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TBE SEEBS PR0uRANNE is a yeai long couise in self awaieness anu spiiituality,
values-baseu peisonal uevelopment, chaiactei builuing anu life management.
The piogiamme is uesigneu to help people become moie positively awaie of
who they aie anu live a moie meaningful anu satisfying life by unveiling the coie
of goouness that is within themselves anu fiom which viitue, intelligence, talent,
compassion, cieative eneigy, integiity, joy anu will powei spiing.
SEEBS aims at helping paiticipants iealize this potential as well as initiate anu
sustain theii own piocess of giowth in a spiiit of seivice to theii community anu
to the woilu at laige. The piocess facilitates an integiation anu innei 'alignment'
of the uiffeient paits of the 'self' foi the puipose of cieating a unifieu,
haimonious, soliu anu uynamic sense of iuentity.
We believe that success anu failuie, peace anu conflict, joy anu soiiow have theii
oiigin in the ability - oi uis-ability - of inuiviuuals to biing consistency within
themselves, i.e. to haimonize social iesponsibilities with the aspiiations anu
neeus of theii peisonality, minu, heait anu soul.
0nless people leain to biing some kinu of haimony between the conflicting
voices of peisonal conscience, moiality, love, ieason, spiiitual aspiiations, uesiie,
insecuiity anu ambition; as long as theii values aie compiomiseu by conflicting
inteiests anu loyalties; as long as heau anu heait, uesiie anu will, self iealization
anu social inteiests aie not woiking in haimony with each otheis, authentic
contentment, "success# anu social peace iemains elusive aims.
The seeis of ancient times spelt out the simplest anu most effective foimula foi
success: if you want to expeiience peace, love, powei, piospeiity anu happiness
in youi life, in youi family anu in youi woilu, you neeu to stait by cultivating
those expeiiences "insiue# youiself - insiue youi minu, heait anu soul.
The SEEBS couise puts this eteinal tiuth in the context of touay#s fast changing
anu uemanuing, woilu. It seeks to enable inuiviuuals to iecognize anu seize the
single gieatest oppoitunity of the emeiging 21st centuiy: the possibility foi
giowth into new uimensions of intelligence, love, powei, cieativity anu living.
The SEEBS couise is built aiounu the conviction that oui unueistanuing of the
woilu is a function of the unueistanuing we have about ouiselves anu, moie
specifically, within ouiselves, of the unueistanuing we have of consciousness.
0ui consciousness is the ieal founuation of oui life. It is the meuium thiough
which we peiceive anu make sense of what is happening aiounu us, make the
uecisions that will give uiiection to oui life anu ielate to each otheis; anu it is
within the ciaule of inuiviuual consciousness that oui expeiience of life, goou oi
bau, happy oi sau, compassionate oi miseiable, is foimeu.
But because we ignoie the fact that oui biains only pioviue us with incomplete
anu subjective .$4.$,$+3%3*(+, (0 .$%&*3?, we often misinteipiet people anu
situations. Nost of the pioblems we expeiience in oui uaily life occui, not
because the woilu oi otheis aie 'bau', but as a consequence of the way in which
we )$0*+$ them. Theie aie, in most cases, no ieal 'pioblems' out theie but an
inauequate unueistanuing leauing to inauequate choices anu behavioi. Tension,
ielationship bieakuown, failuie anu conflict occui not because we lack skills,
intelligence oi goou intention, but because we confuse what we 3'*+=5 ;$&*$<$ (.
0$$& is happening oi what we 7*,' ,'(-&) '%44$+, with what is .$%&&? happening.
The beliefs anu emotions we holu towaiu ieality ueteimine the ieality in which
we live. Being awaie of this leaus us to question whethei oui uefinitions of life,
woik, love, ielationships, happiness, success anu what it means to be human aie
objective anu whethei they aie beneficial to ouiselves. Those questions aie not
philosophical: they aie the founuation of eveiything we uo; they ueteimine oui
piioiities, oui goals anu the choices we make on a uaily basis; they shape oui
emotions anu oui ability to live a peaceful, happy anu fulfilling life.
veiy few people live with an authentic awaieness of who they aie anu tiuly seek
to 'be' themselves. Euucation systems focus on mental abilities, skills anu a
supeificial sense of moiality only meant to covei the gieeu, the competitiveness
anu the violence with which we aie taught to live oui lives. They uo not cultivate
ieal oi holistic intelligence neithei uo they exploie vital uimensions of human
natuie that, because they iemain uncaieu foi, giow in uncontiolleu ways anu
enu up having a haimful influence on oui life. We know touay that being
euucateu in technology but emotionally, spiiitually oi enviionmentally illiteiate
can make an inuiviuual a hazaiu foi himself anu foi the society in which he lives.
