Healing from oneness

 

During the initial awakening in my teens, I discovered healing from oneness. I have done it off and on since when needed. And I have more recently started to explore and use it more intentionally and frequently.

How does oneness healing look?

It does require some noticing of oneness, of what we are. And the more clear, stable, and thorough this noticing is, the easier oneness healing may be.

One aspect is noticing that whatever I wish to invite in healing for is already Spirit or the divine. It’s a flavor of the divine. It’s the divine temporarily and locally taking that particular form. It’s already happening within and as what I am.

Another is to invite it to notice itself as the divine. This happens through gentle noticing and intention, and it’s an invitation for the divine to wake up to itself as that particular – temporary and local – form.

If it’s an emotional issue, then yet another aspect is to invite it to align with reality, to align with oneness. This also happens through noticing and intention, by noticing all as oneness, how it may not consciously be aligned with oneness, and inviting it to realign with reality and oneness.

What do I use oneness healing for?

I mostly use it for anything coming up in me that seems even slightly “other” or “I”. If it seems “other”, it’s because there is some separation consciousness there. And if it seems “I”, in the sense of separate me or identification as something within the content of consciousness (sensations, ideas), that too comes from separation consciousness.

I notice something come up and then notice it as the divine and invite it to align with oneness, or for Spirit to wake up to itself in the form of that identification, issue, or whatever it is.

For instance, I may lie bed before falling asleep or after waking up. I notice some discomfort in my body and invite Spirit to notice itself as that discomfort and any reaction to it. I may notice some sensations in my head area that there is a bit more identification with, and invite the divine – in the form of these sensations and the identifications – to notice itself as the divine.

I may notice some reactivity in me (reflecting an emotional issue), notice the sensations and thoughts making it up, and invite Spirit to wake up to itself as that.

I may have a physical issue, and invite Spirit to wake up to itself as that – as the sensations and thoughts making up that.

If I do healing for others, I notice it happens within and as oneness, and I usually take some time to invite the divine to wake up to itself as whatever the healing is for.

I have done this for physical objects and plants.

And I sometimes do this for situations as well, whether it’s my own, someone else’s, or something happening in the world.

What form does the healing take?

When it comes to healing for myself, the main healing is healing my relationship with my experiences. If something is uncomfortable to me, it’s easy to fall into an old habit of wanting to push it away or avoid it. It’s natural, but there is a discomfort inherent in this movement.

So when I notice the discomfort and my reaction to it as the divine, there is a healing. And when I invite Spirit to notice itself as that, in that form or discomfort and the reaction to it, there is also a healing.

Anything else is secondary. Emotional issues may soften and lighten. Physical issues may resolve. And so on. That’s the icing on the cake.

When it comes to healing for others, the main function is obviously healing in a more conventional sense, and my healing of my relationship to my experience is still there but secondary.

Oneness healing for self and others

There is an interesting distinction here.

If I do oneness healing for myself, whether it’s for something physical or emotional, then it can be understood from a small or psychological interpretation of awakening. To myself, I am consciousness and all my experiences – including of this human self and the wider world – happens within and as what I am.

It’s an awakening as my true nature – as what all content of my experience happens within and as, as emptiness full of my world, and oneness healing makes sense within this context without assuming anything about the true nature of the rest of the world or existence.

When I do oneness healing for others or for situations, and it works (it often does), then it does seem to require an assumption about the true nature of all of existence. It’s most easily explained by assuming that my true nature, as it appears to me, is the true nature of everyone and everything. It’s all consciousness, it’s all Spirit or the divine.

Direct noticing and how we may find it for ourselves

This all happens within direct and immediate noticing. Thoughts may guide attention but that’s about it. It’s not about thoughts or what happens within thoughts.

So how can we find this for ourselves, if we don’t already? The answer is the usual answers for what supports or invites awakening.

Training a stable attention helps for anything we wish to do, including this exploration of our true nature.

Basic meditation – notice and allow – is very helpful. It helps shift our center of gravity out of taking ourselves as limited content of experience (this human self) to the context for and all content of experience. (When I say “context” for our experience, I mean noticing ourselves as that which all our experiences already happen within and as.)

Heart-centered practices are helpful to shift how we relate to any content of experience. In some ways, it mimics what can happen naturally when what we are notices itself.

Inquiry helps us see through beliefs and identifications, and how our mind creates its own experience. It helps us see through what we are not, but sometimes perceive we are, and more easily notice what we are.

Some form of inquiry helps us notice what we are more directly, and explore and get familiar with it. (Headless experiments, Big Mind process.)

There are also many other helpful practices and explorations. In this context of oneness healing, the Big Mind / Big Heart process may be especially helpful. We can explore particular issues through dialog, and we can get a better sense of anything – including that which we have a strained relationship with – as the divine.

What’s the bigger picture of oneness healing?

From a big or spiritual understanding of awakening, it’s all happening within and as Spirit. The issue focused on, the person receiving healing, the one channeling, the healing itself, and all of it are local and temporary expressions of Spirit. It’s all part of Lila, of the divine expressing, exploring, and experiencing itself in always new and different ways.

From a small or psychological interpretation of awakening, it’s all happening within what we are – which a thought can label consciousness. It’s all happening within the play of consciousness.

In either case, it’s an opportunity to deepen, clarify, and live from the awakening.

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The experience we fight, fights back

 

The essence of this is basic and simple, as so much here. And as so much here, it’s something I rediscover regularly, and I keep finding slightly new and different wrinkles to it.

When I fight my experience, it metaphorically fights back.

What specifically do I fight?

When I say “fight my experience” it usually means fighting sensations in my body and thoughts associated with it. These sensation-thoughts may be triggered by a situation, but what I react to is these sensations and the thoughts my mind associate them with.

How do I try to fight it?

I can use a range of different strategies to fight it, including wanting to push the sensation away, distract myself from it, go into compulsions (the fighting itself is a compulsion), deny it’s here, try to intellectualize it away, try to transcend it, try to fix it through healing, and so on.

What happens when I try to fight my experience?

I act on and reinforce the idea that the story behind the sensation is true. By fighting it, I tell myself the scary story behind it is true and needs to be taken seriously and fought.

I reinforce the belief in me that it is scary. I reinforce the belief that I cannot co-exist with it, and that it’s dangerous to get to know it, allow it to be here, and befriend it. I reinforce the view in me that it is “other” and I keep it other.

And it doesn’t go away. It’s still here no matter how much I try to distract myself from it or change it or transcend it.

In what way does it fight back?

It fights back by remaining here. When I fight something that doesn’t go away, it easily appears to me that it fights back.

More importantly, when I struggle with it – and tell myself it’s strong and important and true and real and worth struggling with – it’s reinforced. and by being reinforced through my own struggle with it. The scary stories behind it and about it are reinforced.

What’s the alternative?

The alternative is to befriend my experience, whatever it is – even the impulse to fight it.

How can I learn to do this? It can help to use pointers and a more structured approach to get into it, at least until it becomes more familiar and second nature. And even when it is more familiar, a more structureed approach is sometimes helpful, especially when we get caught up in something strong.

Basic meditation is a way to get familiar with noticing and allowing what’s here, whatever it is. Doing this in the “labarotory” of meditation sessions makes it a little easier to do the same – notice and allow – when uncomfortable things come up in us in daily life situations.

Natural Rest is a variation of this basic meditation, and it has some pointers that helps bring it into daily life situations.

We can also dialog with whatever comes up, listen to what it has to tell us, get to know it, and find some empathy with it. This helps befriending it and shifting out of the struggle.

Heart-centered approaches like tonglen and ho’oponopono helps us reoritent towards our experiences in general, and we can also use them specifically with our own discomfort and ourselves in that situation.

We can identify and examine the stressful and scary thoughts behind the uncomfortable sensations, the situation triggering it, and about it all. (The Work of Byron Katie.)

It’s especially helpful to look at the fear of befriending our experience as it is. What do I fear would happen? What’s the worst that can happen?

We can examine how our mind creates its experience of the disocmfort, of it as scary and something we need to struggle with, the struggle itself, and any fears, compulsions, and identities connected with it. (Living Inquiries.)

We can find what we are – that which this and any experience happens within and as – which, in turn, helps notice and allow it all. (Headless experiments, Big Mind process.)

For me, it also really helps to have “wastness buddies” as a friend of mine calls it. Someone we can call when something strong comes up in us, and who can help us shift out of the struggle and into br

What’s the benefit of befriending our experience?

When we fight our experience, it ties up a lot of energy and attention, and it also tends to lead us to make life decisions out of reacivity rather than a more open receptivity. It’s uncomfortable and tiring to chronically struggle.

When we shift out of the struggle, we shift out of the battle and can find a different peace. A peace that allows what’s here, in my experience, to be here. It’s a sense of coming home. It opens for love for what’s here, as it is. It opens for a whole new way – one that’s fuller, rof being in the world.

What’s this not about?

It’s not about not fighting in life. Sometimes, it’s appropriate to fight – or fight for – things in life. It’s appropriate to fight for what’s kind and benefits life. (As we see it, from our limited perspective.)

Why do I write about this now?

The virus behind the chronic fatigue seems to get activated through physical exertion and/or stress, and that happened a few days ago. When it happens, it creates a toxic and very uncomfortable feeling through my whole system, and it also impacts my emotions. And I sometimes struggle with it and try to fight it. When I notice what’s happening, an I have struggled enough, there is a shift into allowing what’s here. And that changes everything. It’s like returning to my home and lover after an absence.

Universal themes: finding a better way, and learning to love

As I wrote this article, there were a couple of minor song-synchronicites. When I wrote about the alternative, the song said “You can learn to love me, given time”. (Sting, A Practical Arrangement.) And when I wrote about the benefits of befriending our experience, “While fighting was useful…. there has to be a better way than this.” (Sting, The Pugalist.)

I don’t really take these as a synchronicities, more a reminder that this – the dynamic of learning to love and finding a better way than fighting – are universal themes.

And, of course, that I gravitate to musicians and song writers who have a general similar orientation to life as me.

The essence of spirituality doesn’t require anything esoteric

 

There are many ideas about spirituality in our culture. Some see it as a refuge or something that will save them. Some see it as escapism, fantasies, and avoidance. Some see reaching the “goals” of spirituality as only for special people. In some situations, and in some ways, there is some truth to each of these.

And yet, the core of spirituality is pragmatic and secular. We don’t need to take anyones word for it. We don’t need to assume anything about the nature of existence. We don’t need to leave it to someone else. We can try it out for ourselves.

So what is this secular and pragmatic core of spirituality?

It takes two forms. One is the many effects of spiritual practices on our human life. The other is finding what we already are.

I have written articles about both so I’ll just give a brief summary here.

Finding what we are

This isn’t dependent on any philosophy or particular worldview. It’s just dependent on noticing what we already are to ourselves.

Even logically, we see that – to ourselves – we must be consciousness.

Consciousness is what’s aware of any experience at all, so that’s what we are to ourselves. Any sense of being something happens within and as this consciousness, any experience of anything at all happens within and as this consciousness. Even the idea of consciousness, the mental images and associations we have about it, happens within and as consciousness.

And we can find this for ourselves. Consciousness can notice itself as, to itself, all there is. We can find ourselves as capacity for the world as it appears to us. We can find ourselves as what the world, as it appears to us, happens within and as.

Our habitual identification is typically with this human self which appears within and as what we are. This is a kind of “trance” as many have pointed out, and is self-perpetuating unless something comes in to help us notice what we already are, or – more accurately – help what we are notice itself.

The most effective approach to notice what we are may be inquiry (headless experiments, Big Mind process). The most effective approach to stabilize this may be a combination of inquiry and basic meditation (notice + allow). The most effective approach to live from this includes heart-centered practices (tonglen, ho’oponopno) and regular emotional healing work. And training a more stable attention helps all of this and our life in general.

Is this the awakening spiritual traditions talks about? Yes, as far as I can tell it is. It’s what we are noticing itself, and noticing itself as all its experiences. It’s oneness. It’s a waking up from the trance of being this one separate self happening within and as what we are. It’s a noticing that what we are is love. After all, oneness noticing itself is expressed as love.

Helping who we are

Traditional spiritual practices, and modern versions of these, can also help us at a human level.

Training a more stable attention supports just about any activity in our life and our general well-being.

Basic meditation – notice and allow what’s here, and notice it’s already noticed and allowed – helps us release out of struggling with what’s here, our experience as it is.

Basic inquiry – finding ourselves as capacity for the world as it appears to us – also helps release us out of struggling with what is. It brings a lighter touch. It creates a space for us to act a little more from clarity and kindness.

