The
brilliance
ie the genius of
Werner's work of
transformation
is there's no
solving
anything ie there's no figuring anything out. If we tell the
truth about it, at best figuring things out only and always slows
things down, and at worst figuring things out only and always gets
in the way, yes? Yet notice in brilliance, there's often
paradox.
And so there's
paradox
here too, and it's this: in not trying to
solve
anything, everything is
solved
ie everything is
re-solved.
I mean who
woulda
thunk that the key (to the kingdom, that is) would
turn out to be that there's
nothing
to figure out? When there's
nothing
to figure out, it all
shows up
ie it's all known via direct experience.
That might just turn out to be the critical difference
between the
work of
transformation,
and other disciplines,
schools,
churches
etc
which, in seeking (with all good
intentions)
to empower and embolden lives, focus their
attention
on harnessing the
mind,
on
solving
the
mind,
even on expanding the mind. Their goal, if you will,
is to keep the
mind
in check, to control it, and (in some yogic
schools) to try to still the
mind,
to calm it. The goal of the
work of
transformation
is none of that. It's
completion.
Nothing
less.
Nothing
more.
One pragmatic access to
completion
(there are many, but to choose one) is to distinguish
Self
from
mind,
and then let
mind
be. When he pointed
Werner
to this fundamental distinction between
Self
and
mind,
it was but one of
Alan Watts'
(the erstwhile Episcopal priest turned
Self-made
west's foremost exponent of
Zen)
seminal contributions to the development of
Werner's work.
You let
mind
be and it lets you be. So how does this foster the
experience of
being complete?
Because for the most part,
Self
is the domicile of the experience of
completion,
whereas
mind
is the domicile of incompletion.
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