The more you know, the more you know how little you know

The Dunning-Kruger effect has been floating around on social media for a while so I assume many are familiar with it. Knowing a little can make you think you know a lot because you don’t know how little you know. Novices can become over-confident.

CONSPIRACY THEORIES

This especially came to the forefront during the recent pandemic. Many conspiracy theorists thought they knew a lot about vaccines and epidemiology. (Topics that take decades of study to become proficient in.) While they, in reality, based their views on random pieces of information from dubious sources, internet echo chambers, generally bad data and bad logic, and a lack of familiarity with the field.

Many also seemed unaware that they were repeating predictable patterns from history. During pandemics, these types of conspiracy theories flourish, likely because people are scared and try to find a sense of certainty. (Often through blame and assigning the cause to a group of people rather than the systems or the unpredictability and randomness of nature, and/or by denying what’s happening.)

AWAKENING, HEALING, AND SPIRITUAL PRACTICES

This also applies to healing, awakening, and spiritual practices.

I often see people who have been into it for a few years presenting themselves as if they have certain knowledge, while they in reality are just scratching the surface and approaching it in a relatively immature way.

Of course, some get a lot in a relatively short period of time. (I was probably among them.)

And their knowledge may be more than sufficient to help others along the way. We often just need to be one or two steps ahead of someone for our guidance and input to be helpful, especially if we approach it with some groundedness and a sense of our limits.

AS WE GET MORE EXPERIENCE

There is also something that happens as we mature into it.

In a conventional sense, we may know quite a bit and perhaps more than most. And we also learn and discover how much we don’t know.

We may be among the ones who have the most experience with something. And at the same time, we realize that our own experience and knowledge is a drop in the ocean compared to how much there is to discover and learn.

We tend to realize that we don’t know anything for certain.

We tend to be more aware of our biases and how our evolutionary history, our biology and psychology, our place in time and culture, and more all strongly color our perception.

We tend to know, from experience, that our view may be turned upside down and inside out at any time.

We tend to realize there is no finishing line and that there is always further to go.

This helps us hold it all more lightly, and that is often a sign of maturity.

WHY THIS EFFECT?

The peak of “mount stupid” is often marked by a sense of certainty.

We start to feel a sense of mastery of something and we tell ourselves we know and that we are experts.

There may be several reasons for this.

We may not yet have enough experience in that particular area to realize how little we know.

We may not be good enough in any area to have learned that there is always more to learn and that we are always, in a sense, just scratching the surface. We may not have this experience to generalize from.

And we may be motivated by wanting to compensate for a sense of lack. If we have a sense of lack and feel we are not good enough, it’s tempting to jump on a little skill or knowledge and use it to feel better about ourselves, and then overdo it.

WHEN WE AVOID THIS PITFALL

As suggested above, we can avoid or reduce the DK effect in different ways.

As we get more experience, we know how little we know, we know we don’t know anything for certain, and we hold it all more lightly.

If we have expertise in one field, we tend to know how little we know and that there is always further to go. So we find some humility grounded in reality, and can generalize this to other areas of life. If this is how it is in the field I happen to know about, it’s probably the same in other fields.

We may have this more naturally with us. Perhaps because of our upbringing and what we see from others, from our own experiences and insights, or because we don’t have much of a sense of lack or don’t use the DK strategy to compensate for it. We may naturally hold it all more lightly with an inherent knowing that we cannot know for certain.

LEARNING ABOUT THESE DYNAMICS

Another way to prevent or reduce the DK effect in our own life is to learn about it.

We learn about the effect, examine some typical expressions of it, and look at some specific examples. And that makes it easier to recognize when it happens to us.

We can also use our common sense. There is always more to learn and further to go. We don’t know anything for certain. It makes sense to hold it all more lightly. And it makes sense to have some respect for those who have spent decades in full-time study of something and hear what they have to say and learn from them.

Also, if we don’t know much about something, and our view is different from professionals in the field, then maybe it’s most likely that we are off on a wild goose chase?

A REVERSE DUNNING-KRUGER

A kind of reverse Dunning-Kruger effect can also happen.

We can be painfully aware of how little we know, to the point of not sharing it with the world.

The Dunning-Kruger effect is often rooted in a sense of lack. People compensate for a sense of lack by pretending – to themselves and others – they know and understand more than they do.

And the reverse Dunning-Kruger effect is also rooted in a sense of lack. It just plays itself out differently. We tell ourselves that what we know is not much, or that what we know is not worth much because we are not worth much, so we don’t share it or make much use of it.

This is something that’s familiar to me. And it’s one reason why I am mostly just sharing these things on an anonymous blog that just a few people look at.

Illustration: From Wikimedia Commons

Awakening comes from and is a kind of maturity

Through an imagined dialog with someone who has lived for eons, it became more clear to me that awakening – noticing our nature – is, in a way, inevitable with enough time and experience. Especially if we have some receptivity and curiosity.

A NATURAL PROCESS OF RECOGNIZING OUR NATURE

Why? Mainly because all content of experience comes and goes, and that includes anything we may take ourselves to be within the content of experience.

Given enough time, we gain a great deal of familiarity with this. With some receptivity, curiosity, and authenticity, we will eventually consciously recognize it. And that leads to the realization that we cannot most fundamentally be anything in particular within the content of our experience.

So what are we, more fundamentally, in our own first-person experience? We may find we are what the world, to us, happens within and as. We are what this human self, others, the wider world, thoughts and ideas, feelings, states, and anything else happens within and as.

Since we don’t live for eons, this natural process tends to not come to fruition in most cases.

And we can compress and support this natural process so it does come to fruition. We can engage in basic meditation, noticing and allowing any content of experience. (And notice it’s already allowed and noticed.) We can explore what we more fundamentally are in our own first-person experience. We can use pointers and practices from a range of different traditions. We can find someone familiar with the terrain to guide us.

AWAKENING COMES FROM AND IS A KIND OF MATURITY

In this way, we can say that awakening comes from a kind of maturity.

It’s a natural process that may be more or less (?) inevitable given enough time.

It’s a natural process that can be compressed and sped up through various practices and intentional explorations.

And it’s a more mature way of noticing and living. It’s the oneness we are finally recognizing itself as any and all experience, as the world as it appears to us.

AWAKENING AND MATURITY IN GENERAL

There are several connections between awakening and maturity.

Awakening itself is a kind of maturity. It seems to come as a natural result of noticing the reality of our experience, which is a kind of maturity.

