Excuse me, I’m sorry to bother you but don’t I know you? There’s just something about you. Haven’t we met before? We’ve been in love forever.
When we got to the top of the hill we saw Rome burning. I just let you walk away. I’ve never forgiven myself. I saw you on the steps in Paris, you were with someone else. Couldn’t you see that should’ve been me? I just walked on by.
Then we met in ’42 but we were on different sides. I hid you under my bed but they took you away. I lost you in a London smog as you crossed the lane. I never know where you’re gonna be next but I know that you’ll surprise me.
Come with me, I’ll find some rope and I’ll tie us together. I’ve been waiting for you so long, I don’t want to lose you again. Don’t walk into the crowd again. Don’t walk away again. I don’t want to lose you. I don’t want to lose you.
– Kate Bush, Snowed in at Wheeler Street
This is a beautiful and somewhat heart-wrenching song. And leave it to Kate Bush to create something as beautiful, sensual, unusual, and slightly bonkers in the best possible way.
This is one of the few love stories – in western pop-culture – that continues across lifetimes.
My best guess is that we live more than once. And if we do, it’s likely that we sometimes meet again, and some of us continue our love across lives – as lovers and through other kinds of relationships.
As I have written about before, there are a few aspects to the reincarnation or re-birth idea that is worth looking at.
First, whether it’s reality or not is a question best left to research. And at some universities, they do actually do research on this. (Only considering the importance of the topic, you would think most or all universities would have a research program on this topic. It may happen in the future as – or if – our collective world-view becomes less exclusively materialistic and the stigma goes out of this and related topics.)
At a psychological level, our ideas about our own past lives are very valuable since they mirror something in us here and now. For instance, although this song is beautiful, heartfelt, and very human, it also does reflect painful beliefs. And even if I didn’t write these lyrics, they still resonate and I can use them as a pointer and reminder to take a look at this in myself. It’s an invitation to find healing for emotional around aloneness, not being worthy of love, being unfortunate, things going wrong, loss, and so on. (These are quite universal and I have some of all of those, I am no exception.)
As anything found in a religion or spiritual tradition, ideas about reincarnation have also been used to regulate groups and society. This has been helpful in some ways, although it comes with a shadow side. For instance, it’s also used to control people and justify injustice – for instance, the caste system India.
Personally, I find the idea of innumerable lives very helpful, and not just as projection objects. When I notice something in me that’s not healed and/or not awake (which happens all the time), I see that there is no time like the present. Now, I have the tools and time to invite in healing and awakening. If I put it off, I’ll just have to do it later in this life, or in a future life where I may not have the same opportunity to work with it.
Finally, if there is reincarnation – and we have many lives – it’s really the divine taking on all these forms. What continues between the lives are subtle energy structures allowing the divine to temporarily express itself as a being and take itself to be a separate being. It’s all part of lila. It’s the play of the divine.
First, they are projections of our ideas. They are an overlay of ideas and thoughts that the mind puts on (it’s images of) the world. This helps us orient and function in the world, and is essential for our survival.
Often, they are also projections of our own characteristics and qualities. We can find in ourselves the characteristics we see in the wider world. It may not be as strong or explicit, but it’s here if we look.
And sometimes, our maps are expressions of our unresolved emotional issues. They express our hopes and fears, how we would like the world and ourselves to be, and what we fear it may be.
We have many different maps of ourselves, the world, and our place in the world – whether they are formal or informal; explicit or implicit; about the world, ourselves, or our relationship with the world; and whether we recognize them as maps or not.
Some maps are explicit and what we typically call maps. For instance, political and geographical maps.
Some maps may not be what we think of as maps. For instance, some ways we categorize people (politically, social status, friends or not etc.); our mental timeline of past-present-future; and our general world-view (materialistic, heaven and hell, afterlife, reincarnation, planetary influences, gods, God, nondual), and so on.
Some maps are mostly outside of our conscious awareness – and may even be contrary to our conscious ideas about the world, although they still have a major impact on how we experience the world and ourselves. These are often (somewhat charged) ideas about other people, ourselves, and the world as a whole.
Most of our maps are shared with others in our family, subculture, and culture. Some may be shared with most of humanity. And even the ones that may seem unique to us are probably shared with many others.
It’s often useful to recognize our explicit and implicit maps as maps. It helps us hold them more lightly and not invest so much identity and fears and hopes into them. At least at a conscious level, we know they are used by our mind to make sense of the world. They are questions about the world, leave a lot out, and are not in any way the final word.
Also, recognizing our maps as projections can help us get to know and understand ourselves better. We can use them as pointers for healing for ourselves as individuals and even for us as a society.
Here are some examples.
I have a mental map of past-present-future. And yet, it’s created by my mind and is an idea, and it happens here and now. My map and what I place on the map all happens here and now. This helps me hold my ideas of past, future, and present – and what happened or may happen –more lightly.
I may have mental maps inherited from my culture that rank people based on (relatively superficial) characteristics like gender, ethnicity, politics, religion and so on. It’s helpful to recognize this, question its validity, and find all of it in myself.
I may have religious maps – of heaven and hell, afterlife, reincarnation, divine beings and so on, and myself in relation to it. Again, it helps to see that these are maps. They are projection of ideas into (my image of) the world. This helps me hold it all more lightly. And here too, I can use these maps to find it all already in me and my experience, and perhaps to point to some unresolved issues (fears, hopes) in me.
I may have esoteric maps of planetary influences, divine beings, energies, energy systems and so on. The same goes here for holding it more lightly and finding it all – the images and anything charged about it – in myself.
A map can even be of a situation. I may have a mental map of a situation where I see myself as wronged or a victim, and that map is part of what holds the pain or trauma in place. These are the types of maps is helpful to identify and investigate in a healing process.
I can still use all of these maps. We need maps to orient and function in the world. And yet, it’s helpful to recognize them as maps and sometimes explore them as projections. It helps us hold them more lightly. It helps us question their validity and perhaps replace them with other maps that are more helpful. It helps us find it all – what we see in the world – in ourselves. And it may point to something unresolved in us we can find healing for.
As usual, there are many answers – each with some value.
Personally, I don’t find the word very useful and rarely if ever use it, apart from when I explore it in inquiry or as I do here.
So with that caveat, here are some answers to the question: what is evil?
The easy answer is that nothing is inherently evil, and nothing is what we call it. Evil is in the label. The idea of evil is created from a mental overlay.
We could also say that it’s intentionally causing harm to others, whether as a byproduct of getting to another goal or for its own sake. This is tricky since we all cause harm to other living beings in our daily life – especially to non-human species, ecosystems, and future generations.
And that’s a reminder that what’s evil depends on who we are. If we are a human, then evil can be seen as what other humans do to us when they act in ways that systematically harm us. If we are a non-human or an ecosystem, we can say that the current behavior of humans is evil since it systematically harms non-human life. Animals are imprisoned and killed just so they can provide food or other products to humans, and they often suffer immensely in the process. Ecosystems are systematically damaged and destroyed so what’s extracted from them can temporarily support human activity. And if we are any being in the future – any future human or non-human being or ecosystem – then the current human behavior is evil. It’s destructive for all future generations. This means that, in a sense, we are all evil. Each of us is evil to someone. And our current human society, the way it’s organized, functions in an evil way. If we chose to use the word evil, and if we want to be honest with ourselves, we have to include this view.
