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.)


All inclusive gratitude, prayer, inquiry


I notice how helpful I find all-inclusive practices.

An all-inclusive gratitude practice helps me shift out of a split perception. I write or say I am grateful for….. [anything in my life, what I initially like and don’t like]. It helps me open up for the grace in it all. It invites me to gently and quietly question my assumptions about what went right and wrong, what’s good and bad fortune. It invites me to find the gold in whatever is here.

An all-inclusive prayer helps me find love for my enemies, whether these are things I at first don’t like in myself or the wider world. I pray for the health and well-being of myself, suffering parts of me, others, all beings in the three times, and the Earth, and especially those I have closed down my heart to. This helps me open my heart to all of me and all of life. It helps me open my heart to my whole field of experience, finding love for it. Loving kindness (metta), tonglen, ho’oponopono, Heart Prayer, placing myself and others in the heart flame, and other practices can also be very helpful here.

An all-inclusive inquiry practice helps me leave no stone unturned. I examine even my most basic and cherished assumptions about myself, the world, life and reality. I can use The Work to question any stressful story in my life. I can use the Living Inquiries to question anything that seems real and solid to me. And there are many other forms of inquiry as well.

The reason these practices can be helpful and powerful is that they reflect reality. Reality is one. It’s Spirit. It’s love. It’s aliveness. It’s life. And all-inclusive practices, such as these, invite this seamless whole that we are to recognize itself more fully. It helps shed assumptions about reality, especially about separation, and notice what’s already here and what we already are.

Note: Whatever these practices brings up of wounds, fear, apparent resistance etc. can be brought into the practice. If a wound or fear comes up during the gratitude practice, include it. If it comes up during prayer, pray for that too. If it comes up during inquiry, look at what it is.


Love is the universal healer


Love is the universal healer.

If it doesn’t heal the situation (an illness, circumstances), it heals our relationship to it. And that’s the healing we all deeply crave.

Love can be a feeling, and this can be found through practices such as prayer, loving kindness, tonglen, ho’oponopono, Heart Prayer, Christ meditation, heart flame visualization, and more.

Love can also be independent of feeling, through a falling away of delusion, and Spirit recognizing itself as all there is. This love is a lived love, independent of fleeting feelings.


Inviting my soul, Christ and Spirit to work on me


In my teens and twenties, before my Zen days, one of my main practices was to invite and allow my soul and the divine to work on me. I gave myself – my human self – over to my soul and the divine. And I often did this through the Heart Prayer and the Christ meditation.

Looking back, I see that leaving myself started – in some ways – as I decided to let go of much of what really worked for me so I could be a “good Zen student”. So now, it feels like it’s time to return to what worked back then, in my days of “innocence” and before I tried to fit into a tradition.

How is it to invite and allow my soul, Christ and Spirit to work on me?

Christ Meditation


In my teens and early twenties (before my Zen days), I used especially two Christian practices daily.

One was the Jesus or Heart Prayer: “Lord Jesus Christ, have mercy on me”, with the heart beats and breath. (Inbreath: “*Lord *Jesus *Christ”. Gentle pause: *. Outbreath: “Have* Mercy* On* Me*” Gentle pause: *. The * are heart beats.) It’s very powerful. And it’s purpose is to open to Christ, allow Christ to work on me, and give my life over to Christ.

I didn’t use the Heart Prayer so much after I moved to the Zen center, since I wanted to do Zen completely and see its effects on me.

Now, I feel drawn to more Christ centered practices again. The Heart Prayer feels a bit too much for me now. It’s very “fiery” and tends to open me further, increase the energy, and bring the energy up. It also activates the crown chakra very strongly. Neither of those feel right for me now, as I am still in a “spiritual emergency” of sorts.

The other practice was the Christ Meditation. (It may have another name.)

Visualize Christ at the seven points: In the heart, above the head, below the feet, in front and back of the heart, and either side of the heart. Christ can be visualized in different ways. For me, it’s often a golden light. Visualize Christ in the heart, and about 1 meter outside the body at the six other points. This is a silent meditation. A silent opening to Christ, a silent allowing of Christ to work on me, and a silent giving of my life (my body, mind, actions) to Christ. This one feels more right for me now, and I may do it and see what happens.

