Finding Our Way To No Story ~ Richard Moss

Published on Dec 3, 2018

Richard invites us to understand one of the deeper fruits of meditative self-awareness: Being present in our bodies, living the immediacy of each moment free from being manipulated by unconscious levels of self-identity.


Sean Webb – Buddha at the Gas Pump Interview

As the author of a book that was used to influence millions of voters in the 2016 U.S. Presidential Election through social media disinformation campaigns (without his knowledge), Sean Webb probably knows the human mind as well as anyone can. From his work in logically modeling human emotions for the world of Artificial Emotional Intelligence, to his real-world practice as an author, speaker, and guide to helping individuals supercharge their minds and lives with the knowledge of how their mind works, Sean pushes the bleeding edge of mind sciences to the next level. The interesting part; Sean credits his knowledge to a conscious awakening he had 20 years ago which unfolded how the mind, the universe, and consciousness works both within and outside the human body. And science is proving him right. Over the last 20 years, Sean has become one of the world’s leading experts in how the human mind works, particularly in the area of human emotions, the driving force and motivation of all human actions globally. His work is used by universities and engineering firms to teach emotional intelligence, the foundations of artificial emotional intelligence and his discoveries have proved so effective, that his work is currently being turned into programs to address addiction management and the mitigation of PTSD after early amazing successes within those applications. As an alumnus of Georgia Tech’s Advanced Technologies Development Center, Sean has spent years solving complex systems problems for cutting edge technology and supercomputing companies. His latest complex system solve is associated with the mind; how to model mind processes, how to manipulate mind output, and how to use those disciplines to our collective human advantage. His heart lies in this last portion of the project; teaching individuals about our minds so as to understand the thought processes that steal our happiness and block our ability to enjoy life. He loves sharing the practical neuroscience of how to hack the mind to generate happiness from within without any strings attached, and without changing any of life’s external conditions. He has indeed discovered a new door into the deep mind manipulation, where only practiced meditation and psychedelics have been able to take us before. “And the simple fact is that I pulled it all out of the void,” Sean tells us. Sean has spoken at Science of Consciousness, Science and Nonduality, UNC, UGA, ASU, Emory, Georgia Tech, for numerous multinational corporations, and at NASA. Check out Sean’s work at Sean and his wife are licensed foster parents and are active in numerous children’s and animal charities.

Books: Mind Hacking Happiness Volume I: The Quickest Way to Happiness and Controlling Your Mind Mind Hacking Happiness Volume II: Increasing Happiness and Finding Non-Dual Enlightenment

How to stop suffering Pt.2 (Rupert Spira)

“You keep opening yourself tot he feeling until you can honestly say that there is no resistance in you to the feeling.”

Only when you can live with the feeling forever suffering suddenly disappears.

Have you tried completely surrendering to suffering? Why are we so afraid of doing it? Comment below.

A talk by Rupert Spira. Animated by the “Human Being: User’s Manual”.

How to stop suffering Pt.1 (Rupert Spira)

“Suffering is resistence to life.”

“It is the because the self has mixed itself up with what it is aware of.”

“Liberate yourself from self-imposed limitation and understand that the ‘I’ cannot suffer because it cannot offer any existence to experience.”

How does one achieve such state? What tools do we use for the self-inquiry of this kind? Is it enough to sop suffering? Comment below.

A talk by Rupert Spira. Animated by the “Human Being: User’s Manual”.

Adyashanti – The Truly Awakened State

Published on 7 Dec 2018
The truly awakened state is a state of wholeness. Within wholeness, you are no longer referencing polarized ways of viewing experience, such as form and formlessness—you are simply experiencing everything as one seamless whole. Adyashanti explores how in the truly awakened state, wholeness informs your experience of being.

Excerpted from “Full Spectrum Wholeness”:

Quotes from this Video:

“As our own spiritual perception matures, it’s defined more by wholeness than anything else.”

“You can have that experience of being a particular human being, of being nothing, of being everything—but the end result is wholeness.”

Eckhart Tolle Talks – Life Will Become Better If You Start Changing From Now

Published on 7 Dec 2018
Eckhart Tolle Talks – Life Will Become Better If You Start Changing From Now.

Contemplating the Nature of Experience – Rupert Spira

Watch a five minute video of Rupert Spira’s introduction to the perennial non-dual understanding.

Enlightenment Can Never Be Claimed By a Person

Published on Dec 7, 2018

In this conversation we discuss how to determine that the Neti-Neti process is complete and then explore the next step.

Deepak Chopra on Achieving Mind-Body Balance

Advances in science and public health are increasing longevity and enhancing the quality of life for people around the world. In this series of interviews with the Milken Institute Center for the Future of Aging, 14 visionaries are revealing exciting trends and insights regarding healthy longevity, sharing their vision for a better future. The Longevity Innovators interviews highlight new discoveries in biomedical and psychosocial science, as well as strategies to promote prevention and wellness for older adults.

