I attended a Zoom talk this morning about Tibetan dream practices. The host mentioned exploring projections in daily life and also in dreams.
This brought up some curiosity again about different kinds of projections.
1. PROJECTIONS IN CASUAL SENSE – “THAT’S ABOUT YOU“
Although the term comes from psychology (Freud & Jung), it’s also used in daily life these days.
In casual language, projections is typically used when what we see in someone else is not there. It’s a fantasy or we are talking about ourselves.
I am infatuated by someone, and my friends see the person very differently. I am upset by someone’s actions, and others see that it really describes me.
That’s insightful enough. Although there is a fuller and more inclusive way to see it.
2. THE WORLD IS MY MIRROR – PSYCHOLOGICAL UNDERSTANDING
In a psychological context, the world is my mirror.
Whatever I see in the wider world is also here in me.
TURNING MY STORIES AROUND
I can take any story I have about someone or something, change it to be about me, and find specific and genuine examples of how it’s true. This goes for literally anyone and anything – people in my life, public people, fictional characters, dream figures, non-human beings, landscapes, and so on.
Of course, I won’t live out everything in the same way as others do. But I can find the same characteristics and dynamics here in me and my life and actions.
CHARGE
When my view of someone or something has a charge, that’s usually a sign that the projection is blind. I see it out there and not also in myself.
When I recognize it in myself, the charge tends to soften and dissipate.
The charge is like a glue, it glues my attention to what I don’t yet recognize in myself. It’s life saying “take a look at this, and see if you are that too”. It’s an invitation from life to find what I see out there also in here.
I AM AS RICH AS THE WORLD
I am already as rich as the world. The more I find in myself what I see in the world, the richer my experience of myself is. I limit myself less with exclusive identities or shoulds. I am more open and my life is richer and more fluid.
Any one identity soften and all of them have some validity for me. I live more from both/and instead of either/or.
My sense of belonging in the world deepens. I recognize myself in others and the world. The sense of WE and US widens and deepens.
I more easily recognize myself in others, which opens for a more genuine empathy. There is less room for blind judgment, and more understanding and recognition. (Which doesn’t mean harmful actions are OK.)
3. MORE FUNDAMENTAL PROJECTIONS
This psychological understanding of projections is rich and important, and there is another understanding that’s more fundamental.
We can explore this in two steps – first in the form of dreams, and then in the form of our world.
3a. DREAMS AS A PROJECTION – A HINT
We can see dreams as a projection. It’s a world created by the consciousness I am.
It’s projected similar to how a projector projects a movie onto a screen.
Of course, within this more fundamental projection is the world as a mirror projection.
Everyone and everything in the dream represents parts of me. The consciousness I am wouldn’t be able to create it if I wasn’t already it. If the dynamics and characteristics were not already here and familiar to me.
This more fundamental projection is a hint for an even more fundamental projection.
3b. MY WORLD HAPPENS WITHIN AND AS WHAT I AM
If my dreams are projected, maybe that’s the same with my world?
WHO & WHAT I AM
In one sense, I am this human self in the world. That’s how I appear to most others, and it’s what my passport says.
And yet, when I look, I find I more fundamentally am something else. I am what my world – this content of experience – happens within and as. I am what a thought may call consciousness, and the world to me happens within and as the consciousness I am.
Here, this human self becomes part of the world. He is part of the content of experience, just like anything else. He lives his own life. He happens on his own, just like everything happens on its own.
A PROJECTED WORLD
My world is, in a sense projected. We can use that word since it’s similar to how a movie is projected onto a screen.
A DREAMLIKE WORLD
This is also why my world seems dreamlike. It happens within and as what I am, just like my night dreams. It’s made of what I am made up – awake space, or what we may call consciousness.
BEING A GOOD STEWARD
This doesn’t mean that this world is not “real”. It’s definitely real to me, just like dreams are real to me as they happen. It’s not a reason to live recklessly or irresponsibly. I still need to be a good steward of my life, to the best of my ability. That’s part of the game.
ALL TOGETHER – RICHER
I enjoy all of these ways of talking about projections. Each one has some use and validity, and together, they create a richer understanding of my world and experience.
ONGOING EXPLORATION
Also, each of these is an ongoing exploration. It’s something to notice here and now, and make use of here and now.
Sometimes, I may see something in someone others don’t see, and that may be a sign I am caught up in a fantasy or talk about myself and not them.
I can use the world as my mirror. What stories do I have about others and the world? What do I find when I turn it to myself? Can I find specific and genuine examples? How is it to notice that? How is it to take it?
I can notice how my world is dreamlike. It happens within and as what I am. It happens within and as the consciousness I am. What I am forms itself into all of it. How is it to notice this? How is it to live from this noticing, here and now?
A CAVEAT
There is a caveat here, which is why I usually don’t use the word ‘projection’ in the more fundamental sense.
When we use the word ‘projection’, we usually have an image of something that’s projected by something onto something else. That doesn’t really fit here.
A dream isn’t really a projection in that sense. It happens within and as the consciousness I am. It’s the consciousness I am forming itself into a dream and all the content of the dream.
In the same way, my world isn’t projected. It’s what I am forming itself into my world. It’s all happening as one.
Still, some do use the word in this way. If I am to explore different kinds of projections – or different ways the word can be used – then it’s fine to include this as one form of projection. At least in this one article!
HOW THIS IS FOR ME
This was all undeniable within the initial oneness shift in my teens.
I could see that my world – all of existence – happens within and as the consciousness I am.
I could see that what this psyche sees in others and the world is also here. At my human level, the world is my mirror. (This is partly why I got so deeply into Jung in my teens and early twenties.)
I have continued to notice and explore those two. And I feel I am just scratching the surface.
I notice that my world happens within and as what I am, and yet I don’t fully life from and as it through all kinds of states and life circumstances and situations. Many parts of me, many subpersonalities, were formed within and still operate from separation consciousness. Even when more dormant, these color my experience and life, they sometimes surface, and I sometimes get caught up in them.
I also sometimes get caught up in blind or – more often – semi-blind projections. I see the charge and glue I have in relation to someone or something, and recognize it as a sign of projection. And I may not immediately and viscerally be able to find it in myself and deeply take it in. That takes more work and often time.
One morning here at Amritapuri, social anxiety came up quite strongly. I felt awkward and self-conscious, as an echo of this issue from my teens.
It was a reminder for me to explore projections both ways.
THE WORLD IS A MIRROR FOR ME
I can find in myself what I see in others and the world. I can find genuine and specific examples of it.
Here, I actively use the world as a mirror for myself. What’s there is also here.
The Work of Byron Katie is excellent for exploring this, as is tonglen and other practices.
WHAT’S HERE IS ALSO THERE
The other direction is equally important. What I know from myself is also in others and the world. It’s there at least as a grain, potentials, a part. I imagine those around me sometimes and in some form experiencing what’s in me now.
I am not unique in my hangups, wounds, clarity, or insights. What’s here is also there, to some extent and in some form.
In my imagination, I see me as a mirror for them.
IN THE SAME BOAT
Both help me see, and eventually viscerally feel, that we are all in the same boat.
In the situation above, where social anxiety came up, it helped to remind myself that others experience this too. Everyone has experienced some of it in some situations. Some may even experience as much or more than me, right now. This helps me find compassion for all of us. It’s not about just me.
I have enjoyed watching Stranger Things. It’s well written and well produced, it brings me back to my own childhood/teens in the ’80s, it has a reasonably good psychology and strong archetypal themes, and it has heart and is about friendship and community.
And as with any story, we can see it as a dream and a mirror for ourselves.
THE SHADOW BREAKS IN
In Stranger Things, the Upside Down threatens to take over Hawkins and eventually the rest of the world.
This is a mirror of when our shadow threatens to take us over.
The parts of us that are wounded, in reactivity to those wounds, and caught up in despair, anger, hatred, and so on, break through and are about to take over.
That happens for us when strong wounds are triggered, and we don’t have the resources to meet it skillfully. And in extreme situations, it may threaten to engulf us. We see this in Hawkins when individuals are taken over by Vecna, and at the end of season four when the town of Hawkins is about to be taken over.
FRIENDSHIP & LOVE
At the same time, there is the heart there, and friendship, love, and gratitude. This is at the center of the story and prevents our reactivity to wounds from taking over.
This friendship and love is among and within us. It’s here when we meet our experience – including hurt and our reactivity to it – with friendship, love, and curiosity.
WHO IS THE MONSTER?
One of the questions in Stranger Things is: who is the monster?
Is it Henry/One/Vecna? Or the creatures of the upside-down? (The friends see them as monsters.)
Is it Eleven and those like her, with unusual powers? (The military see her as the monster.)
Is it the outsiders, like Eddie? (The Hawkins community and the police see him as the monster.)
Is the the mainstream folks, like Jason, who become a monster by wanting to defeat monsters? (Eddie and his friends see him as a monster.)
In ourselves, is fear, guilt, shame, anger, reactivity, and so on the monster? What happens when we meet them with some acceptance, kindness, and curiosity, without allowing them to take us over? What happens when we recognize them as parts of us trying to protect us? As confused love?
THE CONVENTIONAL WAY TO DEAL WITH THIS SHADOW
There is complexity in how we relate to our shadow, including our reactivity to our hurt.
Do we try to get rid of it? Do we banish it to the “upside down”? Do we try to seal any portals to that side of ourselves? Do we insulate ourselves from it? Do we create and hold onto an identity as not that?
This is the conventional approach in our culture, and perhaps most cultures. It’s also what we learn from most stories in our culture, including – so far – Stranger Things.
It’s a pretty good approach. It’s better than allowing ourselves to be overtaken by our hurt and reactivity to the hurt. It helps us function in daily life.
At the same time, it doesn’t fully work. It doesn’t really resolve anything. What’s in our shadow is still there, and it can still break through. Since we have kept it at a distance, we also may not be very familiar with it, apart from seeing it in others and the world. We don’t have much experience and training in dealing with it skillfully, including when it breaks through.
A MORE SKILLFUL WAY TO DEAL WITH IT
So what is a more skillful approach?
It’s one that we sometimes see in our culture, and also in Stranger Things.
It’s to get to know our shadow better, find healthy boundaries with it, befriend it, and possibly even team up with it.
We can understand it better. Why is it the way it is? How did it come to be that way? What’s my earliest memory of feeling that way? Of reacting that way?
In Stranger Things, we see this in Eleven’s gradual understanding of Henry/One/Vecna, and how he came to deal with his immense hurt by wanting to control and take over everything and everyone. He is an example of how hurt people hurt people.
We may see that it’s there to protect us. We were hurt in the past, and developed ways to deal with that hurt and the situation that brought about that hurt in us. Our reactivity to the hurt is confused love.
We can find healthy boundaries with it. When it comes, how do I best deal with it? Is it to give myself some time to let the storm pass? Talk with a friend about it, someone who can support us in dealing with it in a healthy way? Is it to remind ourselves that we don’t want to act on it, and that we usually end up regretting it if we do?
It’s also possible to team up with it. We can have healthy boundaries, and also use the energy of it in a more skillful way. This is the black belt approach.
THE WORLD IS MY MIRROR
One aspect of this is to use the world as a mirror.
It already is, so we may as well make use of it to get to know ourselves better.
Whatever story I have about anyone or anything, I can turn it to be about myself, and find specific and genuine examples of when and how it’s true.
I can find Henry/One/Vecna in myself. I can find that hurt, and that reactivity to the hurt that tries to find safety in control and indulging in creating more hurt. It’s a very young part of me.
I can find the upside down in myself. The part of me that’s in the dark and full of scary and apparently sinister figures and dynamics.
I can find Hawkins in myself. The conventional community that works relatively well in an ordinary sense.
I can find the outsiders in myself. I sometimes feel like an outsider in the world, and I exile some parts of me and make them outsiders in myself.
I can find the bullies and the bullied in myself. I can find it in some of my relations with others, in the past and even now, and I can find it within myself. Some parts of me bully and hurt other parts of me.
I can find the group of friends in myself. I can find how and when I am a friend to myself, and to different parts of me when they come up.
I can find the love in myself, the love within the families, within the community, and among the friends. I can find it in my life, and in how I sometimes relate to different parts of me and my experience.
THE PRISON OF THE MIND
One of the themes of Stranger Things is imprisonment. The kids at Hawkins Lab were imprisoned and treated as experimental subjects. Henry was one of these, and had been there for years. Henry/Vecna later imprisons several of the kids he takes from Hawkins.
A part of this theme is the prison of the mind. When we get caught up in wounds and reactivity, it’s a prison. It can be a prison of anxiety, regret, guilt, and so on, as we see in the kids Vecna takes. It can be a prison of anger and violence, as we see in Henry/Vecna. And it can be a prison of fear, self-righteousness, and scapegoating, as we see among some in the Hawkins community and the military.
NOT BLACK AND WHITE
Although the main story starts out relatively black and white, there is a lot of nuance.
As we learn more about the backstory of the “bad guys” (the humans), we understand better how they came to be as they are and what motivates them. We can more easily relate.
We also get to see some of the shadow of the main characters. They, too, are nuanced.
A STORY WITH A HEART
The main reason I like Stranger Things is that it has heart.
It’s not only about friendship and love, but it’s written from an orientation of friendship and love. We learn to understand and empathize even with the villains. For instance, Henry (later Vecna) was accidentally infected with some kind of substance as a kid. This gave him his powers, it connected him with the Mind Flayer – who may have influenced him to kill part of his family, and he was imprisoned and held as a lab rat for years. He is traumatized, and it’s understandable that he went into a pretty strong reactivity.
RICHNESS OF ANGLES AND LAYERS
There are five seasons of Stranger Things, and they intentionally layer it and add connections at all levels of the story, so exploring the story and substories as a mirror for me has a great deal of richness.
SHIPPING AND PROJECTIONS
I have seen ST fans on social media “shipping” Will and Mike. It can be fun to imagine alternate storylines, but it doesn’t make sense to be invested in it. If we are invested in it, it’s likely a projection.
The energy in our own life that’s there to “ship” us into a relationship – with ourselves, someone else, or deeper with our romantic partner – is projected out onto a fantasy story.
If that happens, it’s good to notice, and channel that energy back into our own life. How can it be used to ship myself? Into which relationship do I want to invest it?
Also, in this case, it’s clear that Will is interested in Mike, and absolutely no indication that it’s reciprocral in a romantic sense. You set yourself up for disapointment if you invest energy into a fantasy story that’s very unlikely to move in that direction.
I am with people from my elementary and middle-school class. We are all grown-ups, in our forties. I sit somewhere to do something, and three of the women from my class come to sit with me. They proceed to talk about clothes, relationships, health, and so on. I feel naturally and effortlessly included, and it feels good.
IN WAKING LIFE
In elementary and middle school, I often lived in fear of not being included. I was sometimes actively excluded, and whether I was included or not seemed arbitrary, random, and dependent on who was there.
The exclusion often comes from wounds, pain, and trauma. Hurt people hurt people. The ones who excluded me did it from their own pain. When I have excluded others, or parts of me, it comes from my reaction to my own wounds and pain.
As mammals living in groups, being excluded is life-threatening. It’s one of the worst things that can happen to us, so no wonder it’s traumatizing, especially when it happens early in life.
Being effortlessly included, as I was in the dream, feels amazing and – to the extent I take it in – it’s deeply healing and nourishing for me.
In waking life, from high school on and especially later, I have felt more effortlessly included, and I don’t take it for granted. I am grateful for it. This is a far more natural way for humans to behave, live, and treat ourselves and others. It’s how we are when we are more healed and whole, and we feel safe.
ALL IN ME
Dreams are also a more direct and intimate mirror. All the parts of the dream mirror parts of me.
I sometimes exclude parts of me, since I learned exclusion from early in life. I learned it from my birth family when they excluded others (often verbally) or I saw them exclude parts of themselves and their experience. I learned it from school interactions.