With both of these, I notice that they become “automatic” after a while. I may sit and do it intentionally and formally once or twice a day, or whenever it comes to me. (In bed, on the bus or train, while walking in nature, etc.) And I notice that it tends to keep going on its own in between these more formal sessions. It lives it’s own life, as I live my daily life. It keeps working on me.

Note: I learned about these practices from reading Wilfred Stinissen, and also The Way of the Pilgrim (Heart Prayer) and other Orthodox books.

Note II: These practices tend to bring up material for inquiry. That’s one of the reasons practices are helpful. For instance, if not much happens, what does it say about me? If something happens -such as all revealing itself as consciousness & love & light, heart opening, seeing a “flame” on top of the head and more – what does that say about me? What deficient selves are triggered, or compensated for, or filled up, through what’s happening? What’s the worst that can happen if the practices don’t work? What’s the best that can happen through these practices? What do I find when I take this to inquiry?


Asking and prayer


In addition to others explorations, I often ask and pray.

Most often, I ask for guidance, to be shown what’s next, to be shown what I am not seeing about something, and for deep resolution at all levels (which includes finding peace with and loving what is).

It sometimes repeat thank you as a mantra and prayer, as an invitation for myself for a shift into gratitude, recognizing the gratitude that’s here, an expression of gratitude, and an exploration to see what happens when I include everything in my life – and especially what I tend to not feel grateful for – in this gratitude.

At times in my life, I have explored the Heart Prayer, saying Lord* Jesus* Christ** (in breath), have* mercy* upon me** (out breath) with the breath and heart beats (*).

I sometimes pray for the well-being of others, either individuals or groups including all humans, the world as a whole, and past and future generations. (Yes, also past.)

A year and a half ago, I asked – sincerely and deeply – to be shown what’s left, no matter how it would look. (As they say, be careful what you pray for – you may get it. I got plunged into primal terror and dread for weeks and months afterwards.)

And sometimes, I ask for something else. For many years, I asked for a life of service, benefiting myself and others, and I sometimes still do. A few days ago, I asked for my health to improve and for a good life (in a conventional sense), while also continuing clarifying and exploring new layers. At this point, it feels compassionate to ask for a good life in a conventional sense, along with a continuing maturing and clarifying.


Christ as what comes & goes, or is always here


Two ways to approach Spirit is (a) as a state, as what comes and goes, and (b) as what’s always here, and both have their place.

Especially in the beginning of the process, it seems common – and perhaps helpful – to explore Spirit as a state, as an experience, as something that comes and goes. It gives a glimpse of the reality of all as Spirit, it provides inspiration for further exploration, it gives trust that reality is perhaps quite different from how it appears when filtered through our beliefs.

At some point, this approach may get a bit old. Experiences come and go, and it’s clear that Spirit is reality itself, it’s what doesn’t come and go. So can I find Spirit right here, in the midst of and as any experience – as the person I am with, as the experience that’s here?

Christ can be seen as equivalent to Spirit, the Divine, Buddha Mind, Big Mind/Heart, Brahman, life and reality, and that’s true in my experience. Christ consciousness is life recognizing itself, releasing identification out of the story of I. And Christ does also have a particular quality, a fiery, heart centered and action oriented quality, at least in my experience.

When I explore Christ through the Heart Prayer – Lord Jesus Christ, Have Mercy Upon Me said with the breath and heart beat so it eventually is continuous day and night, or the Christ Meditation – visualizing Christ in my heart, above and below me, at both sides of me, and in front and back of me, I initially explore Christ as what comes and goes. There is a strong presence of Christ, my aura brightens up, there is a fiery quality in my heart and on top of the head, and there is a “flame” that appears in my aura on top of the head. This can in itself be important for transforming my human self and inspiring trust and faith, and it can also shift into recognizing Christ as what’s always here – independent of any particular states or experiences.

And this exploration – of Christ as what’s always here – can be continued through asking myself how is it to meet the person I am with, and the experience that’s here, as Christ? And perhaps, is it true this person, this experience, is not Christ?