Mountain High – Touching the Void with Bob Fergeson

“When the thought and the mind goes away, all you are left with is the real part of yourself…. In the quiet, there is a sense of eternality and unconditional love.”
~ Bob Fergeson

The sense of eternality marks the work of photographer, mountaineer, and spiritual teacher Bob Fergeson. Set among the Rocky Mountains, Bob’s story weaves the passions of the creative life and a love for the outdoors into a compelling narrative of a spiritual search. From his childhood attempts to capture moments of ethereal, quiet beauty with a Brownie box camera, Bob’s life careened towards a crushing encounter with alcoholism, then flowered in a time of self exploration through painting, drawing, and dreamwork, led to years of spiritual disciplines, and culminated in a final encounter with Truth that left him weeping on a Colorado mountainside.

Whether you frame your quest as a search for God, truth, enlightenment, awakening, certainty, or an aching longing to fill a void inside, you will find this feature-length documentary is more than just a film, it is a resource that you will mine for inspiration and advice again and again.

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Going Within – by Bob Cergol

Richard Rose writes in his booklet on meditation:
“The ultimate aim of meditation is to go within. Going within means to find Reality by finding the Real part of ourselves. It does not mean merely playing around inside the head with random observations which we have discussed as being important to understanding the natural mechanism of man’s mind.”
“When we begin to meditate in the attempt to go within we should simply observe our self. We cannot really do it simply. It is a very profound task or attempt.”
He also writes in that booklet of the levels of meditation, of which “Going Within” is the 4th level. The instruction given is: “Employ whatever necessary.”

 

What does it mean to “go within”?
It’s not a place, and you don’t really “go” anywhere. It refers to the direction of one’s attention.

 

What is it that you do to “go within”?
Life is basically an experience. Experience is a continuous stream. We can categorize our experience as “inner” and “outer.” Inner experience refers to the totality of our individual reaction to outer experience — and on another level to inner experience itself in a spiraling, even “tail-chasing” process so the line between inner and outer is blurred — and ultimately may prove to be a false distinction, i.e. all experience is external….
Going within means a shift in the object of seeing or listening, of one’s attention from the perceptions and events swirling around us to the seeing or listening to our reactions to life’s experiences.

 

What determines those reactions?
We engage ceaselessly in evaluating whether our sense of self is affirmed or diminished. The former is pleasure. The latter is pain.

 

Which reaction is dominant for you? What is its source?
What fills your attention most of the time?
I believe that fear of death develops in concert with the development of identity, for the simple reason that intellectually we know that the body is mortal and therefore cannot be the vehicle that will ensure survival of that identity. The escape mechanism is to disassociate from the body, place oneself anterior to it and take possession of it, as it were. But since there is no hard proof, there is this core knowledge of the lie, and our lives become an incessant, doomed-to-fail effort at proving the independent existence of that identity by attempting to magnify it through experience.

 

What is the motivation for shifting your attention away from external experience to look at inner experience? Or said another way, what motivates you to examine what is occupying your attention?
The primary motivation is whenever experience diminishes the sense of self. It is not really motivation since the shift is a reaction. If looking at the internal experience of reaction is painful, the automatic reaction is to shift the attention away either by engaging in rationalizing analysis or by engaging in alternative mental or physical activity.

 

What result do you expect from “going within” as you conceive it?

 

Consciousness versus Awareness: definitions
The dictionary defines the words “consciousness” and “awareness” as synonyms, and each word is used in the definition for the other. The definition for both words depends on there being an object to which consciousness or awareness applies. This implies that there must be a subject who possesses the attribute of consciousness. One is either conscious of something or not. In this sense the words are verbs and denote action by an individual being — even if that action is itself either automatic — or an unconscious action!
Students of the esoteric have this concept that “God” or the “Source” is pure “awareness.” They conceive this awareness to be a possession or attribute of God’s, just as they perceive it to be an attribute or possession of their own self — or one that can be acquired. Realization is conceived as adding god-like awareness or consciousness to this same personal self. This all stems from an egocentric point of reference that places their ego anterior to everything else. Seekers of enlightenment have this idea that they will become god-like, or one with god, or attain this god-like awareness, and so there is the presumption of personal immortality and eternal ego consciousness.