Deepak Chopra, founder of The Chopra Foundation and co-founder of Jiyo ( a “well-being service provider” app) and The Chopra Center, is a world-renowned pioneer in integrative medicine and personal transformation. Time magazine has described him as “one of the top 100 heroes and icons of the century.” In an interview with the Milken Institute Center for the Future of Aging, Chopra spoke about his lifestyle choices for well-being and healthy aging and how people can use their brains to achieve health and happiness.

Milken Institute Center for the Future of Aging: Why did you decide to launch the Jiyo app? What is the mission and your vision for its impact?

Deepak Chopra: I launched Jiyo to create a global community for total well-being. I refer to as the “internet of well-being,” a platform for people all over the world to get knowledge from experts in multiple areas: physical, emotional, professional, social, financial, and spiritual.

The experts are personally chosen and curated by me, and online courses are offered on everything essential to enhanced well-being and personal evolution — self-awareness, higher consciousness, sleep, stress management, meditation, movement, yoga, breathing exercises, nutrition, love, relationships and grounding.

My hope for Jiyo is to help create a critical mass of people engaged in personal and social transformation. Only then can we achieve what everyone desires, a more peaceful, just, sustainable, healthier, and joyful world.

How can we strive to find purpose and meaning in our lives?

Finding purpose and meaning in our lives demands that each of us reflect on fundamental questions: Who am I? What are the core values of my life? What do I want for myself and the world? And what am I grateful for? If we really investigate and are committed to these questions, life has a way of providing the answers.

What lifestyle choices have you made for your well-being and healthy aging?

I’ve adopted the things that I recommend to anyone who wants enhanced well-being:

I sleep 8 hours every night.
I practice meditation and yoga daily.
I walk 10,000 steps every day.
I cultivate healthy emotions like love, compassion, joy, gratitude and equanimity.
I make sure my diet has a maximum diversity of plant-based foods. I avoid food that is manufactured, refined, processed and high in fat and sugar.
I take a week of silence every year.
Lately, as an experiment, I also ground myself to the earth through devices when I am in urban settings and am not in direct contact with nature.
In our society, where some people do not get enough sleep, how important is having a restful night to the practice of meditation?

A good night’s sleep of eight to nine hours for the average adult is very important for experiencing the full benefit of meditation, beginning with inner stillness and alertness but also physical enhancements like improved self-regulation. If we have not slept properly, meditation generally turns into naptime.

Sleep, therefore, comes first. Along with [Next Avenue Influencer in Aging] Rudolph E. Tanzi at Harvard Medical School, we have created a brain entertainment device called Dream Weaver that helps people who have trouble falling asleep by getting them into the brain wave frequency that induces both the dream and deep sleep states.

How can people properly use their brains to achieve health and happiness?

The human brain has three components — the lower or instinctive brain, the emotional or limbic brain and the cortical or intellectual brain. By practicing meditation and self-inquiry, by cultivating healthy emotions, and by not being impulsive and reactive, we can integrate our three brains — this is conscious evolution.

Homo sapiens alone have the capacity to transcend genetic programming, which controls physical evolution. By pursuing evolution in a conscious way, we also enhance our capacity for insights, intuition, imagination, and creativity.

Are we missing key information about improving brain health?

Brain health was an obscure field 20 years ago, and many findings are still provisional. For example, it is strongly suggested that low-level chronic inflammation and treatable infections in the brain may be vital to preventing and perhaps curing Alzheimer’s disease —only time will tell.

In the meantime, the recommendations for brain health don’t vary greatly from general wellness practice:

Healthy sleep habits
Stress management
Healthy emotions
Healthy nutrition
Remaining curious, alert and mentally challenged throughout life
What is brain plasticity and what impact does it have on disease prevention?

Brain plasticity means that the brain isn’t fixed and static. It has the capacity to increase the number of neurons, known as neurogenesis, and also the connections between neurons, known as synaptogenesis. Rehabilitation from strokes, for example, has been revolutionized since my days in medical school thanks to this new knowledge.

But for healthy people, brain plasticity can be enhanced through mental practices. I call these practices metacognition. Metacognition is conscious awareness of experience as it is happening, along with mindful awareness of our choices as we make them. These possibilities are discussed in Super Brain, coauthored by Rudy Tanzi.

How would you advise people who are going through difficult times?

First, recognize that all experience is impermanent. The only invariant or non-changing factor in every experience is awareness. Cultivating self-awareness through a daily spiritual practice helps us navigate difficult times.

But everyone is different, and we have to be realistic. Advising someone suffering from chronic depression to be more self-aware is probably impractical when what’s needed immediately is to improve their symptoms and relieve their mental pain.

