It is rare to dare to enter a Way, but it is even more rare to be able to stay on it.
The awareness that comes from the beginning of a practice can not be forgotten. Anyone who starts a search can not forget it. We can try to hide it, but it is still there.After assimilating an information, it stays in our knowledge... We can not forget it. We're talking about realization, not the details of daily life.
In the eyes of one's life, body and mind, meeting a richer reality requires more intense introspection. We are all sufficiently attached to ourselves and our image to put this information into what is important.
Sometimes life takes us away from this practice, but the case remains open and the issues, pending.Despite this, and for various reasons, many beginning practitioners walk out of their Way, out of the education they receive. This return to the mundane, without practice, is often an abandonment, an escape. In addition, there are also those who will practice a thousand teachings at a time without really doing anything, reminding us of the story of the little mouse ...
The issue of time is also often raised, but did not have an hour to spend in the day?Obviously, this requires to establish clear priorities.
There are two facets of the practitioner.In those who practice, there is the "good practitioner" and there's the other one.
The good practitioner is this self image, the "spiritual one", who is on a Way. Then their is the one who knows all, our ego, and everything that we hide from everybody else.
In this dark side, there is all the "dirty" and "nasty", everything that we try not to show in our personality, our public persona.It is difficult not to give in to the one who is right, who knows everything ... because it is the one that shows that we are right, that we are superior, important.
As long as our practice doesn't enable us to give up these two facets of ourselves, as long as we hide behind our persona, as long as we believe we are important and intelligent, as long as we feel upset or defensive, then we are only in our illusion.In this ill being, the research will move from pleasure to pains, without stability, without root, without peace.In reality, we are not neither the good practitioner nor our compulsive thoughts, we are what is deep down, what we do not know is there.
This silent witness, this presence, this true spirit is our research.The Way allows us to go toward this meeting with ourselves, deeply and without compromise.Is the solution in the constant practice?
Yes, but it is in a practice that is fused to life and not in an artificial practice that covers it.It is possible to practice to escape life, the mundane. It is not advisable to do this,we have to walking reality to go toward "who we really are".
A practice that escapes life is the source of "spiritual ego", a new facet of self, a spiritual persona. An Intelligent teaching leads to a practice that is designed to go in life, without ritual, without artifice.
With an understanding of the Way, we erase the limits of the practical and of life, we fuse the two, and only remains a life in the presence of a Way and a Way fused to life.We need a clear practice, aimless, but whose form is determined.
We need to work on areas that give rise to the "one we really are", whom is too often struggling against our worldly character. It is therefore necessary to work on the body for relaxation, energy flow for health and our mind to stop taking ourselves seriously as soon as possible.
There is no question of calling it to "later" when "we will have time," when "I'm ready" ... We must begin now, while we can.
From that moment, it is possible to put one's attention on what we are doing, on the gaze we have on our actions, but also to ensure that we will practice our chi kung tonight ... The practice exists now.
It is possible to go into a practice knowing the importance of it, but "dragging one's feet".
It is because we listen to our false importance, to our precious personality, to our desire to be right ... we just have to turn our attention to it.
Looking at ourselves, contorting ourselves in an often falsely complex daily life, in moments of painful illusions and useless brooding, we can observe and mock ourselves.
This healthy look on our ordinary madness opens a route towards our Way, a glimpse of reality.
In this simple Awakening, without fanfare or fireworks, we can stay in life and keep practicing every moment.
This relaxed but constant attention, enables us to put order in our lives every day.In case we think ourselves as being really relaxed and quiet, reaching the goal, victorious of our ego... The teacher will be there.
Friday, January 11, 2013
Wednesday, January 2, 2013
Consciously Happy
Here are some simple concepts to go towards a pursuit of happiness. These concepts take into account both modern research and ancient writings.
Basically, if we live a balanced and conscious life, negative moods and concerns are digested during the night and we have a new and neutral field of action after a good night's sleep.
It is relatively rare in industrialized societies to meet people who get enough sleep. This comes from the fact that sleep is of poor quality.
It takes several criteria for a good sleep:
True self-knowledge requires to work on interpersonal abilities and our relationship with others. It is therefore important to look at the way we act with each other.
Light sharing and openness to others allows honest self-understanding through action.
Being surrounded by the right people, sharing with selected friends is important.
All human groups that live the oldest and best know this need. Groups that share and trade within shared values have more stable emotions and stronger health.
We have already talked about this in the text about "Taoist Immortality."
Numerous studies over 60 years show us the relationship between physical activity and depression, generalized anxiety and other forms of imbalanced mood.
The more the physical practice is conscious, the more it is beneficial.
In addition, it should not be violent or too tiring. If the heart goes too high or if the body is pushed too far, the mind is overwhelmed by endorphins and adrenaline that will develop an addiction that is contrary to happiness...
Daily practice must be conscious and soft.
That is to say, Wai Gong, Nei Gong, Qi gong...
Chapter 3 tells us: "Strengthening the bones", referring to the four qualities of the sage (a human that is happy and in his right place between heaven and earth).
"Strengthening the bones" is a term for the practice of "qigong" that forms the body from the outside to the inside.
The balance of the work of the body and the mind regulates the yin / yang relationship: the force of the yin (body) roots the a more stable spirit (yang).
In the case the Yang, the lighthness, is missing from the system, everything is heavier.
We talk in Taoism and Chinese medicine of the "dampness" that douses the yang. The body is heavy and the mind foggy, we complain, we are lazy and emotions are out of control.
The food must be regulated when we are in this case, or when you are in an excess of dampness that will eventually douse the yang.
It is difficult here to go in detail what to eat or not, this is an important topic.
Sugar, wheat flour, fat are examples of dampness.
In our tradition, we have a system that strengthens the yang. This diet allows to reset one's body.
In the Daodejing, it is repeatedly stressed that possessing too much, chasing goods too much, only brings worries.
Chapter 12 tells us to prefer that comes from the "gut" rather than from the "eyes" and what is "rare" makes creates envy in thieves ... But one's possessions can also be the source of resentment and jealousy .
Chapter 53 is even clearer: having too much 'outside' is of no use. It is a chapter that tells us about the too much, about the displacement of values that need to be more internal than external. Possessing needs are rooted in an internal imbalance that can not be relieved by external acquisition.
Serious studies (National Opinion Research Center 2005) gives us a current answer on the ratio money/happiness: from 1957 to 2005, regardless of resources and assets, the percentage of happy people remains almost the same.
More surveys from 2000 to 2007 gives a relationship between income and happiness (D. And 0, NYC) which shows the same percentage of happy people in all social classes (not taking into account people in survival situations).