Heart-centered practices helps us reorient in how we relate to ourselves, others, situations, and life in general. It helps shift us out of a struggle orientation to befriending what’s here. And this, in turn, helps our well being and allows us to act more from clarity.

The essence of spirituality doesn’t require anything esoteric

To me, this is the essence of spirituality, and it doesn’t require anything esoteric. It doesn’t require us to believe anything or go outside of our own experience. On the contrary, if we want to take it as far as it goes, it requires us to be ruthlessly honest about our own experience and find what’s already here.

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Aspects of what we are: exploring and using them as medicine

 

There are many aspects to what we are as Big Mind or whatever else we want to call it. And there are many aspects to who we are as this human self. So why not explore it?

Space may be the final frontier, but this is the ultimate frontier and it’s much closer to home. It’s something we can explore here and now, and it just requires some motivation and guidance.

Aspects of what I am

When I look, I find I am capacity for the world as it appears to me. I am capacity for any content of experience – this human self, the wider world, any sense of doer or observer, any insights, any noticing, even awareness. Capacity allows it all.

I am also awakeness. Not any special awakeness but this ordinary awakeness that’s here for all of us. The awakeness that’s inherent in awareness, consciousness, and noticing or experiencing anything at all.

As this oneness, what I am is also love. Not the love that is or is dependent on a feeling, but the love of the left hand removing a splinter from the right.

What I am is also all of it. Any content of experience happen within and as what I am. There is no inherent boundary. There is no inherent other.

What I am includes this human self and the wider world as it appears to me.

I can continue to find aspects or flavors of what I am, although this depends a bit on culture and orientation and what we look for. For instance, I can find (what we can call) feminine and masculine aspects, dark and light, and so on.

Aspects of who I am

As who I am, the world mirrors me. Whatever I see out there – in others and the world in general – reflects parts of who I am. My inner world is as rich as the outer.

Identities come in polarities and although we often identify more with one end of any one polarity than the other, we have both in us. Both are already here. And both are here as potentials that can unfold and be further embraced and brought into our life.

Unintentionally identifying with some aspects

We typically unintentionally identify with one or a set of aspects of what and who we are.

Many identify as a particular human being and overlook what they are (capacity, Big Mind) and also all the sides of themselves they see in others but not in themselves. This is the typical human condition and there is nothing wrong with it, but there is a lot more to who and what we are.

After having a glimpse of what we are, and early on in the process of getting to know what we are, some may identify more with some aspect of Big Mind – capacity, awakeness, or something similar. Or as it often is, we identify with some ideas about this. In Zen, they sometimes refer to this as being “stuck in the absolute”. It may feel safer than the scary messiness of being a traumatized human. And it’s also a way to become more familiar with what we are and get used to it. It’s a natural part of the process for many and perhaps most of us.

In the awakening process, there is usually still identifications of different types. We may be identified with ideas about what we are, as mentioned above, and also ideas about who we are as a human in the world. Noticing and exploring this, gradually include more of what and who we are, and find a bit more freedom around this, is an ongoing process. It is the exploration of a lifetime. (And if there are several, then several!)

Intentionally emphasizing aspects as medicine

This is all a part of our exploration of ourselves, or life or the divine exploring itself.

At some point, we may discover that we can intentionally explore and emphasize aspects of who and what we are and this can support our healing, maturing, awakening, and embodiment. We can get more familiar with some aspects and bring them more into our life.

We can use them as medicine for specific conditions.

For instance, if we are used to identifying as this human self, why not exploring finding ourselves as Big Mind?

If we are one-sidedly identified with (ideas about) Big Mind, why not also embrace being a human being in the world?

If we are used identify with (ideas about) what’s closer to the “absolute” – capacity, awakeness, observer – why not also include all that’s happening within and as what we are? (The world as it appears to us.)

If we are used to identify with one particular human identity, why not explore the reverse? Why not find it in ourselves? Why not find how it’s already in our life? Why not embrace it more fully?

This helps us unstick from any particular identifications, and it also helps us explore and embrace more of who and what we are.

How can we intentionally explore aspects of who and what we are?

There are innumerable approaches. I like a combination of dialog and parts work (Big Mind process), inquiry (Headless experiments, Big Mind process, Living Inquiries, The Work), energy work (Vortex Healing), and I also love Process Work (Jungian and shamanic) for these type of explorations.

And, of course, the real work and exploration is in our life today and now.

Organic process and intentional exploration

These shifts into exploring different sides of who and what we are is an organic process. It happens naturally in our human life, and it also happens naturally in an awakening and embodiment process.

An intentional exploration of these sides of us complements this organic process. It can clarify it for us, help us explore things more in detail, and it can give us a map that helps us orient and understand the overall process a little better.

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How my meditation practice changed when the CFS got stronger

 

I had a long meditation practice before the Chronic Fatigue Syndrome got significantly worse some years ago. I found I couldn’t continue my practice as before, and struggled with it for a while, until I started to find my way.

So how does it look now?

I do a very simple basic meditation of noticing and allowing. Notice what’s here. Allow it as it is. Notice it’s already allowed as it is. Adyashanti has some very good guided meditations on this, and Natural Rest is another way into it that works well. It’s also the basic meditation found in Buddhism.

I find heart-centered practices very helpful, including tonglen and ho’oponopno. This helps shift how I relate to myself, others, situations, parts of myself, and existence in general.

Pointers for noticing what I am are helpful, especially Headless experiments and (a simple version of) the Big Mind process.

Sometimes, I also do some inquiry, especially simple pointers like the ones from Adyashanti. How would I treat myself right now if I was someone I deeply care about? How would truth and love view this situation? And so on.

Beyond this, I sometimes do more in-depth inquiry, for instance through The Work of Byron Katie and Living Inquiries. And I do some somatic work, especially Tension and Trauma Release Exercises (TRE) and Breema.

In general, I have found a more relaxed way of doing these practices. And it’s more about noticing what’s already here than creating anything or going somewhere.

Center of gravity shifts into Big Mind & fear comes up

 

I talked with someone whose center of gravity spontaneously shifted into Big Mind yesterday, and she noticed how something in her human self was terrified of it.

Both are natural and the fear is not so unusual in a certain phase of the process.

How can we best relate to this fear?

Notice that it’s just a part of our human self that’s afraid of it. It’s not all of us and it’s something we can relate to more intentionally.

Notice that this fearful part of us already is what it’s afraid of. It is Big Mind. It is what we are. It’s afraid of its own nature, and there is a sweet innocence in that.

Listen to what this fearful part of us has to say. What is it afraid of? What is its story? What happens when we believe this? What’s more true?

Notice the sensation aspect of the fear. Notice the body sensations. Allow them to be as they are. Rest with them. Set aside any thoughts for a little while.

Identify and examine any beliefs (as mentioned above) and emotional issues behind this fear. Use whatever approach works for you.

Dialog with this fearful part and Big Mind, and perhaps even allow the two to dialog together.

Find more structured and intentional ways to shift into and explore Big Mind. This can give a sense of predictability and control – in a limited but important sense, and it can help us explore the terrain in a way that feels more safe.

For examining beliefs, I often use The Work of Byron Katie. For exploring emotional issues, Living Inquiries and Vortex Healing are both great. For dialog, Voice Dialog or the Big Mind process works well. And for shifting into Big Mind in a more intentional way, Headless experiments and the Big Mind process are both relatively simple and often effective.

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The One experiencing itself as many

 

Through noticing what’s here in immediacy, we can find a few things….

We may notice that the One experiences itself as many.

No-thing experiences itself as something.

Consciousness experiences itself as matter.

And sometimes….

The One experiences itself as separation.

Love as not-love.

Clarity as confusion.

It can help to use a more structured form of inquiry to notice this, for instance Headless experiments, the Big Mind process, Living Inquiries, or The Work of Byron Katie.

This is all what we can notice for ourselves here and now.

COSMOLOGY

And we can also see it in the universe as a whole. We can make it into a cosmology. (After all, any cosmology mirror us here and now.)

Existence is oneness experiencing itself as many. No-thing as something. Consciousness as matter.

And sometimes – locally and through us and other beings – oneness experiencing itself as separation, love as not-love, clarity as confusion.

MORE DETAIL

There is easily one or several books worth of material here if we want to go into more detail. I’ll just say a few words.

I find that I am capacity for the world as it appears to me – including this human self and any me or I or observer or doer. That’s the oneness. It all happens within and as what the mind may label consciousness. Within this oneness is immense diversity. The world is many. (It’s an overlay of thought that divides the world up in this way, and it’s a very useful function of thought.)

I find that no-thing experiences itself as something. What I am is no-thing full of the world as it appears to me. No-thing full of somethings. (Again, the somethings are separated from each other through an overlay of thought.)

Similarly, consciousness experiences itself as matter. What I am – and I assume what you are to yourself – can be labeled consciousness. The world as it appears to me happens within and as consciousness. And when thoughts label some things in the world matter, and sensations come in to lend a sense of substance to those thoughts, then consciousness experiences itself as matter.

Also, when these dividing lines created by thoughts – often in the form of mental images – are held as true, there is an experience of separation. So the One experiences itself as separate, as an I here and others out there.

When thoughts are held as true, the mind can tell itself that this human has been wronged, is a victim, and so on. And then love – which is another word for oneness – experiences itself as not-love.

And when the mind takes thoughts as true, clarity – which is yet another word for oneness – can experience itself as confusion.

STRUCTURED FORMS OF INQUIRY

We can all (?) find this for ourselves, and structured forms of noticing – AKA inquiry – can help here.

Headless experiments can help us find ourselves as capacity for the world as it appears to us – including anything connected with this human self and any I or me or observer or doer.

The Big Mind process can help us find ourselves as Big Mind (AKA capacity full of the world), Big Heart, and a variety of other aspects of what and who we are.

Living Inquiry – which is based on traditional Buddhist inquiry – can help us explore in detail how thoughts (words and mental images) combine with sensations to create our experience. Specifically, it’s helpful to notice how the mind associates certain sensations with certain thoughts, and these thoughts lend a sense of meaning to the sensations, and the sensation give the thoughts a sense of substance, reality, and even truth.

The Work of Byron Katie is a great help in exploring thoughts we take as true, and in finding what’s more true for us in our own direct experience.

There are many other forms of inquiry out there as well, which may work as well or better for you. These are just the ones I happen to be familiar with.

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A dialog with Lila – the dance of existence

 

This playfulness in inherent in you as a human being, just as it’s inherent in all life and all existence. Without me, without this playfulness, nothing would exist and certinaly nothing would evolve. I am how the universe evolved into solar systems, planets, living planets, and you and everyone and everything you know.

– from this dialog

This is one of a series of – imagined and yet real – dialogs with aspects of who and what I am. In this case, Lila – the play or dance of existence.

Hi – it’s good to talk with you!

Likewise. It’s good to talk with someone who sees me and even appreciates me.

You mean most people or beings don’t?

Yes, people like me when I appear in the way they – as a human being with ideas and conditioning – want. And they don’t like me so much when I appear in the ways they don’t like. Also, they tend to recognize me as the dance or play of life only when they themselves are in a playful mood. They don’t recognize the play or dance so much when they are in other moods. Then, they often see me more as a challenge, inconvenience, or problem. Which is fine, but it’s good when I am recognized as dance or play.

What about P., the one writing this and asking these questions, does he recognize you?

Yes and no. He does when he does, when we notices all as happening within and as consciousness and what he is. When he steps back a bit and notices the bigger picture. And he doesn’t so much when he gets caught in something smaller, when his own stressful beliefs and emotion issues are triggered and he gets caugth in it.

It doesn’t matter to me since I am always Lila and who he is and what he experiences is me too. But it does matter to his life, and when the storm passes he does switch back to noticing me.

Most of the time, I am just a simple noticing away from him. Sometimes, I am more in the foreground. And sometimes, I go more in the background when he gets caught in things.

You already hintet at it, but can you say more about what P. and his experiences and the world as it appears to him are in relation to you?

I am all of it. It’s all Lila – it’s existence exploring and experiences itself in always new ways. It’s not really a relationship since it’s all me. It’s always me whether someone or something is noticing it or not. The noticing doesn’t matter to me, but it does matter to the one noticing when they are noticning.

How does it matter? What does it do for them to notice you?

In general it helps them appreciate the dance of life. It helps them open to finding appreciation and gratitude for life as it appears to them here and now. It helps them step back a bit from their ideas of how life should and needs to be, it gives them a bit of space to those ideas, and that gives them more freedom and room for appreciating life as it is.

It depends a bit on the noticing. The noticing can be more of an idea, and then it’s an invitation for them to notice it in their immedate experience. And it can be a more direct noticing.

How is this for P.?

