Read Download The Seat of the Soul: 25th Anniversary Edition with a Study Guide |PDF books PDF Free Download Here. [PDF] The Seat of the Soul DOWNLOAD NOW: ayofoto.info?book= X [PDF] The Seat of the Soul PDF READ ONLINE. Preface to The Seat of the Soul 25th Anniversary Edition by Oprah Winfrey The Seat of the Soul put into words what my own soul already knew and had been.
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THE SEAT OF THE SOUL. Gary Zukav. Simon & Schuster. Scanned: June Last Update: June 17, FOREWORD. During the years that I was. The Seat of the Soul PDF Summary by Gary Zukav stimulates an odd blend of disciplines with an intention to find out the ultimate purpose of. The Engine of Reason, The Seat of the Soul: A Philosophical Journey into the Brain The Engine of Reason, The Seat of the Soul: A Philosophical Journey into.
These were my first experiences of a substantive and deep relationship for the purpose of spiritual growth—a spiritual partnership. Relationships We have been, until now, five-sensory human beings. Money is a symbol of external power. Now our passion for supporting people and spiritual partnerships has grown stronger than ever, but traveling has become taxing for us, so we have created new digital tools and innnovative ways to use the Internet, such as an ongoing support program, eCourse, eNewsletters, an online Spiritual Partnership Community, live videos, and the Web addresses at the end of the Chapter Study Guides in this book. The police and the military, like patriarchal and matriarchal families and cultures, are not origins of the perception of power as external.
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Be the first to like this. No Downloads. Views Total views. Actions Shares. Embeds 0 No embeds. No notes for slide. Book Details Author: Brothers and sisters quarrel for the same reason that corporations quarrel -- they seek power over one another.
The power to control the environment, and those within it, is power over what can be felt, smelled, tasted, heard or seen. This type of power is external power. External power can be acquired or lost, as in the stock market or an election. It can be bought or stolen, transferred or inherited. It is thought of as something that can be gotten from someone else, or somewhere else. One person's gain of external power is perceived as another person's loss. The result of seeing power as external is violence and destruction.
All of our institutions -- social, economic and political -- reflect our understanding of power as external.
Families, like cultures, are patriarchal or matriarchal.
One person "wears the pants. Police departments, like the military, are produced by the perception of power as external. Badge, boots, rank, radio, uniform, weapons, and armor are symbols of fear. Those who wear them are fearful. They fear to engage the world without defenses. Those who encounter these symbols are fearful. They fear the power that these symbols represent, or they fear those whom they expect this power to contain, or they fear both.
The police and the military, like patriarchal and matriarchal families and cultures, are not origins of the perception of power as external. They are reflections of the way that we, as a species and as individuals, have come to view power. The perception of power as external has shaped our economics.
The ability to control economies, within communities and within nations, and the ability to control the transnational economy of the world, is concentrated in the hands of a few people. To protect workers from these people, we have created unions.
To protect consumers, we have created bureaucracies in government. To protect the poor, we have created welfare systems. This is a perfect reflection of how we have come to perceive power -- as the possession of a few while the majority serve it as victims. Money is a symbol of external power. Those who have the most money have the most ability to control their environment and those within it, while those who have the least money have the least ability to control their environment and those within it.
Money is acquired, lost, stolen, inherited and fought for. Education, social status, fame, and things that are owned, if we derive a sense of increased security from them, are symbols of external power.
Anything we fear to lose -- a home, a car, an attractive body, an agile mind, a deep belief -- is a symbol of external power. What we fear is an increase in our vulnerability.
This results from seeing power as external. When power is seen as external, the hierarchies of our social, economic and political structures, as well as the hierarchies of the Universe, appear as indicators of who has power and who does not. Those at the top appear to have the most power and, therefore, to be the most valuable and the least vulnerable.
Those at the bottom appear to be the least powerful, and, therefore, to be the least valuable and the most vulnerable. From this perception, the general is more valuable than the private, the executive is more valuable than the chauffeur, the doctor is more valuable than the receptionist, the parent is more valuable than the child, and the Divine is more valuable than the worshiper.
We fear to transgress our parents, our bosses, and our God.
All perceptions of lesser and greater personal value result from the perception of power as external. Competition for external power lies at the heart of all violence. The secondary gain behind ideological conflicts, such as capitalism versus communism, and religious conflicts, such as Irish Catholic versus Irish Protestant, and geographical conflicts, such as Jew versus Arab, and familial and marital conflicts, is external power.
The perception of power as external splinters the psyche, whether it is the psyche of the individual, the community, the nation, or the world. There is no difference between acute schizophrenia and a world at war. There is no difference between the agony of a splintered soul and the agony of a splintered nation.
When a husband and a wife compete for power, they engage the same dynamic that humans of one race do when they fear humans of another race. From these dynamics, we have formed our present understanding of evolution as a process of ever-increasing ability to dominate the environment and each other. This definition reflects the limitations of perceiving the physical world with only five senses. It reflects the competition for external power that is generated by fear.