Wealth is comparable to health in that its absence is a source of unhappiness, but its presence is often imperceptible to the individual.
A daily awareness of what we have in relation to our real needs, can enable us to realize that there is no need to whine...
Chapter 37: "In the Tao, the non action (non resistance) enables us to regulate everything"
The realization of what must be done requires us to go more in the movement of the world than to bustle constantly. In a fluidity that comes from an understanding of the changes, it is possible to do 10,000 times more than in an endless struggle.
As we do not see clearly, the actions we undertake are closer to that of Sisyphus than Lazzi.
The feeling of mastery of one's time is a source of joy or tension (or even depression) in all. Daily struggle to do too much or the disappointment of not being able to do more is a real source of tension. This tension can not be resolved, it is a manifestation of an unbalanced perception of oneself in action. It is only possible to rebalance the work/rest ratio. In this equilibrium, we can understand without being agitated and finally live.
Misunderstanding of the passing of time, in a future projection and a past melancholy, only creates disappointment.
A shengong practice gives us a perception of the moment. This presence is the possible entry into a successful and balanced activity.
It is now known that if we position ourselves as sad and unfortunate, the production of chemicals in the brain go in this direction. Anger, for example, produces very specific molecules that are produced when you feel really angry or if we are pretend to, in a constant whining...
The good thing is that it works in both directions: production due to joy and happiness also occur (in smaller doses, but still) when we smile, even if it is slightly "forced".
The most important is not the benefit of the smile, but that during that smile I can't whine and I can not get carried away in my emotional nonsense.
Chapter 54 tells us "when it is cultivated and practiced, the manifestation will be pure and true".
Accepting to be happy enables us to be.
Rising above the archaic, magical and mythical stages, humans can live a spiritual relationship that is simple.
Research alone is not sufficient, but it can be a source of initiative towards a personal practice .
The shengong, initially a practice of the understanding of the workings of the mind, introduces us to the infinite possibilities, to the spiritual through direct experience.
Looking at the broadness of the mind and through accepting his death, the practitioner develops the spiritual in everyday life.
Introspection and consciousness of the moment enables us to feel like a part of something that floats smoothly in accordance with the changing world.
It is the practice in life, accepting the mundane in the search for infinity.
Happiness is internal, it may be found only through a practice on knowing oneself and the world.
These tips are one way to achieve an accurate perception of one's self, which allows a direct experience of Joy by the actuation of education.
Getting enough sleep regulates the mood
A sleep study of 7 years (Watson 2000-2007) shows that whatever our misfortunes, restful sleep "resets" us in the morning.
Basically, if we live a balanced and conscious life, negative moods and concerns are digested during the night and we have a new and neutral field of action after a good night's sleep.
It is relatively rare in industrialized societies to meet people who get enough sleep. This comes from the fact that sleep is of poor quality.
It takes several criteria for a good sleep:
- you must go to bed relaxed and not go to bed to relax
- you must have finished digesting
- you must have a bed that requires no effort to relax
- you must get enough sleep according to your needs
Exchange, share and have fun
True self-knowledge requires to work on interpersonal abilities and our relationship with others. It is therefore important to look at the way we act with each other.
Light sharing and openness to others allows honest self-understanding through action.
Being surrounded by the right people, sharing with selected friends is important.
All human groups that live the oldest and best know this need. Groups that share and trade within shared values have more stable emotions and stronger health.
We have already talked about this in the text about "Taoist Immortality."
Moving one's ass stabilises the mind
Numerous studies over 60 years show us the relationship between physical activity and depression, generalized anxiety and other forms of imbalanced mood.
The more the physical practice is conscious, the more it is beneficial.
In addition, it should not be violent or too tiring. If the heart goes too high or if the body is pushed too far, the mind is overwhelmed by endorphins and adrenaline that will develop an addiction that is contrary to happiness...
Daily practice must be conscious and soft.
That is to say, Wai Gong, Nei Gong, Qi gong...
Chapter 3 tells us: "Strengthening the bones", referring to the four qualities of the sage (a human that is happy and in his right place between heaven and earth).
"Strengthening the bones" is a term for the practice of "qigong" that forms the body from the outside to the inside.
The balance of the work of the body and the mind regulates the yin / yang relationship: the force of the yin (body) roots the a more stable spirit (yang).
Feeding the body to kindle the yang
In the case the Yang, the lighthness, is missing from the system, everything is heavier.
We talk in Taoism and Chinese medicine of the "dampness" that douses the yang. The body is heavy and the mind foggy, we complain, we are lazy and emotions are out of control.
The food must be regulated when we are in this case, or when you are in an excess of dampness that will eventually douse the yang.
It is difficult here to go in detail what to eat or not, this is an important topic.
Sugar, wheat flour, fat are examples of dampness.
In our tradition, we have a system that strengthens the yang. This diet allows to reset one's body.
Money does not buy happiness ... but the lack thereof brings worries ...
In the Daodejing, it is repeatedly stressed that possessing too much, chasing goods too much, only brings worries.
Chapter 12 tells us to prefer that comes from the "gut" rather than from the "eyes" and what is "rare" makes creates envy in thieves ... But one's possessions can also be the source of resentment and jealousy .
Chapter 53 is even clearer: having too much 'outside' is of no use. It is a chapter that tells us about the too much, about the displacement of values that need to be more internal than external. Possessing needs are rooted in an internal imbalance that can not be relieved by external acquisition.
Serious studies (National Opinion Research Center 2005) gives us a current answer on the ratio money/happiness: from 1957 to 2005, regardless of resources and assets, the percentage of happy people remains almost the same.
More surveys from 2000 to 2007 gives a relationship between income and happiness (D. And 0, NYC) which shows the same percentage of happy people in all social classes (not taking into account people in survival situations).
Wealth is comparable to health in that its absence is a source of unhappiness, but its presence is often imperceptible to the individual.
A daily awareness of what we have in relation to our real needs, can enable us to realize that there is no need to whine...
Master one's schedule, control the pace of life
Chapter 37: "In the Tao, the non action (non resistance) enables us to regulate everything"
The realization of what must be done requires us to go more in the movement of the world than to bustle constantly. In a fluidity that comes from an understanding of the changes, it is possible to do 10,000 times more than in an endless struggle.
As we do not see clearly, the actions we undertake are closer to that of Sisyphus than Lazzi.