He did experience me directly first, in his teens, before knowing my name or that anyone else had noticed or knew about me. So that gives him some ease in his relationship to me. He knows me intimately and not primarily from what others said or wrote, and that’s still how I am for him.

He does also notice me as an idea and sometimes he is more focused on the idea than me as I am. But he does also use this idea to shift into noticing me more directly.

Do you have any advice for him?

Yes, he sometimes uses me as a reason to sit back and not intervene in situations. He sometimes leans back into me and doesn’t take care of his life as much as he could.

For the sake of his life, he needs to be a little more engaged in his life and a little more engaged in being a good steward of his life and being more actively on his own side.

It’s not a huge shift, it’s more of a tweak. But it’s important to him to make this shift more often. He is ready to do it. And it will give him more of the life he wants and a life that can benefit him and others and life more fully.

How can people find you?

Hm, good question. I am always here. In a sense, I am all they know. They just don’t always notice or recognize me.

If they wish to find me, there are several ways and each one has to find the way that works for them.

They can find me through the Universe Story and Epic of Evolution, often first more as an idea but then in a more immediate way.

They can find me through noticing the creativity of their own mind and how it filters their experience of themselves and their world, and how this is a dance and always new.

They can find me through noticing that their experience of themselves and the world happens within and as what they are, and that this is a dance and play of consciousness.

Thank you. Is there anything else you would like to say?

Just that for you, as a human being, noticing me can make a big difference. It can help you appreciate the inherent playfulness of life, even when it’s not to your liking. It can help you open to more gratitude and appreciation for what’s here as it is. It can also help you find your own inherent playfulness.

Can you say more about this playfulness?

This playfulness in inherent in you as a human being, just as it’s inherent in all life and all existence. Without me, without this playfulness, nothing would exist and certinaly nothing would evolve. I am how the universe evolved into solar systems, planets, living planets, and you and everyone and everything you know.

Because of your culture and ideas of how you should be as adults, you sometimes lose connection with this playfulness, or you think it’s only there in some situations in your life. In reality, I am always here. I am all you know. And bringing me into your life more intentionally in more situations, and even all situations, can help you a lot.

It will immensely enrich your life. It will open you up to see new opportunities and possibilities. It will help you follow your sense of what’s right in the moment, even in what you call small and ordinary activities. It will help you do things in slightly new and different ways because it feels right and you are drawn to it.

It will help you notice the inherent playfulness of life in all the different ways life appears to you. It will help you notice the inherent playfulness in how you relate to life and in how life responds to you.

This is a small shift in noticing, and what you notice is just what’s already here. And this noticing can profoundly enrich and transform your life.

Thank you. I appreciate this conversation a lot. Thank you for being you. And thank you for being me!

And thank you for being me! Without you – and all beings and all of existence – there would be no me. Thank you, thank you, thank you. I am immesely grateful for you. For you as you are.

I have one more question. You do sound a lot like P.?

Yes, because he is the one doing this dialog and writing these words. I am filtered through him and his experiences and biases. And that too is part of what I am that, that too is part of lila. That’s part of the richness of existence. Any other being having this type of dialog with me will do it through their own filters and experiences and it will be unique and different. I love it!

Dialog with heart ache / survival fear

 

I have been exploring something over the last few days. It’s in my heart area, and it feels like a combination of issues – primal survival fear, longing, heart ache and so on. It has come up a few times in my life, when I am faced with a loss of something important to me.

I thought I would do a little dialog with it to get to know it better.

Hello.

Hi. Can you help me? I am suffering.

Yes, I want to help you. How can I help?

Be with me. Help me feel safe. I don’t want to be left alone, that’s what I fear the most. Please be here with me.

Yes, I can be with you. I am with you now. And I want to be with you if or when you come in the future.

Thank you. I don’t know if I can trust you since you have abandoned me before. When I come, you get terrified and try to run away from me or get rid of me. It feels terrible. You have treated me terribly.

I am so sorry. I didn’t know what I was doing. I feel sad about how I have behaved and how I have abandoned you. I want to be different. I know how important it is for both of us.

OK. Just be with me now and we’ll see what happens.

How are you? I want to get to know you more.

Right now, I feel much more relaxed. I know you are sincere now. You are with me. You even love me. I know it. I can feel it. And it helps me relax. I feel softer.

How are you when I run away?

I feel desperate. It’s the most horrible feeling possible. I feel abandoned. Unloved. Alone. Scared. I want and need your attention and I’ll do anything to get it. I make myself bigger and louder and impossible to ignore.

Yes, I know. I also really don’t like it when it happens. I guess we share that. And I feel I am beginning to understand you more. I am actually glad you make yourself bigger and louder. I understand where it comes from. I understand you need me in that moment, and I instead run away.

Yes, all I want is your presence. That you are here with me. That you don’t abandon me. That you give me a sense of safety, and maybe even of being loved and understood.

What do you need the most from me?

Just that. Be here with me. Be present with me. Allow me to be as I am. And, if it’s possible, understand me, love me. I need to feel safe. Understood. Loved. That way, I can relax.

I love you.

I love you too. When you are here for me.

Can I speak with Big Heart?

Yes. I am here.

How do you see this situation?

I see you wanting to be in a good and nurturing relationship with this part of you, although you are not always able to. And I see this part of you desperately needing you to be there for it.

I am always here and always love you and whatever comes up for you. Both you – whatever you take yourself to be, and this part of you, are always loved. It’s just that you don’t always notice or remember. And that’s OK. That’s how human life is.

Can you help me and this part of me?

Yes, although it’s really you who need to do it. I am always here.

One thing you can do is remind yourself that what you feel is a flavor of the divine. It isn’t and never was anything else. It helps you to notice.

Another thing you can do is open for me and invite me in. I already love this part of you and what it needs is love. Allow it to absorb this love.

When that happens, it’s easier for you – and it – to notice that it already is this love. It is me. All of this – you, it, your relationship – is me. When that’s more thoroughly clear to you, there is a deeper healing.

Thank you. I love you.

I love you too. I always did. I always do. You are loved. And you are love.

Inquiries as a structured reflection of how a clear and awake mind naturally functions

 

I love inquiries like headless experiments, the Big Mind process, The Work of Byron Katie, and the Living Inquiries.

They are all structured forms of a noticing that happens naturally when there is more awakening and more clarity. They reflect how a more awake and clear mind functions. They function as training wheels and stepping stones until we find that clarity for ourselves and it happens more naturally and fluidly here too. And no matter what clarity and awakeness are there, they can show us more.

Headless experiments reflect how an awake mind notices itself and the world, as capacity for the world.

The Big Mind process does the same while including a dialog with and among sub-personalitites. This dialog is something that happens more naturally in a mind that’s clear, healed, and used to working with parts of our human self.

The Work examines what happens when our mind holds a thought as true, how it would be without holding it as true, and the genuine validity in the reversals of the initial thought. This reflects a natural examination of thoughts that happen in a more clear and awake mind.

Living Inquiries helps us explore how the mind associated thoughts and sensations, and how sensations lend a sense of solidity to thoughts so they seem more true, and thoughts lend a story to sensations so they seem to mean something. This allows the “glue” binding them together to soften and perhaps even fall away. This reflects what happens more naturally in a mind that’s clear and awake and used to examine these things in a more finely-grained way.

So these inquiries – in their essence – reflect natural processes in a more awake and clear mind. And for anyone of us, I imagine they can help us explore certain things in an even more finely-grained way.

A dialog with suffering parts of us as devotees

 

This dialog comes from seeing suffering parts of us as wanting relief and liberation from their suffering. And seeking us – as our “global” consciousness – so we can help them. In that sense, they are our devotees.

Hello.

Hi. Can you help me? I am suffering. I don’t know what to do. I feel that you can help me.

Yes. I will help you as much as I can. Can I ask you some questions to get to know you better?

Yes.

Who are you?

I don’t know. I just know I am suffering and that I feel you can help me. Please help.

I want to help you. How can I help you the best? In what way would you like me to be with you?

Be with me. Be there for me when I need you. Love me. Love me as I am. I don’t know how to change so please love me as I am.

I love you. Is there anything you want me to not do?

Yes, don’t try to change me. Don’t make me be something I am not. Please don’t push me away. Please don’t ignore me. Please don’t try to make me into something I am not.

Is there anything else I can do for you?

Yes. Help me understand myself. Help me free myself from the suffering. Help me know what you know. Help me be more like you.

In what sense do you want to be more like me?

I am not sure. I feel you have something I need.

If you could have your deepest wishes fulfilled, what would it be?

To be seen. Loved. Understood. Free from suffering.

Next time you come, how would you like me to be?

Yes, please listen. Be present with me. Help me feel seen. Understood. Safe. Loved. Please don’t run away. I need you.

Do you have any advice for me?

I don’t but there is someone else. I’ll get that one for you.

Hello. Who am I speaking with?

I am the one who knows how to help parts of you liberate.

Welcome. Do you have any advice for me?

Yes. You are doing well. But you still have a lot to learn. You are in the middle of the process. You can become more comfortable with these suffering parts of you. You can be more a friend to them. You can be more a wise guru for them. You can be more the loving one. You can recognize them more as love.

It will help you a lot right now to remember them as devotees. They are your devotees. They look to you for love, understanding, and patient presence. You can do it. You are already doing it. And it will help them a lot. You are doing everyone a great service through this process.

Thank you.

Gospel of Thomas 3b: When you know yourselves, then you will be known

 

I am going through some – perhaps all? – of the verses from the beautiful Gospel of Thomas to share what comes up for me. I may also give a commentary or response from a few different viewpoints to make it more interesting. The Gospel of Thomas is thought to be older than the four gospels in the New Testament and may be a source for these.

3b. When you know yourselves, then you will be known, and you will understand that you are children of the living Father. But if you do not know yourselves, then you live in poverty, and you are the poverty.”

I will explore this as Big Mind, Big Heart, and Lila – the play of consciousness or the divine.

Big Heart

Know yourself as me and you know that you not only are love but your whole world and all of your experiences are love. You see behind the surface appearances and the labels human puts on whatever is happening.

If you don’t know yourself as me, you are still me. Nothing has changed except your noticing. And you will feel you live in poverty. You will long for what you are and what you think you don’t have. You may not “have” it but you are it. You already are it.

Big Mind

Know yourself as me and you know what you are. You will understand that as a human being you are a child of me. You and all your experiences happen within and as me.

If you don’t know this, you will live in poverty. You take yourself as fundamentally a separate being subject of birth, loss, death, and whatever else.

Lila

I temporarily and locally forget myself and take myself to fundamentally be a human being. In this, I feel small, limited, temporary, and although my experiences are rich and varied I experience it as a kind of poverty.

I feel that something is missing. I may long for it and seek it. I may first seek it in the wider world. And then perhaps as what I am.

When I notice myself again I know what I am and I understand that this human being is a metaphorical child of me.

You may see me as the divine and the play of the divine as all of existence. You may see me as consciousness and the play of consciousness. It the same.

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Gospel of Thomas 3a: Rather, the Father’s kingdom is within you and it is outside you

 

I am going through some – perhaps all? – of the verses from the beautiful Gospel of Thomas to share what comes up for me. I may also give a commentary or response from a few different viewpoints to make it more interesting. The Gospel of Thomas is thought to be older than the four gospels in the New Testament and may be a source for these.

3a. Jesus said, “If your leaders say to you, ‘Look, the (Father’s) kingdom is in the sky,’ then the birds of the sky will precede you. If they say to you, ‘It is in the sea,’ then the fish will precede you. Rather, the (Father’s) kingdom is within you and it is outside you.

I will explore this through Big Mind.

Big Mind

If you think I am in the sky, then the birds will get there before you. If it’s in the sea, the fish are already ahead of you. If you recognize that I am inside you and outside you – that everything already is me – then you are on the right track. You have never not known me, you have just not recognized me.

I am the one who takes all these forms, including as you – as a human being – looking for me and thinking and I am in the sky or in the oceans and then eventually discover all as myself and all as always having been myself.

A note

I cannot help thinking that Jesus was a bit snarky here. Who looks for the Divine in the ocean? Unless you are a fish, of course.

Gospel of Thomas 2: When they find, they will be disturbed

 

I am going through some – perhaps all? – of the verses from the beautiful Gospel of Thomas to share what comes up for me. I may also give a commentary or response from a few different viewpoints to make it more interesting. The Gospel of Thomas is thought to be older than the four gospels in the New Testament and may be a source for these.

2. Jesus said, “Those who seek should not stop seeking until they find. When they find, they will be disturbed. When they are disturbed, they will marvel, and will reign over all. [And after they have reigned they will rest.]”

I will explore this through the voices of Big Heart and Big Mind.