The real secret to happiness, however, is universal: seek your source in pure consciousness, and you will find that happiness is included in the ground plan of existence. Such an agenda is a tall order, I know, but this has been the ultimate cure for centuries and hasn’t worn out.

By The Milken Institute Center for the Future of Aging

Source: Next Avenue

Sandra Ingerman – Buddha at the Gas Pump Interview

Sandra Ingerman, MA, is an award winning author of twelve books, including Soul Retrieval: Mending the Fragmented Self, Medicine for the Earth: How to Transform Personal and Environmental Toxins, Walking in Light: The Everyday Empowerment of a Shamanic Life(CD or eBook version), and The Book of Ceremony: Shamanic Wisdom for Invoking the Sacred into Everyday Life. She is the presenter of eight audio programs produced by Sounds True, and she is the creator of the Transmutation App. Sandra is a world renowned teacher of shamanism and has been teaching for more than 30 years. She has taught workshops internationally on shamanic journeying, healing, and reversing environmental pollution using spiritual methods. Sandra is recognized for bridging ancient cross-cultural healing methods into our modern culture addressing the needs of our times.

Sandra is known for gathering the global spiritual community together to perform powerful transformative ceremonies as well as inspires us to stand strong in unity so we do our own spiritual and social activism work while keeping a vision of hope and being a light in the world.

She is passionate about helping people to reconnect with nature. Since the 1980’s thousands of people have healed from past and present traumas through the classic cross cultural shamanic healing method Sandra teaches called Soul Retrieval.

She is a licensed marriage and family therapist and professional mental health counselor. She is also a board-certified expert on traumatic stress. Sandra was chosen as one of the Top 10 Spiritual Leaders of 2013 by Spirituality and Health Magazine.

Sandra has two new books released in 2018. The Hidden Worlds was co-written with Katherine Wood and is a novel written for young adults to help them navigate the changing world. And The Book of Ceremony: Shamanic Wisdom for Invoking the Sacred into Everyday Life was written for a shamanic and general audience on how to bring the sacred into daily life by performing shamanic ceremonies designed for our times and the challenges we are facing.

The Power Of Conscious Awareness | Gelong Thubten

At A-Fest Montego Bay 2017, Gelong Thubten, the Tibetan Buddhist Monk who trained the movie cast of Dr. Strange, reveals the secret to strengthening your mind and the biggest misconceptions about pain, bliss, and meditation.


A-Fest is an invite-only transformational event that gathers an extraordinary community of change-makers and visionaries who are driven by epic ideas to impact the world – entrepreneurs, employees, artists, leaders, innovators, visionaries and more.

The festival takes place twice a year in paradise locations around the world. Here, you will receive powerful training, profound mind shifts, bio-hacking techniques, deep connections, incredible adventures and unique opportunities to multiply your impact and give back to humanity, so that you can play an even bigger game and significantly expand your ability to accomplish bold things.

Don’t let any life situation to absorb your complete attention! Eckhart Tolle

Published on Dec 2, 2018

IN this video, Eckhart Tolle tells how we shouldn’t let any life situation to overpower us!

is a spiritual teacher. He is a German-born resident of Canada best known as the author of The Power of Now and A New Earth: Awakening to Your Life’s Purpose. In 2008, The New York Times called Tolle “the most popular spiritual author in the United States”. In 2011, he was listed by Watkins Review as the most spiritually influential person in the world. Tolle is not identified with any particular religion, but he has been influenced by a wide range of spiritual works.

Tolle said he was depressed for much of his life until age 29, when he underwent an “inner transformation”. He then spent several years wandering “in a state of deep bliss” before becoming a spiritual teacher. He moved to Vancouver, British Columbia in 1995 and currently divides his time between Canada and California. He began writing his first book, The Power of Now, in 1997 and it reached The New York Times Best Seller list in 2000.

The Power of Now
and A New Earth sold an estimated three million and five million copies respectively in North America by 2009. In 2008, approximately 35 million people participated in a series of 10 live webinars with Tolle and television talk show host Oprah Winfrey In 2016, Tolle was named in Oprah’s SuperSoul 100 list of visionaries and influential leaders.

Deepak Chopra – Surrender

Album: A Gift of Love – Music Inspired by the Love Poems of Rumi

In love, nothing is eternal but drinking your wine,
There is no reason for bringing my life to you,
other then losing it.
I said “I just want to know you, and then disappear”
She said,”Knowing me does not mean dying”

Defeated By Love
The sky was lit
by the splendor of the moon
So powerful
I fell to the ground
Your love
has made me sure
I am ready to forsake
this worldly life
and surrender
to the magnificence
of your Being

Lost In The Wilderness
Oh lovers, where are you going?
Who are you looking for?
Your beloved is right here.
She lives in your own neighborhood.
Her face is veiled.
She hides behind screens calling for you,
while you search and lose yourself
in the wilderness and the desert.
Cease looking for flowers,
there blooms a garden in your own home.
While you go looking for trinkets,
your treasure house awaits you
in your own being.
There is no need for suffering, God is here!

