Blind Quest: Avoiding Pitfalls

How To Avoid The Pitfalls of Guru Worship
Free download. Book file PDF easily for everyone and every device. You can download and read online Blind Quest: Avoiding Pitfalls file PDF Book only if you are registered here. And also you can download or read online all Book PDF file that related with Blind Quest: Avoiding Pitfalls book. Happy reading Blind Quest: Avoiding Pitfalls Bookeveryone. Download file Free Book PDF Blind Quest: Avoiding Pitfalls at Complete PDF Library. This Book have some digital formats such us :paperbook, ebook, kindle, epub, fb2 and another formats. Here is The CompletePDF Book Library. It's free to register here to get Book file PDF Blind Quest: Avoiding Pitfalls Pocket Guide. But they omit to point out that such a gain will be quite temporary if we are unable to remain in the Overself. The desire for quick gains and shortcuts is understandable but the desire for unearned and undeserved gains, to get something for nothing, leads to deception in the spiritual as in the financial world. This choice is pardonable and seemingly sensible. But observation and experience, study and research, show that such a way exists only in theory, not in factuality; that its dramatic successes are the rare cases of a very few geniuses; that those who take this seemingly easy and short road mostly arrive, if they arrive at all, at a state of intellectual intoxication and pseudo-illumination; and that where their reward for this Short Path practice is a genuine Glimpse, they wrongly believe it to be the End of the Road and cease all further effort to grow.

No master, no cult, no particular breathing exercise or meditation practice can take the place of this necessity. All are nothing more than another help in the struggle. Must time be allowed to do its work or can some magic act abruptly? Can there be any adequate substitute for the experiences, the reflections, and the operations of many lifetimes? Or are we merely showing ignorance when we assert that immediate awareness is too good to be true?

But it may also prove too good to be true. The fact is that it is true only for a very few, false for the great majority. That this has happened in some cases is made clear by the study of the spiritual biography of certain persons. But those cases are relatively few and those persons relatively advanced.

This miraculous transformation, this full forgiveness of sins, does not happen to most people or to ordinary unadvanced people. A world-wide observation of them shows that such people have to elevate themselves by their own efforts first. When they embrace the Short method without this balancing work done by themselves upon themselves, they are likely to fall into the danger of refusing to see their faults and weaknesses which are their worst enemies, as well as the danger of losing the consciousness of sin.

Those who fail to save themselves from these perils become victims of spiritual pride and lose that inner humility which is the essential price of being taken over by the Overself. The disciple who wants something for nothing, who hopes to get to the goal without being kept busy with arduous travels to the very end, will not get it. He has to move from one point of view to a higher, from many a struggle with weaknesses to their mastery. Then only, when he has done by himself what he should do, may he cease his efforts, be still, and await the influx of Grace.

Then comes light and the second birth.

But is it a true one? Can they all drop off at once? Some schools of religion and mysticism answer affirmatively. But philosophy says that the new kind of man he wants to become can be formed only by slow degrees, little by little. The contemporary biographer of Lawrence writes: "He could never regulate his devotion by certain methods as some do. At first, he had meditated for some time, but afterwards that went off. He himself needed nothing more than to attend to what was already present to, and existing in, him.

But how many average aspirants are so fortunate, how many possess such a ready-made sense or feeling? Is it not the general experience that this is a result of long previous toil and sacrifice, an effect and not itself a cause? If the latter is possible, why not the former, as both are of the same family? The evil, the ineffectual, and the unattractive traits in us will be dramatically shed; the good, the dynamic, and the charming ones will be strikingly enhanced. But alas! In the States, they became known under their own title of "The Beat Generation.

Holmes, one of their literary leaders, said in a New York newspaper interview, "The second war ended in and by everybody was talking of the next one. By who could believe that any international organization would be able to work this thing out? So that thrust you back right on yourself. What you felt yourself, your eagerness for life, that was the important thing, and that meant jazz, liquor and fun. A Greenwich Village friend who saw these types almost daily told me that by "fun" these devotees of Beat meant the free indulgence in sex.

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Holmes' conclusion was exactly the same as the one I made in The Spiritual Crisis of Man , that the world-crisis forced us to look to ourselves. But whereas he thought the next step was "jazz, liquor and fun," I thought it was to develop our inner spiritual resources.


[KINDLE] Blind Quest: Avoiding Pitfalls by Bert Tucker. Book file PDF easily for everyone and every device. You can download and read online Blind Quest. Avoiding Pitfalls continues the experiences of seven modern fictional characters as they meet real historical characters. Those historical figures continue to often.

Jack Kerouac's novels have been bestsellers and have done more to make known the ideas and conduct of the "beatniks," as he called them, than any other books. Neal Cassady, the hero of three of them and once his close friend, said, "Marijuana is the mystical shortcut to beatific vision, the highest vision you can get.

He also said: "Everyone is trying to get out of their mind one way or another, and marijuana is the best, the easiest way to get to the Eternal Now. It is true that Allen Ginsberg, the leading poet of the Beat Generation movement, spoke in the same interview of "beat" meaning "seeing the world in a visionary way, which is the old classical understanding of what happens in the dark night of the soul, in Saint John of the Cross' conception.