 

Let’s see how this would apply to God, Supreme Being or Transcendental Awareness:
What is the object of this consciousness or awareness? What is God aware of?
If God’s awareness is without object then, how is God alive according to our concept of being? Does God know that he’s alive?
Does the knowledge of “being alive” require an identity? Would you be alive without your identity? — Without your body? Without your mind? Without — YOU!?
If God is all-knowing, what does he think about?
If God is beyond all thought, what occupies his attention?
If God is the object of his own attention, how long is God’s attention span?
If God is beyond time and exists eternally, then how could God not be eternally bored with himself?
If you believe in your own immortality, or even the possibility, what will the object of your attention be for eternity?
Can you imagine yourself, your identity with all its history, as the object of your consciousness for eternity — with no ability to alter that history? Is that realization? — Or the definition of Hell?

 

*
I distinguish between the two words consciousness and awareness.
For me, consciousness is personal and temporary; awareness is impersonal and timeless. Consciousness is the experience of individuality, and awareness is that which powers it. The “experience of individuality” is motion on a background of immobility — a whisper that cannot alter or penetrate the silence. Consciousness is a point. Consciousness is the point at which the un-manifested intersects the manifested. Awareness is boundless.
Awareness is consciousness without an object, unless you wish to say that awareness is its own object.
How then does an individual become aware of that which is anterior to that individual? The question seems a contradiction — indeed a Koan!
The short answer is by “abandoning the ego-centric position” — another paradox. The verb abandon implies action by the ego, which action itself would reinforce the supremacy of the ego’s position. Therefore it is said that the ego is taken from you or dropped. When one “gives up” or “expires” it is not a voluntary action but a spontaneous acceptance or natural consequence….
The process is negative or subtractive. The end result is not created by the process.
  *
– Bob Cergol
*

Ennui

Ennui  by  Ike Harijanto

 

It is not blind

for it has no eyes.

A glob blubbery blob, marshmallowy,

yellow, bloated Ennui

blows thick smoke from a hookah drooping

off its thick puckering lips.

 

For Life and Love it’s an ogre so hungry.

Beware of its smoke for it can swallow

whole and drag low,

then all motions drags a clunky

laborious chain of “Why?”

 

Marshmallow Ennui imperceptibly

turns into sticky molasses Depression quickly.

It’s not a morphing; it’s a giving of way,

for Depression is a desperate try

against falling so deeply asleep that is Ennui.

 

It drags you into a gray-brown bog,

Blowing its drowsy fog.

I fall asleep without knowing it,

thinking I’m awake, thinking I’m aware.

 

553830_439267869427405_548650054_n

Ennui is a know-it-all thinking, “I know too much.”

Ennui is an armchair traveller claiming, “Been there, done that.”

Ennui is jadedness yawning, “Meh,

seen everything already.”

Familiarity turns into a malady.

But don’t waste your life feeling guilty,

For it’s not you

who says, “All is done; nothing to do.”

It’s Ennui!

 

How did I fall asleep? I don’t know;

Didn’t catch myself nodding.

In this thick heavy fog, God of Light, please show

Just a needle of Your Light piercing.

From this aggressive vortex pull of Sleep,

that seducer,

I want out, I want to wake!

 

Henri in ennui, again

What are you, Ennui?

A resistance born of negativity,

a lack of meaning of life, or merely,

a superfluous entity?

What an irritating allergy

sapping energy,

this chronic, addictive serving of me.

Why are you here? What are you trying to tell me?

More importantly, how do I

widely open my eye?

 

Ennui

Thrill is not its remedy,

for Ennui’s not a hole

for the Muse to fill with lively creativity.

Maybe it’s a bothersome additional

to simply shoo, shoo.