Awakening is supported by several types of maturity. It’s supported by ordinary life experiences and noticing patterns, including that all content of experience changes. It’s also supported by innate characteristics present when we are more healthy and mature. For instance, receptivity, curiosity, sincerity, and authenticity. And from sincerely wishing to know our nature, or truth, or love, or the divine.

Awakening tends to support this human self to mature further. It can open up for and deepen sincerity, authenticity, and receptivity, and a sincere wish to know our nature, truth, love, or the divine.

Our relationship with our nature matures over time and through familiarity. We deepen into it. We explore how to live from and as it. We may even explore how to share it with others, as travelers shares stories of the places they are familiar with.

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I’ve done so much growth and healing

In my experience, it’s difficult for me to know where I am in the healing, maturing, and even awakening and embodiment process. I have thoughts about it, but do I know for certain? Also, is it important?

HEALING AND AWAKENING

There are several sides to this.

I may work on a particular emotional issue. It subsides, I cannot easily retrigger it, and I may even feel and act saner in situations that previously triggered it. But do I know it’s healed?

The reality is that I cannot know for certain.

There may be aspects of the issue I haven’t addressed. Or related and similar issues that are part of a network. Or underlying issues that fueled this and other issues. Also, my conscious attitude or a state may temporarily override the issue, not allowing it to surface even in situations that previously did trigger it.

All of these are real possibilities, and it’s not a problem. If it comes up again, it just means there is more for me to explore and get to know.

I may grow and mature in one or more areas of life, and not in other areas. I may not even notice until life puts me in a situation where the lack of growth and maturing in some areas becomes very obvious.

The apparent awakening that’s here may seem timeless and obvious, and yet it may turn out to be a temporary state. Unawake parts of me may at any point be triggered and hook attention so I perceive and act from these unawake parts. Unawake parts of me, whether they are triggered or not, inevitably color my perception and actions.

In general, it seems there are always new layers of healing, growing, awakening, and embodiment. There is always more to explore and get to know. And if we are honest with ourselves, all of it is – in one way or another – surprising to us.

COMFORTING STORIES

I assume just about anyone on a healing or awakening path sometimes has had these thoughts.

This issue is healed. This class was profoundly transformative. Something in me shifted for good. I am so much more mature now than I was.

If we tell ourselves these stories and hold onto them as if they are important, what may be behind it?

One answer is that we may lack experience. I have the impression that I see these statements more often from people relatively early in their healing or awakening process (5-10 years?). They may have enough experience to have found effective tools, and they don’t yet have enough experience to question the validity of the “this is healed” or “this awakening is stable” statements.

Another is that it helps us maintain a desired image of ourselves and our process. Perhaps an emotional issue has troubled us greatly in the past, it’s now milder, and it feels comforting to tell ourselves it’s mostly (or completely) healed.

That’s natural, ordinary, and ultimately innocent.

It’s one of many crutches we use at different phases in our life and in our healing, maturing, and awakening process.

It’s necessary until it isn’t.

DRAWBACKS OF HOLDING ONTO THIS TYPE OF STORIES

If we hold onto these stories, we are out of alignment with reality. We tell ourselves something we cannot know for certain. We use it to cover up painful identities and emotional issues.

This will inevitably rub up against life and reality, and we create discomfort for ourselves to the extent we keep holding onto the stories. And in that discomfort is an invitation to look more closely at what’s happening.

EXPLORING WHAT’S BEHIND THESE STORIES

If we are curious about this, how can we explore it for ourselves?

The most effective approaches I have found are different forms of inquiry. We can identify and examine our stories using The Work of Byron Katie. And we can examine identities, fears, and compulsions through the Living Inquiries.

We can identify and invite in healing for any emotional issues behind this using whatever works best for us.

We can invite in a shift in our relationship to the scared (fearful, hopeful) parts of us of this through tonglen, ho’oponopono, and similar approaches.

We can explore any contractions in us through this. We can get to know them, befriend them, give them what they need, notice their nature, invite them to notice their own nature, and allow them to transform within that noticing.

A MORE PEACEFUL RELATIONSHIP WITH IT ALL

Of course, some don’t have this particular issue. They already hold all these stories lightly or they don’t seem relevant.

If we have this issue, it tends to shift over time. With experience, and perhaps through a more intentional investigation, we find more ease and peace around this. We hold our stories about all of it more lightly and with more receptivity and curiosity and expectations to be surprised. We see it’s all just part of the adventure.

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The best chess players don’t have a style

I have been watching the current chess world championship between Magnus Carlsen and Jan Nepo on Norwegian TV. Why? It’s entertaining, and there are many aspects of chess, and just about anything else, that apply to life in general.

One of the guests yesterday said something that resonated with me:

The best chess players don’t have a style. If they did, it would be too much of a weakness. It would mean a smaller repertoire. It would mean not being able to use the most powerful strategies in any given situation. And it would mean a predictable approach their opponents can prepare for and use against them.

That’s how it is in life as well. Having a certain way to approach all situations limits our repertoire. It often leaves out approaches that may be more appropriate to the situation we are in. And it leaves us more vulnerable in life in general.

The more healthy and mature we are, the more fluid we tend to be, the wider repertoire we tend to have access to, and the less we limit ourselves with ideologies and beliefs – whether these are conscious or held deeper in our system.

This applies to style and strategies, and not our more general orientations.

In chess, certain orientations are obviously helpful, for instance, passion for the game, curiosity, diligence, willingness to examine lost games and learn from them, and so on.

Other areas of life have their own orientations that support what we aim to do. If we aim for healing, awakening, and generally living a more content life, I suspect these typically include receptivity, gratitude, playfulness, curiosity, passion, authenticity, courage to follow our inner guidance, willingness to shed light on previously unexamined areas of our life, and so on.

How difficult things look from the perspective of awakening

How do difficult things look from the perspective of awakening?

How do tragedies look? Loss of all kinds, whether personal or collective?

It depends, of course. It depends on the level of clarity. It depends on how embodied and lived that clarity is. It depends on conditioning, tradition, and culture, both in how it’s perceived and expressed.

Here are a few things from my own experience.

It’s lila. The play of the divine. It’s all the divine – or life, the Universe – exploring, expressing, and experiencing itself.

It’s all Spirit. It’s happening within and as what we are and everything is. It’s happening within and as (what we may call) awakeness, consciousness, love, wisdom.

It’s not what it looks like. Partly because of lila. Partly because the way it looks, in a conventional sense, is filtered and created by believing stories and being identified with identities and stories. And many of these stories, especially when it comes to loss, are stressful.

When we examine these stressful stories, we may find that reality is kind. (As Byron Katie often points out.) And we can find this for ourselves, even in small ways, through inquiries such as The Work.

