Barbara: Four more questions. (Reading questions.)
* I still feel guilty and somewhat frightened when I say “no” to a loved one. Does this change?
* How do I proceed in working towards spiritual growth?
* Why I am I so angry at work? Why is it that with my talent I am working with “dumb idiots”? (I do not normally use these terms.)
* Because of my depression, I am not able to go into deep sleep or meditation. How can I get back in control of my mind?
Barbara: H is saying that a lot of the questions speak of the person as being less than they want to be, as if something is lacking. He sees self criticism in the questions.
D: I think that working with these emotional issues is spiritual work.
Aaron: Precisely. Can you see how it becomes twisted when you fight with the emotions so that you are relating to them from a place of fear? It then ceases to be spiritual work and becomes an attempt to get rid of the emotion rather than to learn from it. When the question is one of getting rid of, there is so much tension involved, so much self involved, it is not opportune for learning. Can you accept the fact that throughout life there are going to be times of discomfort? While spiritual work is always happening, catalyst is not opportunity for learning unless there is deep awareness and some degree of willingness to let go, relax and investigate whatever has arisen. The tension and fear limit the breadth of awareness and investigation.
by Aaron channeled through Barbara Brodsky in The Path Of Natural Light I
From the example given of human breathing, we saw how the rime of a man’s breath is closely connected with the day of a cell, and the life of a molecule. In a curious way, these periods of different cosmoses depend on each other; or perhaps it were better to say that the very lives and days of smaller cosmoses are only a result of the breathing of a larger cosmos. In the case of blood-cells and the molecules of gas which they bear, this description is quite exact.
Life, day and breath therefore seem to be definite cosmic divisions of individual rime, which link the fate and experience of each being inexorably with those of the cosmoses above and below it. And in fact there exists a strange and constant relation between these divisions.
Rodney Collin en The Theory Of Celestial Influence
Friendship is a word which we all use in our everyday language, and yet it could take one’s whole life only to realize its meaning. However learned a person may be, however pious, spiritual, or experienced, if he has not learned that nature and character of friendship he has not learned anything. This is the first and the last thing we have to learn. We so often use this word lightly, calling every acquaintance a friend, or professing to be somebody’s friend; but the more we realize the meaning of it, the less we are able to claim friendship. For everything in life we are tested, examined, and tried, but to pass this examination of friendship is the most difficult thing in the world.
What is the reason for this? Why is it so difficult to be a friend? One would think that it was the easiest thing there is! The reason is that there is something in ourselves which is always against our being friendly. It is the the ego. As long as this ego is standing and lives, a man cannot claim to be anybody’s friend. And when he is not somebody else’s friend he is not even his own friend, for one learns friendship by being a friend to another. A selfish man may seem to be a friend to himself but, it is on the surface, not in reality. He has not yet learned how to be a friend to another, so he cannot be a friend to himself. In our pursuit of truth we want to learn a great many things: the nature of life, the secret of life, the character of life; and to understand the meaning of friendship seems so easy and simple that we never trouble to think about it, nor about the responsibility of being a friend.
It is a simple lesson, and it is a lesson that we have to learn; today when nations are against nations and races against races, when communities are against communities, and one religion against another, it is now that friendship is so much needed. Besides, friendship is the first lesson of spirituality that one can learn. One may think that friendship, a personal friendship, means nothing; that one does not become spiritual through a personal friendship. But one does.
A person begins his spiritual accomplishment by learning how to be a friend. For one who is really treading the path of friendship need not go anywhere to learn morals. Friendship itself teaches him sincerity, gratitude, sympathy, tenderness, appreciation; all these things that we must learn in this world, friendship teaches us.
And once a man begins to learn these things through friendship with one person, he will naturally show to others the same virtues which, he has acquired by going along this path. Just as someone who has learned how to sing beautifully will naturally sing every song that is given to him beautifully. The one who has cultivated his heart through friendship will naturally be inclined to be friends with others.
The meaning of friendship is too sacred to realize. All other relationships and connections in this life are empty if friendship is not at the back of them to strengthen them. The relationship between mother and daughter, father and son, brother and sister, husband and wife, teacher and pupil, all these connections need a spirit behind them; and this spirit is the spirit of friendship. When a daughter says, ‘I am friends with my mother,’ there is something beautiful about it. It makes the connection between a mother and a daughter a different thing. It makes it living. In every relationship it is the same. When there is friendship to bind the relationship it makes it secure, it gives it life.
Hazrat Inayath Khan (1882-1927), a Sufi Master through 1000 petals by Axinia | FRIENDSHIP – Why It Is The Ultimate Form Of Any Relationship
Can you imagine the space between your eyes?
La Mediateca de Sendai, proyecto que en el 2006 obtuvo la Medalla de Oro Real por el Royal Institute of British Architects (RIBA), puede ser aplaudida desde diversos aspectos: su innovación estructural, su versatilidad funcional y el significado para los habitantes de Sendai. Pero tal vez lo que ha hecho de este edificio un hito es que ha intentado plasmar en arquitectura la eteriedad, fluidez, multidireccionalidad y virtualismo del mundo informático que caracteriza nuestra época.
To illustrate his point, Ravi compares religion and spirituality to love and marriage. They can co-exist, but at the same time, they can be separate. “I don’t think one needs to be against religion as I used to be, but the problem is that religious belief interferes with inquiry.” He is quick to acknowledge that some religious organizations provide much needed social services, like caring for homeless families or providing food and shelter during natural disasters, and for that he is grateful. “But if one wishes to nourish a spiritual body, not merely an intellectual inquiry, but to undergo a quest or a search, I am persuaded that religions have nothing to do with it.”
There was no reason for any of us to be bored as we had full individual terminal service. People are so used to the computer net today that it is easy to forget what a window to the world it can be… and I include myself. One can grow so canalized in using a terminal only in certain ways… paying bills, making telephonic calls, listening to news bulletins… that one can neglect its richer uses. If a subscriber is willing to pay for the service, almost anything can be done at a terminal that can be done out of bed.
Live music? I could punch in a concert going on live in Berkeley this evening, but a concert given ten years ago in London, its conductor long dead, is just as “live,” just as immediate, as any listed on today’s program. Electrons don’t care. Once data of any sort go into the net, time is frozen. All that is necessary is to remember that all the endless riches of the past are available any time you punch for them.
Robert A. Heinlein in Friday. 1982.