=pvla05g

This is Part II of my Topical Notes to Box W05
It covers tapes 8 thruogh 10
10 is the last tape I have, and completes Box W05
This doc follows immediately after =pvLz05L
Meaning, PVK Log, Zenith, Box W05, Version L

My footnotes to these notes are DEEP6'd to =w05not2, or its
successor versions, =w05not2a etc. 

----------------------------------------------------------------


(w05ne1)
qwertzuiop�ù
asdfghjkl”„$
<yxcvbnm,.- 
With that you can untangle my position shift typos.  

I should apologize for my typos, but English words have more
letters than they need.

----------------------------------------------------------------

Pir/L 8, Tuesday 24 July '90, 07:30--20;30  [ Evening ]
TAPE 8L SIDE A

Start at Start 

PVK Answering questions: 


Question:  Is the 'all pervading light' the same as 'the light of
intelligence'.
Answer:  No

The light of Divine (or Pure) Intelligence is at a totally
different level that probably has no meaning for physicists 

One might say that it is a metaphoric use of the term 'light'.
             
If "As above so below" then that word must have a meaning in the
celestial spheres.

When one comprehends something, one's whole face lights up, which
means that the aura begins to burn more brightly.

(So there is a correlation with 'lgiht of intelligence' with what
we all light (Cf. Wiggesntsin, Culture and Value -- "the light in
peoples eyes")

Cf. the Koran Sura "a light upon a light" 

It is more like the holy spriit acting as a catalyst that triggers
off that energy -- and so releases the light of the aura -- 

Question:  What is the significance of 'black llght'

Answer:  
A shift of absorbed light toward the infra-red, and becoming heat 

PVK -- is this the significance of the Black Virgin, who keeps,
conserves, the magnetisism                  
(w05_8A_1)
[ In Poland they have a very special, very sacred 'Black Virgin'. 

St. John of the Cross -- who follows Gregory of Nicea -- 
"he says that the lght is so intense, so blinding, that it appears
as darknesss"

"the dark night" -- St. John of the Cross was in prison, but
escaped in the night -- 
He says, metaphorically, that our unknowing is our protection and
freedom from our little_knowing , because then one can trust one's
intuition.

Question about the Fikr:

PVk apologizes for assuming that all the Leaders present knew what
a Fikr is.                                           

It goes without saying that a Fikr is a black-and-whilte bird that
eats grubs from rotten trees and telephone balls.
[ A wayzifa is a wazifa that you say while "on the road".
Cf. halacha , the way to go. ]

Tandem wayifas are done on the inhale and exhale respectively.  So
PVK apologizes for not always specifying which is done on the
inhale and which on the exhale.


Rarely once has 3 wazifas, and one is thought of when one holds a
breath.

In thae Fikr there is no 'Ya', one neither says it nor even thinks
it -- 

The Sufis do a lot of practices moving.  One form of moving is
walking.  So you can do your meditations walking, some of the
time, especially in nature.
After you have said the wazifa (sitting), then is the time to do
it walking.
One always starts with the left foot.  Generally just one wazifa
at a time, both left and right foot.

Most of the wazifas, the accent is on the first syllable.
Or at least the pentultimate syllable.  (the sylallabe preceeding
the last syllable, eg WaHaboo  -- rarely on the last syllable, but
sometimes -- eg WalI, HadI   

(and also sometimes WahaBo -- sa -- yes, he here does it waHabo,
but I do recall in Abode Camp teachings it being done wahaBo )

It's very rare that one combines a wazifa in tandem with a fikr .
(In which case one speaks the wayzifa on the exhale, and thinks it
on the inhale.)

Normally one repeats the wazifa several times on the exhale, and
then continues to think it in the same sequence on the inhale  
(this is for tandenm wazifas followed by fikr I think -- sa)

19 MINUTES

It must be a flow -- continuous, not stacato

PVK seems to be accenting wahabo on the first syllable -- but also
I think there is both accent and stress -- 

PVK returns to the topic of the lecture 

There is a distinction between Representatives and Conductors.

This is to protect the conductors from undertaking a
responsibility too heavy for them.