When it happens to someone else, there is empathy. We know very well how painful and distressing human experiences can be. We know from our own experience. We wish to be present with others going through it. We wish to be human with others. If appropriate and possible, we wish to alleviate the suffering. That’s all very natural.

And when something diffcult happens in our own life, we wish the same. To be present with what’s here as it is. To recognize the suffering as very natural. Recognize it as the play of the divine, and as Spirit. And if appropriate and possible, to alleviate the suffering. (In our own case, through presence, inquiry, love, and more.)

Mainly, it looks very human. In the best case, it looks like clarity and maturity in a very human way.

In other cases, our own wounds – areas in us not yet healed or on board with the clarity – are triggered and we act from these wounds and lack of clarity.

Often, there is a mix. There is clarity and lack of clarity. And that too is very human.

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Adyashanti: One of the most beautiful things about spiritual maturity

One of the most beautiful things about spiritual maturity is that you see the divine in all its guises and you stop arguing about which ones are right.

– Adyashanti, 2017 Mount Madonna Retreat

In a narrow sense, we can take this as Spirit revealing itself to itself as love, wisdom, any and all content of experience, the void everything happens within and as, and so on.

In a slightly wider sense, we see that those expressing awakening realize, notice, and emphasize different aspects of the divine, and use whatever language is available to them through their culture and traditions.

And in an even wider sense, this stopping to arguing which one is right applies to any aspect of life, and is a feature of both spiritual maturity and the ordinary garden variety human maturity.

We get to see that it’s all life playing itself out.

Here are some examples:

Spirit may awaken to itself through some remaining filters of duality, so spirit seems different from (most) content of experience, and the world in general. This is a stepping stone, and with some maturity, we recognize that this is a stepping stone.

Any realization, revelation, and insight is a stepping stone. Awakening continues to open up, clarify, deepen, and find new ways to be expressed through this human life.

Genuine awakenings and revelations may be expressed through a variety of traditions, terminology, and images. Of course, it tends to get mixed up in fantasies and imaginations, and that’s OK too. That’s part of the play.

Any experience is Spirit itself, including those our human self does not like. For me, what I sometimes call the “dark night of the soul” has shown me where I still don’t get this in a more embodied and visceral way.

In short, nothing is wrong. It’s all life living itself out. It’s the play of Spirit. As we continue to realize this, our argument with reality lessens. And life continues to find ways to help us see where we still argue. It’s an ongoing process.

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Star Wars: The Last Jedi

 

Luke: What do you see?

Rey: Light…. darkness….. the balance….?

Luke: It’s so much bigger.

What do these words from the trailer mean?

The following is one of the mainstream interpretation, and although I try to avoid topics that are covered in the mainstream, this one is too good to pass up.

In many spiritual traditions, and in our own ordinary maturing as human beings, we tend to initially split between good and bad, light and darkness. We seek the light and avoid the darkness. That’s the safer approach, initially, until we gain some more experience and reach a certain level of maturity.

And then, we realize we need to outgrow it. We see the pitfalls in splitting life in that way. We realize that we all have both in us, and if we identify with one we have to suppress the other which doesn’t work in the long run. At a social level, we end up demonizing groups, which is not good for any of us.

So we need to find both sides in us. Find a larger whole that already embraces and includes both. Find ways to live with and from both. And in that process, we find some maturity and a different and more real type of kindness. We don’t have to demonize anything in ourselves or others. We recognize ourselves in the whole world, as it is. There is a deeper and more genuine empathy.

Is that why it’s time for the Jedi to end? If the Jedi only know and use the light side, they are out of touch with life and reality. A new approach is needed. And Rey may be one of the first ones to be trained in this new approach.

Embracing both sides we find something so much bigger than either one. So much richer, fuller, more mature, and – if done with some skill – more kind in a real way.

It can also be a dangerous transition. We go from a safer and more immature identification with the good, to getting to know and embracing both sides. We often make mistakes in this transition, and that’s how we learn and mature. That’s how we find the deeper form of kindness that can come from embracing and befriending both.

There is nothing new here. This is part of any relatively mature spiritual tradition, and it’s what we realize growing up – at least most of us. It’s also not new in literature, mythology, or even movies. But if this is the theme of the new Star Wars movie, it’s certainly good that it comes into mainstream culture in this way. It is a message that can be helpful to many, especially younger ones, and especially in the US.

It may not be popular, but I still have to say that the US culture tends to be more obsessed with the good/bad split than many other cultures and has a more immature take on it. Evangelical Christians, and any form of Christian or religious fundamentalism, is an example of that more immature view. Other examples are, unfortunatly, how the US media tends to frame issues, and aspects of US foreign policy.

There is nothing inherently wrong with this approach although it does create some suffering and is dangerous if taken too far. And it’s also a stepping stone. One of an infinite number of stepping stones. Each one with its own drawbacks that we eventually discover, take to heart, and partially resolve with the next more inclusive approach.

Of course, this may not at all be how these words are explained in the movie. Somehow, I doubt it. I think they’ll take an approach that’s more “horizontal” in terms of maturity. One that doesn’t neccesarily require a step up in maturity.

And the Last Jedi movie poster is awesome. A great take on classic 50s sci-fi art.

Note: When Rey says “light” there is an image of Leia and a rebellion control room (I assume), when she says “darkness” we see Kylo Ren’s charred helmet (I assume), and when she says “the balance?” we see some books perhaps symbolizing wisdom and maturity.

Note II: I see that people talk about “grey Jedi” as a term for those who embrace the larger and more inclusive wholeness of the light and the dark. I don’t like the term since it sounds bland and as if the light and dark blend together. It’s much more about including both, the full spectrum. Maybe “full spectrum Jedi” is more accurate but obviously less catchy.

Note III: As mentioned above, there is an apparently safe simplicity in dividing the world into good and bad, and identifying with the good. It seems safe, and it’s also a bit naive since that’s not how the world works. We all have both in us, and identifying with parts within that split leads to scapegoating, dehumanization, us-them attitudes, and struggles with others and oneself. So eventually we realize we need to include both. We need to find both in ourselves, and learn to befriend both and live with and from both. And in that, there is a deeper and more mature kindness and compassion towards ourselves and others.

The simple dualism is a stepping stone. And the exploration of a more inclusive wholeness is also a series of stepping stones.

There is a slight risk here: the initial exploration of wholeness can be used to justify living from parts of ourselves in an unkind and less wise way. We can tell ourselves that “it’s good to embrace all of me, and that means it’s OK to be mean” or greedy, or hateful, or whatever it may be. I certainly saw that with some of the senior students at K. Zen Center. They used the wholeness principle to justify being jerks.

