Excerpts About Human Life
Pearl Beyond Price, p. 32 • discuss »
Spacecruiser Inquiry, p. 210 • discuss »
Diamond Heart Book V, p. 58 • discuss »
Diamond Heart Book V, p. 231 • discuss »
Diamond Heart Book V, p. 233 • discuss »
Diamond Heart Book V, p. 235 • discuss »
Diamond Heart Book V, p. 242 • discuss »
Diamond Heart Book V, p. 247 • discuss »
Diamond Heart Book V, p. 350 • discuss »
You will have problems, issues, conflicts, and misunderstandings in your life, and in your work here. These are to be seen as only part of the picture, not the focus and center of our Work. These things need to be looked at when they present a barrier. Even when you are looking at an issue, it is more to the point to focus on the mechanisms of the mind with an attitude of appreciation for the process of understanding. This focuses on the truth in the issue, rather than on getting rid of the problem. This may seem to be an insignificant or subtle distinction, but it makes a big difference in the outcome of the work. One perspective is alive and dynamic; the other remains boring and static. If you want to live a more fulfilling life, you have to develop a taste for certain values, a taste for truth and understanding, depth and profundity, precision and exquisiteness, dignity and integrity. These refined values are subtle rather than gross. They will lead to a refined human life, infused with natural beauty, colorful and rich. All of these things are present all the time—you don’t have to achieve them, you just need to appreciate them. You need to begin to love them and orient yourself towards them so that you allow yourself the time and opportunity for them to emerge.
Diamond Heart Book IV, p. 59 • discuss »
From the perspective of our Work, generally speaking, three elements need to be balanced or need to stay in balance as a person is engaged in the process of development. Basically, the three things are understanding, being, and doing. Most individuals tend to emphasize one of these over the other two. Some people are more balanced towards the understanding aspect of human experience. Some people are balanced more towards the being element, the actual felt experience part. And some people are balanced more towards the action, the doing part of human experience. This imbalance creates a disharmony that affects all three elements. Our work involves developing these three elements into a harmonious unity, and this involves balancing them. A constant balancing needs to happen again and again, whenever an imbalance appears in either the individual or in the group. Otherwise, development could happen in an imbalanced way. It is possible for a person to develop one part but not the others. Although this can be fine in itself, it does not lead to an integrated human life. It does not lead to the state of maturity.
Diamond Heart Book IV, p. 65 • discuss »
I am not implying that spirituality is different or divorced from everyday life. Spiritual life means experiencing and living life in its completeness, which includes its hidden truths. When our turn to being comes from the purity of reality—what we call true nature—the movement toward spirituality is innate and doesn’t have a cause. We are simply driven to know reality and to see the truth. It is like being in love. We can’t help it. We have to be close to reality, to see reality, to be one with reality. Most of us are motivated by all these reasons at one time or another. But if we don’t have the drive that comes from the purity of being—meaning that the enlightenment drive is activated and working—we can’t penetrate the delusions that obstruct the life of realization.
The Alchemy of Freedom, p. 27 • discuss »
So primary realization—being true nature and knowing yourself as being true nature—is a necessary element for essential activation, but it is not in itself essential activation. Essential activation reveals primary realization, but it also reveals other modes of realization, other ways that enlightenment can appear—all the way to recognizing that duality is enlightenment. We can see how there can be enlightenment in duality and how duality and nonduality can coexist and interact. We learn that we can’t live life fully without both dual and nondual experience. If we stick exclusively to one or the other, we live a limited life. If our experience is only dual, our life is incomplete. If our experience is only nondual, there isn’t really life. But taken together, dual and nondual experience and their interaction make it possible to understand what it means to live a human life. If, when we are realized and established in one form of primary realization—whether that is absolute emptiness, supreme presence, the Tao, Christ consciousness, or the Brahman—we take that to be the final realization and ultimate freedom, then we exclude the other ways true nature is manifesting.
The Alchemy of Freedom, p. 43 • discuss »
When we first have a close encounter with true nature—where we directly experience its radical otherness—we recognize that it is something miraculous. Even in this beginning experience of true nature as a something among other things, we sense in the experience an inherent purity, an inherent goodness, an inherent magic and power. And the more we learn about it, the more we encounter it, the more we experience the realization and the freedom of true nature, the more we are awestruck by its majesty and beauty. We see that the self-expression of true nature is what makes it possible for us to have any spiritual experience. It is what makes it possible for us to have any insight or understanding. Without true nature, we are hopeless as human beings; we are lost in an intractable sort of way. Without the light or the guidance or the presence of true nature, we are unconscious and asleep—“fodder for the moon” as Gurdjieff put it. That is to say, without true nature, we are basically serving the perpetuation of life, the perpetuation of the universe. Instead of being the universe that is self-manifesting—what he called “the trogoautoegocrat”—we become food for evolution and don’t actively participate in the actual creative effulgence of life.
The Alchemy of Freedom, p. 74 • discuss »
We see that any experience, regardless of how simple or mundane, is a finding of reality. Any experience is freedom, as long as we do not need to mentally elaborate on its meaning or make associations about its significance. We simply live it. We simply live. Living is in all situations but does not depend on any of them. That is to say, even though living completely pervades all situations and experiences, it is neither defined by nor does it need any of them. When we simply live, our minds teem with insight and our being brims with life. This continual bursting is the red sulfur, the ongoing generation of novelty in a way that is an enhancement of one’s life, and the life of all. No true freedom is self-centered or only for oneself. In its abundance of love and joy, freedom naturally opens to the freedom of any and all.
The Alchemy of Freedom, p. 185 • discuss »