For in giving a wazifas you are really acting as a doctor of the
soul.                  
(w05_8a_2)               

[ Incidentally, input of this mono tape via Audacity is clearly
mono.  So we ain't carrying any superfluous Megs on that account.
]

In one's choice of wazifas, like a prescription,  one is takign 
great repsonsiblity for the unfolding of the mureed. 

Against spiritual polygamy:  the mureed is supposed to chose a
single guide, not take practices from several guides at the same
time.

You can only help another person if you see something that they
don't see about themselves.  Because we all have a blind spot in
our eyes.  (Yup, plural, eyes).

But there is no use telling them what it is, they have to discover
it.        
(w05n8x1)


The best thing is to put them in a high attunement, in which they
see differently, from another standpoint.
You are not to advise them as to what they are to do.  Because
they have to take responsiblity.
Because for the Sufis the whole evolution is a gradual revelation
of the unknown.

You have to see where the person "is at" as they say in the USA, 
You see this person sttuggling for survival, feeling very
precarious in their self-esteem, being knocked about by other
people, and so afraid of failure.
                                             
(PVK adds:
Incidentally, it is a very bad principle to base one's self_esteem
on one's success or non-success in life.                        
(w05_8n3)

30 MINUTES

Brahms thought he was not good enough to marry a woman -- 

Bach was not very well recognized in his time -- 
(w05n31)

The situations in life are of the same nature as the cosmic
cycles, bginning at the nadir, moving up past the horizon to the
zenith, then descending passing the horizon, to the mador.  
(w05n32)


The first thing you need to do is see where that person is in that
cycle.
(w05n33)

One needs energy to actualize one's dreams, and one's
potentialities.  This energy that we need is Ya Muhee.


I miss about 5 minutes on a full-document changeover
OK, I resume with that gap in thes enotes:
             
38 MINUTES

The zenith (of one's cycle) is not limited by that original
impulse 
		
But the preject will not maintain itself.
Normally it will decline, just as with old age one's capacities
start dimininshing (except mine -- sa)
The only was to avoid that decline is to use the energy of that
first cycle to set yourself off on a new cycle -- 
(w05n34)


Of course when one has acqwuired something, one is rather scared
of letting go and risking another venture -- one would rather
"rest on one's laurels" -- 


But even laurels get itchy and dry up -- 
(w05_8x4)

PVK adds -- so be careful about follwing my advice, because you
might ”pse your job 

This is basically the teaching of HIK in Sadhana -- Mastery
Through Accomplishment -- 

That shift into a new cycle is determined by Qdeus -- (that is, by
the holy spirit -- sa -- )
So be careful with Qdeus when you're supposed to work with Hai 
(Ie, don't turn on the hot water when you've got the bathtub just
right -- sa )
(Hai consoidates your position -- sa from PVKs previous lectuee)
Because Qdeus doed not brook of amy limitation.

END SOUND SIDE A AT 45 MINUTES. 

------------------

SIDE B STARTS AT 1 MINUTE 38 SECONDS

with a a remark about Prigonine, who says that "nothing gold can
stay" -- when a situation ahs reached equilibrium, it cannot last.
(w05n35)


The Divine Porgramming is dynamic not static.
Dynamic means that one has to let go of an order in order to reach
am more sopisticated order --  

HIK says, "go from strength to strengh" (blessing on finishing a
book of Chumash) -- with the strength that you have gained in
accomplishing something, go on to attempt something else -- 

PVK adds, but do not over-stress yourself, or you will lose heart.
As in training falcons.

So try with something you can do, to gain the strength to attempt
what you really want to do do.  

You have to see if your mureed is at a 'transit' point.
That transit is usually  marked by a crisis -- everything goes
wrong.
They lose their job, partner, have an accident , lose their money,
get ill -- so it's very difficult to say to the person, that's the
best thing that could happen to you -- but this is nature's way of
telling you to change tack -- 
(w05n36)


One may be held back by the pain that this change would cause
others.
But others are waiting for you, and for everyone else, to take
their decision.                            
(w05n36a)


Sometiems life forces one to take a decision.

If life forces you to do it, you have lost an opportunity of
taking the decison upon yourself, and therfore you have failed to
develop a quality that you would otherwise have developed.
You can see that in a mureed, and you want to help them, but you
must not tell them what do do.
(w05n36b)

But in a high state you may chose to follow a course that you
would not choose in your ordinary state.