That too, of course, comes with consequences, and those consequences invite us to find a kinder and more mature path.

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All as an expression of life

During the initial awakening in my teens, it was very clear that all is an expression of life. Whatever it is, it’s an expression of life. (I remember even using those words to express it.)

Listening to Adyashanti from his online course last year, I heard him suggest that as an exploration.  How is it to see everything as an expression of life?

That’s a good reminder or pointer for me too.

It does seem, as so many say, that during the initial opening or awakening, all is freely given. Then, it fades, and it’s a matter of doing the work to find it here too.

If I clearly saw that all is an expression of life, can I find that now too?

If it was clear that all is consciousness (or awareness, or Spirit, or God), can I find that here and now?

If it was clear that there is no separate “I” here, can I find that here and now?

If it was clear that what’s happening is the absolutely best that can happen, can I find that now?

Can I find it here too, in my current experience, even if the content of my experience now is different from back then? Can I find it, independent of the particulars of my current experience?

This is a step in the direction of “spiritual maturity”, and one step beyond the given ease of the honeymoon.

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Teachers and audience

There seems to be little correlation between how clear or mature and teacher appears to be, and the size of their audience.

Some may be quite clear and/or mature and have a relatively large audience, such as the historical Buddha, the Dalai Lama, and even Byron Katie. These people live their insights, and they present it in a way that’s inviting and helpful for a large group of people. They are interested in and able to express it in a way that meets a wide range of people where they are. They may also be somewhat charismatic, or be good business people. All of this helps them reach a wider and larger audience.

Some may be less clear and/or mature, and still have a larger audience (some popular new age authors come to mind). They meet people where they are, and do so in an engaging way.

This is also very good. It’s a stepping stone, as any teaching or insight is. There is always further to go. It can always be more clear. It can always sink in a bit further. As it’s lived, there is always more to discover.

Some may be quite clear and/or mature and have a smaller audience, even a very small one – just their family and friends. I assume most lives where reality awakes to itself in a relatively clear way fits this category. They may be content with a simple life. They may not have the human packaging to be a teacher or reach a wide audience. They may not be drawn to it. They may be clear it’s not needed. And that’s very good too. Reality awake to itself is lived in any number of ways, including as just an ordinary person living an ordinary life.

When I wrote clear and/or mature, it’s because I suspect that levels of clarity and maturity may be only moderately correlated. Some seem clear and less mature (Ken W. comes to mind), others seem quite mature and somewhat less clear (the head Breema teacher), while some appear clear and mature (Byron Katie, Adyashanti, Bonnie G., Barry). Of course, if there is clarity and it’s allowed to sink in, that does provide fertile ground for maturity at a human level.

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Healing and maturing beyond the mirror

Exploring the world as a mirror is a great way to invite in maturing and healing. I see dynamics or characteristics in others, and see, feel and eventually find appreciation for it in myself.

The next step – going beyond the mirror – is equally interesting, and takes the maturing and healing to another level.

I notice that my world is my own world of images. The overlay of images on pure perception that makes sense of the world. The overlay that filters, interprets, sets imagined boundaries, imagined labels and so on. That is what creates my world.

So maturing and healing has to happen there too, in that world of images. It is, in a quite literal sense, a healing and maturing of those images.

As I notice that – in immediacy, as it happens – there is already an invitation for healing and maturing.

And as I work with it further – through inquiry, visualization, prayer and so on – there is an invitation for even further healing and maturing.

And even an invitation for what I am to notice itself more clearly, to become familiar with itself, for the center of gravity of what I take myself to be to shift into what already is.

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Being completely normal

We must be completely normal people, who have our feet firmly planted on the ground, but ever aware that while we live in this world, we are not of it.
– from an introduction to an interview with Zlatko Sudac

This is another pointer that can be very helpful.

How sane, mature, wise and kind am I in a conventional sense? How do I appear to others? If they see something in me that is not sane, mature, wise or kind, what is the truth in it? Can I find it for myself?

Is there any reason to not appear sane, mature, wise and kind in this situation?

If something looks weird, what is going on? Am I acting on a belief there? Am I acting on a fixed viewpoint, identified with a role or identity?

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Sane, even in the most ordinary way

Awakening is all about sanity, even in the most ordinary way.

A simple way to put it is that growing up as a human in the world is part of the process, and it happens before awakening, during the process of arriving at an abiding and embodied awakening, and within an abiding awakening. Growing up is a continuing process, and it includes healing and maturing, receptivity and less neediness, and acting in a more clear and kind way. And this allows for a more sane way of being in the world – also as seen from a conventional view.

Waking up is what we are noticing itself, releasing identification out of stories and identities, leaving a fluid use of stories as tools. And this too – especially when it happens through a relatively healthy and mature human self – tends to appear clear, kind and sane, even in an everyday sense.

And finally, when there is a freedom to use stories as tools, there is a freedom to follow cultural norms and conventions as well, and to do this from clarity, kindness and with skillful means.

For myself, wherever I am on the path, I can use this as a pointer. If someone sees my actions as anything less than healthy, sane and mature, it is an invitation for me to sincerely find the truth in what they are saying, and take it in. (Especially if I notice a tendency to want to justify or defend my actions or views!) In general, it is an invitation to find any stories I take as true that may lead me to behave that way and inquire into these stories. And this is especially true if there is a pattern in how others respond to me and see my actions.

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Growing and waking up, and reasons for practice

Just to summarize the previous post…

To me, right now at least, it seems helpful to differentiate practice aimed at growing up (healing/maturing) and waking up (to what we are).

If my motivation and intention is to reduce suffering and find happiness – to get/compensate for/escape from something – it seems appropriate to emphasize a practice aimed at healing and maturing, finding my wholeness as who I am, this human self.

And if my motivation is truth and love –  a quiet curiosity or love of existence – it makes more sense to aim at waking up, inviting what I am to notice itself. (And also working at maturing which aids awakening, and helps it be expressed in a more fluid way.)

It can be helpful to sincerely investigate and clarify our real motivation. Although in real life, it doesn’t necessarily make that much difference, especially if we use tools that work simultaneously at both levels. The ones that help us grow up, and invite in a waking up as well.

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Reasons for practice at the levels of who & what we are

Somewhat convoluted…

I find different reasons for practice at the levels of who I am (this human self) and what I am (that which experience happens within, to and as).

At the level of who I am, the reasons for practice are healing and maturing. And at the level of what I am, inviting what I am to notice itself, the motivations are truth and love.

Right now, it seems helpful to differentiate the two.

