Anything can be used as a distraction, a way to escape noticing what we really are - that which already allows experience as it is.

And that includes anything that we label spiritual, such as talks and practices.

I may listen to a spiritual talk while going for a walk or before falling asleep at night, and notice a slight compulsion to do so. A slight resistance to allow experience as it is. Listening to a talk becomes an escape from noticing what is here in experience, including physical pain or certain emotions or images surfacing.

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My main practice these days is island practice and fear practice.

I notice islands of density, of contraction, identification with viewpoints and images. Then a shift into allowing them as they are, and as if they would never change, and with heart and kindness. And then noticing what they really are. How do they show up in the sense fields? Is it really what it appears to be? Is it solid? Substantial? Lasting? When I bring attention to them, can any label easily be put on it? Is it anything else than awareness itself, awake no-thing appearing as something?

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Resistance to don’t know can show up in different ways…

If I want to know, but can’t find a story to land on, there is a sense of confusion. Identification with a desire to know without finding a good candidate story, creates a sense of confusion.

If I want to know, and find a story that can play the role, I may take it as true. I pretend it is true, and live as if it is true. I make it true for myself in my mind and life, as well as I can. And life plays along as well as it can.

In both of these cases, identification with a resistance to don’t know is identification within content of experience, creating a sense of I and Other. In the first case, Other is the desired and elusive story of knowing. In the second case, Other is any story threatening the apparent truth of the story I decided to cling to as true.

And all of that applies to this as well. These stories are just pointers, questions, something to explore. What I find is another question.

There is no truth to any of these stories., including this one. At most, they can be pointers (apparently) helpful in some situations and not other.

When I go into knowing, there is automatically a sense of I and Other. A sense of being located in time and space. A sense of something - a story and its identity - to protect. A sense of substance and reality in the story.

When I allow it all - including the resistance to don’t know - there is a sense of opening in all directions. Not being located anywhere in particular. Receptivity. Curiosity. No story or identity to protect.

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It is a daily experience, and sometimes we even notice it!

Resistance creates the appearance of what is resisted. (Or as someone said, what we resist persist.)

When I resist pain, the resistance to pain creates the appearance of pain. It appears more clearly as pain. It seems more solid and real. It tends to stay around longer.

When I resist laughter, the resistance to laughter makes it stronger. It shows up more clearly as an impulse to laugh. It seems more substantial. It stays around, wanting to break through.

And the same with whatever else I may resist. Discomfort. Joy. Anger. Sadness. Grief. Bliss.

The important thing here is just to notice the dynamic. When I resist something, that very resistance creates the appearance of what I resist.

And when I allow experience, as it is, as if it would never change, it shifts. Content of experience becomes something I cannot easily put a label on, even if I try. It seems more ephemeral and insubstantial, maybe even noticed as awakeness itself. There is a sense of opening in all directions. Of not being located anywhere in particular in space. There is often a sense of a nurturing fullness flavored with compassion or kindness since allowing experience itself is an act of compassion and kindness.

The allowing has to be genuine, of course. It has to include all content of experience, as it is, as if it would never change. Using allowing as a tool for something to change is another form of resistance, and that one too can be allowed as it is. Allowing is a funnel that everything can be thrown into.

So what happens? At this level, it is sufficient to notice and become familiar with the general dynamics of resistance and allowing in daily life. But it can also be interesting and helpful to explore it a little further.

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More of the same here… I keep noticing differences between allowing and resisting experience, and this is one of the simplest ones. 

When I allow any experience, there is a shift into a sense of nurturing fullness, an open heart, receptivity, humility, gratitude and a sense of reconciling - or finding gratitude for - the experience. 

When I resist any experience, there is a sense of rigidity, a closed or ambivalent heart, something to protect, separation, and being overwhelmed. 

And this seems to happen independent of the content of experience. 

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This is very simple even if it can sound very complicated when talked about.

I have an undesired experience, so resist it.

And this resistance creates more undesirable experiences (tension, stress, drama), so I resist those effects as well.

If I notice that resistance creates those effects, I may even resist resistance itself.

Until I see that it is all content of experience, and there is a shift into allowing it all, as it is, for its own sake, as if it would never change, and in a heartfelt way, with kind attention.

Of course, there is a lot more going on here for each step. I won’t write it out here, but will leave some of it in the outline below.

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When strong experiences come up, and my personality doesn’t like it, at least two things can happen.