When Understanding is No Longer Extraordinary ~ Rupert Spira

A man who has been to several retreats feels he is doing something wrong because he is not getting it.

Adyashanti – The Instinct toward Greater Consciousness

Published on Dec 1, 2018

We each have an instinct toward greater consciousness, and our spiritual practice is a way of responding to that. Adyashanti explores how the spiritual impulse originates and the importance of bringing our consciousness into the depths of our unconscious.

Quotes from this Video:

“When the mind is dreaming, it is endlessly talking to itself, and sometimes the way it is talking to itself seems to be completely disconnected from anything that’s happening right now.”

“We’re not only dreaming at night. That’s one of the things that contemplative introspection shows you, and at the beginning it’s unsettling.”

“So much of our narrative is just like your dream in the middle of the night. It’s trying to work things out—things you felt, things you experienced, things you heard—and you don’t know how it’s doing it, because it often just sounds like unconnected self-talk.”

“Contemplative practice is a way of taking your consciousness down deep into y

Adyashanti – The Heart of Spirituality

Adyashanti explores the heart of spirituality and invites you to drop this inquiry into your being: What is dictating the orientation of my life? Setting aside judgment and the endlessly dissatisfied ‘me,’ you can dive deeply into the exploration of your highest values, and with clarity, you can orient towards them.

Quotes from this Video:

“One of the most important things about spirituality is to get clear on: What is my orientation?”

“Judgment and shame are the most powerful ways that the ‘me’ orients all attention towards itself.”

“To establish a good orientation, look at the values that come from the deepest state of being: truth, love, compassion, service.”

“A good form of spirituality will give voice and structure to those self-transcending values.”

What is Third Eye? What happens when it opens? ~ by Sadhguru

Published on Nov 28, 2018

IN this video, Sadhguru talks about the importance of opening of Third Eye. Does it really exist? He answers it in this discourse!

Jaggi Vasudev, popularly known as Sadhguru, is an Indian yogi, mystic and New York Times bestselling author. He founded the Isha Foundation, a non-profit organization which offers Yoga programs around the world and is involved in social outreach, education and environmental initiatives.

Kundalini Is All There Is ~ Igor Kufayev

Published on Nov 28, 2018

In response to a question on Kundalini, Igor Kufayev speaks on why there is a lack of a shared consensus on what the term stands for.

Mystery of Time ~ Deepak Chopra

Is this now, right now, any different than any other now? Contemplate this.

Intimate Relationships & Awakening

Amoda Maa at Science & Nonduality Conference 2018

Making God Necessary, by Deepak Chopra

Why God is a verb, not a noun

The practice of medicine, which I began after moving from India to the United States in 1971, is an odd opening to God. But finding out what’s wrong with a patient comes close to being a spiritual investigation, improbable as this may sound. Unless someone is wheeled into the emergency room with a broken leg or a gunshot wound—both were common occurrences in the New Jersey hospital that was my first exposure to American medicine—the doctor begins by asking, “What’s wrong?” The patient then gives a subjective account of his aches, pains, and specific discomfort. This account is likely to be filtered through distortions such as high anxiety, distrust of medicine, or in my case back then, skepticism that a young M.D. from India really knew anything. (“Can I see a real doctor?” was written on the faces of many patients in an era when the Vietnam War had created a doctor shortage, leading to an influx of foreign-born and foreign-trained physicians.)
Although we all visit the doctor routinely to find out what’s wrong with us, certain situations depend almost entirely upon subject-reporting. Pain is the most obvious example. There is no objective measure for pain, no reliable scale like the level of liver enzymes or hormones in the blood. “It hurts” is the only standard, and the patient’s description of how much it hurts and where cannot be refuted. Depression and anxiety are also heavily dependent on subject-reporting. Even though brain scans are beginning to offer a hint at objective measurement, the general conclusion seems to be that every depressed patient is a unique case.

Diagnosis, then, implies a subtle struggle between what the patient report and what the physician concludes to be true. The unspoken object of this contest, from the doctor’s viewpoint, is to reduce subjectivity as much as possible so that medical science can get at the facts and nothing but the facts. It is absolutely necessary for subjectivity not to rule the practice of medicine, while on the other hand pure objectivity is a chimera.

