Spirit and soul allowing a shift from tragedy to comedy

 

In periods, and especially so over the last year or so, my experience of myself shift… Partly, it because space & awareness goes into the foreground, partly because the soul (alive presence) goes into the foreground, and partly because this human self is shifting and reorganizing.

Sometimes, there is also a discrepancy of the experience of myself and how this human self presents itself in the world. I see old patterns acted upon (often in quite innocent ways) and then surprise comes up. Wow – I haven’t seen that one for a while, and it is certainly not how I experience myself…!

These are typically patterns formed early on in life, coming from more contraction than what seems necessary now. Coming up, there is an opportunity to see them, and holding them in awareness while feeling into it (the witness/feeling into combination that gives an engaged teflon mind.)

When I taught a Breema class last night, this came up quite strongly: seeing the personality behaving in ways other parts of it is not so happy with, with less fluidity, warmth and engaged presence than it would like (I have been physically off for a few days, and it invites some of the older patterns of awkwardness to come up.) It is quite clear that there is no doer in this. It just happens. Materializes out of thin air. Sometimes to the embarrassment of the personality itself. And that too just happens.

Since it was a Breema class, the Spirit (awake emptiness and form) and soul (alive full presence) were in the foreground, which allowed more space around it. The personality happens as ripples of the surface of the vastness of Spirit and soul. And this makes for more of an amusing show than anything else.

What my personality takes as a tragedy, the presence of Spirit and soul reveals as comedy. When the personality is in the foreground, and the Spirit/soul levels are distant, it takes itself very seriously. When Spirit and/or soul is in the foreground, the habitual patterns of the personality not only softens but is also taken, in a friendly way, as comedy.

This seems to happen whether Spirit or soul, or both, are in the foreground. But it happens in slightly different ways.

Spirit allows for a cool detachment. It is impersonal. The personality arises as no other than the awake emptiness itself, so cannot be taken as very solid, substantial or absolutely real.

Soul is an alive presence, and – depending on which aspects of it surfaces – gives a sense of fullness, warmth, nurturing, being held, soft bliss, intimacy. And this warmth and fullness offsets any hardness and habitual patterns of the personality. The patterns of the personality softens, including the way it judges itself. The edges are rounded. It soften, relaxes, releases. And this not only makes it more comfortable right here now, but also allows these patterns to reorganize over time.

Indwelling God and Big Heart, again, and some more

 

I had tea with a friend from the diksha group today, and it (not surprisingly) turns out that we have been going through a very similar process lately. And one of the topics that came up was the importance (in each of our process) to include the soul level, the alive presence, in addition to the Big Mind and human levels. This alive nurturing luminous presence, which shows up in so many different ways when filtered through the three centers, unfolds over time, and infuses this human self.

And the importance for both of us in including the indwelling God in addition to Big Mind/Heart. The alive presence, in the heart area, as a fragment of God for this individual, infinitely loving, intelligent, receptive and responsive. Just waiting for us to ask for guidance, for knots to unravel, for maturing into a deeper and more full and soul-infused human life, and for awakening (and anything else for that matter.)

For both of us, these are living realities, filling out the picture of just our human self (the whole of us as human beings) and Big Mind, rounding it out, allowing more soulfulness – even in the conventional sense of the word.

We also found that we both, as part of the process, have been sleeping a lot, probably to process everything happening, and also have been watching a good deal of movies. For me, the movie watching allows things in me to surface, evoked and mirrored by the movies, and then be composted in the fertile darkness, the nurturing darkness of essence filtered through the belly center.

And also the deepening sense of intimacy between this individual and the wider world, both as a field (Big Mind), but also in terms of its specific content, through a steady unbroken stream of synchronicities throughout daily life.

And much more as well.

