The dark night of the soul: helpful information, and something the mind can try to find safety in


When we are in a dark night of the soul, or what seems like it, it can be helpful to have some information about the dark night of the soul.

It’s easy to think that something went wrong, so information about the dark night of the soul may help us see that it’s OK. I didn’t do something wrong. Life didn’t go wrong. It’s a natural phase of the process, for some of us. Others have gone through it and are going through it. I am not alone. This reframing what’s going on with us can be a relief. And we may also get practical pointers for how to relate to it.

Feel sensations as sensations, as much as possible. Notice and inquire into associated images and words, to make it easier to feel sensations as sensations.

Inquire into any stressful beliefs and limiting identities.

Find kindness for what’s here. Find kindness for the emotions, distress, sensations, wounds, trauma, suffering. Find love for it.

Rest with what’s here. Notice. Allow. See it’s already allowed.

Rest in a conventional sense. Take time to rest.

Be in nature. Go for walks. Garden.

Eat well. Drink plenty of water.

Nurture nurturing relationships and activities.

Find guidance from someone who has gone through it.

These pointers are helpful for anyone going through something challenging, or who is just living an ordinary human life. They are quite universal.

At the same time, it’s possible to create another (limiting) identity out of being in the dark night of the soul. It’s possible to make the dark night of the soul into a “thing”, something that seems real, solid, and “out there”. I may also identify myself as someone going through a dark night of the soul, and make that into something apparently real and solid. (It may be another inflated self, compensating for the deflated self this phase of the process tends to trigger.) I may get invested in it ending at some point in the future, and expect something to happen when it ends. (Awakening. Light where the darkness now is. A stable nondual realization.)

All of this is understandable. The mind wants to understand and conclude, in order to find safety. At the same time, it can be yet another way we limit ourselves and life. It comes with some drawbacks. It can even create more stress and suffering.

I can inquire into these dark night thoughts and identities as well:

What do I hope to get out of it?

What do I fear it means (about me) if this is not a dark night?

Is it true it will end? Is it true I need it to end?

Is it true [….] will happen when it ends? Can I know for sure?

I can see if I can find some of these things as something real and solid:

Can I find the “dark night of the soul”? Can I find “my process”? Can I find an end to it? Can I find [what I imagine is there when it ends]? Can I find me, someone in a dark night?

Can I find a threat? (In the dark night. In it not being a dark night. In it not leading where I hope it will.)

I can also rest with all of this. Meet it with kindness. Hold it in kindness.

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Bumpy and messy


When I write these posts, I am aware that the way I write can make what I write about appear simple and straight forward. Reality is usually not like that. Reality is often bumpy and messy.

Since it’s that way for me, I assume it’s like that for many others too. Most people who speak or write about different practices make it seem clear, simple and relatively straight forward. That’s understandable. We seek to present it in a clear and simple way. And that doesn’t mean it’s always that way to us.

For me, it’s certainly been a bumpy and messy path, with lots of apparent detours, mishaps, wrecks, derailings, and more. And that’s part of the process too. That’s life.

Open presence experiencing a me


First, there is apparently a me – a human self – experiencing presence.

Then, open presence is revealed as experiencing a me, a human self. (And experiencing the world through this human self, through its senses, emotions, thoughts and so on.)

This shift often happens first as one or more glimpses, and perhaps as a sense of “thinning of the veils”. Then, it may become more clear and stable, and there is an exploration of how this “new” realization is lived through our human self in the word.

During the transition, it may at times seem that the realization is “lost”. And here, there is an invitation to find here and now what was realized, independent of specific states and experiences. For instance, it may seem that “I am a me experiencing presence” but is that really so? Isn’t that too open presence experiencing a me?

It sounds simple when put this way, but the transition often involves time, maturing, a deep healing of the human self (bringing love and understanding to the wounds, pain and trauma), and life circumstances that require us to live with authenticity and from love and understanding.

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I see a cycle in my life these days, and it goes from resistance, to meeting, to rest.

(a) Wounds surface. There is resistance to what’s here. Complaints. Trying to push away. Distractions. Tantrum.

(b) It shifts into resting as what’s here. Meeting it. Feeling it. Perhaps seeing through it. Inquiry. It can also take the form of giving it all over to the divine. Or any other way of meeting, feeling, finding love for what’s here.

(c) This shifts into rest. Peace. A period of quiet.