By giving the mureed a wazifa that gives them a concentration on
the very quality that thay would develop if they followed that
course, you encourage them to follow that course.
(w05n37)


And that is is usually whst they really want to do.
(w05n38)


People are damaged.  One wants to bring them back to the state
that they were in before they were damaged, and then help them to
move on.

So this is a matter first of therapy, and then of encouraging
creativity.

The new forms of therapy are creative.

Instead of bemoaing how you were damaged, you project before
yourself (not, 'forestall'>) how you could be.

TRhe repair is Muid, and the creative regeneration is Muhee

PVK ENDS TGALK AT ABOUT 21 MINUTES.

-------------------------------------------------------------------

Pir/L 9, Wednesday 25 July '90 06:30--07:30, Early Morning
Meditation

Tape 9 Side A Starts at Start
Sound engineer notes  -- Arvo Part, Passio
(w05n39)

PVK starts about 8 minutes
Modern music by Arvo Part who lives in Berlin, if that's not a
contradiction in terms.

Chargall, but this time when you hold your breath wiggle your
ears.

Lecture beings at 11 Minutes 50 seconds, more or less.

Replicating in the Alps the experience of the rishis in the
Himalayas.

The practics are not enough, it depends vera much on your
attunement.  You must get into the mentality of an ascetic before
driving home to resume your job on Monday.

The conflicting needs to accomplsih things in life, and for
freedom.

The involvement in lige results in a lot of pain and some joy
(French, un peu de joie).

Retiring from the world gives one peace rather than joy.

One has come to the point where one is saturated with life -- one
has become over-sensitive (but Grrrman -- sehr sensible) to the
sham, dishonesty, manipulation, selfishness (German adds egoism,
and power),

And one X  that one is ocnditioned in a very perfunctory way --
one can only deal ad hoc with situations -- to have insight into
it all one must re-condition (French, re-program) oneself.
                                                   
The strongest impulse is suddenly realizing that one is fooled,
caught in an illusion.

20 MINUTES

So0 the ascetic is on a pilgrimage from bondage toward freedom.
(w05n40)


One finds as Budda did that there's a place which one can reach
without going anywhere.

So there is an inner freedom which one can reach without going
into a cave.

What are the stages of this freedom.

One can be externally bound and internally free.

The vagabond may be less free than the one who takes
responsiblility for others in life.
(w05n41)


The first one is freedom from assuming that the world is the way
it appears from one's vantage point.

(But this is just the hop_skip__and_a_jump__to_samaehi routine.)

To illustrate -- flowers photographed by Walter Chappell in ultra-
violet light look very different.

The world is a million times more beautiful than we think.  but
one must be able to grasp "that which transpires behind tjat 
which appears."

the photons of a beer-can in a garbage heap are as beautiful as
the photons of the stars.

The internal countenance of a person who does not seem beautiful -
- 
We let ourselves be fooled unless we can grasp that which
transpires (behind that which appears.)

The corallary of this is freedom from one's assessment of onoe's
problems.

So ask yourselvs, what if things are really quite different form
what I think.

So you may see what the issues are that are being enaceted (behind
what you take for your problems),  And then you see that you had
misunderstood the problem altogether.

Then there's freedom from opinion in general.  

We don't realize to what extent our opinion is conditioned.
It's easier to see that in other people -- while they're talking
you can see where their thinking is at.
What one sees is that people are caught in their point of view.

32 MINUTES

The difference beween the realization of one person and that of
another.

New topic, freedom from the content of the mind 

(I missed a bit to take a piss.  A more usual way to free oneself
from the demands of the body is to acquiesce to them and get on
with things.)

Freedom from the categorization of the mind. 

That (I didn't closely note what) is the secret of the algorithm.
Patanjali calls it, stopping the fluctuations of the mind, so that
the thought covers a vast field.  ("To think long thoughts."  Or
Whitman, again:  "I loaf and invite my mind.")

The next freedom is freedom ftom personal emotion.
One can see that (ie, enslavement to emotions) better in another
person.                                
(w05n42)

A feeling of unworthiness, or that one has been badly treated by
fate -- the emotion can be a real prison.