I can resist these experiences. Try to make them go away. Distract myself. And what I try to push away only wears me down. It requires a great deal of energy, and it tends to break down identifications as well - slowly and uncomfortably.

Or I can welcome them. Allow them. Be with them, as they are, as if they would never go away, with kind attention. The experiences work on me here too, but now in a way that seems more nurturing and healing. There is more receptivity. An open heart. Even gratitude.

So strong experiences work in me no matter what. If I resist them, they tend to break or wear me down. If I welcome them, there is an invitation of healing and maturing of my human self.

This is most easily noticed with strong experiences, but really happens all the time - even with (apparently) slight shifts into resistance or allowing.

Here is one of those “open secrets” which I notice through the day, and which any number of practices - and life itself - invites me to notice.

Whenever I allow an experience - independent of its content - it invites in healing and maturing, and also makes it easier to notice what I am.

And whenever I resist experience - independent of its content - it invites in the opposite. Wounding. Immaturity. A deepening sense of I-Other split.

It is really just Life 101, and something we all know somewhere, but also a remarkable practice when it is made more conscious. And it is also something that seems to happen only when all content of experience is allowed, whatever it is, including resistance itself.

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What happens when we resist experience?

• There is a sense of I and Other. A split into I here and Other over there.
• From that split comes fear. We fear to not have what we want and to have what we don’t want.
• There is a rigidity of view. We are stuck in our stories about I and Other and our relationship, and don’t see the validity in the reversals of those stories.
• Our heart opens, closes down or is ambivalent, depending on our stories.
• Emotions are reactive. There is a lack of trust.
• Whatever happens is filtered through all of these… I and Other, fear, fixed stories, an ambivalent heart, reactive emotions and lack of trust. It takes on an appearance created from all of these.
• Our identification is firmly within the world of form and we don’t notice Ground, and ourselves as Ground.

Experiences usually appear one way when resisted, even subtly, and is revealed as something else when fully allowed.

In the first case, there is some discomfort, even if the experience is desirable to our human self. And in the second case, there is not.

As we begin to discover and explore this, there is a tendency to want the shift, to use allowing as a way to make the experience shift out of discomfort. But this is just another way of identifying with resistance. In wanting a shift, I am caught up in resistance to the experience.

(There may still be a shift, even if we are identified to some extent with resistance, but it is not full, so there will be some dissatisfaction there, and this is the feedback needed to discover a more full release.)

After a while, we may learn to more fully allowing the content of experience, as it is, including resistance and resisted, as if it would never change. In this way, identification with content is more fully released.

And as part of this, we begin to see, feel and love experience as it is, independent of its content. There is a taste of the equality of all experience. It is all just content of awareness, and it is all awakeness itself. It is awakeness forming itself into its own content.

As this happens, there is a shift into fully allowing experience because it is awakeness itself. There is no need for it to change.

Emotions or sensations tend to appear very different when resisted and when allowed.

For instance, I notice when arrogance or resentment comes up, and is fully allowed, they shift into an open heart, empathy, care, compassion.

And really, all experiences seem to shift into the same… a sweet nurturing fullness, an open heart, a receptive view. The particular quality of the initial resisted experience may carry through or not, and if it does, flavoring the way it is revealed when fully allowed.

Arrogance includes a discernment which may carry through. When resisted, it is combined with a sense of being right, and when allowed, combined with an open heart and a sense of us. And this discernment can be more in the foreground or background following the shift, depending on where the interest is and what the situation calls for.

Anger has a dynamic energy and clarity which may carry through. Sadness a quited stability. Physical pain a stable fiery clarity.

And resentment shift into an open heart and a sense of intimacy, a recognition of myself in the other, a sense of us.

Reactive emotions maintain their appearance through resistance to experience, and reveal themselves as something quite different when fully allowed.

I noticed sadness come up today, in a surprising situation. (Although I could also see what triggered it.)

And then the shift from a slight resistance and discomfort to fully allowing and a sense of sweet nurturing fullness. The same “substance” which initially appeared as sadness, discomfort, a disturbance, something I wanted to go away, shifted into this sweet fullness.

There is nothing new here, but it helped me see that any disturbance is its own antidote, in a certain way. Whenever I feel sadness, anger, pain or whatever else it may be, the “antidote” is in the same substance when the experience is fully allowed.

What I want when I resist an experience is exactly that sense of nurturing rich fullness that comes when it is fully allowed.