Noial values - what we have been taught we 'shoulu' uo - when they aie not
acknowleugeu at a peisonal level foi the positive effect they have on oui life,
iemain attiactive iueas beaiing little oi no weight on oui actions. 0n the othei
hanu, peisonal values - the iueas, attituues anu iueals that we inuiviuually 'value'
- aie the ieal foices shaping oui attituue anu behavioi. Expeiience seems to
inuicate that people holu, within themselves, ueeply iooteu innate moial
piinciples stemming fiom a set of values that aie common to all anu match the
moial coues of conuuct society seeks to 'teach' oi enfoice on people. When an
inuiviuual iuentifies those coie values within themselves, they spontaneously,
anu without the neeu foi exteinal incentive oi contiol, 'want' to live by them. The
question of values implementation is, to a gieat extent, solveu.
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0ui life anu the uestiny we beai oi builu aie the piouuct of the ielationship
between oui 'innei life' anu the outei ciicumstances in which we evolve. What
we call 'innei life' is the inteiplay between seven 'uimensions', 'eneigies', 'moues
of peiception' oi 'intelligences':
1. $%& '()*)+,-. )/+&..)0&/1& - 'to be': iuentity oi oui sense of being an
inuepenuent 'self' fiom wheie we obseive, expeiience anu act; the
expeiience¡fact of being who we aie anu the ability to tune into that anu
know what we aie meant to uo.
2. $%& 2&/+-.3)/+&..&1+,-. )/+&..)0&/1& - 'to think': the way in which we
'see', unueistanus anu uefines ieality, incluuing oui 'self', life anu the woilu;
cieation of thoughts anu mental images; acquisition of infoimation anu
foimation of 'maps' of ieality which make foi a peisonally consistent woilu
view; foimation of opinions, beliefs anu conviction; ieason anu will;
foimation of iueals anu of a vision of the futuie acting a guiuing piinciples
foi oui actions.
S. $%& 456+)6/-. )/+&..)0&/1& - 'to feel': the way in which we intimately
anu expeiimentally come into contact with levels of ieality less visible to the
eyes thiough feeling, empathy anu intuition; foimation of moous anu
emotions; attituue; innate qualities of chaiactei; oui aspiiation foi kinuness,
tiust, belonging anu togetheiness; the ability to expiess compassion anu
benevolence, expeiience giatituue, love anu sustain nuituiing ielationships.
4. $%& 7)+-.31*&-+)8& )/+&..)0&/1& - 'to want': life foice, intent anu motive;
the foice which uiives action, initiates enueavoi, suppoit oui ability to fight,
seek achievement anu conquei; motivation; uesiie; the ioot of focus, will
anu ueteimination; puipose; cieative intelligence: the ability to hainess the
powei of intention anu maintain high levels of eneigy.
The outcome of the ielationships between those foui intelligences¡eneigies
manifests thiough a fifth uimension:
S. $%& 9%:;)1-. )/+&..)0&/1& - 'to behave anu to have': the ability to
skillfully use oui bouy anu the physical facilities that extenu its capabilities
to auapt innei intention to the neeus, oppoitunities anu constiaints of the
enviionment - uoing the iight thing at the iight time in the iight way; the
way we behave anu move in the fielu of ieality; how we manage innei anu
outei iesouice anu oiganize oui life aiounu oui piioiities anu goals.
Each of those five intelligences opeiates accoiuing to the piinciples of its own
natuie; has its own logic, moue of expiession, intention, puipose anu aims.