 

Can’t reason with that entity.

Need I take it so seriously?

Ennui, ennui, go away

Come back another…

Well actually, don’t bother!

 

– Ike Harijanto

 

* The hookah is a reference to a poem by Charles Baudelaire entitled “To the Reader” in his Flowers of Evil

Henri in ennui
Henri in ennui

The cat is Henri, guru of ennui, found on youtube : http://youtu.be/Q34z5dCmC4M and FaceBook: https://www.facebook.com/henrilechatnoir

A Seeker’s Story by Ike Harijanto

At some point early in life a feeling came that I was eccentric. I thought I wanted something no one around me seemed to want, and that was sincere, dependable love. All I found from people, young and old alike, was instead indifference, rejection, untrustworthiness, unpredictability. So I thought, if I was able to so intensely want something that seemed unimportant to others, that must have meant I was insane. Only in God could I put my trust, because a God unknown, unseen, nebulous certainly would not, could not betray me. God was the center of my devotion, my life. Slowly, though, the considerable commotion in my head I called intellect and reason made me abandon it.

Several more rejections and betrayals of trust from those around me, and I declared, “Love is a myth.” I was furiously baffled at the way I was created, feeling such a strong desire for something that could never be true. By declaring–––pretending, really–––I knew the truth about love, I unwittingly saved myself from feeling utterly devastated by the conviction that it closed its door on me. I began keeping a journal. Only in the blank pages of my journal could I confide safely. Something that doesn’t have any capacity of returning my love would not, could not reject me.

Young adulthood was a period of restlessness and confusion from not knowing what I sought in life. I thought I was unrealistic, “too philosophical,” wanting and doubting too much. Moreover, I saw that I was a different person from one day to the next, unable to keep a promise I made to myself. I became unpredictable and untrustworthy, exactly like those I had condemned. I looked around at my peers and saw them sail away, seeming to know where they were going. There I was, an enigma to myself, feeling I was left behind. “Did I miss a class everybody took?”

As loneliness pervaded uncontrollably, I isolated myself more by turning toward texts and dead scholars, looking for hard, solid, steely wisdom. I had a notion that it would take me superiorly beyond any dependence on others, and I would then be impervious to the pain of rejection. And dead people, they surely would not, could not reject me. The search for wisdom gave a purpose, a grand one, in fact, and a direction to my life.

My notion of wisdom at the time was a kind of knowledge I would swallow or possess, and the best chance of finding it was in the academic humanities. So I made a plan to lock myself in the university ivory tower and shut the door on any personal relationships. I was convinced that anything to do with my heart was a major distraction, complication, obstruction. I was on a lone secret mission, believing no one would understand it, or worse, they would ridicule me if they found out. I was not going to let myself be rejected ever again.

Shortly after the plan was made but not yet realized, my father died. The incident gave me an intimate preview that we all die, and we die alone, without exception. But my newly found purpose protected me, for better or worse, from being in touch with the situation of my heart. My rocket was on and nothing was to stop me.

Before the first semester even began, I met Art Ticknor at a meeting of the Philosophical Self Inquiry in Pittsburgh. During that first meeting he engaged me one-on-one, and I was surprised to find myself saying things I would never have said to others. Shortly after came another surprise in the form of trust. Brief though it may be, it was impressive because my life hitherto has shown it to be impossible. There was also an element of judging Art by his cover, as well, I suppose. He dressed typically, and I tend to peer with suspicion at people in robes living in the 21st century Western world. A massive gong fell and hit my head when I received my first major confrontation: “The direction is within,” he said. With all my might I tried to yell “No!”––but to my dismay, I was convinced he spoke the truth. I had just moved across the world on a search that had barely begun, when I realized I was to turn around. A giant monkey wrench thrown into my plan. Nonetheless I was compelled to turn around and look at the only “within” I knew. What I saw then, what was brought to light, was how separated I had been, alone and thoroughly lost in the wilderness. It reminded me of the preview I’d seen, that we all die, and we die alone. I was a lost sheep feeling certain that if ever there was God, It was not looking for me. The feeling of utter aloneness combined with an immediate conviction that the project I had taken on was too big for this little me led to the onset of a depressive period like I had never thought possible.