The primary fact of any beat writer of any interest is that each of them has individually had some kind of Kafkaian experience of what would ordinarily be called the supernatural. I had an illumination of eternity which lasted for a few seconds and returned three or four times. These were blissful experiences. I was loved by God.

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Need we be surprised to learn that Ginsberg was treated for three-quarters of a year in an insane asylum, or that he has experimented with several different kinds of drugs? What is the real value of illuminations when the recipient is unbalanced to start with and becomes still more unbalanced after them? Is there not a clear case here for introducing the one thing these "Beat Generation" mystics reject--the discipline of the Long Path?

They want the Overself's treasure but do not want to pay the price for it. Even as I wrote these thoughts I was delighted to hear my old friend Dr. Suzuki, then the world's leading authority on Zen and Mahayana Buddhism, make a public protest in Boston against those Westerners who take shelter for their weaknesses under Zen's umbrella.

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In conclusion, we demonstrated for the first time how relevant it is to validate a reference gene set suitable for expression studies on rat retinal development. Does he really succeed in doing it? Bookmark the permalink. The remainder were trying to get the supreme enlightenment free of cost, without giving up anything, without giving up the ego, without undertaking any discipline. They lack the patience to move toward it step by step. Retinal ganglion cells carry the visual input to the brain through the optic nerve [2]. No DM with an ingenious dungeon room wants players to miss it.

They seem to think it means the freedom to do what one likes, and especially the freedom to be licentious. Real freedom is very different from this and comes from a deeper level. The fact is that these young people were not really looking for truth in its highest and purest sense. They were looking for thrills. They were mostly sensation-seekers just as much as the narcotic addicts are, although in a different way and through different means. The remainder were trying to get the supreme enlightenment free of cost, without giving up anything, without giving up the ego, without undertaking any discipline.

They were caught in a coil of self-deception. It is there the only proper and possible attitude. But how few have really attained this level!

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How many have merely taken their very ordinary impulses, their very human desires, their very animal lusts, for profound intuitions! Thus they merely continue to act as they would have acted anyway, for the same reasons and by the same motives. The results will continue to be the same too. They are as far from true enlightenment as everyone else but with this great difference: that whereas the others do not pretend to be superior or illumined, they do. It is a fantastic self-deception, a foolish egoism that if exaggerated could lead to lunacy.

Only a master can hold such an attitude with perfect fitness and propriety, only such a one can afford to "let go" of all self-control without falling into the dangerous swirling waters which are always ready to engulf the man who behaves as he pleases, and gives himself up with complete abandon to what he wrongly imagines is "walking on. The only "letting go" that they can safely indulge in is to let go of the ego, the only safe "walking on" is to walk away from their attachments.

More than a thousand years ago several Indian Buddhist pundits met and argued with a Chinese Zen master whether enlightenment is gradual or sudden. The answer usually given is that it has favoured expression through the arts and offered relief from the strain of logic. This is true for some adherents, but for others--the easy-going, work-shy "Bohemians"--the main attraction has been its indifference to discipline, to training. Many of them are painters who put blobs of formless colour on canvas and call it a work of art, musicians who throw together a cacophony of disjointed sound and call it a melody.

They have evaded the harder way of learning the techniques of art already; it is a continuation of the same attitude to evade the harder way of learning the techniques of philosophical disciplined work on themselves. The Short Path teaching seems so simple, its practices attack the goal so directly, and the goal itself is set so near that no one need be surprised to observe the rapid growth of interest in Zen recently.

Who wants to work patiently through the rigours of the Long Path, who wants to toil through preparatory stages when a swifter, perhaps even sudden, way is available? Moreover, the Zenists assert that they want to be "natural" and that moral discipline is artificial imitative discipline.

So they throw overboard all disciplines, all work on themselves, and give lust, passion, impulse, and egoism a full and free rein. They must give if they want to get--give up some of the barriers to enlightenment which exist in their own ego and to which they cling. And this too without any effort. Does he really succeed in doing it? Only in his talk. For the latter have seen every development in their consciousness come on a little at a time, and often brokenly. But it is also true that we are unlikely to get more than the first degree if we have not previously worked upon ourselves to prepare properly for it.

This attracts those who are seeking an excuse to let loose their physical instincts and impulses. They do not see that such a doctrine of freedom is only for adepts, not aspirants. It belongs to the man who is unwilling to work patiently and irritated by laborious self-discipline. He is convinced that some secret may be found. Some method exists or some teacher is available to bring about an immediate and successful result just as a push-button does. All he has to do is to seek out and discover the Secret Method or teacher. Why cultivate the virtues one by one, or the qualities one at a time?

Why plod through them in all their varied details? Why engage in extreme effort and undergo patient discipline? Why weary yourself labouring after what is so hard to obtain on the Long Path, when here is a way whereby they will come of themselves, springing spontaneously and almost unbidden into existence, easily and naturally? Spiritual humility will seek, and be satisfied with, a more modest result.