My father had a long career as an Indian Army physician, a cardiologist, and it was a point of pride with him to reject Ayurveda, the centuries-old indigenous medicine of India, in favor of “real medicine,” meaning the Western science-based variety. So a high respect for science was ingrained in me from my childhood onward, even though my grandmother was a staunch believer in Ayurvedic remedies, or folk remedies as my father would have labeled them. I felt no qualms about this division in the family, and after a certain age, perhaps twelve or thirteen, I understood why my father was also a nonbeliever in God while all the women in my family, including my mother, were strongly devout.

Unless you have respect for subject-reported facts, religion is nearly impossible to credit. There are no facts about God, none that rise to the level of science, that is. Saint Paul may have been struck by divine light on the road to Damascus, but a traveler going in the opposite direction might simply have seen a man fall down on the side of the road. I recently asked a woman why she had become a deeply convinced convert to Roman Catholicism, and she replied, “Jesus was either a deluded psychotic or the Son of God, and I’m sure he wasn’t crazy.” She hadn’t considered another, obvious possibility: Jesus could have been ordinarily sane but very convinced by his subjective experiences. So far as I could see in my early life, which was spent as a scientific atheist, all religions were founded on subjective and therefore unreliable experiences.

Yet I had an uncle whose hobby, as it were, consisted of visiting saints on a regular basis. “Saint” is a very general term in common Indian usage, denoting a holy man, swami, yogi, mystic, or enlightened master. No official body confers the title, and people regularly sit in the presence of saints in order to get a blessing, or Darshan. I went with my uncle as a fascinated youngster on various Darshan jaunts, and I was impressed that being in the presence of a saint made me feel peaceful and quiet inside. There was sometimes a sense of bliss, or Ananda, that is considered a classic sign of true Darshan. I later realized that for my uncle, this was actually a serious enterprise, because he had adopted the belief, which goes back before written history, that setting eyes on the enlightened ensures that you yourself will one day be enlightened (in fact, the Sanskrit root of Darshan is “to see”).

This prelude brings me to the point of my argument about God today, and specifically the immanent God. The crisis of faith that surrounds us and so troubles churchmen and believers of every stripe can be solved only one way, by making God necessary. Unless God enters into daily decisions and, furthermore, brings about better results than doing without God, the divine will be at most an add-on to modern life. Any version of God that is personal, incidental, occasional, fickle, or unknowable cannot be a God I’d call necessary. Oxygen is necessary, along with food and shelter; money is necessary for all but the smallest fraction of society; and to the list could be added love and happiness, although those qualities are done without by untold millions of people.
In order to make God necessary, there is a journey from belief to faith and from faith to knowledge. One lesson from my medical practice, reinforced by science in general, is that subjectivity isn’t good enough. There must be objective conclusions and, still better, practical solutions. Looking upon the seemingly superhuman calm with which Socrates faced death, Nietzsche thought he was glad to be cured of the disease of life. As rebellious as that sounds, the Buddha would have agreed, in a different way, that life’s inevitable baggage of pain and suffering must be approached with radical surgery—the necessary treatment was ego death, the end of personal attachment to the cycle of pleasure and pain.

Lacking a rebellious streak, I’ve concluded that the point of spirituality is to deliver a kind of medicine to the soul, a recovery program that invests life with “light.” This word has countless meanings in the world’s spiritual traditions, but here my use is simply the light of knowledge—knowing what is real and disposing of what is unreal. If God cannot pass the test of knowledge, the spiritual journey remains incomplete or even aborted.

Belief is the first step, which is different from faith. Belief is more tenuous; it involves a willingness to believe that God is a possibility. A confirmed atheist won’t accept belief as a first step, and countless modern people are satisfied enough with secularism that for all practical purposes they are practicing atheists. But if belief is adopted, a person starts to examine if something real is the object of belief. Children believe in fairytales, but to carry this belief into adulthood implies a kind of self-indulgence, an enjoyment in fooling oneself on purpose. Bible stories are like fairytales in the way they defy ordinary reality, and as children nothing is more captivating than miracles. But holding on to the Bible stories as the basis of belief in God strikes me as a sort of self-indulgence, too, bringing the same pleasure in fooling oneself. Without holding a miracle up to the same validation as a blood test, we ignore the demands of reality.

But validating God is a long time coming, I realize, and this requires the second stage on the journey, faith. Faith is more convinced than belief. It is upheld by actual personal experience of some kind that points to the divine. To my mind, knowledge of God isn’t privileged over other kinds of knowledge. A physical brain is required, along with measurable activity in various regions of the brain that correlate with what a person is experiencing objectively. To see angels requires the same visual cortex as seeing a cow. There’s a trap here, however, that needs to be avoided.