And then it repeats.

It has a natural rhythm. It’s so easy to “forget” this cycle when I am in (a). And being a nine on the enneagram, it’s also easy for me to see (c) as some sort of “goal” or end point, and resist (a) when it comes up again.

Barry: Things will continue to fall apart until the death is complete


Things will continue to fall apart until the death is complete.  All this is taking to you to a place where there is absolute freedom, where the personal self sense has dissolved.  That doesn’t mean you can’t ask for help to get the basic human needs met. That is all part of love and truth. [….]

When this happened to me all I could do was pray to God to receive the gifts of this pain and suffering and see it as God’s grace and path to Christ.  It is hard, but it is the truth and the way through…Surrender, surrender, surrender, throw yourself body, mind, soul, spirit into God’s hands.  Remember Christ’s last words on the cross..”Father, into your hands I commend my spirit!”  Love, Barry

– Barry, in an email to me.

I have gone through a period where things seem to fall apart, often in amazing ways and (largely) outside of my control. It’s happened especially strongly the last 2-3 years, although it started earlier. It’s part of the dark night of the soul that I seem to go through.

These days, I notice a deeper rage and anger towards life, God, and perhaps – from my younger self – towards my parents. It’s probably an anger that has accumulated over a long time, and it feels very much like the rebellious and desperate tantrum of a child. It seems to be a hopeless, desperate anger. There are also thoughts such as: I didn’t ask for this. I refuse to be “taught lessons” in this way. I refuse to mature and find clarity if it’s going to happen through these situations. 

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Differences in the ease of the path


Why does some paths to/in awakening seem easy and some hard, and some quick and some slow?

This question sometimes comes to me since I know many who seem to have a relatively quick and easy path to what appears to be a stable awakening. And for me, it’s been long and – at least the last several years – painful and difficult.

Here are some things that come up for me:

For people with a lot of trauma in their system from this life, the process can be more painful and prolonged. As the wounds surface, the trauma can get retriggered, and we get into a cycle of surfacing wounds and reactivity. This makes it more difficult to see through it and allowing it to heal. It’s also possible that patterns from previous lives surface to be seen, felt and loved, and people may have more or less “baggage” here.

There are different “levels” or phases or awakening, or different “soul centers” that awaken. For me, the head and heart awakening happened relatively quickly and easily. And the belly awakening seems to be much more challenging. That’s where wounds surface to be seen, felt and loved, and that’s also where reactivity gets triggered on my part to what’s surfacing, which often makes a real resolution challenging and elusive. At the very least, the reactivity makes the process more painful and drawn out.

For me, there may also be some resistance to the process. I tell myself I didn’t ask for it. It just came out of the blue in my teens, uninvited. And I didn’t ask for life to give me “lessons” so I could “awaken” or “mature”. As I write this, I notice a deep resentment towards life for putting me in this situation. And all of this is good to take to inquiry.

A part of the invitation here is to question my ideas about it – my ideas of time, difficulty, ease, struggle, reactivity, delusion, awakening, an end point and so on. What do I find when I investigate my thoughts about it? (The Work.) Can I find any of these when I look? Can I find time? Struggle? Ease? Reactivity? Resistance? Awakening? An end point? Can I find the one who is having a difficult time? The one who is struggling? The one with reactivity? The one who is not clear enough? Another for whom it’s easier? (Living Inquiries.)

I see that it’s all lila. It’s part of life (Spirit, Buddha Mind, Brahman, God) exploring and experiencing itself in its richness, in always different and new ways.

And I see that I really don’t know. It’s a mystery. All of these thoughts, and any other I have about it, are just my own images and thoughts. It’s all created by my own mind, in an attempt to make sense of it and perhaps find a temporary sense of comfort and security. None of my images or thoughts about it are inherent in reality.

