Change
I’d like to introduce more notions from Werner Erhard’s work on ending hunger here to assist us to even think about the problem of the mass migration in Europe. I’d like to have these tools in our conceptual toolbox.
Change vs Transformation
A society that settles for gestures is also a society that settles for change rather than transformation.
What’s the difference between the two?
Change is an alteration in content or form. For instance: Today I wore a blue shirt; tomorrow I’ll wear a white one. I had my hair up today; tomorrow I’ll let it down.
Said Angelo d’Amelio in the est Training in 1979:
“There is a difference between change and transform. ‘Change’ means an alteration in form; ‘transform’, an alteration in substance. When you change something, you pass something through something; when you transform it, you pass something through nothing.
“Nothing’ means you add nothing to the experience – no judgments, no expectations, nothing. That way you experience it and it disappears.” (1)
The clearest example I could give of this is our approach to a core issue or vasana. Many people change the way they think, their choices, their reactions, etc., etc
In the upset clearing process, we don’t change anything. At the heart of it is us sitting with and experiencing through to completion our feelings, thoughts, and images connected to the original incident in question. That causes the vasana to lift. Repeated processing causes it to disappear.
Proceeding by changing our thoughts and feelings does not resolve the vasana. But experiencing through to completion our thoughts and feelings does. The first is an example of change. The second is an example of transformation.
More, Better, Different
A society addicted to gestures and quick fixes changes things along three avenues. It either seeks more of something (more food, more money, etc.). Or it seeks to make something better (better distribution, better agricultural practices, etc.). Or it looks for something different (a “new” approach, an import from another society’s solutions, etc.).
But these, while altering the situation somewhat and perhaps resulting in a certain amelioration of things, usually don’t get at the heart of the problem: they don’t transform our attitude towards, estimation of, and approach to the problem and so it continues and may even grow.
More, better and different are about the best we can do coming from a model of change.
I can say what follows to this generation, but I probably could not to the generation Werner was speaking to.
The Fifth Dimension is by its very nature a transformational space; the Third is a change-full space.
Love, bliss and ecstacy transform our thoughts and feelings. Immediately gone are feelings of despair and hopelessness. In their place are feelings of umbrageous compassion and loving kindness.
In the space then available, our solutions leave no one out and create no residue.
I remember the first time I entered the space of bliss on Sept. 30, 2015, after the Blood Moon Equinox of Sept. 27-28, 2015.
It was so embarrassing because I was on my way to meet a reader who lived in Vancouver. I was going to discuss with him his possible involvement in the Michaelangelo Fund. And here I had just entered a blissful state. Holy mackerel! What was I to do?
What I got to see was that everything I did in bliss worked – not necessarily in a way that was predictable. But where we ended up absolutely resolved all concerns and it did so effortlessly. In bliss, except for such things as being too this or that (too inspired, too enthusiastic, too loud), I did what worked and what I did worked.
Transformative love, bliss and ecstacy are states associated with higher dimensions. If we were in those higher dimensions now, the problems faced by our society would either not be there or be quickly resolved. Without residue.
A world that works for everyone is simply another way of saying a Fifth-Dimensional, ascended world. But we are not ascended yet and so we have to talk about things which we may not, at this moment, know about – bliss and ecstacy are examples.
We may not have experienced transformative love or bliss or ecstacy. Or we may have only experienced them for a few minutes or seconds. But in fact what we are doing is inviting these spaces by focusing on them.
(To be continued tomorrow in Part 3.)
Footnotes
(1) est Trainer Angelo d’Amelio, est Training, Nov. 1979.