And, related to “it’s all in the label”, evil – as anything else we see in ourselves or the wider world – is a projection. It’s an idea we put on something in the world. And the idea, as any other idea, is made up by our own mind by a combination of mental images, words, and sensations. We may feel that something is evil, because it’s connected to sensations in our body that makes the idea seem solid, real, and perhaps even true. And that, in turn, is happening because we have learned it from our parents, friends, subcultures, and our culture in general. (That’s probably why I don’t find the word very useful or compelling: I didn’t grow up in a culture where it was used much or was seen as meaningful.)
In a more pragmatic sense, what we conventionally label evil in humans is often their reaction to their own trauma and pain. Hurt people hurt people. When we see someone acting in a way we can call evil, it’s often because they themselves have deep wounds they don’t know how to deal with in a constructive way, so they react to their deep pain by inflicting pain on others. Or, at the very least, by not caring very much if they inflict pain on others. (This gives us some understanding and empathy for people acting in this way but doesn’t in any way condone their actions. It’s still our duty to do what we can to stop harmful actions.)
This lack of caring can also happen if we are very removed from the consequences of our actions. If most humans today can be seen as evil from the perspective of non-human species, ecosystems, and future generations, it’s not because we wish to inflict pain and suffering on these. It’s because the consequences of our actions are often far removed from us. We don’t see the consequences and don’t get immediate feedback. And it’s also because we live and operate within a social system that’s created in a world (in the 1800s) where the resources and garbage-absorption capacity of the natural world seemed infinite and is still – for the most part – considered infinite in our economic system. It’s not, in itself, evil, but the consequences can certainly be experienced and seen as evil.
How can I work with this in my own life?
I can explore my ideas of evil in this way, and through inquiry (The Work, Living Inquiries, Big Mind process etc.). I can find in myself the qualities and characteristics I see as evil, and see “out there” in the world and other people. (Even if what I find are perhaps much smaller or even just seeds and potentials.) I can put myself in the place of others – including non-human species, ecosystems, and future generations – and ask myself how they would see my behaviors, and perhaps use that as a correction. I can inform myself about the far-reaching and distant consequences of my actions and use this as a correction and guide for my own life. I can invite in healing for my own traumas and wounds so I am less likely to create and operate from ideologies aimed at protecting me from my own pain (racism, sexism, uncaring anthropocentrism, general dehumanization etc.), or lash out when my pain is triggered and harm myself and others.
Personally, I find my actions are evil from the perspective of nonhuman species, ecosystems, and future generations. It’s not intended to be evil, but I know it can easily be seen that way. After all, I operate within a system that doesn’t take the long term and distant effects of our actions much into consideration. It’s not incorporated, because it didn’t need to be when our system was developed. I also know I my actions have caused suffering for others, especially when I have not been able to be completely honest or in my own integrity because of my own pain and fears. That is something I am working on, both in terms of finding healing for my issues creating this behavior and preventing it by being honest, taking care of my own needs (some of it has happened because I didn’t), and be more in integrity.
How do we find healing for past relationships? This Star Trek Continues episode shows an approach that can be an important piece of the puzzle, and one I personally have found very helpful.
Captain Kirk is plagued by unresolved past relationships, and he finds resolution through revisiting the places and people (in the holodeck and in his mind) and a sincere and intimate dialog.
We may not have a holodeck to play out past relationships and situations, but we do have our mind and imagination. That’s where the past lives anyway. What I have found most helpful is to imagine and have a dialog with a healthy and awake version of the person. (Otherwise, I may just communicate with conditioning.)
For instance, I did this with some kids from my elementary and middle school. I revisited my uncomfortable experiences from that time. Imagined the most healthy and awake versions of those kids. Shared with them how I felt when they treated me as they sometimes did, how I wish they had treated me, and what I would like from them now. And they responded from a healthy and awake place, sharing their own pain, why they had behaved as they did, and their sincere well-wishing for me. I found it helpful to do this a few times, each time looking at different sides of the situation.
As a side note, I’ll mention that I just discovered Star Trek Continues (a fan-made follow-up to the original series), and find it as good and enjoyable as the original series. (And, of course, equally quirky, camp, and cheesy, and that’s part of the fun.)
To me, healing, maturing and awakening is partly about discernment, differentiation, and clarifying in what particular ways something is true.
In modern spirituality, we sometimes hear people say that we create our own reality. This can be understood in slightly naive (misguided and less helpful) ways, but there is also some truth to it.
So how is it true for me?
In general, I see that my perception of anything is filtered through and created by an overlay of stories – of images and words. And most these are often not even noticed, unless we have spent some time exploring and noticing them intentionally.
Also, as what we are – that which any experience happens within and as – we can say that we “create” our world. Our experience of anything is an expression of the creativity of the mind.
And if we are so inclined, we can say that what we are is the divine, everything is the divine, and the divine creates all these experiences for itself.
There is a related question: are we creating the situations we find ourselves in?
Sometimes, because we live from our limited experience and perception, and sometimes our hangups, wounds, and identifications, that creates situations for us. We sometimes sit in the nest we built ourselves. This is the conventional and ordinary way of looking at it.
I mostly find it helpful to look for how I can use my current situation to heal, mature, and awaken.
It can be helpful to assume that life “wants” me to heal, mature, and awaken. Life sets up situations for me where I can see what’s left, with an invitation for me to invite in healing, maturing, and awakening for whatever in me needs it.
From a bigger perspective, we can say that life creates situations for itself that invites in local healing, maturing, and awakening through this part of itself that’s this human me.
I don’t know if it’s true in any absolute or final sense, but I find it a helpful guide.
I can also do another what if exercise. What if something in me created this situation? Which emotional issue, belief, or identification in me would create it? (This is similar to the – somewhat naive – assumption that we are creating our own situations, but the what-ifangle gives it a lighter and more playful touch.)
How has this played out in my own life? This topic is current for me now in a few difficult situations. One is my health (CFS and Lyme) and another is a recent process with the government which took longer than I expected (the wait had some ripple effects).
Some may say (and have said) that I am creating the situations for myself. For instance, I have created the illness. When I try that assumption on, I find it creates stress in me and weird thought patterns. It feels more helpful to see the situation in a more conventional way and use a couple of what-if thought experiments to harvest the value in the situation.
I can look at the situation in a more finely grained way, and in a way that’s more real and honest to me. For instance:
Have I created the CFS and Lyme disease for myself? Not really as they are caused by a virus (EB) and Lyme. And yet, it may be that stress and some stressful beliefs and identifications in me weakened my system and created the conditions for these to move into a full-blown disease. It’s good to address this. It’s very helpful for me to strengthen my system in any way I am able, including through reducing stress and clearing up any chronic stressful beliefs and identifications in me.
The illness has brought to light many areas of myself where I resist my life as it is (other stressful beliefs and identifications), and it’s helpful for me and my quality of life to address these. I can use the illness and the situations I find myself in due to the illness to identify and invite healing for these parts of me.
I can ask myself what if I created this illness, where in me was it created from? (I find a victim identity, overwhelmed by life, and perhaps a desire to hide from life.)
Did I create the delay with the government process? No, I found myself in the same situation as others in the same process. The delay was caused by many social factors, including restructuring and priorities. And yet, here too, I can find stressful beliefs and identifications triggered in me by this situation and invite in healing for these. If life placed me in that situation so I can find deeper healing, which parts of me need healing? Which wounded parts of me were triggered? (Victim, hopelessness.) What did the situation say about me? (I am a victim.) And what if something in me created it, which wounded parts of me would that be? (A victim expecting things to take longer than expected.)
In this way, I acknowledge the validity in conventional ways of looking at life. I benefit from assuming that life is conspiring on my behalf and places me in situations so I can heal, mature, and awaken and find healing and awakening for more parts of me. And I can even benefit from the angle (held lightly as a what-if question) that something in me created it.