This is just one of many examples of the alignment of what my human self really wants, and noticing what I am as awakeness. Fully allowing experiences, including any resistance that may be there, gives my human self what it really wants, and it helps what I am to notice itself more easily since identification is released (somewhat at least) from content.

When I explore allowing, I find two forms of it.

There is awareness allowing its content, which is always and already here. Awareness already allows any and all of its content. It is built open. It is the unmanifest allowing the manifest.

Then there is the allowing which is experienced as more conscious and intentional, This one involves a release from being caught up in resistance, and also any beliefs and identities which does not allow particular content. This one is not always around, and is actually not fully here until there is a release from beliefs altogether.  It is the manifest allowing the manifest.

We can relatively easily notice both here and now.

First, can I find any place where awareness resists its content? I can find resistance, but this resistance too is content and awareness allows even resistance.

Then, what happens if I ask myself can I be with what I am experiencing right now? How is that different from when I actively resist experiences, when I identify with resistance and the beliefs and identities which fuels resistance? When there is an active resistance, what happens when I simply notice that awareness already allows?

Also, when there is an active resistance of experiences, can I see the difference between the inherent allowing of awareness, and the active resistance within content? What happens when there is a more conscious allowing, and the allowing of awareness is reflected in an allowing within its content? How do I experience each of those two, and the transition from one to the other?

What are the relationships among beliefs, identities, knots and disowned parts or orphans?

Here is a quick sequence…

1. We believe a story. It is taken as real, substantial, somehow reflecting something inherent in the world. The grain of truth in its reversals are downplayed or ignored, and the grain of truth in the initial story is blown up and bolstered, made to appear as more than just a relative truth of practical value only.
2. This belief creates an identity. We form an identity as someone who takes that story as true. And the content of the story may also form an identity for us. For instance, if I believe that people should be considerate, my own identity is as someone who either is, or at least want to be, considerate.
3. Whenever there is an identification with a story or an identity, there is friction between this story/identity and how the world shows up. There is a gap between our stories of how things should be, and how they are or can be. And from here, a whole cascade of things happens, including fueling of resistance and certain emotions and behaviors. And since there is an identification with the story and identity fueling it, there will also be an identification with (most of) its effects. It is all taken as I, as intimately personal, as who I am.
4. The belief creates friction, which in turn has certain effects, and together they all form a knot. This knot is the whole conglomerate of beliefs and identities, and the patterns of resistance, emotions and behaviors associated with it.
5. This is where the orphans come into the picture. The obvious orphans are for instance the emotions created by the friction, which are usually resisted and disowned to a certain extent. Resistance itself may also be resisted, so this too becomes an orphan. And other orphans include the grain of truth in the reversals of the initial story and identity. Each of their reversals have a grain of truth in them, and this grain of truth it also resisted and disowned.

I believe I should be healthy, so form an identity as someone who is - or at least want to - be healthy. I am not healthy, so there is a friction between what is and what should be. This creates various emotions, such as frustration, anger, sadness, hopelessness, grief, and so on. It also fuels behaviors to avoid triggering a noticing of the discrepancy between what is and what should be, and the emotions created by this discrepancy. All of this creates a knot, and much of it is resisted to a certain extent. I try to escape it, avoid it, disown it. So the orphans here are the resistance itself, the emotions triggered, and also the grain of truth in the reversals of the initial story and identity. To welcome these orphans back into the warmth, I can be with the resistance and emotions in a heartfelt way, as if they would never change. And I can investigate the truth in the reversals of the initial story and identity.