The feeling of mastery of one's time is a source of joy or tension (or even depression) in all. Daily struggle to do too much or the disappointment of not being able to do more is a real source of tension. This tension can not be resolved, it is a manifestation of an unbalanced perception of oneself in action. It is only possible to rebalance the work/rest ratio. In this equilibrium, we can understand without being agitated and finally live.
Misunderstanding of the passing of time, in a future projection and a past melancholy, only creates disappointment.
A shengong practice gives us a perception of the moment. This presence is the possible entry into a successful and balanced activity.
Assuming the form to accept the substance
It is now known that if we position ourselves as sad and unfortunate, the production of chemicals in the brain go in this direction. Anger, for example, produces very specific molecules that are produced when you feel really angry or if we are pretend to, in a constant whining...
The good thing is that it works in both directions: production due to joy and happiness also occur (in smaller doses, but still) when we smile, even if it is slightly "forced".
The most important is not the benefit of the smile, but that during that smile I can't whine and I can not get carried away in my emotional nonsense.
Chapter 54 tells us "when it is cultivated and practiced, the manifestation will be pure and true".
Accepting to be happy enables us to be.
Living the spiritual concretely
Rising above the archaic, magical and mythical stages, humans can live a spiritual relationship that is simple.
Research alone is not sufficient, but it can be a source of initiative towards a personal practice .
The shengong, initially a practice of the understanding of the workings of the mind, introduces us to the infinite possibilities, to the spiritual through direct experience.
Looking at the broadness of the mind and through accepting his death, the practitioner develops the spiritual in everyday life.
Introspection and consciousness of the moment enables us to feel like a part of something that floats smoothly in accordance with the changing world.
It is the practice in life, accepting the mundane in the search for infinity.
Happiness is internal, it may be found only through a practice on knowing oneself and the world.
These tips are one way to achieve an accurate perception of one's self, which allows a direct experience of Joy by the actuation of education.
Monday, December 3, 2012
The degrees of simplicity
When progressing in one's practice, it is often difficult to see what is happening.
The teacher is there, but it is helpful to understand a few things.
You should see several things:
- The phenomena
- The levels of consciousness
- The stages of evolution
- The qualities that are developed
During training, it is possible to experience phenomenas, more or less intense, who have no importance, but that are real.
You feeling this or that, in the context of practice is always true, well if you feel it more than you imagine it ... but it does not matter.
In the context of the evolution on the Way, the student will pass stages, change of level of consciousness, evolve towards a greater sensitivity to the reality but also feel for some time, another reality.
What you can perceive is analyzed in terms of your understanding, of your progress within the principles of evolution; indeed, it is only possible to understand with our mental tools of the moment.
The qualities that are developed will integrate within these perceptions with the present level of awareness.
These are different levels, different abilities, and a different work to evolve within each concept.
In acquiring more energy, we can be subject to "flashes" of reality that shock or awaken. The body being involved in this part of the training can send us new or old sensations at the level of perception.
All of this is real, since you can feel it, but do not get too attached to it.
Commenting them, dissecting them or speculating from these phenomena, is a waste of time, but also the mental's way of appropriating your experience.
It is very useful to share it with your teacher to keep him informed without expecting any return from it.
At all levels of practice, it is possible to delude oneself.
From the first day of practice to the last, you can have a taste of the Dao.
It is possible, without practice, to perceive the infinite as it is possible to practice constantly while remaining in the fog of his mind.
In everyday life, we identify three basic levels of consciousness: waking, dream and deep sleep.
In the context of practice, we discuss nine states in all, three by baseline levels.
Indeed, in the waking state, it is an understatement to say that we are not always present, we often wander in states of more or less sticky unconsciousness.
We are talking, in the waking state, of the presence, of the normal unconsciousness and deep unconsciousness.
In the dream state, we have lucid dreaming, directed dreams and unconscious dreams.
But these incursions into the land of conscience are not stable, they are moments that come and go without knowing why.
These small moments of clarity can help us see what we are striving for, what we are seeking.
This is useful for research, but it is not the research itself.
The practice enables us to install this state of consciousness and turn it into a normality.
In addition, this perception of reality will only be able to be understand and interpreted according to one's personal development.
This is not a way to judge but to a way to understand: it's like the child who progresses to the language, it is not that it is "good", it's just an evolution.
Unlike levels of consciousness that may come and go, be unstable and changing, stages of evolution are permanent: the child who has access to language can not go back.
It is only possible to go forward and when a stage is reached, it becomes unforgettable, acquired.
We always practice in a quest for self-understanding. In this work, we will go toward the knowledge of the other. With looking at oneself and the other, we will perceive differently the changes of the world.
The three stages of development go from oneself, one to another, the idea to better understand the changes in the world.
We go from the one (us) to the two (the other) and then to the world (everything else).
In practice we speak of nine stages, three by baseline levels.
The stages of developments allow a different interpretation of the same elements.
The "Taoist principles" have both: levels of consciousness and stages of development.
Whatever the addressed discipline, and because people do not have the same education, the same facilities and the same experience, each one of us will practice with its strengths and weaknesses.
The idea here is simple: for the Way to be right, it must be balanced.
We must go into the aspects of the Way that we like and into those that emphasize our weaknesses.
The three basic qualities are the body, energy and spirit. We must go to qigong, neidan (internal alchemy) and Shen Gong (meditation) to cover all aspects of our being.
For the body, we work on the physical structure (force), the relation to oneself in space (rooting) and the exchange between the body and the world (relaxation).
For interior alchemy we practice the three stages described in the instruction.
The Shengong has also three levels.
The question is not to work harder, but to divide our time between the three levels of practice: body, energy and spirit.
There you are for a more detailed understanding of our development in the Way, a dissection of little use to practice, but so satisfying to our minds.
The teacher is there, but it is helpful to understand a few things.
"A practice without concept evolves blindly, but concepts without practice are sterile"
(A. Einstein)
You should see several things:
- The phenomena
- The levels of consciousness
- The stages of evolution
- The qualities that are developed
During training, it is possible to experience phenomenas, more or less intense, who have no importance, but that are real.
You feeling this or that, in the context of practice is always true, well if you feel it more than you imagine it ... but it does not matter.
In the context of the evolution on the Way, the student will pass stages, change of level of consciousness, evolve towards a greater sensitivity to the reality but also feel for some time, another reality.
What you can perceive is analyzed in terms of your understanding, of your progress within the principles of evolution; indeed, it is only possible to understand with our mental tools of the moment.
The qualities that are developed will integrate within these perceptions with the present level of awareness.
These are different levels, different abilities, and a different work to evolve within each concept.
Phenomena:
In acquiring more energy, we can be subject to "flashes" of reality that shock or awaken. The body being involved in this part of the training can send us new or old sensations at the level of perception.