Big Heart

I love you as you are and you are love as you are, whether you know it or not and whether you seek love or your true nature or not. If life and love and all of existence has moved you to seek, then keep seeking until you find me and find me as what you always and already are.

At first, you – in the form of a human being – may be disoriented by what you find and you may be disturbed by seeing that all of what you held as true wasn’t true in the way you thought.

There is another way you may be disturbed. At some point in the process, you may be disturbed because all in you that was formed within not knowing all as love will need to be loved and recognized as love and heal through that. It’s a beautiful process, more beautiful than you may be able to see as it happens. And some experience it as deeply disturbing as it happens.

You will find an infinite richness and fullness in finding me as you and you as love and all as love and always having been love. (Even that which humans see as not love at all is love, it’s love in disguise. It’s love temporarily taking these forms and forgetting that it is itself.)

And you will find a rest beyond anything you have every imagined, even as you are active in the world. When you find me as you, and your human self gets infused with this and used to it, you will find a deep rest.

Big Mind

If you are drawn to seek me – which is me seeking myself – then keep on until you find.

As a human being, you may be disturbed by what you find. You discover that what you believed, including your most basic assumptions about yourself and reality, are not true the way you took them to be.

You will also marvel when you discover yourself as me and everything as me.

As me, you will reign over all since all happens within and as me, although that’s an old-fashioned way of talking about it and I wouldn’t say it that way now.

And as you become more familiar with me and everything as me and living from it, you will relax and rest in and as it even as you are in activity.

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Gospel of Thomas 1: Whoever discovers the interpretation of these sayings will not taste death

 

I am going through some – perhaps all? – of the verses from the beautiful Gospel of Thomas to share what comes up for me. I may also give a commentary or response from a few different viewpoints to make it more interesting. The Gospel of Thomas is thought to be older than the four gospels in the New Testament and may be a source for these.

1. And he said, “Whoever discovers the interpretation of these sayings will not taste death.”

From The Gnostic Society Library, translated by Stephen Patterson and Marvin Meyer

The verse says “interpretation” and interpretations can be helpful. But it’s what it refers to – the actual noticing – that’s important. In this case, as it comes from Jesus, I’ll assume what the verse refers to is discovering ourselves as Big Mind.

Big Mind. I am what time, birth, death and everything else happens within and as. So whoever discovers me will taste death – because everything within me comes and goes – but will not die.

Big Heart: You will taste death but the one you really are will never die. You are not only loved more deeply than you know, you are that love.

A scientist: When we discover ourselves as what our experience happens within and as, we are not the one who dies. What dies is this human being which others take us to be, and that’s an experience within what we are.

Of course, if consciousness dies with this human self, then consciousness – what we are – dies too. But if all of existence is consciousness, then what we are does not die even when this human self, this planet, and this universe dies.

Is the small or big interpretation of awakening correct? We’ll see when we die, and we may have hints before then.

A pragmatic: Is it true? The only way to find out is to explore and discover the meaning of these sayings. It’s very clear right there in the first verse: It’s not about faith or believing anything or taking anyones word for it. It’s about discovering it for ourselves.

How do we do that? There are many approaches. Find one you are drawn to and where you can find experienced people who can guide you. Try it out. Does it work? Then keep it. Does it not? Then change how you are in relation to it and try it again. If it’s still not working, then find another approach.

A personal note: In writing this post, I see that my usual writing-persona for this blog is the pragmatic scientist. I also noticed that the voice of Big Mind and Big Heart are easy and familiar to me. And the voice of the poet or the mystic drunk on the divine were more difficult to access and I judged what came out of them more. I guess I have set aside and perhaps even disowned those sides of me. And it’s also possible that, right now, this particular verse didn’t resonate so much with those voices.

Awakening is differentiation

 

Awakening is not just oneness. It’s also differentiation.

Without differentiation, there is no awakening. At least, if we start out from separation consciousness and wish to see what awakening is about. And if we wish to actively support clarification, deepening, and embodiment of the awakening.

So what is it we need to differentiate?

Mainly, the difference between thoughts and reality. Obviously, a thought is as real – or unreal – as anything else. But what it says about reality has varying degrees of truth to it, and even the most accurate thought has no final or ultimate truth to it.

We may know this at a superficial conscious level. We may hear it and tell ourselves I know that. But the reality is often different. At some level, we – our system – takes several thoughts as true even if we consciously may know it isn’t. It requires a much deeper exploration to see this and see through it so the “glue” making these thoughts seem real weakens. (Our mind’s magical truth-glue that makes something that’s not completely true seem true.)

How is this connected to awakening?

When we – at any level – hold a thought as true, there is automatically identification with the thought’s viewpoint. We experience ourselves as the viewpoint of the thought. And that creates a sense of being something within the content of experience – within the world, and an I with the rest of existence as Other.

What the thought is about doesn’t really matter. Taking any thought as ultimately true – somewhere in our system – creates this dynamic. Although some of the core ones are thoughts saying we are a human being, a me, an I, a doer, an observer, and so on.

How can I explore this differentiation?

Through inquiry, whether natural, organic, and unstructured or more structured.

Structured inquiry can be a good way to start, and can help us go deeper wherever we are in the process. And the more natural and unstructured inquiry helps us trust our own wisdom and guidance. (Especially when we already are somewhat familiar with the terrain, perhaps with the help of structured inquiry.)

For me, a combination of Headless experiments (Douglas Harding), the Big Mind process (Genpo Roshi), The Work of Byron Katie, and Living Inquiries (modern version of traditional Buddhist inquiry) has been helpful. But there are many other approaches out there.

What about other forms of differentiation?

Yes, there is the conventional form of differentiation and discernment we need in daily life, to function in the world.

The differentiation I wrote about above is helpful for awakening and also healing for our human self. The daily life differentiation and discernment is essential for us to function in the world.

Just as what and who we are – oneness and this human self – these two forms of differentiation are two sides of the same coin.

Supporting the natural healing and awakening process

 

Most approaches to healing and awakening support the natural processes of healing and awakening that seem inherent to us and life.

What are some of the characteristics of the natural healing and awakening process?

For healing emotional issues, one essential is to be brutally honest about our stressful and emotional-issue creating thoughts. Is it really true? What’s the grain of truth in it? What’s more true than the initial thought? Another is to meet the feelings, allow them, perhaps befriend them, perhaps notice them as physical sensations.

For awakening, the essence is perhaps to notice that all content of experience comes and goes, and yet something doesn’t come and go. What experiences happens within and as doesn’t come and go. Perhaps that’s more what we are than any content of experience – like this human self, or any me or I?

These processes often happen organically, although it can take time and the process can get stuck for a while. That’s why some people have developed more structured ways to support these processes.

If the structured approaches are done with sincerity and under guidance of someone with experience, skills, insights, and experience in working through things on their own, then they often work. (If we try to “push” our system to conform to whatever ideas we have about healing or awakening, it can – in the worst case – create more emotional issues and stronger separation consciousness.)

In general, structural approaches to emotional healing mimic the natural processes of a mind that’s already relatively healed – and one that operates from some sincerity, clarity, insight, and experience – when it relates to and invites in healing for parts of itself.

For awakening, they mimic the processes of an already mostly awake mind to awaken less awake parts of itself.

Here are a few examples:

Emotional healing often involves a shift in how we relate to ourselves and the world. It involves coming to terms with, find peace with, and befriending different aspects of reality. Inquiry (The Work, Living Inquiries) helps us see through stressful beliefs and consciously be a little more aligned with reality. Heart-centered practices like all-inclusive gratitude practices helps us reorient and befriend. Therapeutic tremoring (Tension and Trauma Release Exercises) releases tension out of the body which makes befriending a little easier. Inquiry practices (Big Mind process, Headless experiments) that gives us a glimpse of what we are also invites a shift and reorientation in how we relate to the different aspects of reality.

Emotional healing also involves finding healing for specific emotional issues, and much of what I wrote in the previous section also applies here. Emotional issues are held in place by – among other things – beliefs and identifications, and inquiry can help us see through these. Heart-centered practices (tonglen, ho’oponopono) can help us shift out of the fear-based core of many emotional issues. Therapeutic tremoring helps release the tension out of the body that otherwise fuels emotional issues and stress. Noticing what we are (Big Mind, Headless experiments) can support emotional issues in resolving within this new context.

Awakening is a natural process, although one that doesn’t come to conscious fruition in most people’s lives. It’s supported by most of the traditional spiritual practices. Basic meditation (notice + allow) helps us notice what we are, and helps what we are notice itself. Heart-centered approaches helps us reorient in the way we naturally do in the context of awakening. Inquiry helps us see what’s already more true for us and align more consciously with reality. Inquiry practices like the Big Mind process and Headless experiments gives us a taste of what we are, helps what we are notice itself, and help us explore how to live from this context.

Since divine or energy healing is the approach I mostly explore these days, I’ll say a few words about it separately, and focusing on Vortex Healing which I am most familiar with:

Vortex Healing (VH) also supports the natural healing and awakening processes. Although it’s one of the approaches I have found that’s the most versatile and powerful, and I know very well it works from many experiences channeling for others and receiving, I still don’t have a clear sense of exactly how it works apart from the basics. It uses divine energy and consciousness to invite the body and mind to heal, and to remove energetic structures that allows the divine to temporarily and locally take itself to be separate – and this opens for awakening.

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Outer space and spiritual explorations

 

Since childhood, one of my main interests has been space, space exploration, and science fiction. And I have had an intuitive sense of the connection between space exploration and spiritual exploration. Why is there this connection?

Here are some of the parallels I find:

Both involve exploration of (for us) unknown territory. Space exploration and spiritual exploration are both an adventure and an ongoing and endless discovery.

Space appears infinite and what we are the same. To us, outer space seems infinite. And when we discover what we are – what this experience happens within and as – this “space” too appears without end.

From space we see Earth as a single whole and a single living system. There are no border visible. We are in the same boat. Our destiny – of all Earth life – is interconnected. We are inspired to take care of all life and future generations to the best of our abilities. This recognition of the oneness of all life can also come through spiritual explorations.

Through the Universe Story – as told by modern science – we see that the universe and all of existence is one whole. It’s one seamless system evolving in all the ways we see around us, and as us and our experiences and life. As Carl Sagan said in Cosmos (paraphrased), we are the local eyes, ears, thoughts, and feelings of the universe. We are the universe exploring itself.

Through spiritual explorations, we can find something very similar. We find ourselves as the One locally expressing itself as this human self and the experiences of this human self. We find ourselves as that which our experience – of this human self, the wider world, and the universe as it appears to us – happens within and as. We find ourselves as that “no-thing” that’s capacity for all of this.

So there is no surprise if I experience an intuitive connection between space exploration and spiritual explorations. Both involves ongoing and endless adventure and exploration. Both involves the appearance of something without end. Both gives us a realization of Earth and all life as a seamless whole. Both involves a recognition of Oneness and our human self as a local expression of this Oneness – beautiful and amazing in all its richness.

Note: As a child, I was deeply fascinated – and somewhat transformed – by Cosmos by Carl Sagan, and also read anything I could find about astronomy and science fiction. In terms of science fiction, I loved the classics like Jules Verne, Isaac Asimov, Ray Bradbury, and others.

The dream of the divine

 

Sometimes, it can seem like the world is a dream and that may be more accurate than we realize.

Dreams at our personal level

At our local and personal level, we can explore how the world is as a dream in a specific way.

In dreams, all the content of our experience – all that happens in the dream – happens within and as consciousness. It can’t really be any other way. It makes logical sense. And we can notice it when we do lucid dreaming.

In our waking life, it’s the same. All content of our experience – including our human self and the wider world and anything else – happens within and as consciousness. We can notice this through different forms of inquiry. In my case, I have found the Headless experiments, the Big Mind process, and the Living Inquiries, to be especially good at revealing this.

From this, we see that what we are is consciousness, and what we often take ourselves to be – like this human self – happens within and as consciousness. In other words, who we are happens within and as what we are.

This can seem abstract at first, if it’s just an idea or something someone else points out. We can then get a taste of it for ourselves, perhaps through inquiry or spontaneous revelations. And we can then continue to explore it and get more familiar it and allow our life to be transformed within this noticing.

If the world sometimes seems like a dream to us, it may be because it’s more true than it first seems. Just as our dreams happen within and as consciousness, our waking life happens within and as consciousness.

The dream of the divine

Similarly, we can say that all of existence is the dream of the divine. It’s all consciousness and all of existence happens within and as consciousness. It happens within and as the divine. And this consciousness – right here and now – is no different from this consciousness. It’s the same consciousness.

These experiences – that we may take to be “ours” – are the experiences of the divine. These experiences of sights, sounds, sensations, taste, smell, movements, and thoughts are the experiences of the divine. These thoughts saying these experiences belong to “me” as this limited and local human self are the thoughts of the divine.