That’s very clear for me with these articles. The pointers I share here are for me.
If I finish and article without taking time to intentionally apply it for myself, it feels incomplete. And when I do, it completes it.
Of course, what I write does come from my own immediate experience. And I do go into it before writing to make sure it’s alive and I can discover more about the topic, or at least remind myself about it. And yet, it makes a difference when I take the main pointer from the article and intentionally apply it after the article is written.
In The Work of Byron Katie, this is what they call Living Turnarounds. I take the most juicy pointer from the inquiry and apply it in my life. That’s how the work comes alive in me and my life. That’s how my insights ground in real life. That’s how I get to see what’s left.
I sometimes tell myself that if just one person benefits from what I write here, it’s worth it. By applying my own pointers after writing a post, I make sure at least one person benefits from it – and that’s me. And if one other person benefits as well, that’s wonderful. That’s icing on the cake.
I thought I would do a series of articles on how different approaches to healing and awakening work. So here is one on dreams.
In my experience, dreams are the mind digesting either what happened the day before (often more fragmented dreams) or an emotional issue (often more of an unfolding story and sometimes archetypal). I wonder if not this digesting happens most or all of the time, and it just happens to take the form of dreams while we sleep.
Everything in the dream is me. It’s all created by my mind and reflects parts of me and the dynamics between these parts.
The digesting inherent in dreams is likely helpful in itself, and I suspect I don’t even need to remember the dream for it to have some effect in terms of processing, healing, and gaining some insights from it.
And yet, I sometimes also explore the dream more actively, especially if it’s a strong or more archetypal dream.
Here are some of the approaches I find helpful:
Active imagination comes out of Jungian dream work, and here we go back into the dream (imagine ourselves back in it) and interact with the different elements of the dream. For instance, I can take an action and see what the response is, or I can engage in a dialogue with the different dream characters and get a sense of who they are and what they want (both on the surface and what would deeply satisfy them). There is no limit and it can yield a lot of helpful insights. Often, these insights are just at the edge of what we are conscious of, and active imagination can help make them more conscious. (I typically avoid formulaic dream interpretations since dreams seem more juicy, fluid, and sometimes individual than that.)
Active imagination is a form for parts (subpersonality) work, and if we are familiar with a form of parts work, we can use that one.(For me, Voice Dialog and the Big Mind process.)
And then there are the approaches I often write about here.
I can explore the dream through inquiry. For instance, I can do inquiry on any stressful beliefs I had in the dream or about it after waking up (The Work). I can also explore any identities the dream brought up in me, any fears, or any compulsions in the dream or after I woke up (Living Inquiries).
I can use heart-centered practices for anyone (or any thing) in the dream that seemed hurt or uncomfortable in any way. (Ho’o, tonglen, metta.)
I can use energy healing on any emotional issue brought up by the dream, or anything else the dream pointed to as needing resolution or healing. For instance, last year I had a dream about a lake being polluted, so I could intend healing for what that lake represents in me. (Vortex Healing.)
I can do some therapeutic trembling to release any tension from the dream. (TRE)
And I can use any other approach I know and find helpful.
The key is that I can explore dreams as I would anything in daily life, and I can also explore daily life as I would a dream(!). It’s the same mind creating our experience of both.
For instance, active imagination is traditionally used specifically for dreams, although it can be helpful to use it in other areas of life as well. We can use it for situations from past, present, or the imagined future, and it can help us see what these situations mean to us, how we relate to them and find other ways of understanding the situations and relating to them.
Anything we imagine, including any maps we have about the world and anything described in religions, and especially the ones that feel juicy and capture our imagination, reflect something in ourselves.
And so also with purgatory, heaven, and hell.
For me, purgatory is what happens when I befriend the parts of me I have seen as an enemy, alien, a problem, or something to avoid, fix, or get rid of in some other way. I meet the unmet, feel the unfelt, examine the unexamined, find love for the unloved.
And that can be very painful. It’s a pain that leads to heaven.
Heaven can be seen as a pleasant and comfortable state. And a more real heaven is when we befriend our current experience.
Hell is what the mind creates when it believes hellish thoughts. It’s what we create for ourselves when we believe painful stories, and when our most cherished identifications are threatened by life and situations.
Of course, we can say a lot more about each of these. For instance, we can say that heaven is when we find ourselves as that which we already are, that which this experience happens within and as. Or it may be when we recognize all our experience, including the ones our personality doesn’t like, as consciousness, or the divine, or happening within and as the One. Or that it’s all of that when our human self is more healed and thus less in pain. Although right now, I like the befriending way of talking about it.
Seems that constantly being challenged is part of the awakening process
Someone commenting in a Facebook group
Yes, and it’s also how humans in general experience life. It’s universal. It’s part of life.
It’s tempting to interpret anything as being part of my awakening process. It makes it feel more significant and special. It gives it an extra spark.
And yet, so often, what happens in our life is just ordinarily human. We get sick as all do. We have challenges as we all do. We experience synchronicities, as all humans do now and then.
It’s helpful to be honestabout this. What happens in our life is mostly ordinarily human. Even the awakening process and everything part of it is ordinary and universal. It happens to a lot and – most likely – eventually all beings, and the content of process itself is quite universal.
There is an upside to seeing anything happening in our life as part of an awakening process. It may help us make use of it in a more constructive way and see it in a more constructive context.
There is also a downside to it. If we see it in contrast to how most people live their life, we use a story to make our own life seem more special and different. In our mind, we may set us aside from others while we, in reality, are not so different. And we may do it avoid feeling and encountering certain feelings and thoughts in ourselves. That’s OK for a while, but at some point it’s easier and more helpful to meet and befriend it, and recognize that too – the uncomfortable feelings and thoughts – as local expressions of the divine. It’s all happening within the One.
As the awakening process matures and becomes more ordinary, it’s all recognized as the divine. And it’s all recognized as a miracle and ordinary.
It’s a miracle that anything exists at all, and all the amazing ways it exists. It’s ordinary in that it’s all the divine. And it’s ordinary in that all our experiences are ordinarily human, and ordinary parts of an awakening process.
The miracle gives it all a spark. The ordinariness allows us to relax trying to be different, special, and better or worse than others.
I am against organ donations because organ transplants take resources away from other health services.
Paraphrased from Ric W. on FB
Ric is the main teacher of one of the modalities I find most helpful, and when he talks about healing or awakening, it usually makes complete sense to me. But when he posts about social issues, I often find I disagree. Sometimes, I even think his views seem a bit naive.
In this case, he posted this to an international Facebook group which makes it seem as if he is making a broad statement that applies to all countries and situations. In Norway, people get the health care they need even if some with organ transplants need a small portion of the health care resources available. Even in the US where he lives, it’s hard to see that it’s true. Insurance companies pay for the health services people need and have paid for through their insurance, whether it’s organ transplants or something else.
Also, he is using the “divide and conquer” argument where he sets two vital issues up against each other while we, as a society, can afford both. We spend a huge amount of money and resources on far less important things. (In the US, on a ridiculously large and bloated military budget.) It’s the argument politicians use when they want to set groups up against each other, for instance by saying “society spends resources on immigrants that retired people should have had”.
Of course, it is true that organ transplants increase the overall cost of healthcare in a society. But it’s negligible. It’s a cost most of us agree is worth it. And a lot of other and less vital things bring up the cost as well. In the US, privatization increases the overall cost dramatically. In most countries, doctors perform or prescribe costly treatments they know won’t work or are ineffective.