As Buddha said, one is bent on fulfilling a desire and finds
oneself frustrated, and then one blocks. (or: is blocked)

42 MINUTES

The freedom (ie, the liberation from this mishagas) is
unconditional love.  
That is, without any personal axe to grinde.  
That is a liberating emotion.

And as Buddha says, the only way to have access to the splendour
of the heavens, is to free oneself from one's personal emotions.

(First story I heard PVK tell was of some young students of a guru
who went to Paris and started going to the nighclubs.  PVK said,
you must ha e had enough of the lower before you attempt the
higher.  This is Abode, early mid 70s.)

47 minutes.

END SOUND

TAPE 9 SIDE B

Start about 1 minute

So you see how people try to draw you into their emotion,
sometimes as a ploy to dominate you.

And if you're free they can't do it.

And you are creating citcumstances that are favorable to their
freeing themselves from their personal emotions.

And then there's freedom from the act of consciousness.

When you see that ocnsciounsess is looking at things from a
personal vantage point 
(w05n43)


So one of the ways of being free from consciousness is to modulate
it as we learned to do in meditation.             

Concsciousness is always based on input from the existential
realm. 
(w05n45)

Whereas the act of intelligence has direct access to the realm of
programming beyond the existential.
(w05n44)

If you know the program and have enough technology you can build a
computer, but if you pick the computer to pieces you won't learn
the programming.

Freedom from consciousness (Ger. Bewusssein, knowing)

there are several steps leading to it.

They are to be found in Nidra yoga, the art of maintniing the
continuity of consciousness in sleep, both in the dream sleep and
also in sleep without dreams.

(THIS ANASWERS A QUEASTION I RAISED IN A NOTE TO A PREVIOUS
DISCUSSION OF NIDRA YOGA.)

In order ot go to sleep one has to let go of one's grip on the
physical world.
(w05n45)

One trusts toneself to a cosmic operation.

Of course what one does is one awakens -- ie, a sudden change of
perspective -- 
Like an ambiguous figure of a cube, seen from two perspectives
(Cf. the illustrations in W.'s Philosophical Investigations).

Just as if you're looking at a hologram, your glance can shift
from one perspective ot another.

That means that the day perspective fades out and the dream
perspective comes into focus.
(w05n47)


The shift reqires that one shuts down the personal will.  One
dismisses the personal will.

(This is close to verbatim notes),

And then the unconscious, that is, that part of our psyche that
we're not normally conscious of, reveals some aspects of itself in
pictures.
(w05n48)

(w05n48)
(What I get are barely schema for picutares.  Cf. Wm. James on
varietieis of imagination.  Principles of Psychology.)

Becasuse it (the unconscious) can never be the object of our
knowlege.                     

Just as you can never see an electron as it is if you don't
observe it.  (This is a gloss on the Uncertainty Principle).

So by trying to make the unconsciuos the object of your knowlege
you disform it, you alter it.

16 MINUTES

And that's why you have to dismiss your personal will.

And then the more cosmic dimesnion of one's will takes over. 
Which one might call the Divine Will, (albeit in the impersonal
sense of Elo(k)im, not the loving sense of Yud_(K)ay_Vav_(K)ay
where Chesed is predominant.

Sorry, I missed the next sentence

You have a dream personality, which is very different from your
ordinary personality.  That you retrouvee when you dream.  (find
again, return to)

It's much more manifold.  Because our day personality is very much
a mask.                                              

(w05_9_1)    

So this is the next freedom -- freedom from one's self-image.

It's a fantastic freedom , when you are free from your picture of
yourself.  One limits oneself so much by the picture.

There is nothing that one cannot become.   One is holding back
one's progress by limiting oneself to one's notion to oneself.  It
is not what  one is, it's just a notion.

But of course the ultimate liberation is the liberation from one's
sense of individuality.

ABOUT 22 MINUTES

That is, that one is a fraction of the universe.  
So this is the wholistic paradigm that science has now discovered-

That is, that one is at the same time -- one is, let's say, like a
pyramid -- at one end is one's indvididuality, and the other end,
the totality -- and one is the whole pyramid.