Initial draft… 

Some flavors of being with experiences…

• Wanting it to stay. When attention is wholeheartedly with what is experienced, there is sometimes an accidental (and innocent) shift into wanting it to be there. It has been resisted for so long, so now that there is a wholehearted allowing and being with it, an impulse comes up to allow that to continue for a while. For instance, there is pain, resistance to it, then a shift into wholeheartedly being with it, a noticing this shift and the shift of experience itself, and then an element of wanting it (what initially appeared as pain) to stay. This element of accidentally and sincerely wanting it to stay seems to propel it on even faster. The initial experience, and even what it shifts into, moves along quickly. (Almost a form of reverse psychology.) If I notice this pattern and try to use it consciously to make something go away, it is not likely to work very well. I am only digging myself further down into resistance that way.
• As if would never go away. Being with an experience, as if it would never go away. This invites resistance to it going or staying to fall away, since it will always be there. There is just a simple being with it, as it is. Complexity, other motivations, and strategizing, tends to fall away, leaving it more simple.
• Wanting it to go away. Being with an experience because there is a wanting it to go away. This one is an identification with a belief and resistance, so the being with is half-hearted at best. There is an identification with a part of the content of experience (the belief, that which wants something to change), and a resistance to another portion of the content of experience (pain, emotions, etc.) so the split between the two seems very real. A half-hearted being with is not going to change this much. I have to be willing to let go of identification with any content, including these beliefs and identities, even if it is only for a moment. If I take myself to be one portion of content of experience, something else will be Other, there is inevitably resistance (wanting it to stay or go away) and so not a wholehearted being with of the whole field of content of experience. There can only be a wholehearted being with experience when there is a willingness to release identification with what I initially identified with.
• From the three centers...
  • Head. This is a being with coming from seeing, from awake clarity. This one tends to be a dispassionate seeing.
  • Belly. A felt-sense being with, one that is felt in the body. There is a felt-sense of how it is to be with that experience, and how it is when it is not seen as Other anymore.
  • Heart. A loving being with, coming from the heart. When the being with includes the heart, there is a more wholehearted allowing of the content of experience as it is, without wanting or needing it to change. There is also a healing element here, allowing it to change and heal as it needs to, now in the absence of being resisted.
  • All. A heart-felt being with, often starting with seeing and a felt-sense, which tends to invite the heart to join in.

For a while, probably due to doing The Work and receiving diksha, a lot of knots came up on their own, so I could see the beliefs and inquire into them, and experience the emotions and be with them in an heartfelt way.

Now, it seems that there are bits and pieces left, scattered around, and I find that it is more helpful to actively go after them. To put myself in situations where beliefs are triggered, and go through my memories and imagination to trigger emotions I can be with, as they are, in a wholehearted and heartfelt way, as if they would never change.

For finding emotions to be with, I find that going through my memories in reverse chronological order is helpful, and also to bring up the memories in the most vivid and detailed way, and then let the memory go and just be with the emotions.

Whenever attention goes somewhere else, I know that what may appear as distraction is really just attention going into another knot, as is the nature of attention to do. It leads me directly to another knot of a belief, a story that is taken as true, and an emotion that has not been fully allowed and experienced in an heartfelt way.

After a while, I also find it helpful to bring attention to whatever sensations are here now, the ones that there is even the slightest hint of resistance to, and be with those as well in a heartfelt way.

And then even do the same with some of the image thoughts here now, such as the ones of a sense of center in space, a separate self, and so on. I find that this tends to release identification with them, bringing me into headlessness, which is just another hint of how beliefs are really just resistance… resistance to what is already more true for me in immediate awareness. (And, we can say, resistance to seeing the truth in its reversals, to seeing it and its reversals as only relative truths, and resistance to fully allowing and being with whatever emotions it triggers.)

After that, I sometimes go into the most scary scenarios I can imagine for myself, the ones that are the most terrifying. And then, notice the beliefs there for possible later inquiry, let go of the images, and be with the emotions triggered in a wholehearted and heartfelt way.

These emotions are just like vulnerable animals, or scared children. All they want is to be seen, felt and loved as they are, as if they would never change.

And this helps what we take ourselves to be. It helps this human self in its daily life. It helps it heal, find itself as more whole.

And it also helps what we really are to notice itself more easily. When there are lots of knots - of stories taken as true and emotions escaped from - attention tends to get absorbed into them. We are caught up in them and the drama created from them. And this makes it less easy for this awakeness to notice itself as awakeness, and all of its content - including all of these knots and all of the drama - as awakeness itself.

Whenever emotions come up and there is an impulse to resist, avoid and escape, at least three things can happen…

One is to go with the escape, which usually means a combination of trying to change the trigger, the triggered, and bringing attention over to something else - often the inside of a story related to the emotion, or something entirely different. The habitual pattern of believing in stories is reinforced, as is the belief in that particular story, and the tendency to escape. Still, it is perfectly OK. It is just what the mind does when it takes stories as real. It is just something to notice and explore.

Another is to bring attention to something else arising here and now, such as the weight of the body. This brings attention out of the story, which means that the habitual pattern if attention going to the inside of stories is weakened over time. At the same time, it may bring attention away from the sensation component of the emotions, and the sensation/story conglomerate is not processed so it will most likely surface again. The belief in the story triggering the emotion in the first place remains, and may - at best - weaken slightly and gradually over time as the attachment to stories in general weakens.