Alan Watts’ thought experiment

I love a thought experiment from Alan Watts.

Say you can decide what you’ll dream about. First, we may chose to dream very pleasant dreams. After a while, that may get boring and we throw in some challenges, and perhaps some that seem very serious and a matter of life-and-death. If we know we are dreaming while we dream, we won’t experience the full effect of it. So we may also decide to forget that we are dreaming while we are dreaming so the dream feels more real to us.

By following this process, we see that what we end up with is the life we have now. There are perhaps a lot of good and pleasant experiences. It’s mixed in with challenges – big and small – that makes it more rich, juicy, and interesting. And we – as the divine – have temporarily forgotten we are dreaming in order to make it seem more real and make us more invested in the dreams.

The play of the divine – lila

Why is this happening? Perhaps for the divine to express, explore, and experience itself. For the divine to explore and experience its own potential infinite richness made a little more manifest.

The world can be seen as the play of the divine. And this is not a new discovery or noticing or speculation. In the Indian traditions they call this lila.

The world is real… and a dream

Our world is real in a certain way and also a dream in a certain way. That’s why I said “a little more manifest” in the previous segment.

Although there is validity to all our conventional ideas about the world and our lives, it’s all happening within a larger context that changes how we see it when this context is more alive to us in our immediate noticing and experience.

Even what we tend to experience as most physical is still happening within and as consciousness. The physical is real in that we experience it as physical and this seems to be a shared collective experience. At the same time, it’s our own mind – through combining thoughts and sensations – that gives it a sense of solidity and physicality. (How the mind creates its own experience through combining sensations and thoughts can be explored through inquiry, for instance Buddhist inquiries or a modern version of these such as the Living Inquiries.)

As we explore all of this, we may find that the world is simultaneously kind of real and kind of a dream.

How do we find peace?

 

There are many ways to find peace. Here are some approaches I have found helpful.

We can create a certain life. A life that feels right, nurturing, and meaningful. A life where we have nurturing relationships. Meaningful work and activities. A life aligned with our values and what’s important to us. A part of this is to heal and mend – as far as possible – any challenging relationships.

We can invite in healing. We can invite in healing for parts of us not in peace. We can invite in healing for trauma and emotional issues.

We can reorient. We can learn to befriend our experience as it is, including the experience of lack of peace (!). In this process, we also learn to befriend (more of) the world as it is.

We can find ourselves (more) as our human wholeness. As we find ourselves as the wholeness of who we are as a human being, there is a sense of groundedness and peace even as life and thoughts and emotions goes on. This is an ongoing process, perhaps including body-centered mindfulness and projection work, and the peace is of a different kind.

We can explore our need for peace. If we feel a neediness around peace, what’s going on? Do we have stressful beliefs about living without peace? Do we have identities rubbing up against the reality of sometimes lack of peace? Is there a trauma or emotional issue telling us we need peace? Examining this and find some resolution for whatever may be behind a need for peace can, in itself, help us find more peace.

It’s stressful to feel we need peace and fight with a world that doesn’t always give us the conditions we may think we need for peace. And it is, perhaps ironically, more peaceful to find peace with life as it is.

We can live with (more) integrity. Living with integrity gives us a sense of peace, even when life is challenging. Living with integrity means to clarify and follow what’s important to us, and to live with some sincerity and honesty – especially towards ourselves.

We can follow our own inner guidance. Following our inner guidance – in smaller and bigger things – connects us with an inner quiet and peace, even when life is stormy. We can learn to follow our inner guidance through experience. And it’s also helpful to notice when we connect with our inner guidance and don’t follow it, and examine what fears and stressful beliefs in us made it difficult for us to follow it.

We can connect with the larger whole. This larger whole comes in three related forms. One is the larger whole of who we are as a human being (mentioned above). Another is the larger whole of the Earth and the universe. We can connect with this through Earth-centered practices, the Universe Story, and more. The third is what we are.

We can explore and get to know what we are. What we are is what our experience happens within and as. As we learn to find ourselves as that, there is a different kind of peace. The peace of being like the sky that clouds, storms, clear weather and anything else passes through.

Each of these is an ongoing process and exploration. It’s not a place we arrive at for good and don’t have to pay attention to again.

The kind of peace we find in each of these ways is somewhat different. In a sense, they complement each other.

As for how to find these types of peace, there are many approaches and I’ll mention a few here.

To heal, I have found parts (subpersonality) work, inquiry, heart-centered practices, TRE, Vortex Healing and more to be helpful. To reorient, I have found ho’oponopno, tonglen, and all-inclusive gratitude practice to be helpful. To find myself as my human wholeness, I have found body-centered mindfulness (yoga, tai chi, chigong, Breema) and projection work (inquiry, shadow work) helpful. To explore any neediness around peace, I have found inquiry to be helpful. To live more with integrity, it’s helpful to explore what in me (usually a fear, stressful belief, trauma) takes me away from living with integrity in any specific situation. To follow my inner guidance, it’s helpful to practice in smaller situations and likewise explore what in me (fears etc.) takes me away from it. To connect with the larger whole of the Earth and Universe, it’s helpful to use the Practices to Reconnect (Joanna Macy), Universe Story, and similar approaches. To explore what we are, I have found Headless experiments, Living Inquiries, and the Big Mind process to be helpful.

Photo: Flowers from Zürich ca. 2013.

Kodo Sawaki: Sit immovably in the place where being superior or inferior to others doesn’t matter

 

Sit immovably in the place where being superior or inferior to others doesn’t matter.

– Kodo Sawaki in Zen Teaching of Homeless Kodo

The essence is clear and there are several more specific ways to understand it. Some of these have to do with who we are and require psychological insights and transformations, and some have to do with what we are and require “spiritual” insights and transformations.

In general with these pointers, they are not meant to point to what to do. If we try to use it as a guide for behavior, it easily becomes a “should” and something we impose on ourselves and try to live up to. We may put pressure on ourselves, it tends to feel inauthentic, and it can – ironically – become another way where we feel superior or inferior.

Instead, it’s more meant as an invitation to notice when we don’t do it and notice why. If this is how I would live if I am clear, awake, and healed, and I don’t do it, what’s going on? Where am I not clear? What in me needs to heal? It becomes a pointer for inquiry and healing.

In this case, if my system believes in ideas of superior and inferior, it’s partly from culture and if it’s important to me, it may also be connected to a sense (belief) that I am not enough, not good enough, not inherently valuable, not as good as others, unlovable, and so on. The idea of inferior and superior becomes a way to deal with an underlying sense of not being good enough. (I may tell myself I am superior so I temporarily feel a little better about myself. I may tell myself I am inferior which feeds and supports the initial belief of not being enough. And, often, there is a mix of the two.)

What are some of the specific ways to understand what the quote points to?

The basic one is that to the extent we have investigated the ideas of superior and inferior – and to the extent we have found what’s more real and true, to the extent we have found healing for our own emotional issues that may otherwise make us invested in the ideas of inferior and superior, and to the extent we have aligned with reality and brought awakeness into these ideas and issues – we naturally don’t invest energy in the ideas of superior and inferior. We recognize that we are different in skills, maturity and so on but we don’t use this to feed ideas of inferior or superior.

There is one important element to this, and that is to recognize that any idea of inferior or superior is just that – an idea. It’s not inherent in reality. It comes from an overlay of thought, and the content of that overlay – the ideas of superior and inferior and what fits into each category – comes from culture.

Another helpful element is recognizing what we are, or for what we are to recognize itself. We can discover this spontaneously, or apparently following spiritual practice, or through inquiry like the Big Mind process or the Headless experiments.

For instance, through the Big Mind process, we may discover – and taste – that we are Big Mind. And Big Mind explores, experiences, and expresses itself in all the different ways we see in the world – as you and me and everything else. The “essence” of all of it is the divine, Spirit, or God. Nothing is inherently superior or inferior to anything else. (While, at the same time, it’s all different and we obviously have different levels of maturity, skills, insights, areas of expertise, and so on.)

There are also some stepping stones or supports that can be helpful for a while. For instance, at an ordinary human level, we can say that we are all 100% valuable no matter our behavior or human qualities. The more we take this in, the easier it will be to recognize differences between us while still recognizing that we are all 100% valuable.

In my experience, it’s very freeing to investigate these ideas of superior and inferior. Finding what’s more real and true for me is a relief. It feels like returning home. I am more free from placing people – including myself – on an inferior-superior scale, and I am more free from worrying about others doing that to me since I know it’s human-created and not inherent in reality.

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Accelerated awakening?

 

If we seek awakening, we can take the traditional slow and steady approach, or we can try to accelerate it or take shortcuts. The slow approach may be “safer” than the apparent shortcuts although one is not inherently better than the other. And in either case, it’s good to look at our motivation.

Ways to accelerate awakening

We can have glimpses of what we are. Sometimes, this happens spontaneously without any apparent preparation, intention, or wish. We can also invite in these glimpses as a way to give us a taste of what awakening is. Some forms of inquiry, like the Big Mind process and the Headless Experiments, can give us a glimpse in a relatively short time and usually in a grounded way without the bells and whistles, and this can also give us more time to explore the different facets and dynamics around it.

Some also use psychoactive drugs, ideally under supervision of someone familiar with how to do it. Since this can come with side-effects, depending on the drug, I can’t recommend it and haven’t been drawn to try it for myself.

These glimpses can give us a taste of awakening and what we are, they can serve as a temporary guide (although can also be a bit misleading, especially as we add ideas to it), and they can – in that sense – accelerate awakening. As we dip into tastes of awakening through inquiry, we also get more familiar with what we are and it’s easier to notice it in daily life. And some forms of inquiry, like Living Inquiries, can help remove identifications and beliefs that typically prevent us from noticing what we are.

There is also the classic slow and steady approach to awakening. Here, we spend time with spiritual practices, with others on the path, and under guidance of someone familiar with the process. We spend time in prayer, meditation, body-centered practiced, and whatever other practices are available to us, and this provides a steady and gentle nurturing to the awakening process.

This more traditional approach is often seen as safer as it provides a lot of support and preparation work for the awakening which, in theory, makes it easier to function within the awakening if or when it happens. If done right, it also gives us a lot of benefits on the way in terms of grounding, healing, support, community, and so on. Of course, this all depends on the tradition, the community, the guide, and our fit with it and the fit with where we are in the process.

There is also the transmission or shaktipat approach. This may give a temporary spiritual opening or glimpse of awakening. Adyashanti describes this happening with retreat participants when he first started holding retreats (he stopped doing it since he found it less useful). This approach may also force the process and come with serious side-effects and challenges – sometimes because it happened a little too fast, and sometimes as the energy bangs up against blocks in our system. In some cases, energy transmissions may accelerate the process in a more balanced and integrated way.

And there is personal energy work, for instance through different forms of yoga. This can be a good way to nurture awakening, especially if combined with meditation and inquiry. As with the other approaches, it’s important to have good and experienced guidance.

These are all traditional approaches to awakening. Some cultures use psychoactive plants to offer glimpses or reality or shifts into it. Some traditions – especially in Asia but also other places – use shaktipat, inquiry, and/or personal energy work. And just about all traditions emphasize the more slow and steady approach, either on its own or in combination with the other approaches.

Personally, I have experience with all of these approaches with the exception of drugs. I have been mostly drawn to inquiry and the slow and steady classic approach. When it comes to energy transmissions, I have so far found only one that seems to be effective, predictable, and balanced, and that’s the awakening path built into being a Vortex Healing student.

Accelerated awakening and spiritual crises

An awakening process comes with different forms of challenges and sometimes spiritual crises. It’s tempting to say that the more accelerated paths come with more risk although I don’t really know. Challenges and spiritual crises seem to happen no matter which approach we take and whether our approach is slow and steady or more accelerated.

What I can say is that an accelerated path may also accelerate the crises (they may happen sooner rather than later). And a more slow and steady approach may allow us to prepare – in our mind, body, and energy system – for the different phases of the awakening process, which may make it a slightly smoother ride.

Mainly, there are no guarantees and we do what we are drawn to anyway.

Our motivation in wanting to accelerate awakening

Whether we seek awakening in the more traditional, slow, and steady way, or we seek a more accelerated path or shortcuts, it’s good to look at our motivation.

Typically, some of our motivations come from a sense of neediness, lack, and wanting to avoid suffering. There is nothing inherently wrong in this type of motivation. It can give us a drive that can be helpful for a while. At the same time, this type of motivation is inherently stressful and can drive us to make compulsive choices we otherwise wouldn’t have made.

Addressing the issues behind this slightly compulsive surface motivation – often some variation of neediness or lack – can reveal a deeper layer of motivation.