I learned it’s how you are supposed to do it in this world, so I learned to do the same.
I learned how to exclude parts of me and parts of my experience – including emotions, discomfort, and stressful thoughts and images.
WAKING LIFE AS A REMINDER OF AN EMBRACE OF MORE OF ME
In waking life, there has been people I felt hurt by and I have excluded somewhat in my mind. I was reminded of this some days ago, and have explored actively including them more. I have actively included the parts of me represented by them. They happen in my own images, so I am including those images and whatever in me is connected with the images.
I use tonglen and ho’oponopono. I see them as the divine, as local and temporary expressions of the divine just like me, and viscerally feel it and rest in and as that visceral noticing. I wish them the best in their lives.
Why?
Because they are part of the web of life just like me. They are expressions of existence, just like me.
They are a mirror for me. What I see in them is something I can find in myself. The way I relate to them is how I relate to myself and my experiences. And I don’t want to treat myself that way.
Mainly, it’s because it just feels better. It’s a returning home. It’s an embrace of more of what I already am.
This is not noble. It doesn’t come from shoulds. It’s not because someone said it makes me a certain kind of person. It’s not primarily for their sake (although it may make it easier for them).
It’s something far more simple, immediate, and visceral: it just feels better.
If I notice I miss a time in my life, I know I don’t really miss the people, places, or times.
I miss how I was then.
More accurately, I miss how I imagine I was then. I miss my own mythology about it.
That’s good news since it means I can find it here and now.
FINDING IT HERE AND NOW
How do I imagine I was then? Can I find it here and now?
How is it to shift into the part of me that’s like that now? How is it to connect with that part of me? To perceive and live from that part of me? How does that part see me? What advice does it have for me? What can it contribute? How can I bring it more into my life here and now? How can I create a more intentional partnership with it?
Since I am most familiar with the Big Mind process and Voice Dialog, that’s what I tend to use to explore this. If I was more familiar with other forms of parts work, I would likely use that. Anything goes as long as it helps me find and live from and as that part here and now, and then find ways to bring it more into my daily life.
A COUPLE OF OTHER WAYS TO EXPLORE IT
I can expore this in other ways too. What stories do I have about that person, place, or situation? If I take one of those… Is it true? Can I know for certain it’s true? What happens if I hold those as true? Who would I be, here and now, if I couldn’t have those stories? What do I find if I turn those stories to myself and find genuine and specific examples of how it’s true? What genuine and specific examples can I find of how it’s true here and now? This is The Work of Byron Katie which, under guidance of a skilled facilitator, can invite deep shifts.
What do I hope to get out of it? What do I hope to get out of that? And that? If I follow this back to the most essential, what do I find? Can I find that here and now? This is an inquiry suggested by Adyashanti and I find it very clarifying.
Throughout my life, I have had people who know me in one context express surprise, or even shock, when they hear about my other interests and lives.
In our Western culture, it seems there is the idea that we are supposed to have just a few expected identities and roles and be happy with that. We are supposed to have a job, which people think tells them a lot about us. (It doesn’t.) We are supposed to have some personal roles and relationships. (Son, daughter, husband, wife, father, mother, friend, and so on.) We are supposed to have one or two hobbies. We are supposed to have some exclusive political orientation and affiliation.
I don’t fit those ideas, and I doubt many do. We are far more rich than that. We are, all of us, literally as rich and diverse as the world. The world is our mirror. What we see in the world is also here in us.
If we try to fit into this narrow idea of how we should be, we have to pretend to be far smaller than we are. We have to shoehorn ourselves into a very small and confining box.
I have many passions and interests in life and have lived some portion of it at different times in life. I did Breema bodywork close to full-time for a while. I was an art student and artist full-time for a while. I was a university student more than full-time for several years. I worked with sustainability and community organizing for some years. I worked part-time at a CSA farm in Wisconsin. I have written articles read by a few millions of people. I was deeply into tai chi and qigong in my late teens and early twenties. I lived at a Zen center for some years and was deeply into that path and practice. I have done programming, computer support, and web design professionally. (I taught myself machine code and several programming languages in my early teens.) I was a trauma and inquiry therapist at a center in California. I was sick in bed with CFS for years. I have a graduate degree in psychology. I was a graduate-level architecture student in one of the best programs in the US. I am trained in a variety of therapeutic modalities. I have been a son, lover, husband, step-father, worker, and employer. Currently, I have a food forest, reforestation, and regeneration project in the Andes.
This has all flowed naturally from my interests and passions, and it’s only a small fraction of what I have explored and lived, and an even smaller fraction of what I would like to explore and live. I have been very privileged to be able to explore all of this.
There is also a small although important reason I have been able to do all of this, and that is that identities, roles, and expectations of following a set path were not as important to me as following my passions. I did sometimes experience and feel some of those expectations, but something else was more important.
I also know I could and likely would have done far more if I hadn’t been caught in some of my hangups, traumas, and stressful beliefs.
SOME WAYS TO EXPLORE
How can we explore our own richness? How can we find the world in ourselves?
How can we free ourselves from restricting and stressful thoughts?
For me, the answer is some of the approaches I have mentioned in other articles:
I can take any story I have about someone or something, turn it to myself, and find specific and genuine examples of how it’s true. When I see something in someone else, I can find it here. Often, I can find it here and now, in a recent situation, and at the very least in some more distant situation. (The Work of Byron Katie.)
I can explore subpersonalities. Any label comes with a perspective and a subpersonality. I can shift into that view, find myself as it, and perceive and talk from and as that perspective. This world of subpersonalities is as rich as the world, and I can get to know and find myself as each of them. (The Big Mind process, Voice Dialog.)
I do tonglen with others, myself, and the world. I visualize the being in front of me, see their suffering as dark smoke, breathe it in on inhalation, breathe out light, and breathe it into the being so they are filled with light. This viscerally helps break down any sense of I and them and it gives a sense of being in the same boat.
I follow what seems authentic for me. What makes me come alive. What my inner guidance shows me. (Unless I don’t because of unhealed wounds, unexamined stories, and unwelcome and unloved parts of me.)
As with most important questions, it’s more about the exploration than anything else. The answers are reports from here and now, they will change, and they are questions rather than statements.
MY CONVENTIONAL IDENTITY
If I were to answer that question, I could start with the obvious: name, conscious and public identities, and so on. That’s the boring answer.
More interesting are my conscious interests, passions, and values. What’s important to me? What do I value?
If I trace my desires and wishes back to what I really hope to get out of them, what do I find? What’s the essence in them for me?
THE WORLD IS MY MIRROR
An even more interesting answer is that I am everything I see in the world.
Whatever story I have about anyone or anything is a thought I can turn around to myself and find genuine examples of how it’s true. I am, quite literally, as rich as the (my) world.
I may only see it “out there” and miss out on it in myself. And when I find it in myself, it enriches how I see myself and it allows me to relate to and make use of it more consciously.
THE WORLD AS A SEAMLESS WHOLE
The universe is a seamless system, and I am an intrinsic part of that system. As Carl Sagan said: I am the local eyes, ears, thoughts, and feelings of the universe. I am the universe bringing itself into consciousness. I am the local product of 13.8 billion years of evolution. I am the Universe and the Earth experiencing itself. I am the Earth taking delight in itself, grieving itself, protecting itself, and so on.
This is as much or more part of my identity as the individual aspects.
THIS ALL BELONGS TO CONTENT OF EXPERIENCE
These are all objects in experience. They all come and go. They are visitors.
What is it that does not come and go? That question brings me from who I am (this human self) to what I am.
WHAT I AM: WHAT MY WORLD HAPPENS WITHIN AND AS
Here, I find I am what this field of experience happens within and as. I am the awakeness taking all these forms. I am the awakeness the world, to me, happens within and as.
This is not a special awakeness. It’s the awakeness inherent in consciousness. It’s the awakeness I assume every single “conscious being” – from humans to ants – are to themselves. It’s what’s already here.
WHAT I AM: CAPACITY
Even more fundamentally, I find that my nature is capacity for all of it. It’s capacity for consciousness and all the different forms consciousness takes.
AN ONGOING EXPLORATION
All of this is an ongoing exploration.
How does my conventional identity change? What feels more right now?
What’s the essence of the different wants, desires, and inclinations in me? What do I hope to get out of it? What do I hope to get out of that? What do I find when I follow the chain back to a simple – and universal – essence? How can I give that to myself?
What stories do I have about others and the world? Which stories have a charge? Which stories are painful? What do I find when I explore these stories? Can I find genuine and concrete examples of how the story fits me? How is it to own it? How is it to notice and relate to it in myself more consciously?
What am I more fundamentally, in my own first-person experience? How is it for it to notice itself? How is it to rest in and as that noticing? How is it to live from and as it?
I see people getting caught up in things that – even if true – are typically far less important than what we know is happening in the world. We know our civilization is in the middle of a massive ecological crisis. We know our civilization is currently ecocidal and suicidal. We know we need a deep transformation to survive. So why choose to get caught up in something more peripheral?
I have written about conspiracy theories before and thought I would briefly revisit the topic.
WHY IS IT IMPORTANT?
Why have I taken time to write about conspiracy theories?
There are several reasons.
If a number of people are caught up in (poorly supported) conspiracy theories, it threatens our collective ability to make grounded and informed decisions.
Conspiracy theories generally distract us from far more important issues. What we know is going on in the world today – unraveling ecosystems, massive overuse of Earht’s resources, grotesque social inequalities, and so on – is far more important than what most conspiracy theories are about.
The phenomenon is interesting from historical, social, and psychological perspectives. It tells us something about how we function individually and collectively, including in times of crisis.
Analyzing conspiracy theories is a great way to learn history, psychology, valid reasoning, scientific methods, evaluating the solidity of data, and so on.
What I see in people, including those caught in conspiracy theories, mirrors something me. It mirrors dynamics I can find in myself. It won’t take the same form, but the same dynamics are inevitably here in me. It’s an opportunity for me to discover more about myself.
Questioning my judgments about conspiracy theorists helps me find clarity around those and similar thoughts, and find what’s more true for me. This helps me relate to myself, others, and conspiracy theories in the world in a more clear and effective way.
SOME EXAMPLES OF CONSPIRACY THEORIES
What are some of the conspiracy theories?
Here is just a small selection of the old, recent, or current ones:
Flat Earth. This ignores a huge amount of data that shows that the Earth is round, including people flying and sailing around the world, the curved horizon and things disappearing behind the horizon, the simple stick-and-shadow experiment of Eratosthenes that anyone can do for themselves, the shape of the shadow of Earth when it falls on the moon, the shape of all other large objects in space and what gravity inevitably does to large masses (make them round), the moon appearing upside-down from the southern hemisphere, and so on. It also ignores that a huge number of people will have to be in on the conspiracy, including pilots, sailors, astronomers, astronauts, and so on.
The Covid vaccine is designed to kill off most people in the world. It hasn’t happened yet, and there is no reason why it should.
Covid doesn’t exist. It’s a variation of a well-known type of virus. There is nothing about it very much out of the ordinary. Also, pandemics happen about once a century so this one was right on schedule. There was nothing surprising about a pandemic coming about this time.
The pandemic measures implemented by governments are designed to remove people’s freedoms and will not be reversed. These are common-sense pandemic measures that we know from history work. They are standard recommendations from epidemiology. There is nothing unusual or surprising about them. And there is absolutely no reason to assume they are anything but temporary. (Most if not all have already been removed.)
Climate change is not happening, or it’s not generated by human activities. What we see in the world today closely fits climate change models from the early 1970s. Nothing about it is surprising. The general physics is also simple: We collectively put a lot of gasses into the atmosphere that allow sunlight in, this light is converted to heat when it hits the Earth, and these gasses then trap that heat. That’s why they are called greenhouse gasses, it functions like a greenhouse.
The sexual allegations against Russel Brand are staged to discredit him since he speaks truth to power and is a danger to those in power. What he says is nothing new and nothing unique. It’s pretty banal and he is often missing the bigger picture. And no matter what, he is certainly no threat to the current system. There is no need to fabricate any allegations against him. Also, what happened was broadcast and captured on tape minutes after it happened. And fueling these kinds of conspiracy theories only makes it more difficult for women to speak up against sexual abuse, and it’s already more than difficult enough for them.
Vaccines are dangerous. This is perhaps not in itself a conspiracy theory but it’s often mixed in with them. Yes, of course, vaccines are dangerous. All medications are. Some bodies react strongly to vaccines, as they likely would to the actual virus, and they can get seriously ill or even die. Anybody who is minimally informed knows that. It’s a matter of weighing the risks and benefits and making up your own mind. Nobody is forcing you to do anything. It’s up to you to be informed and make the best choices for you.
The Covid-19 vaccine doesn’t work. Again, not exactly a conspiracy theory in itself but often mixed in with them. If you live in the uninformed illusion that vaccines always prevent a disease 100%, then I understand why you may see it that way. But in the real world, they definitely work. They prevent serious illness, which innumerable studies show. They protect the ones most at risk for serious illness and death.
Anti-woke views are similarly not a conspiracy theory in itself but are often mixed in with them. They come from the far-right and are adopted by some who generally have a left-wing or progressive orientation.
I know very well that any and all counter-arguments or counter-data to these conspiracy theories are expected by the ones into them and they have their own counter-counter arguments and counter-counter data. The question is, how solid is the logic? How solid is the data? Would it hold up in a court of law? If not, it doesn’t necessarily mean it’s wrong, but it may be good to examine it more closely and perhaps hold it more lightly.
Of course, some conspiracy theories turn out to be true. When conspiracies have been revealed in the past, it’s been through the work of diligent reporters and historians. And they have been uncovered through finding a good amount of solid data that can be verified by anyone.
WHAT DO I SEE IN CONSPIRACY FOLKS?
What do I see in people caught in conspiracy theories? What are my judgments? What do I imagine is going on?
Here are some examples, and not all apply in all cases.
Some seem not very well informed about history. For instance, we know from history that times of collective crisis tend to fuel conspiracy theories. Pandemics inevitably lead to conspiracy theories. There is scapegoating and attempts to blame someone for the pandemic. There is denial – it’s not happening or it’s not as serious as people say. There is resistance to the common-sense measures implemented to reduce the impact of the pandemic. All of this is typical and predictable, and yet people repeat patterns from history without knowing that that’s what they are doing.
Some may go into conspiracy theories to feel better about themselves. They can tell themselves they know, while others don’t. They know something most others don’t. They see through the scam while others don’t. In this way, they can boost their self-esteem.
Some may prefer a simple answer over the complexity, unpredictability, and messiness of the world, even if that simple answer is a stressful story. They prefer to have someone to blame rather than admitting that a lot of problems are systemic and we are all part of it, or that life sometimes is just random.
Some may go into conspiracy theories because it fits their identity. They have created an identity for themselves as an outsider, against the mainstream, critical of power, and so on. Conspiracy theories fit into this, so they adopt them because they fit and reinforce their familiar identity. (Conspiracy theories become mainstream to them.)
Some may want to pokeat the “elite”. Their main motivation is to go against the political, academic, and scientific community and get a reaction. That’s more important to them than reality and grounded arguments and data. Reactivity trumps reality. (They don’t bother doing the work to argue against the “elite” in a more grounded and solid way that actually could bring about more lasting change.)
Some may follow someone they trust. They may know and look up to someone, for instance, a media personality, teacher, or friend. That person goes into it. So they go into it too.
Some may have a desire to split apart communities. For whatever reason, they seek to split apart families, friend groups, organizations, and even whole countries. This may come from reactivity. It may be a strategic political reason. Or a combination.
Some may paint themselves into a corner, and find it difficult to back out. They may realize, at some point, some of the craziness of the conspiracy world, and they find it difficult to leave. They would have to leave a community. They would have to admit they allowed themselves to be duped. They would have to admit they based it on poor data and reasoning. They would lose a certain identity. And so on.