Art showed me a direction I thought I already had. First and foremost, he showed me trust and friendship I had stopped looking for. Deep down, though, I couldn’t help but still wanting them. To a sick, sick person, however, sweet water tasted bitter. The confrontations hit so many sensitive spots that I recoiled from pain and fright, and contracted inside. I was unable to see friendship, I saw only threats. Fortunately (I can say this now), I kept on coming to the meetings, albeit all closed up like a porcupine ball, compelled by a force I could neither understand nor ignored. Left to reason alone, it would not have made sense to keep on touching a hot stove when I already knew it was hot. But something other than reason told me I needed to take the bitter medicine to get cure.

I received my diagnosis early and am grateful for that. The sickness turns out to be ec-centricity, that is, being off-center–––that childhood feeling confirmed. The rejections I perceived in my childhood may not be the cause but actually the result of this feeling. I had lost my center long before I abandoned my childhood God. I don’t even remember how and when this happened. But once upon a time….

My life so far seems less about finding cure, than it is about realizing the pervasiveness of the sickness. Being out of center seems to also mean out of touch with reality. The idea of becoming schizophrenic, out of touch with reality, used to spiral me into panic. But reviewing over a decade of journals shows me undeniably, time and again: I live in the mind, not in the world; I interact with perceptions and stories, not reality. After years of psychological work and spiritual education, I am no more ethereal, no more sober, no more liberated. I wonder if I myself may be the cave of Plato, and not simply in it.

Coming in contact with Art and TAT rocked my boat till it almost flipped over. My life-cruising and life-building slowed down considerably. A good thing, I think, for I was only building a house of cards, and cruising through life as a sleepwalker, shutting my eyes to where my life will inevitably conclude, as I saw with my father’s. Adding spirituality to my life doesn’t seem to redirect its course either. My life is still going nowhere but toward the cemetery. For a while I used depression to deny it, but now it feels like a returning to reality. (Every impressive, sometimes seemingly out of the world, insights I ever had feel now like a simple return to reality, not an addition of knowledge like I had expected in my grand search for wisdom.) I can no longer pretend that death belongs to some distant, nebulous future and won’t really happen to me. I can no longer believe that aging is going to magically prepare me for it. My father did not have time to prepare for his death and spent his last moments in panic. If truly we all die, and we die alone, I don’t want to die in panic. Even then I still forget all too often.

That said, if self-inquiry has resulted in anything so far, it is only that I became less and less sure I know the self whose life and death I’ve been so concerned about, the one in this story, telling it, reading it. Honestly, I only claim to be a self-inquirer without having actually done much of it, because I was so confident I knew the “I” I was referring to. But everything I can refer to, perceive, sense, conceive of seems to be the mind through and through; an experience all the way down, including myself, my existence. What then? Do I just wait till this experience is over, since experience comes and goes? Is there something, anything, beyond experience? I’ve heard there’s a place: within. The work now is figuring out where within really is. I thought I knew, and that resulted in a deeper depression because I unquestioningly accepted what I saw there as “that’s it. Nothing more. Nothing else to be done. Might as well be dead now.” Pretending to know is a heavy burden, indeed!–––one I’m so prone to fall into. Truly, one must doubt everything especially one’s claim to knowledge.

Here’s another way to say it all over again. A principal intuition is confirmed, one that has been driving my life but I tried to deny. Behind the devastation of rejection and the desire for friendship and trust is a feeling for, pull toward, Utter Love. Because It was inconceivable to my mind, in my bewildered anger I called It a myth, a mere idea that could never, ever be real. Along the way, though, I learned that inconceivability does not equal impossibility. Love is possible. My contact with Art, to name only one person, has made me doubt my claim that It is impossible. Moreover, the search for Love turns out to not be a lone endeavor. It is acknowledged, praise the Lord, through my contact with fellow eccentric, off-center seekers. And this is another confrontation to one of my beloved beliefs: a challenge to the belief of being an individual doesn’t have to always be painful, after all. Now I finally hear what a French philosopher, Henri the black cat, said a while ago: “The life of a philosopher cat is nothing without friends. Perhaps I should share my treats with others.”