At the level of who I am, I practice to heal and mature, and this reduces suffering and sets the stage for happiness. It invites in both, in a genuine way and to an extent that is sufficient for most of us.

The world is a mirror for me, so I find in my own human self what I see in the wider world. There is a sense of wholeness, embracing the (evolving) fullness of who I am, of self-reliance. I am not looking for people or situations for happiness, but carry it with me in my own wholeness.

So this alone is a pretty good reason for practice, and – as mentioned – quite enough for many of us.

But for some of us, finding this approximate wholeness as who we are, is still not quite enough. We see that it is an approximate wholeness, no matter how much we work on it, and there is still a sense of I-Other, of a subtle separation, of something not quite right, of something missing, of not quite being home yet.

So then there is the practice at the level of what we are, inviting what we are to notice itself more clearly. The motivation here is truth and love, finding the truth of what we are, and acting on our inherent love for existence itself. (Said in a glib way, there is the love of truth, and also the truth of love.)

I am not practicing to get, compensate for, attain, or escape from anything. I am just practicing to find what is really true, and to act on and deepen my love for existence itself. (Aka God, Brahman, Tao, etc.)

The good news here is of course that the practices – the tools – we use in either case often are the same.

The Work, the Big Mind process, allowing/being with experience, exploring the sense fields, choiceless awareness practice, and many more practices, all work on the levels of who we are (inviting in healing and maturing) and what we are (inviting what we are to notice itself more clearly). The relative emphasis of the two depends somewhat on how we do the practice and our intention.

And even if we start with motivations at the who level (healing, maturing, release from suffering, fining happiness), it may shift (or not) into the motivations at the what level (truth and love).

So for myself, when I see motivations relating to healing and maturing – and reducing suffering and finding happiness, I know they are motivations at the who level. And when I find motivations of truth and love, I see that they belong to the what level.

This is quite different from what I see in most spiritual groups and traditions I am familiar with, and I am not sure if it is just a matter of preference or if I am missing something here.

For me, if I saw someone wanting healing/maturing, I would recommend finding increasing wholeness as who they are. That in itself gives a quite deep release from suffering, and invites in a stable happiness. It may not be “complete” but it is really quite good.

And if I saw someone with truth and love as their main motivation, I would point them in the direction of inviting what they are to notice itself. Of course also including the who level, since working on that level makes it easier for what we are to notice itself, it makes it easier for our human self to function in the world, and when what we are notices itself, it makes it easier for it to express itself more fluidly through our human self.

I would not promote a practice with the intention of what we are to notice itself, if what the person seeks is release from suffering, and happiness. It wouldn’t be honest, since a practice aimed at wholeness at the who level is more than sufficient for this.

Come to think about it, that may be why most Buddhist groups – although their “mission statement” is at what level awakening – often emphasize healing/maturing at the who level. Most people come from the motivation of seeking healing/maturing, and that is exactly what most groups and teachers emphasize.

For the few suckers (like me, it seems) who can’t help it and really want to find the truth and act on their love, there is always the additional teachings, and the additional work that invites what we are into noticing itself.

There are the few more steps beyond the healing/maturing at the who level.

Fully, in three ways

In everyday language, we sometimes talk about doing doing something fully, such as being fully responsible.

But what does that really mean?

For me, I can find three quite distinct meanings.

First, doing it fully in the meaning of wholehearted. I do it as fully as I can here and now, where I am, with what is available to me. I am wholeheartedly responsible, in the ways available to me here now.

Then, it means a deepening and maturing over time. What is available to me in terms of being responsible evolves over time, it deepens and matures for me. What appeared fully mature to me then, is not what fully mature means to me now.

And finally, it is the completeness that comes when what we are notices itself. In terms of being responsible, there is a completeness in seeing that there is no I with an Other here, and that everything arising is this I without an Other.

The first one has to do with what is possible for this human self right now, the second one with the maturing and development of this human self, and the third one with what we always and already are noticing itself.

And all three can be at play simultaneously.

I can be fully responsible in the conventional ways. Taking responsible for how I relate to myself and the wider world. Taking responsibility for my actions and their consequences in the world. Work with projections, and see right here what I see in others. Own disowned parts of me. Examine my beliefs, and find what is more true for me. Fully allow experience, as it is.

I can invite in and be receptive to this maturing and evolving over time. What responsible means to me now is not how it will look tomorrow, or in a year.

And I can invite what I am to notice itself, as that which content of experience happens within, to and as. As that which has no Other, so is free from being a victim – and also from (the idea of) being responsible.

Finally, it may be helpful to examine my beliefs around being responsible. I need to be responsible. It is better to be responsible. I need to be fully responsible. Is it true? Could it be that clinging to those beliefs makes me less responsible in certain ways? Less aligned with what is?

What is the difference of taking these stories as practical guidelines only and familiarizing myself with the truths in their reversals, and identifying with them and denying or being unaware of the truths in their reversals?

Trigger for this post: Two excellent posts by Vince on being responsible.

What Ground awakening does and doesn’t do, and what practice does and doesn’t do

It can be helpful to be clear about what Ground awakening does and doesn’t do, and what practice does and doesn’t do.

To put it bluntly, all Ground awakening does is change who or what we take ourselves to be. We find ourselves as awakeness, the content of experience as awakeness, and already absent of any I with an Other.

And practice does two things: It invites what we are to notice itself. (Ground awakening.) And it helps this human self heal, mature and develop.

What Ground awakening doesn’t necessarily do is change how this human self shows up in the world. Although it may happen to some extent.

Our human self do tend to reorganize within this new context of Ground awake to itself, but it is almost side effect, it takes time, and may need guidance by intention and specific practices to be more thorough.

And what practice doesn’t do is to control anything. Practice invites change for this human self, and it may invite what we are to notice itself, but that is about it. Whatever shows up within form are guests living their own lives, on their own schedule. And what we are noticing itself is also a guest, living its own life, on its own schedule.

So when we see people functioning within a context of Ground awakening, and they seem relatively healthy and mature, what we see is probably a combination of practice and awakening. The practice – including ordinary psychology and relationship work – has invited the human self to heal and mature, and the awakening may have encouraged that further.

In a practical sense, it doesn’t really matter. Whether we are looking for a more healthy and mature human self, or to notice what we really are, practice is a way to invite it in.

The trigger for this post: Noticing how Joel sometimes talks and writes in a way that may give the impression that Ground awakening does more than it does. And how students at CSS sometimes talk as if a Ground awakening is responsible for what practice is actually responsible for.

Happening to/for/as me

Some of the ways everything is happening to, for or as me…

If I see myself as an object in the world, and a victim, then things are happening to me.