After millennia of brutality to one another, individual to individual and group to group, it is now clear that the insecurity which underlies the perception of power as external cannot be healed by the accumulation of external power. It is evident for all to see, not only with each newscast and evening paper, but also through each of our countless sufferings as individuals and as a species, that the perception of power as external brings only pain, violence and destruction.
This is how we have evolved until now, and this is what we are leaving behind. Our deeper understanding leads us to another kind of power, a power that loves life in every form that it appears, a power that does not judge what it encounters, a power that perceives meaningfulness and purpose in the smallest details upon the Earth. This is authentic power. When we align our thoughts, emotions, and actions with the highest part of ourselves, we are filled with enthusiasm, purpose, and meaning.
Life is rich and full. We have no thoughts of bitterness. We have no memory of fear. We are joyously and intimately engaged with our world. This is the experience of authentic power. Authentic power has its roots in the deepest source of our being.
Authentic power cannot be bought, inherited or hoarded. An authentically empowered person is incapable of making anyone or anything a victim. An authentically empowered person is one who is so strong, so empowered, that the idea of using force against another is not a part of his or her consciousness.
No understanding of evolution is adequate that does not have at its core that we are on a journey toward authentic power, and that authentic empowerment is the goal of our evolutionary process and the purpose of our being.
We are evolving from a species that pursues external power into a species that pursues authentic power. We are leaving behind exploration of the physical world as our sole means of evolution. This means of evolution, and the consciousness that results from an awareness that is limited to the five-sensory modality, are no longer adequate to what we must become. We are evolving from five-sensory humans into multisensory humans. Our five senses, together, form a single sensory system that is designed to perceive physical reality.
The perceptions of a multisensory human extend beyond physical reality to the larger dynamical systems of which our physical reality is a part. The multisensory human is able to perceive, and to appreciate, the role that our physical reality plays in a larger picture of evolution, and the dynamics by which our physical reality is created and sustained.
This realm is invisible to the five-sensory human. It is in this invisible realm that the origins of our deepest values are found.
From the perspective of this invisible realm, the motivations of those who consciously sacrifice their lives for higher purposes make sense, the power of Gandhi is explicable, and the compassionate acts of the Christ are comprehensible in a fullness that is not accessible to the five-sensory human.
All of our great teachers have been, or are, multisensory humans. They have spoken to us and acted in accordance with perceptions and values that reflect the larger perspective of the multisensory being, and, therefore, their words and actions awaken within us the recognition of truths. From the perception of the five-sensory human, we are alone in a universe that is physical. From the perception of the multisensory human, we are never alone, and the Universe is alive, conscious, intelligent and compassionate.
From the perception of the five-sensory human, the physical world is an unaccountable given in which we unaccountably find ourselves, and we strive to dominate it so that we can survive. From the perception of the multisensory human, the physical world is a learning environment that is created jointly by the souls that share it, and everything that occurs within it serves their learning. From the perception of the five-sensory human, intentions have no effects, the effects of actions are physical, and not all actions affect us or others.
From the perception of the multisensory human, the intention behind an action determines its effects, every intention affects both us and others, and the effects of intentions extend far beyond the physical world.
What does it mean to say that an "invisible" realm exists in which the origins of our deeper understandings are located? What are the implications of considering the existence of a realm that is not detectable through the five senses, but that can be known, explored, and understood by other human faculties? When a question is asked that cannot be answered within the common frame of reference, it can be classified as nonsensical, or it can be dismissed as a question that is not appropriate, or the person who is asking the question can expand his or her consciousness to encompass a frame of reference from which the question can be answered.
The first two options are the easy ways out of a confrontation with a question that appears to be nonsensical or inappropriate, but the seeker, the true scientist, will allow himself or herself to expand into a frame of reference from which the answers that he or she is seeking can be understood.
We, as a species, have been asking the questions, "Is there a God? The time has now come for us to expand into a frame of reference that allows these questions to be answered. The larger frame of reference of the multisensory human allows an understanding of the experientially meaningful distinction between the personality and the soul.
Your personality is that part of you that was born into, lives within, and will die within time. To be a human and to have a personality are the same thing. Your personality, like your body, is the vehicle of your evolution.
The decisions that you make and the actions that you take upon the Earth are the means by which you evolve. At each moment you choose the intentions that will shape your experiences and those things upon which you will focus your attention. These choices affect your evolutionary process.
This is so for each person. If you choose unconsciously, you evolve unconsciously. If you choose consciously, you evolve consciously. The fearful and violent emotions that have come to characterize human existence can be experienced only by the personality.
Only the personality can feel anger, fear, hatred, vengeance, sorrow, shame, regret, indifference, frustration, cynicism and loneliness. Only the personality can judge, manipulate and exploit. Only the personality can pursue external power. The personality can also be loving, compassionate, and wise in its relations with others, but love, compassion, and wisdom do not come from the personality. They are experiences of the soul.