It may reveal a deeper, quiet and steady motivation that comes from – somewhere – knowing what we are.

Assumptions and context

I should mention that this view on awakening and ways to accelerate the process is based on an assumption that awakening is a natural, organic, and built-in process in all of us and – in the bigger picture – all beings. Everyone is on this path. For some, it may be far in the future and for others, it may happen now.

When it happens, there is a gradual preparation and build-up to it. It follows a similar process to a seed growing into a sapling, maturing into a tree, growing flowers, the flowers turn into a fruit, the fruit matures and eventually ripes and falls off the tree. In this analogy, the flowers may be early spiritual interests and perhaps practices, and the fruit is the awakening that ripes and matures over time.

We can support the ripening through practices and embodying it as best we can. As mentioned above, there are also other ways to accelerate this process. If we wish to accelerate this natural and organic process, it may be good to ask ourselves where that wish comes from and examine it. And it’s good to be aware that trying to accelerate, or even force, the process comes with some risks.

Finally, I want to mention that the awakening process tends to spontaneously accelerate at different parts of the process. It seems to have natural cycles of apparently slow phases and accelerated phases.

The bigger picture

Awakening is a natural and organic process. It’s what we are seeking itself, finding itself, noticing itself as all there is, and learning to live from and as it through this human being in the world.

What this looks like is a process of exploration or even a play, and many have called it the play of life, existence, or the divine – Lila.

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Projections in the context of awakening

 

How do projections look in the context of awakening?

On a spiritual or awakening path, projections are important for awakening and healing in the usual way – with perhaps a couple of extra layers to them to explore.

Specific to the spiritual path may be projections onto spiritual teachers, teachings, and concepts related to awakening. The process of projecting itself is the usual one. We see something out there – in teachers, teachings, awakening, etc. – that’s already in here, in us. And it’s projected in two ways. One is that the qualities and dynamics we see out there is also in here. The other is that what we see out there is an overlay of imagination from our own mind. (What we see out there may fit consensus reality and what others agree is there, or not, that doesn’t matter so much here.)

So we see something that’s in ourselves – as a potential or already here more strongly – out in the world. We get familiar with it there. In the best case, that helps us find it in ourselves and what we are. And it’s the role of spiritual teachers and teachings to help us recognize what’s happening and find it in ourselves. (Of course, they don’t always do it for whatever reason – they may not recognize what’s happening or they have a vested interest in not helping students recognize and find in themselves what they project out.)

Layers of the projections

There are different aspects and layers of the projections.

We have what most people think of when they hear the word. We can call these “blind” projections. We see something in the world – in other people, situations, anything at all – that’s in ourselves, but we are mostly or only aware of it out there. These projections are mostly of qualities, characteristics, and dynamics. And the reason they are “blind” – that we only see it in others and not in ourselves, at least in the moment – has to do with emotional issues, beliefs, and identifications.

Then we have more conscious projections. We see something out in the world and are aware of it also in ourselves. This awareness can be a general awareness or more finely grained. We can always find more examples of what we see out there also in ourselves – in our own thoughts, actions, and how we live our life.

We can also be aware of the more basic dynamics and elements of the projections. We can notice the overlay of thought – of mental images and words – our mind puts on the world. With some experience, we can notice it as it happens. This helps us to recognize the projections, and it also helps us hold our mental overlay more lightly. (And not automatically assume it’s “true”.)

There is yet another layer. Projections – blind, conscious, and the mental overlay – happen within and as what we are. They are part of the creativity of the mind. If we are so inclined, we can even say it’s part of Lila, the play of life, the Universe, and the divine.

In general, projections can be a temporary apparent hindrance – or detour or distraction or pitfall – if they are blind. And they can be a great support for awakening and healing if we work with them more consciously and with some skills and sincerity. It’s helpful before awakening and within awakening.

Examples

This is all distilled and abstract so I’ll go into a few more details and give some examples.

A regular blind projection happens anytime I see something in someone else that I don’t acknowledge in myself. It’s often accompanied by emotional charge, defensiveness, righteousness, blame, and so on. And it can also be accompanied by admiration, longing, and a wish to have what we project it out onto in our life. Whether it’s one or the other or a mix depends on how our mind judges what we project.

Trump is an example for me. For a while after he was elected, my mind dehumanized him. I saw him as a liar, bigot, con man, and so on, and I felt upset and angry that people could elect someone like him. I was aware that this was a projection but I hadn’t taken the time to explore it as a projection. It functioned more like a “blind” projection, at least at an emotional level.

As I took time to explore it more, I could find the qualities I saw in him also in myself. I could – and can – find it in how I see him and his followers. (I am bigoted, a liar, a con man, etc. in how I see him and his followers, especially when I don’t acknowledge I have those qualities too.) And I can find examples in my life when I have done all of those things. I may not have done it in exactly the same way he does it, or to the same extent, but I can find examples – even if some are smaller and apparently more “innocent”.

Going through this process, I am more at peace with Trump and his followers. I see myself in them. We are in the same boat, in that sense. I don’t agree with most of his policies. I still think he operates mostly as a con man. I still see many of his followers as ill-informed and acting on misinformation. If I was in a position where it was reasonable for me to actively speak up about it and promote other solutions, I would do that. (Right now, I live in Europe and my energy goes to finding healing for myself.) And yet, the emotional charge around it for me is much less. I have more empathy and understanding. I am seeing the situation less as us vs. them and more as a larger us.

I have also experienced the other form of blind projections many times in my life. I admire and am fascinated by a woman (usually a partner). I see some people as awake – or perhaps unusually mature, insightful, and kind – and admire them and wish the same for myself. And so on. Again, it’s a process of allowing the projection, notice it, and find the qualities and characteristics I see in the other also in myself. Phrasing the projection and finding specific examples help a lot.

Conscious projections also happen all the time. I see someone as kind, and find it in myself. I see beautiful nature, and find that in myself. I see (imagine) the boundless nature of outer space and find that as what I am.

There is some fluidity between blind and conscious projections. It’s rare a projection is completely blind. And in daily life, we are often aware of a quality more in others or more in ourselves, depending on where our attention is. Bringing awareness to projections, and finding in ourselves what we see out in the world, is also an ongoing process. We can always find more examples. We can always expand our conscious identity to include more.

How do we get more aware of the basic dynamics and elements of projections? Working with projections in a conventional way brings some awareness into this. And we can also explore it more explicitly through some forms of inquiry, like traditional Buddhist inquiry or their modern versions. We typically need to explore this over and over – and bring it into daily life – before this noticing becomes a habit and second nature.

If I used Living Inquiries to explore how I see Trump (which I haven’t, at least not as a longer and formal inquiry), I would probably find some clues to why my relationship to him is charged (emotional issues) and how my mind creates its experience of him in general. I may find how my mind creates an image of Trump and this image is associated with sensations (tension) in my body. I may find that my mind has a lot of associations with this image and the connected sensations, going back to specific (traumatic) situations in my life and childhood. I may find how my mind creates beliefs and identifications in order to protect itself against him, people like him, and what he stands for. And so on. I get to see the emotional component and how it connects to my own experiences. I get to see how my mind creates blind projections in order to protect itself. I get to see how beliefs and identities are part of this projection. I get to meet and get to know the fears behind all of it.

When it comes to noticing how all of this happens within and as what I am, there are some modern forms of inquiry that can give us a taste. Big Mind process and Headless experiments may be most direct, and Living Inquiries gives us a taste through most regular inquiries into more emotional issues.

As usual, each of these points can be elaborated almost endlessly so I have given just give a few pointers here based on my own experience.

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What is wholeness?

 

What is wholeness?

There are several forms of wholeness, all part of the main form of wholeness.

There is the wholeness of what we are. We are that which the content of our experience happens within and as, whether we call this awakeness, consciousness, or something else. This makes our experience into a seamless whole, whether we notice or not.

As soon as the mind believes its thoughts and latches onto the viewpoints of some of these thoughts, there is an experience of fragmentation and it’s more difficult to notice what we are.

The process of what we are noticing itself is called awakening. And the process of living from this in more situations in our life is called embodiment.

There is also a wholeness of who we are, as this human self. Again, the wholeness is already here. And yet, there is also a sense of fragmentation since we tend to identify with some of who we are and disown or ignore other parts of who we are. The process of finding our wholeness as who we are is what Jung called individuation.

There is also the wholeness of the world and the universe. The Earth is one seamless living and evolving system. The universe is also one seamless evolving system. And we – as human individuals and species with our culture – are an intrinsic part of those systems.

Finally, there is the wholeness of all of existence. Whether we use a small (psychological) or big (spiritual) interpretation of awakening, we can say that all of existence is one. We can also say that everything is existence exploring, expressing, and experiencing itself.

How do we explore these forms of wholeness? I have written many articles on each of them but I’ll say a few words here.

To explore the wholeness of what we are, we can use inquiry (Headless experiments, Big Mind Process, Living Inquiries, etc.), often combined with meditation (basic meditation, quiet prayer, training stable attention), and perhaps mindful movement (yoga, taichi, Breema, etc.).

To explore the wholeness of who we are, we can use psychology (parts work, shadow work, projection work), bodywork, relationship work, and more.

When we explore the wholeness of Earth and the universe, we can use systems views and integral (aqal) maps.

And what about the wholeness of all of existence? It includes all of the above, although we can most directly explore it as we explore what we are.

Note: The examples of approaches above are just the ones I have found useful. What works for you may be different, and what I use in the future will probably also change as I discover other approaches.

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Only lovers left alive: a dialog with someone who has lived for centuries

 

Well, yes. It’s just that I have seen versions of it so many times, in so many periods and cultures. People are in pain. And they seek and latch onto a belief – a religion or philosophy or political system – that promises to give them relief. And the real relief is in healing the pain, not getting obsessed about a system or philosophy.

– a quote from this dialog

I haven’t seen Only Lovers Left Alive yet, but read enough about it to know that the two main characters have lived for centuries and have amassed a huge amount of experience and perhaps some wisdom in the process.

So I thought it would be fun to try a dialog with someone who has lived for centuries.

When we use Voice Dialog / the Big Mind process, we typically dialog with parts of us that are obviously here like the voice of appreciation, the victim, or Big Mind / Heart.

There is no part of me that had lived for centuries. Or is there? I can easily enough imagine how it would be to have lived for generations, and access that voice or part of me.

And in a quite real sense, I have in me something that had lived for that long. Something that has, through culture, accumulated experience and wisdom over generations.

In another quite real sense, as part of this living Earth, and as part of this universe, I am billions of years old. Everything in me is the product of billions of years evolution of the universe and this living planet, millions of years of evolution of pre-human ancestors, and hundreds of thousands of years thousands of my human ancestors.

So, yes, I can probably dialog with a voice in me that has the experience and wisdom from having lived for generations.

Dialog with one who has lived for generations.

Can I speak with the voice that has lived for generations?

Yes.

How do you see the world?

Not so different from you. Just from more experience. I am much less caught up in the daily fluctuations compared with you and others who have only lived for a short time. I have seen it all. It all comes and goes. Disappointment. Elation. Health. Illness. Birth. Death. It’s all part of life, and I have seen all of it enough to not get caught up in it.

Does it mean you are detached?

For a while, I tried detachment and distance, but that’s deadly boring in the long run. It’s much more juicy to feel and be engaged and play the game, but I am not caught in it. I know it all, including my responses, comes and goes.

It sounds a bit like the wisdom of the Buddha?

Yes, I knew him. Good fella. (That’s a joke, by the way. I was somewhere else back then.)

But yes, it’s pretty similar. I think that anyone who lives for generations will develop that kind of wisdom or view on life. It’s almost inevitable.

Do you have any advice for P.? (This interviewer.)

Well, let’s see. I think he knows it already but hasn’t taken it in fully. He doesn’t completely trust it or allow himself to live from it. So if I can help, here it is.

He allows himself to worry about things that are regular parts of life, it’s the universal ups and downs. And he sometimes takes it more personally than he needs, and get more caught up in it than he would if he had longer experience. Life is not about him. Life just happens, as it does for everyone. Stay engaged, play the game, and know it’s not personal and most of the details are not even that important in the long run. Just do your best.

How do you see the world today?

Most if not all of the problems come from people being short-sighted. They think locally and act short-term, and although that worked in the past when humanity was smaller and had less powerful technology, it doesn’t work anyone. There are too many people, with too powerful tools, for that to work.

Humans need to imagine bigger, or at least enough need to, so they can create new systems that take deep time and global situations (like ecosystems) into consideration.

Human nature won’t change, but humans adapt their behavior to the system they are in.

(I should add: Human nature does change, but not very quickly. Not on the scale of centuries or decades.)

