Ever wondered about the connection between Zen and self-knowledge? If you have even a glimmer of interest in these matters, this book can open a new dimension for you. This much prized knowledge is delivered via the friendship that develops between a lost young man and a Zen master.
Nostalgiawest photographer Bob Fergeson has just released a new book, set in the swamps of Louisiana. Bob couches Zen lessons and a methodology for spiritual development into a simple story that allows the teachings to shine through. This book has something to offer the complete beginner and the more seasoned seeker – simple explanations of profound truths.
The book is available on amazon, in both print and Kindle editions. The Kindle version has full color photos taken by the author in southern Louisiana.
To receive answers to important spiritual questions, questions that concern the inner self, such as ‘who am I’, ‘what should I be doing with my life’, we will need to use the appropriate method. Big questions such as these shouldn’t be put into the emotionally based associative thinking we habitually use, the kind of thinking we use to balance our checkbook or schedule the day. In answering higher questions associate thinking gets us nowhere. Being cast into the wrong realm, these questions endlessly spin around the brain in a negative feedback loop, tying up our mind.
For great questions, we need a different level of mind, something patient and insightful. There is a gap between our associative spin thinking, and the place of tension that can contain the great question; a quiet space in which to ponder. We find this space through meditation; practicing methods to strengthen and calm the mind. People who are really busy, with kids and careers, will tell you they don’t have time to ponder. If you were as busy as they were, they insist, you’d know this. But would they meditate 2 to 3 times a day, conscientiously, they will find sooner or later that they do have time to ponder. Most of our so called thinking, is actually an emotionally based form of worry, guilt, or anxiety; it doesn’t serve a valid function. Once you see this through self-inquiry and meditation, the worry and anxiety will begin to evaporate. You find you do have time to ponder. You begin to understand how to put spiritual questions to the inner self, the unknown.
We find great answers by putting our great question up against the unknown, and holding it there with attention. We wait patiently for the unknown to respond. It requires true patience and courage, for the answer may not come immediately, it’s not associative. The process takes a while. Maybe a minute, an hour, maybe a year, even longer. Sooner or later, if we keep the tension there, against the unknown, the Inner Self will be stressed to respond with the answer, bringing resolution.
This tension-based thinking is hard to do, for there’s often no immediate satisfaction. It requires being able to both hold tension and be patient. The tension and waiting serve to break the associative loop, putting the question instead to a higher source, something not in space and time. Emotional thinking and rationalization are on the mundane level, and have no access to matters beyond.
One caveat is that we may find we’re getting answers in this tension based thinking, but not to the questions we expect. Instead of our present question, questions in the background can be suddenly answered, for the tension, once created, will jump to the next question on our list, whether we’re conscious of it or not. This can happen because the questions we’re putting to the unknown may not interest the inner self, or we may not have put them in in the right form and need to rephrase and clarify them. Or, we may not be ready for the answer, we might refuse it.
Questions held with tension in a quiet mind draw to them the corresponding answers; a process of resolution. Patience, courage, and humility are key. Remember, we ask a question because we do not have the answer; we are admitting our ignorance, and are asking for release in a determined and humble manner.
If we take our life to be our emotional reactions, of the second level and pattern of reaction after the direct experience, we end up stuck in a cycle of fear, a no-win situation. Rather than staying in first person and the first level of reaction, we allow ourselves to become emotional, and identify with a secondary feeling reaction and the ensuing negative thoughts.
By way of example, let’s say you make a mistake. To stay in first-person would be to accept the mistake, look at correcting or leaving it, and let life flow on. “Ok I’ve made a mistake, let’s look at it objectively, not get emotional and negative about it, simply look at it and say “okay, what can we do next time? Where can we go from here?” You keep it simple, first person. You are a little bit wiser, things are a little more simple. You’ve got more freedom ahead, more confidence. You made a mistake and learned from it.
But, if we’re negative and get caught in second person, the reaction to reactions, then our thinking and feeling slides downhill. We are now focused on the ego, the ’me’, and not the problem. “You made a mistake, mistake means bad, therefore I am bad. I’m a horrible person, and I have to correct ‘me’ being bad, rather than correct the mistake. The only way I can correct being bad is to not ever make mistakes, never be bad again.”
