presence <strong>of</strong> God not only into her own life, but into her whole family’s life. A manis guided to go see another man on business at a particular time and place, and tohis surprise, ends up explaining to the other man how to surrender his life to God,which that other man does right there on the spot. An ambitious man is guided intomaking a big and very humiliating material sacrifice, but ends up being given animportant position where he can do God’s work. [chapter 2, section II]Testing guidance to make sure that it isnot self-delusion and blind fanaticismPeople are afraid to teach the idea <strong>of</strong> divine guidance because they are afraidthat it will produce fanaticism. But there are ways <strong>of</strong> testing guidance, which willhelp keep this from happening.1. By its fruits: True guidance produces love and health. Fanaticism producesterror, torture, death, and fear.2. By motive: People who are truly guided begin by confessing their own sins andtheir need to correct their own defects. Fanatics try to deal with their own fears andresentments by blaming others and attacking the sins <strong>of</strong> others instead.3. By the end: Fanatics have limited particular ends, specified rigidly, to whichthey will sacrifice everything and everyone else. Things must be fit by force intomechanical creeds and formulas and systems <strong>of</strong> legalistic rules and political andeconomic theories. Those who are truly guided, on the other hand, see that truegoodness usually expresses itself in novel and creative ways, which may break ortransform all the old rules. <strong>The</strong>y do not say, “what mechanical rule or theory mustwe slavishly follow?” but leave their minds totally open and say instead, “let us pray,and see if we can discover what will be truly loving, unselfish, and caring.” [chapter2, section III]What is the “spiritual experience” we need to have?1. It is not a kind <strong>of</strong> experience which we are supposed to have only at particulartimes. Some modern writers, Leon says, try to portray it as some sort <strong>of</strong> specialfeeling which we can only have when we are engaged in a certain kind <strong>of</strong> ritualisticprayer, or when kneeling in church and looking at stained glass windows and listeningto organ music. But the true experience <strong>of</strong> God is something we can feel continuouslythrough the day, for it is the experience <strong>of</strong> the health <strong>of</strong> life. My old life wassick and diseased, and I felt the misery <strong>of</strong> that soul-sickness inside me continuously.<strong>The</strong> new life is the experience instead <strong>of</strong> health and vitality permeating everythingI sense and experience and think and feel. [chapter 2, section V]2. It is not a kind <strong>of</strong> experience which only certain kinds <strong>of</strong> specially talentedpeople can feel. <strong>The</strong>re are very few people who have the ability to write fine poetryor compose great music or paint a beautiful painting. Only great geniuses can do18
this. But you do not have to be any kind <strong>of</strong> extraordinarily gifted “saint” or a “mystic”or anything else <strong>of</strong> that sort in order to have genuine spiritual experience. Ifthe experience <strong>of</strong> God is the experience <strong>of</strong> the Cross, then “you do not have to bea very special or rare person to be lifted up on the Cross.” All that is required to dothis, is for me to quit trying to defend my own self and stop giving alibis and excusesfor my own continual selfishness and self-centeredness. Or to put it in other words,the kind <strong>of</strong> spiritual experience which saves us is the experience <strong>of</strong> genuine humilitybefore God. In this light, Leon quotes from Chapter 13 in the fourteenth centuryEnglish spiritual work called <strong>The</strong> Cloud <strong>of</strong> Unknowing, where Absolute Humility isdescribed as “nought else but a true knowing and feeling <strong>of</strong> a man’s self as he is.”[chapter 2, section V]3. It is not inexplicable. <strong>The</strong>re is a long tradition in works on spirituality, wheretrue spiritual experience is described as an “inexplicable mystery.” It is indeedan entry into a realm <strong>of</strong> mystery, but “a true mystery is not that which cannot beexplained, but that which can be explained in countless ways.” Those who havelistened to a group <strong>of</strong> A.A. oldtimers talking about spiritual experience will understandexactly what Leon is talking about here. Each man and woman uses differentwords and different metaphors and images, but those among the listeners who havehad real spiritual experience themselves, understand that all these oldtimers aretalking about the same thing. [chapter 2, section V]4. Likewise it is not ineffable. That term refers to something which can be felt orexperienced, but cannot be put into words. <strong>The</strong>re is also a long tradition in workswritten about spirituality, <strong>of</strong> saying that real spirituality centers on some kind <strong>of</strong>ineffable experience. That is not so, Leon says. Genuine spiritual experience is notineffable, or perhaps we could better say, that it is not “more ineffable than anyother state <strong>of</strong> mind.” It is difficult describing a state <strong>of</strong> mind, and the words we usecan only be fully understood by others who have experienced being in that kind <strong>of</strong>state <strong>of</strong> mind. But people speak about their spiritual experiences in Oxford Groupand A.A. meetings, and other people in the meeting do in fact understand what theyare talking about. [chapter 2, section V]Philip Leon’s description <strong>of</strong> hisfirst spiritual experiencePhilip Leon described his own first spiritual experience as a revolutionary changein his whole way <strong>of</strong> looking at the world around him, bringing with it a new sense<strong>of</strong> freedom, a birth and rebirth, a radical personal experience <strong>of</strong> what the Gospel<strong>of</strong> John calls the vision <strong>of</strong> the Resurrection and the Life:“But a while ago, and in my world a curtain hung in front <strong>of</strong> me which shut outthe air, so that I choked for breath [but] now—O miracle <strong>of</strong> miracles!—the curtainhas vanished! ... <strong>The</strong> curtain has vanished and I breathe freely, generously. I breathefor the first time! ... and beyond the curtain? Miracle <strong>of</strong> miracles! <strong>The</strong>re is no Be-19
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not meant; that the fool was not as
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hands I commit my spirit.”With th
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that God the Highwayman is really a
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I obey guidance to go and see a man
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foreseen or seen as I have represen
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AN ILLUSTRATIONBecause the checking
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IVTHE QUITE TIME AND THEH WORKING D
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NEED FOR AN ADEQUATE PSYCHOLOGY OF
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only to poets. But to judge from on
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For the first time passion or the r
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HEAVENWhat I have come to is Heaven
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For Heaven is now no longer a dream
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I am contiguous with other selves i
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expanses of self, seem to be experi
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IITHE STRATEGY OF THE LARGER SELFGO
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FEAR CONCEALS FEARNow the procedure
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exposure of the “universe.” Tru
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IIITHE STRATEGY AGAINST THE LARGER
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his own. The miracle of self-consci
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usiness, for government, for the na
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and then make him follow its course
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importance to the Company. However,
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of smugness, self-satisfaction and
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PREOCCUPATION WITH SYMPTOMSWhen “
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channel through which collective gu
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abyss and the area coincide. It is
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IVTHE ECONOMIC PROBLEMTHE ECONOMIC
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that need or greed, and not the cap
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VPOLITICAL SCIENCEUNCHANGED POLITIC
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it, by blaming other people instead
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VIPHILOSOPHY AND ARTTHE SINS OF THE
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For expression or projection is the
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DENYING THE SEPARATION BETWEEN THE
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which the errors are designed to pr
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A PERSONAL NOTEThe philosophy given
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the formation of sacred stereotypes