And finally, we can be with what arises, bringing attention to the pure perceptions of the emotions (usually just a sensation) and seeing the stories associated with it (calling it fear, anger, etc.) as just thoughts. This is a more full processing of it, allowing the emotions to be seen/felt/loved, and the belief to surface for further inquiry.

When there is a belief in a story, there is automatically escape from experience as well. Whenever there is friction between our stories of what is and what should be, there is discomfort, and a seeking to avoid that discomfort… by changing our stories of what is, what should be, or changing our attention to something else. And when this is done to escape the tension, there is a sense of compulsiveness to it, avoidance, and discomfort.

There are, at least, three ways for this to change.

The most crude one is to repeat this over and over until there is an exhaustion of this pattern. If we pay attention, and repeat it often enough, we see that it really doesn’t work, and the pattern may wear out and fall away.

Another is to explore being with whatever comes up, to actively go against the pattern and see what happens. What is the difference between trying to escape an experience, and going into it, fully being with it, allowing it, in a wholehearted and heartfelt way?

And yet another is to inquire into the pattern, to explore it more thoroughly through inquiry, learn about it in its many aspects and flavors, for instance using The Work or the Big Mind process.

In most cases, there is probably a combination of each of these three, and probably other ones as well. There is a wearing out of the pattern, from seeing over and over that it really does not work. There is an inevitably being with of whatever is, even accidentally, and a noticing of the shift that happens. And there is an exploration of the dynamics of the pattern itself, a familiarity with it.

From my Zen days, I see that sitting practice, probably just about any sitting practice when done enough, includes each of those three.

Waking up is a process of mimicking Ground, until Ground awakens more fully to itself.

Ground, this awake void, allows any and all forms. If there is an identification as anything less, it creates an I with an Other, and drama.

Or we can say that awareness naturally allows any content, doesn’t hold onto any of it, and is inherently free from all of it. So when awareness awakes to itself, and recognizes its own content as itself, that too is what awakens.

Or we can say that the whole world of form, as it is, is God’s will. As long as there are attachments to stories and identities, we make everything into an I here and Other out there, and this I in opposition to God’s will. By letting go of identification with these stories and identities, God’s will is revealed as God’s will, and any resistance to it is also let go of.

At some point, there is a shift from dreading having certain stories and emotions triggered, to genuinely looking forward to it, and even actively triggering them.

Through inquiry, I find what is already more true for me than the initial story, and the clarity and freedom on the other side of taking stories as absolutely true.

And through being with whatever arises, including emotions, I find that what appears one way when resisted, is revealed as something quite different when not resisted. Through being with emotions in a wholehearted and heartfelt way, their appearance of solidity falls away, and there instead something else… such as clarity, stability, fullness and sweetness.

When I do this, I see the shift and look forward to exploring other beliefs and being with other emotions. And as I do this over and over, there is a larger scale shift as well, changing my general attitude towards beliefs and emotions.

Hiding from them may have been my habitual pattern, and it comes up again for a while inbetween the phases of clarity. But then, as the shift happens over and over, the habitual pattern changes as well. That too, over time, shifts from dread and an impulse to escape to looking forward to it.

And then, even taking time to actively triggering beliefs and emotions. For me, reading certain new sources is a great way to trigger beliefs, and going into certain memories is a great way of triggering emotions.

From shunning certain emotions as wounded little animals, or people in distress, there is an active seeking them out. Maybe similar to Mother Theresa seeking out those in need in Calcutta (!)

Of course, when emotions are triggered by memories, it is really beliefs that are triggered, in turn triggering emotions. But for this purpose, it works well to just focus on the emotions. To trigger emotions, and then be with them in an heartfelt way. I can always inquire into the beliefs behind it later on.

Similarly, when I inquire into beliefs I take time to be with the triggered emotions in an heartfelt way. I stay with them for a while, before moving on.

As so often, the two go hand in hand.

Resistance to experience is one of those things that seem so solid and substantial, but turns out to be ephemeral and even fall away (at least as something identified with) when seen more for what it is.