The fact that the brain is active during spiritual experiences isn’t the same as saying that the brain creates those experiences. It only processes them. In Tibetan Buddhist monks who have meditated on compassion for years, the prefrontal cortex lights up with extraordinary intensity on an fMRI. Certain frequencies of brain waves are also greatly intensified. Looking at this evidence, some have argued that neuroscience has validated the spiritual experience as real. I think that’s a wrong conclusion, because nothing stronger than inference is involved. ON an fMRI a neuroscientist sees only neural correlates, the physical fingerprints of something that isn’t actually measurable. In fact, not just spiritual experience but all experience isn’t captured through brain activity, any more than knowing the workings of a radio tells you how a Mozart symphony being broadcast through the radio was created. Hooking Shakespeare up with electrodes while he writes Hamlet won’t reveal the first line, or even syllable, of the play, much less its meaning.

The whole point of spiritual experience is its profound meaning for the individual, which can be life-changing. If someone leaves her everyday existence to become a secluded Carmelite nun, it’s folly to say “her brain made her do it.” Her experience, filtered through her mental evaluation of it, made her do it. I would say that everyday life, in fact, is littered with clues and hints of spiritual experience. These passing moments take on a flavor everyone can identify with, even the most convinced atheist. Let me offer a partial list, which consist of moments when you or I feel:

Safe and protected
As if we belong
As if our lives are embedded in a larger design
As if the body is light and action is effortless
Upheld by unseen forces
Unusually fortunate or lucky
Touched by fate,
Infused with light, or actually able to see a faint light around someone else
Held in the presence of the divine
Spoken to by our soul
Certain that a deep wish or dream is coming true
Certain that a physical illness will be healed
At ease with death and dying

Only a fraction of the items on this list conform to the conventional notion of a religious experience (although pollsters have found that ordinary people, up to a majority, report seeing an aura of light around someone else at least once in their lives, and hospice caregivers routinely see something like the soul leaving the body at the moment of death. These are phenomena difficult to talk about, even embarrassing, in the context of secular society.) It takes a degree of faith in yourself to acknowledge these experiences and even more faith to follow them up. I’d call lack of follow-up the real loss of faith, because all too often the most extraordinary experiences pass through our lives momentarily and then are lost in the welter of daily existence.

Faith is your own experience is crucial. Once you notice that you’ve had a meaningful experience of the kind I’ve listed, you must give it significance. This is a harder step for most people, because they have been conditioned from childhood to identify with secondhand labels. In my case, for example, the labels include Indian, male, late middle age, doctor, married, well-to-do, and so on. As we accumulate labels, hoping to be known by positive tags rather than negative ones—I’ve had more than my share of the latter—we develop an ongoing story about who we are. This story is almost entirely externalized, because that’s how labels work. Insidiously, we start to prefer labels over experience, especially when an experience would set as apart as different. “I am an endocrinologist” was a prestige tag for me in my profession. It took a bit of daring to substitute “I am a mind-body doctor” or “I am a meditator”—those tags were quite suspect in the 1980s. What if I became known without tags, both to others and to myself? “I feel like a child of the universe” or “I was touched by God” aren’t safe ways to identify yourself.

So in the stage of faith, you must shift your allegiance to what you actually experience, which leads to a new, more authentic story about who you are and where you are headed. Much of the panic among professional religionists today can be traced to the collapse of traditional stories, stories of saints, miracle workers, the humbly devout, trials of faith, and rewards and punishments from God. Nietzsche notoriously thought that religious stories were power plays, methods by which a priest caste controlled believers. I’m willing to shrug off such accusations, because in reality, to live by an secondhand story keeps us from true knowledge. To accept conventional wisdom is the surest way to remain unwise.

Once you’ve given significance to your inner experience, more experiences start to arrive. You’ve turned on the tap. Everyone, as it happens, already entices phenomena to appear. If you walk around with a chip on your shoulder, there will always be more reasons to pick a fight. If you are an ingrained optimist, your day will be filled with things to be optimistic over. In other words, each of us creates personal reality through a feedback loop with the larger reality. Being infinite, the larger reality—known in Sanskrit as Brahman—can supply endless evidence that your personal story is valid. At some point it’s important to believe this; otherwise, the alternative is to lead a meaningless life, which no one can tolerate. Then comes a change. The things you believe in start to become less personal, less about “I, me, and mine.” Spirituality becomes more and more selfless.

Being practical modern people, we want a payoff for the time and effort we invest in things, and selfless spirituality has no obvious payoff. It would shock most seekers to hear that finding God or enlightenment doesn’t make you a better person or smarter, richer, more respected—it doesn’t make you more of anything. Wanting more is an ego game. It is intertwined with the ego’s innate insecurity, which tries to find security by acquiring more of the good things in life and reducing more of the painful things. Rupert Spira, an inspired speaker on these matters, was once contemplating the question of the afterlife. “The ego wants to survive after death,” Spira remarked, “so that it can come back and tell everyone about it.” What would impress your friends more than telling them you just got back from a trip to Heaven? It beats the French Riviera.