Some may not be very familiar with the dark side of how the world works. They take little pieces of information that are new to them and blow up their significance. They don’t see it in perspective and the bigger picture. For instance, corporations and commercial media are obviously in it for profit. That doesn’t mean they are part of some grand intentional conspiracy to mislead people. Biases and misleading people inevitably happen anyway for a variety of reasons.
Some want to blame individuals and organizations instead of looking at our systems. A lot of what’s happening in the world comes out of the way our systems are set up. There is no need for individuals and organizations to do anything intentionally to make it happen. For instance, our economic system was set up at a time when nature was – for all practical purposes – limitless. With our current numbers and technology, this system is inevitably destructive to nature and suicidal to ourselves. Similarly, our social system (politics, economy, education, etc.) is set up to largely preserve the status quo, including the privileges of the already privileged. That’s how any system works. No grand scheme is needed. (And all of it can and will change, that’s inevitable too.)
Some may wish for community. They find a community of like-minded conspiracy folks. They feel they belong. They feel seen and understood. (Even if the seeing and understanding are mostly just people reflecting conspiracy theories back to each other.) They have an outer enemy which reinforces and justifies their community and cohesion.
Some may go into conspiracy theories for entertainment, either consciously or because they are compelled to seek entertainment (and distraction from something in themselves or their life). They like the sense of discovery, drama, and excitement.
Some may feel their mind has been opened up to things outside of the “mainstream”, so they get into anything outside of what they see as mainstream. They don’t realize they have joined a new mainstream.
Some base their arguments on weak data without realizing how weak the data is. They latch onto outlier data and assume these are true while 99.9% of other research and data are not. They ignore that outlier data exist in all fields of science and that these are 99.9% of the time based on faulty data and interpretations. Or they find articles that sound and look scientific but are written by non-experts in the field and published on questionable websites and then pretend these are more solid than research and articles done by experts and published in reputable journals.
Some seem unfamiliar with valid reasoningand logical fallacies. They typically commit a series of well-known logical fallacies in their reasoning. For instance, some said that limited and common-sense pandemic measures (that we know work from history) are a violation of human rights. Human rights have nothing to do with wearing a mask or quarantining yourself if you are sick. You already accept a large number of guidelines and laws created to make our society work. These are just a few minor and temporary ones, so why get upset about them?
Some use pieces of information from science without understanding how little they understand. They pick up bits and take them as solid data or solid logic because they are not familiar with the bigger picture. They are not experts in the field. They don’t know how to examine data well. They don’t know how to detect fallacies in the arguments. They don’t examine the source well enough. They don’t have the maturity in the field to realize how little they know. In short, they assume they understand more about a field than experts who have devoted decades of their lives to it
Some may not be aware of the inconsistencies in their views. If they need their car repaired, they go to a car mechanic. If they need a kidney transplant, they go to a kidney specialist and surgeon. If they need a bridge designed and built, they go to an engineer. And yet, when it comes to whatever their conspiracy is about, they suddenly distrust a whole field of experts. They don’t trust climate scientists if they are into a climate change conspiracy. They don’t trust epidemiologists about pandemics. They don’t trust geographers (and many other fields of science) if they think the planet is flat.
Some may start with the conclusion. They fit whatever comes up into their existing conspiracy worldview. For instance, someone pointing out weaknesses in their logic is obviously brainwashed or part of the conspiracy.
Some seem to live in an apparently horrific worldview. For instance, how do you experience the world if you assume that normal airplane condensation trails are meant to poison people? (And that pilots, airlines, and so on are in on it.) Or if vaccines are meant to kill people? (And again, where a large number of people are in on it. In this case, diverse governments around the world, WHO, pharmaceutical companies, and perhaps even doctors and nurses.) What kind of world is that? What kind of view do you have on humans?
Some may not personally know the types of people they have conspiracy ideas about. If they knew more of these people, they would probably realize that they are people just like them, and most of them would never agree to be part of anything like it. It’s easy to project the shadow onto a mostly blank slate, and far more difficult if you actually know these kinds of people. (And these kinds of people are the normal kinds of people, like you.)
Some don’t realize the immense privilege they have, and that the privilege allows them to go into certain views and conspiracy theories. For example, we live in a society (relatively) free of many serious diseases because of vaccines. And the people currently holding anti-vaccine views benefit hugely from decades of vaccines without apparently realizing it.
Some may be caught up in blind shadow projections. They imagine terrible things in the world without recognizing it’s a projection. They don’t recognize the characteristics and dynamics in themselves. (Of course, it’s often in the world too, one way or another, although perhaps not exactly the way we imagine it.)
Some may use conspiracy theories as a distraction. They get into conspiracy theories because they are compelling and distracts them from their own discomfort and what they don’t like about their own life.
Some may use conspiracy theories to intentionally mislead others. Either because it gives them some personal satisfaction. Or as a more intentional strategy to confuse a social issue and create division between people. (Sowing doubt is often effective in preventing or slowing down collective action. We see that with climate change, as we saw it with the tobacco industry a few decades ago. Polarizing a population is an effective way to weaken a country, as we see with Russian troll farms targeting the US and Western democracies.)
Finally and more to the point, I see people getting caught up in things that – even if true – are typically far less important than what we know is happening in the world. We know our civilization is in the middle of a massive ecological crisis. We know our civilization is currently ecocidal and suicidal. We know we need a deep transformation to survive. So why choose to get caught up in something more peripheral?
WHAT DOES THIS MIRROR IN ME?
The question then is, how does this mirror me? How and when do I do the same?
The short answer is that I can likely find all of this in how I see and relate to conspiracy folks
Just writing this list helps me recognize when I do something similar.
I have done more systematic inquiries, mostly using The Work of Byron Katie, and plan to do more.
Images: Created by me and Midjourney with the exception of the cartoon
Throughout my daily life, I notice parts of me responding to situations, people, and trains of thought. Mostly, these parts respond with judgments. They are not aligned with my “global” or conscious view. And they come from my culture.
I notice them. Flash on where they come from. Notice what’s more true for me. And they are gone.
WHAT ARE THESE THOUGHTS?
As mentioned, these thoughts are mostly judgments.
She is fat. (And that’s bad.) He is ugly. (Bad.)
She is young, slim, and attractive. (Good.) He is well dressed. (Good.)
If I eat fast food, I am one of those people. (Bad.)
They are at that restaurant, so they must be sophisticated. (Good.)
He is Muslim. (Dangerous.) She looks unkept. (Not good.)
And so on.
WHY DOES IT HAPPEN?
So why does this happen?
It’s because we learn from others. Our mind absorbs whatever is out there in the culture – from family, school, friends, media, movies, books, lyrics, and so on.
And the more often we are exposed to it, and the more charge it has (even if we just see it having charge for the other person), the more likely it is to go in and come up again.
The job of our mind is to absorb it all and then give it back to us whenever it’s relevant. (And sometimes when it’s not obviously relevant!)
It’s natural and essentially innocent.
RELATE TO IT MORE CONSCIOUSLY
Although if we join in with these thoughts and act on them, that can be quite harmful to ourselves (psychologically) and others (in life and society).
So it’s good to find a more conscious relationship to these dynamics.
I can notice these thoughts and reactions in me.
And I can find what’s more true for me than the stereotypes these thoughts typically reflect.
I can relate more intentionally to the way different parts of me respond to something.
THE BIGGER PICTURE: THE WORLD IS MY MIRROR
There is a bigger picture here.
The world is my mirror. Whatever characteristics and dynamics I see “out there” in others and the world are also here in me. They may be expressed in different situations and in different ways. And the essence is the same. (For instance, whenever I react with aversion to someone or something, the essence of that reaction is often the same as what I am reacting to. I am doing the same as what I see out there in that moment.)
And it’s all happening within my sense fields. To me, others and the world happen within and as my mental field and sometimes my other sense fields. It’s happening within and as what I am. It’s happening within and as the consciousness I am. “Out there” is really “here”. “He she it they” is really “me”.
INTERNALIZATION AND OVER-I
I like to use simple and ordinary language and avoid jargon, but I want to mention a couple of things.
This is often called internalization. We internalize our culture and it lives on in us. It’s how culture is passed on and it’s how we can have a culture in the first place.
And it’s also what Freud called the over-I or – through mistranslation – the superego. The essence of his insights is often valuable, although some of what comes from him are specific to his own culture, and there are simpler and more effective ways to do therapy.
Note: After writing this, a video on this topic popped up on YouTube. From 1-10 how racists are you (Cut). It’s good to see that many these days are aware of unconscious biases that we pick up and learn from the society we live in, and actively seek to be aware of them and counter them.
There are – at least – two ways the world is in me.
And I can find both here and now in my own direct experience.
FINDING A PART OF ME THAT MIRRORS WHAT I SEE IN THE WORLD
If someone asks me if I feel or experience something, I almost always can find it and say “yes”. (And in the past, before I learned to not assume that everyone understands this, that has gotten me in trouble.)
Why is that?
It’s because I find that my psychology has innumerable parts. Whatever I see in the world, I can find in myself here and now.
There is always one part of me that has the characteristics I see out there. There is always one part that right now is experiencing what I see out there. It may not be very strong but it’s there, and it’s there at the very least as a potential.
I discovered this first in my teens, and since then daily and over and over.
And it also makes sense. If I imagine a characteristic or experience in someone else, it’s because I can connect with it in myself here and now. I am already connecting with it as soon as I imagine it in others.
Sometimes, what I see out in the world may be somewhat unfamiliar to me. I am not used to finding it in myself, and then the exploration may have to be a bit more thorough and detailed. Sometimes supported by a form of structured inquiry like The Work of Byron Katie or the Kiloby Inquiries.
So the world mirrors me. I can find what I can see in the world in me here and now.
THE WORLD IN ME
There is also another way I can find the world in me. And that is to see that the world is literally in me.
In one sense, I am a human being in the world. That’s not wrong. And when I look more closely, I find I more fundamentally – in my own first-person experience – am something else. I find I am what the world, to me, happens within and as.
I can also find this by examining my sense fields. I notice what’s in each sense field. (E.g. sound, smell, taste, sensation, thought.) I notice that any experience happens within one or more sense fields. (And that the sense fields are all one, the distinction between them happens only in my mental field.) I find that the world, to me, happens within and as the sense fields. I find that the world, to me, happens within and as what I am.
Said another way, and a little more from the logic side, to myself I am consciousness. If I think “I have consciousness” it means that to myself, I am consciousness. And that also means that the world, to me, happens within and as consciousness. It happens within and as what I am. It happens within and as the oneness I am.
When someone says “I am not in the world, the world is in me” or talks about “oneness”, then that’s something I don’t need to take anyone’s word for. I can find it here and now in my own direct noticing.
THE EFFECTS OF NOTICING THIS
This is about noticing what’s already here. Nothing needs to be fabricated. We don’t need to tell ourselves any stories about it, or rely on or trust those stories. We can find it here and now.
Our imagination may tell us we are separate. We may have images of ourselves as separate, and those images are inherited from our parents, teachers, and ultimately the culture we live within. We are told we are separate, and that we most fundamentally are this human self, so in our innocence and from our kind heart, we take it on. We do as others do. We learn to pretend that’s how it is.
And that has consequences. We naturally feel somewhat isolated, alone, separate from others, perhaps separate from our body and nature, we learn to be defensive, and so on.
Noticing that the world is in me, in the two ways mentioned above, and noticing it here and now, also has consequences.
Using the world as a mirror helps me get in touch with more of the natural richness I am. It opens up for recognizing in myself what I see in others in more situations, and that opens for a natural empathy.
Finding the world in me helps me see I am not most fundamentally this human self. It helps me relate to any content of experience a little more consciously. It helps me live a little more from this noticing and from the oneness I am.
Mostly, this noticing is a kind of seed and who knows what comes out of it. There are no formulas here. It’s an adventure. It’s something parts of us already and naturally are curious about and even fascinated by.
I read many of the classics from around the world in my teens and twenties, and have not been able to read much the last ten or fifteen years because of brain fog (CFS). It’s been a blessing, in many ways, to not be able to read much. I used to read between one and three books a week – mostly within psychology and mysticism – and it was a big part of my identity. Now, I have to find who I am without that identity, which is another adventure. And it’s also an invitation to stand more on my own two feet without too much input from books and talks.
That said, I am reading a few graphic novels these days since it’s easier for me. Right now, it’s The Odyssey illustrated by Gareth Hinds.
Any story is a reflection of dynamics in ourselves and our lives, and so also the story of Odysseus and Calypso. She is an immortal nymph who fell in love with Odysseus. She kept him captive while promising him immortality and freedom from the suffering of sickness, old age, and death. Zeus ordered her to allow him his freedom. And given the choice, he chose to go back to his wife. He chose to abandon immortality, knowing that he would have to experience no end to struggles and sorrows, including old age and death.
What does this reflect in me?
A MIRROR FOR ASPECTS OF THE AWAKENING PROCESS
In terms of the awakening process, we can understand this in (at least) two ways.
He found his nature. He discovered himself as what the world, to him, happens within and as. We can call this immortality in the sense that it’s what time and change happens within and as. It’s the timeless we always are, whether we notice or not, and no matter what happens with this human self over time.
The first way to understand the Odysseus & Calypso story is that he abandons the commitment to noticing and living from a conscious noticing of his nature. He goes back to the exclusive identification as a human self in the world, and noticing his nature becomes a memory.
That often happens, and it’s not wrong or bad. Our nature remains the same, whether we notice it or not. And it sometimes happens for a while and we are moved to keep exploring our nature again.
I find the other way to see it more interesting.
Here, Odysseus chooses to embrace his humanness more fully without abandoning a conscious noticing of his nature. The oneness we are notices itself and lives from and as that noticing. And yet, there is also a more full embrace of our rich, messy, and flawed human life.
This is often a sign of maturity. It appears we have a choice to remain mostly identified with and as our nature, with and as Big Mind. And we chose to abandon that identification and instead embrace all of what’s here including the flawed richness of this human and his or her life in the world.
And it’s not really a choice.
The oneness we are may identify exclusively as this human self. Then, it discovers its nature and identifies with and as a partial image of its nature. (Out of habit and out of a habitual impulse to protect itself against discomfort.) And then that identification has to go, and we have to find ourselves more nakedly and raw as what we are and what’s here, and that very much includes anything and anything that’s part of our human self and life in the world and in time.
It also and especially includes what’s part of this human self and our life that our personality doesn’t like. That too is part of the wild richness of what we are. That too happens within and as the oneness we are. That too happens within and as the timelessness we are.
This is one of the Life 101 topics many talk about.
The outer is (also) the inner.
A CONVENTIONAL VIEW: THE WORLD IS A MIRROR
The outer world – and the dynamics we experience with others – reflect something in us.
We have the dynamic in ourselves, and we have what we see in others in ourselves.
For instance, we may have an identity as a victim. We see ourselves as a victim of others, situations, life, or even God. That’s one side of it. And the other side is that we also have a victimizer in us. We have a part of ourselves that play the role of the victimizer. Otherwise, we wouldn’t and couldn’t feel like a victim. We couldn’t maintain that identity over time and through various situations, including when the outer victimizer is not present.
In a practical sense, that means that if I work on finding healing for (my relationship with) the victim in me, I also need to work on finding healing for (my relationship with) my inner victimizer. I need to notice and get to know each, find healing for my relationship with each and their dynamic, and possibly also invite healing for both of these parts of me.
This is the conventional view: The world is a mirror. Whatever we see in the outer world is also in us. Whatever story I have about others or the world, I can turn that story to myself and find genuine and specific examples of how it’s valid.
A MORE REAL VIEW: IT’S ALL HAPPENING WITHIN AND AS WHAT I AM
There is another layer to this, and that is that it’s all happening within and as what I am.