I attended a self-Breema class this morning, then had this conversation later in the afternoon, and the wholeness and depth of being was very tangible. Then, I went to a talk at the Jungian society on alchemical symbols (which was excellent and very interesting), got into my head (which is a form of resistance to what is), and afterwards felt more fragmented, and lacking the same width and depth. Interesting how something intended to invite us more into wholeness can actually do the opposite, if it is mainly presented from the head and processed by the receiver by the head. I’ll do a whole day experiential workshop tomorrow, on the same topic, and intend to use my Breema principles more actively – to bring my body and more of my whole being to it.

The three centers and the chakras

 

A question about the relationship between the three centers and the chakras came up for me after the phone session. I don’t know much about it yet, so all of this is from a very limited experience, and not aligned with anything I have heard or read so far.

The three centers and the chakras do not at all seem the same, but they are also obviously connected.

Three centers allowing the chakras to reorganize

It seems that the three centers allows the chakras to transform and reorganize, along with the human self in general. The belly center allows the three first chakras to reorganize within all as Spirit, within and allowing a deepening of a felt sense of all as Spirit. The heart center allows the heart chakra to reorganize to loving all as Spirit. The head center allows the 6th and 7th centers to reorganize. And my sense right now (which will probably change) is that all of the three centers together allows the throat center to reorganize.

The chakras setting the stage for soul center awakenings

It also seems that working with the appropriate chakras can set the stage for an awakening of the soul centers, inviting an awakening of the centers to take place. And, as mentioned above, that this awakening in turn allows the chakras to reorganize within this new context.

The relationship(s) between the hara and the belly center

For instance, Breema or other hara-oriented practices can reorganize the hara chakras (2nd, or 3rd, or as I experience it the three first) allowing a drop into endarkenment, which in turn continues the reorganization of the hara chakras within the new context of endarkenment, of a felt sense of all as Spirit, which in turn deepens and more fully embodies this felt sense of all as Spirit.

There must be many individuals out there who have explored this in far more depth, for instance in the different yogic traditions (maybe especially Taoist yoga) and it seems that Almaas too probably have some insights here (although I haven’t gotten that far in reading his books yet.)

Composting, Breema and endarkenment

 

What I experience as composting seems to have two inseparable aspects.

Aspects of composting

There is the feeling into whatever arises (usually some form of resistance, or the fruits of resistance) as is.

And there is the feeling into it as Spirit, as fullness and emptiness, as alive luminous awake emptiness and form, as fullness and awake space, or however it appears.

When both are present, it seems to allow whatever is felt into to unfold and transform. There is a healing component here, allowing reactive emotions to transform into a sense of quiet nurturing fullness.

Breema, composting and endarkenment

This is actually quite similar to what they talk about in Breema. Bring the attention to the body, and feelings will join, which I experience also there as a sense of quiet stable nurturing supportive fullness, centered in the belly region.

My sense is that Breema is quite a bit about the endarkenment, although they don’t talk about it that way. There is an emphasis on the hara region, the belly, and there is certainly a transforming of emotions into giving this sense of warm full quiet stable nurturing supporting fullness.

It seems that for me, Breema set the stage for the endarkenment shift, along with shadow work and other things I have done for a while, and the endarkenment diksha allowed me to fall into it, opening up for a whole new dimension of being.

Two phases of endarkenment

Again, there seems to be two phases or aspects of the endarkenment.

There is the energetic and attention components, which are centered in the Hara, the belly region. Tai Chi, Chi Gong, Zen, Breema and many other practices activates the Hara and gives a sense of energy activity there, of warmth and nurturing fullness. It seems that this is an early taste of some aspects of endarkenment. This energetic work, and the dipping into it, is a form of pre-endarkenment.

But the shift into endarkenment is quite different. It is a shift into a whole new dimension of being. It seems stable, deep, full, a whole new way of being and experiencing existence. It is a dropping into a full rich quiet darkness. And it unfolds and deepens from here on, which includes allowing the emotions to reorganize in even deeper ways.

The pre-endarkenment is like dipping the toes in the water. The shift into endarkenment is jumping into it. And the process of unfolding is to swim, dive down into and explore in many ways this whole new realm of being.

Soul Practices

 

There are probably as many, or more, ways to deepen into the soul level as to Big Mind.