Is there a question you would like to be asked?

Hm. I like that question. Ask me what I enjoy the most.

What do you enjoy the most?

The changing seasons. The seasons of nature, of human life, of generations and human history.

The very small things, the ordinary. A cup of tea. Saying hello to a stranger. Waking a dog. Reading a book. Weathering an illness.

The new. A new dish. A new sunrise. A new here and now.

Is there anything you are tired of?

Not really. Perhaps the predictable, or at least thinking something is predictable. I have seen enough to know it’s not. I guess that’s something I am still learning.

Is there anything else you are currently learning?

I am not sure. I think it’s mainly noticing how everything is fresh.

The mind sometimes tells me that this is something I have experienced more times than I can count, and although that’s true in a way, it’s not the whole picture. This experience is fresh.

I guess that’s another parallel to what Mr. Buddha and others have talked about. And it is the only way to stay fresh and keep enjoying – and not only enjoying but deeply enjoying — life when you live and live and live as I do.

What music, art, and books do you like?

Anything. Anything from any culture and period. What’s familiar and what’s new. High culture and trash. It’s all juicy.

Is it possible to make a mistake?

Well, it depends on what you mean. Of course, we sometimes make mistakes in a small perspective. We bungle things. Make poor decisions. Or make good decisions that turn out badly.

In a bigger perspective, those are not really mistakes. We do what we can based on who and how we are and the situation we are in. And we get feedback from life and have an opportunity to learn. So in that sense, nothing is really a mistake.

What do you think about conditioning?

That’s something I have a lot of experience with. Conditioning is the operating system of humans or at least a large part of it.

Patterns are passed on through the generations, with some variations. Patterns of what’s seen as good and bad, right and wrong; and patterns of likes and dislikes, cultural and family hangups and traumas; ideas about heaven and hell, gods and demons, how the world works, and just about anything else that’s part of how humans function.

When you take a generational view, you see how it’s not personal. It’s all passed on. And then we make it personal, and we have a chance to not take it as personal if we realize what’s going on.

Even how we function as a body is conditioning, passed on with some variations through all our ancestors back to that first single-celled organism.

And how this universe works is conditioning.

Some talk about conditioning as if it’s bad or something we need to get rid of, but that’s a superficial view. We are made up of conditioning. Our bodies wouldn’t function without it. Our society wouldn’t function without it. We would have no chance to function, or survive, or exist, without it. It’s the fabric of what we are.

The only conditioning we need to be concerned about is the one of wounds and hangups, and even here how we relate to it is more vital than getting rid of it. Of course, we can do some of both.

And a part of this conditioning is the beliefs and ideas passed on through the generations that creates pain for us, and an unnecessarily limited life when we hold them as true.

How do you see non-dual spirituality?

I hoped you wouldn’t ask. Yes, it’s pretty close to reality. And in the modern western version, it’s often taken as a belief, something to hold onto to feel secure and try to stay safe. For many who are into it, it’s a security blanket. They just exchanged traditional religion for neo-Advaita. That’s fine but if they are not honest about it, they are deluding themselves.

If I am honest, and I know I sound like an old curmudgeon, many would do better to heal their emotional issues. They would find more ease and real contentment that way.

That sounds a bit harsh?

Well, yes. It’s just that I have seen versions of it so many times, in so many periods and cultures. People are in pain. And they seek and latch onto a belief – a religion or philosophy or political system – that promises to give them relief. And the real relief is in healing the pain, not getting obsessed about a system or philosophy.

To be continued…

A note: When I wrote this, I imagined dialoguing with a relatively average person who has lived for centuries. My partner dialogued with the version of herself that has lived for eons. And it can be fun to explore even more versions: the mystic, the poet, the wise man/woman, the scientist, the warrior, the one who loves earth, the one who loves humans, the one who loves life, the one who has lived innumerable lives in places around the whole Cosmos.

Hilma af Klint

 

Last fall, I went to see the Hilma af Klint exhibit at the Guggenheim in New York.

I don’t know if she did receive her paintings or information about how to paint from the spirit world. But I do know that thinking that’s the case would have freed her up to paint outside of the expectations she and others had about how paintings should look.

Of course, she was still bound by some basic expectations of her time and culture, but she was also able to take several steps beyond. This is similar to the Big Mind process. We shift into Big Mind, see our own ideas and our culture’s ideas from that vaster perspective (in this process, Big Mind is a kind of perspective and also not), and are able to – to some extent – step outside it.

I imagine that Hilma af Klint, at the very least, may have shifted into some transpersonal voice (in the Big Mind terminology) when she painted her paintings. It would have given her the freedom to go a few steps beyond the expectations and confines of her culture.

The photos above are from my visit.

Dialogue with Big Mind / Big Heart

 

The Big Mind process is a way to shift into the perspective of different sub-personalities (at the human level) and aspects of what we are beyond the human. Big Mind / Big Heart is the whole of existence, and that which is capacity for all of existence, and one aspect of what we are. I thought I would share this brief dialogue with Big Mind / Big Heart.

What does P. need the most to know now?

That he is me, and I am everything. When he gets caught up in worries, struggle, hopelessness, frustration, it helps him to remember I am all. What he is (BM), and what he is part of (as a human), is all. The struggle comes from him forgetting this. And that’s OK. That is still me.

What is something simple and specific he can do in everyday life that will help him?

He already knows. Whenever he notices he goes into stressful stories, notice the sensations of the body, and especially the sensations fueling the stories, and notice it’s all already allowed. That’s how is mind can disengage from being caught up in the stories. That’s how he comes home. (He is, of course, always at home anyway, but when he does this he notices again.) He has noticed this because life brings him back to this, again and again.

Yes, that is true. He has long known the difference between being engaged in something in order to create something in the future, and what you mentioned.

Yes, and he keeps rediscovering it. If he is mainly caught up in creating something in the future – either through healing or awakening practices – he will always feel he is incomplete and not at home. What he is seeking always seems to be somewhere else. He doesn’t notice what he really is and is seeking is always here and always has been here.

And when he does, engaging in practices to shift something can still be very helpful but they happen within and as me. Within and as all there is, and a noticing of this and that what he really seeks is already here. It makes a big difference for him.

When he forgets me, it seems that what he is and seeks is somewhere else. When he remembers and notices, he can engage in activities to create a change and he sees it’s all happening within and as me. It makes it much easier for him. Much more comfortable. As he likes to say, he holds it all much more lightly.

What’s the purpose of his health challenges?

There is no purpose. It’s all happening within and as me. If there is a purpose, it’s just me exploring and experiencing myself as that too and what it brings up in him and others. Or, the purpose is for him to notice me and what he is as me. Or, even more gritty, it’s for him to notice all it brings up in him – struggle, frustration, insecurities, hope, fear, joy, – as already me. It just depends on how you see it.

Didn’t he already know all this?

Yes, he did in some ways. But this is an invitation for him to go deeper. To notice all of it, including that which he doesn’t like, as me. To live as if it’s all me.

It sounds like surrendering to the divine?

Yes, some call it that. In one way, everything and everyone is already surrendered to the divine since it all is the divine (me). In another way, he is sometimes struggling and trying to get things to conform to his ideas of how his life should be. He sometimes deals with his fear by wanting to make his life fit his ideas of how it should be. And that doesn’t work. One easy way for him to shift into noticing me and finding himself as me is to notice sensations, and especially those fueling stressful beliefs and identities, and notice they are already allowed. There are many ways to shift into me, which is what surrender refers to, and that’s one that he has easy access to now.

Where is the final “I”?

 

Where is the final or ultimate “I”?

Where do I think it is? Where have I glimpsed it is? And where is it, in my immediate experience?

Is it in this human self? Is this apparently separate self the final word on what I really am?

Or is it in life itself? As this Earth? As the universe? As all of existence? As all as consciousness? As that which is capacity for it all?

There are several layers to this as well as ways of noticing.

I can have an intellectual understanding, either through western science and philosophy (Universe Story, Epic of Evolution, Ecospirituality) or from mysticism and maps from different spiritual traditions.

I can have glimpses, either without anything apparently bringing it about or through certain practices (inquiry, Big Mind process, basic meditation, practices to reconnect etc.).

And my center of gravity can shift. Perhaps it’s first as this human being in the world. Then, as the wholeness of what I am as human and soul. Or as the wholeness of existence. Or as consciousness somehow separate from the content of existence. Or as consciousness that all experience happens within and as. Or as that which is capacity for it all. Or as this capacity and all it is capacity for (consciousness and all content of experience happens within and as consciousness).

This is one aspect of what spirituality is about. Being curious about where the final “I” is. Exploring it. Noticing new layers of “I” in glimpses. And gradually, and sometimes suddenly, having shifts in the center of gravity of what I experience as “I”.

And really, it’s life exploring itself. It’s life temporarily and locally taking itself as a local “I” and not questioning whether this is the final or most basic “I”. And then being curious about it, either through spontaneous glimpses opening up to something more, or through intuition or a knowing, or perhaps through a crisis that makes it question basic assumptions. It’s life gradually gaining an intellectual understanding and seeing that it must be life itself not this apparently separate self. And it’s life gradually inviting the center of gravity of what it takes itself to be out from the local and to the whole, to all as consciousness, and to what’s capacity for it all.

I want to add a few words about using (structured) inquiry to explore what we are. We can use forms of inquiry that explicitly helps us shift into what we already are, like the Big Mind process and the headless experiments. And we can use inquiry that helps us see what we are not, and helps us see how our mind creates a certain experience for itself of what it is (through images, words, and sensations), and how it holds onto it as true in order to find a sense of safety. Both are equally helpful and they feed into each other.

Shifting into what we are highlights our old (an incomplete and ultimately false) ideas of who or what we are. And shifting out of our old ideas of who or what we are invites in a noticing of (more of) what we really are. And it’s good, and eventually essential, to question absolutely all our experiences or ideas of who or what we are, even the most “spiritual” or “enlightened” ones, and perhaps especially those. They may still be roughly accurate and serve as helpful pointers, but if we hold onto those ideas as true and our identity, we’ll eventually need to question and see through them.

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What do I do if I am interested in awakening but have had no success so far?

 
What do we do if we have an interested in spirituality and awakening but have had no success so far? Perhaps more to the point, what do we do if that weighs us down and we feel hopeless about it? Here are some possibilities:

Explore forms of inquiry that can give you an immediate taste of what it’s about. Some I have found effective are the Big Mind process, Headless experiments, and – to some extent – Living Inquiries. This taste can give you a pointer for what it’s about, it can help you see that what you are seeking is already here, and it can serve as a needed disillusionment for the ideas you may have about what awakening entails. (Sometimes, people get an actual taste but dismiss it since it seems too simple and ordinary, and they continue to seek something more highfalutin and with more bells and whistles, and the disillusionment comes later.)

Inquire into beliefs you have about awakening and what not having it says about you. For instance, fill out these sentences and inquiry into them using The Work: Awakening is…. If I awaken, it will… Not being awakening means…. What I fear the most about not being awakened is…. Or use Living Inquiries to see if you can find the one who is unawakened, or awakening itself, or the drive to awakening, or anything else related to awakening and you in relation to awakening.

Along the same lines, clarify your motivation for awakening. What do you hope to get out of it? And what do you hope to get out of that? Continue until you find something very basic – and typically, universal – that you hope to get out of it. This, in itself, can be helpful, and it can also help you find other strategies to meet that need. As with any inquiry, take time with the question. Stay with it. Let it percolate. Allow the answer to surface on its own time.

Often, parts of our motivation for awakening is really a wish for healing. Identify what in you need healing, and may drive the desire for awakening, and invite in healing for those parts of you. Use whatever approach you are drawn to and that works for you.

If you have engaged in a particular spiritual path and don’t notice much results, consider revising your approach. Look at revising both your orientation and the tools and approaches you use. (a) Clarify your motivation for awakening. Inquire into your beliefs and identities connected with awakening and spirituality. Find healing for the parts of you that need healing and (partly) drive your wish for awakening. All of this can help you find a more helpful orientation to spirituality and awakening. (b) And you may consider trying out approaches or tools that may be more effective for you. If something doesn’t work in other areas of life, wouldn’t you try a different approach? So why not also when it comes to spirituality?

Awakening has a consciousness side and an energy side, and – for me – Vortex Healing is the most effective way to work with the energy side of awakening. Energetic structures hold consciousness in certain patterns and progressively undoing these will open for awakening. This won’t be the bells and whistles type of awakening some look for, but it will open a window to authentic awakening.

The approaches and tools I mention here are particular to me and what I am familiar with and have found especially helpful. As with anything I write here, this list is mostly meant as inspiration and to give some ideas for how to approach it. You’ll have to find what works for you. You have to make it your own. Read More

A simple logic

 

The world exists in and as time & space.

