I call field exercises those done "in the field" — that is, in everyday life
I call "field" practices those performed "in the field"—that is, in everyday life. They're a kind of superstructure on top of your daily tasks, or more precisely, on your way of behaving within those very tasks. At the same time, field practices shouldn't eat up a separate chunk of time, and the key question of field practices is HOW?
I'm not at all implying that hothouse exercises are bad, that they're for pampered, backward half-mages who can't actually lift a finger, who'd rather just sit on some remote cliff far from all normal people in a lotus pose picking their noses. Not at all, I'm not saying that, and moreover, I believe that for a truly quality immersion into the deep levels of yourself, field practices are far less effective than their hothouse counterparts, because they'll still require launching some specific process through deep immersion somewhere in silence, which will take time, and only after diving properly to the required depth and setting off all necessary processes at that level can you go and implement them "in the fields."
You can imagine an analogy: hothouse exercises are the "idea," and field practices are its implementation. That's probably clearer. I'll also say that field and hothouse is a conditional division and nothing more than a way to illustrate something with simple examples.
The advantage of field practices lies in the operational change of yourself through action. In the field, you do essentially the same things, but you change the very way you do them. HOW YOU DO IT—that's what matters, and you can do anything at all while doing it.
That's how I see it at the moment—one is tightly woven into the other. The Yin-Yang symbol describes most clearly what I'm trying to convey now. Just as field practices need the depth that hothouse exercises can provide somewhere at home (in a room, for example, where no one distracts you), so too do hothouse exercises need the meanings extracted from the underside of reality to be woven directly into the reality perceived by the eyes.
I mean, if in deep immersion you managed to pull out some quality of consciousness, dissolve some psycho-emotional complex, recall some animal ability, but objective reality shows that in your interaction with the outside world you haven't changed at all, that you're still the same person you were, and you react exactly the same as always to situations related to the theme of your work, then I can congratulate you—you've done well, but you've only completed 50% of the whole work. The other half of the exercise still awaits you, namely—to go and develop the extracted qualities "in the fields."
That's why there are so many fantasizers in this area—sitting with a wise look at home and saying that you meditate like a damn demiurge—that's not so hard. But actually reaching real change, not so many people manage.
And the fact that you succeed in changing, in not becoming your former self ever again under any circumstances—that's one of the clear indicators of your personal power. If you can't do it, if you roll back, slide back down, then you still don't have enough power. Practice and train, that's why we're here—to develop.
Saludos desde la Ciudad de México,
Arthur O'Harra.
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