For me, the heart prayer, Christ meditation and Breema are the ways I work with the soul level.

The heart prayer and Christ meditation is a second person practice, awakening Spirit – in its Christ aspect – as Thou, and also awakening soul as first person, as I or me.

Breema is a first person practice, awakening soul as I, me or mine.

With the Christ centered practices, there is a sense of deep fullness and richness, of unspeakable beauty, bliss, pain, longing, joy, and sometimes of losing any sense of separate self in an immensity and infinity of bliss and radiance.

In Breema, there is a similar sense of fullness, depth and richness, yet with an absence of the longing, pain, and intensity of the prayer. There is just a sense of calm fullness, of being home, of no separation, a quiet bliss and joy, and of being participation – of all of me participating.

So the fullness and quiet bliss of soul is there in both cases, yet with the Christ practices more intense and transcendent (although also very much in and through the body), and with Breema more quiet and body centered.

Hara as a Reservoir

 

Since my first days with Breema, there has been a deepening and always new experience of the hara. The hara is described as the center of vitality in Breema and in many eastern energy approaches. I have experienced it as very clearly outlined, filling the whole cavity between the lower part of the rib cage and the pelvic bowl, nurturing the whole system.

During the Breema intensive this weekend, I had a new experience of the hara. This time, just about every time I received a sequence, I experienced in a very literal way the hara filling up, as a reservoir. It was as if something cool, clear, fresh, liquid and nurturing trickled from wherever my body was touched and to the hara, being stored and nurturing the whole bodymind. Staying as full and complete as ever, even as it flows through and nurtures the body.

While I am on the topic, here are some typical experiences while doing Breema…

A sense of no separation, of everything being included. Whatever happens is included in the session, including sounds, people walking through the room, and so on.

A sense of coming home, and of my whole being participating.

A sense of everything being always fresh and new.

A sense of fluidity and fullness.

A sense of fullness and bliss.

A sense of my hara filling with warmth, heat, nurturing the whole bodymind, and flowing throughout the body.

A sense of getting out of my own way, allowing an inherent wisdom to surface and shine through.

Nada Yoga

 

I went to the first evening of a nada yoga class last night. Apart from the obvious benefit of opening the voice, and also connecting with the chakras, releasing into spaciousness, and so on, it was interesting to notice parallels with other practices.

In koan practice, any tendency to being self-conscious and censoring oneself comes up and is seen, yet the direction of presenting the koan is in doing it wholeheartedly, and that was certainly the case here as well. In Breema, we use the principles of body comfortable, no extra, no force, and full participation, and all of those seem aligned with the nada yoga approach to using the voice: allowing the voice to rise fully and naturally, free from the force of holding back and pushing.

Earlier in the evening, I went to a kundalini yoga class where we practiced shunya listening, listening from emptiness, which – in a way – is a shortcut to what we arrive at through The Work. By allowing beliefs to unravel through inquiry, the natural spaciousness and clarity is revealed, free from attachment to any one particular idea and perspective and free to play with any idea and perspective.

Soul & Spirit

 

Another rambling post…

In reading The Void by A. H. Almaas, my curiosity about the relationship of soul and spirit comes up again.

Soul, as that part of us that continues between human incarnations, the F7 and F8 levels in Wilber’s framework. Bringing this level into awareness gives a sense of richness, fullness, meaning, direction, joy, bliss and so on – all causeless, or more precisely not dependent on conditions apart from bringing the soul level into awareness.

It is individual, seems to evolve, yet also has the same essence across individuals. It has many names, such as essence and being.

Awakening to or glimpsing the soul level opens for nature and/or deity mysticism experiences. It allows for experiences of intimacy with all there is, of everything as God, of oneness and unity, of no separation. Yet, there is still an I and Other here, even within the unity. There is an I placed on the soul level.

And Spirit, as the Ground of it all, Big Mind, the nondual level in Wilber’s framework. This is the completely detached view, completely impersonal, allowing it all to be as it is. It is a shift in context, from a sense of I to a clear absence of I anywhere.

