Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Scanned with CamScanner Double Entry Journal Format Reference: Author(s), year of publication, title of chapter or article and title of book or journal it came from, and the location and name of the publisher. [Use APA style for reference listing] Objective Information: Summary & Highpoints Subjective Reflections List quotes or ideas from the reading. Write an abstract (no more than five or six lines) that summarizes the reading so that anyone who reads this can know what it is about. Write thoughts on the overall content of the reading. You do not have to use full sentences. This is just a sketch. These thought might include: How the information ties into your personal beliefs, philosophy or prior knowledge. How the information might tie into your personal or professional life. How your ideas have changed or been confirmed since reading this chapter. Whether or not you agree or disagree with each point? Your emotional response to this article. If there is something else you wish to know about this topic. What are your questions and why are these important to you? EXAMPLE of Double Entry Journal 1 Walsh, Roger. (1993). Hidden wisdom. In Walsh, Roger, & Vaughan, Frances. (Eds.), Paths beyond ego: The transpersonal vision. (pp. 223-225). Los Angeles CA: Jeremy P. Tarcher. “Western philosophers usually assume that intellectual training and analysis alone provide the royal road to understanding…” (p. 223) “This wisdom [transcendental] is the goal of contemplative training and is said to liberate those who acquire it from delusion and the suffering it produces.” (p. 223) “So contemplatives first train the eye of contemplation in order to develop specific capacities and states of consciousness. Then they investigate, describe, and philosophize from the perspective of both contemplative and ordinary states.” (p. 224) “The result is that their insights ‘cannot be judged by unenlightened people from the worm’s eye view of book learning.’” (p. 224) In some way this idiom is appropriate. The analytical mind may, indeed, put the individual on a “royal road” to a, seemingly, secure understanding of life. This road is paved with authority and does not present the kind of roadblocks and personal challenges, which are imparted by less traveled paths, such as the transpersonal. I grapple with the notion that though life, in its material manifestation is not “important” as an object to be attached to, it is sacred (rather than illusory) in that I am here to fulfill my calling and pay my karmic debts. However, I do see, globally, and experience on a personal level, how an attachment to the body and ego produce a form of enslavement and much suffering. I contend that as soon as the shift between contemplation and philosophy (the eye of reason, see Wilber, 1993, in this volume) occurs, something, if not all is lost in translation. There are philosophers that retain the language of contemplation in poetry, myth, or other symbolic expression. I believe that the responsibility lies with the author as much as with the reader. If the language chosen to communicate the contemplative experience imparts “analytic air”, then it is inevitable that it will be judged with the analytic mind. Some of the writing in this course is an example for such philosophical style, one that appeals to logic, making it difficult to shift to the experiential. “…But when seen directly in meditation it becomes undeniable clear, and by undercutting egocentricity it can be life-changing and helpful. Aldous Huxley said, ‘knowledge is a function of being.’” (p. 224) “For when we approach transpersonal disciplines without the requisite contemplative training, the more subtle, profound, state-specific depths tend to be overlooked. And what is crucial to understand is that we will not even recognize that we are overlooking these more profound depths of meaning.” (p. 224) “We do not see things only as they are, but also as we are. Contemplative training changes the way we are and opens us to the hidden wisdom and higher grades of significance in transpersonal traditions, in the world, and in ourselves.” (p. 225) Summary: In this article Walsh address the topic of contemplative knowledge as it differs from the intellectual, or analytical. He notes the necessity of contemplative training as vital for developing the capacity of depth perception, or in his words, grasping the “higher grades of significance” in the transpersonal on an experiential level. The issue of true transformation is at the heart of this discussion. I can attest to the difference between intellectually knowing and being aware with all aspects of my being. The latter has meaning, while the former is rarely helpful especially when applied to my work with others. Transpersonal experiences can occur in all stages of life. Some unique individuals possess psychic abilities experienced in childhood. Sometimes it is a major illness or other extreme suffering that birth transcendence. That seems to differ, though, from what Walsh points out to in terms of the importance of contemplative training, which is bound to the person’s evolution. Would the latter experience (i.e. training) be more integrated with the individual’s identity, since it has evolved over time? Would it qualify a person more as a teacher of that practice? This answers, in part, my question above. Does the author suggest that there is one truth that is perceived differently depending on the viewer’s capacity and contemplative evolution (as in his example of the physics book)? Double Entry Journal Format Reference: Author(s), year of publication, title of chapter or article and title of book or journal it came from, and the location and name of the publisher. [Use APA style for reference listing] Objective Information: Summary & Highpoints Subjective Reflections Double Entry Journal Format Reference: Author(s), year of publication, title of chapter or article and title of book or journal it came from, and the location and name of the publisher. [Use APA style for reference listing] Objective Information: Summary & Highpoints Subjective Reflections
Purchase answer to see full attachment