And the only way to understand that is that one carries
potentially in one the totality, -- just like the DNA of each cell
of the body not only contains the code of the whole body, but now
we realize, contains genes that code for the whole universe, not
simply for the body.
(or, the whole universe instead of (anstatt) the body)

And the other way to understand it is that every fracion is
interspeeresed with every other in a wave-interference pattern. 
And yet the individuality is not lost thereby, 

So that is the reconciliation of the irreconciliables.  That one
can -- one's notion of one's individiuality is extended to the
universe and yet still there is a sense of individuality.  That is
of course beyond our logic.                      
[ don't seem all that illogical to me. ]

But that is the moment when G_d is no more a concept, but a
reality. 
(w05n49)

(w05n49)
(Well, I'd not put down conventional religious experience; it's
quite real enough.   I mean, for starters, why assume Deity is a
noun.  It may be simply a commitment to seek  in every situation
in which one finds oneself the resoution that is best for all, and
not necessarily the resolution that is best for oneself.)

Because one has grasped the unity beyond the multiplicity.  (	qv)

PVK CONCLUDES THE SESSION WITH A BLESSING, ABOUT 27 MINUTES.

MUSIC -- ABOUT 28 MINUTES

One of the Sacred Favorites -- Monks -- Eastern orthodoxx I think
-- 
Good quality on this recoridng.

MUSIC ENDS ABOUT 36 MINUTES.

----------------------------------------------------------------

Pir/L 10, Wedenesday 25 July '90, Side A Breath and Consciousness;
Side B 09:40 Breath and Consciousness, continued; 11:00  Exercises
with ‚ogjt

Side A starts at start

Bach B Minor Kyxrie

PVK starts at about 1 minute

Now that we have established the foundation by doing the most
basic pratcies, we can go ahead and do the more advanced.

The freedoms that I talked about were only half the battle, the
preparation.

First of all one has to deny what is not, before one is affirming,
or discovers , what is.

So for one thing, while you're identifying, you identify yourself
with your celestial body instead of your physical body.

The feelign is of a very subtle body that is kind of etheric.

It doesn't seem to be exposed to the gravity pull.
But let us not confuse it with the astral.
The astral body gives the impression of being let's say
'geographically' placed higher up than the physical.
For the subtle body, space has lost its meaning altogther.
You're not 'somewhere else'.  You are not anywhere.
The other thing is that instead of identfying with the magnetic
field, you identiify with what HIK calls 'the mangnetism of the
soul.'                                    
Which is in some way connected with 'Divine Emotion'.

N.B.   I use HIK for when PVK says 'Pir Murshid'.

The magnetism of the mystic that comes by discovering the Divine
power in one's being .  The dervish in particular.

That is where I find that just concentrating on -- without
concentrating, more like maintaining the attunement of Kaher.  You
don't have to concentrate on it.

You see one has to as aIways dismiss one's personal will.
And it is emotion rather than will that will monitor you in the
higher spheres.
(w05n50)

(w05n50)
(So heaven help the turkey who ain't purified his emotions but
goes up anyhow.)

The Sufis say, you let the Divine operation take over.

In fact the whole secret -- which is right in the center of Sufism
-- is to reverse things instead of seeing  things or acting from
your vantage point -- it is always the Divne that acts, and you
are not just passive, you are the fulfillment of that action.

11 MINUTES

Because if you think of yourself as the passive end, then you are
still in the duality G_d__man.  
Think of these words of HIK -- The human heing is the fulfillment
of the Divine nostalgia (Gr. sehnsucht)

G_d is projected as you; HIK says, it is not like a carpenter who
USES a material, you are MADE of the Divine mateiral.
(w05n51)

(w05n51)
(I stumble and balk over PVKs reluctant use of anthropomorphic
terminolgy to express mystic facts.  It don't fit: anthropomorphic
conceptualization is a medium for personal prayer not for
metaphyics. -- sa)

Now working with the aura you of course do not idenzify with the
photons, but with the light of the heavenly spheres. (!)

And of course it gives you a sense of always having existed,
instead of whatever happens through your body_ness. 

I suppose it would be like a pendulum -- the body is moving in
space-time, but the top remains unchanged throughtut.
(w05ne1)    

(w05ne1)
qwertzuiop�ù
asdfghjkl”„$
<yxcvbnm,.- 
With that you can untangle my position shift typos.