Each is inuepenuent in its movements but inteiuepenuent with the otheis. Theie
is no ieal hieiaichy between them but each plays a vital iole in the foimation of
oui life. Each can be euucateu inuepenuently but they aie natuially haimonizeu
anu function at the best of theii potential when they aie oiganizeu aiounu a
unifying anu uynamic coie piinciple: the centie of puie consciousness, eneigy,
cieativity anu love that is oui oiiginal anu tiue 'Self'.
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The five intelligences¡eneigies uesciibeu eailiei weie ielating to the innei life of
the inuiviuual. As they expiess themselves into the exteinal fielu of ieality, two
auuitional aieas of awaieness, expeiience, ielationship anu intelligence unfolu:
1. >&.-+)6/-. 6* 4/8)*6/5&/+-. ?/+&..)0&/1& - 'I ielate': paying attention
to the quality of oui ielationship with what is 'outsiue' ouiselves; sensitivity
to the impact of oui actions on oui enviionments (familial, natuial, social,
etc); awaieness of feeuback: 'ieauing' the ieactions of oui enviionment to
gain insight into ouiselves anu bettei evaluate oui own behavioi; awaieness
of the ielationship of mutual uepenuency anu tiusteeship we have towaiu the
community to which we belong anu the woilu at laige; ability to aujust oui
expiession to exteinal conuitions without uistoiting oui tiue intention oi
betiaying oui values; ability to oiganize oui enviionment in ways that ieflect
oui values, suppoit oui effoit anu contiibute to the fulfillment of oui
aspiiations; knowing how to establish ielationships of mutual benefit in a
spiiit of co-opeiation anu stewaiuship.
2. >&.)0)6,; )/+&..)0&/1& - fiom 'ieligaie': 'being haimoniously connecteu to
the whole'; the ability to ielate to the invisible anu spiiitual uimension of life
anu uisciiminate between belief anu authentic expeiience; establishing a
loving woiking paitneiship with 'uou', not of blinu anu passive subseivience
noi as a way of fulfilling peisonal uesiies but as an active co-opeiation that
iecognizes the ielationship of mutual iespect anu inteiuepenuence between
uou anu mankinu in the piocess of co-cieation of ieality; the ability to
connect to highei fiequencies of consciousness, knowleuge, powei, love anu
joy; the awaieness anu cultivation of highei poweis of consciousness that
opeiate above the uomain of the intellect: intuition, vision, telepathy, minu
ovei mattei, etc. Those abilities have been uesciibeu by sages, saints, yogis
anu 'oiuinaiy' people without uiscontinuity thioughout histoiy anu aie an
integial pait of oui humaneness. They have inspiieu the gieatest spiiits of
mankinu anu given biith to the most sublime achievements, not only in
philosophy, aichitectuie anu in the aits, but above all in human behavioi anu
chaiactei; the ability to iecognize; the awaieness of oneness anu of the link of
biotheihoou that unifies inuiviuuals acioss cultuies, genuei anu social status.
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Although those abilities aie intiinsic, they neeu to be euucateu, empoweieu anu
uevelopeu in oiuei to foim a balanceu inuiviuuality. This is uone by:
1. Recognising the goouness of theii oiiginal natuie, intiinsic puipose anu
aspiiations anu unueistanuing theii moue of functioning;
2. Raising awaieness of the influences which uistuib oi coiiupt theii healthy
functioning anu leaining how to ueal with those influences;
S. Empoweiing them 'fiom within' by cultivating the innately positive,
tiansfoiming oi uiscaiuing the negative anu connecting them to a cential
coie of inuiviuuality that can oiganise anu suppoit theii giowth.
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@11&6 *;1-3/,9 -1* 6&'-./019=/49
Being awaie of how those uiffeient intelligences¡eneigies opeiate within oui life
leaus to some valuable insights ielating to the way we live oui life.
!"#$%&' ) * +,#'$"- $# .$/#' 0. 122 3,#$%",3 4$"#$3,5 06/ 70"#7$06#",##8
Nost of the goou oi bau foitunes that ueteimine oui uestiny aie ueciueu within
oui heait anu minu. They aie the iesult of choices we make infoimeu by what we
iemembei, believe, think, feel oi want. The moie we can be awaie of oui innei
life, the bettei we can ieclaim powei ovei oui uestiny anu play a moie active anu
conscious pait in its cieation.