All of this is real, since you can feel it, but do not get too attached to it.
Commenting them, dissecting them or speculating from these phenomena, is a waste of time, but also the mental's way of appropriating your experience.
It is very useful to share it with your teacher to keep him informed without expecting any return from it.
At all levels of practice, it is possible to delude oneself.
Levels of consciousness:
From the first day of practice to the last, you can have a taste of the Dao.
It is possible, without practice, to perceive the infinite as it is possible to practice constantly while remaining in the fog of his mind.
In everyday life, we identify three basic levels of consciousness: waking, dream and deep sleep.
In the context of practice, we discuss nine states in all, three by baseline levels.
Indeed, in the waking state, it is an understatement to say that we are not always present, we often wander in states of more or less sticky unconsciousness.
We are talking, in the waking state, of the presence, of the normal unconsciousness and deep unconsciousness.
In the dream state, we have lucid dreaming, directed dreams and unconscious dreams.
But these incursions into the land of conscience are not stable, they are moments that come and go without knowing why.
These small moments of clarity can help us see what we are striving for, what we are seeking.
This is useful for research, but it is not the research itself.
The practice enables us to install this state of consciousness and turn it into a normality.
In addition, this perception of reality will only be able to be understand and interpreted according to one's personal development.
Stages of evolution:
This is not a way to judge but to a way to understand: it's like the child who progresses to the language, it is not that it is "good", it's just an evolution.
Unlike levels of consciousness that may come and go, be unstable and changing, stages of evolution are permanent: the child who has access to language can not go back.
It is only possible to go forward and when a stage is reached, it becomes unforgettable, acquired.
We always practice in a quest for self-understanding. In this work, we will go toward the knowledge of the other. With looking at oneself and the other, we will perceive differently the changes of the world.
The three stages of development go from oneself, one to another, the idea to better understand the changes in the world.
We go from the one (us) to the two (the other) and then to the world (everything else).
道 生 一, 一生 二, 二 生 三, 三生 万物
"The Dao produces one, one gives two, two gives the three and from the three the 10,000 things."
Laozi, chap. 42
In practice we speak of nine stages, three by baseline levels.
The stages of developments allow a different interpretation of the same elements.
The "Taoist principles" have both: levels of consciousness and stages of development.
The developed qualities:
Whatever the addressed discipline, and because people do not have the same education, the same facilities and the same experience, each one of us will practice with its strengths and weaknesses.
The idea here is simple: for the Way to be right, it must be balanced.
We must go into the aspects of the Way that we like and into those that emphasize our weaknesses.
The three basic qualities are the body, energy and spirit. We must go to qigong, neidan (internal alchemy) and Shen Gong (meditation) to cover all aspects of our being.
For the body, we work on the physical structure (force), the relation to oneself in space (rooting) and the exchange between the body and the world (relaxation).
For interior alchemy we practice the three stages described in the instruction.
The Shengong has also three levels.
The question is not to work harder, but to divide our time between the three levels of practice: body, energy and spirit.
There you are for a more detailed understanding of our development in the Way, a dissection of little use to practice, but so satisfying to our minds.
Friday, November 16, 2012
The form of the substance
To understand the purpose of this discussion, it is worth remembering a few simple concepts of Taoist metaphysics.
Yang, volatile and intangible, can only remain stable in a manifestation (like a human) if the yin and structural materials is proportionally present: basically, I can only put in a bucket (yin) the volume of liquid (yang) that fills this space. A low or limited yin only permits a little stable yang: the body (yin) should be worked in order to hold the energy (yang).
The structural (yin) must be leak free for the yang (function) to be at its maximum potential. The physical (yin) holds the spirit (yang); the essence (yin) is the root of the mind (yang).
It is said in a text of the fourth century that the internal force is not trained, it only depends on the work of the external form: energy is abundant when the form is just.
We give a completely fair importance between the three facets of our human incarnation: the physical, the breath and the spirit (jing, qi and shen): it is a real specificity of the Taoist arts and Chinese thought.
To develop strength of mind, it is necessary to have eliminated the limitations and bottlenecks of the physical form, otherwise these will be the reasons for the stagnation in our practice. The ability to develop and maintain the energy (the breath) generated during the exercises depends directly on the state of strength, rootedness and relaxation of our body ... The yin is the root of the yang.
To ensure this, we are advised to work the form to such a level that the substance is there: the qualities of the physical form will allow the qualities of the energetic function.
What this means in simple terms?
My body shape should be conducted towards perfection and this search guarantees me abundant energy. My physical movements must be trained in a continuous search for strength, rootedness and relaxation to accommodate the inner strength, the strength of qi. My movements and forms must be beautiful and must give an impression of strength in my actions!
That is why it is good to work complex and detailed forms: it is easier to fix and see its flaws. When I work a form too stripped or even static positions, it is very difficult to see what is wrong: these forms are ideal when the level of practice is already high. And in general, those who have more work to do on their body form are those who choose a simplified form: they can thus ignore their flaws.
The work of the forms of Taijiquan or Baguazhang are ideal for seeing and correcting our imperfections: it suffices to look to see them. The work of the old forms (daxuan) or of the static positions do not allow this: it is easier not to make any progress and stay in a comfortable mediocrity.
However, after a mastery of the physical qualities, the work of complex forms is an obstacle to energy work. To continually evolve and be able to correct oneself easily and see our flaws every day, it is important to keep a work of the complex forms: the constant improvement of one's body shape allows a continuous and stable evolution.
The sublimated Yin will enable to "keep" the yang: the daily exercises will be a great source of vitality that will be kept in the trained body.
In order to progress, to correct one's yin, it is important to see one's faults and the complex forms (Taijiquan, Baguazhang, water boxing...) allow this.
It is also possible to hide behind advanced forms and thus go nowhere.
In the perfection of the dominated external lies the root of true internal practice.
That's it.
Friday, November 2, 2012
We must try to be happy, if only to lead by example
Prévert was right.
The spiritual path has only one purpose: to find true happiness in the discovery of our nature and in harmony with our world. Happiness can only come from within these voids filled by a continuous and complete introspection.
We need to explore every aspect of our nature, to look closely at how we function, to firmly affirm our values and commit in our world to prevail in our evolution.
The work of our body, in order to sustain us during our lives, seeks to strengthen our roots in the world and to provide a simple and fluid life.
The breathing work enables us to acquire more vitality in order to live well and to be available to our lives and the people who fill it.
The energy work gives us the opportunity to interact with our universe, to make an exchange with every breath with the forces of our world.