That’s not possible in life. Life is in part a series of mistakes, or events, occurring over and over. It’s a learning process, a school. We’re trapped in a no-win situation when ‘we’ feel bad and define ourselves by our feeling reactions. We’re trying to correct ‘bad’ by not making a mistake. But we know we’re going to make a mistake, eventually, so we now have an underlying sense of fear and anxiety. We can either retreat from life, so as not to make mistakes, not be bad, or we can live in fear of the next inevitable emotional reaction.
The fear and anxiety is what we end up dealing with. Not the simple first action, or mistake.
We can never get out of the problem because we’re not dealing with it head on, face-to-face. We’re always dealing with the secondary reaction, which is hopeless, it’s self-maintaining once the cycle has begun.
Instead of trying to correct ‘bad’ by being perfect, we drop the emotionality, the ego of secondary reaction. Stay in first-person, and say “I made a mistake, let’s deal with that”.
This is the beginning of courage and patience, giving the possibility of a true form of love.
The purpose of meditation isn’t to make us feel good or to continually inspire us, so that we feel emotionally motivated in our life. It’s also not about changing our feelings; to make us feel good, and not feel bad. It’s about leading your feelings and thoughts from a higher perspective. In other words, we meditate in order to generate a spiritual quantum or spiritual direction, a vector, which can help us to act over and above our feelings and thoughts. If we don’t feel like meditating, and this tells our thoughts to look for reasons to cop out, the spiritual direction can help us to meditate anyway, regardless of how we feel.
This is why we need to meditate on a regular basis, to develop a routine, whether we feel like it or not. Meditation will provide the energy and incentive for meditation. It’s not about “I don’t feel like meditating and need instead to lay around until I figure out how to get to where I feel like it”. It’s not about adopting ‘thought disciplines’ that make bold directives and use the guilt trips of ‘should of’s’ to force us to meditate. It’s about generating a spiritual quantum, which is over and above feeling and thought. This will enable us to act, and meditate, without the ego energy. We’re so used to acting only through ego energy, feeling good, feeling bad, and their accompanying rationalizations, that we don’t know there’s another way. Proper meditation and connection with a higher power is what gives us this ability. This is what we’re striving for, not for endless bliss, endless inspiration, or some trick to help us get high, to distract us. What we’re looking for is something above and beyond this; a change in character, a change in being.
– Bob Fergeson
Hail moon! Hail sun!
Hail sacred tree.
The center now shall hold!
Almighty God, who healeth me.
All praise to Thee!
For Thou art One!
I know! I know!
As Thou art There above.
But Many in us Here below.
O yes, I know!
I know it’s so!
I’ll give my best,
I’ll give my all.
In Faith, I am assured.
That from this World we cannot fall.
No! Not at all.
We cannot fall!
So let me live.
So let me die.
A moth unto Thy Flame.
Light unto Light! To Thee I fly.
Nor question why.
To Thee I fly.
My burden great.
My spirit free.
A goal I dimly see.
Almighty God, who healeth me.
All praise to Thee!
All praise to Thee!
– John Davis
Friday through Sunday, November 20-22
Discernment means separating the wheat from the chaff, the more true from the less true.
In spiritual work, discernment relates to the truth of being: Who or what are we at the core of our beingness? In religious terms we might say that the goal is becoming one with God or All. In psychological terms we might call it self-realization or -recognition.
The mind is our tool, our worksite, and our playground in the search for Truth. We capitalize truth to indicate that what we’re looking for needs to provide an absolute answer to our core identity in order to be fully satisfying. Of course there’s no way to know if that’s possible unless we “find it,” “go there,” or “become it” (highly paradoxical implications).
“If the Truth is within us, and we do not see it, it can only be that we see through the glass darkly,—at this stage of the game.” ~ Richard Rose, The Albigen Papers, from chapter 7, which is titled “Discernment.”
Meet our presenters:
Anima Pundeer: Penny that hides the Sun. Discerning the Problem
Mumukshu, a Sanskrit word, is one who discerns the basic human problem of self-non-acceptance and seeks freedom from this. It is from this standpoint that Vedantic philosophy helps us start the inquiry. Neti-Neti – not this, not this – is a path of discernment which finally takes us to what IS.
Anima is a super busy mother of two. Lives in Houston Texas with her family. When she has spare moments, she weeds her vegetable patch.