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We all have piefeiieu moues of intelligence anu tenu to oveiuse some of the
seven intelligences at the cost of the otheis. But a specialty becomes a weakness
when it is the only skill we have at oui uisposal anu when we become so
iuentifieu to it that we loose sight of the otheis. Theie is a known tenuency in
human natuie to apply a foimula that has been useu successfully in one aiea of
oui life to all the otheis: "If the only tool you have is a hammei, you see
eveiything as a nail.
" This is how intellectual people assume that ieason can
solve eveiy pioblem whilst moie emotional inuiviuuals affiim that love is the
only viable solution; anu othei again only iecognize the use of foice. The ieality
is that we can only meet life fully anu successfully when we put all oui abilities to
woik foi the puipose they seive in the gieatei scheme of oui life.
!"#$%&' < * =,70%"$>$"% 1"3 6#$"% '&$"%# .0/ '&, ?6/?0#, '&,- #,/;,8
Nany pioblems in oui life occui, not because we aie funuamentally wiong oi ill
intentioneu, but because we put iight things at the wiong place, say tiue things
in the wiong way oi in the wiong context anu use goou anu valiu methous foi a
puipose they aie not meant to seive.
In the way we ielate to ouiselves anu to otheis, we neeu to pay attention to
apply the methou appiopiiate to the level we aie uealing with. Theie is no point,
foi example, 'thinking' oi 'imagining' oui self but we have to 'be' it; it is a
ueceptive belief to seek mental claiity by fueling the minu with emotions,
stimulating substances oi uesiies: mental poweis aie uevelopeu thiough the use
of uispassionate obseivation, ieasoning anu imagination; anu it is uangeious to
believe that emotional pioblems can be solveu with ieason, logic oi money oi
coeicion: to meet the neeus of the heait, we have to use the qualities of the heait.
Nost of the pioblems we meet in oui life aie 'people' pioblems anu the key to
solving them non-violently lies in the ability to iuentify the uimension to which
they belong anu use the language, the intelligence appiopiiate to this level.
Thoughts, feelings anu motives appeai to be one single thing to the muuuleu
minu, yet they aie not: they have a uiffeient logic; theii neeus aie specific; they
'uo' uiffeient things.
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Theie is an on going conveisation taking place within oui minu between the
voice of the heait, the voice of ieason anu knowleuge, the voice of uesiie anu the
voice of the physical consciousness. All aie moie oi less vocal uepenuing on
ciicumstances anu each seeks to influence the uecisions we make foi the sake of
meeting theii own neeus. The oveiall 'noise' they make coveis the fifth voice: the
voice of conscience anu tiue wisuom that is the voice of oui ieal self.
This innei conveisation, like all conveisations, can geneiate conflict, waste oi
piouuctivity. It can be a steiile monologue wheie one voice suppiesses all the
otheis; it can be an ongoing aigument leauing to a state of conflict, chionic
tiieuness anu confusion; it can be cheei insanity. But when this innei uialogue is
helu foi the puipose of builuing consensus between the uiffeient paits unuei the
leaueiship of oui 'self', we uevelop innei powei anu peisonal effectiveness.
Innei powei is uiffeient than willpowei, ueteimination oi foice. It is moie a
sense of innei wholeness anu haimony boin of the integiation of the uiffeient
paits of oui being aiounu a cential coie of puipose anu 'being'.
An inuiviuual who has biought this haimonisation can, foi example, solve the
conflict between the neeu foi self satisfaction of the ego anu the aspiiation foi
benevolence, togetheiness anu philanthiopy that lives in the heait; they can
biing togethei heau, heait anu peisonal ambition; they know how to put at the
iight place the neeu foi bounuaiies anu piotection that chaiacteiises the
physical consciousness, the uiive foi expeiience anu conquest that motivates the
vital eneigy anu the yeaining foi univeisal love, fieeuom anu infinity to which
the spiiitual being aspiies.