So that you do not experirnce the physical world, but you remember
it.                                                

And when you remember it you feel that it was ---- just the
surfave of things -- one had not really seen that which
transpired.

But there's a deeper was of looking at this.  Which will hoist
your consciousness way up.  (Catapult it up).

17 MINUTES

And that is of course the application of the principlr of
SHABISTARI, the Sufi, that is, the world is the reflection in the
mirror.

I would say -- now with our modern technology I would say, it is a
hologram.  That is, it is a real replicate of the original object,
it's not an illusion -- 

But it is not the original object.

And what is more, the original -- 

so that's as far as the analogy goes. (It does not go further.) 
Because in fact the orignal object does not have a form.

so let us say, an impulse, or an emotion, that hsas manifested as
a form

just like a piece of music.

so the form is derivative, it is secondary. And the orignal does
not have a form.  And can never be the object.  And therefore the
only way to reach it is to identify with it.

All right, so while you are mediatating you are not consicous of
the physical world around you, you identify with your subtle body. 
But you do remember the way the physical world looked.   

And your protection against slippping back into it again, is by
thinking that it was illusory.

But now you see that its like a hologram -- it's a replica.
(w05n52)

"(w05n52)
"We milk the cow of the world and was we do / We whisper in her
ear, You are not true".
(Wilbur, or maybe Cunningham.)

Which is ?not the same as? an illusion.

Now of course one always balance a negative realization with a
positive one.  (Darstellung, Erkenntnis)

For example, if you refuse to be pulled in your ordiary
commonplace physical perspective, then you'll find that the
physical world appears transfigured.

Sie sich in ein Verkalrte Welt befindedn.

25 MINUTES

And of course as I said ultimately one is that reality that the
hologram is a projecion of.

But the trouble is that we still think of it as the object that
we'll try to discover or experience.  

so of course that's the ultimate step, where one really identifies
with it, but how does one do it.

As I said, our striving stands in our way.

That's why one has to keep on letting divine operation take place. 

That reqires one , as NEFARI says, to be in a state of waiting.

WAKIF, MALAKIF, that's the word in Arabic.

And of course we want to reach something in our meditation.

and that's why I say, you have to keep on putting your eill aside.

But as I say, it's not the same thing as being passive.

There is at least something that one can do, like the five virgins
that prepared the oil.
 (a New Testament parable by Jesus).  And that createss conditions
that are favorable to the enlisting of the Divine action.

and that is, first of all, a state of silence.

the stillness of consciousness , stillness of the mind's
activities, and the stillness of emotion.

AOBUT 30 MINUTES

Buddha desccribes silence as much more powerful than action.

(I should probably stop drinking wine before the sun is over the
yardarm, so I don't keep falling alseep) 

It's very difficult to still the mind, which is conditioned to be
active.  It's like holding back a restive horse plein de vitalite.

That's not the way to go about this.

Consider thoughts as you would if you'r expediting a book and your
cat comes in the room , you don't have to turn your glance towward
the cat.

(No cat would say that.)                                          

Now that is becaus you're interested in the book , or the TV.

Now the only thing is to be so overwhlemed by the Splendour that
you perecieve while being in your Celestial body, that the
thoughts of the world seem so ridiculously unimportant.

As the Sufis say, you're invited to the Banquet , and you are
picking up the crumbs from the gournd.

Or as HIK says, you're offered pearls and you chose stones.
(w05n53)
(w05n53a)

(w05n53a)
(I was thinking of Dave Pratt's stone house on the road from Taos
up toward Raton Pass.  Dave Pratt made great rainbow paintings,
somewhat in the style of Delaney, but infused with peyote church
visions.  Once he rented a billboard for a month on the Taos
highway, at the Arroyo Seco turnoff, and made a great painting on
it.  This is early 1970s)

That is the only way to ?not? master your thoughts.

Now there is of coursr thr tnegative side of it, and that is that
the thoughts are not ultimate, and therefore (one is)drawn into
mental illusions.

(It was only a few class of bottom shelf Chianai from the Co”op)

If you evaluate your thinking, that is the first step in free_ing
yourself form them

The positive is what the Sufis call the consternation of our
understanding.
(w05n54)


And I would say that is the bankruptcy of our conscious activity).