The emotional work gives us an emotional stability that makes us available to our lives and to others, a stability which allows us to calm the tensions of everyday life.
The work of the mind is a royal road to spirituality, an education that teaches us the workings of our ego and of our mental, a possible door towards "the one we really are."
The whole of this work, this Way; is only there to make us the "most ideal human that we can be.". Bringing us closer to this ideal, the work of development and evolution brings us true happiness, the deep joy that is inherent in our True Nature.
We live in extraordinary times where for the first time since the beginning of humanity, all the traditions and all the spiritual teachings are available to us: we need to honor that chance by our own research and our efforts to become accomplished human beings.
Everyone can see that today we can no longer ignore our spiritual needs, even if it is a philosophy of life or a civil moral. Religion is a choice, we can choose how to celebrate and give thanks to life, but we must realize that we can not ignore the spiritual aspect that is within us.
Happiness is within our reach and nothing prevents us to reach it , but for that we need to make efforts.
This research allows us to have an appropriate behavior with people around us, our family and give us the opportunity to make real choices in our lives: this research can also be a way of philosophy or morality, but we need to take this path. Voltaire also told us "it is polite to be happy" ... and this is a reality for the world around us: our joy creates a peaceful and pleasant world , while complaints and whining rotten our universe.
Let's go together towards a world where personal and individual development, is the mold for a comprehensive and profound change: we are responsible for this world and what is happening, we must all participate.
The Way is a clear plan of what to do, in the action and reality, after choosing one's level of participation. Go towards a Way, a philosophical tradition or a spirituality, seek and find it, do not let your life slip. For those who are already in this process, it is time to do more, to learn to make choices and deal with what is happening around you.
We must try to be happy, if only to help the world, to give the example that changes everything.
The spiritual path has only one purpose: to find true happiness in the discovery of our nature and in harmony with our world. Happiness can only come from within these voids filled by a continuous and complete introspection.
We need to explore every aspect of our nature, to look closely at how we function, to firmly affirm our values and commit in our world to prevail in our evolution.
The work of our body, in order to sustain us during our lives, seeks to strengthen our roots in the world and to provide a simple and fluid life.
The breathing work enables us to acquire more vitality in order to live well and to be available to our lives and the people who fill it.
The energy work gives us the opportunity to interact with our universe, to make an exchange with every breath with the forces of our world.
The emotional work gives us an emotional stability that makes us available to our lives and to others, a stability which allows us to calm the tensions of everyday life.
The work of the mind is a royal road to spirituality, an education that teaches us the workings of our ego and of our mental, a possible door towards "the one we really are."
The whole of this work, this Way; is only there to make us the "most ideal human that we can be.". Bringing us closer to this ideal, the work of development and evolution brings us true happiness, the deep joy that is inherent in our True Nature.
We live in extraordinary times where for the first time since the beginning of humanity, all the traditions and all the spiritual teachings are available to us: we need to honor that chance by our own research and our efforts to become accomplished human beings.
Everyone can see that today we can no longer ignore our spiritual needs, even if it is a philosophy of life or a civil moral. Religion is a choice, we can choose how to celebrate and give thanks to life, but we must realize that we can not ignore the spiritual aspect that is within us.
Happiness is within our reach and nothing prevents us to reach it , but for that we need to make efforts.
This research allows us to have an appropriate behavior with people around us, our family and give us the opportunity to make real choices in our lives: this research can also be a way of philosophy or morality, but we need to take this path. Voltaire also told us "it is polite to be happy" ... and this is a reality for the world around us: our joy creates a peaceful and pleasant world , while complaints and whining rotten our universe.
Let's go together towards a world where personal and individual development, is the mold for a comprehensive and profound change: we are responsible for this world and what is happening, we must all participate.
The Way is a clear plan of what to do, in the action and reality, after choosing one's level of participation. Go towards a Way, a philosophical tradition or a spirituality, seek and find it, do not let your life slip. For those who are already in this process, it is time to do more, to learn to make choices and deal with what is happening around you.
We must try to be happy, if only to help the world, to give the example that changes everything.
Thursday, October 18, 2012
Taoist Nutrition - Eating Consciously
To facilitate the functioning of our body, the assimilation of food is important. It is a significant source of fatigue and our daily energy depends on a well functioning digestion.
In Chinese Medicine, the Three Furnaces - 三 膲 - (San Jiao) describe the functioning of the human body in its most important aspects: Breathing, Assimilation, Excretion.
Since the Huangdi Neijing - 黄帝内经 - (the Work of Internal Medicine of the Yellow Emperor), which is more than 2000 years old, the three furnaces are the source of acquired Qi: Breath and Food and waste disposal.
The training in our Way allows a daily breath work and a good general circulation, it is still possible to refine further the production of Qi with a good understanding of nutrition.
Each food has a Nature, a Flavor and a way to be prepared to have the desired effect. This study enables us to mix with intelligence the products that we cook. The combination of the five elements can correct our imbalances and strengthen certain aspects of our being.
In addition, the food preparation can give even more choice effects and taste to the products in their meals. We can study the cutting technique, the tools and cooking methods to perfect our search for a better assimilation of our food. Each part of this study gives us the ability to transform or amplify the aliments in their nature or flavor.
After the science of food association and how to prepare it, we still have to look exactly our way of cooking, the rhythms of our meals, our schedules and our bad habits.
In this understanding, we can learn to lighten the workload of our body and spare ourselves, saving a valuable energy that it is possible to invest in a more intense practice.
This study needs too many details to be presented here, but it will soon be possible to study it together.
In Chinese Medicine, the Three Furnaces - 三 膲 - (San Jiao) describe the functioning of the human body in its most important aspects: Breathing, Assimilation, Excretion.
Since the Huangdi Neijing - 黄帝内经 - (the Work of Internal Medicine of the Yellow Emperor), which is more than 2000 years old, the three furnaces are the source of acquired Qi: Breath and Food and waste disposal.
The training in our Way allows a daily breath work and a good general circulation, it is still possible to refine further the production of Qi with a good understanding of nutrition.
Each food has a Nature, a Flavor and a way to be prepared to have the desired effect. This study enables us to mix with intelligence the products that we cook. The combination of the five elements can correct our imbalances and strengthen certain aspects of our being.
In addition, the food preparation can give even more choice effects and taste to the products in their meals. We can study the cutting technique, the tools and cooking methods to perfect our search for a better assimilation of our food. Each part of this study gives us the ability to transform or amplify the aliments in their nature or flavor.