Soul, then Spirit, and the other way around

As Almaas mentions, some traditions – such as Buddhism, focus on nondual awakening and then bringing in the soul level. And other traditions – such as Sufis, focus on bringing in the soul level, and then nondual awakening.

Either is of course fine. And as this differentiation appears to us, it is just about inevitable that different traditions will approach the two in a different sequence and with different emphasis.

This is clear in for instance Breema, which clearly emphasize the level of soul, essence, Being, and briefly and indirectly acknowledge the nondual. It certainly makes it more accessible for more people, and the benefits are immediate and clear.

Soul awakening vs. nondual awakening

Yet, any awakening to soul level is bound to be temporary, unless eventually grounded in clear nondual awakening.

A soul awakening not (yet) grounded in a nondual awakening seems similar to the god realm as described in Buddhism – wonderful, possibly long lasting, yet eventually leading to a fall. Some of us learn that the hard way…!

If our sense of identification, our belief in the thought “I”, is placed on the soul, it seems wonderful for a while. Until there is a fall. Until that too goes away. And then it can lead to a suffering that easily matches any other form of suffering. We have lost that which was most beautiful to us, most meaningful, most blissful.

Only a clear nondual awakening is “stable” because it does not rely on any conditions within the world of phenomena. And the soul level seems very much within the world of phenomena, just as everything else. Bliss comes and goes. Causeless joy comes and goes. A sense of connection, fullness, meaning, direction and guidance comes and goes.

A Ground or nondual awakening allows any content to come and go. Bliss and boredom. Joy and sadness. Meaning and absence of meaning. Fullness and void. Guidance and no guidance. Everything is clearly revealed as absent of any I. There is an absence of any final or absolute identity.

Soul and Spirit

So bringing the soul level into awareness is more accessible and easily enjoyable than working on the nondual awakening. Yet, it is also incomplete, temporary, inviting to a fall – if a nondual awakening is not also present.

Working on a nondual awakening is certainly more difficult, maybe less appealing, yet also the only lasting awakening. And the soul awakening and development can – and will? – certainly continue within a nondual awakening.

Currently

 

Hearing other’s reports of how they experience themselves help me see what is going on for me. They reflect what has been for me, what is alive now, or what may be.

For me over the last several months, there has been a phase of a sense of neutrality and space. Mostly, there is just space – within which everything happens. There is little or no boundary between this human self and the rest of what is happening, it is just one field of space and phenomena – none of which appears solidly as I, or Other for that matter.

For this physical body where there are just a few disjointed sensations appearing here and there in space, some emotions now and then, and some thoughts now and then. There is a vague sense of center around the head and upper chest area, but it goes away when I look at it – it is just revealed as phenomena arising in space just like everything else. If I don’t look, there may be an equally vague sense of “I” here at this “center”, and if I look, both vanish – literally – in space.

Whenever I do Breema, either giving or receiving, there is a similar sense of space and a few sensations. The whole from which I can find a body and psyche is very clear, as a whole – as space within which sensations, feelings, emotions and thoughts arise (although it seems that only the sensations seems localized in space, the feelings, emotions and especially thoughts just seem to happen – nowhere in particular in space, not really connected with this human body or not).

The word fragmentation came up in a conversation this morning, and I realize that I cannot find that so easily in my own experience now. There is just space and then everything happening within and as this space. I can see that I can heal, mature, develop and so on as a human being, but it is also beyond fragmentation or no fragmentation.

Over these months and within this space, there has been a sense of dryness and flatness, of neutrality, a sense of fatigue, and punctuated by periods of watching stressful thoughts and images arising, and other periods of seeing some of the old exitement coming up.

Ways of Being With Experiences

 

One of the common features of most (?) spiritual traditions is guidelines for how to be with experiences. Here are some I am aware of…

Zen

Allow experiences to come and go as guests. This shifts the center of gravity to the witness, and allows for deepening detachment and insight into the general processes and patterns of the content of mind.