It is also true that, as he said, that in the big picture, life and death is not so important. But it is important to us as humans. And I want to live in a society that’s kind and honors life.
So what do we do when spiritual teachers or guides say stupid things?
First, is there something in it? Does he see something I don’t? In this case, I haven’t found it yet but I am open to it.
Then, I can be relieved. He is just a human being. He may have knee-jerk ideas about things. He may not think everything through. His social views may, at times, seem unnecessarily harsh. He is a human as we all are. He is not perfect. He has his own issues and limitations. It’s a gift that he shows me this.
Finally, it helps me see my own issues. Something in me got triggered when I saw what he wrote. I reacted to what he said, considered it for a while, and then – as part of the reactivity – decided that what he said seemed stupid, harsh, and uninformed. It was my way of dealing with the discomfort it brought up in me.
I can do inquiry (The Work) on the stressful thoughts it brought up in me. (He is stupid. He should be more responsible in what he says. He may influence others to not support organ transplants. His view is harsh, heartless, and uninformed. I don’t know if I can trust his views on anything now.)
I can do inquiry (Living Inquiries) to see how my mind creates the reactivity, and also see how it creates what it reacts against and when it was initially formed in my life. And, in the process, invite sensations and thoughts to separate so the charge may go out of these issues (beliefs, identifications, traumas) in me.
I can do Vortex Healing for what it brought up in me, even if I don’t know exactly what it was.
And much more.
So when spiritual teachers say stupid things, it can come with many benefits. I may find the grain of truth in it, or it may help me see something from a different perspective or a different context. It brings him down from the pedestal and among us humans, as I see him. And it helps me find my own emotional issues, triggered by what he said, so I get to explore and perhaps find resolution for these.
I want to add a few words about the “life and death is not important” view. In the big picture, it is true. It’s all the play of the divine. The different masks of the divine. And yet, one of the pitfalls of spirituality is to dismiss the human. We go into Big Mind, and find ourselves as Big Mind, and dismiss or value less the human views and perspectives. (If this happens, it’s often a way to try to protect ourselves of the pain inherent in our human existence. It doesn’t work, but it can give a sense of temporary relief.)
As I see it, a more mature view is to include both and embrace the human, including our valuing of life. To me, that’s one of the most beautiful things about humans. We value life. And few things are as beautiful as a society that values life. In this case, that values life enough to give people organ transplants when they need it and follow up so they can stay healthy as long as possible.
Finally, I should add that I know that Ric may say these things precisely to initiate a process in people just like it did me. It may be, unconsciously or consciously, a teaching tool. Outside of when he talks about healing and awakening, where he seems amazingly precise and insightful, he may allow himself to say controversial things in order to stir things up a little. I imagine I would be tempted to do the same if I was in his position.
I see that Tim Freke has a series of videos called The man behind the image. These are videos of a more personal and intimate nature and shows him more as a real human being. As you and me.
I really like that. He knows that as a public figure, author, and spiritual guide, he is prone to be seen as a two-dimensional figure, perhaps even as a guru or somehow perfect. So to counter that, he has a video series where chooses to be more raw, personal, and vulnerable.
It doesn’t prevent projections, of course. People will still project and invest some energy into their projections. That’s both natural and serves several functions. But it does take air out of the projection game. He makes himself less of a good projection object, and especially for people wanting to see him as perfect or special.
I imagine it helps him in at least two ways. It makes him more human to others, so they’ll treat him more as just a fellow human being. And it helps him deflate any tendency in himself to want to be seen as special or a guru.
It’s perhaps telling that Tim Freke, who is so personable and genuine in general, does this. And spiritual guides who like to see themselves as teachers and gurus and allow or even encourage their students to play that game, don’t. I personally prefer the first approach a lot more. It feels more appropriate to our culture and time. And yet, I know both approaches have benefits. Including that the guru game tends to lead to disappointment which helps the students to examine their projections and find what they saw and see in the guru in themselves.
Once I was a hollow man In which a lonely heart did dwell You know love came creeping upon me Bringing life to an empty shell
Now I heard so many times before That your love could be so bad I just want to tell you people It’s the best love I ever had
Don’t you know that I just want to testify What your love has done for me I just want to testify What your love has done for me
Ooh, ooh luscious Sure been delicious to me Ooh, ooh luscious Sure been delicious to me
I just want to testify What your love has done for me I just want to testify What your love has done for me
Parliament, Deron Taylor / George S Clinton, Testify
I listened to this song by Parliament and realized it falls into place more for me when I turn it around to myself. (When I hear songs or watch movies or read stories or look at the world, I find it interesting to explore it as I would a dream, as if all aspects are in myself.)
I can understand the lyrics of Testify in a conventional sense, as someone who comes alive through the love of someone else. I allow myself to come alive because I tell myself I am loved and lovable.
And when I see that, I also realize I can give myself that love.
How can I give myself that love?
I can do loving things for myself (take a bath, make a good meal etc.).
More importantly, I can find love for whatever parts of myself come up, and especially those parts I previously have shunned and pushed away. I can find love for my experience as it is here and now, even if it’s uncomfortable and something I previously have shunned.
To get started, I can do this with the help of a structure. It can be a basic meditation such as natural rest. When I notice and allow my experience, as it is here and now, it’s a deep expression of love. It can also be a heart-centered practice such as ho’oponopno, tonglen, or metta. Or I can do it through a simple inquiry such as the Headless experiments or the Big Mind / Big Heart process.
If I want to be more thorough, I can also find and investigate any beliefs that prevent me from finding a deep and lasting love for myself. I can do this, for instance, through The Work or Living Inquiries. A common thought is that I am not worthy of love or I am unlovable. One of my thoughts is that the love of someone else (preferably a woman beautiful inside and out) is more important or worth more than my own love.
These are all very natural and understandable thoughts, and it can be a great relief and open up a whole new dimension of the world when the charge goes out of them (Living Inquiries) or we find what’s more true for us (The Work).
In depth psychology, the shadow refers to what we disown in ourselves. Qualities and characteristics in us that we see (more) “out there” in the world and in others than in ourselves, and that we haven’t yet befriended and gotten to know in ourselves. These are usually qualities and characteristics our culture tells us are undesirable, and that don’t fit our desired image of ourselves.
We are scared to admit to them as part of ourselves and our life, often because of fear of how others may see us and judge us, so it’s easier to pretend they exist mostly or only in the wider world and others.
This means we often become afraid of our own (psychological) shadow.
It scares us when we see it in the world because it seems threatening to our well being. We may be afraid of angry people, or immigrants, or people with a certain ideology, or wolves, or aliens, or ghosts, or anything at all. Of course, sometimes it may be appropriate to be afraid of someone or something. And a sign that its a shadow-fear is that it’s consistent, out of proportion to the situation, and often made into an ideology.
And it scares us when someone (which may be our own mind) suggest it’s part of us because it threatens our desired identity. Often, this scares us because we are afraid of how others may see us, judge us, and treat us if we admit to it in ourselves.
Say I am a US businessman with a checkered history. My father gave me almost all my wealth and bailed me out repeatedly when I went bankrupt. My business dealings are often based on deception and semi-illegal activities. So I feel like a fake and a failure, and instead of admitting it (which would be a threat to my desired image of being a successful businessman) I call others failures and fakes. And since I’ll need to keep this up in order to maintain my desired image, this becomes a habit.
Defending and propping up our desired (and very partial) self image is tiring. So eventually, we may realize that it’s easier to just admit to it in ourselves. It’s a relief. It makes us more human and ordinary. It puts us in the same boat as everyone else.
