https://youtubetranscript.com/?v=9ieLSQ5dF78
Welcome to Meditating with John Ravacu. We do this live stream every morning at 9.30 a.m. Eastern Time with Mondays alternating between a new lesson called the Dharma Day, an interview lesson of the whole ecology practices called the Paya Day. Yesterday would have been a Dharma Day, but it was holiday in Canada, so we couldn’t meet. We’ll have our next Dharma Day next Monday, and we’re going to start the Western Wisdom Tradition. We’ll start with the Wisdom of Hypatia. If you’re joining us for the first time, you’re most welcome. For previous lessons and sits, go to the description in this video and you’ll find links. I recommend strongly that you go and do Lesson 1 right away, and then do one or two lessons every week, and keep meeting with us regularly, and soon you’ll find yourself integrated into the Senga and to the ecology practices. You’re most welcome. I would ask all of you to please help me reach as many people as possible by liking this stream to increase its visibility in the YouTube algorithm. At the end of every session, there’s Q&A. Please limit your questions at that time to anything from the entire ecology of practices. For more encompassing questions, we have a live stream every third Friday of the month at 3 p.m. Eastern Time, in which you can ask questions then. I think that’s everything we need to do right now. We’ll have some time for a few questions at the end today. Please set your phones on Do Not Disturb and get yourself in position. As always, we will begin by a bit of chanting, then we’ll go to our silent sit. We’ll begin when I say begin. Begin. Om. Om. Om. Om. Om. Om. Om. Om. Om. Om. Om. Om. Om. Om. Om. Om. Om. Om. Om. Om. Om. Can your silence sit? Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Silence. Slowly come out of your practice. Try as best you can to integrate what you cultivated in your practice with your everyday consciousness, cognition, character and community tasks. Try to do this perhaps by reciting the five promises to yourself. Try to do this perhaps by reciting the five promises to yourself. Try to do this perhaps by reciting the five promises to yourself. We have time for a few questions. This is from FSCK. I attended some bilateral stimulation of a past meditation last week and noticed a time dilation type effect. Is there a term for this in any Buddhist school or sect? Do you mean for the time dilation effect? No. I mean, I don’t know if there’s a technical term for this that I’m aware of, but that doesn’t mean very much. Because there are a lot of sects. There’s a lot of different lineages. I do know that time dilation is a standard feature of flow. And I’ve argued with Leo Faro and Ari Bennett that flow is an insight cascade. And there’s lots of evidence that what’s happening in insight is a radical and rapid restructuring of neuronal pattern firing between the two hemispheres. And that makes sense that that would bring with it what we know in the flow state. You get one of the widely reported effects in flow states. And then the overlapping mystical states is time dilation effects that happen. I suspect this has to do with the same kind of thing that’s happening in insight, but magnified, which is what’s considered relevant and salient, what’s foregrounded and backgrounded, is rapidly being restructured and altered. And so psychological time, even psychological space when you do some work on mental imagery, seems to be measured, not the way we measure just sort of, I don’t know what to call it, physical time, which is standard units of measurement. Psychological time is measured in terms of increments of meaning. And when you’re getting massive restructuring, it’s going to alter your sense of time significantly. That’s what I suspect is happening. So I think the time dilation is a effect, probably a side effect. I don’t know. It itself is adaptive, although it has the reflective adaptation of getting you to step aside. From sort of your normal perspective, do a bit of the view from above, which we’ll talk about when we do the wisdom of hypatia. But I suspect that the real adaptive benefits are from the restructuring of hemispheric integration, dynamic integration, and the facilitation of reframing capacities, insight capacities that’s going on, which is, of course, at the heart of the pasana. So that’s my best shot at trying to answer your question. I hope that was helpful. Karima, good to see you again, Karima. Any more insights from your lecture to be in a few days on presence? It seems in silence it has the loudest voice. Yeah, so I think the reason why I’m pausing here, there’s no attempt to exemplify silence. I guess it just happened. It’s because the work I’ve been doing with Christopher Mastapietro, we’re putting together an anthology called Inner and Outer Dialogues, which people are writing about all of these emerging dialogical practices. And in some of Chris’s work and then in overlapping work, I think from Thomas and Elizabeth and almost later to Pascal, many people in here are talking about, and Chris does it really explicitly and beautifully as always does, how there’s a degree of silence that plays an important role. It’s not silence as the privation of speech. It is the silence that takes you into that, which makes all speech possible. And this is also something that’s spoken of in the Neoplatonic tradition, which we’ll talk about when we get into the wisdom of Pipatia, which is when you get whatever presencing is that coming from the invisible to the visible, from the indeterminate to the determinate, that realization of intelligibility, whatever that is coming from is not itself intelligible. There’s no logos to it. So it itself cannot be put into speech because it is the grounding of the intelligibility, the patterns of realness and realization upon which speech is grounded and depends. And so therefore, as we conform to that sourcing of intelligibility, we move into a silence. But it’s different. It’s not the silence that is the privation of speech, as I said. It is the silence that is exactly taking us into what grounds speech. And if you’ll allow me, without sounding too meta, what grounds the grounding of all speech and thought. And this is considered to be something sacred because it is the source of whatever sense we can make, whatever meaning we can make. And it is also therefore deeply aligned with what is most real. And the Neoplatonic tradition argues that it is the place, the asymptote at the horizon where the true, the good and the beautiful converge in their common origin and grounding. So I think insofar as the Lexio puts us in touch with that trajectory of trans-framing, that active ascension in observation and in awareness is what I think I was touching upon in that instance of Lexio. So I hope that was helpful to you. Well, so today was somewhat metaphysical. Well, first of all, it was very coxign, very metaphysical. And I hope that’s fine with some of you who want some more practical questions answered. We do move around. It’s a rich ecology of questions, I think, which is very appropriate since we have a rich and growing ecology of practices and a rich and growing sangha. So I appreciate the quality of the questions that are being asked. They often adduce from me things that I would not have come to on my own. So I much appreciate about that. Thank you very much. I want to thank you all for joining. I want to thank my dear friend and technomajor Mar, my beloved son Jason, who is behind the scene pinch hitting and apprenticing with Amar to learn how to take over for those days when Amar can’t be here. Please subscribe to the channel to be notified of the next video. You will also find on their links to the lecture series Awakening from the Meaning Crisis and the Diologo series, Voices with Hrveki. Just had a really astonishing one with Jonathan Pagio. I’m really grateful for Jonathan for that contribution, that discussion, that conversation, a true DL of us with Jonathan. So you’ll find the themes talked about in this course there. You’ll find them developed more, put into relation to related themes and then the overall things situated with an encompassing framework of Falia Sofia. Please, if you can, if you’re not opposed to it, please follow me on Twitter because that will make it easier for us to upload information about these streams, especially things that happen on short term notice. Please invite others who might benefit by sharing this series. Please join the Discord server. Brad is here. Mark is here, I believe. There’s link is in the description. They they do movement practices before the set. They set, they set, I think, twice a day. There’s lots of discussion groups. And I think that’s everything except to remind you that we do this every weekday morning at nine thirty Eastern time. Please remember the continuity of practice is more important than sheer quantity of practice. Don’t hold yourself to a standard of perfection. Hold your stand, hold yourself to a standard of virtuous friendship. Remember, there’s no enemy worse than your own mind and body, but there’s no friend, no true ally, no true companion in the path better than your own mind and body. Be lamps unto yourselves and to each other. Take care, everyone. See you tomorrow. And tomorrow we’re going to add in the arms to the Tai Chi walking, the meditative walking. So you’ll be doing full blown brush knees. I look forward to that. Take care, everyone. Bye bye. .