And so thaere's a kind of intution that there's an understanding
of a higher nature that puts our understanding ginto the shade.

And this is what the Sufis call the act of intllligence.

but then there is no more -- one has superceded the duality
observer/observed .

42 MINUTES.

the understander is the understood

In other words, at this point one realizes that one's intelligence
is co-extensive with the thinking of the universe. 

One's minds is 'isomoorphic' with the thinking of the universe. 
That means, of the same nature.
And therefore it can not be the object of one's understamding.
(w05n55)

(w05n55)
(Taht's a philosphic error, i think -- from epistemology).
(w05n55a)
(I  think its an error that Wittgenstein made in Tractatus, or his
intrepreters made of what he said there.  I mean, why can't we
perceive our isomorphisms.  Why can't thought be self-reflective.  
Sounds like a tigerthat can't see amd eat you as long as you stand
still. )

[ At the moment I'm listening to Jacqueline du Pres playing a
Haydyn cello concerto, with Barrenboim backing her up with an
orchestra.  I taped it from the Kol Israel radio, at Kibutz HaOn
in 1998.  Surely one of the great musicians.  In a video that
features her doing the Elgar, with Barrenboim conducting, he
remarks that she is free with time -- "unlike we lesser mortalw" -
- and I have also her playing the Elgar, wwith someone else
conducting the London Philharmonic -- either she had a great
cello, or she can do things with cello tone that I'd never heard
before.  And it must have been a great love story, her with
Barrenboim.  And that she should then have been stricken with --
Cerebral Palsy, or Multiple Sclerois -- and then let him go when
she was becoming incapacitated -- Well, it's my impression that
PVK thought very highly of her. }


And now then you think of the light of your being -- not just
celestial light, but it is the light that sees more than the light
that is seen.   


Now I hope that you do remember the differrnt levels, the
different spheres that I described yesterday.

END SOUND AT 46 MINUTES.

---------------------------------------------------------------

Tape 10 Side B 
Input =pv90zL11

Start at 1 minute

Buddha says:  In order to lift oneself into or communiate with a
certain sphere, one has to identify with it.

One could say, one has to identify oneself with the beings who are
at that level.  One has to earmark that aspect of oneself which is
of the nature of the beings on that sphere.

And so now we are reaching up in the sphere of JABBARUT, which is
the sphere of pure Splendour, so you are no longer identifying
yourself with your celstial body, but rather with a being of
Splendour.

Rein Herrlichket, Pure lordliness.

So have to imagine beings who are pure splendour, without
conscicousness, without thinking.
(w05n56)


I think that's as far as we can go.  After that the mind -- trying
to explain it would destroy it altogther.

PVK gives the class an hour to meditate on their own, and says he
woill resume lecturring in an hour.

ABOUT 5.5 MINUTES FROM START OF TAPE 

Music from the mystic east -- one of those Hindoo Bagpipes.

PVK Lecture resumes, about 6.5 minutes
             
PVK speaking in rathter  hushed tone, I raise the input volume.


When one is in a very high state, the physical world appears as
transfigured.	

You can't bring this about by your will, you must have an intution
that behind everything is Splenour.  (My very rough paraphrase, I
fell off the horse.)

As I said, the physicist recognizes in the world 'elegance' the
elegance behind everything. 
(w05sausalito2)

(w05sausalito2)
VK TEXT:
the physicist recognizes in the world 'elegance' the elegance
behind everything. 
sa comment:
An 'elegamt' theory in physics is one that entails observed
phenomenon with the simplest available theory.  (So this is the
elegance of Bauhaus, not of rococco=.  Eg, the Copernican
heliocentric theory, describing planetary orbits as heliocentric
ellipses, is far more elegant than Kepler's terrocentric theory.

So the only was to maintina that is to keep on identifying with
one's celestial body, and considering the psysical body as a
crystallization thereof. 

Excactly as if you had a solution which is just above saturation
such that a lot of the minerals are in solution so you can't see
them, but some of them have crystallized.  

The reason why one finds oneself in a  transfigured world is that
one's glance is offset from the usual setting -- 

this is one of the ways to resist the pull exercised by the
environment  . 

But the other is that one definitely identifies oneself as being a
lamp that projects its light upon things, rather than being an
organ of percpetion.