Breema

See, accept and move on.

This allows for shifting the center of gravity to the witness, and release clutching of content.

Can I be with it?

A particularly elegant approach is that of Raphael Cushnir. Whenever there are strong experiences coming up, or any other time, ask yourself – can I be with what I am experiencing right now?

This also shifts the center of gravity to the witness (or at least expands it to include the witness), and it allows the processes of the content to unfold and unwind on their own.

Recognition yoga

This is from Waking Down and I don’t remember the steps here… But it is something along the lines of see it, feel it, become it, and live it (and something more I am sure).

Release to the divine

In our deeksha group, we use a process which is very similar to what came up spontaneously for me during the initial awakening. Fully feel it, and fully release it to the divine.

The difference between this approach and many others is the intention. In Zen, they rarely speak about intention. But here, intention is included to offer it to the divine, and allow the divine to take care of and resolve it.

My experience is that this is a remarkably effective process, and one that deepens with time.

Unfolding the process

Yet another approach is that of Process Work. Here, the immense wisdom in every process is acknowledged, and the profound gifts behind any experience – including or maybe especially the difficult ones, are recognized. Through following the bread crumbs, the process behind the symptom (which could be anything within the field of experience, including disturbing and difficult ones) is unraveled, leading to often surprising insights and gifts.

Dimensions

I am not familiar enough with all of these to say much of the various dimensions, or to compare the various approaches in terms of their strengths and weaknesses. Each of them seem to have its place, its own valuable contributions.

Some dimensions which come to mind…

  • Shifting center of gravity to the witness, or expanding it to include the witness.

    There is a subtle difference here, yet maybe important. The first encourages a slightly stronger sense of separation than the second.

  • Emphasizing the release from content, insight into the processes, and/or digging into the content.

    All of these emphasize a certain release from content – either in the present (most of them) or after a certain process (Waking Down, Process Work). Some emphasize insight into the processes and others don’t. Among those focusing on insight, some emphasize a more general insights into the patterns of the content (Zen), and others emphasize insight into the particular process arising in the present (Process Work).

  • No intention apart from the seeing of it, or intention of offering it (back) to the divine and have it more actively resolved.

    Zen is a good example of a tradition where the active use of intention is not much emphasized. The other end of the spectrum is the way we do it in our deeksha group, actively offering the processes to the divine – with the intention of allowing the divine to work on it, allowing it to unravel and find a resolution. Most are somewhere in between these two.

Here/Now

 

I notice how Breema bodywork and Self-Breema excercises creates (or opens up for) a full, rich and wonderful experience of the body. This makes it much easier to come to the body – through the breath, the weight of the body, the posture, the facial expression, the tone of voice. There is so much there – so much richness and pleasure – so it makes it more attractive to come to the body than being caught up in the habitual patterns of the personality. It is a great support in being present – in coming to that part of us that is always timeless and present.

Breema & Liberation

 

I am realizing that an important emphasis of Breema is the process of liberation.

One aspect of Breema is mindfulness practice. By coming to the body – the breath, the weight of the body, the posture of the body, the facial expression, the sound of the voice – we shift our center of gravity to the nature of mind – the spacious awareness distinct from the self and the personality.

From being caught up in the habitual processes of the self – the habitual patterns of emotions, thoughts and behaviors – we find a new “ground” in the nature of mind, distinct from the self. From here, we are free to choose how to relate to and engage with inner and outer situations. We are liberated from being blindly caught up in the habitual processes of the self.

When awareness is identified with – or caught up in – the processes of the self, it functions in a dualistic way. It is trapped in the world of phenomena. When awareness awakens to its own nature, it begins to function in a transdual way. It is beyond and embraces the Absolute and Relative.

(The Nine Principles helps with this shift, as they express Existence as it is viewed from the Big Mind perspective.)

When we repeatedly engage in this shift, in everyday situations, we gradually become more familiar with the nature of mind as well as with the shift to the nature of mind. And from this, there is a gradual shift into and awakening of the Big Mind view.