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Barry & Karen’s pointers for following the trail of crumbs


Here is an outline of the simple and natural process I (re?)learned from Barry and Karen:

  1. Notice when there is a loss of clarity.
    • Notice when there is confusion, contraction, reactivity, etc.
    • Any signs of being caught in beliefs, identification, misunderstanding.
  2. Locate it in the body.
    • Locate the area that’s most dense, most dark.
  3. Experience and breathe.
    • Experience the feelings and sensations that’s there.
    • Stay with the breath. Make the breath fuller if needed. The breath is your lifeline.
  4. Notice the images and stories that surface.
    • After a while, notice the images and thoughts behind the contraction.
    • Ask what images and thoughts are behind the contraction. What fears are there.
  5. Write it down, stream of consciousness style.
    • Write the beliefs/fears down. Let them come. Write all of them down.
  6. Examine them.
    • Do you know it’s true? Do you know for certain it’s true? What would the divine/Christ (your higher self) say?
    • Notice what happens when you believe it.
    • Stay with the belief, still using the breath as a support, in the knowledge that the belief is not true.
  7. Move on to the next area of the body.
    • Move on to the area of body that shows up most strongly. The one that wants attention the most, that appears most contracted and dense. Follow the trail of crumbs.

In general, follow your intuition and guidance. And sometimes number 5 may be skipped and returned to later. Number 6 may be done as just a simple question: Do you know for certain it’s true? And all of it is done while staying in contact with the current area of the body and the breath. The breath invites more spaciousness and awareness into the contraction. And the whole process invites the contraction (knot, belief) to discharge it’s energy and be seen through. It’s recognized as a part of the psyche, an object. It’s not who or what I am as a whole.

Notes from own process


Here are some notes from following the “trail of crumbs” earlier today. This is based on the very simple process I learned from Barry & Karen:

  1. Bring attention to the area of the body that seems most contracted and dense.
  2. Stay with the sensation and the breath. Make the breath more full if needed. The breath will support you in staying with the sensations.
  3. Notice any images and thoughts, any fears and beliefs, behind the contraction. Write them down, stream of consciousness style, if needed.
  4. Take these to a simple inquiry. Is it true? Notice what happens when you believe those thoughts. Stay with the fear in the knowing it’s not true.
  5. Repeat, find the next area of the body that asks for attention.

And the notes:

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Healing without diagnosis


When I go to a medical doctor, it’s appropriate and helpful with a diagnosis. It tells the MD and me what the next course of action is.

And yet, when it comes to the mind – or the mind/body as a whole – the most helpful approaches I have found (so far) all come diagnosis-free.

Process Work, Breema, The Work, TRE, walks in nature and so on, they all come without diagnosis at all.

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Practice: Following life


Now really Follow Life. If you can, lie down and close your eyes. Connect with and actively follow whatever physical sensations come into your awareness. Let your awareness go to the strongest sensation in your body. It will probably wander a bit at first, scanning multiple sensations, a pain here, an ache there, a twinge or a pulse of tingling. Just let your attention wander, actively following it, until it comes to rest on the most dominant sensation. Remember, the most dominant sensation will naturally draw your attention and be the thing that most wants your attention. Stay with the sensation until it shifts or moves on its own. Don’t try to do anything to it, make it go away or change it, just stay with it until it moves or changes on its own. It will. Staying it, your awareness may shift on its own to other parts of the body or bring up a thought, emotion or image. Stay with whatever comes without analyzing it. You are now entering the transformative process.

A great description of a natural and simple process from Revolution of Consciousness. The meat is in the section just below the diagrams.

Clarity and confusion, one within the other


From a previous post:

Both the “up” part – the clarity, and the “down” part – the healing, aligning and maturing of subpersonalities, is an ongoing process. It can always be more clear. The subpersonalities can always align and mature further. There may be some markers and sign posts on the way, but the process is free of goals or end points – other than in our thoughts.

Of course, reality doesn’t conform to any ideas or models, and certainly not to what I wrote here. It’s free to follow it’s own unfolding, which partly appears to fit and partly goes outside of any ideas.

The “up” and “down” are not only phases of the same process, but they are really the same. Even during the most dramatic “ups” – unabiding awakenings – our subpersonalities are there wishing to find release from their confusion and align with the reality that’s revealed. Often, they may not be heard or seen since it’s so easy to override them in this state. Their voices don’t quite reach up. And when the confused subpersonalities surface more obviously, the clarity, knowing and kindness is still here, although it may appear as an equally faint voice.

When one surface, the other is always there, although sometimes as a faint voice. So it may be helpful to ask a couple of questions.

When clarity is here, I can ask myself: Is it true confusion is not also here? What do I not want to see? What is this situation trying to show me? Which subpersonalities are confused?

And when confusion is here, I can ask myself: Is it true clarity (sanity, wisdom, knowing, kindness) is not here? What is it I know I don’t want to admit I know?

