V-tie Универсальный Нано-пластилин
We seem to need a bit of "psychological distance" to see the full stature of some fellow human if that stature is out of the ordinary.
The Roman church grants sainthood only well after-the-fact, usually, when the possibility of actual contact with said saint would take a bit of doing.
This allows and encourages what Mircea Eliade spoke of as "mythological overlay," in which we tend to attribute greater-than-life characteristics to a deceased person.
So beneath the fanciful hyperbole with which we deck our dead heroes generally lies a personage powerful enough to attract such fancies. Over time such theatrics add to that very magnetic attraction for overlay, leading to inevitable distortion, but there is generally fire somewhere beneath all that tale-telling smoke.
In regard to someone still with us, however, we generally hear the equivalent of that famous query: In the case of Richard Rose, the subject of the following chapters, we find neither a Nobel Laureate nor an old drunk, but a West Virginia farmer who had, all evidence indicates, achieved the highest spiritual state, that spoken of in classical eastern terms as one with God.
Where was his following; who were his PR managers, business accountants; where were his bank accounts in Switzerland, his hideaways in the Bahamas or Fijis?
David Gold intends that we should, indeed, hear of Richard Rose. Now, with help from his friend and fellow-student, Bart Marshall, Gold has given us an account of this most unordinary of farmers, as seen by one disciple. Gold worked fifteen years on this manuscript, and our debt to him is incalculable.
For here is what will surely prove to be a timeless and classic spiritual treatise.
It would make a fantastic, if unbelievable film, and is a profoundly important document. This book throws light on the perennial what-and-why enigma of our species; reveals the makings of a "new cosmology", and surely gives glimpses into as-yet undeveloped potentials we humans hold within us.
That all this is found in an utterly absorbing narrative proves the old adage that truth is stranger than fiction. As the narrator of the following, David Gold is everyman, the archetypical human longing to transcend that destructive dark shadow that haunts our species.
Gold speaks to me because he is speaking all for us, and his account is not just a superb narrative but the universal drama, with the evolution of a species the underlying plot.
Rose, while coming out of a Catholic background, went beyond any and all inherited frameworks and calls to question nearly every notion we have of religions in general and the making of a saint or man of God in particular.
Surely the ironclad and rather mechanistic, inviolable lock-step stages of enlightenment espoused by popular spiritual philosophers is called to question by the likes of Rose.
While an intensely self-disciplined man, with a steely self-control, Rose followed no set discipline in his search for self, and his actual moment of awakening to his true nature came out of the most unlikely of all possible trigger-events, and in the most unexpected way.
Which actually bears out the truth of what a will-o-the-wisp "spirit" is. Rose thunders at us the conventional theme that our first and greatest challenge as humans is to become aware of who we are.
Equally he states both an eastern and "Gospel" truism that we are ourselves the very God we so avidly seek elsewhere. I saw fakirs in India who could do things that defied every concept we have concerning reality; who could completely reverse the ordinary causal processes of our world, within their own straits.
But these were "psychic phenomena" and the gulf between psychic and spiritual is wide. The spiritual can encompass and even engender the psychic, but not the other way around, just as the infinite contains the finite, but not vice-versa.
Rose referred to a state called between-ness which involves suspension of our ordinary split between thought, feeling, and action. That is, we average citizens think one thing, feel something else, and act differently to either most of our time, making us truly a house divided against itself.
In a state of actual wholeness of being, an undivided house, we have dominion over our world, a condition not as yet explored by us humans.
There one can function "in the world" but free of its crippling and harsh judgments and restrictions. This opens up whole neural areas of brain previously unused, and makes available heretofore unexplored domains of experience and action.
There is also a condition of mind called "unconflicted behavior," through which non-ordinary events can be brought about and, in fact, disastrous influences set into motion.
Unconflicted behavior is simply functioning without internal conflict--easier said than done, but not necessarily either unifying or benevolent. There is, however, no divine universal ethic monitoring the results, the function works positively or negatively, since such niceties as good-bad, positive-negative are the very criteria set up by our ordinary logic and reasoning--and set aside in order to function as unconflicted behavior.
Nothing can so debilitate us as moral conflict.
So between-ness offers unlimited potential in our ordinary world, or the chance to go completely "beyond this world. For we then have a closed, finite, goal-oriented struggle, with boundaries and established end results in mind.
And this is the heart of the perennial paradox in the perennial Philosophy.
Following goal-oriented, bounded procedures sets up a win-loose game of seriousness, and deadly serious too, because "soul" is concerned. This seriousness inevitably produces a guilt-producing criteria. Infinite openness and play close at that point, boxed into a finite game, which game or pursuit the student is anxious to conclude so that he or she might be "realized" and get on with real life.
And so life is spent trying to "get there" so one can really live -- missing in fact the present moment in which everything takes place.
They are separate logical sets, so to speak.
The logic of one cannot suggest or lead to the other. Yet, stuck in this finite structure as we are, we have no other materials with which to work than our all-too-finite mind and understanding. There is a real, true paradox here, but one which, as George Jaidar would say, is a threshold to a truth beyond paradox.
But this excluded middle, as that between finite and infinite, is the "crack in the cosmic egg," the true between-ness through which we can slip to the freedom of the infinite game.
We are, however, either "there" or not. Rose was caught on the horns of this ageless paradoxical dilemma, as every spiritual teacher has been: In trying to help others catch his same light, as spiritual teachers seem impelled to do, Rose inevitably set up finite boundaries, disciplines and practices he hoped would break through the students perceptual-conceptual blocks.