To the mindset that wants to maintain a desired self-image, this can seem threatening. But when we actually do it, we find it is a great relief. We are able to be more real with ourselves and others. We don’t have to be so vigilant when it comes to our self-image. And our views and actions are more fluid and less dictated by the need to maintain our old desired self-image.
As usual, this is an almost infinitely rich topic so I’ll just add a few things.
It is easier to do this among others who do this. It makes us feel more safe. So making a shift to befriending our shadow sometimes does come along with a shift in who we spend our time with.
And there are more structured ways that makes it easier for us to befriend our shadow. There are specific shadow work approaches. Tonglen is great. Most forms of inquirytends to do it. And for me, the most effective and thorough approach I have found is The Work of Byron Katie.
As we befriend our shadow, it’s no longer a shadow. What seemed scary and threatening no longer is that to us. I suspect that’s why I rarely use the term shadow when I write there. It would make sense to use it since it’s a well-known term but it doesn’t fit my experience so well.
The term shadow makes it sound like something monolithic and one single thing. It’s not monolithic. It’s not a single thing. And it’s not even a thing in the first place. It’s just one thought held as true, which makes my mind see it out there and not in here, and spend some effort trying to maintain that division. And then another thought. It’s something that happens here and now, with the thought that’s here and now.
And the content of that thought varies. Sometimes, it’s about heartless politicians. Sometimes, it’s about idiotic people wanting to shoot all wolves. Sometimes, it’s about a friend who is too angry. Sometimes, it’s about how my mother treats my father. Sometimes, it’s about noisy neighbors.
Since we can project the shadow (any unwanted characteristic) onto anything, we can also put it into the past and future. We can vilify the past, and we can scare ourselves with scary images of the future, whether it’s our own or the world’s.
The image of being afraid of one’s own shadow is a bit comical. And that’s how it is with the psychological shadow as well. We are afraid of something we don’t need to be afraid of. We scare ourselves. It seems real before we investigate it, befriend it, and see it’s literally almost nothing.
In one sense, it’s almost nothing since it’s all created by the mind. In another sense, it’s something since admitting to certain characteristics in ourselves can lead to others judging us and treating us differently. (Especially in more traditional and smaller societies.) And in another sense, it’s something since befriending our shadow allows us to experience ourselves as more whole, more deeply human, more connected to everyone and everything, and it allows us to draw on all of these characteristics in ourselves and make use of them in different situations in life.
How is it all created by the mind? It’s the mind putting labels on the world, others, and ourselves. Deciding these labels are either good or bad, desirable or undesirable. And then making the effort of putting bad labels out there and good ones on ourselves. These labels of good and bad are partially cultural and partially individual. Sometimes, we decide that culturally “bad” labels are good for us. They serve as protection for us. (For instance, being stupid, ugly etc.) So we reverse the usual
These labels of good and bad are partially cultural and partially individual. Sometimes, we decide that culturally “bad” labels are good for us. They serve as protection for us. (For instance, being stupid, ugly etc.) So we reverse the usual good/bad content and tell ourselves “I am stupid, and she is brilliant”. In this case, our own shadow contains characteristics that our culture see as good and desirable. We just don’t think we deserve to see it in ourselves, and we find some sense of safety in it.
Why can it be so difficult to recognize and befriend our shadow? It’s largely because of our culture. It tells us some characteristics are good and some are bad, so we naturally want to see the good ones in ourselves and put the bad ones somewhere else. Our family demonstrates this to us as we grow up, as do friends and society in general. It becomes a habit for us, ingrained almost from birth. So it naturally feels difficult and perhaps scary to befriend our shadow, at least at first, and at least with the characteristics our mind most strongly tells us are bad, undesirable, and scary.
I also assume that in some traditional and smaller societies, it could be risky to openly befriend our shadow. If done with some wisdom, we would just appear as more whole and wise people. But it can also be done in a less balanced, more brash, and less mature and wise fashion, and that could be risky in any culture and society. We’ll get a backlash telling us to wise up.
Our culture does also send messages about befriending our shadow, often through fairy tales, poetry, books, and movies. It tells us humanizing stories about the gifts of befriending our shadow. These are very valuable pointers.
I’ll also say a few words about projections in general. The shadow is one type of projections. And projections are, in one sense, images our mind creates and puts on the world. These types of projections are essential for us being able to navigate and orient in the world.
In another sense, projections are when the mind tells itself that some characteristics are mostly or only in us and not in the wider world, or the other way around, and when these stories are invested with energy (associated with bodily sensations) so they seem more solid, real, and true.
And the shadow are the characteristics our mind tells itself are undesirable, and sees more in the wider world than in itself.
What does it give us to befriend our shadow? When we don’t, we have a unrealistic picture of the world, and we tend to get caught up in (harmful) ideologies and reactivity. It can lead to dehumanizing other people and groups of people, and “demonizing” people or parts of the world. We also make more misinformed and misguided decisions, and we are less able to work around or strengthen our weaknesses. We are, quite literally, prone to be blind-sighted by our blind-spots.
When we befriend our shadow, it gives us a more realistic view on ourselves and the world. We are better able to make good and informed decisions and take care of our own weaknesses (find workarounds, strengthen). It creates a sense of us all being in the same boat. And we are less caught up in reactivity, dehumanizing people, and demonizing parts of the world. We are hopefully a little more able to act from informed clarity and kindness.
I just finished Blankets by Craig Thompson, a beautifully drawn and told story about his own childhood and teenage years.
I’ll mention a couple of things that stood out to me.
Wholeness. After meeting a young woman who becomes a close friend and then his lover, he says in the presence of my muse I no longer needed to draw.
He hasn’t yet found his own wholeness, so his girlfriend fills the hole he experiences in himself. I assume drawing normally filled the hole for him, and now his girlfriend does so he no longer experiences a need to draw. Of course, when we find our own wholeness more fully we can still very much enjoy relationships, art, and anything else in life. And it now comes more from joy than neediness.
Most of us try to fill the holes we experience in ourselves through relationships, work, status, and other things in the world. It’s natural and it helps us taste wholeness and how it is to feels to be more whole. As we realize that these are band-aids (they are temporary and not completely satisfactory), we may explore finding our own wholeness in ourselves. The wholeness that’s already here. And the wholeness that’s filled out and becomes richer as we develop parts of ourselves.
Christianity and duality. He has a conservative Christian upbringing. And although a basic experience of duality is reflected in most religions and worldviews, Christianity is perhaps especially strongly dualistic. It comes with ideas about a strong division between of heaven and hell, virtue and sin, body and soul, and so on.
When Craig meets his girlfriend, it triggers these images. On the one hand, he is afraid of being led into temptation and eventually to damnation and hell. On the other hand, he sees her as perfect and a goddess. This is normal. We all do it to some extent. It’s the nature of projections. It’s what happens when our mind invests an overlay of imagination with energy (associates it with sensations) so the imagination appears real, solid, and true to itself.
When this happens, we miss out of the intimacy that comes from recognizing the other as ourselves, as a complex and ordinary and ordinarily extraordinary human being. Again, it’s normal. It’s part of being human. It’s part of the play of life as it plays itself out through and as us human beings.
From early childhood, I seem to have had a clear memory of life between lives. An profound sense of all as love and wisdom, an infinite sense of being home.
And along with that, formless beings and communication without words. The other memory I seem to have is of when I knew I would incarnate again. It was shared with me by a group of a dozen or so beings, I was shown the life in broad strokes, and I was shown I would incarnate along with many others needed in this phase of humanity’s and Earth’s evolution.