If I see myself as an object in the world, and what is happening as a guide, a way to learn and mature, then it happens for me.

If I find myself as awakeness – this field of awakeness and form, then everything is happening within, to and as me. And here too, for me at my human level, as a guide, a way to learn and mature.

Whatever happens is a guide for me to find myself in my wholeness as a human being, to develop and mature as a human being, and to notice myself as what I already am, as awakeness.

It can be a guide in many ways.

I can use stress and reactiveness to find a belief, and then inquire into that belief.

I can use it as a starting point for a journey, for instance as they do in Process Work.

Or any of the many other approaches available.

In any case, it helps me find to find what appeared as Other as myself, at my human level, and as awakeness.

And since what happens is always fresh, in a conventional way and since the future and past only happens within a thought, there is always more to explore at human and awakeness levels.

The unmanifest awakening to itself, and the manifest awakening to itself too

When there is an awakening, it happens both for the unmanifest and the manifest.

The unmanifest – awareness, awake void – awakens to itself as the unmanifest, and as the manifest happening within, to and as itself.

The manifest – this human self and the wider world – similarly awakens to itself as awake void, and to itself as the manifest already and always inherently absent of an I with an other.

Both awakens to its nature as the field of awake void and form inherently absent of an I with an Other.

Both can, and usually do, happen suddenly. But the second one also take time to trickle through, to reorganize all the different parts of this human self within this new context of not being taken as an I with an Other. The realization is there, but deepening into the lived realization takes time. As long as this human self is still around, it continues to reorganize, mature and develop within this new context.

Disidentification from beliefs, fully allowing it all, and actively embrace the fullness of our human self

Whenever I use the word disidentification there is a part of me that cringe, because I know it can sound very different from how it is meant.

It can easily sound aloof, distant, transcendent, and all the other words that -rightly so – have associations of escape.

But the reality of it is very different.

The reality of it is that identification – with beliefs, identities, this human self and anything else – automatically creates resistance and ambivalence. We identify with certain beliefs and identities, and anything that does not fit this, whether it happens in this human self or the wider world, is resisted. We cannot help it. There is a great deal of ambivalence about our human self and the wider world, which creates drama, stress, escape, clinging, and resistance. We are part of it, yet also don’t want to be. We appreciate some of it, and want something else to go away. We disown parts of our self and what it means to be a human, and we build cases for how life should be different.

And a disidentification with this – with beliefs and identities and all that comes with it – is an allowing of it all. It is a wide embrace of who we are as a human being, and this life, and the world as it shows up. This is what automatically happens through disidentification.

Beyond this full allowing of it all, there is also an invitation for our human self to actively embrace all of what it is, to actively explore and own all its different parts and voices and subpersonalities. To actively live and become familiar with itself as it is mirrored in everyone else and everything in the wider world. To find a fluidity among a wide range of identities without getting caught up in blind identification with any of them. To engage with a much wider repertoire of ways of being in the world.

Far from being aloof, distant, unengaged, one-dimensional, or living up to any shoulds or identities, a disidentification with beliefs and identities allows and invites for an active embrace and living of all of what this human self is and matures into.

This does not automatically happen, but the invitation is there. And whether or not this invitation is taken depends on the interest and impulses of this human self, and it is really OK either way.

Although I have to say, emphasizing the active embrace of our human self is a juicy addition. Without it, there is just the automatic and passive allowing of whatever happens to manifest. With it, there is an active engagement, exploration and living of always more of the wholeness of this human self, and its unfolding development.

It is more fun. And just in terms of skillful means, it also makes sense. In our culture, the juicy engagement and embrace of all of what we are is more attractive to many of us than the traditional emphasis on transcending and escape. Why escape? This life may be messy, but it is what is here so why not actively embrace it beyond a passive allowing?

More and less radical

As there is a release attachment to stories, we become both more and less radical. We can maybe say that we become more radical at the depth, in a freedom from beliefs, and less radical at the surface, in an ability to meet people where they are and play with and use any story.

And, of course, that ability to meet people where they are, and use and play with any story as the situation calls for, is maybe the most radical.

It is the most radical, yet typically appears not radical at all. It just appears as deeply human and somewhat mature.

Seamlessness of psychology and spirituality, practice and daily life

Another topic that is pretty obvious…

Before Ground awakens to itself, it makes sense to do practices that invites Ground to notice itself and also makes it easier to be who we take ourselves to be. Why leave one out?

And after Ground awakens to itself, it makes sense to continue with practices that allows who we took ourselves to be, this human self, to continue to mature and develop. After all, it is who Ground-awake-to-itself is expressed through in the world, and part of the exploration and development of skillful means.

Some practices focus on one or the other, and that is fine and useful. And other cover both areas seamlessly.

Among those covering both areas…

  • Being-with of whatever arises
  • The Work
  • Big Mind process
  • Headless experiments
  • Heart practices such as gratitude and rejoicing in others happiness.
  • Stability practice and meditative inquiry

Each of these (a) makes it easier to be who we take ourselves to be, (b) makes it easier for Ground to notice itself, and (c) makes it easier for our main tool for skillful means following awakening, this human self, to continue to mature and develop.

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Quadrant: Beyond & embrace, noticing & working with

It is always fun to play around with quadrants, partly because four field is just enough to make some interesting differentiations and also few enough to grasp right away.

Three that comes up for me is (a) inner/outer, one/many (as Ken Wilber has popularized through is aqal model), (b) self/other, human/spirit (practice), and (c) beyond/embrace, noticing/working with (path).

When I explore the last one, I see that…

I can go beyond and include polarities in two ways: by noticing and also by working with it.

In general, I notice that life is already beyond and includes any and all polarities. And I work with it in my own human life, exploring how it arises and is expressed in this life.

And I can filter it further through each quadrant…

I go beyond and notice by noticing that life is already and always beyond any and all polarities. First, the world of form is a fluid seamless whole beyond any pole and polarity. (When I find myself as Witness, as pure seeing, this is alive in immediate awareness. Whatever arises, here and now, is revealed as aspects of one fluid seamless whole.) Also, when I find myself as awake void I also go beyond polarities, and when I notice the world of form as nothing other than this awake void, I similarly find the world of form beyond polarities.

I go beyond and work with it by finding in my human self whatever I see out there in others and the world. I allow my identity at my human level to embrace both ends of any polarity. I familiarize myself with it, and include it in my active repertoire. All this is a process with no end point and takes work. This includes letting go of beliefs and identities, and allowing a fluidity of views and a more inclusive human identity. This human self deepens and matures into its own unique and universal humanity.