I still don’t know what Love is. So yes, you can say this “business of seeking” has not turned its full “profit” (though thinking of anything in terms of a business upsets the bohemian in me). But acknowledging the possibility of Love, isn’t this itself already a miracle? This acknowledgment is really the restoring of my faith in Love, because faith is always in relation to something one can’t conceive of but sense possible. This alone is already worth more than whatever it has cost, if it did cost anything of value!

I’ve been living my life for a distant goal. Be serious and work hard now, and reap the reward later. If ever. But it was probably no seriousness, no real work, but a playing around in a make-belief of what life was about and the proper way to live it.   But I did not know life, and do not still. Now that depression and panic have slackened their claim to knowledge about life and death, I want to play. Not to play around, for, God help me, I no longer want to live a make-believe life toward an imaginary, distant dream. But to play to get in touch with I-know-not-what, call it my heart, that is most authentic, most alive, most actual. Then to express it, or to get out of the way so thoroughly that that Genuine What may come forth unobstructedly. To live a life of devotion again. To live in love and wonder every instant. It’s a feeling that every day I’ve been striving to contact and approach. Still much frustration, that at the end of the day I somehow miss, and I go to bed with an unfinished business. Strangely, writing this wish feels already like a prayer come true.

 

Coda: In telling this story I sounded like I knew what was happening at the time it was happening, and where everything was leading to. Actually, though, the directing and the shaping only happen here in telling the story, in selecting certain things and leaving out many others. In telling it, the story loses solidity. It’s all so neat and tidy. It may well be a creation, for my whole life is a memory.

– Ike Harijanto

Sacred Leaves, A Seekers Story by Rupert Crisswell

Being asked to write a Seeker’s Story by Tess, poses an interesting challenge for me. Although, for a long time, people have told me that I should write, for as long, I have found this peculiarly difficult. Even determined attempts to do so would wilt under an enervating sense that it just didn’t feel right to do so. This would grow into a kind of revulsion if I tried to write about myself, particularly if the slant was in some way spiritual.

Recently I read Black Elk Speaks, the dictated autobiography of the Ogala Sioux medicine man.

I found myself nodding in agreement whilst reading his opening words: ‘For what is one man that he should make much of his winters even though they bend him like a heavy snow? So many other men have lived and shall live that story, to be grass upon the hills.’

Despite fighting against the army and cavalry to save his people and homeland, he witnessed their massacre and loss. He travelled abroad with a wild west show and lived on to old age to finally share his story with the poet Reinhardt, but he would still claim that ‘this is not the story of a great hunter, or of a great warrior, or of a great traveller.’

Autumn Leaves
Autumn Leaves

 

He explained that although the incredible adventures of his life, ‘may come to seem to be the very tale itself,’ in truth, ‘it was the story of a mighty vision given to a man too weak to use it; of a holy tree that should have flourished in a people’s heart with flowers and singing birds, and now is withered, and of a people’s dream that died in bloody snow.’

In his final words, Black Elk called out to the Great Spirit, in the frail voice of his age and dereliction, ‘ With tears running, O Great Spirit, Great Spirit, my Grandfather- with running tears now, I must say the tree has never bloomed. A pitiful man you see me here and I have fallen away and done nothing. Here, at the centre of the world where you took me when I was young and taught me. Here, old I stand and the tree is withered, Grandfather, my Grandfather.’ When I read these words, I want to stop writing my own because what offerings are they in comparison? And who am I to do so?

But it is the words that follow that give me pause for thought, ‘ It may be that some little root of the sacred tree still lives. Nourish it then.’ Aye, Black Elk, my silence is not worthy of you, and if you can raise your frail voice to the Great Spirit, I’ll raise mine for you and for the nourishment you so desired.