I know of no spiritual teacher who has solved this dilemma, even that giant of history, Jesus.
Perhaps, though, the dilemma is more apparent than real.
Perhaps the value of someone who has "broken through" and moved to a higher dimension of life is not their guidance so much as their presence, their beingness.
The "model imperative" operates here. The great value of our great beings may not be "secrets of the masters" or prescriptions for sure-fire spiritual success, but simply their having actually lived among us, emblazoning their image on our collective consciousness and memory, stirring us from our sleep with glimpses of a new way of being.
I have never met a full "graduate" from any of the many spiritual systems I have come across or participated in since the participants in all those systems seemed eternally struggling to "achieve the goal.
An eastern saying is that the true Sufi is always anonymous, never known, except by another true Sufi.
Small wonder Richard Rose never made the big-fish time, not even in his own tiny West Virginla pond.
But I think extraordinary people such as Richard Rose pop up continually in history, in varying degrees of intensity, to act as target cells for the rest of us.
The target cell phenomenon in found in brain growth, and is a mysterious and awesome event that may well be carried throughout the whole of our life process.
This growth hits a "critical mass" somewhere between the fourth and fifth month, at which point certain large and unique "target cells" appear.
No one can explain the sudden manifestation of these strange and powerful cells, which immediately send out a signal which reads, in effect: The full signal seems to read more like: It becomes a fully functional neuron, linked with its neighbors in powerful, productive and creative ways.
An isolated neuron is powerless and rather worthless, but through this tranformative and unifying act it then lends itself to creating that fully functional miracle between our ears.
Were all neurons to become target cells, an irremediable chaos would apparently result. At least there would be no brain as we know it.
So the target cell appears to lift chaos into order, not to create other target cells. In the same way, great beings just suddenly and inexplicably appear among us when some critical mass need demands them.
Why did this happen?
When they appear they appear in full-bloom ready to go to work, and not to clone themselves but to bring about a linkage of separated, isolated, alienated and scared-lonely cells into fully human and functional souls, in turn moving to lift a social chaos into a new order.
I felt a great empathy with and respect for lawyer Gold, when he lamented that after all these years he felt he had still failed to realize the potential Rose saw in him.
Most people on spiritual paths nurse a similar feeling of failure. But, though I have found no fully finished "graduates" of the various spiritual systems encountered, I have observed legions of people who have undergone tremendous personal growth, change, improvement in character and quality of life through their spiritual discipline or contact with a great being; people who live far richer and more rewarding lives, and contribute richly to their society and larger body of earth as a result.
And the David Gold I met was a prime example, an exceptional human, mature, kind, intelligent, responsible, the kind of citizen our society and earth need so badly.
May his number increase.
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And in him, I think, Richard Rose succeeded. So the reader of the following is fortunate indeed, for even reading about Rose can plant a seed in our minds.
And target-cell seeds can take root and those roots can split boulders, mountains, worlds, even closed minds and their cosmic eggs.
Those seeds become priceless pearls that can lead us to new and fuller life. So the following work is a pearl, a pearl without price, dropped into this endless field of human folly to bring to order that individual finding it. For seek and we shall find, it is said -- the only game in town.
Католическая церковь признает чью-то святость лишь по прошествии изрядного времени, — обычно тогда, когда реальный контакт со святым несколько проблематичен.
К примеру, уже после смерти Авраама Линкольна, выяснилось, что он обладал, если судить по рассказам, такой силой, что подхватил как-то цыплятник, поднять который не могли и семь человек, и пронес его десять миль; при чём с годами и вес, и дистанция всё возрастали.
Но Элиаде также отметил, что подобное напластование не образуется вокруг заурядностей: То есть под причудливой гиперболой, в которую мы оправляем наших мертвых героев, кроется, как правило, личность, достаточно выдающаяся для того, чтобы служить поводом для выдумок.
Со временем из таких фантазий вокруг эпицентра притяжения формируется пласт, приводящий к неустранимому искажению первообраза; и тем не менее: Но в отношении тех, кто еще пока с нами, обыкновенно можно услышать нечто подобное знаменитому вопросу: Более еретическим для нашего западного слуха звучит определение самого Роуза: И вот, как по старой поговорке: Кто были менеджеры по связям с общественностью и бухгалтеры?
Где его швейцарские счета и домишки на Багамах или Фиджи?
Со своих первых дней в университете адвокат Голд был учеником Роуза и находился рядом с ним в течение десятилетий, подчиняясь требованиям его дисциплины. С помощью друга и соученика Барта Маршалла, Голд представил нам отчёт об этом, в высшей степени необычном, фермере, каким он виделся его приверженцу.
Над этой книгой Голд проработал пятнадцать лет и наш долг перед ним не переоценить.
Во-первых, перед нами, несомненно, — неустаревающая классическая духовная монография. Помимо этого, рассказ Голда — одна из наиболее захватывающих, волнующих, не чуждых лирических и героических вибраций, трогательно-человечных исповедей, которые мне только доводилось читать.
Она — важное и глубокое свидетельство, на основе которого получился бы, если не фантастический, то — фантасмагорический фильм. Всё в этом чрезвычайно увлекательном повествовании служит подтверждению старого афоризма: Как повествователь Дэвид Голд предстает обычным человеком — этаким архетипическим индивидуумом, жаждущим преодолеть ту самую деструктивную черную тень, которая преследует наш род.
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