Faith on its own is insufficient; it sustains us in a mixture of truth and illusion. Our minds, our desires, our wishes, fears, and dreams, lead us on, but there is always nagging uncertainty. Some things are convincing but illusory, like the ego’s desire to be totally pleasured at every moment or to be liked by everyone. This jumble of illusion and reality all has to be sorted out. I associate the ripening stage of faith with emotional maturity, or what might be called “building a self.” The essence of making God necessary is coming to grips with reality. A strong sense of self is required, never more so than when you realize that the self must be jettisoned. At that point, founded on your inner experiences, you are ready for the third and last stage, which is true knowledge.

True knowledge doesn’t come with a signpost pointing to God. Instead, what you start knowing is the nature of existence. The only two things any of us actually knows with total certainty is that we exist and that we are aware of existing. Ironically, these are the two things that everyone takes for granted, whether they call themselves atheists or believers. “I am” needs no follow-up. As soon as you say, “I am X,” the X dominates your thought. “I am Deepak, an Indian male, a doctor, etc.” forms a train of thought that leads, step by step, away from the simplicity of “I am.” There’s good reason for why Moses heard Jehovah say “I am that I am” from the burning bush. It’s the one true thing that connects the human and the divine. “I am” is the beginning and end of wisdom.

This needs explaining, naturally. If you take the physical worlds as a given, existence is empty and inert. It’s empty in that life won’t matter unless it gets filled with countless experiences that arrive on a conveyor belt from birth to death. Existence as nothing but a physical fact is inert because until then mind enlivens it, nothing “out there” matters. Hamlet’s “To be or not to be, that is the question” actually misses the point. To be is inevitable, beyond choosing. The real question is what existence means. This becomes an urgent question once the demands of “I, me, mine” are exhausted or abandoned. A quote whose source I forget comes to mind: As long as you have a personal stake in the world, enlightenment is impossible. Or to make this truth more comfortable for Westerners who are suspicious of enlightenment, as long as you have a personal stake in the world, you won’t know who you really are.

I’ve been asking for the reader’s indulgence by not bringing up the immanent God, which is the putative subject here. But now we are close. If existence isn’t fated to be empty and inert, it must be something else, replete and alive. The fullness of reality and the source of all life is God. When you come to the stage when you are urgently interested in existence, it turns out that awareness cannot be left out. To exist and to be aware that you exist go hand in hand; ultimately they are one. In the ancient Vedic tradition of India, this seamless unity, this one thing upon which all things are founded, was simply called “That.” Two enlightened people could meet on the street with totally different backgrounds and completely divergent opinions about everything. But both would agree to the statement, “I am That, you are That, and all this is That.”

“That” is too unspecific for theologians, and labels have been applied, such as Brahman, vidya, mahavakya, and so on, in order to find the right label. But this effort, along with the theology it is a part of, runs against the intention of “That,” which is to point beyond all language to the source of everything. God as origin belongs in every religion, it goes without saying. But origin without God is much trickier. The one great advantage of the Indian tradition, as I view it, lies in getting at the source without resorting to anything beyond existence itself. If God isn’t existence, then the search for God will only lead into deeper illusion. That’s the bottom line of “I am That.”

In the final stage of the spiritual journey, to be is enough. Being is awareness, and there is no getting beyond awareness. What we are not aware of might as well not exist. A current fashion among physicists is to posit an infinite number of possible universes that comprise the so-called “multiverse.” These alternate universes are necessary for cosmological reasons. For example, they get us past the nonsensical question, “What came before time began?” By general agreement, time and space, along with matter and energy, emerged at the instant of the Big Bang. Since the human brain is a product of time, space, matter, and energy, the pre-created state of the universe is impenetrable. But mathematical conjectures can be applied to a supposed pre-creation, and using one set of complex mathematical formulas allows proponents of the multiverse to imagine a cosmic casino where trillions of universes bubble up at random. One of these bubbles is the Big Bang, which completely at random produced a universe that fostered human life. Thus “our” universe has time and space in it, along with the force of evolution, making Homo sapiens a winner at the cosmic casino.

Theology couldn’t be more fanciful or divorced from reality than this, and it’s only a historical happenstance that makes us speak of the multiverse as more respectable than speaking of God as source and origin. “That” gets us past all historical happenstances. Neither an age of faith or an age of science matters. In any age, the individual can find the truth simply by paying attention to the undeniable fact that existence and awareness are intertwined. At any given moment, someone in the world is amazed to find that the God experience is real. Wonder and certainty still dawn at these moments, whenever they arise. I keep at hand a passage from Thoreau’s Walden, where he speaks of “the solitary hired man on a farm in the outskirts of Concord, who has had his second birth.” Like us, Thoreau wonders if someone’s testimony about having a “peculiar religious experience” is valid. In answer, he looks across the span of centuries. “Zoroaster, thousands of years ago, traveled the same road and had the same experience, but he, being wise, knew it to be universal.”