In June of 2004, she had an experience where she realized her All-ness and One-ness… She finally knew Freedom. She feels immense gratitude for all the help and guidance she got from her fellow seekers. She feels she couldn’t have made this without her Guru and her friends … and the only way she feels she can help anyone is by sharing her own struggles and obstacles.
Looking forward to seeing everyone soon…
Bob Cergol: DISCERNMENT: Retaining the identity of the Real Observer in various states of mind
In the paper on Discernment in his book The Albigen Papers, Richard Rose lists the above phrase in a list of techniques that help us understand ourselves.
Have you ever said about someone, or just as likely, about yourself: I was lost in thought…. I was swept away…. I got caught up in the mood…. I was swayed by the crowd…. I don’t know what came over me!
You’ve wondered, marveled and puzzled over your observation that you disappear during nightly sleep. But what about the countless times throughout your waking day where the very same thing happens?!
This Friday evening session will attempt to set a tone for the weekend’s theme in the form of a guided meditation followed by whatever discussion spontaneously ensues.
Bob was 19 when he met Richard Rose and had a teacher-student relationship with him for the next 20 years, including living several years at Rose’s house and farm. At the end of that period, and shortly after getting married, his search culminated in a self-transcendent realization. Bob’s writings have appeared over many years in the TAT Forum, and in presentations on several of TAT’s conference DVDs. Bob and his wife have two girls, now both in college, and he works in the I.T. field.
Bob Fergeson: Discerning a True Direction: Nostalgia as Our Inner GPS
“Let yourself be silently drawn by the strange pull of what you really want. It will not lead you astray.” ~ Rumi
For the interactive sessions, we’ll give personal examples of nostalgia, looking for clues as to how they help discern base feelings and moods from true longing. In preparation, participants are encouraged to remember glimpses of nostalgia, to share them with their fellows.
Bob is a Colorado based teacher, writer, and photographer. His work attempts to use the feeling of longing and nostalgia as a way within. He spends his time washing windows and hiking, as well as exploring our inner country with fellows from the Denver Self-Inquiry Group.
Paul Constant: Absorbing Conflict
In this session, we’ll use the group’s energy to maximize our discernment of opposites. Through a combination of interactive discussion, silence, and full group exercises, we’ll attempt to cultivate something deeper and widen our perspectives. Paul will walk us through a few simple approaches that point us away from the world of paradox and toward what is.
Paul has been a TAT member since 1985. His fascinations and explorations are directed toward integrating body, mind, and Essence through rapport. Read his essays Friendship and Spiritual Rapport, or listen to the audio recording of his September 2015 presentation titled Softening Our Attachments and Becoming What Is (MP3 file; 1 hr, 12 min). Paul and his wife live in Pennsylvania. They were adopted by two kittens in 2013.
Shawn Nevins: The Lying Mind
The Lying Mind – You know what you want. You know the truth. If so, then how, why and where does your discernment get mangled? Through exercises and discussion, we’ll get to the root of the lying mind.
Shawn “Fell onto the spiritual path in 1990,” had an enlightenment experience in 1999 and since then has enjoyed making films, writing and working with the TAT Foundation as well as his own small group in California. See his work at poetryinmotionfilms.com.
Tess Hughes: Separating the wheat from the chaff; the Absolute from the relative
Tess credits the teachings of Richard Rose and The TAT Foundation with bringing her decades long seeking to a final resolution, the awakening to her True Nature. She loves to share this with other seekers.
Tess asks participants to have pen and paper at the ready for an exercise intended to get participants to catch and note their passing reactions and thoughts to presented stimuli, as a means of becoming discerning about their “within”.
The registration deadline for the November Gathering is Saturday, November 14th.
To enhance our probability of real spiritual growth, we need to get all the centers in our body/machine, the instinctive and moving mind, the emotional center, and the intellectual mind, all lit up and in working order. This brings us to maturity, or what’s known as good householder, so that we can stop living in the imagination and instead start dealing with what’s real. It’s easy in this day and age to get stuck in the teenager ego and refuse to accept responsibility or acknowledge the part of work in accomplishment. It’s necessary to learn to be capable of dealing with life head on, before we start thinking too much about enlightenment and a life with no resistance.
Richard Rose taught that we need to let go of the egos in the right order or else we risk becoming a functional idiot, useless in life, and to other people. If we remain immature too long, we risk having our minds become crystallized, fixed in an unreal belief system. It’s very painful to have to then break them up and start over to regain some resilience, a functional mind in good working order. It’s better to go through the pain of growing up and becoming an adult as an integral part of our spiritual path, rather than living in fantasy, waiting for our mythical spiritual ship to come in.