And so it comes to be, that after all this time, I am asked to write three times in one day and it seems to me that the universe is telling me to do so as if shouting in my ear to be heard through the cankered wax and deafness of my disbelief. And though I am not on a mountain, nor a medicine man, but sitting in a chair in my living room, still full of misgiving, I ask you Great Spirit to help me.

As I was walking home this evening from work, through the cold and dark of an early winter’s evening, a man crossed the road in front of me and with swift, aggressive purpose smashed the ground floor windows of a house with a hammer. The violence was stunning in the sleepy fishing village where I live and I was the only person on the road. After phoning the police, the man disappeared as quickly as he had come, I wondered that if the hexagram patterns of life are an I Ching of meaning, what would this mean for me? I wondered too about the dream I had last night in which I ran desperately through the streets and markets of an Asian city knowing that I was going to miss my flight. I wondered too about my father dying hopelessly and slowly from cancer bereft, it seems, of even the smallest root of the sacred tree in the wasteland of his despair.

Is it presumptuous of me to conclude that this is the tableau of a warning that I would be foolish to ignore, as I have ignored gentle advice and encouragement for many years, and that the truth will out, if not with shouts, then with the swift aggressive purpose of Job’s devastation?

The night before Halloween, I lay awake, death-suited, thinking of my father, worried that the physical pain that had begun to afflict me was, in some way, my body’s reaction to the contamination of his fear in a sympathy of cancer. Eventually I slept, to be woken at 6.00am by my two young sons of six and three dressed in their halloween costumes, standing by my bed. Torin, the eldest, was dressed as a skeleton, and Lachlan as a wizard with a pointy hat and long white beard.

‘Daddy,’ said Torin, ‘ I have to tell you my dream.’

‘What was that?’ I replied, bemused by their costumes and seriousness.

‘ I dreamt I was walking through a graveyard, Daddy, and I was scattering seeds amongst the gravestones. As I looked down, I could see that trees were growing up beneath the gravestones and pushing them aside, and as I looked around, I could see huge trees growing everywhere where there were gravestones, and I danced for joy, Daddy, because I had done such a good job.’

Aye, Black Elk, a small root flourished in my boy that night, and through him, it nourished me. And I heed your warning Dad, Great Spirit, Grandfather to my boys – the Buddhists always say that the blessing of angels can come in terrible forms – and I honour your devastation, your dark night as holy ground, and it is for you that I offer these pages, these sacred leaves from our branch, so that your pain may prove fertile ground for the nourishment of the tree where birds are singing and flowers grow.

Self-Remembering

” When a man remembers himself he seeks not to be identified with his Personality. He seeks another feeling and sense of himself. He seeks to not know himself, as it were – to empty himself of himself. He makes himself passive. He wishes to receive something that has hitherto not been granted him. He seeks to lift himself above himself – above the noise of himself – above the inner clamor of negative emotions….” – Maurice Nicoll

emptying the soul
emptying the soul

 

 

Friendship by Richard Rose

 

I passed through a deep crevice at twilight,
And I saw a narrow vista of trees,

Crevice in the Rocks
Crevice in the Rocks

Magical in the mists-
Vocal to the hush of meaning,
Whispering to the wisdom of shades,–
Of degrees,–
Before the backdrop of eternity. . . .
And I had a friend. . .
Whose dust with mine was not the bond,
Whose love with mine was not the bond,
Whose teaching with me was not the bond,
Both of us had been to this same place,
To the twilight in the narrow crevice,
And because of this place, we are eternal.

– Richard Rose

 

 

Isolation – The Solitary Retreat

Isolation is a period of time spent completely alone, cut-off from the world’s distractions, for gaining self-knowledge. People have ventured into deserts, forests, and mountains for thousands of years to escape their fellow men, to find peace, and to find answers to their deepest questions. Such time alone may be an undistracted attempt to delve within in search of the truth of our being. Such time may also be an escape into daydream and fantasy. For me, a few days or weeks alone each year allowed a clearer perspective on the rest of my life and was a time to pursue meditation with full intensity. At the very least, it was an amazing adventure into a tradition few modern people dare to explore. What follows are some suggestions for the process.