My mental field creates an overlay of mental images and words that makes sense of the world for me. This overlay is where any and all labels and stories happens. All my interpretations happens here. And it’s all happening within my mental field. Any ideas of victimizer and victim, and any ideas of inner and outer, you and me, and so on, happens within my mental field. And I can notice this in real time as it happens.
Also, in one sense, I am this human self in the world. That’s an assumption that works reasonably well. And when I examine what I am in my own first-person experience, I find something else. I find I more fundamentally am capacity for the world and any content of experience. And I find that the world, to me, happens within and as what I am. Any content of experience happens within and as what I am.
THE LAYERS
So there are several layers to this.
The world is a mirror. Whatever I see out there is also within me, including all the roles and identities I try to exclude. Those too are here. I have an inner victimizer as much as I have an inner victim. And that goes for any and all of the polarities I see in the world.
My interpretation of the world – labels, stories, and so on – happen within my own mental field. It’s all created by my mental images and words to make sense of the world. It helps me orient and function in the world. So any stories about victimizer and victim, and anything else, happens within my mental field. (That doesn’t mean it doesn’t happen “out there” in the world as well, just that my stories about it are mine.)
To me, the world – and any content of experience including of this human self – happens within and as what I am.
All of this are things I can explore for myself in my own immediate noticing. It’s all something I can notice here and now, in real time since that’s the only place it happens.
THE EXPLORATION
How can we explore these layers?
Personally, I explore the mirror dynamics through projection work, including The Work of Byron Katie.
I get to know the mental field through examining my sense fields and how they interact, for instance through traditional Buddhist inquiry or modern versions like the Kiloby Inquiries.
And I find myself as what it all happens within and as through inquiries like the Headless experiments and the Big Mind process.
Over the last few months, I have had several dreams on the same theme: I am in Norway and Russia is attacking with rockets.
This obviously connects with the Russian invasion of Ukraine, which I have followed in the media and which has impacted me as it has most others in Europe.
Consciously, I don’t really have fears of Russia attacking Norway. (1)
So what are these dreams about?
They may tell me that I have stronger fears than I am consciously aware of or want to admit to. Consciously, I don’t see any attack as realistic, and at some level I may still have fears I am not aware of and that the dreams invite me to get in contact with.
There is also a small chance they are premonitory. (2)
And the world is my mirror, independent of all that. The world and my dreams mirror parts and dynamics in me. Whenever I go into a belief, I go to war within myself. I go to war with reality and I tend to go into reactivity, defense, blame, and so on.
For instance, whenever I believe something about my partner, and especially something obviously painful, I go to war within the relationship whether it comes out in an obvious way or not. (Usually, it does eventually so I get to see it more clearly.)
So the dreams may reflect a fear I am not fully aware of or admit to. They may be premonitory, although I wouldn’t put money on it. And they definitely reflect wars within myself that happen as soon as I attach to stories as true, which is especially clear with obviously painful stories.
Holding any story as true, even the most apparently benign ones, is ultimately uncomfortable and painful because it’s at odds with reality. It’s a kind of war that comes with defense, attacks, suffering, and so on.
UPDATE AUGUST 24, 2022
In the recurrent dream, I am outside the house on the southwestern side. Earlier today, I was outside on that side of the house, and a fighter jet flew low over the house from the southwest to the northeast, just like in the dreams. It was a strange experience and a kind of synchronicity, although I don’t know what it’s about if anything. It’s very rare to see fighter jets here.
These days, with a continued weakened Russian military, any kind of conventional war between Russia and NATO seems less likely than ever. And it also seems very unlikely that Putin would use nuclear weapons since it’s clearly suicidal. (Although his rationality and connection with reality is questionable.) So that makes any premonition seem even less likely than it was.
So why the recurrent dream, and this real-life mirroring of the dream?
There may be something here I am still not seeing. For instance, I often experience a kind of invasion from someone in my life (who wants to dictate my behavior and even internal state so s/he can be more comfortable and not have their own issues triggered). It’s something I tend to dismiss or downplay in my own mind. Maybe these dreams are inviting me to notice it and take it more seriously and do something about it.
UPDATE JUNE 2, 2024
I haven’t had this dream again, and I still consciously see it as unlikely bordering on impossible for it to happen. It wouldn’t serve any sensible purpose and would be suicidal for Russia. At the same time, the dream had a different quality to ordinary dreams. It bordered on the type of dreams I have had foreshadowed something that later did happen.
Putin isn’t always so sensible. The dream of rebuilding the Russian empire through conquest is doomed to fail. If he had been able to occupy Ukraine, it would be a quagmire and a nightmare for the Russians. He may want to test the resolve and unity of NATO, and one way to do it is to do a localized attack in the outskirts of NATO.
UPDATE FEBRUARY 20, 2025
Trump is president and, as expected, he is giving Putin what he wants when it comes to Ukraine. (Trump has also attacked Zelinsky, which may be part of a plan to replace him with someone who is Putin-friendly.)
Trump has made it clear that he is not interested in protecting allies, or should I say former allies. This may well be the end of NATO. Of course, all of this may be reversed in four years when – or IF – a more sane president is elected in the US. It may also mean that Europe is far more at risk for an expanding war.
Putin’s ambition is to re-establish the Russian empire of the old, which means that he is likely to invade more countries. In the worst case, if there is no more NATO, that may even mean an invasion of Norway. It was unthinkable up until the US presidential election last fall, and now it is possible.
For me, that puts these dreams in a different light. When I had them, they felt real in a way dreams rarely do. They did feel borderline premonitory and I have had other dreams that came true that had a feel similar to these.
UPDATE SEPTEMBER, 2026
The war is still going on, as is Russia’s hybrid warfare against Europe. Some think they may want to test NATO through some kind of more obvious attach, perhaps even a border crossing in a more peripheral area of a NATO country.
I still remember this dream, which at a literal level suggests a more open conventional war, although that does seem unlikely, mainly because Russia doesn’t have the military capacity. They are not even able to win in Ukraine.
The dream may still be accurate in a more general sense in that there is a state of war between Russia and the West, it’s just not conventional.
Footnotes
(1) It wouldn’t make much sense. (Although the invasion of Ukraine also didn’t make much if any sense, at any level, so that’s not really an argument.) They don’t have conventional military resources to engage in any successful invasions and especially not NATO countries. (In terms of conventional weapons and military, Russia is a mosquito compared to NATO and wouldn’t stand a chance.) If they were to attack targets in Norway, it would mean that WW3 had already started. And it would probably mean the use of (at least smaller) nuclear weapons.
(2) My whole life, I have had dreams of things that later happened – sometimes years later. (For instance, a dream in my teens of living in Oregon, which happened fifteen years later. A dream of living in Latin America, which happened maybe three decades later. A dream of my cat being killed in an accident, which happened a week later. And so on.) By invading Ukraine, Putin and Russia created a volatile situation that can escalate and eventually involve NATO – and Norway – more directly.
It may not be that Russia literally will fire rockets toward the Oslo area. That seems very unlikely. But the rockets in the dream may be more metaphorical and suggest a more direct involvement of NATO and Norway.
I should mention that when the war started in February, I had an unusually bad feeling about it. I had a sense that it would (or could) have worse consequences than most suspected. (I wrote about it back then.)
That feeling rarely happens, and when it does – about world events – it’s often accurate.
When I checked in more closely with my sense, at the beginning of the war, I saw a kind of black cloud moving out from Ukraine and towards the west into other countries. At the time, I was not sure what it could be. Does it mean an expanding war? Does it mean radioactive contamination?
Some stories are clearly speculation. For instance, any kind of cosmology, ideas about an afterlife or spiritual entities, and so on.
And yet, there is a way we can ground it in what’s here and now.
We can use these stories as a mirror. We can find what they point to here and now in ourselves.
FINDING IT HERE AND NOW IN OUR MENTAL FIELD
How can we find the stories here and now?
The most immediate way is to find them in our mental field.
What are the mental representations I have that make up the story? What are the mental images? The words? How is it to rest in noticing the mental images? How is it to rest in looking at (or hearing) the words?
We can also take this a step further.
What are the physical sensations associated with these images and words? Where do I feel it in my body? How is it to rest in noticing those sensations? How is it to notice them as physical sensations?
What other images and words come up? What are the associations? How is it to rest in noticing these?
THE EFFECT OF RECOGNIZING OUR MENTAL REPRESENTATIONS
This can seem obvious. Of course, any story happens as mental representations and in our mental field. And yet, a part of us don’t always know it. A part of us confuses the mental representations for what they point to. And that’s why it can be very helpful to consciously notice these mental representations, recognize them for what they are, and rest in that noticing so our system can take it in.
Any time a story has a charge for us, it’s because our mind associates sensations with the story. These sensations lend a sense of charge to the story, a sense of solidity and substance. And the stories give these sensations a sense of meaning. When we rest in noticing the mental representations as mental representations, and the sensations as sensations, we see through the illusion. We recognize the stories more easily as stories and the sensations as sensations. And we confuse the stories less with reality.
USING STORIES AS A MIRROR
We can also use the stories as mirrors.
What’s the story? What do I find if I turn it to myself? Can I find specific and genuine examples of how and when it’s true? (The Work of Byron Katie.)
Through this process, we also ground speculations. We find what they point to here and now and in ourselves.
THE EFFECT OF USING STORIES AS A MIRROR
To the extent I see and feel in myself something I see in others and the world, there is less sense of I and Other on this topic. There is more of a sense of being in the same boat. There is more of a sense of our shared humanity.
This also means I am less reactive about it. If I only recognize a characteristic in others and not myself, or the other way around, I tend to be caught up in issues and reactivity around it. And when I recognize it both there and here, I have more space for relating to it more consciously. I am able to act more from clarity and kindness and less from reactivity.
WHAT IT HAPPENS WITHIN AND AS
There is another useful step here.
And that is to notice my nature and that these stories and any content of my experience happen within and as my nature.
In a conventional sense, I am a human self in the world. Is this what I most fundamentally am in my own first-person experience? What do I find when I explore my own immediate experience?
I find I am more fundamentally capacity for the world. My nature allows any and all experiences.
I find I am what the world to me happens within and as.
These stories, what I imagine they point to, and what this brings up in me, happen within and as what I am. To me, my nature is their nature.
THE EFFECT OF RECOGNIZING THE SHARED NATURE
What’s the effect of recognizing the shared nature of myself and these stories and what they point to and anything that brings up in me?
To the extent I notice and allow this noticing to work on me, there is even less of a sense of I and Other, and it’s easier to recognize my mental representations as mental representations. And this gives even more space for relating to it all more consciously, from less reactivity, and with more clarity and kindness.
SOME EXAMPLES
Here are some general examples from cosmology and ideas about spiritual entities. (I took parts of this section from a previous article, which was also the seed for this one.)
If I imagine the universe and all of existence as a seamless whole, as one system, can I find that here now? I can find the mental representations of this here and now, in my mental field. I can also find the seamless whole here. As a human self, I am a seamless whole and I keep discovering more about this seamless whole. As what I am, I am also a seamless whole and the world to me happens within and as this seamless whole.
I imagine all of existence as consciousness (AKA Spirit, God, Brahman, Big Mind). I can find that too here. To me, I am fundamentally consciousness. And the world, to me, happens within and as this consciousness. To me, the world is like a dream in that it happens within and as consciousness.
I imagine all of existence as consciousness somehow aware of everything that’s happening. I can find that too. There is a background awareness of anything that happens within and as consciousness. When something happens within the content of my experience, there is a kind of awareness of it before there is a conscious (and perhaps self-conscious) awareness of it.
I imagine spiritual beings with certain qualities and characteristics. I can find these here in myself. It’s not all I am, they may not be what I live from in every moment, but the characteristics are here. For instance, if I imagine certain entities (angels, avatars, etc.), can find what I imagine in them also here – love, wisdom, devotion to the divine, support, and so on. And if I imagine other entities (devil, demons), I can find that too here. I can find it when I react to my own pain in a way that inflicts more pain on myself and others.
I imagine life between lives as disembodied, oneness, and love. When I explore what I am in my own first-person experience, I find I am what the world to me happens within and as. I find I am disembodied (I am not most fundamentally a body), oneness, and when oneness notices itself it’s expressed as love.
I imagine the universe as without any edge or boundary. When I notice what I am, I can also not find an edge or boundary. Any edge or boundary comes from a mental representation, and they happen within and as what I am.
I imagine the universe starting as uniform and then forming itself into atoms, molecules, solar systems, and all we know. When I look for it here, I find that consciousness – the consciousness I am and which is all I know – is uniform, and it forms itself into a wild diversity of content of experience.
These are just a few very general examples. A real exploration would be more thorough, with specific and genuine examples, and with time to take it in and let it work on me.
MORE UNIVERSAL
This, of course, is more universal. It doesn’t just apply to obvious speculations. It applies to any story we have about anyone or anything.
Any story is a question about the word. Any story is a mental representation.
We can find the mental representation here and now, and any physical sensations our mind associates it with. We can use any story as a mirror and find what it points to here and now.
No matter how valid a story is in a conventional sense, or how speculative, we can ground it in this way. We can use it as a pointer for what’s already here.
We can use it as a pointer to learn to recognize mental representations as mental representations. (And not what they supposedly point to.) We can get to know more of the immense richness of who we are. (As who we are, we are as rich as humanity and the world.) We can use it to notice what we are and also recognize that our nature is the same as the nature of our experience, including these mental representations and what they point to and any reactions that come up in us.
I like to explore the world similar to how I would explore a dream.
Why?
The simple answer is that they both mirror me at a human level. And, to me, they both happen within and as what I am.
DREAMS AND THE WORLD MIRRORING ME
Any content of my experience is a mirror for me.
My experience of dreams and waking life both show me what’s happening in my mental field. It shows me my assumptions, stories, and beliefs about others, myself, and the world.
I can take my story about anyone or anything, turn it to myself, and find specific and genuine examples of where and how it’s true.
Anything within my experience, whether it’s a dream or waking life, mirrors parts and dynamics in myself at a human level.
DREAMS AND THE WORLD HAPPENING WITHIN AND AS WHAT I AM
Dreams and waking life both happen within my experience.
They happen within my sense fields. They happen within and as this consciousness.
They happen within and as what I am.
In a conventional sense, and to others, I am this human self in the world. And when I look more closely in my own first-person experience, I find my nature is more fundamentally capacity for the world as it appears to me. I am what the world, to me, happens within and as.
I am what any content of experience – night dreams and waking life – happen within and as.
HOW I EXPLORE DREAMS AND WAKING LIFE
I won’t go into this in detail here since there are many other articles on this topic.
Depending on the approach, I explore what comes up in me in relation to something in a dream or waking life, or I use dreams or waking life as a mirror to identify and explore parts of myself.
I typically use some form of inquiry. For instance, The Work on painful stories related to what’s happening. Or sense field explorations (Living/Kiloby Inquiries) on anything coming up or mirrored including identities, anxiety, or compulsions. Dialog with parts of me triggered or mirrored in dreams or the world. Heart-centered practices towards someone in the world, dreams, or parts of me (tonglen, ho’oponopno). I may identify issues and work on them with energy healing (Vortex Healing). And so on.
And I use some forms of structured inquiry – Headless experiments and the Big Mind process – to find myself as what the world to me happens within and as. (Some like to use lucid dreaming to notice that night dreams happen within and as consciousness, and then see if they can notice that in waking life as well. In my case, I prefer a more direct approach.)
I listened to a podcast with someone who went from Christian fundamentalist to agnostic to taking the Jesus stories as a mirror.
It’s a nice illustration of some of the ways we can relate to religion and spiritual stories and mythology in general.
Do we take it as literal truth? If we do, we inevitably come up against logical inconsistencies. And by holding anything as any full, final, or absolute truth, we take a position not aligned with reality and this is inherently filled with conflicts, a need to defend and prop up our position, and discomfort.