When I explore resistance to experience, I find…

• Attention shifting to something else. Instead of being with the trigger (the circumstance) or what is triggered (emotions, tension), it continues on to stories about what is going on, or something entirely different. It may go to stories about something else, or I may create other sensory inputs that attention can go to, for instance by talking with someone, eat, or watch a movie. In other words, there is subtle and not-so-subtle distraction.
• A good deal of drama is created from identification with the stories and resistance. There is a clash between my stories of what is and what should be, and from here there is a split into a sense of I and Other, and a dramatic relationship between them.
• Behavior aimed at changing the situation. Such as the trigger, which is usually something in the world, a certain set of circumstances. The triggered, such as emotions and tension. Or even the triggering itself, the process of resistance, for instance through inquiry into the stories of what is and what should be, and a being with of whatever comes up in terms of images, sensations and emotions.

For instance, say there is physical pain.

I have stories of how (a) there is pain and (b) there shouldn’t be pain, and to the extent I take those stories as real and true, there is a clash between them. There is also a clash between what is and my image as someone who either is generally healthy, or at least should be healthy.

So now there is resistance to the pain.

My attention then goes away from the direct perception of the pain to stories about the pain, or to stories about something else, or to different sensations created by something I do (eat etc.)

This clash of stories creates a sense of drama around the whole situation, creating more emotions and physical tension.

And I may try to change the pain itself (by taking a pill), I may try to change the emotions triggered (by talking with a friend, go for a walk, watch a movie, eat good food), or I may try to change the triggering process itself (by examining my stories of what is and should be, or being with what is alive in immediate awareness in a heartfelt way).

The funny, or tragicomic, part about all this is that resistance accomplishes very little.

It is a safety valve of sorts, allowing some of the steam created by the clash of stories to be diffused, so in that sense it is very helpful, in the short term. And it can bring us to certain actions in the world, although these tends to come from a certain compulsiveness (from beliefs) so often have unintended and unpleasant side-effects.

Beyond that, nothing much is happening.

Resistance is very much a spinning of the wheels, leading to not much apart from a sense of drama and a rehearsal of the habit of resisting experience.

But we can also see resistance as an invitation to explore the whole process of resistance in more detail. We can explore our stories of what is and what should be (are they true?). And we can explore what happens when we allow attention to be with what arises, as it is, as if it would never change, and in a heartfelt way.

By exploring the stories, we may find what is already more true for us than those stories, which releases the grip on them. And by being with whatever arises, what we previously resisted may reveal itself as something entirely different than what we thought it was (for instance pain may be just sensation, and beyond that, dynamic and fluid and even have a sense of sweet fullness in it).

(more…)

In exploring resistance, a few things stand out:

First, that whatever arises, and in particular emotions and strong sensations, are filtered by resistance. They appear in an often entirely different way when there is resistance and when there is not. With resistance, there are clearly recognizable emotions such as sadness and anger, and clearly recognizable sensations such as pain. When there is a heartfelt being-with of whatever arises, each of those are revealed as something else… for me, often as a sweet fullness which cannot easily be labeled even if I wanted to.

Then, that resistance is not what it appears to be. When I explore the anatomy of resistance, there is really not much there. That too, is a gestalt formed by a variety of components, and when these components and the ways they form a gestalt is clearly seen, resistance - as I knew it - falls away. As with a sense of a separate self, it falls into its components.

And finally, resistance is only resistance when it is identified with. Resistance without identification is only part of what arises, as anything else. But with identification, it becomes something that appears very real, solid, substantial, creating a clear sense of I and Other, and separation. In this way, it is no different from anything else identified with. (And all I can ever really identify with is a story, which makes it appear as if I am identified with something else such as resistance.)

(more…)

For a few days, there has been no impulse to do any form of practice (apart from The Work last night, and then only because I went to a group doing it together).

So then, there is always just being with what is, as it is. Allowing it, as it is, for its own sake.

And this being with allows for quite detailed explorations of resistance.

Seeing how identification with resistance (taking it as an I) creates a sense of I and Other, a center in space, something substantial at this center, drama and struggle, something to protect, separation and alienation, physical tension, being self-conscious (conscious of a particular image presented to the world), and so on.

And then seeing what happens when identification with resistance is lightened up on, released even to some extent… a reduced sense of split between I and Other, of a center, of something substantial at the center, of alienation and separation. And instead, a sense of ease, clarity, a wide open field with less or no boundaries.

And finally, in exploring the effects of resistance and absence of resistance, seeing that resistance achieves nothing apart from a sense of drama. It is a spinning of the wheels. And that the clarity that comes when identification is released from resistance is fertile ground for actions in the world.