After the science of food association and how to prepare it, we still have to look exactly our way of cooking, the rhythms of our meals, our schedules and our bad habits.
In this understanding, we can learn to lighten the workload of our body and spare ourselves, saving a valuable energy that it is possible to invest in a more intense practice.
This study needs too many details to be presented here, but it will soon be possible to study it together.
Wednesday, October 10, 2012
Confusion sources
Because in May it is possible "to do as we please" (from the french: "En mai fais ce qu'il te plait"), it is not a reason to mess around.
You sometimes have to put some pieces back in the correct order so that you can go in the right direction.
Here are several areas of questioning that can help us on the Way.
Competition and the fight
For those who view the Way as a school of self-defense, which it is, we must understand that we are talking about combat.
Survival combat, seen as a real situation of confrontation and not an ego competition, demands other qualities than those of combat sports.
The fantasies that we can have about violence, fed by Japanese movies and easy reading, orients us toward bad choices.
Combat sports of course develop qualities related to fighting for survival, but certain reflexes make the difference between reality and sport.
The qualities for survival in a physical confrontation are:
- Decision: to go or not to go (negotiation skills, dialogues)
- The impact force of our strikes: no techniques, just brute percussion force
- Realizing the distances of combat: far or close, but never in a sparring distance
Combat sports develop a sparring distance, a, exchange distance, that allows competition, not survival. Those who confuse the two are in front of a rude awakening.
The fault of the Way
It must be understood that the Way of spiritual development, of self-realization, is a tool.
It is a great and magnificent tool, but it's still a tool.
The teacher is the one that shows the use of tools, thanks to his experience and sometimes with his qualities as a teacher.
But like all tools, it can be used badly, If we listen to our prejudices and our ego more than what is said ... The result being that the tool does not do what it is supposed to do.
Does that undermine the tool? No, of course.
To evolve in the Way, to enjoy it fully , we sometimes may need to lose a lot of time to get rid of of sick behaviors, of our inability to listen, of our false superiority.
If we accept the work to be done in a clearer vision of our faults and our behaviors, changes take place.
And the tool is still the tool. It has not changed much since the beginning and it will not change much after.
So if you feel that the Way "is hard", "it's not what we thought" or "it's not fair" ... if you feel any disappointment or injustice, if you see inconsistencies, shadows, if you feel lost, abandoned or in confusion ... if you see lights, hear voices and contemplate your superiority ... if you do not understand why not you, why it does not happen to you or why you do not understand anything...
This is not the Way, it's you.
Work learning and practice
The teacher and the teaching are sources of wisdom who ask to be put into practice: we have to learn and then work on the subjects learned.
There are places to unwind, for sports or for tea with friends... These areas should not be confused with learning the Way.
In a traditional way, learning is done on bases learned during the lesson. This research is a solitary research first and and then put into actions with other members of the school.
The teaching is shared with other members of the school, not anywhere, not in a mess. Respect of the teaching gives it its value and the importance of the changes it brings.
The place to learn the Way with the teacher is not a daycare or a branch of a gym, it is not the place of practice, it is the place to learn.
The confusion of it all gives the disappointment and confusion leading to criticism of the Way.
Practice should be a personal experience, if the changes are to be profound, metamorphosing.
The required commitment
The Way will give back what you put into it.
If you agree to engage yourself from 8:21 p.m. to 8:34 p.m., watching FOX News, with a beer and a cigarette, you can imagine what will emerge.
The concern is also the opposite: if you engage in the Way for it to reveal your greatness and your uniqueness, if you ritualise your practice time in an exaggerated manner, if you practice all the while knowing that you are above all that ... Realization will be longer... Much longer.
Practice should be a daily time where the teaching is put into action with a particular intention.
In addition, the concepts of the Way should accompany you throughout the day.
An indifferent glance, criticism or contempt towards the Way leads you to a guaranteed disappointment.
Practice should elevate you to a healthy body, an united body/mind and an awareness of your own spirituality.
If you do not feel in agreement with all this, it is necessary to clarify the practice, talk with the teacher and redefine your position in the engagement on your way.
Again, the Way will allow you to reap what you have sown into it.
Time for change
We are fortunate to live a great moment of change and global awareness, a time evolution of the human consciousness.
This period is a big wave on which we can surf with our personal practice, a personal achievement to help by example (not hollow concepts or crappy advice).
This is an ideal time to forge a body / mind that will inspire those around us.
Changes of our society, of the group, of the known world, require a dynamic individual to achieve a personal realization.
We are in a search, a practice that allows this understanding, this work of evolution.
We must forget that we practice taoism, buddhism or aikido and change in order to evolve towards the realization of our human condition.
This time of global change where awareness gets out of her garden and takes into account life on our planet is a great opportunity for introspection.
The microcosm and the macrocosm evolve in a similar way and in our daily practice we can help this movement.
The time is no longer for styles quarrels (knowing that we have the best), but it is for a personal work will lead to a universal sharing.
That's enough for fueling your questions.
Tuesday, October 2, 2012
Standing and Responsible: Upright between Heaven and Earth
There is areal need to be aware of our responsibilities in our lives, to not blame others and to project our weaknesses away from our fragile ego.
We live in a comfort that can sometimes make us forget the realities of the world.
Most people do some sport, for their health if not for something else, and some have a personal research, a questioning view on their lives.
Personal practice is not required to be a martial one, it is a personal choice.
Life is, for us in general, peaceful with no real dangers.
But today, in our world in turmoil, it is important to talk about violence: it is there, at the corner of our street and not wanting to talk about it does not make it disappear.
If we accept the need to protect ourselves, if we feel a certain insecurity, we have to educate ourselves on the subject, we must understand this banal violence of everyday life.
It is not to the liking of everyone to learn martial arts, but it is the duty of one who feels insecure to know about defending oneself, for ourselves and our loved ones.
It is not responsible to be aware of this discomfort, of this consuming anxiety without doing anything about it.
The idea is not to become a MMA warrior or a paranoiac urbanite as there are too many of those already, but to learn the simple rules of urban violence.
We have, for the most part (unless suffering from severe handicaps) tools and means to defend ourselves, what we lack is the information that allows us to not be paralyzed in a situation of confrontation.
The technique of the ostrich, which consists in looking only at what does not bother us, does not work against violence and trouble in general.
It is essential to confront what can be resolved and accept what can not be.
Personal research in a comple practice provides the necessary information to survive in urban violence.
If we do not have a personal practice, it is possible to easily find information and lessons that answer to this question.
The first approach is psychological:
What do I know about urban predators, violence and the resolution of conflicts?