Do we still think of it as a literal truth or not and say: I don’t know. I take an agnostic view.
Do we see the stories as useful metaphors for our life? As saying something universal about humans and ourselves?
Or do we go one step further and see the stories and mythologies as we would a dream? Do we see it all as reflecting parts and dynamics of ourselves? Here, it doesn’t matter so much if Jesus – or other religious figures – were historical persons or not, or whether or not the stories actually happened. What’s important is what they can show us about ourselves and our own process.
For instance, we can see Jesus as an image of the clarity and love we all have in us and ultimately are. Or the wholeness of our human self when it’s more healed and we are conscious of more of it. Or someone who lives from noticing his nature as capacity and what his world happens within and as.
We can see the virgin birth as an image of how the world, to us, happens within and as what we are. Our world – including this human self – is born from nothing, from virgin territory.
We can see the death & resurrection as the death of our beliefs and the resurrection on the other side of these beliefs. This can happen in smaller (and still significant) ways when we see through old beliefs and identifications and find a less limited and more receptive way of being on the other side. And it can happen in a more dramatic way when our identity as something within content of experience falls away and we find ourselves as capacity and what the world, to us, happens within and as.
We can see Judas as the dynamic in us abandoning truth, clarity, and love for the benefit of reactivity to fear and unquestioned stories.
And so on. Any story within religion and mythology can be explored in this way.
Early European mapmakers famously drew in dragons, monsters, and weird creatures in lesser-known or unknown areas of the map.
IMAGINING MONSTERS INTO UNKNOWN AREAS OF THE WORLD
And that’s what we do as well.
We sometimes imagine monsters in areas of the world we don’t know well. Conspiracy theories are one example of this. Another is hearing something about someone we don’t know, imagining it’s true, and then realizing it wasn’t true – or wasn’t the whole picture – when we get to know that person
MAPS AS A MIRROR
And these maps also mirror us.
We sometimes have metaphorical dragons, monsters, and weird creatures in unknown and unmapped areas of ourselves.
As with maps in general, these dragon maps – whether they are the old literal ones or the ones we create for ourselves in daily life – are projections in two ways.
First, as a mental construct that we imagine out there in the world and that helps us orient in and navigate in the world. (And sometimes not!)
And second, they are a projection in terms of characteristics and dynamics. We imagine characteristics and dynamics out there in the world, and they are also here in us. Maps may or may not describe the world, and they certainly describe us. What’s the story I have about something or someone in the world? What do I find when I turn this story to myself? Can I find genuine and specific examples, here and now and from my past?
PRACTICAL USE
What’s the practical use of this?
We can be aware of this tendency to metaphorically draw monsters and dragons into what’s unknown to us. This helps us notice when it happens and counteract it.
And we can use this to actively explore the dragons and monsters in unmapped areas of ourselves. When and how do I imagine monsters in the world? How does that mirror me? When am I like that? Can I find specific examples here and now and from my past? How is it to recognize this? How is it to include it in the image I have about myself? How is it to recognize in me more of what I see in others and the world?
We can look at mother in many ways, including literally, as a projection, and metaphorically.
And although much of it may be pretty obvious, it can also help us shift our perspective. We may be able to shift out of habitual views and into views that are more new and fresh to us, and hold them all more lightly.
And that, in itself, is often valuable.
LITERAL MOTHERS
The most obvious is our own human mothers – whether it’s our biological one or the one(s) who raised us.
Can I find love for my human mother even if she wasn’t perfect?
The more we resolve any issues with our mother and those in our early life, the more we tend to resolve many of the more central issues we have. If you wonder what to find healing for, a good place to start – and end – is your mother and father and anyone important in your early life.
The more we find healing for our relationship with our mother, the more we can find genuine gratitude for her, as she was and is.
Another side to this is that, to us, our mother is as much or more in here as out there. Finding healing for our relationship with our mother (and father) helps us heal parts of ourselves.
MOTHERS ALL THE WAY BACK
There is also the lineage of mothers.
This lineage goes through all our human mothers through the centuries and in many geographical locations, going back to the early human migration(s) from Africa.
It goes back through our non-human humanoid ancestors. The ones that may be somewhat similar to primates today.
It goes back to our non-human and non-primate mammal ancestors. The small ones that lived during the dinosaur era and even further back.
It goes back beyond this, to our non-mammal ancestors. The ones who left the ocean for land, and the ones who lived in the ocean.
It goes back to the very simple organisms that were the pioneer lifeforms in the oceans.
And it goes back to the very first single-celled organism that’s the ancestor of all life today.
All of these are our mothers. They tie us to all Earth life.
Without them, we wouldn’t exist and the amazing living planet we are part of wouldn’t exist.
MOTHER AS A MIRROR
We also have the mother in all of us.
These are the mother qualities of nurturing, understanding, fierce protection, and so on, and also the distorted version of these.
When I see mother qualities in others, whether nurturing or protective or more distorted, can I find it in myself? What stories do I have about my own mother and other mothers? WHat do I find when I turn this story to myself? Can I find specific and genuine examples of how each one is true?
OUR CHILDREN AS OUR MOTHERS
We think of mothers as mothers of children. Is the reverse also true?
Yes, in a sense, our children are our mothers. They are part of making us who we are.
Can I find appreciation and gratitude for this as well?
MY EXPERIENCES ARE MY MOTHER
At first glance, it may look as if the situations I am in are my mother.
The universe, planet, ecosystem, culture, subcultures, and family I grow up and live in form and shape who I am.
All my experiences – whether I call them small or big – are my mother.
THE WAY I RELATE TO MY EXPERIENCES IS MY MOTHER
When I look more closely, I find something else is more true for me.
It’s the way I relate to my experiences that forms and shapes me and who I am in the world.
The way I relate to my experiences – the way I relate to myself, others, situations, and so on – is my mother.
MOTHER NATURE
Nature is our mother in a very real sense.
Without this living planet, we wouldn’t exist. Every molecule in our bodies comes from the water we drink, the air we breathe, and the food we eat. All of it comes from the wider ecosystems we are part of.
We are an intrinsic part of this living system and a local expression of this living system.
Our own health and well-being, individually and collectively, is dependent on the health and well-being of our mother, of this living system we call planet Earth.
MOTHER UNIVERSE
Similarly, the universe is our mother.
All of existence, going back to the beginning of time (if there is any) and stretching out to the widest extent (if there is any boundary), is our mother.
We depend on all of it for our own existence.
Without the whole, just as it is, we wouldn’t be.
WE ARE THE MOTHERS OF EXISTENCE
The reverse is also true here. We are the mothers of the universe.
We bring existence into form and life – locally and through and as our experiences and life.
We are the local expressions of existence as a whole. We are the local eyes, ears, thoughts, and feelings of the universe.
As Meister Eckart said, we are the mothers of God.
CAPACITY AS THE MOTHER OF ALL
There is also the mother of existence, which is what allows it all – as it appears to me – to happen.
When I look at what I more fundamentally am in my own first-person experience, I find my nature is capacity for the world as it appears to me.
I am capacity for any and all experience – whether it’s of this human self, the wider world, or anything else.
This capacity is the mother of the world as it appears to me.
Some have the idea that God or the divine is omniscient and omnipresent.
As with any map, cosmology, and story, we can turn it around and see if we can find it here and now in our own experience. We can use it as a mirror for ourselves, for who or what we are, for our human self or our nature.
This particular story seems to more obviously reflect my nature than dynamics at a human level, and the “God” part of the story hints at that as well.
MY NATURE
First, what is my nature? When I look in my own first-person experience, what do I find?
At one level, I am this human self in the world. That’s not wrong, but it’s not the whole picture and it’s not what I more fundamentally am in my own first-person experience.
I find that more fundamentally, my nature is capacity for the world as it appears to me. I am what allows any and all experiences including of this human self, the wider world, and anything else.
I am what the world, as it appears to me, happens within and as.
OMNIPRESENCE
Here, I also find that my nature, to me, is omnipresent. I am what the world – all content of experience – happens within and as. My nature, to me, is everywhere and everything.
OMNISCIENCE
Similarly, I find that my nature is inherently omniscient.
There is a knowing of any experience before this knowing is reflected in thoughts and any conscious reflection on the experience.
FINDING IT FOR OURSELVES
How can we find this for ourselves?
For me, the most effective way is guided and somewhat structured inquiry, initially guided by someone more experienced. The Big Mind process and the Headless experiments are two of the most direct and effective ones I have found.
The initial noticing can happen relatively quickly and without much preparation. Continuing to notice it and live from it is where the work is.
NO SPECIAL POWERS
When we hear the words “omniscience” and “omnipresence” we may associate them with special powers.
In reality, it’s inherent in our nature. It’s what’s most familiar and ordinary to us, even if we may not consciously notice. And it looks quite different from what our thoughts and fantasies initially may have told us.
At the same time, there is something extraordinary in this. Thee is an extraordinariness inherent in existence and our nature and the nature of all beings.
CONSCIOUSNESS
I prefer to not put too many labels on our nature. Labels can help us mentally get it, and that’s not what this is about. It’s about what we find in our own noticing.
And if we are to use more direct labels, one is consciousness.
To ourselves, we are consciousness, and this human self and the world happen within and as this consciousness. All the content of our experience happens within and as what we are.
To us, as this consciousness, our nature is everywhere. The world happens within and as what we are. Consciousness, to us, is omnipresent.
And this consciousness knows any and all of its content, before any of it is more consciously reflected on and reflected in thought. It’s inherently and effortlessly omniscient.
If I react to something in the world, typically in another person, I can find the same in me.
I can find it here and now. And I can find examples in the past.
For instance, I get annoyed by people being inconsiderate and playing loud music in the neighborhood. So how am I doing the same as what I see in them? How am I inconsiderate at that moment? Right now, I am in the countryside outside of a small town in the Andes mountains. The ones playing the radio at high volume at 5 am are farmers or do other manual labor. They get up early to do their work, and this is one of the enjoyments they have in a generally difficult life. So without knowing the fuller picture, it’s a good guess that judging them for playing loud music, and wanting them to stop, is – in some ways – inconsiderate towards them. They, most likely, would see it that way. I am doing what I see them as doing. That doesn’t mean I can’t talk with them about it to see if we can find a solution that works better for everyone. But it does mean that I likely will be a bit less reactive and a bit more understanding in how I relate to them – and myself.
Another example is how I sometimes react to people who go into conspiracy theories. I feel frustrated, angry, and disappointed. These are all signs of reactivity, unexamined beliefs, and that I have the same here that I see in them. So what’s my conspiracy theory at that moment? One of my favorite ones is that they are pretending, they can’t be that stupid, they must know they are just repeating patterns from history, they know their stories are founded in bad logic and bad data, they are saying these things just to rile others up. This is the unexamined conspiracy theory I have about them, and since this story is out of alignment with reality, it’s part of the reason for my reactivity. I am telling myself they are pretending, knowing that many of them may actually believe and feel that their stories are true.
I do the same when I see many spiritual and even nondual teachers. I see a lack of clarity. A lack of differentiation. What looks like immature views. And I tell myself they know better but for an unknown reason chose to present it that way. They have to know better. They have to have more clarity than that. When I tell myself those stories, I am doing what I see in them. I am pretending. I know better but chose to make myself dumber than I am. Somewhere in me, I know they are probably just doing their best.
I sometimes hear people talking about picking up feelings and energies that are not theirs.
I understand where they are coming from. I understand how being around certain people, or doing some kind of healing work with them, can bring up certain feelings and states in us. And that the mind can come up with stories saying: “Those are not my feelings, states, energies. I picked them up from that person.”
And it’s not how I see it.
WHAT’S MORE ACURATELY GOING ON
When I notice feelings and states come up in me in these situations, I could tell myself that I “picked up” something from the other person.
And I also know that what’s coming up in me is from my own reaction to the situation and person.
Something in me reacts to the other person, and that triggers these feelings and states.
My reaction is always mine, and what’s coming up in me is mine. It doesn’t belong to the other person.
AN INVALUABLE OPPORTUNITY
This is an invaluable opportunity to learn something about myself, find healing for how I relate to the world and myself, and find healing for old issues in myself.
Why would I give that away by telling myself: “I am picking up the other persons feelings and states”? Why would I assign it to someone else?
If I did, it would not only be intellectually dishonest. It would be like giving away an invaluable opportunity to get to know and embrace more of my inner community, find healing for how I relate to myself and the world, find healing for wounded parts of me, and clarify who and what I am.
THE GRAIN OF TRUTH
As usual, there are some grains of truth in the conventional view.
It is possible to sense, to some extent, what’s happening in another person. People who do distance healing, including me, do it regularly. This is a sensing similar to seeing or hearing something. It’s inherently neutral. There is no sense of being “invaded” by anything.
If that happens, it’s because of my own reaction. It’s the consequences of my stories – conscious or not – about what I sense or what I imagine in the other person.
And, of course, what’s triggered in me may reflect something in the other. If he or she is experiencing and expressing anger, my reaction to it can easily trigger anger in me.
THE WORLD IS MY MIRROR
There is more to this as well.
The world is my mirror. What I see in others – and in the world in general – is also here in me.
I can take any story about anyone or anything in the world, turn it to myself, and find genuine examples of how it’s true now and in the past.
If I attach too strongly to ideas of “yours” and “mine”, and don’t use you as a mirror for what’s already here in me, I miss out of an invaluable opportunity to get to know what’s here and use it to explore and find healing, maturing, and clarification of what I am.
And to me, the world happens within and as what I am. Anything within the content of my experience – this human self, you, the wider world, and anything else – happens within and as what I am.
Here too, it doesn’t make sense to divide the world too strongly into “me” and “you”. Of course, there is a me and you in a limited and conventional sense. And more fundamentally, it’s all happening within and as what I am.
Here, it’s more about finding healing for how I relate to it all, whether it’s in me or others or the world.
It’s more about finding it all in me.
It’s more about finding healing for it in myself.
And it’s more about recognizing it all as the divine and forms the divine happens to take here and now.
I sometimes see people talk about picking up feelings and energies that aren’t theirs.
I understand the desire to distance ourselves from or get rid of certain unpleasant experiences. And to tell myself it’s “not mine” seems an attempt at just that.
So what may be going on when we tell ourselves we are “picking up” on emotions – or anything else – that isn’t ours?
OUR REACTIONS ARE OUR OWN
When people say this, they seem to talk about their reactions to a situation they find themselves in.
When I am surrounded by people who experience fear, I may respond with my own fear. And so on.
And my reaction is always mine. It doesn’t belong to anyone else.
AN OPPORTUNITY FOR HEALING
If something feels uncomfortable, that discomfort comes from my own reaction to a situation and experience.
And when reactivity comes up in me, it’s an invaluable opportunity to see more of what’s here. Where in me does it come from? How is it to get to know it? Befriend it? Shift how I relate to it? What are some of the underlying and related beliefs and issues? How is it to invite in healing and maturing around the whole thing?
Whatever is going on, if I am bothered by something, it points to something unresolved in me. And this is an opportunity for exploration and healing.
THE WORLD IS MY MIRROR
There is more to this as well.
The world is my mirror.
What I see in others or out there in the world is also here in me. I can take any story about anyone or anything in the world, turn it to myself, and find genuine examples of how it’s true now and in the past.
If I divide too strongly in “yours” and “mine”, I miss out on an invaluable opportunity to “own” what’s here and use it to explore and find healing, maturing, and clarification of what I am.
If I see something in you and call it “yours”, it reflects something similar in me I can call “mine”.
TO ME, THE WORLD HAPPENS WITHIN AND AS WHAT I AM
When I look, I find that the world, as it appears to me, happens within and as what I am.
Here, there is no fundamental “you” or “me”. It’s all, in a very real sense, me.
From here, it becomes clear that if I perceive fundamental divisions, or if I relate to something with anything other than love, it’s a reminder to take a closer look. I am operating from unquestioned beliefs and unloved parts of me.