It’s the one thing that we can work on regardless; we can work on growing up into a mature man or woman, and therefore get used to the idea, in a practical manner, of what working on ourselves in a spiritual sense really entails.
This process of beginning work at our current level also takes us farther within, because we back out of the body, the hormones, and teenager dreams; and become older. Rose also said that he was trying to age a few young people. We can try and age ourselves; become wiser, more capable, more mature.
While we can’t force ourselves to surrender, or to be enlightened, we can work in terms of becoming more mature: at having a better mind, a wiser emotional center, and certainly we can get in shape physically. These are tasks which will develop a pattern of heading in the right direction, of not being afraid to work, of knowing what that really means rather than living in our head, imagining lights and magical powers and how everything will be handed to us because we’re special. This way, the way of the good householder, we’ve got something we can actually do; we can work on ourselves, every day.
We post the latest quote by Adya or Ramana, proud of our apparent spirituality. We agree with the wise men’s words when they tell us all the wonderful things we seemingly see in ourselves. For we have had our hard knocks; now we know and agree with the wise men. We’ve become humble, experienced, and oh so clever.
We agree with other people’s memes, the beautiful photos, wonderful quotes, yet strangely enough, never see our own contradictions. We fail to see how we act against our own best interests. How we never really work for the spirit, but stay in a perpetual dance of supporting and glorifying the all mighty ‘ME’. That feeling of uniqueness, our specialness; that which keeps us different and separate from others. Though when the need arises, we agree with them, and hope they agree with us. We may by turns argue with them, even yell and scream, stomp our big feet, but this is all just to maintain that separateness, that uniqueness. To help them as they help us; by loving or hating each other in turn. We can’t see how we never really change. We simply spin in the same old pattern of routine, base desires and needs, and never move towards anything higher. That would require that we go against that separateness, that specialness. But no, we continue our lazy dance, bumping into the furniture, oblivious, only hearing the music of our own special song.
Sooner or later the fun machine will wear out and die. Then we’ll have to get a new one; the party will continue. The dance can go on, seemingly forever, with maybe some new awkward steps thrown in here and there. But never with the realization that we contradict ourselves with every move. That the one thing we need to get to the bottom of all this madness, is to go against that specialness, that uniqueness, and instead find the similarities between us, the common ground that lies ever within, covered by the noise and distraction of our song. To go against ourselves; not in agreement, but in wisdom. To go against the feeling of ‘me’. Not in contradiction, but as a quietness, an acceptance. To move into the silence where we find we’re all the same. And that the uniqueness, rather than being the thing that helps us, has actually been our greatest enemy.
We must somehow acquire a quiescent mind in order to truly turn the head and go within. To initiate contact with the inner self, or higher centers, the mind must be capable of receiving from within, as opposed to its usual obsession with the unconscious projection of thought. Now, if we find we are not capable of a quiet mind, one that can discriminate within the inner realm, to receive intuition and insight, why not? What is bothering us? It is usually compensations based on our chief feature. Since we are largely unconscious of our chief trait or pattern, observing the compensations we have in place to deal with it may be our best bet. We may even think the compensations are themselves our chief feature, meaning we’re even further out from our center than we thought. We must deal with what our problem presently really is. We cannot afford to get lost in imagination, such as the realm of archetypes, or concept structures such as ‘oneness’ or ‘non-duality’.
If we can observe our compensations, our psychological habit patterns that keep us spinning in thought and obsession, and accept them, we can perhaps look beneath them and see their opposite, our chief feature. We do not want to fight and destroy them, or rationalize them away as meaningless. We must accept that too, if we are to be objective. We are not to blame or judge ourselves for any of this, but to bring it into consciousness and allow the higher power to do what it will.
Once we are blessed with a true understanding of how our mind keeps itself in charge through the compensations and chief feature, we open the possibility to find the quiet mind, what I call the listening attention. From here, we can go within; allow contact with higher centers. This itself is paradoxical, for we need the insight and intuition from higher centers to understand this, but how do we make contact until we do? Know that paradox is the sign you have reached the outer limits of the mind. From there, one must allow oneself to become; paradox yet again.
– Bob Fergeson