Knowing the approach strategy of potential attackers, it is possible for me to avoid most conflicts and confrontations.
Verbal de-escalation methods and preparing my answers to possible aggressions help to avoid much of the worries.
A better observation of my environment, a better attention to my world, enables us to remain attentive to what happens: 100% violence victims admit they felt something wasn't right before the incident.
To react efficiently, you must have thought about what might happen, consider the possible strategy in several scenarios of aggression or even discuss it with victims.
No reaction is faster than a prepared one and it is not at the heart of the conflict situation that it is possible to think.
The second issue is physical:
How much can I count on my body in a stressful situation?
The understanding of the sensation of adrenaline, the overall preparation of my body for proper functioning are enough to live well and to defend myself just in case.
Regular training of my body (in the context of a health practice) may occasionally take a more combative aspect, just for the sake ofexperience (a little rowdy with partners, practicing push - pull in a bit more competitive fashion... ).
The third issue is emotional:
Do I know my anxiety level and am I working on my fear in general?
We too often live in a state of anxiety accepted as normal, everyday, for no real reason.
Our mind works on a projection model of failure: we do ask our boss a raise for fear of a negative response (otherwise we would), we do not talking to the person who seduces us for fear of rejection (although it could work) and we avoid what is risky for fear of failure (rare ly thinking of being successful).
Thus, our vision of violence is a projection of possible failure for us, a succession of morbid speculation that leaves us no room for right choices.
Look how you do not give yourself permission to defend yourself while you defend your mother, father, lover or child, without thinking. You only see defeat and the danger for yourself.
It is time to accept to defend yourself, to refuse fear: you have the possibility to never feel like a victim again.
This requires education and taking responsibility of what can happen to you.
Strengthening your mind, in a body that you "handle" better, your emotions are more stable: whether you are confronted with violence or not, you better live your life, and your relations to others.
Again, this endeavor is ours: no one will do the job for us.
Having the chance to identify a problem before it is too late, why not try to solve this question, why not make sure to live without fear?
Nevertheless, it is possible to become aware of the work that has to be done, to know that we live in an anxiety of everyday violence, but to do nothing out of laziness, weakness or resignation.
In this case, no judgment is necessary, however it is not good taste to whine when things go wrong ...
Tuesday, September 25, 2012
Imperfect but Conscious
How many times in my life will I say "I did not mean it?"
It is perfectly forgivable for a 7 years old, a little less for a 20 years old and after 25, it requires questioning.
Why do I do things I did not want to do?
Well the answer is simple: because we do not pay enough attention to our actions and to the world in general.
We are too often absorbed by the complexity of our internal brooding, bathed in a sticky unconsciousness and often acting against the most common sense.
It is possible to find excuses for our lack of attention, for our mistakes, our ego mind is very adept at this.
Stopping to do whatever strikes our fancy could avoid exposing our clumsiness, but could also avoid hurting others and acting like a Neanderthal.
The solution is quite simple: you only need to be attentive to your world and your actions. Easy, isn't it?
But the first quality that we lack to be attentive at all times, is endurance: indeed, our attention span is determined by our will, but also nurtured by our inner strength, our vitality. Even if we want to remain conscious of our environment, of our actions, we must have enough energy available to do so: look at how hard it is to be present when we did not get enough sleep.
The second quality that we need is the will, the strength of our intention.
Often in our daily lives, we tend not to go to the end of what we want to do: we put it back to later, we change our minds, we flee before what needs to be done. We'll have to "beef up" our attention and educate our willpower.
Strengthening attention is easy, but putting it into practice requires courage and perseverance.
The exercises are simple, everybody can do them ... but nobody does.
Exercises focusing attention are numerous, they range from simple concentration exercise to projection of consciousness exercises.
The will to act, the decision power, is primarily a capacity to act out what is planned: it is a way to realize(physically) what is only thought.
It is amazing to see all that what we want to do compared to what we actually do: it is easy to see that an effort is possible, surely desirable even...
Before working on this, by entering into a serious practice that can meet your needs, it is possible to realize the efforts we'll have to provide: watch every two hours your lacks of attention and your difficulties to act or say .
During the next two hours, try to pay attention ... then see the damage two hours later.
Realistically seeing the weakness of your attention, you will see the extent of the required work. Be careful to the noises you do while moving, eating, opening a door and closing it, the things you do not say and those that you say, but also what you have not done in the day and that you could have done ...
Aware of the world and others, of your actions and posture, you go toward a conscious daily life that simplifies itself and does not create unnecessary suffering.
In addition, present in the moment, it is easier to be stable physically and emotionally.
Try consciousness, you will not want to do without it.
It is perfectly forgivable for a 7 years old, a little less for a 20 years old and after 25, it requires questioning.
Why do I do things I did not want to do?
Well the answer is simple: because we do not pay enough attention to our actions and to the world in general.
We are too often absorbed by the complexity of our internal brooding, bathed in a sticky unconsciousness and often acting against the most common sense.
It is possible to find excuses for our lack of attention, for our mistakes, our ego mind is very adept at this.
Stopping to do whatever strikes our fancy could avoid exposing our clumsiness, but could also avoid hurting others and acting like a Neanderthal.
The solution is quite simple: you only need to be attentive to your world and your actions. Easy, isn't it?
But the first quality that we lack to be attentive at all times, is endurance: indeed, our attention span is determined by our will, but also nurtured by our inner strength, our vitality. Even if we want to remain conscious of our environment, of our actions, we must have enough energy available to do so: look at how hard it is to be present when we did not get enough sleep.
The second quality that we need is the will, the strength of our intention.
Often in our daily lives, we tend not to go to the end of what we want to do: we put it back to later, we change our minds, we flee before what needs to be done. We'll have to "beef up" our attention and educate our willpower.
Strengthening attention is easy, but putting it into practice requires courage and perseverance.
The exercises are simple, everybody can do them ... but nobody does.
Exercises focusing attention are numerous, they range from simple concentration exercise to projection of consciousness exercises.
The will to act, the decision power, is primarily a capacity to act out what is planned: it is a way to realize(physically) what is only thought.
It is amazing to see all that what we want to do compared to what we actually do: it is easy to see that an effort is possible, surely desirable even...
Before working on this, by entering into a serious practice that can meet your needs, it is possible to realize the efforts we'll have to provide: watch every two hours your lacks of attention and your difficulties to act or say .
During the next two hours, try to pay attention ... then see the damage two hours later.
Realistically seeing the weakness of your attention, you will see the extent of the required work. Be careful to the noises you do while moving, eating, opening a door and closing it, the things you do not say and those that you say, but also what you have not done in the day and that you could have done ...