Meeting our confused parts as we would meet any being wishing for clarity


I keep returning to this topic.

What we are can awaken to itself and all is recognized as the play of awareness, as emptiness in the form of awakeness and it’s play of form. Everything is happening on it’s own.

At the same time, this human self is here and there may be many parts of this human self that’s still not aligned with reality. From it’s previous life within identification as an I, it has wounds, beliefs, stored trauma and more. And the movement is for all of these parts to come to awareness and align with reality. These parts – these voices or subpersonalities – still live partly within confusion, and seek clarity. They wish to be liberated from their suffering.

This can play itself out in several ways.

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The divine takes over


This sequence (the first one, up to 3:20) from The Fountain by Darren Aronofsky illustrates a process that’s getting to be more familiar to me than I – the surface I – wanted.

The conquistador really wants the tree of life and what it offers, and then realizes in terror that it requires everything of him and doesn’t look at all like what he expected. First, he chased the tree, then the process took over and he didn’t have a choice anymore – as if he ever had a choice.

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Cannonball sprouting


From a session with Barry:

The image and feel of a cannonball surfaces. It’s resistance, personal will. It’s what’s resisting what’s happening, resisting life. I see how I fight it, and it doesn’t work.

It’s in the forehead, head, throat. Then it falls, it sinks down into the belly.

I stay with the image and feel of the cannonball in the belly. The cannonball sprouts, green soft sprouts emerge out of it. The cannonball softens, becomes soil, nutrients for these sprouts.

I stay with the cannonball, the soil, the sprouts. A tree emerges from the cannonball and the sprouts.

Then my whole body sprouts. My whole body becomes soil, nutrients for these sprouts. All of me becomes soil, nutrients.

A while passes. Then the whole Earth sprouts. The whole earth becomes soil and nutrients for the sprouts and trees.

The cannonball, my body, the whole Earth are soil, nutrients for the sprouts.

I am gone. All of me is gone. All of me is soil. All of me is nutrients for the sprouts. It’s all one field of soil, nutrients and sprouts.

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A map: Some phases and facets of the path


The self-disclosure of God never repeats itself
– Ibn Arabi

God never repeats itself, and that seems true for how it awakens to itself as well. It’s an adventure. Always unique and different in each case.

At the same time, there are some common themes, and many of these are outlined in maps from different traditions and teachers. When reading any of these types of maps, it’s good to remember that these are maps of possibilities, not of limitations. They say something about what’s possible, what may happen, but not what’s necessary or what will happen.

What I am going to describe here is influenced by some of these maps, although it is mostly from my own experience – which is of course limited. I came up with five themes, and each of these can be seen as (a) a phase, and (b) a facet we can find at most or all phases of the path.

So here they are, as a rough draft.

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A more fluid inquiry, and going back to when I first had the belief


Over the last several days, inquiry has happened in a different way for me.

An emotion comes up. Lately, it has been dread & terror, or a deep sense of longing. I may lie down on the bed, or do this before falling asleep or just after waking up. I go back to when I first remember having had that feeling, often as a very young kid. I remember the situation. I then go into who I was in that situation, a kid of perhaps four years old. And there is a dialog, encouraging me – as a four year old or how old I may be – to gently and slowly explore what’s happening.

Look at the feeling in itself. Set thoughts and images on the shelf for a while. Just look at the feeling. Is it OK? What are you afraid may happen if you allow and welcome that feeling? Is it likely to happen? How bad would it be if it happened? How is it right now? Notice it is just an emotion. Is it OK? Is there anything to really fear about this emotion? How is it to allow it, welcome it? How is it to be it?

Now look at the stories and images behind the feeling. What are you afraid may happen? What is more likely to happen? What is the worst that can happen? How bad would it be if it happened?

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What happens after awakening


Awakening is just the beginning. It is the most important turning point in our evolution because it marks the potential to live more purely as Essence in the world and less as ego. However, for most people the ego isn’t gone after awakening and can resurrect at times or operate surreptitiously. Ego-identification still occurs after awakening, but when it is happening it is usually recognized quickly, and so it doesn’t last long or have the power to cause suffering that it did before awakening. Most people’s egos are intact after awakening, but because there is a realization of who you really are, the ego is seen for what it is and recognized to be not who you are. When ego-identification happens, it’s more like you are watching yourself be identified, while you continue to be aware of yourself as Essence. There is a much greater capacity after awakening to not identify with the ego and to remain as Essence, which is an easeful experience of being in the flow that includes love easily flowing from you toward everyone and everything.