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This is better for the modern mentality. Such things are not free. Why should the transition from ego to Overself contradict this universal fact? There will be no end to it. One can go on and on and on practising it. After all, although this will give one a better ego, it will not give one liberation from the ego itself. Furthermore, the idea of rebirth is tied in with the idea of such self-improvement through many lives. Both in turn are based on, and wholly enclosed in, the ego--hence illusory.

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For it is what he takes into his consciousness which affects him in character and body, in thought and conduct. For this determination to rise spiritually is directed by willed ambition--willed by the higher part of the ego. Many aspirants either adore or else hate themselves. Or, like the early Stoics and the medieval ascetics, he may be continually engaged in fighting himself.

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Struggle and war then become the miserable climate in which he lives. Real peace of mind is far from him. If we penetrate analytically to the base of this situation, we find that it exists because he depends primarily on his ego's strength, not on the Overself. She wrote: "It is a great grace of God to practice self-examination, but too much is as bad as too little, as they say: believe me, by God's help, we shall accomplish more by contemplating the Divinity than by keeping our eyes fixed on ourselves. If these patterns are held over a long period of years, they provide him with powerful suggestions of limitation.

Thus the very instruction or teaching which is supposed to help his progress actually handicaps it and emotionally obstructs it. His belief that character must be improved, weaknesses must be corrected, and the ego must be fought looms so large in his outlook that it obliterates the equally necessary truth that Grace is ever at hand and that he should seek to invoke it by certain practices and attitudes. After all, help cannot lift itself by its own bootstraps. Too much feverish tension or desire to make progress or get mystical experience has driven aspirants a little mad in the past, although these have never been and could never be philosophic aspirants but the religious or the occult-minded sort.

Their zeal is admirable but their fanaticism needs to be firmly discouraged. They tie themselves in knots through wanting to create new virtues when it is more important to remove the old hindrances, so as to open themselves to the Overself and its grace. The belief that they alone, unaided, can attain complete enlightenment by their own personal efforts, places too heavy an obligation upon them, too large a burden, and it is not even a necessary one. It is never quiet, content, at peace. This is a helpful result for the Long Path: it weakens the lower elements of character by strengthening disgust with them.

But it is negative and depressing.

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And in the end they must go on to the Short Path, where such preoccupation with the ego is abandoned, where a positive and cheerful identification with Overself is sought. A stable attitude will then be one of its natural effects; a steady calmness will be more easily maintained than before. This is one danger of the Long Path's asceticism. But it is not enough to improve, refine, ennoble, and even spiritualize the ego. Concentrated control, however, is eliminated in blockchain-based computing platforms by design. Decentralized applications execute on globally distributed networks, with no single party hosting the infrastructure.

Infringing code can be released anonymously and run on peer nodes globally. Depending on the nature of the rules, anyone with a computer with network access can execute an instance of the infringing code. The population of developers, users and miners may include hundreds of thousands of different entities, forcing some blockchain patent holders to play a very expensive game of whack-a-mole if they want to enforce their IP rights.

The risks of cross-jurisdiction, highly diffuse infringement can be mitigated with the right strategies. Extraterritoriality and NTP v. Research in Motion U. To infringe a U. Research in Motion, LTD. The Federal Circuit further held that a system with components outside of U.

Non-method blockchain patent claims may be infringed in the United States even when some steps of a patented routine are executed outside of the U. Consequently, even if a decentralized architecture makes it difficult to get a clean shot at the entities executing a patented routine, patent holders can potentially target the largest end-users within the United States by asserting that beneficial use and control resides with those parties.

Divided Infringement and Akamai v. Limelight Decentralized computing platforms are attacking scaling problems of first-generation blockchain technology with a divide-and-conquer approach, where different parts of the network or other networks execute different subsets of the computing load, e. One consequence of this approach is that finding a single entity that performs each of the steps of a patented routine will likely be difficult.

When multiple parties contribute required acts to each instance of infringement, divided infringement issues may pose hurdles for establishing direct infringement and for recovering damages. In Akamai Technologies, Inc. Limelight Networks, Inc. The Akamai court held that control or direction can be shown when an alleged infringer conditions participation on an activity or receipt of a benefit upon performance of a step or steps of a patented method and establishes the manner or timing of that performance.

Failure to establish direct infringement under Akamai will doom a case for indirect infringement as well because, absent direct infringement, there can be no indirect infringement. Akamai Technologies, Inc. To mitigate the risk of facing divided infringement issues, patent drafters should draft claims that isolate portions of an inventive process that are not readily subject to sharding or layer-2 scaling.

Examples include latency-sensitive, conditional operations, where commits to on-chain storage between operations on different portions of the network will impose a performance penalty. Other examples include collections of operations that collectively require, or benefit from, consistency with respect to state.

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At the very least, a patent on such a collection of operations could force an adversary to pay for increased computing resources to execute on the platform. Also problematic for enforcement, nodes generally institute pseudonymous identifiers, which often cannot be attributed to an IP address and otherwise allow users of the blockchain to remain anonymous. Thus, not only are anonymous users difficult to identify, developers that release infringing programs and then relinquish control may also diminish the universe of practically addressable targets.

Marking Practitioners can maximize damages available to a patentee by advising their clients to step up their patent marking practices. Failure to do so could negatively affect IP valuation.