I include and notice by noticing that this fluid seamless whole of form already and always includes any and all poles and polarities. And also by noticing that the play of awake void as form likewise always and already includes any and all poles and polarities.

I include and work with by familiarizing myself with each pole and polarity in this human self, and how they arise and are expressed in this human life, and how they can be expressed. As before, this is an ongoing process, and involves a maturing and development of this human self.

As usual, there is a mutuality among all of these. Working with one makes it easier to work with the three others.

By noticing that which is already and always beyond and embracing any polarity, I can more easily work with it in my own human life

And by working with it in my own life, I can more easily notice that which – in its form and void aspects – already and always are beyond and includes any polarity.

The noticing part has to do with Ground awakening, with Enlightenment.

And the working part has to do with the maturing and development of this individual human and soul, which makes it easier to be who we take ourselves to be before Ground awakening, and is an intimate part of skillful means following a Ground awakening.

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The least human allowing the most human

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.

Digesting habitual patterns

I have recently come across several references to digesting the habitual patterns of our human self… the beliefs and all their effects, including emotional reactivity and behavioral tendencies.

When I explored this for myself, I saw that this digestion happens in several ways.

It can happen through an heart-felt seeing and being with. For instance (a) by being with the gestalt of it as it arises, which tends to invite a deepening into our humanity. (b) By noticing whatever thoughts and emotions that arises as void itself (as fleeting, and insubstantial). And (c) by differentiate and clarify what arises, through for instance labeling practice (seeing how emotions are really just sensations and a story added onto it).

I can also explore the content of what comes up, through for instance identifying the belief behind the reaction, and exploring that belief (The Work), or through tracking the process behind it (e.g. Process Work).

I can also invite the soul level to work on it, either while bringing in the heart-felt seeing, or as an ongoing process outside of attention. After the endarkenment shift, this one has been especially alive.

In general, the digestion happens through (a) noticing what already is, and (b) maturing as a human being through insight into patterns, and a reduced identification with particular identities (which in turns allows me to deepen into our shared humanity, and allows a more well-rounded personality to form.)

Deepening into who and what we are (clarified)

When I refer to deepening into who and what we are, what does that really mean?

Simply put, it is the individual at the human and soul levels that deepens into itself, as who it is. And it is Ground noticing itself, as what it is. And then, the individual reorganizing within the context of Ground awakening to itself.

And within that simplicity, there is a lot of wrinkles and complexity…

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Buddha maturing

The conception of the awakened Buddha is maybe a glimpse of our Buddha nature, or an intuition of it, or even just an interest in it. Through the gestation period, there may be more and more glimpses of it, or explorations of it through headless experiments, the Big Mind process, meditation and other practices. And the birth of the Buddha is Buddha Mind awakening to itself, as a field of awake emptiness and form, absent of any separate self anywhere.

(It is usually not as clean cut as this, but it may be a useful generalization.)

The Buddha growing up

The Buddha is born, and may realize its own nature clearly, but it still needs to grow up and mature in its expression in the world. Its vehicle in the world – this human self – has to reorganize and relearn how to function in the world and live its life within this new context of realized selflessness.

Compassion arises

The first thing that happens is that it realizes that it has awakened to itself, yet also not. In the world and the lives of individuals, there are many examples of Buddha Mind not having awakened to itself, and of Buddha Mind experiencing confusion and suffering. So compassion arises naturally, and a desire to help – both with alleviating the suffering itself and in removing the causes of the suffering (if, when and to the extent they seek and want the help.)

Refining its instrument in the world

To do this, the vehicle for Buddha Mind in the world – this human individual – needs to be refined. It needs to continue to heal, mature, develop, and learn skillful means.

Deepening into the fullness of this human self

The more this human individual matures and deepens into the evolving fullness of what it is, the more it can connect with others where they are. It recognizes in itself what it meets in others. It becomes more deeply and thoroughly human, without having to defend or attach to any particular identities. It can allow the evolving wholeness of itself, with all the weaknesses and imperfections that goes along with being human.

Playing the game

Maybe most of all, Buddha Mind awakened to itself has to play the game. It has to take the experiences of Buddha Mind, when it is confused and suffers and takes itself to be just a small part of its own form, seriously. It has to play along, meeting people where they are, even when it is clear that it is all just the dance of the awake emptiness. When awakened to itself, this dance is free enough to play along in whatever ways arise.

Deepening into the ordinariness of what and who I am

Our path is in many ways one of continuously discovering more of what and who we are, which can seem remarkable at first, and then deepening into the ordinariness of it.

Discovering, and then deepening into the ordinariness, of what we are, as the field of seeing and seen, of awake emptiness and form, centerless and selfless… allowing our individual self to reorganize, mature and develop within this context.

And of who we are and can be, as individual souls and human selves, embracing the whole of it right now, and as it unfolds and develops over time. At our human level, it means deepening into the ordinariness of being human, embracing and owning more of what we are, which is not so different from what we all are.

Together, there is the ordinariness of Big Mind awake to itself, functioning through an individual soul and human self. And the ordinariness of this human self, as increasingly more mature, rounded and deeply human.

Profoundly ordinary

During the initial awakening (in my teens) where many of the things happening now happened in a more dramatic way, there was both a realization that all is God, and also a sense of how remarkable it was… which seems to indicate that the final veils of a sense of I had not been seen through.

Now, there is just a profound sense of ordinariness about it, of how unremarkable it is, and also a deeply felt sense that this is just the middle ground, an early middle ground… There is infinitely further to go in the areas I write about here, and obviously much further to go in all of the other areas of life.

Seeing this brings a more genuine humility at all levels… A humility that comes from seeing things more realistically, and not only see it, but also deeply feel it in the body, and love it.

And some of the things to see, feel, and love is that…

  • All already is God, so in the absence of Other there is not much room for pride or arrogance, nor for a sense of inferiority.
  • At my individual level, there is infinitely further to go in maturing, developing, exploring, discovering, in all areas of life.
  • There are many, many areas I, as an individual, am not very well developed in, compared to where many are at today.
  • And everything I see in here is also out there, and the other way around, at my individual level. They are there at least as seeds, possibilities, and often far more fully bloomed.

Today is one of those days where I feel firmly held so I can see this, take it in more fully, allow my whole being to more thoroughly organize within this… All as God, and at my individual level, there is infinitely further to go, there are many areas I am not well developed in compared to many others today, and the outer and the inner mirror each other perfectly.

It is deeply sobering, and even shakes me to the core… shakes up everything not aligned with this… everything formed within a context of separation and ideas of better and worse.