Breema – at least this aspect of it – is about the liberation process. And from here, to an awakening into Big Mind.

>poof<

 

This last week – after some weeks with Byron Katie‘s inquiry process, an eight-day Breema intensive in Oakland, and the deeksha last Sunday – I have not been able to believe in thoughts very easily.

I am spacious clear awareness, and when a situation that typically triggered contractions come along, I can see the habitual patterns thoughts/confusion appearing in the distance – but there is no need or wish to engage in them. It is much easier to stay in the clarity. They drop like leaves off a tree. They appear in the distance and go >poof

Already Here II

 

Some examples…

Do it for yourself

This is one of the pointers in Breema bodywork, and one that I have found very useful. What I discover is that I am already doing it for myself. I am always doing it for myself – in anything I do, although I can create a story for myself that makes it appear different. Whenever it appears that I am doing something due to external circumstances, I can ask myself How – in what way – am I doing it for myself?

It is already here – I am already always doing it (only) for myself. The process is in uncovering it.

Being Present

I am always present – how can it be otherwise? I exist here now. These sensations, emotions, thoughts, this awareness, is always here now. And when I come to the nature of mind, to the spacious awareness, I experience it as well.

A little shift is all that is needed. A shift from being exclusively identified with the small self – caught up and lost in thoughts and images of past/future – to this always present spacious awareness.

Love, Compassion, Equanimity

When we awaken to the nature of mind – the spacious awareness – it is expressed in the form of love, compassion and equanimity. We experience that we are these qualities – it is our nature. And this love, compassion and equanimity is only conditioned on the nature of mind, not any inner/outer circumstances.

It is already here, and again – the process is in uncovering it.

Conscious Partnership with the Body

 

At the Breema intensive, one of the participants asked what she could do about her habitual eating of foods not good for her body. The suggestion was to talk with the body, tell it how much she appreciates it and also apologize for what she does that makes it difficult for the body.

I have tried this over the last few days, and notice a clear shift. There is more a sense of a conscious partnership with the body, and of a friendship with the body.

It is not only a physical object, an appendix that allows me to move around and live in the world, but it becomes a partner, a friend. It becomes someone I have a more conscious relationship with. Someone I want to treat as well as any other living being.

Centaur

 

After the Breema intensive last week, I notice the centaur level – in Ken Wilber’s terminology – very clearly. The whole which includes (and goes somewhat beyond) body/psyche. The whole of the person, the small self.

And in this, that which is beyond the small self is awakened. The spacious awareness which is distinct from the small self. There is a body, sensations, emotions, thoughts – all arising within this larger field.

When I recognize myself as this larger field – from spacious awareness down to body/mind whole and body, sensations, emotions, thoughts – I am here/now. It is always present, even when temporarily engaging in thoughts.

The centaur level almost seems to have a substance, or what they in Breema calls the “Breema atmosphere”. It has a fullness and richness in it, even while appearing within the empty, luminous and aware space. And this fullness and richness makes it easy to rest within it, and not get lost/caught up in sensations/emotions/thoughts.

When I lived at the Zen center and did yoga and sitting practice every day, this atmosphere was there very strongly. Now, through Breema – it reappears.

Shifting Center of Gravity

 

One way of becoming familiar with the nature of mind, is to bring the attention to something that is indesputably here now… It could be the breath, the weight of the body, the posture, facial expression, tone of voice, sensations, sounds, smells, taste.

This shifts the center of gravity from the content of the experiences (thoughts, emotions, sensations) to the process of experiencing – and that which is experiencing. And this is the empty, spacious awareness – the “me” beyond the self and personality.

It emphasizes a distinction between the subject and the object, which may be neccesary to awaken to the nature of mind (from here it can unfold into a sense of no separation between subject/object – both are just two aspects of Existence manifesting).

This technique is used in many approaches, including sitting meditation and meditation in movement (Breema, yoga, tai chi, chi gong, etc).