Something time- & spaceless must allow for it.

Both make up reality.

And that’s what we are.

It’s a simple logic. It has a mathematical simplicity.

And it’s also something we can explore for ourselves – in immediacy.

The easiest way I have found is through the Headless experiments and the Big Mind Process.

Note: When it’s said so simply, I see that calling it “spirituality” is too much. It’s much simpler than that. Much more immediate. Much more fundamental. And there is also a risk in making it so simple and so logical. The mind can tell itself that since it’s simple and logical, it gets it. But that’s not really getting it. Getting it is to find ourselves as the time- and spaceless that’s full of the world, and is the world. To find it in immediacy.

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Walking through myself

 

I am walking through myself.

Whether there is a spiritual opening, or a more stable shift in identity, or a taste through explorations such as the Big Mind process or Headless experiments, that’s a common noticing.

I – as a human self, am walking through myself – as the One (aka Big Mind, Spirit, Buddha Mind etc.). When I walk, I walk through myself. When I drive a car, I drive through myself.

I move through myself as this space I am moving through. This room. This landscape.

And as mentioned above, we can notice this through a spiritual opening where our identity is temporarily shifted out of our human self and more into what we are. Through explorations inviting in a similar temporary shift. Or through a more stable shift of identity out of identification as a separate self allowing our more real identity as the One to shine through or come more to the forefront.

And, for some reason, even if this can be noticed anywhere in any setting, it seems easier to notice when we are in a car and the landscape moves past us a bit faster than usual.

We can also experience being still and the landscape moving through us. That’s another aspect of this noticing. We are that which this human self moves through, and what the landscape moves through. We are all of it – the human self moving, the landscape moving, and what it all moves through.

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Why do these approaches work on so many issues?

 

When I talk about the approaches I use to healing and awakening, I am often aware that it sometimes can sound too good to be true. They seem to work on a wide range of issues and work pretty well – at least if used with skill and over some time.

So why do they work on such a wide range of issues? The simple answer is that they tend to address underlying issues and dynamics. They go below the surface, so they work on a wide range of surface manifestations.

And are they too good to be true? Yes and no. As mentioned above, they tend to work well if used with skill and over time. But it does take work. And if an issue is entrenched, it can take time to clear it.

Here are some examples:

TRE – Tension & Trauma Release Exercises. Therapeutic trembling releases tension out of the body and mind, and that has a wide range of effects. It tends to reduce anxiety, depression, and compulsions. It improves sleep. It can give us a different and more healthy experience of ourselves and the world, and improve our relationship to ourselves, others, and the world.

Inquiry. In inquiry, we examine our beliefs and identifications. Since we often have a layer of beliefs and identifications on top of how we perceive ourselves, others, and life, we can address just about any issue with inquiry. Inquiry can help us release whatever charge is there in our experience of anything. And that means that this too can reduce anxiety, depression, compulsions, and more, especially in relation to something specific.

Vortex Healing. Any issue has a consciousness and energy side. Inquiry tends to approach something from the consciousness side and has an effect on the energy side. Vortex Healing approaches it from the energy side and has an effect on the consciousness side. Vortex Healing can work on emotional or physical issues, relationships, and situations. The deeper reason is that Vortex Healing is divine energy guided by divine consciousness, and since everything is already the divine, only the divine can allow for a deep and thorough healing and clearing of something.

Heart approaches. Ho’oponopono, tonglen, heart prayer, and all-inclusive gratitude practices tend to change our relationship with ourselves, others, and the world. This can be deeply healing and also aligns us with awakening.

My inclination is to seek out approaches that are effective and multi-purpose. Approaches that can be used to work on a wide range of issues, and also invite in healing, awakening, and embodiment. The ones I have mentioned above are among the most powerful I have found so far. (TRE tends to work mostly on healing, although it’s an excellent way to support embodiment of whatever awakening is here.)

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Notes about meditation

 

It looks like I’ll teach (show, guide) meditation for a group of teenagers, so I thought I would go over the basics again here, as a reminder for myself.

There are three basic forms of meditation: Stable attention, rest, and inquiry.

Stable attention / samatha. Attention can be trained. Untrained, it may easily be scattered and unruly. Trained, it can become stable and pliable, and a stable attention is helpful for almost any activity in our lives – from relationships to sports to learning and working. One way to train it is to bring attention to the breath, for instance the sensations at the nostrils as the breath naturally goes in and out. Attention may wander, and when that’s noticed, bring attention back to the breath. The noticing happens as grace.

Rest / shikantaza. Allow everything to be as it is. Notice it’s already allowed to be as it is. Notice what’s here – the sensations, sights, sounds, smell, taste, words and images. It all comes and goes. It lives it’s own life. Rest and notice what’s here. Even notice any resistance or trying. It’s all happening within and as the field of what’s here. There is nowhere to go and nothing to do. Just notice what’s already here.

Inquiry / vipassana. Insights into what the mind is, and how it works. These happen, to some extent, through the two previous ones. And they also happen through guided inquiry or exploration. such as sense field explorations, the Living Inquiries, The Work, the Big Mind process, and also holding satsang with what’s here.

Mutual support. Each of these support the others. A stable attention makes it easier to rest and do inquiry. Familiarity with rest makes it easier to explore a stable attention and inquiry from rest. And inquiry gives insights – and a release of identification with words and images – that supports a stable attention and rest.

Support of life. All these forms of meditation are in support of life. And there are, of course, many things that supports both life and meditation. Physical exercise is one, including forms of yoga (tai chi, chi gong, Breema), endurance and strength. Precepts is another, guidelines for how to live our lives. These give a preview of how it is to live from more clarity, they shows us what’s left (fears and beliefs that prevents us from living from clarity and love), and they support an easier and more stable relationship with others and ourselves. Different forms of therapies can also be very helpful in allowing our human self to align with clarity and love.

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Big Mind vs Satsang

 

I have been curious about the similarities and differences between the Big Mind process and holding satsang with what’s here.

Both are quite similar in that they involve a dialogue and interaction with aspects of the psyche, with subpersonalities or voices.

And there are some differences too, in my experience:

In the Big Mind process, there is an emphasis on view (head center) and love (heart center). Subpersonalities are recognized as divine from the “outside” by Big Mind/Heart. The Big Mind process is often, although not necessarily, quite verbal.

In holding satsang with subpersonalities, there is an emphasis on view (head center) and love (heart center), and also a felt sense of the divine and taking time to let this sink in (belly center). Subpersonalities are invited to recognize themselves as divine from the “inside”. Holding satsang is often wordless, quiet and felt. It’s often slower, allowing insight and love to sink in, which in turn provides fertile ground for emotional patterns and the body to reorganize.

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Satsang with what’s here

 

I mentioned holding satsang with parts of me to a friend familiar with the Big Mind process, and it reminded me of some of the slight differences between the two.

When I hold satsang with parts of me, it’s with what’s already alive here, for instance fear, frustration, pain, joy and so on. And it’s largely nonverbal (felt, visual). In contrast, the Big Mind process is often done with what’s not immediately alive here and possibly more abstract, and it emphasizes the verbal more.

In a way, it’s the difference between an approach that’s more masculine (the Big Mind process) and one that’s more feminine (holding satsang).

No wonder I am drawn to the more feminine approach right now. The one that’s more nonverbal and felt.

It relates more to the belly center, and it’s also the one that connects more easily with the infant and and small child in me.

Confusion, fear, anger as love

 

In what way is confusion, fear, anger etc. love?

(a) It’s a sign that a thought is taken as true. It’s an invitation to look again, to find what’s more true than the initial thought. This sign is love.

(b) It’s confused love. Believing the thought creating confusion, fear, anger etc. is confused love. It’s an attempt to find what we (think we) want or need – security, love etc.

(c) It’s made up of love. It’s the substance of love. (i) When I look, I see it’s all happening within and as awareness (love). (ii) Through the Big Mind process, I find it’s all Big Heart. (iii) If all is God/love, then isn’t this too – confusion, fear, anger – love?

And as usual, the really helpful explorations are detailed and on what’s here now, or – in the case of The Work – on a specific thought in a specific situation. That’s where this comes alive, where it sinks in. Where it’s seen in some detail, with real, simple, and specific examples, inviting in feeling it as love, love for it as love, and living it as love.

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This is not God, is it true?

 

The truth is that until we love cancer, we can’t love God. It doesn’t matter what symbols we use—poverty, loneliness, loss—it’s the concepts of good and bad that we attach to them that make us suffer.
– Byron Katie

“You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven.
– Matthew 5:43-44

Anything thoughts tell me is wrong, bad, not God, becomes an enemy for me, in my mind, when those thoughts are taken as true.

It’s uncomfortable, painful, it’s how I create suffering for myself.

So what can I do? Here are a few approaches I find interesting and helpful: Prayer for he/she/it, ho’o, tonglen, The Work, sense field explorations, the Big Mind Process, Headless experiments, and more. And all are supported by inviting in a more stable attention, perhaps by bringing attention to the breath, or through body-centered practices such as yoga, tai chi, chi gong, or Breema.

All of this helps me shift into finding genuine love for he/she/it, and it may even help me notice it’s already love. It never was anything but love.

And I do it for my own sake. It’s a relief. I function from more clarity. I function from more kindness. There is a sense of coming home.

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Big Mind process on the Dark Night

 

Moving to Wisconsin.

Moving to Wisconsin – initiating the dark night – explored through the Big Mind process.

– 0 –

Dark Night

Can I speak with Dark Night of the Soul? 

Yes.

Who are you?

Dark Night of the Soul.

What function do you have?

I show P. what’s left. I bring it up for him. I bring him face-to-face with it. I make it so he can’t escape.

Does he appreciate it?

No. He often fights it tooth and claw.

How is that for him?

It’s quite overwhelming. He makes himself overwhelmed that way. He exhausts himself.

Do you have any advice for him?

Keep going. He already knows much of what helps. It will resolve with time.

Hang in there.

How do you see his move to Wisconsin?

Well, it was what got the Dark Night started. I got into his life then.

It was the beginning, and then I got into his life even more.

Do you see it as something he should regret?

Well, he does if he does.

For me, there is nothing to regret. It happened. I came into his life.

I brought much of what’s left up in him.

I brought up fear, hopelessness, loss, lostness, beliefs and identifications.

There is nothing to regret there. It’s just what happened.

How can he relate to you better?

Any way he relates to me is OK.

However he relates to me either reflects confusion and what’s left, it helps him see what’s left.

Or it reflects more clarity.

Either way, it’s OK.

Do you have any practical advice for him?

Be gentle with yourself. Take care of yourself.

Go for walks. Spend time with friends.

See how it is to meet what’s here, what comes up, as a friend.

It is a friend, so see how it is to meet it as a friend.

Try it out. And be gentle with yourself.

Anything else you would like to say?

Remember it’s all part of your process.

Many have gone through it before, you are not alone.

– 0 –

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My life from different perspectives

 

One form of inquiry is to explore something – anything – from a variety of different perspectives.

And one of the simplest ways of doing this may be through the Big Mind process.

For instance, as a facilitator I ask the client (which may be me) to shift into different perspectives, and see what comes up when the clients life is explored from that perspective.

How is the story of my life – or a specific time or situation in my life – from the view of the victim, the hero, the learner, the ordinary human being, Big Mind, Big Heart?

Which perspectives are most familiar to me? Which are less familiar? How is it to spend more time with the less familiar perspectives?

This shows me how my more familiar perspectives are just that, more familiar. They are some of many, and each one has some validity.

Some may even show me something I hadn’t seen, or valued, before.

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Anxiety and love

 

The basic connections between anxiety, beliefs and love seem quite simple and reveal themselves through inquiry and many other approaches.

Anxiety comes from beliefs, some basic ones and some specific to specific forms of inquiry. The general beliefs may be: Something terrible will happen. It’s possible for something terrible to happen. And some specific ones to specific forms of anxiety: (a) People will judge me. I am not good enough. I need their love, acceptance and appreciation. (b) I will die. It’s terrible to die. I will die and that means…. (c) Snakes are…. I will be bitten by a snake. I will be bitten by a snake and that means….

And these beliefs block awareness of love. They block awareness that it’s all love (people, experiences, situations), and they block awareness of love for oneself, others and whatever we may be afraid of.

The Work may be a good way to identify and inquire into these beliefs, and many other approaches may be helpful as well, including TRE to release the tension and trauma around and fueling the anxiety, tonglen, The Big Mind/Heart process or Voice Dialog, and ho’oponopono on oneself (in past, present and future anxiety triggering situations), others, and situations and objects triggering anxiety.

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