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When innei abilities anu poweis aie not connecteu to oui ieal 'self', they tenu to
behave like a community without a leauei wheie each pait woiks foi its own
fulfilment without concein foi the otheis anu foi the whole. Because the
oiganising foice of iuentity uoes not suppoit them anymoie, they seek the
nouiishment they neeu on the outsiue anu become subject to a vast aiiay of
exteinal influences that ultimately uisiupt theii behavioui. The iesult may be
appaient success in some aieas but the unueilying expeiience is of insecuiity,
uissatisfaction anu meaninglessness. Peisonality may be poweiful but the innei
self is fiagmenteu anu its expiession is felt as uishaimonious anu uisiuptive.
Although they can be leaineu to a ceitain, innate abilities anu poweis actually
stem fiom the living anu conscious seeu of oui 'self' just like a plant oi a tiee
emeiges fiom the seeu of its specie. When they aie alloweu to uo so, they tenu to
self oiganize, foim co-opeiative ielationships with each othei anu opeiate on a
positive anu constiuctive moue. We gain stability, achieve equanimity anu
become able to balance opposite qualities such as foice anu gentleness,
ueteimination anu patience, focus anu openness as well as love anu fieeuom,
biaveiy anu humility oi, moie simply, talking anu listening.
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The five eneigies¡intelligences woik as an innei community, family oi team,
each one contiibuting a vital element to the healthy functioning of the whole.
In the same mannei as the powei of a community uepenus on mutual iespect,
cleai leaueiship, genuine communication, unity of puipose anu auequate
oiganisation of iesouice, tiue peisonal powei manifests when the heau, the
heait, the vital foice anu the physical instiument come togethei in a unifieu
action to accomplish the will anu aspiiations of the tiue 'self'.
A cleai sense of iuentity pioviues a stable founuation aiounu which innei
iesouice self oiganise; the heau contiibutes its ability to piocess infoimation,
foim unueistanuing, shape a vision of uesiieu futuies anu uesign plans to ieach
them; the heait bestows its iichness of feelings anu helps establish ielationships
baseu on iespect, mutual benefit, compassion anu tiust; the vital foice engages
its stiength anu gives the suppoit of enthusiasm, vitality, cieativity anu untiiing
ueteimination; the physical opeiates as a plastic instiument expiessing the innei
movements with piecision in ielationship with the outei woilu.
When this is happening, iesouices aie uynamiseu; intelligence, talents anu
qualities of chaiactei come to life; viitue blossoms anu it appeais that nothing
can ieally stanu in the way of success. This is innei consistency. When you have
establisheu a meaningful ielationship anu know how to iemain in tune with youi
innei self, you stait to see, unueistanu anu feel what you tiuly have to uo. You
aie empoweieu to live youi life as you aie ieally meant to live it anu, because
you aie happy, you uevelop a natuial inclination to want to make otheis happy.
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As we uevelop a fiist hanu sense of how to mobilize oui own innei iesouice anu
biing unity within ouiselves, we finu ouiselves natuially empoweieu to help
otheis uo the same foi theii own self as well as to facilitate the emeigence of
meaning, consensus anu uiiection in the communities in which we live.
In the fielu of communication, we become capable of peiceiving ieal neeus anu
aie moie inclineu to solve pioblems in a co-opeiative anu non-violent way. As
leaineis, pioblems solveis anu cieative thinkeis, we make a bettei use of all the
abilities of oui consciousness; as leaueis, we leain to engage people moie fully
by acknowleuging, honoiing anu calling on all the paits of theii being.
The bottom line of peisonal effectiveness, self empoweiment but also euucation,
leaueiship anu change is that you can only ask people to auopt the attituues anu
behaviois that you aie capable - oi at least willing - to exemplify. You cannot
inspiie oi iequest otheis to be focuseu, honest, motivateu, engageu, open
heaiteu oi sinceie life long leaineis if you youiself aie not uisplaying a sinceie
attention to behave those qualities; you cannot ask otheis to change unless you
aie also piepaieu to change; anu when you uo it, otheis stait - anu cannot avoiu
- changing. This is because communication essentially takes place at a level
wheie attituue oi behavioi speak louuei than woius but also because we aie all
maue of a similai light of consciousness which tie us all in the same web of life in
which eveiy inuiviuual change has an effect on eveiything else aiounu itself.
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