It is interesting how difficult it seems to describe the difference in awakenings between Waking Down and some other traditions. The experience is clearly quite different, but putting it in words is not so simple. The words often come out similarly for each.
Buddhism et al.
In Buddhism and other traditions, the awakening includes (a) formless awareness, (b) content (whatever is happening), (c) a sense of spaciousness, (d) and a sense of intimacy and no separation. The world of form arises within formless awareness, and there is a sense of overview and release from habitual patterns. They may still arise, but there is no “hook” there. There is also a sense of universality, although expressed through the vehicle of a unique personality. Even in the reworking of this particular body and personality, there is a sense of universality about it.
In the second birth (the initial awakening in Waking Down), I can find all the same components although in a quite different experience. There is much more of a sense of it being local. My body and surroundings become alive, vibrant, sensual, intimate – almost as if there is a “bubble” moving around with me. And it is if all the components of awakening are “collapsed” into one. There is just the vibrant, alive, sensual fluidity of awareness/content, right here, locally. I am what is triggered, and I am the soft, warm, alive space it is held within and melts into. It is a different form of release.
There is also a sense of a very detailed reworking on a cellular level, unique to each cell. There is a sense of the unborn and born, the absolute and relative, being interwoven in a very detailed way, in this very body.
It is interesting how the deeksha seems to have components of both of these processes.
It has the “transmission” component of the second birth – almost like a virus transmitted from one to another, or maybe a seed planted which then unfolds. And it also has the very detailed reworking of the physical body, similar to the Waking Down process.
At the same time, it seems to facilitate an awakening process that is very similar to that in Buddhism, Adveita etc. It brings (a) an awakening as the Witness, (b) a sense of no separation, and (c) a full awakening into/as Big Mind, beyond and including all polarities. And, as in Buddhism and other traditions, there is a release from habitual patterns. They still arise as before – at least in the beginning – but they do not stick, there is no “hook” in it anymore.
I have had (deeply transformative) experiences with each of these three, and I see how more and more people have awakenings through these processes and other ones out there.
In Buddhism, new approaches are used – such as the Big Mind process – which speeds up the awakening for many. And Waking Down and the deeksha has the “seed” component to it which helps it spread quickly, with less effort on the part of the receiver.
So from this perspective, it may indeed appear as if we are entering a new era.
Of course, even if awakenings are spreading more widely, it does not mean the resolution of all problems. Only a very small segment of the human population is going through this right now. And even if it spreads, it will most likely take a while before a significant number of people are involved – enough to change how we live our lives collectively.
And the awakenings themselves are just a beginning. It still needs to be clarified, deepened, integrated and matured. It still needs to be brought into daily life. There is still maturing unfolding in all our lines of development. There is still the need for healthy integration at whatever overall level we are at.
There are still a huge number of challenges facing us collectively, not the least in terms of creating a more sustainable civilization. Good intentions – and a transdual view – is not enough. There is still the big question of how – how to live it individually and collectively – and there are no given or final answer here. It is a continuous exploration process, with always new challenges.
So whatever is happening – mass awakenings or now – there is the same challenge. How do we live our insights? How do we bring it into our lives on an individual and collective level? How do we organize our lives to faciliate a transition into a more life-centered and sustainable civilization?
This involves deep transformations and dedicated work in all areas of our individual and collective lives. Awakenings themselves are not nearly enough. They may not even be neccesary, but they do seem to facilitate this process.