OUR APPROACH TO HEALING, MATURING, AWAKENING ETC.
So my reaction to something is my reaction.
What I see in the world mirrors something in me at a human level.
As what I am, the world – including other people and what’s going on in them and me – happens within and as what I am.
And any reactivity is an opportunity for healing, maturing, and clarifying what I am. Why would I want it to belong to someone else when it can be so valuable to me?
Of course, this all depends on our orientation and how far we want to go.
How far do I want to go in exploring who and what I am? In healing? In clarifying what I am in my own first-person experience? In seeing how it is to live from this noticing?
As usual, we can see this in a couple of different ways.
THE WORLD IS MY MIRROR
As a human being, the world is my mirror.
I can take whatever story I have about anyone or anything, turn it to myself, and find genuine examples of how it’s true. I can explore this systematically, for instance through The Work of Byron Katie. In this sense, I can find all beings in myself.
Similarly, whatever I know from myself, I can see or imagine in others, at the very least as a potential. I can see myself in all beings.
HAPPENING WITHIN AND AS WHAT I AM
In one sense, I am this human being in the world. But is it what I more fundamentally am, in my own immediate experience?
When I take a closer look, I find that the world to me happens within my sense fields.
And beyond this, the world to me happens within and as what I am.
I find that my nature is capacity for the world as it appears to me, and the world happens within and as what I am.
I can explore this and get a direct taste of it through Headless experiments, the Big Mind process, and other forms of inquiry.
All beings and any content of experience happens within what I am. To me, all beings happen within this Self.
And since they happen within and as what I am, I see my Self in all beings. To me, all beings and all of the world has the same nature as this Self.
LOSES ALL FEAR?
I am not sure why this quote focuses on losing fear. Why single that out when this transforms us in so many other ways? Perhaps it makes sense in the context? Or is it a marketing strategy?
We may still have normal functional fear, for instance if we are about to fall from something high.
And the fear driven by emotional issues may indeed fall away, at least to the extent these emotional issues are transformed within this seeing.
We may notice what we are, keep noticing through different situations, and explore how to live from it. And many parts of us may still operate from separation consciousness, unloved fear, and unexamined fear-generating stories. These parts of us need to join in with the noticing, and transform within this noticing, and that can take intention and some time.
TRUE WITH SOME CAVEATS
The quote is accurate enough, in my experience.
Recognizing the world as my mirror reduces fear created by unexamined beliefs. Beliefs require duality to exist, so when we recognize the same out there and in here, they tend to soften and may even fall away.
Finding that the world, to me, happens within and as what I am does the same. It tends to dissolve unloved and unexamined fear.
The caveat is that this doesn’t happen all at once. We may have many fear-inducing beliefs that need examination. We may have many parts of us operating from separation consciousness and unloved fear.
Examining these beliefs, and inviting the different parts of us to join in with the noticing, is a process.
I suspect it’s a lifelong process. There will always be more coming up.
And that’s not wrong or bad. It’s a fascinating process.
Note: I changed “him” to “her” in the quote, just to balance it out a bit. We have had patriarchical civilizations for long enough.
But to those of you who will listen, I say: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you.
– Luke 6:27-28, The New Testament
But I tell you, love your enemies and pray for those who persecute you, that you may be sons of your Father in heaven.
– Matthew 5: 44-45, The New Testament
Then Jesus said, “Father, forgive them, for they do not know what they are doing.”
– Luke 23:34, The New Testament
If your enemy is hungry, give him food to eat, and if he is thirsty, give him water to drink.
– Proverbs 25:21, The Bible
A RADICAL POINTER
Pray for your enemies. Love your enemies.
This is a radical pointer in many ways. It goes against what culture and society often teaches us.
And I also find it’s profoundly transforming as I explore it and apply it to my life.
IT REQUIRES HEALTHY BOUNDARIES
One of the things our culture teaches us is that we should avoid or punish our enemies, and that kindness can hurt us. That is true if we mistake kindness and love with having poor boundaries.
One of the upsides of exploring to forgive and love our enemies is that it requires us to have healthy boundaries.
We can love our “enemies” and still be good stewards of our own life, have healthy boundaries, prevent harm to others, hold people accountable for their actions, and so on.
I’ll get back to these fears later.
WHO OR WHAT IS MY ENEMY?
Who or what is my enemy?
The obvious example is another human being or a being of some kind.
And it goes beyond this. I find that just about anything can be made into an enemy in my mind. I can secretly, or not so secretly, hold any situation or part of myself or my experience as an enemy.
WHERE DO I START?
Where do I start in this process?
The simplest is to find understanding for them. What in their background explains their views, feelings, and behavior? Often, hurt people hurt people.
The more I find myself in them, and them in myself, the more I see that we are in the same boat.
I can take any statement I have about them, turn it around to be about myself, and find specific and genuine examples of how and when it’s true. It won’t look the same, but the essence will be the same. This is a sobering exploration and it gives understanding and a sense of being in the same boat.
This also goes for parts of me. If they are reactive or compulsive, it’s because they are like scared or hurt animals or children. They are confused. I also find that they are here for me. They want to protect me, even if the way they sometimes go about it can create trouble. They come from confused love.
HOW DO I PRAY FOR MY ENEMIES?
How do I pray for my enemies?
The simplest and most direct is a prayer of well wishing, to pray for all the best for them. This especially applies to living beings my mind holds as an enemy.
I also find that a more structured approach can be helpful. It offers additional guidance and support for my attention.
I especially like ho’oponopono and tonglen, and there are also similar approaches like Metta from Buddhism. These work equally well for external enemies as with myself as a whole and parts of me.
EXPLORING MY OWN ENEMY IMAGES
I also identify and explore the parts of me holding something as an enemy. Often through dialog, inquiry, or a befriending process.
For instance, I can use Voice Dialog or the Big Mind process. I can explore it with The Work of Byron Katie or the Kiloby Inquiries (sense field explorations). I can notice and allow, telling it that it can stay for as long as it wants, thank it for protecting me, and thank it for its love for me.
I have written about this in other articles so won’t go into details here.
NOTICE WHAT IT BRINGS UP IN ME
Engaging in these explorations sometimes brings up fears, beliefs, and contractions in me.
I get to see what in me is not onboard with wishing the best for my perceived enemy.
And I can then get to know these, including through the same approaches as I mentioned above: dialog, inquiry, or a heart-centered practice like ho’o or tonglen.
I can help these contractions in me to relax, feel met and understood, and maybe align with what’s more true.
IT HEALS MY RELATIONSHIPS
Why would I pray for my enemy? Why would I find love for them?
In general, it helps society function better. The more we can find genuine understanding and well-wishing for others, while maintaining or developing healthy boundaries, the better society tends to function.
I also find that it heals my relationshipwith others and the world. Finding genuine love, compassion, and well-wishing for others, and finding more peace with challenging situations, helps me heal my relationship with others and the world.
It heals my relationship with myself and my experiences. How I relate to others and the world is how I relate to parts of myself and my experience. The more I heal my relationship with the world, the more I heal my relationship with myself.
Ultimately, this process helps me align more with reality.
AN EXPERIMENT
All of this is something to try out for ourselves.
What happens? What does it bring up in me? How does it change over time?
A NOTE AUGUST 2026
It’s August 2026 and I happened upon this among the many articles that are more or less complete and still unpublished. I have five thousand articles as drafts. I did a bit of cleanup before publishing it, and I see I would have organized and written it differently now.
I also had an interesting experience in being on the receiving end of these pointers. I see that they are for me now. What I wrote five years ago is for me in this moment. I had gone into some enemy images last night, and now get to explore and apply what I write about here!
I am taking some time to find understanding for someone in my life. (He is trying to do his best, and is a little clunky in doing it.) Wish the best for him, and find where it’s genuine. And also notice that the contraction in me comes from fear, a wish to protect me, and love for me. I may do tonglen later.
If we more thoroughly explore lila, we are invited to find ourselves as capacity for the world as it appears to us. And finding ourselves as capacity makes it easier to notice all as lila.
Our maps and descriptions of the world reflect something in ourselves. They say something about who we are, as a human being in the world, and they may say something about what we are. And so also lila – the play of life or the divine.
THE CREATIVITY OF THE MIND
Our mind is almost infinitely creative. It takes sensory input from a range of senses and creates the impression of a world. It uses mental images and words to create stories of all kinds, from labels to stories about ourselves and the rest of the world. It can hold these stories as true or not.
It can pretend, for a while and to some extent, that its imaginations about this human self and the wider world are true. It can perceive and live as if these stories are true.
It can recognize itself as capacity for all the content of experience. As what our content of experience – this human self, the wider world, and anything else – happens within and as.
Everything we know and experience is the mind expressing, exploring, and experiencing itself in always new ways.
This is the lila of our mind, of what we are to ourselves.
THE CREATIVITY OF THE WORLD
We know the lila of the mind since that’s what we are. And we can imagine that the actual wider world is the same.
We can see the evolution of the universe metaphorically as an expression of the creativity of the universe, the play of the universe. Everything that’s ever existed, everything we know, and everything we are individually and collectively, is an expression of the play of the universe.
We can also frame this differently. If we like, we can say that everything – all of existence including all we are and experience – is the play of the divine. It’s the divine expressing, exploring, and experiencing itself in always new ways.
MAKING USE OF THE IDEA OF LILA
Whether we see lila as the play of the mind, or the play of the universe or existence, or the play of the divine, it reflects something here and now.
How can we explore this for ourselves?
There are many ways, and I’ll mention just a few.
We can use the story of lila to frame our experiences – and existence in general – as the mind and existence expressing, exploring, and experiencing itself in always new ways. This can help us hold it all more lightly and approach it with more curiosity, receptivity, and even playfulness.
We can also explore the particular creativity of thought and how it colors our perception, choices, and life.
For instance, we can explore what happens when a belief is believed, and what happens when we recognize a thought as a thought. (The Work of Byron Katie.)
And we can explore how the mind associates inputs from different sense fields and creates an experience for itself. For instance, it can associate certain thoughts with certain physical sensations so the sensations give a sense of solidity and truth to the thoughts, and the thoughts give apparent meaning to the sensations.
LILA & FINDING OURSELVES AS CAPACITY
There is a mutuality between exploring lila and finding ourselves as capacity for the world as it appears to us.
If we explore lila, we’ll recognize that all content of experience is part of the play. In this, there is an invitation to find ourselves as capacity for the world as it appears to us.
And finding ourselves as capacity makes it easier to notice all as lila.
In a bit more detail:
If all content of experience is part of the play of mind and existence, including any sense experiences and ideas we have about this human self, we may see that this human self cannot be what we more fundamentally are in our own first-person experience. So what are we, more fundamentally, and in our own experience?
We may find ourselves as capacity for the world as it appears to us, and what our experiences happen within and as. (Perhaps aided by structured inquiries like Headless experiments and the Big Mind process.)
This, in turn, allows us to more clearly see all content of experience – including this human self and any thoughts and mental images – as the play of the mind and existence.
LESS DEPENDENT ON ANY PARTICULAR WORLDVIEW
Seeing lila this way makes it less dependent on any particular worldview.
If we are more psychologically inclined, we recognize it as the play and creativity of the mind, and something we know here and imagine onto the rest of existence.
If we take a more cosmological view, we may see it as the metaphorical play and creativity of the universe.
If we have a more spiritual view, we may see it as the play of the divine, and the divine exploring and experiencing itself as all there is and in always new ways.
When mystics (or wannabe mystics!) say “I am the mountain”, “I am you”, “be the river”, and so on, what do they mean?
I don’t really know, and I assume it will vary with the person.
When I explore it for myself, I find a few different possibilities.
ONENESS IN THE PHYSICAL WORLD
Some may use those phrases to acknowledge the oneness in the physical world. We are all parts of the same living seamless systems, so – in a metaphorical or poetic sense – I am you and you are me.
I would phrase it differently, but I understand where it is coming from. We are all part of the oneness of the world. We are the local eyes, ears, thoughts, and feelings of the universe.
THE WORLD IS MY MIRROR
The world is my mirror.
I can imagine being a mountain, a river, and so on. I can find the part in me that corresponds to it and notice how it feels, how it views the world, and so on. I can have a dialog with that part of me and get to know it.
Similarly, what I see out there reflects something in me.The stories I have about anything in the wider world also apply to me, and I can find specific examples in each case. I can use how I see the world to get to know myself.
TO ME, IT HAPPENS WITHIN AND AS WHAT I AM
To me, any experience – of this human self, the wider world, and anything else – happens within my sense fields. It happens within sight, sound, smell, taste, touch, mental representations, and so on. In that sense, what I experience is what I am at that moment.
To me, all experiences happen within and as what I am. In a very immediate and literal sense, I am the content of my experience. I am what I am experiencing, as I am experiencing it. I am the mountain, the river, you, and anything else. This is the oneness that’s already here in my experience if I notice.
CONVENTIONAL SENSE
In a conventional sense, I am of course this human self in the world. That co-exists easily with all the other ones, and which one is in the foreground depends on the situation and where the attention is.
FIND FOR OURSELVES
These ways of looking at it are all pragmatic and relatively down-to-earth, and it’s even mundane in a good way We can explore it for ourselves. It doesn’t require anything very mystical or removed from our immediate experience as it already is – if we just notice.
In a recent Vortex Healing course, a few things came up for me. I thought I would write down some of these and see how it is to use them as a mirror for myself.
HOW STUDENTS RELATE TO WHAT’S SAID
Some students seem to take the teacher’s words as the gospel truth. He says something, and they repeat it as fact even if it’s something they cannot check for themselves.
I prefer to put it on the “he said” and “maybe” shelves. If I cannot check it for myself, and it doesn’t have any practical importance, I don’t pay much attention to it.
One example is when the teacher says that Vortex Healing students at a certain level likely won’t have more incarnations. I have no possibility of checking that at this point, it sounds a lot like the unverifiable claims almost all traditions make about their own process, and it makes no practical difference, so I leave it.
I am sure many other students also hold what he says lightly, for similar or other reasons. And I know that, to some, it may be important for them to believe it for a while. It may give them some comfort, even if they somewhere know they cannot know and are in practice deceiving themselves.
HOW STUDENTS RELATE TO THEIR OWN EXPERIENCE
Similarly, I notice that some students seem to take temporary experiences as signs of something more. They may feel lighter, elated, or something apparently unusual, and see it as a sign of deep and lasting shifts.
Again, I prefer to hold it all lightly. The content of my experience always changes and sometimes changes a lot, and I have no idea if it represents anything else. During class, I experience all sorts of things, and I cannot know if it reflects any deeper shifts or not. For me, it’s more peaceful to notice and leave it at that.
I am sure many other students hold this too lightly. And I understand that some may feel a need to make assumptions about temporary shifts in order to feel a bit better, even if they cannot know and it may not be accurate.
TEACHER’S STABS AT BUDDHISM
For whatever reason, the teacher singled out Buddhism for repeated stabs.
Here is a small selection of what he said: “Buddhism is veeeery slow”, “there is no energy transmissions or energetic support in Buddhism”, “there is no differentiation between consciousness and awareness in Buddhism”.
Most of the time, he referred to a very simplistic caricature of Buddhism. It may be accurate in some outlying cases, but Buddhism itself is immensely diverse and what he said is in no way true for Buddhism in general.
Buddhist practice can be fast, especially in terms of allowing us to notice what we are. It can also support living from this noticing in a deep and thorough way.
There is definitely energy transmissions and energetic support (for awakening and embodiment) in Buddhism, and especially in the more shamanic and tantric influenced branches.
And there is obviously a differentiation between what the VH teacher calls consciousness and awareness. Buddhism has very detailed maps of the mind, how it works in unawake and awake states, and the process from one to the other.
