Embodied Spiritual Love: A.H. Almaas

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In most spiritual traditions, love is seen only as universal or cosmic love. It is true that love is fundamentally a universal dimension to our spiritual nature. But it also expresses itself in our human relationships, including the one with divinity, in personal, relational and embodied ways. It is the same authenticity as in the presence of universal love, but with qualities useful for human relating, and important for the spiritual path. Love has true and full realization only when it is a personal and lived expression. But personal here is not that of the ego, but of the spiritual nature, a truth rarely known. This shows what the true essence of relationship is, and how love and Eros relate the human and the divine.
Science and Nonduality is a community inspired by timeless wisdom, informed by cutting-edge science, and grounded in direct experience. We come together in an open-hearted exploration while celebrating our humanity.

[@monasoufian2421]

Beautiful 🤩

[@brittaszymczak]

Beautiful talk and transmission!

[@lightheartedbeing]

To open into Western mysticism that includes this mystery of soul-the boundless cosmic as and through individual which is how This knows Itself - and to speak to that as boundless love personally and relationally - oh! It permeates all of his work. Wonderful! I feel all the kinds of Love he describes! 💖

[@jasonsugar6206]

Beautiful!

[@auracanela]

Fenomenal! loved this

[@BernardGuy]

Lovely !

[@mobiusdesigns]

A.h almaas strikes me as being very good a speaking "about" concepts, yet leaving out his subtle distinctions about how he is qualifying and organizing the various concepts he speaks of. its great to listen to a synthesis of consciousness states, but It irks me when I feel beats around the bush, describing existence to a fault. In this regard and in this video, he is more like a book than a teacher. I feel a teachers role is to bring out in individuals that which they profess, so as to grow the individual, not merely express to the world how much they know.

[@mobiusdesigns]

maybe its the nature of this forum, but the mental masturbation is evident. I could spew this kind of b.s. at the drop of a hat, and many others could as well, but it honestly does not help people, and may in fact lead them to make the mistake of confusing concepts for experience. If there is no map to the experience, it does people little good to talk about how great it is when you are there, and this is exactly what he seems to be doing during this speech. Not good.

[@RD-wj2cs]

Enjoy your thoughts, although I don’t have that same sense that you did. I felt a resonance in the compassion and lightheartedness that seemed to emanate. Was thankful he was dismantling, ‘its all over when subject/object drops away‘ sentiment. I enjoyed it. Anyways, good to see these thoughts. Strange to discuss on KZbin, but anyway!

[@fineasfrog]

@@mobiusdesigns You may be feeling like Rumi and that is good company when he said in The Mathnavi book 2 line 1761-1763: "How much (more) of these phrases and conceptions and metaphors? I want burning, burning: become friendly with that burning! Light up a fire of love in thy soul, burn thought and expression entirely away!" end quote So how to set up that fire? The Sufi people suggest that to an extent more than we realize through our own direct perception that what we strongly experience and strongly describe in others reflects the structure or present nature of our own wants/needs. We could say it is an issue that we are highly sensitive to. A H Almaas can seem to be "too conceptual"; part of this is that it has been so long since he has had the problem of taking conceptualization as direct experience; oddly enough this happens. Another and maybe lesser part of this is that, as he himself says, his vehicle through which the unconditioned wishes to manifest, can be said to be a #5 on the enneagram. While the complete human being can access all types, the other types just not as readily so. To the extent the teacher is not attuned to the pupil, in this sense the teacher needs the pupil. We need to speak up, "we have something to say". If he were before us, if we speak up, he can get a good read on us and so attune himself and adjust his teaching style to fit the need of the moment. On setting up the fire: My teacher would remind us: "Use me, use life as a mirror." How we might ask? One thing he asked me "What is it about human perception that ordinarily it can't smell, its own bad breath when it is clearly evident to others?" Bad breath here represents our central or chronic motivator (This is what Gurdjieff called 'Chief Feature" -see last Chapter of the book "Witness by J G Bennett.) I have pondered quite a bit on that question of "bad breath" and all it could mean in regard to human perception and behavior. Still as of yet I do not have a total insight into its nature. Right now some of us don't necessarily need the manner, style, and way A H Almaas is presenting this material here. This might suggest that what is needed for both of us is a deeper grounding in direct experience. So example, I often forget the direct felt sense of my own whole body awareness when the mind goes into aversion or attraction: in the face of something that re-stimulates my "most sensitive corns" as Gurdjieff called them. Nasrudin walking in the pasture became hungry one day. He saw a pecan tree. He collected up a bunch of pecans and began to eat, remarking "God, this is a delicious fruit, but it is too small it should be bigger." He ate his fill and feel asleep. A puff of wind dislodged a pecan from the very top of the tree which fell and hit him on the head. This waking him from his sleep, he saw what had happened and said: "Thank God you did not make this dangerous fruit any bigger." This can reveal to us that our passing wants/needs maybe influencing our perception and judgment more than we realize. We are all human. We have huge, vast potential and part of the trick is to learn to see how we often unknowingly get in our own way. For example, Nasrudin sees a group of horsemen in the distance and figures they are from the King to draft him into the army. He runs, jumps a fence into a graveyard and lies down in a freshly dug, open grave. The horsemen who happened to be honest travellers saw this and rode up to the grave asking "We saw you running away, can we help you and why are you lying down in that grave." Nas: "Just because you can ask a straightforward question does not mean there is a straightforward answer. But if you must know, I am here because of you and you are here because of me." May we all give thanks (All that is received in gratefulness is blessed) and may we all be blessed and fare well in our traveling days.