It may seem that we need resistance and drama to act, and action may indeed happen in the midst of resistance and drama, but it often has a sense of contraction and drivenness about it, a lack of receptivity and clarity. Without the resistance, the same actions may happen, but now from more receptivity and clarity.

And of course, if there is not even this being with, that is fine as well. If attention gets caught up into the insides of stories, and there is identification with resistance, that too is OK. That too is the temporary play of the awake void. That too is a part of the landscape.

I am reading Bernadette Robert’s Path to No-Self, which is a beautiful and clear description of her own path to selfless realization, described in a Christian context.

Two things have stayed with me from the final few chapters…

The first is the inherent torments of the unitive life, the state of oneness with God, yet with still a vague sense of I and Other there.

There are the torments of (a) not being able to express clearly the beauty, clarity, insights, wisdom and compassion here, in one’s own life or words, and also (b) it often not being appreciated, or understood, by others. For myself, I can also add the torments of the intensity of that phase, of extremes of energies going through and massive amounts of reorganization needed of the human self (probably not everybody goes through this).

The beauty of these torments, which Bernadette Roberts describe so clearly, is how it prepares for a final release of a sense of I with an Other.

The remaining sense of a separate I is what gives birth to the torments in the first place. The identification with the particular identities of this separate I gives resistance to what arises in different ways. It is a resistance to what is, which ultimately is the Ground of awake emptiness & form inherently free of an I with an Other. This resistance is what creates the torments, and also what helps burn through the resistance itself, the sense of an I with an Other.

The other thing I found interesting is Phase V, the Open Mind, a practice of going outside of ones habitual perspectives and views, of finding fluidity among a range of perspectives which then tends to reveal the inherent neutrality of any situation (my words).

This is very much similar to the turnaround part of The Work. And, as BR mentions, it seems to be an essential (?) part of the shift from the unitive life, where there is still a sense of a separate I with a particular perspective, to selfless realization which is free from any fixed identifications and perspectives (so also able to play freely with them and make use of them as the situation calls for).

As she also mentions, the fear before entered into is that it will make us into zombies, doormats or nihilists, but what is really happening is just this freedom to play with and explore a range of perspectives and viewpoints, seeing them all as stories of only practical and limited value (not absolute truths). And the whole process is infused with heart and compassion, which gives a practical direction that thoughts alone cannot provide (she doesn’t talk about this explicitly, but it is there between the lines).

The heart (love, compassion, empathy) gives the direction and is the main guide for actions in the world, it tells us what, and the head (stories, views, perspectives, frameworks) tells us how.

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When I experience tiredness, or even exhaustion as I did for a few days last week, I notice a pattern…

Resistance to it creates discomfort, a sense of something being off, a sense of misfortune, of it interfering with plans and self-image, self-consciousness, and so on. (To be more precise, resistance itself is neutral… what creates the sense of discomfort is identification with resistance, seeing it as I, being caught up in it, taking resistance to it as I and tiredness as Other).

When there is an allowing of it, a heartfelt being-with the tiredness (and any resistance that comes up), it is revealed in another way. It is just what is happening, when there is an absence (or weakening) of a sense of I and Other. This also allows awareness to notice itself as already free from tiredness (tiredness arises within awareness, but awareness itself is not tired).

Or, if the boundary remains but the relationship between the two changes, there can be an experience of the tiredness as a support.

For instance, I taught a bodywork class Friday night with a lot of tiredness coming up, and instead of the discomfort from resisting it, the tiredness became a support for being with the body (it takes energy to fuel thoughts), for focusing on the basics and essentials, for reducing nervousness (another thing that takes energy), and helped me stay with what was happening.

This variation, of same boundary but different relationship, came up since that is what is encouraged in the context of this particular form of bodywork. (It works mainly at the centaur and soul levels, leaving out the Spirit/Ground level, so there is still a sense of an I with an Other. And this boundary is reified, or at least talked about as real, but that is another story.)

It is ironic how finding ourselves as that which is furthest removed from the human (the awake void) is what allows for a deepening into what is most human… Finding ourselves as awake void, as nothing at all, as that which is free from any identification, is exactly that which allows for this human self to deepen into its humanity, to mature and develop into its evolving fullness. Free from identification and resistance, the always changing wholeness of the human self is embraced and allowed to evolve freely.

But that is only one side of it. The other side is that the identification with content, with this human self, and the resistance that brings with it, is also a part of the maturing of the human self… that too is part of the process, before the void awakens to itself.