Why did he feel a need to take these stabs at Buddhism? Why did he feel a need to present a simplistic caricature of Buddhism? (Straw man arguments.) Is it because he feels insecure? Does he feel that Buddhism is a threat to Vortex Healing? Does he worry that Buddhism is inherently more mature, differentiated, and in many ways more effective than Vortex Healing? (Which it is, in my experience.)
This did trigger something in me. Not so much because it was about Buddhism, but because it seemed unfair and many VH students take his words as gospel truth and may get a distorted impression of another tradition.
Note: I find it interesting that this teacher seems to love Adyashanti. Adyashanti is pure Buddhism. (I trained in the same lineage as him for a while and we had the same teacher’s teacher.) And the teacher seems to feel a need to put down Buddhism. It doesn’t seem very consistent.
REFERRING TO MEDICINE WITHOUT UNDERSTANDING
I have also seen this teacher refer to information from mainstream medicine, and he clearly doesn’t have a very good grasp of it. For instance, in a VH course that relates to genetics, the way he presents mainstream genetics is almost painfully inaccurate. (Medical doctors in VH also point this out.)
He has no background in medicine, so why does he refer to information from medicine? Why does he use this information when he clearly doesn’t have a very good grasp of it?
It may be because he wants to give legitimacy to VH and because he mostly can get away with it since more VH students understand even less about these topics than he does.
It doesn’t matter so much since VH is very different from mainstream medicine. But this, and how he talks about Buddhism, does tend to undermine his authority on any topic.
A MIRROR
All of this is a mirror for me.
I get to see my own reaction, which comes from my own unexamined assumptions and unhealed parts of me.
And I get to see myself in them.
I sometimes take what someone says as the gospel truth. This especially happens with what I tell myself. I tell myself something, take it as gospel truth, and perceive, feel, and act as if it’s true. I tell myself the teacher shouldn’t misrepresent another tradition and take that thought as true.
I sometimes tell myself stories about my own fleeting experiences and take them as true and meaning something far more than what may actually go on. I have a CFS crash, and my life seems darker and more hopeless. In the past, I have noticed a shift after a session (inquiry, energy healing), and told myself it meant there was a real and perhaps lasting shift.
I sometimes misrepresent someone else or even myself. My thoughts sometimes exaggerate to fit a wound I have. I get triggered by someone, and have a one-sided view of them and what they did. I tell myself the VH teacher tries to elevate VH by putting down Buddhism and does so due to his own insecurity. (While, in reality, I cannot know.) In my own life, I sometimes tell myself everything good falls away in my life. When I am on the threshold of something that feels deeply right, something happens so it all collapses. And so on.
I sometimes pretend to know more about something than I do. Every single article I have written here is an example of that. I pretend something is a certain way while, in reality, I cannot know. I am just guessing. (As I assume we all do, which is also a guess.)
This is a very rudimentary start. To go deeper requires working directly with the contractions coming up in me in these situations, identifying and examining the stories, looking at how it plays itself out in the sense fields, using tonglen, and so on.
I listened to an interview with Dr. Jeffrey Long, a Near-Death Experience (NDE) researcher. And although the topic is familiar to me, it was a reminder that the NDEs are all pointing to what’s already here.
Any story, and any cosmology, is pointing to what’s already here in our experience.
What are some common features of NDEs? And what do I find if I use them as pointers for what’s here?
ALL AS THE DIVINE
A common experience in NDEs is of all as the divine, and beyond what we can easily put words on.
It may seem very different from our daily life experience, but we can find the essence of it here and now and bring the noticing to life and allow it to transform us.
In a conventional sense, we are this human self. That’s not wrong.
And yet, is it what we most fundamentally are in our own first-person experience? What do we find when we look a little closer?
We may find we are capacity for the world as it appears to us, and what all our experiences happen within and as. We can make this noticing into a habit and explore how to live from it. And we can allow this to transform our perception, life, and human self in the world.
The easiest approach to finding this may be through some simple structured inquiries, guided by someone familiar with the terrain and guiding others. Personally, I find the Big Mind process and Headless experiments most effective here.
LOVE, PEACE, HOME, ACCEPTANCE
Most report a sense of infinite love, of profoundly coming home, a deep peace, and a deep acceptance.
When we find ourselves as capacity for the world as it appears to us, and what all our experiences happen within and as, we find these as characteristics of what we are and this noticing.
All our experiences happen within our sense fields, and they are part of a seamless whole. Noticing this oneness invites a love independent of feelings and states. Since this is what we more fundamentally are and always have been, there is a profound sense of finding home. And there is also an inherent acceptance in this since it already allows and takes the form of whatever is here.
NO BODY / SINGLE EYE
People with NDEs often report panoramic vision, a vision free from depending on the two eyeballs, and generally sensing free from physical sense organs.
When we find that all our experiences are happening within our sense fields, we may also find that it’s all happening within and as what we are. Here, we notice that all our experiences are happening within our seamless field of experience. In a conventional sense, we still see with eyes, hear with ears, and so on. But in our direct experience, it’s all much more immediate.
The thought that we see through the eyes, hear through the ears, sense with the skin, and so on, is still correct in a conventional sense. But it becomes peripheral and the more immediate experience and noticing of what’s here in the sense fields take center stage.
LIFE REVIEW
Some report a kind of life review. They get to see a series of instances from their life and the impact their actions had on themselves and others.
Our mind always seeks to process unprocessed material and experiences. It brings it up in daily life and dreams. Often not as explicit memory, but in the form of contractions and reactivity. We may not even notice it, or we notice just a feeling or discomfort without recognizing what’s behind it. And often, the resolution and healing process doesn’t go further unless we actively engage with it and allow and invite deeper and more thorough processing.
In this sense, the life review is ongoing. And we can engage with it more intentionally through therapy, inquiry, and so on.
HELLISH EXPERIENCES
A few who experience NDEs report a kind of hellish experience. It may be turmoil, despair, confusion, anger, struggle, and so on.
This too is part of our daily life experience. If we look for it, most of us can even find it here and now even if it’s at a very low level.
It’s what happens anytime we identify with a struggle with what’s here in our experience.
TRANSFORMATION
Following an NDE, many say their life is transformed.
It leads to changing our priorities and putting what’s most important – typically connections, love, service – at the center, and the rest more in the periphery.
It leads to appreciating life in a fresh way. They find a deeper appreciation of life as it is.
It leads to a realization that we are not, most fundamentally, this human self.
If we explore what’s on this list and make it into a part of our daily life, that too leads to this type of transformation. It transforms our perception, orientation, and life in the world.
UNIVERSALITY
These types of NDEs are found across cultures. There is a universality to them.
And the same universality is here when it comes to finding what we most fundamentally are in our own experience, and the rest on this list.
HOW CLOSE IS THE MATCH?
I imagine it’s easy to look at this list and think: Yeah, this is contrived and an intellectual exercise. The two – NDEs and what’s here now – are obviously very different.
So how close is the match between the two?
On the surface, it can certainly seem like an intellectual exercise – until we engage with it ourselves, examine it, and actually find it all here and now. Then, we see that the essence is the same. What’s in an NDE is no different from what’s already here, and what we can find when we look.
And finding this in daily life can be as transformative as any NDE experience.
MY OWN STORY
I have been fascinated by NDEs since I first heard about it when I was eight or ten years old. I read anything I could find about it, even back then.
Why? At the time, I didn’t really know. I was just fascinated by it.
Later, I have seen some connections.
When I was little, before school age, I had flashbacks to an earlier time. There was a profound sense of being home, infinite love, all as consciousness, profound understanding, and so on. I was without body, and there were other beings there – infinitely loving and wise – I communicated with now and then. It was all golden light and consciousness. These flashbacks would often happen when I sat outside and saw the light filtered through the leaves of birch trees.
Later, when I was in my teens, I realized that this seemed like flashbacks to a time before this incarnation. I realized that this was very similar to what people describe in NDEs.
And when the initial awakening shift happened in my mid-teens (age sixteen), I also realized that the essence of these flashbacks pointed to what’s already here, and what was revealed in the awakening shift.
I understand that for many, religious topics are for religions. They are a matter of belief and taking someone’s word for it.
For me, religious topics are for science.
Does consciousness, what we more essentially are, continue after the death of this human self? What data is there? What different interpretations of that data can we make? What can we say something about, and what’s unknown and/or speculation?
If a religion encourage certain beliefs, what are the effects of those beliefs at a social and individual level?
What are the effects of the different practices each religion offer or encourage? What practices works for different people, and different phases of the process? What are the drawbacks and things to keep an eye on? If we see practices as medicines for certain conditions, how effective are they?
And even…. how can we make use of the different cosmologies as a mirror? How can we use them as pointers to find what they refer to here and now?
This is how I personally prefer to relate to religions. I look at the effects of certain orientations and views. I explore the effects of the different practices. I take their cosmologies as a mirror for myself.
For instance, several religions and teachers talk about reincarnation. For me, that’s just what someone says and I put it on the “someone said it and I don’t know” shelf in my mind. I find the serious research into what may happen after this life, and reincarnation, very interesting. And I am interested in the different ways we can interpret the data they come up with.
I personally have what seems like memories from the time between lives and before this incarnation (these came in the form of flashbacks before school age), and I also have what seems like memories of certain past lives. (Especially one from Russia in the 1800s.) And these, I put in the “seems like memories but they are really just mental images and I don’t know” category.
Mainly, I use these images as pointers to find what’s here now. I can find the images here and now, and some sensations my mind associated with each of them. I can find what the images point to, here and now.
I can find what the images from between lives point to here and now – all as consciousness, a deep sense of being home, a gentle bliss, and so on.
And I can find what the Russian images point to – the kind-of-radical views, wanting to speak up against injustice, and feeling terrified of the possible consequences of speaking up. Whether or not those images were from a real past life, they certainly point to dynamics and issues in my life now and that’s more important.
In short, I prefer to take a pragmatic approach to religons and topics often found in religions. What’s the most honest way for me to see it? What can I say something about (typically very little), and what’s speculation? How can I make use of it? What happens when I engage in the different practices? What conditions is each one medicine for? How can I use the different cosmologies as a mirror for what’s here now?
I have seen this question a few times on social media, and most recently in the Vortex Healing group on FB.
This is fertile ground for exploration.
DEFINITIONS & GREY ZONES
First, what do we mean by awakening?
If we have noticed what we are once, is that awakening? Or if we used to notice?
If we notice what we are now, is that awakening?
If we are in the habit of mostly noticing what we are, even if it’s sometimes in the background of our attention, is that awakening?
If we intentionally explore bringing more of ourselves onboard with awakening, is that awakening?
If we mostly recognize our bubbles of separation consciousness for what they are, and invite them to rest as what they are, is that awakening?
Is awakening something else, like having the “core veil” gone as they talk about in Vortex Healing, is that awakening? Is it really awakening, even if that person still mostly operates from separation consciousness? (Most would probably say no.)
Also, how can we tell? What measures would we use? Would we do some kind of larger-scale study? Would we trust what someone tells us based on psychic sensing? If people give different numbers, who would we trust? And why? (Personally, I wouldn’t trust any specific numbers, apart for perhaps from a conventional larger-scale study.)
There is also an element of in-group bias here. For instance, Vortex Healing folks tend to use the “no core veil” definition and assume that a significant portion of awake people are found within Vortex Healing. (Even if many of these mostly operate from separation consciousness.) And other groups will tend to do the same.
WHAT IT CAN SHOW US ABOUT OURSELVES
Having an answer to the literal question may be interesting, but it doesn’t really do much for us.
So we can turn the focus around. What does the question say about me? Where does it come from? What can I discover?
What needs and wants are behind the question? Is there a sense of lack?
What are my fears and hopes? What do I fear and hope on behalf of humanity and the world?
And closer to home, what are my fears and hopes about awakening? what do I hope to get out of it? What do I fear will happen if it’s not here? (Or if it is here?)
I call also explore this more in-depth through more structured inquiry. I can use The Work to identify and examine stressful thoughts around the topic. And Living Inquiries to examine identities, compulsions, and fears.
MAKING USE OF THE QUESTION
The question itself may be unanswerable because it depends so much on the definition, and we don’t have any accurate way to get a number.
But we can make use of the question. It helps us explore what we mean by “awake”. It can help us explore how we would go about finding a number. What sample would we use that would be representative of humanity as a whole? (Seems unlikely it would be.) What measures would we use for “awake”? (Questionnaire? Interviews? Brain scans? A combination?)
And, most importantly, we can see where the question comes from in ourselves. What are my needs and wants behind it? Is there a sense of lack? How can I invite in healing for this in myself?
I saw this on social media, and there may be some truth to each of these.
COSMOLOGY
Created by God. If we see all of existence as God, then God creates the universe here and now. Spirit creates itself into all there is here and now.
Has been there forever. It may also well be that existence, and perhaps the universe, has no beginning or end in time. It may have been here forever. Perhaps our ideas about beginning and end in time don’t apply.
From the Big Bang. It seems likely that there was a kind of big bang, a rapid expansion around 13-14 billion years ago. This particular version of the universe may have, in a sense, been created then.
Simulated by intelligent beings. We don’t know if our universe is simulated in a conventional sense. But there is another we know for certain it’s simulated. Our experience of the universe is simulated by our body, brain, and mind. Our senses take in a (very limited) range of signals, our brain processes these, we have a certain experience, and this experience is, in a very real sense, simulated. We are the intelligent beings simulating the universe for ourselves so we can make sense of it.
COSMOLOGY IS OUR MIRROR
Any story we have about the world, including any cosmology, is a mirror for ourselves. We can turn the story around to ourselves and find what it points to here and now.
Cosmology is a story of the whole, all of existence. And this points back to our wholeness and all of what we are.
What is this wholeness?
When we find what we are, we find ourselves as capacity for the world, and what our field of experience happens within and as. We can imperfectly label this consciousness.
Created by God. As what we are, as this consciousness, we create the universe here and now. Consciousness creates the universe as it appears to us here and now. Our experience is an expression of the creativity of what we are.
Has been there forever. As what we are, we are – in our experience – timeless. Any sense of time and space happens within and as what we are. In a sense, time and space and the universe happens within and as the timeless.
From the Big Bang. We can find our story of a big bang here and now. In a sense, our early childhood is also a big bang, a gradual complexification of something very simple, although that’s also a story to us and not something happening here and now. What is happening here and now is that we, as the simplicity of capacity for our world, are also the complexity of our experience here and now. This is the no-thing taking the form of the immense complexity of our experiences here and now and the world and the universe as it appears to us.
Simulated by intelligent beings. Our experience of the universe is a simulation. We receive information in our sense fields, and our mental field labels, interprets, and comes up with stories about it. This creates a simulated universe for us and it’s the universe we relate to. This is also what allows us to orient and function in the world.
THE ULTIMATE MYSTERY
Independent of our cosmology, this topic leads us to the ultimate mystery.
Why is there anything at all? How come there is something rather than nothing?
A FEW WORDS ABOUT PROJECTIONS
Our cosmology, and any story we have about anything, is a projection.
And it’s a projection in a few different ways.
The most basic is our mental field overlay. We take in information through our senses, and our mental field creates an overlay of labels and distinctions, and comes up with stories about it. That’s how we make sense of what otherwise would be something undifferentiated we wouldn’t know what to do with. Similarly, our mental field creates the wider world, anything that’s not here in our sense perception, including the wider world and the past and future. This is a kind of projection since we mentally put images and words on top of the world to make sense of it.
When we have a story about anything in the world, we can turn the story back to ourselves and find specific examples of how it’s as or more true. This is another type of projection. Our stories say something about us as a human self in the world.
Sometimes, we are aware of how the story applies to us as well as what it’s apparently about. And sometimes we are not aware of how it equally or more applies to ourselves.
Similarly, sometimes our stories about something in the world are relatively accurate in a conventional sense. And other times, they are more clearly fabrications not grounded in consensus reality.
When I can’t find love for someone or something, is that the whole story?