Poof

 

Over the last few days, I have noticed a specific change. It may be triggered by Byron Katie’s inquiry process, the weeklong Breema Intensive in Oakland I just returned from, and/or the Deeksha I went to in Emeryville on Sunday.

A situation (usually someone’s behavior) will trigger a habitual pattern in me (a contraction) – and I engage in it for a little while. Then – after some seconds – there is a shift and I cannot engage in it any longer. I see through it too clearly, and the contraction opens into laughter.

Trigger > contraction > – poof – > release

The landscape of the nature of mind (spacious awareness) and the landscape of confusion (believing in thoughts) are too clearly presented to me, and the choice between them is easy.

When there is the shift into the nature of mind, there is also spontaneous joy, appreciation and no separation. And specifically, there is deep appreciation for and sense of connection and intimacy with the person who triggered the initial pattern.

Evolutionary Process?

 

Living here on the West Coast, it definitely seems that we are at the cusp of an evolutionary shift – more and more people seem to have different forms of life-transforming awakenings. They may not be full blown and stable awakenings into/as Big Mind, but a taste and an opening in that direction.

And there are so many techniques that really works…

Waking Down In Mutuality

Most people have their “second birth” within a year, from what I am told. For me, the shift happened only a couple of months after engaging in it more fully. There is an awakening to the Absolute, the nature of mind, and a rich, sensual, intimate sense of no separation with all phenomena. It seems permanent, and it is definitely unfolding. It is not anywhere near a full Enlightenment, but it is a taste – it is a little opening into it.
www.wakingdown.org

Byron Katie’s Inquiry Process

A simple process of inquiring into our beliefs, which makes it impossible to believe in them anymore. We are freed from thoughts and ideas and the confusion believing in them brings about, and can live from the nature of mind – from effortless spacious clarity, wisdom and compassion.
www.thework.org

Big Mind Process

An exploration process of the different ways the mind can manifest, on personal and transpersonal levels. It leads us into the transpersonal – Big Mind – view, and helps us see that it is always available. A little shift is enough. The Big Mind process can be used in many different ways, from healing on a personal level to connecting with and exploring Existence from the view of the Buddha Mind.
www.bigmind.org

Breema

A practice that takes the form of bodywork. It allows us to connect with Big Mind, in a very rich and full way.
www.breema.org

And among the many other techniques and approaches, here is one that I just heard about….

Deeksha

This seems quite similar to Waking Down in Mutuality, especially in terms of the shift – and the speed and way it occurs.
www.livinginjoy.org

This is definitely a cultural shift and transformation, and may even be an evolutionary shift for our species. Who knows. I am about to read Translucent Revolution which is about just this topic.

What this means is that the leading edge may consist of more people – at least in terms of the states they are dipped into if not the level they are consistently (yet) at – although the majority of humanity will still operate from red (egocentric), blue (absolutism) and orange (modernism) levels in Spiral Dynamics terms.

Disturbance or Support

 

Disturbance

When we are exlusively identified with small self, there is a sense of a strong separation between inside and outside, this self and the surroundings. Sensations and perceptions can be experienced as a disturbance. Here I am, trying to be peacful and content, and there you are disurbing me…!

Support

When we awaken to Big Mind, all phenomena are experienced as Big Mind. All phenomena are movements within Big Mind – Existence manifesting in always rich and fresh ways. Everything is revealed as a support.

In my own life

When I give (or receive) a Breema session, I notice how everything in the surroundings participate and become a support. I experience the sensations – the sounds of the traffic, someone opening a door, walking through the house, talking; the smells from the outside, the smells of the house, the other person; the sensation of a breeze over the skin – as part of the session. There is no separation, no “other”. Everything is Existence manifesting in its myriad ways. Everything is a reminder of Existence.

And there is a similar experience in meditation. From being other, all phenomena are Existence manifesting. There is no absolute boundaries between inside and outside, me and surroundings.

The movements of Existence – independent of its particular manifestation – fuels and support wakefulness and clarity.