(The seoncarey languages seems somewhat laboured.)

So Walter Chappel calls it 'active looking'.  And HIK says, the
glance of the mystic is not just receptive, but is also creative.


Walter Chapell tried to photograph plants in the ultraviolet light
from his own aura, and got the same result as when he artificially
illuminated them with ultarviolet light.

The configuration of the cornea of the flower changed according to
his moods.
(w05n58)

When he was in a bad mood, they were like spikes.  

So you see what HIK means, that the glance can be creative.

The yogis and the dervishes work with the glance very much, 

As one exhales one considers one's glance as being like the two
headlamps of a car

And the fact is that the eyes do emit light, which is threaded
through the optic nerves, from the brain.

20 MINUTES

If you concentrate on light, the ?eyes? will absorb more light
from the environment.

And when you exhale you are radiating a lot of light through your
eyes.  

Now in the more advanced projects you idendtify with celestial
light

And when you exhale you experience the impact of celestial light
on the physical light.

When you smile you radiate more light.

( I Break for coffe.  Missed some text.  )

HIK gives as a practice meditating on a star.

With a lot of concentration, you can build a very strong image of
a star in space.

(Somewhat difficult delivery, in part because of tte coplexity of
the subject.

Now these are practices that I've given so far.  But at this stage
we could add the KASSINA pratices of the Buddhists.

Look at a red disc.  If you turn your eyes upward, you will see a
green after-image. (a reflex).

What the Buddhists do is follow that reflex by the reflex of that
reflex -- that is KASSINA.

One has shifted one's consciousness form one level to the other.

27 MINUTES

Or it may be in reverse:   the effort of trying to grasp the
relfex of the reflex shifts one to the higher plane.

and then to the 4th reflex.

Until one reaches the threshold between the existential and the
non-existential.

This is what you do while you inhale and turn your eyeballs
upwards.

Cf. Hildeegard of Bingen (PVK's allusion).  She speaks of
contentemplating a wonderful world of light, that opened into a
still mroe wonderful world of light.  

PVK seems to keep stumblign in the German.

Until you reach a point whehre you are not contmeplating other
than yourself, 

You discover yourself as being a being of celestial light. And
then you pass a threshold and all of a sudden you realize you are
luminous intelligence.

And now we have this light upon light, so it strengthens your
glsnce.  

?The light of intelligence besocmes a catalyst?


(A difficult tape to listen to, at least half-drunk and asleep, I
can't sleep through the seconddary languages and then wake up in
time to transcribe the English before nodding off again. )

And the light is absorbed in one's aura.  

When working with the colours of the aura, ideally the glance is
light blue.   Sky blue.  

Now we start working with the third eye.  

Imagine the ray to be as ultra-violet as possible.  Easier to
imagine violet, of course.

(To imagine ultra-violet, imagine Violet with an exclamation point
maybe.  -- sa )

and that beam is directed by the glance.

(The volume of PVK's delivery has come up, I should turn the sound
back down a bit. )

So it passes through the spotlight.

(PVK has done this practice more clearsly in Zenith hoi polloi
lectures. )

You can imagine a sphere penetrated by ultra-violet light.

The final thing is that you imagine the photograph of a person in
blue, and the eternal face of the person as violet, and somehow
you are able to ?integrate? the blue more to the violet archetype. 

The eternal and physical face interpenetrating.

ABOUT 40 MINUTES.

And then once you've one it with another person, you can do it
with yourself.

And thus you can repair the distortions that have accrued to you
during your descent through the spheres.
And  what we have suffered on the planet in adapting ourselves to
the environment.

PVK leaves the class to to these practices on their own, before
lunch.

END SOUND TAPE 10L SIDE B
------------------------------------------------------------------
                         
END BOX W05

----------------------------------------------------------------

NOTE THAT THESE 10 TAPES COMPRISE ONLY THE FIRST HALF OF THE WEEK.
I DO NOT FIND THE 2ND HALF OF THIS PVK WEEK IN THIS COLLECTION

-------------------------------------------------------------
==============================================================
DEEPSIX OF NOTES FROMN =pvla05e FOLLOWS
THEN CUT 'RM OUT AND PASTE ONTO bottom of =w05sanou 
===============================================================