If I take a closer look, what do I find? What is it I am actually unable to find love for?
There are several answers here, and they are all sides of the same.
The conventional view
On the surface, it can seem that we can’t find love for a person, situation, place, or something else. We perceive and live as if that’s how it is, and it will seem that way to others as well.
What’s actually happening
When I look a little closer, I find something else.
The world is my mirror. The way I relate to a quality or characteristic in the wider world is the way I relate to the same in myself. If I can’t find love for something in the wider world, I can’t find love for it in myself.
When I relate to something in the world, I am actually relating to my mental images and stories about it. I tell myself that someone or something is a particular way, that it doesn’t deserve my love, so I block my love and am unable to find the love that’s already here for it.
When I find myself as capacity for the world, and all my experiences – of anything at all – happening within and as what I am, I find something else. I find that what I am unable to find love for, whatever it is in a more conventional sense, is what I am. I am unable to find love for something happening within and as what I am. I am unable to find love for what I am, and an expression of what I am.
I can also say that I am life unable to find love for myself in that particular form. I am existence unable to find love for myself in a form I take as “other”.
We can also call this the divine or Spirit. What I am unable to find love for is an expression of Spirit or the divine, and Spirit or the divine itself. I am Spirit unable to find love for itself, in a particular form. I am the divine unable to find love for itself.
Seeing this helps me be curious about my lack of love, identify what in me clouds over the love that’s already here and I am, and perhaps open for this love that I am.
In real life
One side of this is finding myself as love and finding love for whatever.
The other side is how I live my life and how I practically relate to what I find love for in the world.
I don’t have to marry everything or everyone I find love for. I can have clear boundaries. I can take action to prevent someone from harming someone else. And so on. I can do all the conventional things to be a good steward of my life and, when necessary, protect and prevent harm.
And if I don’t, that’s another invitation for me to find what in myself – beliefs, identifications, hangups – is stopping me.
I have a covid patient in my life, and a nurse told her: “you may be OK now but you can get worse and die at any moment”. In that vulnerable situation, this was understandably experienced as unnecessary and frightening by the patient.
How do we interpret the nurse’s behavior? Do we assume the nurse scared the patient intentionally? And if so, that she is cruel, sadistic, stupid, or something else?
Or do we acknowledge that we don’t know? We don’t know much about her or her intention. Nor do we know much about her life or the situation she is in. She may have had the best of intentions and not realized how it could be received. It may be that she is frightened and stressed, and said it in a way she wouldn’t if she was in a different situation and state. Even if this is a pattern for her behavior, it’s very likely a response to her own fear, stress, frightening stories, and perhaps trauma.
Whenever we are drawn to judging someone, it’s good to remember that we know very little about the person and their situation and history. It’s good to remember that situations often play a bigger role in people’s behavior than “who they are” as a person. (If we broaden the definition of “situation” to their history, culture, biology, evolution, and so on, it explains most or all of our behavior.) And it’s good to remember that even what many would judge as heartless or cruel is people’s reaction to their own pain, fear, and trauma.
The more we get to know ourselves and how we respond to our pain fear, stress, and trauma, the more we find empathy and understanding for others and how they behave. We relate to others as we relate to ourselves.
Of course, none of this is an excuse for inappropriate, unprofessional, or unkind behavior. It’s important to point it out when this behavior happens and take steps to make it less likely to happen in the future. But if we keep this in mind, we can do it with a little more kindness and perhaps wisdom.
And if we can’t find that empathy and understanding in the moment, that’s a reason for finding empathy with ourselves. We may be caught up in our reactions to our own fear and pain.
We know others through projections. Or, rather, we imagine the other through our projections.
There is nothing wrong in this. On the contrary, it’s how we are able to function in the world.
This projection can be blind or conscious.
Imagining other people
Say I imagine someone is angry. I project that onto them in my own imagination. And several things may be going on here. She may actually be angry, in her own experience, in which case the projection is relatively accurate and helpful. She may not experience anger, and if she tells me I can revise my imagination of what’s going. I may or may not be aware of anger in myself. Perhaps I too experience anger in that situation?
I may or may not be aware of this as a projection or imagination. If I am aware of it as a projection, I hold it lighter and as a question. I am more receptive and able to change or refine it in the light of new information. I am also more open to see the same in myself as I imagine in the other person.
If I am not aware of it as a projection, I tend to hold it more firmly. I may not be receptive to adjust how I imagine the other person, and I may not be open to seeing in myself what I imagine in the other.
Imagining the world
We project not just on other people but on the whole world. I imagine the world as it is outside of what’s here in my sense fields, and I also put an imagination overlay on what’s here in what I see, hear, feel, smell, taste, and so on.
The same goes here. If I am aware of these projections and that I imagine it, I hold it more lightly, I am more receptive to adjust it, and I can more easily find in myself what I project out.
For instance, I have an image of New York and I project it out onto the world – I imagine it a third around the world and to the west. I am not in New York so it’s clearly an imagination and a projection. Along with this basic image of the city, I have many other images and stories that tell me how (I imagine) New York is and was and may be and my personal experiences with it through being there, talking with people about it, and seeing it in movies.
If I am aware of this as images and projections, I see these as just my current imagination and questions about the city and I am receptive to other information about it. I can also find in myself the qualities and dynamics I imagine in New York. Perhaps I see it as tough, busy, driven, art-oriented, and so on, and I can find all of that in myself.
If I am not aware of this as my imagination and projections, I may be less receptive to information that doesn’t fit my current images, and I may not see in myself what I see in the city.
Hamaro kamungka turuwati / everything has tiger is a saying from the Arawak people in Colombia.
I don’t know what they mean by it, although this book suggests it means there is a potential threat everywhere.
That makes sense, but it got me curious about other ways to explore this saying.
What does it mean for me?
All happens within and as what I am
What the tiger is, is what all is.
To me, the tiger and everything else happens within and as what I am.
This is the small interpretation of awakening. It assumes that to me, everything inevitably happens within and as my true nature. As awake capacity for the world.
All happens within and as the divine
The divine is tiger and everything else. It’s all the divine.
This is the big interpretation of awakening and assumes my true nature is the true nature of everything.
It’s a mirror for me and colors my perception
I can find the tiger in me. What the tiger represents to me – its characteristics and dynamics – are also here in me.
And since it’s in me, it colors the whole world for me. I can find the tiger everywhere.
For me, intellectual honesty seems an intrinsic part of spirituality. After all, spirituality is an exploration of reality, and intellectual honesty guides and supports that process.
This is another large topic perhaps better suited for a book, but I’ll say a few words about it.
Intellectual honesty is intellectual honesty no matter what the topic is. In general, there seems to be some universals to it and some universal findings. And there may also be some universal findings when it comes to spirituality.
How does intellectual honesty look for me in general?
I don’t know anything for certain.
Thoughts are questions about reality.
Thoughts help me orient and function in the world. They can be more or less valid in a conventional sense, and it’s not their function to give any final or absolute truth.
Life is ultimately a mystery, including what we think we understand or know something about.
How does intellectual honesty look for me when applied to psychology?
The world is my mirror.
(a) My mental overlay of the world creates all the maps, separation lines, labels, interpretations and so on that I operate from as a human being in the world. Anything I can put into words or images is just that, my own words and images. It’s not inherent in the world.
(b) Also, what I see “out there” reflects dynamics and characteristics in myself. Whatever I can put into words about someone or something else also applies to me. When I look, I can find specific examples of how it applies to me.
I am my own final authority. I cannot give it away, no matter how much I try.
I operate from a wide range of underlying assumptions. It’s good to bring these to awareness, as far as I can, and question them.
How does intellectual honesty look for me when applied to spirituality?
Awakening can be understood in a small and psychological or big and spiritual way. In both cases, it’s about what we are noticing itself and then living this human life in that context. We are capacity for the world as it appears to us. Any content of experience happens within and as what we are.
In the small interpretation, we say that this is MY or perhaps OUR nature. In the big interpretation, we go one step further and say it’s the nature of EVERYTHING.
What we can say for certain is that it seems to be our nature. And although saying it’s the nature of everything is a leap, there are some hints that this may be the case. (I have written more about this in other articles.)
What are the benefits of intellectual honesty?
It helps us stay honest, on track, and grounded. And it helps us avoid detours created by wishful or fearful thinking. (Although these detours become part of our path and have their own function.) It helps us – individually and collectively – to make better decisions.
Why is intellectual honesty important in spirituality?
I have mentioned a few things about this above.
Spirituality is about reality. It’s about noticing what we already are and living from it. It’s about seeing through our assumptions about ourselves and the world. And in that process, intellectual honesty is invaluable and essential. It keeps us on track. It helps us see through what’s not aligned with reality.
Can intellectual honesty be learned or trained?
Yes, absolutely, although it does require readiness and willingness. We can learn about cognitive bias, logical fallacies, and so on, and learn to recognize them in our own thinking. There is always more work to do in these areas for all of us, and especially in recognizing it in ourselves.
Does intellectual honesty preclude trust, devotion, or poetic expression?
Not at all.
I can trust an approach or a guide, at least for a while and to some extent.
I can engage in devotion and devotional practices towards the divine.
I can enjoy poetic expressions and even engage in my own.
Are the examples above all there is to it?
No, these are just some examples that come to mind. There are a lot more out there and variations and clarifications of these. And probably a lot I am not aware of and won’t be aware of in this lifetime.
Are the examples above examples universal?
They do not represent any final or absolute truth, although it seems that many of these are relatively universal. And it’s always possible to go further with each one of these and other insights and pointers.
The examples I gave above apply to the part of the terrain of reality I am exploring. If we explore other parts of the terrain, there will be some other ones that applies specifically to that terrain. For instance, if we see ourselves as a more conventional Christian, we may chose to “believe” something while also admitting we don’t know.
A spiritual guide is with my partner and I. He or she shows us what’s in us that we see in ourselves, what’s in us that we see in the world, and how we can see all of it in ourselves. We see a symbol with an outline of us, and two circles in each of us, one representing what we already see in ourselves and the other what’s in us that we see in the world.
This is one of the dreams that spells things out quite clearly. We each have two circles in us, one representing what we see in ourselves and “own” as our own, and the other representing what we see in the world that’s also in us but we may not be aware (yet) as being in. The guide helped us see both in ourselves.
Why would I have this dream? At a conscious level, I know it’s this way. And yet, last night I got caught up in some inner drama where I “forgot” it. The situation I had a struggle with mirrors something in me.
Why is the dream about me and my partner? Perhaps because the situation that triggered me last night also triggered her in a similar way, and it’s a shared situation for us. In a sense, the dream is for us both.
The stories I have about this outer situation also fit and describe me, and it helps me to examine it more in detail and find specific examples of how it’s true. I can use the outer situation to find in myself what I see there.
In my dream, the spiritual guide was a large figure without any clear features, and it was neither female or male and also had characteristics of both.
I should also mention that this is an example of the more explicit dreams I have written about before. During the first few years when I was really into Jung (in my teens and early twenties), I would have typical Jungian dreams. Then, I asked the dream-maker in me to sometimes skip the symbolism and make the dreams more explicit, and that’s what largely happened.
Ho’oponopno comes from an ancient healing practice from Hawaii and other South Pacific islands. It’s a powerful practice that can transform and heal our relationship with ourselves, others, and the world.
In its modern version, it consists of four sentences:
I am sorry. Please forgive me. I love you. Thank you.
How can I explore it for myself?
Say the four sentences to anything or anyone you wish to heal your relationship with. Visualize them in front of you. Say it out loud or silently.
(This practice is for yourself so if you are doing it for someone in your life, you don’t need to mention to them that you are doing this.)
You can say it during a time set aside for this, before falling asleep or after waking up, or any time during the day. Repeat several times.
Over time, it can become a continuous and mostly wordless prayer.
You can do it for people in your life, both the ones you like and dislike. For yourself as a whole. For parts of you like physical issues, your body, emotions, emotional issues, or a repeating behavior. For challenging situations, whether they are personal or in the wider world. For Earth as a whole and all life. And for anyone suffering.
It may be easier to first do it for someone in your life you easily like and love, and when you are familiar with the process do it for yourself and anything and anyone else. It can be especially powerful and transformative to do it for anyone suffering and for whatever in your world you dislike or have trouble with.
If you wish, take it as an experiment. Try it and see what happens.
What do I do if I notice resistance?
We may notice some resistance when we do this for someone or something we have a troubled relationship with. It’s natural and part of the process. It shows us that healing is needed and – likely – happening as part of doing ho’o for it.
If the resistance is strong, you can shift and do ho’o for this resistance. When you notice your relationship to the resistance has healed a bit and feels softer, you can go back to what you initially did ho’o for.
What’s the effect?
In my experience, it helps me heal my relationship with whatever I do it for. It feels right. There is a sense of peace. It’s easier to have some understanding for myself and/or the other.
I can still take action when and as needed. I can still act to prevent harm. We don’t need to condone any harmful behavior. It’s about me finding more peace with what is and this helps me take more clear and decisive actions.
It helps me, and it also helps the world. I become less of a nuisance. I may show that there is another way of being. I may act in ways helpful to others.
Ho’o is something I do for myself and the world.
How does ho’oponopno work?
It’s mainly about trying it for ourselves and see what happens. So the question of how it works is perhaps less important but I’ll mention a few things.
It helps me shift into forgiveness and love. It opens that possibility. And that, in itself, is healing.
It helps me heal my relationship with whatever I do it for, and that feels right and healing.
As a human being, the world as it appears to me is a mirror of me. So it makes sense to take responsibility for it all and find healing in how I relate to it.
If I find healing for my relationship to someone or something in the wider world, it tends to heal my relationship to whatever is similar in myself. And the other way around.
As capacity for the world, the world – as it appears to me – happens within and as what I am. So it makes sense to ask for forgiveness when I see suffering and let these parts of my world know I love them.
How do you see ho’oponopno in relation to other practices?
Ho’oponopono is one of several heart-centered practices – similar to tonglen, metta, heart prayer, and more.
For me, these heart practices are central. They can be profoundly transforming, and they support healing, awakening, embodiment, and being a slightly more helpful part of the world.
How do you use it?
I have gone through periods where I use it a lot throughout the day and other periods where I use it now and then. When I use it a lot, it tends to become an ongoing and often silent prayer. These days, I tend to use it when I notice I have an uneasy relationship with someone or something.
It doesn’t mean all my relationships are healed. There is always more. And it certainly doesn’t mean I am perfect, whatever that means. But it does mean that I have a tool that can be very helpful in challenging situations. And it means I am working on a lot of what’s coming up in my life.
If we hadn’t noticed earlier, in some point in the awakening process we realize that we are living in an insane world. Not the natural world, which is beautiful although in many ways merciless, but the human world.
A world where what we are doesn’t notice itself and take itself to be a separate human being. A world where people actually believe their thoughts. A world where people create a great deal of suffering for themselves and others only because they happen to believe crazy thoughts.
So what do we do? How do we live within this insane world?
For me, the answer is the usual one. Go further. Look more closely. Use it as a mirror for yourself.
Examine your thoughts about this insane world. Identify your beliefs about it. See what’s more true for you.
Identify emotional issues triggered by this. Invite in healing for these.
Reorient. See how it is to find love for what is triggered in you around this. See how it is to find love for these people and the suffering they create for themselves.
Learn more about the mechanisms behind this suffering and learn more about trauma and trauma behavior by exploring it in yourself.
Instead of feeling like a victim (which comes from a belief and emotional issues), why not do what you would like to see more of in the world? Why not do something, even if it’s small and local, to support life?
When we see insanity in the world, we see our own insanity. It’s an invitation to go further in our own healing and awakening and bring a little more into the world of what we would like to see in it.
Note: I intentionally wrote the two first paragraphs from the view of someone seeing the world as insane. It’s not so difficult for me since I went through that experience during the first few years after the awakening, and still connect with it now and then.