Solitary Retreat
Solitary Retreat

 

First, you need a reason for a stint in isolation — something you wish to think about or investigate. I remember the first time I chose to spend a day alone. I sat on a blanket by the edge of a field. Shortly, I realized I had nothing to focus on. I simply had heard that it was good to spend time alone. My mind wandered from one thought to the next for half a day. Finally, I packed up and went home. Of course, it wasn’t a total waste. You learn something from any experience if you take time to ponder what happened and why. I am trying to save you a few steps, though.

 

Perhaps explaining more of the benefits will help clarify your reasons for undertaking an isolation. Many people like taking a few minutes at the end or beginning of the day to review and plan. Isolation is an opportunity to review and plan for months or years of your life. Sometimes in my isolations, I reviewed my journals from the past year. This was a priceless opportunity to see how I changed, how I spent or wasted my time, and what my actions said about my priorities. In short, to learn from my history. Next, I planned for the coming year, and developed a strategy for how I wanted to live my life.

 

You can use isolation for reviewing and planning, or for creating and discovering. Think about the scientist working late at night in his lab, the artist in their retreat, or the Native American on a vision quest. This is isolation as meditation. Eliminating distractions so we can look within and see what arises. For a moment, we put the demands of society on hold. No cell phones, no bills to pay, and no class or job to attend. Just you and the universe — you and life at its simplest. In this case, your reasons may be harder to articulate — taking the form of a feeling or intuition.

 

Once you realize a reason for isolation, the question becomes how long to spend alone. I’ve spent anywhere from a half a day to thirty days in isolation. I know others who spent up to sixty days. Avoid the thirty-day marathons for your first time. Best to start out too short rather than too long, since the ramifications of extending your time are clearer than those of shortening a stay.

 

Life is a sticky business, so you’ll need to reserve a block of time and prepare to cut the cords of responsibility. Get your life in order so you won’t worry whether or not your dog is starving while you are supposed to be contemplating the meaning of life. The older you get the harder this becomes, as not only your dog, but your kids also might wind up starving. Few students realize the luxury of time the college age provides. One’s twenties are a window of opportunity for the grand adventure of spiritual seeking.

 

Where to go is the next consideration. There are numerous spiritual retreats and even a book or two listing them (such as Sanctuaries: The Complete United States). Make sure you will be left alone. It is best to not even see another person for the duration. Having to dine with others, or listen to singing and chanting can be distracting. There are options besides official retreats. Maybe a friend or friend of a friend with land where you could pitch a tent. Parks and National Forests are possibilities. I know people who simply holed up in a cheap motel room for the weekend. What is wrong with using your own home? Many reminders of your life in the everyday world, easy to be disturbed by friends or family, and too many distracting temptations like the television.

 

Wherever you go, plan to keep your life simple while you are there. Food preparation can become a time-consuming chore or a major distraction. Some people simply choose not to eat. Fasting is worth a try. Over-eating will make you sleepy, as will lack of exercise. The more primitive your housing situation, the more planning it may take to keep things simple — how will you cook, clean, use the toilet? Beware of too broad a focus for your isolation. Don’t plan to read ten books in two days. Or plan to decide on a career, a mate, and to discover the source of thoughts. Plan a major thrust for your isolation time and let all other actions be in support of that goal.

 

So you found a reason, a place to go, and a plan to make your isolation happen. Now you are there, so what are the unexpected hurdles? Typically, people find reasons to leave. You decide isolation was a stupid idea, or you are not prepared, or now is not the best time, you feel weak or sick, you have too much nervous energy (can’t focus), or there is some emergency at home. My advice is to not shorten you isolation. If you said you would stay a week, stay a week. However, use your best judgement. If you vomit blood once (I’ve seen it happen), don’t panic and leave. If you vomit blood for two days, and are unable to identify and correct the cause, then you’ve got a problem.