From an excellent post from Radical Happiness on What Happens After Awakening.

It is a good to see that so many teachers acknowledge the grittiness of the awakening process. The different things that may happen before and within an awakening, and how it may look on the ground.

At the same time, it is helpful to do so in a way that does not set up too many specific expectations and assumptions. One way is to emphasize that it can happen in many different ways: quick or drawn out, easy or difficult, with preparation or without. Assumptions equals a plan and can easily become a self-fulfilling prophecy.

And as the article mentions, if we are experienced on the path and relatively mature and healed, the process may be smoother, and if we are less prepared and less mature and healed, then it may be a more bumpy ride for a while. So no matter what, and no matter where you are in the process, it is a good thing to work on growing up as well as waking up.

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Coming from glimpse, love or wants


The spiritual path looks quite different depending on where we are coming from.

When there is a glimpse of what we are, the spiritual path becomes a process of clarifying and living from it. It is a process of examining the veils that may cover it up again, make ourselves familiar with the dynamics, and also recognize more clearly that what we are is already independent of veils or clarity, confusion or awakening.

This glimpse can come at any point on the path, including before the path has started, and it can come repeatedly before it stabilizes, or be quite stable right away. No rules here, it seems.

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Shifting refuge


A shifting refuge….

First, we take ourselves to be a me. This human self and its body, identities and roles in the world. There is an inside and outside, and it all seems real and substantial.

Then, we may notice that the me is content of experience, it comes and goes as any other content of experience, and it is not what I am. There is a softening or release of identification with the me. This process can appear as a dark night of the senses, called so since there is a release of identification with the senses. The temporary outcome is an absence of a sense of inside and outside, a recognition of all as awakeness itself or God, and possibly insights, clarity, bliss, a clear inner direction and so on.

The remaining refuge here is the separate I and the spiritual joys mentioned above.

Finally, we may notice that the separate I is content of experience as well. The doer, thinker, chooser, owner, observer – all of those – are content of experience just as anything else. That too comes and goes. That too is not what I really am. As I keep noticing this, maybe first in formal practice and then in daily life, there is the possibility of a softening and release of identification out of these. This process is called the dark night of the soul, experienced as a death of the core of what we take ourselves to be.

When identification is released out of the separate I, what is left is doing without doer, thinking without thinker, observing without observer and so on. Everything is as before, although now all content of experience – including the doer and observer – is recognized as living its own life. The center falls out, and the bottom or ground falls out.

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Awakening and further


Adya has a good way of talking about awakening and enlightenment, if I understand it correctly.

Awakening is a glimpse of what we are, or of what we are noticing itself. It can happen more or less clearly, and for shorter or longer periods of time. (Non-abiding awakening.)

Then, there is a process of clarifying and embodying this awakening. To clarify what we are, and to reorganize and realign our human life within that new context.

Eventually, the last bits of identification with stories may wear out and identification shifts (back) into what we are. (Abiding awakening.)

And before and after that happens, our human self continues to realign and reorganize. To heal, mature, develop skillful means. Live more and more in integrity.

Whatever the “I” is doing…


At some point on the process, quite late, we paint ourselves into a corner.

There is a sense that whatever this “I” is doing is not going to do it. It can’t touch what I am and everything is.

And there is also an acute sense of the irony of this “I” trying to get rid of itself.

In both cases, this “I” is only spinning its wheels. And gradually wearing itself out.

This “I” as a doer/observer is a gestalt, a fabrication, and it is wearing itself out. (Or more accurately, wearing identification with it out.)

And it is completely innocent. A part of the play of God.

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Edge effect


It is fun for me to hang out at the edge of confusion and reality. It is a rich place.

Sometimes, reality shifts into the foreground. If its volume is high, it is clear that I am that which experience happens within and as, and sometimes any sense of a separate I falls away. When the volume is lower, I can still notice all as awake no thing appearing as something, including this sense of a separate I located in/around the head area.

Other times, confusion is more in the foreground. I get caught up in stories, take them as true for a while, work with inquiry and/or allowing experience, and so on.

And altogether, it is a very rich place. I get to see the shifts from one to the other. I get to explore some of the characteristics and dynamics of both and the shifts.