I was also asked if I would. Being a good boy (soul), I said “yes”. And yet, it wasn’t honest. I wanted to because I knew it was the divine movement and there wasn’t really a choice. But the rest of me deeply and profoundly didn’t want to. I had spent a long time in this place that was partly timeless although also touching on time. (My previous incarnation may have been in the second half of the 1800s.)
Saying yes when so much of me wanted to say no seems to have been traumatic. It created a deep wound in me. It was dishonest. And it was pointless dishonesty since these beings knew everything about me anyway.
When I replay it being honest, it is beautiful. I acknowledge the “no”. I say it out loud for myself and these beings to hear. (Although not with words.) I grieve. And I arrive more wholeheartedly at a yes that’s aligned with this divine movement.
Going back in my timeline to find me needing healing at different times, this seems one of the more important ones.
As usual, I am not taking this literally. (Although I am also open for it being an actual memory.) I take it as any dream or vision or apparent memory that can’t so easily be verified. I take it as giving form to something very real in me. In this case, a “no” to life and a trauma around being incarnate, around being a human being in this world.
That’s what this points to. That’s what may need to be seen, felt, loved, resolved, and healed. That’s where the invitation is.
I had a low-grade sense of sinking heaviness for a couple of days and decided to explore it in a Living Inquiry session yesterday.
I started with resting with the sensation of slowly sinking heaviness filling my experience and going indefinitely far out in space in all directions.
Then, I rested with the sensations in my body that created this experience. It was a slightly vibrating sensation on my skin in the face, head, and upper body. After resting with this for a while, I brought attention to the image(s) of something sinking, and of something spread out infinitely out into space in all directions.
As I have noticed before, when a feeling feels like its outside of the body, it’s created by a combination of bodily sensations and one or more images placing the sensations outside of the body.
And as with any experience with a charge, it can only hold itself together and seem real as long as it’s uninvestigated. As soon as it is investigated, and we have taken time to rest with each of the components, the illusion falls apart.
In this case, the sensations are still here (although less) but they are recognized as sensations in particular places in the body, and the associated images are recognized as images. The magic trick cannot anymore be experienced as I initially experienced it.
I also explored some of the associations with this slowly sinking all-encompassing heaviness, what triggered it a couple of days earlier, and some of the underlying issues (back to childhood). I won’t go into details here since I mainly wanted to share how sensations can be projected into space, and seem to fill our whole experience even if they are actually quite localized.
Since I noticed some identification as someone sitting here (mostly with the head area), I took some time to rest with the sensations making up this experience, and also the images making it up. That allowed this identification to similarly fall apart as a convincing magic trick.
A friend of mine talked about sending back projections. Other people put their projections on us, so we can notice and send them back (visualizing?).
First, what happens when we take on other people’s projections on us? We make it into a belief about ourselves. So although it may make sense to try to “send it back” we can’t really. We can’t send back a belief we have about ourselves because we made it ourselves. And we cannot will it away.
To me, it makes more sense to work with these beliefs about myself the same way I would work with any thoughts with a charge.
First, what’s an example of this projection-made-into-belief dynamic? Someone may have low self-esteem. They identify with beliefs and identities telling them they are not good enough and so on. So they project that onto us to feel better about themselves. And we may take on that projection through making it into a belief about ourselves. There is nothing inherently wrong or bad about this. It’s natural and understandable. Although as with any belief, these beliefs about ourselves may be stressful and limit how we live our lives.
And how would I work with it? One way is to examine these beliefs more thoroughly, for instance through The Work or the Living Inquiries.
Using The Work, I may examine thoughts such as: He is a jerk. He tries to put me down. He is insecure. I am not good enough. I am less than others. They will see me as not good enough. They won’t like me. They won’t accept me. They won’t love me. All of these, and whatever other thoughts I have, are gateways to really get to see the dynamics of the mind around this issue for me and find what’s more true for me. The thoughts become a valuable gift rather than a threat.
Using Living Inquiries, I may ask myself what the triggering situation says about me. For instance, I am not good enough. I am unlovable. I am less than others. I can explore how my mind creates these identities by combining thoughts and sensations. I can find the earliest memory I have of feeling that way and look at the thoughts and sensations creating that memory and anything associated with it. And in this way, the charge goes out of the identities and painful beliefs.
And although neither of these approaches explicitly talks about projections, that’s exactly what’s going on. Through either of these approaches, we identify, explore, and own projections, and the charge goes out of them. They are not only rendered harmless, they become a valuable asset and genuine gift.
Mild synchronicity: When I wrote this, I happened to listen to Michal Jackson’s Man in the Mirror.
As we mature and heal as human beings, we tend to more and more experience the sameness of all of us while also discerning differences. And the same tends to happen as we continue to clarify and mature in recognizing all as the divine.
We all have blind projections, and the more is unhealed and unawake in us, the more blind projections we tend to have and the stronger they may be. We see something – qualities, characteristics, dynamics – out there in others and the world and not in ourselves, and the other way around. These projections inevitably have a charge, and that charge often comes in the form of emotions and value judgments that feel solid, true, and perhaps even final.
At a human level, as we recognize in ourselves what we see in others and the world and “own” it, the charge tends to lessen or go out completely. We see something in others, know it from ourselves, and although it’s useful and valuable information, it comes with less or no charge, and any value judgments (from habit) tend to not feel very solid or inherently true or absolute.
And the same happens as we deepen in our experience of all as Spirit. Here too, there is discernment and differentiation as it helps us function and orient as human beings in the world. But any value judgments tend to seem less true and solid. We recognize them as coming from our human conditioning. And they tend to weaken and perhaps fall away over time, as we mature as humans and as Spirit recognizing itself as all there is.
Note: When I talk about value judgments, I mean any sense of something or someone being inherently better or worse – in a solid, final, and absolute sense – than something or someone else. These judgments may still come up for us, but as we integrate and become more familiar with our projections, and as we deepen in recognizing all as Spirit, they now seem less solid, less about any final or absolute truth, and more as just human conditioning. It adds to the richness of our human experience while less and less holding any inherent truth for us.
I should also mention that experiencing the sameness of all of us goes for all of us as humans, and all of us as beings – whatever type of beings that may be. There is a deep sense of the fellowship of all life, and beyond that, of all of Existence. And this only deepens as we heal and mature as human beings, and deepen in recognizing all as Spirit.
Yes, we can definitely say they are…. if we see them as reflecting states and process of the mind.
Hell reflects a hellish state of mind. The mind experiences something and tells itself it’s hell. It may be caught in beliefs about a situation, state, or emotion. And it gets caught in blind reactivity to it which is experienced as hellish and may look like getting caught in anger, despair, grief, vengefulness, justification, self-pity, and much more.
Heaven can reflect two different things. One is similar to hell. The mind experiences a pleasant state and tells itself it’s good, it’s so good it’s heaven. It’s heavenly. Another is when the mind is able to notice and allow what’s here, whatever it is. It’s a certain equanimity or contentment, independent of the particular content of experience.
Purgatory is any time an unloved or unquestioned part of ourselves is met in a way that allows for healing. It can happen through noticing and allowing it as is. Or, for instance, inquiring into it. It may be uncomfortable. It can feel like torment. It can feel overwhelming. And yet, because of how it’s met – with some noticing, allowing, respect, and patience – it’s ultimately healing. It’s purifying and can bring us to heaven.
So if someone asks me if I believe in heaven, hell, or purgatory, I’ll say yes. But it’s a heaven, hell, and purgatory that’s right here and we can explore for ourselves right now. We don’t need to wait until we die.