This is something that is (I assume) clear to folks who have done some meditation practice, and (apparently) can be confusing to those outside looking in.

I just read an anthology of essays by and interviews with the Norwegian philosopher Arne Næss, where an interviewer refer to Zen as a philosophy of no-doing, which he (strangely enough) took to mean never getting involved in any sort of social action, and also watched a movie involving the French resistance, and the combination of the two brought it up.

When there is a reference to allowing in a meditation context, it means allowing experience… not resisting experience (including the resistance itself!) This is very different from allowing and not resisting circumstances in the world, such as social injustice and violence against living beings.

The two go perfectly well together. The Germans invade France, maybe kill or torture friends and family, and great sadness and anger may come up, and I can fully allow those experiences. To resist these experiences creates drama and suffering. To not resist them allows for clarity and a sense of ease, even in the midst of the intensity of the experiences and the situation.

What arises may also involve active resistance to the situation that is going on, including actively resisting the German invasion in different ways. In fact, not resisting experience is likely to allow strong empathy to emerge, within more clarity and less drama, which in turn translates to more effective actions in the world.

So there is a big difference between resistance to experience, which only creates suffering for myself, and active resistance to and engagement with circumstances, which may arise from compassion and clarity.

I have mentioned this before, and the previous post reminded me of it again… the gifts of blocks and resistance.

As awful as resistance can be, in terms of the stress and sometimes suffering created from it, it also has some great gifts.

One of the main ones is that it allows for an exploration of Spirit (in its form and emptiness aspects) one piece at a time, filtered in space and time into mostly manageable portions.

Resistance slows down the process, allowing for a more detailed and thorough exploration of each without it drowning in the immensity of the whole. In some ways, it functions as a magnifying glass, allowing for one piece of the terrain to be explored, in detail, at a time. It holds us in place for a while, inviting a more thorough exploration of that particular area of the landscape.

Our personality certainly does not like resistance and its effects, at least not right away. But with time, there can be a great deal of appreciation and gratitude even for resistance and blocks, for these and other reasons.

(Resistance here refers to resistance to experience, which comes from a belief in a story, which in turn creates a sense of I and Other, seeing of some experiences as undesirable, and then resistance to them, which then leads to a sense of drama, stress and sometimes suffering… which is just about all it creates. Spirit refers to all of Existence, in its form and emptiness aspects, including our daily human experiences.)

It is soon time to explore another theme than stories and beliefs, but for now, that is what still comes up…

Our personality is a collection of habitual patterns, and in particular likes and dislikes, and it is wonderful in that way. It creates a part of the richness of the human experience.

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I have just picked up The Book of Job, translated and with an introduction by Stephen Mitchell. Before I get too far into it, I want to explore what comes up for me around the topic of suffering now:

• Life happens. Everything is living its own life, and comes and goes in our lives as guests. This is true for the physical world, and also for our experiences. Even our experiences… everything we may take as ourselves such as our thoughts, choices, impulses, actions… even all of those are guests, living their own life, coming and going on their own, and on their own time.
• An experience of suffering comes from the clash between life + a belief. Life is one way and it should be another way, according to my stories about it, so there is a sense of something being off. If the clash is mild, there is stress, and if the clash is stronger, there is suffering.
• Suffering can be seen as an invitation…
  • To deepen into who and what we are. To deepen into our shared humanity, to allow edges to round off, to see that we are all in this together, we are all in the same boat, to find in myself what I see in others and recognize in others what I know from myself, specifically, to recognize the suffering of others as my own, allowing for a receptive heart which invites action.
  • To allow and be with our experiences, as they are… allowing the resistance to them to fall away, seeing that it is the resistance, or rather the identification with this resistance, that creates the experience of suffering.
  • To see what is already more true for us. To investigate our beliefs, see if they are true, what happens when I hold onto it and if it wasn’t there, and explore the truths in all of its reversals. And seeing that the truths of its reversals, all together, is what is already more true for us, and also reveals the inherent neutrality of the situation.
• And then finally, to find a genuine appreciation for what is, as it is…. not as an invitation for anything, not as something that will get us something else, not as something to manipulate… but for its own sake. To appreciate, and even love, what is, as it is. As life… as God expressing and experiencing itself.

In alchemy, this is also the three phases from nigredo (the misery) through albedo (working through, clarification, differentiation) to rubedo (the fruits of the work), and then back to nigredo again to explore a new facet of it.