But at some point, there is a readiness for reality to take over. I am honestly not sure if I am there yet, but I am ready for inviting it in.

Flavors of disidentification


A few different flavors of disidentification from own (as always quite limited) experience…

The object of identification falls away, and with it – over time – the identification with it. It wears off.

I may see myself as an athlete, have a serious injury, and the identification with that identity falls away. (Usually replaced with something else.)

Or I may have a oneness experience, maybe for a long time, which then falls away and with it the identification with that state. (Here is the opportunity to recognize what I am independent of any states.)

The object stays, but the identification with it falls away. The identification with a story, an identity, falls away. This can happen – maybe most easily – through different forms of inquiry, such as exploring the sense fields and The Work. It tends to be a gentler process than the previous one.

Also, the object may come and go, so there is a recognition that I am not that. For instance, the sense of a center/I-other may come and go, and I recognize it in either case as awakeness itself.

In all cases, the disidentification is really with a story. And the amount of drama/struggle/suffering is proportional to the resistance to the process of disidentification. When the object falls away, there may be a good deal of drama. And it may be a little gentler if the object stays and we explore identification through inquiry. And even more gentle if the object comes and goes, and there is a natural recognition – over time – that I am not that.

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Flavors of tools not working


It seems that at some point, most people find that their usual psychological/spiritual tools don’t work anymore. 

And it seems – from my own very limited experience – that this can happen in at least two ways. 

One is when I engage with the tools, and there is no shift. It is life itself telling me that these tools have limited use, which is good to know. More importantly, it is an invitation to notice what I really am – already free from any states and shifts. That which any state and shift and any content of awareness happens within and as. 

The other is when whatever shift happens is seen clearly as not getting me what I really want. It may give a shift into a sense of ease, OKness with what is, a quiet joy and so on, but that is not what I really want. It is not satisfying anymore. Nothing is satisfying, apart from noticing myself as that which any shift and experience happens within and as. 

In this case, there is usually also a noticing of the whole dynamic of being caught up in wanting as coming from not noticing what I really am. There is an identification with wanting content of awareness to be different, and even if it this content shifts, it still doesn’t quite do it. There is still a sense of an I with an Other, a separate I within form, a sense of separation, of precariousness, of something missing.

And the very activity of engaging with wanting to change content of experience, for the sake of trying to find what I am missing, is a distraction from noticing what I already and really am. 

Ideas about the process


Road maps for the awakening process can be helpful in a few different ways.

They can help us see that what happens here is shared, common, nothing unusual about it.

They can give us pointers for how to work with what is happening, if anything besides our usual practice can be helpful.

They can give teachers and people researching these things pointers for how to teach and practices to suggest.

But that is about it. They are sometimes helpful, in a practical and quite limited way. And there are of course many of these road maps, each one helpful in some circumstances and not in other.

And if either of these road maps is made into an expectation – by either students or teachers – it gets pretty weird, as usual. It ends up as yet another struggle with what is.

As they say, if 6.7 billion people awaken, there will be 6.7 billion different awakenings.

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From special to ordinary


It seems that an awakening goes from special to ordinary in a few different ways.

In the beginning, it may be special in one’s own experience. Partly because it is unfamiliar, and partly because there may still be a trace of I-Other, or residue patterns of wanting to be special.

It may also be special in other’s experience, because the awakening may bring about a marked shift in behavior, and it may be expressed in flashy ways.

Later on, it becomes ordinary in one’s own experience. Partly because there is more familiarity with it, partly because we know that whatever happened is a common and shared pattern, and partly because all – no matter what it is – so clearly is the play of awareness itself.

The content of the play – including awakening and delusion – is secondary to it all being a play of awareness. The human self has also had more time to reorganize and mature within this new context, including a full and heartfelt embrace of all that it is.

And it also becomes ordinary in other’s views, because they see someone who appears quite ordinary, living an ordinary life, and taking themselves as quite ordinary too.

Pulling the rug out


This is the case whether we work on our human self or on discovering what we are: it is a process of pulling the rug out from under ourselves.

It is a process of going outside the familiar. Allowing what appeared as true for us to go. Be willing to be wrong. Allowing familiar identities to go. Exploring the truth in the reversals of our habitual beliefs and identifications.

We pull the rug out from under ourselves, find what is already more true for us, stay with that for a while, getting more familiar with it, and then repeat.