When awakening happens here, it tends to be projected out.
We see it everywhere. The whole universe seems awake. We see it in other beings, and that it just needs to be more consciously noticed there for a more full awakening to take place.
Projections typically happen in two ways. One is when we legitimately recognize what’s here also out there. In ordinary human interactions, it’s called empathy or understanding. I sometimes get angry, so I recognize when others get angry. The other is when I put my own things on others. I am angry at someone, so I imagine the look she gave me means she is angry at me even if that may not be the case at all.
Which one is it in the case of awakening? It could be either one, although there are hints here and there suggesting the first one – at least in its basic version where the universe is perceived as awakeness and consciousness. Some of these hints are: Synchronicities (in my life, they happen in clusters, in some periods they happen at a ridiculous rate and other times less so). Download of information after an awakening. Seeing auras (which can be checked and confirmed or not with others who also see them, as I did after the awakening). Sensing at a distance (can also be checked with others and reality).
So, yes, we perceive the universe as awakeness and consciousness, and awake to itself. That’s because this awakeness is recognized here. And some clues suggest it may be an accurate perception.
Another version of this, which seems more typical for our modern interconnected age, is a perception that larger parts of humanity are about to wake up or is waking up. This too is a projection, but is it also accurate? I am not so sure about that. It’s easy to get that impression through internet where we can find a good deal of people where awakening is or have taken place. The same is the case if we live on, for instance, the US west coast where the culture (a large subculture) tends to support awakening. Also, more people may be waking up because information and support for inviting in awakening are more readily available. But that doesn’t mean it’s actually taken place.
Note: When we say that existence or the universe is awakeness or consciousness, or even that it’s awake to itself, that doesn’t mean this is consciously recognized in all beings. In most beings, it’s not consciously recognized. And that’s part of lila, the play of the divine. We could say that Spirit has gone to great lenghts to make it so small parts of itself is in the darkness in this sense.
Again, a topic I am revisiting from a long time ago (my teens).
Does projections have a function? Yes, they help us make assumptions about others and navigate in the world. And they help us, eventually and if we are open to it, to find in ourselves what we see in others.
We cannot see something in others if it’s not first in ourselves, at least at a very low level. So we have a quality or characteristic in ourselves. We use our familiarity with it – even if that familiarity is not acknowledged – to see it in others. That helps us make assumptions about others and navigate in the world. (This is imperfect but works sufficiently well in general.) And if we are open to it, we can use that to find it in ourselves.
So we have something in ourselves and are familiar with it here. We then see it in someone else or anything “out there” in the world. We use that to navigate and function in the world. And we can then use that projection to refind it in ourselves.
For instance, I have a bully dynamic in myself (as we all do) I am mostly unaware of or don’t acknowledge. I think Trump acts like a bully. I see the bully in him. And if I am open to it, I can use that to find how I act as a bully – perhaps in how I see him and in other situations in life. For instance:
In my mind, I call him names. (Idiot. Bully. Imbecile. Infantile. Egomaniac.) That’s a form of bullying.
I do that with others as well. If I go into reactivity, I sometimes put people down, make them into cardboard cutouts, and call them names in my mind. I bully them in my mind. (At least until I catch on and get on another track.)
I sometimes cut off people close to me if I don’t want to listen or engage in conversation or dialog about something. Instead, I could say “can we talk about this later” and mean it.
So projections have very important functions. And they make life more interesting.
Note: Our minds project whether it’s conscious or unconscious. Sometimes, what we project is something we are well aware of in ourselves. And sometimes not. And the former is usually more comfortable and allows us to function better in the world.
Making projections conscious and “owning” what’s projected in ourselves helps us heal and mature as human beings, and it also helps with embodiment of whatever awakening is here.
I should also mention that what’s projected is universal. It’s not really a question of whether something is here in us or not, but how and when it’s surfacing and expressed – even if at a very low level.
We hear a rumor about someone. We imagine it. This imagination combines with sensations giving it a charge so we feel it may be true. And we say no smoke without fire.
The saying is obviously not true in reality. There is often smoke without fire. It’s not uncommon with false rumors and assumptions with little or no basis in reality.
For the sake of balance, I’ll mention that we can always find something – anything – in us if we look. We are all capable of just about anything, in the right (or wrong) circumstances, and we can always find examples of something in us if we look closely enough.
So in a conventional sense, “no smoke without fire” is clearly wrong, and in a deeper and more universal sense there is some truth to it.
It was fun. And it also made the dream factory aspect of Hollywood very obvious. They are explicitly and openly in the business of (a) producing compelling dreams that (b) people will invest with emotional energy so it (c) seems real, substantial, charged, fascinating, and attractive to them, and they (d) seek it out and are willing to pay money for the experience.
It’s a manipulative business. But since it’s so explicit it’s also honest. We know what’s going on, and we – to a large part – chose to which degree we wish to participate. (The other side of this is that we get to vicariously experience a great deal we otherwise wouldn’t, which enriches our lives and – in the best case – help us learn and grow.)
Since the dream factory function of Hollywood is so obvious and excaggerated, it’s easy to see and explore there. And that can help us see similar dynamics in other areas of human life.
The dream factory side of the entertainment industry in general is pretty clear. But it’s also there in most or all businesses. Most or all organizations. And also in all religions.
All are in the business of creating dreams that people invest with emotional energy, draw themselves into, and are willing to invest time, energy, and sometimes money to experience more of.
There is nothing inherently wrong in this. But it’s good to be aware of.
There is an ongoing debate in norway about whether we should have wolves or not, and how many. The fault lines – as so often these days – seem to go between the urban and/or more educated, and the rural and/or less educated.
Here are some of the arguments against wolves, and my comments.
They take livestock. They do, but they take far fewer than trains, traffic, and disease. And the farmers receive compensation from the state if any are taken.
They are a risk to humans. No, they are virtually no risk to humans. The real risks are what we all know about, including traffic, suicide, poor lifestyle and food choices, and much more.
They are evil and scary. Yes, we may culturally have learned to see them as evil and project our shadow onto them, and they may trigger fear in us. That’s no reason to get rid of them. (I suspect this is what’s really going on since the apparently rational arguments are not very strong.)
And here are some arguments for having wolves.
For the benefit of the wolves. They have as much right to be here as we do. They are sentient beings just as us and wish to live.
For the ecosystems. Our ecosystems evolved with large predators, and healthy and thriving ecosystems depend on large predators.
For our benefit. Just as ecosystems, we need the wild. We evolved with and in the wild, and with high level predators. We need it for our own health and well being. We need it as a reminder of who we are, in an evolutionary context. We need it to feel alive.
Why are people really against wolves? I suspect primal fear of wolves is one aspect. Specifically, fear of losing animals to wolves may trigger a more primal fear than losing them to illness or trains. Another may be instinctual competition. Humans and wolves are both large predators, and it’s natural to try to eliminate the competition.
In my view, the arguments against don’t hold up well. And the arguments for are far more important – for them, for us, for nature as a whole.
As usual, I can add that this view is very predictable for someone with my background. I grew up in a well educated urban family. I love nature. I want to consider the rights and needs of other beings, including nonhuman species. I am liberal in terms of politics. If I had grown up as a sheep farmer in an area with wolves, my views may well have been different. And that doesn’t mean I won’t speak up for wolves. They need someone to speak for them.
Today, the primal survival fear is alive in me again. It’s quite familiar now, as it’s been visiting off and on since the darkest phase of the dark night of the soul set in. (I am calling it “the dark night of the soul” just as a shorthand, knowing that it’s a label with a lot of assumptions that have some but limited validity.)
