No, it's more than that. It's much more than that.
It's only secondarily the kind of lens which refracts
what's worth doing in life (ie in
Life itself)
from what's not. Primarily it's the kind of lens which clearly
refracts the accompanying narrative ie the noise in
my head (if you will) that's going on while I'm doing (or
not doing) whatever I do. And here's the thing: once I got clear
that the accompanying narrative ie the noise in my head, is simply
the sound of a
machine
on full automatic, then from then on, anything there
was to do, had the possibility of being worth doing. I loved that.
Whatever there is to do, we do it. Or we don't do it. That's never
in question. Reflect on that for a moment. When all is said and
done, they're the only two possible options
(Zen is binary),
yes? What's useful realizing is the distinction between doing
whatever we do as a
way of Zen,
and doing it any other way, is a function of our view through the
lens which refracts the accompanying narrative. Without that lens,
this distinction remains latent, the accompanying narrative remains
dominant, and there's no possibility of
Zen,
let alone doing whatever we do as a
way of Zen.
There's something to be done. You know what it is. You already know
procrastinating, seductive as it is, doesn't work. It's the
accompanying narrative that's the domain of procrastination.
Distinguish it, and procrastination loosens its grip. Do it. Just
do it. It's that simple. It never gets any easier than this. If
it's in front of you to do, do it. I make notes. When I get up in
the morning, what there is to do is on my list. The accompanying
narrative can't quarrel with that.
How this works for me now is a far cry from the dithering that went
on (translation: "the dithering I indulged in") prior to having
distinguished the mind and its accompanying narrative as the
machine
it really is. I actually got that distinction years before the
Franklin House
days when I first experienced
Werner's work.
But it wasn't until I
assisted
at
Franklin House
that I was able to conclusively put that distinction into practice.
The way it ongoingly impacts how I act and do things, is dramatic.
But listen: merely getting the distinction, is the minor leagues.
Putting it into practice, is the majors.
Franklin
House,
Werner's
monastery within a
monastery
(the outer
monastery
of which, if you will, is of course the whole wide
world itself) was a
laboratory
which demanded high intention, high quality complete
work to be delivered powerfully with alacrity, and all the while
being steeped in the rich body of distinctions that is
transformation. In other words, it demanded transformed action. And
it demanded its denizens loosen their attachment to the
accompanying narrative, not be distracted / blindsided by it, and
instead simply do what there was to be done - impeccably,
immaculately. The
Franklin House
experience and the lens it revealed ie the lens without which
playing at this level is impossible, was simply invaluable,
priceless. There was nothing like it anywhere back then. In all
likelihood, there's still nothing like it anywhere even now.
The
brilliance
ie the
genius
of the experience
Werner
made available at
Franklin House
was that we, the alumni of his
monastery within a
monastery,
got to take that lens home with us and keep it when we completed
our
assisting
agreements there. That was entirely appropriate, given it was after
all, always ours to begin with.
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