Food and digestion

My partner is watching a movie for a language class she is taking, and the movie – with its violence and sense of impending doom – does not sit so well with her. And at the same time, she is smart enough to see that it is less about the movie itself, and more about how she receives it.

The analogy with food and digestion seems quite close…

Any experience is food, and how we relate to the experiences is how this food is digested.

So if our coping mechanisms are not so well developed, then many types of experiences will be difficult for us, even traumatic. And the more developed they are, the more types of food are OK, or even nourishing.

Ultimately, any type of experience can be deeply nourishing, although this requires not only that we awaken to what we are (realized selflessness) but also a great deal of maturity in who we are, as an individual.

If there is only an awakening to what we are, then the experience just sails through us with few or no hooks. It is teflon land. But it does not mean that it is deeply nourishing on a human level.

For it to be deeply nourishing, we need to digest it also as who we are, as an individual. Use it to mature as a soul and human being, to become more deeply human.

Dark night as burning through remaining traces of a sense of I, and the effects of a sense of I

One of the functions of the dark night, which comes some time after a clear (or near-clear) and stable awakening to selflessness, seems to be to burn through and out (most of ) the remaining traces of a sense of separate I, and the effects of a sense of separate I on the personality…

The second part of it, burning through the effects of a sense of separate I on the personality, seems crucial here.

For most of us, our personality is formed within a sense of separate I. And although it does reorganize to a certain extent following an awakening, many traces of this sense of a separate I still remains.

And the dark night is one of the ways this is burnt through, allowing the personality (and the individual) to reorganize more fully within a context of realized selflessness. Maturing into it, becoming more seasoned.

Maturing into the unremarkable

I looked at some of Adi Da’s book at a bookstore earlier today, and was again struck by the discrepancy between content and emotional tone. There seems to be nothing special or unique in the content, yet it has an emotional tone as if it is. This is the same discrepancy I have noticed with his student, Saniel Bonder (Waking Down in Mutuality)… Here too, nothing unique or different in the content, yet it is presented – and has an emotional tone – as if it is. Very odd.

And it seems somewhat immature.

One of the hallmarks of a mature and seasoned awakening seems to be a sense of it being unremarkable, nothing special whatsoever. There is no separate I there, just this one field arising in myriad ways, so how could it be remarkable? Any sense of specialness seems to come from a trace, or more, of a sense of separate I.

In Zen, they talk about the brilliant sun and the hazy moon of enlightenment. The brilliant sun is the immature and young awakening, where there is lots of flashy stuff and maybe even a sense of it being remarkable – to the person it is expressed through and others as well.

Later on, it matures and seasons into the hazy moon of enlightenment, which seems completely and utterly unremarkable, both to the person it is expressed through and others. It just seems very mature, whole, balanced, in a completely unremarkable way.

As a sidenote: I wonder if not a dark night phase following the brilliant sun is what helps season it. Burning through and out (most of) the remaining traces of a sense of I, and maybe more importantly, the effects of a sense of I on the personality… Including a sense of it being special. That is certainly how it has been for me. A brilliant sun phase where it did seem quite remarkable, then a plunge into a dark night where there is no consolation anywhere, and then a gradual emergence into a ground awakening that seems completely unremarkable in every way.

(Not that I am a good poster boy for any of this… the process is far too messy for that, and my human self far too messed up… but I guess that too is part of the process for many.)

Personality contrasted

Within this context of (early) belly awakening, the contrast between this endarkenment and my personality is very vivid.

Throughout the day, I notice all the hardness of this personality, a hardness, rigidity and narrowness that comes from not being aligned with the endarkenment. And my task is simply to notice, and surrender whatever comes up to the endarkenment.

I see how the endarkenment invites (and it is an offer I can’t afford to refuse) this personality to allow any hard edges, anything coming from fear and resistance, so soften, to become more rounded, whole, mature, more deeply and thoroughly human.

It is a reorganization of the whole individual self. A transformation from what was created from a sense of separation, and the subsequent fear, resistance, clinging to exclusive identities, hard edges, and a sense of something to defend, to being aligned with all as Spirit, also in a deeply felt sense, allowing the personality to be more rich, full, whole, rounded and mature.

The One Taste of public and private situations

A while back, I used this practice more regularly, and still find it useful.

How would it be if there is One Taste of public and private situations? If I act in public as if I was on my own, and when I am on my own as if everybody could see me?

Acting in public as if I am on my own helps me with finding ease, comfort, allowing pretense to fall away.

Acting on my own as if everybody could see helps me find a sense of transparency, nothing to hide or protect, allowing the light of awareness into (more of) all I am and do.

Together, it helps me find ease and comfort with myself, as I am, accepting it as it is, be OK with all of what I am. It helps me find a sense of wholeness, of transparency, of receptivity, of nothing to hide, noting to protect or defend.

This is one of the many forms of One Taste, one that plays itself out on our human level.

Spirit as You and you, specifically YOU

At the end of the chapter on We in Integral Spirituality, Ken Wilber talks about how contemporary western spirituality tends to be very comfortable with Spirit as I and it, and less comfortable with it as You, or even you.

This goes at least for Buddhist and Adveita circles. I suspect those practicing within traditionally theist traditions, such as Sufism, Christianity, Sikhism and Hinduism, have more of a familiarity with the You and you of Spirit.

And there are of course several aspects to Spirit as You, and you.

Spirit as You

One is the traditional one of prayer and devotional practice, of praying to Spirit as You, of submitting to Spirit as You. To place myself, as a human being, under and at the mercy of Spirit as You. This itself can be very enriching and speed up the process of awakening and of maturing and deepening as a human being.

Spirit as you, yes you

The other is maybe less familiar from Western traditions, although it seems more common in some Eastern traditions. This is spirit as you, yes you – as a human being, as my partner, my children, my parents, my neighbors, my co-workers, homeless, politicians, those living half-way around the world. This too is Spirit, in all its richness and fullness, the current manifestation of Spirit as form and evolution.

The richness of Spirit as you

This is Spirit as you.

As confused, living from mistaken identity, with its inherent love and wisdom shining through the cracks. As awakened to its own nature.

This is Spirit as you, mirroring exactly myself.

This is Spirit showing me myself, in all my richness, as you. As my partner, my family, my friends, my neighbors, everyone.

This is Spirit as you. As lovable, annoying, as a helper, as a problem, as intimate, as a stranger, as infuriating, as inspiring, as one I want to spend more time with, as one I can’t stand, as one I experience magic with, as one I am bored with.

As one bringing me face-to-face with myself, nudging me along in my own deepening as a human being.