It feels primal and ancient. Some of it may be passed on through family dynamics. Some from epigenetics. Some perhaps from past lives. Who knows. What I know is that it seems primal, ancient, and universal – something that’s a shared experience for perhaps all mammals and even other groups of animals.
I also see how it does what triggered traumas often do. It colors my experience of my current situation. It makes certain things seem really scary, while the reality is that they don’t quite warrant that level of fear. The more I can notice what’s happening, rest with the physical sensations of the primal fear, and notice the associated images and words, the more I am able to notice that coloring, and the more I notice the scary stories my mind creates based on the coloring. It helps me differentiate and relate to it all – the primal fear, the coloring, my current life situation – more consciously.
What’s up for us tends to color our experience of anything.
It tends to color our experience of whatever we bring attention to, and the stronger the mind is identified with what’s up, the stronger the coloring. This goes for anything triggered in us, whether it’s a deficiency story, an inflated story, an emotion, or anything else with a charge.
This dynamic also happens within inquiry sessions.
Hopelessness is triggered. And we can become hopeless about inquiry, about anything helping, about the session itself.
Anger is triggered. And we become angry at the facilitator, the session, inquiry, life itself, and the mind has good reasons for each of these.
Sadness is triggered. And we are sad about how the session is going, maybe that it’s not helping as we thought it would, that we are a hopeless case.
Superiority is triggered. (Reaction to own fear.) We feel that the facilitator is dumb or naive and we know better. We feel we could do a better job than the facilitator. We feel we are wasting our time here.
Inferiority is triggered. We feel we are unable to do the inquiry very well. We are ashamed and may try to hide it from the facilitator.
Fear is triggered. We become afraid of where the facilitator will lead us next. We become afraid of looking at what’s here or feeling the sensations. We may want to flee from the session in any way possible. (Including falling asleep, go to the bathroom, start talking about instead of looking at what’s here.)
Frustration comes up. (Filtered anger.) We become frustrated with the facilitator, the way the session is going, with inquiry, and with anything else. And the mind comes up with good reasons for all of this.
The mind will direct whatever is up at whatever is here in the situation. It will try to make sense of the emotion or feeling by pinning it on something in the situation. And in reality, it’s something old.
There may be some truth to whatever stories the mind comes up with. There usually is, and as the facilitator, it’s good to acknowledge this and take it seriously.
At the same time, it’s helpful to notice this dynamic. It can help us take a step back, recognize what’s happening, and look at it in the inquiry session.
Freud recognized this dynamic, as must have many before him, and he called it transference. I like to just call it coloring.
It’s not anything terribly mysterious. We all do it.
And this is definitely not something to use against others to deflect from our own behavior and for us to avoid feeling and seeing things in ourselves. Some folks will say “you got triggered, you need to look at that”. There is a grain of truth in it, of course, but it’s also cheap and very often used by the person to avoid taking responsibility for something they themselves did or said.
From the previous post. If I think you need to look at something, I need to look at something.
In some situations, it can be helpful to point it out, but only if both people are invested in exploring these things, and only if the person takes responsibility for their side of the equation and look at their own behavior and words, and what they may try to avoid feeling or looking at in themselves. My general rule is to avoid saying these things altogether, because it can easily get messy. People get hurt and feel that they are treated in a patronizing way, and there is some truth to that.
When something is triggered in us, it can color everything. I know that from my own experience and from working with clients.
An old trauma may surface, old hurt, anger, fear, sadness, hopelessness, inflation. Something that wasn’t fully felt when it surfaced initially. Not fully loved. Something that remained unfelt, unloved, and unexamined.
So it comes up now, and it can color everything. And our minds tries to make sense of it by explaining how something in our current situation triggered – or even created – this feeling or experience.
This may also come up in a session, and it may be directed at the facilitator or the situation.
Anger may surface, and be directed at anything and anyone in the present situation including the facilitator. Sadness may come up, and our mind makes up a story about how our life now creates this sadness. Hopelessness may color the experience of the session, and the client may feel hopeless about the process or the prospect of ever healing.
This is called transference in mainstream psychology. As usual, I don’t like that word so much. It’s too limited and sounds unnecessarily clinical.
Then there is counter-transference, where something is triggered in the facilitator (or therapist) and color his or her experience of the session and/or the client.
It’s universally human. And it’s good to be aware of. It may happen, and if we notice what’s happening there is a little more distance to it, and more room to relate to it more consciously.
This is something it’s very helpful to educate clients on, as well as facilitator trainees.
In the classic cave scene from Star Wars: The Empire Strikes back, Luke Skywalker meets his nemesis and representative of the dark side, Darth Vader. After a brief sword fight, Luke decapitates Darth Vader, and sees his own face inside of Darth’s helmet.
Luke is what he fears the most. He is the dark side.
That’s how it is for all of us. We are what we fear. And that’s true in a few different ways.
It’s happening within and as what I am. It’s all happening within my world. It’s happening within and as (my) awareness. When it’s here, in awareness, it’s what I am.
The world is my mirror. Whatever I see “out there” in the wider world or someone else, is what I know from myself. Whatever stories I have about the world and other people, I can turn them around to myself, and find specific examples of how it’s true. (It may not look the same, or be expressed the same way, but that doesn’t mean I can’t find the same here as I have stories about in others.)
It pushes back. When I try to push something away in myself, and in the world, it tends to push back. It wants in. It wants to be acknowledged. Life is kinder than allowing me to reject something for good.
And why? Because life invites me to see what’s more real and true than my initial beliefs about it.
Life invites me to…. Recognize it as happening within and as what I am. Find in myself, as a human being, what I see in others and the wider world. Realize we are all in the same boat.
Life invites me to…. Meet it – the fear and what I fear – with respect, kindness, curiosity. Take a closer look and examine by beliefs about it, and how my perception of it is created by my own mind.
Life invites me to see that what I fear is not how it initially appears. (That doesn’t mean we become passive bystanders to injustice or cruelty, or approve of it. On the contrary. We are in a much better position to do something the more clear and mature we are in our relationship to it.)
How does it push back? We may find ourselves in situations where we encounter it again. We may replay a situation in our minds. We may have certain qualities or emotions surface in ourselves.
For instance, if I see anger as bad and try to push it away, I’ll still find myself in situations where people are angry, perhaps even at me. I’ll still replay memories of people being angry, or imagine someone being angry with me in the future. I’ll still experience anger, even if it’s pushed down and perhaps comes out as frustration or restlessness, or even feeling flat. It doesn’t go away.
P.S. I am aware that the usual interpretation(s) of the cave scene is slightly different. I imagine the more standard interpretation is that Luke has the potential to go over to the dark side, just as his father did. He has the anger. The impulsiveness. The restlessness. He is his father’s son, in that way. The cave experience is a warning, and also an invitation for him to recognize this in himself and take it seriously.
Whether I work with clients or teach a group, or am a client or student, there is often a sense that we are all in the same boat.
The roles, there and then, are different. One is a facilitator, the other a client. One is an instructor, the others students. After the session or the class, the roles change. They even change during the session or class, sometimes.
Behind the shifting roles, we are all human beings. We are all exploring universal dynamics. What I see in you is what I know from myself.
When I work with someone, as a facilitator or client, it’s often with a sense of a shared exploration of universal dynamics.
Of course, it may be that the person in the facilitator or instructor role has more experience or skill in a certain area. But even that may not be the case.
This makes it much easier. We are in the same boat. I don’t need to pretend.
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