation when he appeared before me as in a vision. His

hand was extended towards me, but I could not reach it. He

frowned, and I felt fear and love, both at once. Then he spoke to

me.

‘ “My dear friend,” he said, “money was your god, and not

God himself. Greed produced doubt, and I could not teach you

while you still had greed and doubt.”

‘ “But you played on my doubt and made it worse,” I cried.

‘ “I brought to your attention your disabling characteristics.

did not make them worse —

I only made them manifest themselves to you.

This gave you a chance to assess yourself

as well as judging me.”

He paused, and then showed me how he had been

reading my mind all along.

“You reflected that you had my

reputation in the hollow of your hand. But why did you exult at

having something that everyone else also has? Do you not know

that every ignoramus on earth can safely defame every single

Sufi in the world. He will be believed by every other fearful,

suspicious, greedy person.

Do you not know’ that the dog sees an

enemy in every shadow — even in the shadow of his own master

who brings him his food?”

‘I fell on my knees and implored him to help me. “You will

not help yourself, and yet you ask to be helped!” he said; “And I

can retum only when it is possible for me to help you again”.’

With tears in his eyes, my wandering Dervish friend jumped

up from his chair and, although I followed him, was immedi-

ately lost in the Friday evening throng.

That was thirty years ago, and I have not seen him since.

Today, however, I had a message from him. It said, ‘First I was

ignorant, then I learnt a lesson in my mind and feelings, and

thought that this was a spiritual lesson.

Today, at last, I understand. Spirituality is understanding, not imagining. Praise be to

the Lord of All the Worlds.’ ‘

from The commanding self

by IDRIES SHAH

______________________________

WISH TO CONTINUE YOUR SPIRITUAL PROGRESS?

..

Center for Spiritual Research and its applications

ITALIANO/ENGLISH: e-mail:

Skusada2010@gmail.com

ESPANOL/ENGLISH: e-mail: dianaclass8@yahoo.com

http://aidathomas.wordpress.com/2011/11/12/rekindling-scientology-training-outside-the-church/

.

ITALY: Ri/Maurice Pascal

maurice.pascal007@yahoo.com

.

Class VI (SHSBC), Class IV C/S and OT 7+.

SilviaKusada@gmail.com

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