 

Generally, decisions to leave can be negated by changing another aspect of the isolation. Once, I meditated so long that my knees hurt day and night, so I kept changing up my sitting style so I could continue. Another time, a book I thought would be inspiring was a dud, so I used another book. I could have said my knees hurt too much or that the book was uninspiring and I might as well go home. Adapt the details of your plan in mid-stream, if necessary to preserve the whole.

 

There is knowledge and change that will come from the isolation experience. The answer to your deepest question may not come during isolation and you shouldn’t expect it to. On a long afternoon of the twentieth day of a thirty-day isolation, as you are wishing you could sleep away the rest of time, this will seem solely an exercise in determination. That may be one value, but other values are not realized until far in the future.

 

Richard Rose gave me the best description of the attitude one should take. He said not to approach isolation as challenging God or the universe for an answer. Don’t draw a circle in the sand and say you won’t come out until you are enlightened. Instead, and this is my interpretation, work as hard as you can and be thankful for whatever happens.

 

Isolation is an invaluable experience, but even it may outlive its usefulness. Eventually, I felt isolation was no longer useful for me. Perhaps the focus of my isolations had so permeated my everyday life that I was always alone; always looking for an answer even in the midst of an outwardly typical life. Along this line, I do not recommend a cloistered life. Escaping the world through permanent isolation will become another cage from which we must escape.

 

Shawn Nevins, from the TAT Forum -November 2002

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Forgetting

In Dan Sutera’s article on John Wren-Lewis, a very important point is brought up, that of forgetting. This problem of forgetting gets little mention is most esoteric circles. Wren-Lewis tells us of two forms that this forgetting of ourselves can take. The first he calls a “slipout” and is caused by focusing the attention on and through the mind. Usually this does not lead to a complete forgetting, but occasionally one forgets “eternity” and the slipout occurs. The return occurs when one remembers the “Dazzling Dark” and returns to the “correct “seeing, or eternity consciousness. This forgetting is relatively minor, as long as the attention, or value, placed on the mind is minimal. The second forgetting, that he refers to as “screening”, is much more severe in that it is a complete loss of the Dazzling Dark, his own dark night of the soul. This has occurred rarely and comes from intense stress. Let’s take a look at these two types of forgetting and see how they occur in daily life.

G.I. Gurdjieef remarked that we need tools to remind us of ourselves, he called these ‘alarm clocks’. Little mental

Forgetful
Forgetful

mechanisms we can put into play to remind us of our aim to ‘remember ourselves’ or to reconnect to the Dazzling Dark. These alarm clocks are necessarily of a personal nature, and serve to pull us back from the outward mind, reminding us to ‘go within’ once more. Sooner or later these alarms will lose their effectiveness by becoming habit patterns and will need to be changed. One of the best methods of remembering the need to staying awake is to take advantage of our fellow seekers. Nothing serves to remind us more of when we are slipping into the mechanical mind than a good shock from a friend or fellow group member. They may know us better than we know ourselves.

The more severe form of forgetting can be caused by becoming engrossed in the first until we have become so hypnotized by the problems and demands of the outward mind that we become wholly identified with its self-madness. Wren-Lewis refers to this madness as “some kind of inflation or hyperactivity of the psychological survival-system.” The ego/mind becomes wholly concerned with its own personal brand of self-survival and we no longer have any freedom of attention. We have lost the ability to go within and listen to the Dark. At this point, Grace and surrender may be our only hope. Again, our fellows can help us see the pattern of ego-infatuation and help us to relax and turn the inner head back towards its source.

One of the best alarm clocks we can have is to remind ourselves of the three lines of spiritual work, as taught by Gurdjieef/Ouspensky. These simple reminders can help us to remember that we are not alone in our struggle, that there is help to break the spell of the outer-directed mind.

Bob Fergeson

 

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