At our human level, we discover and embrace disowned sides, embracing more the fullness of the evolving wholeness of who we are.

As what we are, we notice ourselves through inviting beliefs and identifications with stories and identities to fall way, revealing ourselves as what we always and already are.

Richness of edges


I am appreciating more and more the play at the edge of a sense of separate self, and shifting into the field, absent of an I and Other.

As where any two ecosystems meet, it has three zones.

There is the sense of a separate self, and anything that goes with that, including the drama. I get to explore that, experience it, live it. There is a great deal of juiciness here. And I also get to explore it through various practices, such as labeling of the sense fields, journeying, the Big Mind process, The Work, Process Work, and more. (Any of these can be used when there is a sense of separate self, at the edge, or even when awakeness is noticing itself more fully, and each one offers  a different flavor to it.)

There is the edge itself, where I get to explore the mechanisms of samsara more in detail. I have a foot in both world, which allows me to live the dynamics of samsara, yet within the context (intuition, glimpses or direct awareness) of headlessness or Big mind, or awakeness noticing itself and all of its content as itself.

Then there are the shifts into awakeness noticing itself, which includes exploring the dynamics of the shift itself. Noticing how an exclusive or enhanced identification with certain sensations (for me in the throat/mouth/neck area) is released. How these sensations now are just content of awareness as anything else, an object rather than an (imagined) subject. How the field of awakeness and its content notices itself as a field. How the sense of a separate I, a center and periphery, and so on comes just from a thought, and that those thoughts may still be there but are now seen as just a thought, not filtering perception anymore (the sense of inside and outside went a long time ago).

In some ways, it is so enjoyable that there is no desire to move on. Exploring these three are more than sufficiently rewarding and interesting. But most likely, after a while, when the mechanisms of samsara has been seen through enough, the hooks for a sense of a separate self falls away on its own time. Leaving just awakeness to itself, in its great aloneness and infinite diversity.

The Work in different contexts


I am reminded of how The Work and its effects appears differently depending on where we are coming from, and specifically what appears as real to us.

If we take the conventional world as basically real and true, accepting that we are separate individuals going about our business much as everyone agrees on, then The Work helps us find release from attachment to one particular perspective, and a fluidity among perspectives. We can see our situation from many different angles, and find the limited validity in each one. This in itself is a tremendous relief, and releases a great deal of energy and attention previously wrapped up in a far more narrow perspective and its struggle with life. We find a new clarity, freedom and engagement in our life.

This requires a willingness to let go of the idea that one perspective is right and the other ones wrong. But even if we still hold onto this to some degree, there can be a relief here. At least, we can question the things our worldview allows us to question, and that in itself is helpful to us. To take a crude example, I may believe that the Bible is the word of God and should be taken at face value as much as possible. That is fine, and I can still question other things, such as the idea that life should be fair and so on.

If there has been glimpses beyond taking any stories as real and substantial, The Work takes on yet another flavor. I may intuit or have glimpsed myself as awakeness and all its content as this awakeness, in whatever way I interpret or talk about that: all is Buddha Mind, Big Mind noticed itself as Big Mind, there is nothing but God and the Divine Mind, and so on. Here, I know to a certain extent, from experience, that the way things appear to us is just that, an appearance. It is all the play of God, and it is all inherently OK as it is. Any idea of something being not right comes from seeing something as not God. Within this context, The Work becomes a way of exploring the mechanisms of samsara, the ways attachment to thought filters what happens to make something look solid and not-God.

Finally, if awakeness has noticed everything as itself, inherently free from the overlay of thought including the sense of I and Other, center and periphery, and so on, this human self can still do The Work. It is still a way to explore the mechanisms of samsara in fine detail, and now to understand and possibly help others better. Also, as Byron Katie says, we are only awakened to a thought or not, and any story of that continuing into the future is just a story.

If we want to put this into some sort of developmental model, the whole process may go from a more fundamentalist context, to modern, to post-modern, to mystical glimpses and intuitions, to oneness, to nondual. But that is just another story, and it is rarely as clean-cut as that. Life is already free from those ideas.

The beauty of The Work is that it works with us exactly where we are. I have a belief, it creates friction with my story of what is, I experience stress, and I can inquire into it. It is a process that guides – and eventually undoes – itself, unfolding at its own pace and one step at a time.  It works with us wherever we are.