To “know myself”
Two kinds of movement share my Presence: a movement toward the source and a movement toward life. I need to see and remember that I belong to two levels. I can become conscious only when I feel a reality that is higher than myself,
when I recognize that without it I am noth­ ing and have no force to resist being taken by identification. Then I can open to this reality and consciously receive its action, be nourished by it. But this requires an attitude that I cannot maintain.
Always I return to the feeling of my ordinary "I," which does not understand that it must serve. This "I” is blind. It believes itself free and always returns to its slavery. When I see my situation, I begin to understand this illusion of “I,” which is fed by my life force,
and to feel the need for a new attitude toward myself. The initial effort is to free my attention from identifica­ tion. But there is no solidity, no stability. I need to find the effort that will allow the formation of a central core,
a more stable center of grav­ ity of my attention. In order for me to remain related to the two levels, my attention must be entirely mobilized and maintained in two direc­ tions at the same time. The power of divided energy is my power of attention.
We do not value enough the short moments when we are situated between two forces. At each step in remembering ourselves, we en­ counter doubt. I doubt myself, I doubt a more real part of me, I doubt that I can find help— possibilities higher than what I know.
It is here that I need to be true in the face of the lie present even in my best mo­ ments. I have to struggle with doubt until something gives up. Then help appears which calls me to remain true to maintaining the relation with a higher energy.
It is not necessary to come always to an exalted state, only to a level at which I can stay present a little longer. Simply remaining above the level of sleep— a little higher but in a way that has some stability— is itself extraordinary.
It constantly jars something in us that awakens. We need to know what we are— either an uncon­ scious slave or a conscious servant. Our attention has no center of gravity. It is not magnetized by a force that has some authority, some power over it,
and continues to run wherever it is called. Perhaps here I see that I am not available be­ cause my attention is not available. I am unable to be more collected in myself, more inside, and at the same time to be more outside. So, what is required?
The inner reality is the source of my life, but I have also an absolute need to project myself outside. If I can see this inner reality as acting like a magnet, I will see the outside as an opposing attraction, another magnet. Then maybe Iwill understand what attention means.
It is an energy that connects me both with the source and with the outside world, and permits me to receive knowledge, that is, to know.
We use the word “know” so much that it does not mean anything. But when we say "I wish to know myself,”
we are not speaking about acquiring conceptual knowledge, something learned once and for all, then recalled passively. We are speaking of a very intense and active ac­ tion. After the first shock of Presence, of awaking and coming back to myself,
there is a struggle to stay in front of two movements, two levels in myself. With the need for this Presence to last, there is a second shock, the awakening of a new feeling, a new wish, a will. In order to continue knowing myself and not disappear, I will this Presence to last.
The result of effort is always foreordained. It is determined, has to come as a consequence of laws. What occurs is not always what we might expect. This means the effort was not as it should have been. With a right effort, the result will always come, in due course.

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More from @YUKOWAS

6 Nov
The idea that modern civilization started practically from scratch, from a single source of ape-men several millennia ago, has distorted, or caused to be ignored, information that has reached us just as much by tradition as through archaeological finds.
We are so fascinated by the technological advances of the last centuries of modern civilization that we simply forget the periods of obscurantism that preceded them and the differences in the level of development of the various peoples of the world.
We tend to consider "progress" a continuous and general phenomenon stretching from the apes to Einstein. Yet the history of man is not one of regular development. It is characterized by a succession of developments and regressions related to astrological and climatic cycles.
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6 Nov
The vowels, in sequence, and in set configurations, were commonly used in spells. The cosmic power granted these elements has, again, links to the Pythagorean tradition. Each of the seven vowels was associated with one of the planetary gods: Apollo (the Sun), Mercury, Jupiter,
Saturn, Venus, Mars and the Moon. The very first instance of a magical spell cited in Hans Dieter Betz’s exhaustive compendium of magical papyri uses a vowel inscription to call up a demon. The ritual involved is complex, requiring first the deification of a falcon,
two fingernails, and hairfrom one’sheadinamixtureofmilkandhoney. Afteralltheparticu­ lars of the ritual are performed a strip of papyrus is to be inscribed with a spell written out in myrrh. This spell is the double figure of two pyramids of vowels, side by side.
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5 Nov
For instance, he told a person affected as I had been, only worse, that his lungs looked like a honeycomb, and his liver was covered with ulcers. He then prescribed some simple herb tea, and the patient recovered; and the doctor believed the medicine cured him. Image
But I believed that the doctor made the disease; and his faith in the boy made a change in the mind, and the cure followed. Instead of gaining confidence in the doctors, I was forced to the conclusion that their sci- ence is false. Man is made up of truth and belief; Image
and, if he is deceived into a belief that he has, or is liable to have, a disease, the belief is catching, and the effect follows it. I have given the experience of my emancipation from this belief and from confidence in the doctors, Image
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5 Nov
USA GI

But I'll forget it soon. If you don't like it, forget it immediately. Because I know it's a game.
If you show a significant reaction here, it will be inconvenient.
Those people are always watching. They've has been watching me since I was born. Image
So it's no use hiding it.
Safety? There is no such concept in the first place.
However, because it's a game that uses such words, everyone buys & hangs various things.
I'm fine.
You can't be serious because it's a game.
The person who made this game is telling me to finish it.
They're tired of it because the same thing is repeated forever.

Yoko opened her eyes many times and received a message from her.

For Yoko, men are people in trouble. The man is a romanticist. The man is lonely. Image
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5 Nov
If you hold by anything in the world more than by reason, truth & justice; if your will be uncertain and vacillating, either in good or evil; if logic alarm you, or the naked truth make you blush; if you are hurt when accepted errors are assailed; condemn this work straight away.
Do not read it; let it cease to exist for you; but at the same time do not cry it down as dangerous. The secrets which it records will be understood by an elect few and will be reserved by those who understand them. Show light to the birds of the night-time,
and you hide their light; it is the light which blinds them and for them is darker than darkness. It follows that I shall speak clearly and make known everything, with the firm conviction that initiates alone, or those who deserve initiation, will read all and understand in part.
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4 Nov
Through the lenses of cultural history, the Great Seal of the United States may be interpreted as a permanent reminder of that noble fiction, that vision- ary and—compared with the hotchpotch of the real word—somewhat surreal aspiration. It represents the pursuit of happiness
and the striving for perfection on a global scale, based on universal values and human rights, as a commit- ting legacy of the Enlightenment. At the same time, it could be perceived as an echo of the dialectics of enlightened politics.
This way, it becomes an icono- graphic memento of the negative structural affinities, the ideological analogies and reciprocal imaginary homologies between conspiratorial master plans and the idea of worldwide “good governance” under the aegis of a superpower,
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