• June 8, 2016

    Sometimes I get very emotional in my reactions to other people. What is my responsibility for the impact my reactions have on others?

    First, you are only truly responsible for what you do voluntarily. You may be held accountable for your reactions but it would be a stretch to say you are responsible. Your reactions are just that, reactions. They are produced automatically so why pretend otherwise? You could try to repress your expressions, which could possibly prevent communicating the emotional effect to others, but there are many unhelpful consequences of repression, as we have discussed before.

    As a member of the work group, you are responsible for attempting to observe your reactions impartially. To observe impartially, you must not repress. Why is that? Repression is hiding your reactions, is it not? Repression is almost always the result of judgment and judgment does not allow impartial observation…it is the antithesis of it. Further, repression is a learned mechanical behavior which becomes just as involuntary as the reaction that is being repressed.

    As a member of the work group, you are also responsible for not blaming your reactions on others. Blaming others is not impartial and it also biases observation.

    After much impartial observation of self, you may come to know your reactions sufficiently well, and you may have developed such an indifference to them, that it may be possible not to express reactions AND not suppress them. Perhaps we can call this voluntary suppression. The impulse to react is held as energy, not expressed, neither defended nor rejected. Only then can it be said that you are responsible for the impact of your reactions on others.

    The likelihood is that joining a real work group will make you more reactive at first because the emphasis is no longer on being polite.

    There is no room for political correctness in a work group. The essence of political correctness is the idea that people have the right not to be offended by others. In a work group, you give others the right to offend you and you in turn have the right to offend. The right to offend is given because the opportunity to observe our mechanical selves in action has great value. It does not mean you set about to offend others for sport or pleasure. But it does mean that being offended is welcomed as a work opportunity, otherwise the work group is dead.

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  • February 21, 2016

    I sit in the meditation chamber. I agree to wait. I am not waiting for anything, just waiting. I am content with whatever happens. I am content with whatever will happen. It is enough to wait.

    Since I am waiting and there is nothing in particular to do, I ask to be alert. Can I be alert? Alert but not tense, alert but also relaxed.

    While I am in this state of waiting, not for anything in particular, just waiting, I invoke attention. Attention engages sensation as I wait. I summon a field of attention which surrounds me. I ask that attention penetrate my heart. I sit with this. There is no move to make. I can wait, not moving on.

    Energy arises. My body is intensely sensitized. Can I awaken now, physically, mentally, all that I am? Can I simply be?

     * * *

     The awakened state can be discovered in meditation. It does not require special efforts.

    What awakens? The parts of me that sleep. Which parts are sleeping? My physical organism, my mind and heart. They stumble about in confused darkness, enmeshed in dream-fragments, unable to gather the energy to awaken. Presence is always able to participate, waiting, willing to enter when called to take its place as vice-regent of the city of my being. But presence cannot enter when my city is sleeping and the dominion of presence is denied by my identification with other roles and aims.

    What is awakening? Lighting up the city with the correct energetic charge, harmonizing its different departments and stopping up the leaks. Who is to accomplish this work? Voluntary, impartial attention. It arouses energy and activates the heart, unifying the city, enabling presence to enter. The city awakens.

    But, before the desirable can be accomplished, the undesirable must be relinquished.

    Can the usual efforts to do something be abandoned?

    Can ordinary thinking be released?

    Can involuntary attention on habit-formed boundaries be withdrawn?

    Removing limits opens the way to a real encounter with the miracle of being.

    The city’s defenses fall away and sleep is overwhelmed.

    The secret is in the asking.

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