Aware of the world and others, of your actions and posture, you go toward a conscious daily life that simplifies itself and does not create unnecessary suffering.
In addition, present in the moment, it is easier to be stable physically and emotionally.
Try consciousness, you will not want to do without it.
Monday, September 10, 2012
Being the "Act" without losing the "Have"
All right, hang on ...
The functioning of our physiology facet has a yin facet and a yang facet: the structure and the function.
The same goes for our functioning in life, for our actions and our mind.
There is a big difference between what is of the order of the manifested and the unmanifested, but it is sometimes difficult to understand it.
We exist and in this manifestation we act, but there is a big difference between the two.
We have on one side that which we are, our being, our sense of being, "I am" and the other side we have our actions, what we do with our being.
If it is possible to whine or to reinforce what we are or not, on the other hand nothing forces us to do what we do or not: we are responsible for it.
Our actions will be directly linked to what we have and to what we want (because we do not have it).
What we have is the result of our actions, not of our being: it is useless to complain, "we" are not responsible for our lives, only our actions are.
Our actions do not really depend on our being, but on the illusion that we have of ourselves ... Through our actions and prejudices.
We get what we do, even though we do not always realize what we are doing, stuck that we are in our mundane unconsciousness.
What we are, deep inside, is often not in accordance with what we do: this is simply because we do not know ourselves.
Our actions will be right only when we will have discovered our reality, an ability to acquire what we really want, what we really need.
This confusion between what we are and what we do is of primary importance: it determines our happiness and ability to realize ourselves.
In this confusion, we spend our time acting with a self-image determined by our desires to have, desires that can not be right because they are based on our actions: it is an endless circle.
Without determining who we are, it is impossible to know what we want or what we actually need and thus it is impossible to act right.
In "doing", we must constantly look at our actions to act in accordance with our core values, which are the result of self-knowledge.
The Self, our nature, is perfect and still: we cannot do anything about it, "we are", that is all.
This self-awareness, this consciousness, should determine the right action.
The real problem is that if "do" for too long without awareness of our nature, it buries itself deeper and deeper in a maze of illusion.
In addition, it is possible to "do" copying a person sometimes right, sometimes corrupt, but that leads us: it is a way of following, and it deresponsibilises us and requires less effort.
The interest of following the actions of another is also that we can blame someone other than ourselves: we have only been following, it is not our fault ... In fact it is. We are responsible for our actions, even in the most profound stupidity.
We're going to have to be careful of "doing" and of the object of our desires, because they really could determine what I know of myself, what I think I am. Otherwise, I could really lose myself and divert myself from my Way.
To know oneself is not only revealed by introspection, but also by observing one's actions.
This observation should be the source of daily correction, a real attempt to change, a correction of one's actions.
If we let go, in resigned whining, we worry without gaining wisdom and without changing our lives.
Every day, it is good to think about how to conducts one's day with a morning practice and in the evening, after the evening practice, it is good to look at one's actions and see what could be corrected.
But no error should be forgotten, no behavior must remain without correction: we're here in external work that anyone can do.
This search for the right attitude in our lives will make us happy ... if we agree to not give up.
What I will build in my life, with a clearer vision of my nature, will be the the basis of actions that are "right": it is the essential foundation for a life in all consciousness.
If the search for self-knowledge through meditation and internal work is important, it can be destroyed by a corrupted actuation.
This effort is not insurmountable and we should benefit our family with it, thus building a better world.
You can breathe, it's over.
The functioning of our physiology facet has a yin facet and a yang facet: the structure and the function.
The same goes for our functioning in life, for our actions and our mind.
There is a big difference between what is of the order of the manifested and the unmanifested, but it is sometimes difficult to understand it.
We exist and in this manifestation we act, but there is a big difference between the two.
We have on one side that which we are, our being, our sense of being, "I am" and the other side we have our actions, what we do with our being.
If it is possible to whine or to reinforce what we are or not, on the other hand nothing forces us to do what we do or not: we are responsible for it.
Our actions will be directly linked to what we have and to what we want (because we do not have it).
What we have is the result of our actions, not of our being: it is useless to complain, "we" are not responsible for our lives, only our actions are.
Our actions do not really depend on our being, but on the illusion that we have of ourselves ... Through our actions and prejudices.
We get what we do, even though we do not always realize what we are doing, stuck that we are in our mundane unconsciousness.
What we are, deep inside, is often not in accordance with what we do: this is simply because we do not know ourselves.
Our actions will be right only when we will have discovered our reality, an ability to acquire what we really want, what we really need.
This confusion between what we are and what we do is of primary importance: it determines our happiness and ability to realize ourselves.
In this confusion, we spend our time acting with a self-image determined by our desires to have, desires that can not be right because they are based on our actions: it is an endless circle.
Without determining who we are, it is impossible to know what we want or what we actually need and thus it is impossible to act right.
In "doing", we must constantly look at our actions to act in accordance with our core values, which are the result of self-knowledge.
The Self, our nature, is perfect and still: we cannot do anything about it, "we are", that is all.
This self-awareness, this consciousness, should determine the right action.
The real problem is that if "do" for too long without awareness of our nature, it buries itself deeper and deeper in a maze of illusion.
In addition, it is possible to "do" copying a person sometimes right, sometimes corrupt, but that leads us: it is a way of following, and it deresponsibilises us and requires less effort.
The interest of following the actions of another is also that we can blame someone other than ourselves: we have only been following, it is not our fault ... In fact it is. We are responsible for our actions, even in the most profound stupidity.
We're going to have to be careful of "doing" and of the object of our desires, because they really could determine what I know of myself, what I think I am. Otherwise, I could really lose myself and divert myself from my Way.
To know oneself is not only revealed by introspection, but also by observing one's actions.
This observation should be the source of daily correction, a real attempt to change, a correction of one's actions.
If we let go, in resigned whining, we worry without gaining wisdom and without changing our lives.
Every day, it is good to think about how to conducts one's day with a morning practice and in the evening, after the evening practice, it is good to look at one's actions and see what could be corrected.
But no error should be forgotten, no behavior must remain without correction: we're here in external work that anyone can do.
This search for the right attitude in our lives will make us happy ... if we agree to not give up.
What I will build in my life, with a clearer vision of my nature, will be the the basis of actions that are "right": it is the essential foundation for a life in all consciousness.
If the search for self-knowledge through meditation and internal work is important, it can be destroyed by a corrupted actuation.
This effort is not insurmountable and we should benefit our family with it, thus building a better world.
You can breathe, it's over.
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