If you find yourself suddenly infused with an experience you cannot explain, Thoreau says, just be aware that you are not alone. Your awakening is woven into the great tradition. “Humbly commune with Zoroaster then, and, through the liberalizing influence of all the worthies, with Jesus Christ himself, let ‘our church” go by the board.”

Skeptics turn this advice on its head. The fact that God has been experienced over the ages, only goes to show that religion is a primitive holdover, a mental relic that we should train our brains to reject. But all attempts to clarify matters—to say, once and for all, that God is absolutely real or absolutely unreal—continue to fail. The muddle persists, and we all have felt the impact of confusion and doubt. What this tells me, however, is that it’s impossible to stand aside from experience when we come to the source. Just as time, space, matter, and energy emerge from a pre-created domain that is timeless and without dimensions, the source of awareness is inconceivable. “That” is ground zero, the womb of reality. There is no more language, or even thought. As the ancient Indian rishis declared, “Those who know of it speak of it not. Those who speak of it know it not.”

It’s only sensible to ask if such knowing, being impossible to talk about, is actually real. This has been a vexing dilemma that gave rise to two huge topics in philosophy: ontology (the study of being) and epistemology (the study of how we know things). Both topics are gnarly and entangled, and Indian philosophy isn’t immune from that. But we can cut the Gordian knot with another expression from the ancient seers: This isn’t knowledge you acquire. It is knowledge you become. God, like the universe and reality itself, is participatory. There is no other choice, since existence is always on the move, which is why I’m fond of saying that God is a verb, not a noun.

If the argument feels like it’s getting opaque, I can offer an analogy that helped me when I first heard it. Imagine that your mind is like a river. On the surface a river is filled with activity in eddies and waves. As you go deeper, the waves subside into a steady current. Deeper still the current slows down, and at the very bottom of the river, there is no current at all as water settles into the underlying river bed. Just as we can trace a river from its most agitated state to a level of complete stillness, the mind can follow itself from the stream of consciousness to deeper levels until it encounters its source in silent awareness. The entire journey is accomplished within awareness; the beginning, middle, and end are all conscious.

The practical result of this dive into awareness is not abstract knowledge. Reality is different in different states of consciousness—another maxim from the ancient rishis. Therefore, God isn’t merely process but transformation….As the transcendent God loses significance in the modern world, we must turn to immanence—“God in us” or “God in everything”—to justify the divine. I have to agree, but with the proviso that transcendence and immanence aren’t relevant distinctions in the end. We don’t say, “Existence is way up there, beyond the clouds. Have faith and you will find that existence is down here, too.” Likewise, if God is existence, being “up there” or “down here” has no meaning.

I could give a preview of coming attractions by holding out what higher states of consciousness must be like. The Indian tradition has thousands of pages on the subject. But the simple truth is that transformation never ends, and states of consciousness lead to realities that must be experienced directly. The Vedas sound reassuring when they say, “You are the universe,” a kind of ultimate validation of what it means to be human. Like everyone, I’ve spent my life searching for validation. I try in all frankness not to describe experiences I haven’t had myself. The curious reader can infer…that everything being described has happened to me.

I am the union of two parents, in a sense, unwilling to rely on science or faith alone but equally unwilling to let go of either strand. It’s a peculiarity in human beings that we never settle on a fixed identity, the way a tiger has tigerness and perhaps an angel has angelness. In the evolutionary scheme, our specific mutation is to embody mutability. I feel that personally every day, and if you ask me “Who are you” I don’t resort to memory, family, labels, and other remnants of selves that have drifted in and out of the picture since I was born. All statements of “I am X” fall short—even “I am God”—to explain what is real at this very moment. Existence is on the move, and the only reliable guide in to the unknown is reality itself.♦

Source: Parabola

Rupert Sheldrake – Buddha at the Gas Pump Interview

Rupert Sheldrake, PhD is a biologist and author of more than 85 scientific papers and 12 books, including Science Set Free and Science and Spiritual Practices. He was a Fellow of Clare College, Cambridge University, a Frank Know Fellow at Harvard, and a Research Fellow of the Royal Society. From 2005-2010 the Director of the Perrott-Warrick Project for research on unexplained human and animal abilities, funded by Trinity College, Cambridge. He is a Fellow of the Institute of Noetic Sciences, Petaluma, California, and of Schumacher College in Devon, England.

Take Refuge in the Now

23 Nov 2018
A woman isn’t quite sure she understands what it means to ‘take refuge in the now’ when she is fearful.

Adyashanti Guided Meditation – The Invitation of Meditation

23 Nov 2018
– What is always and already present within every moment of existence? Adyashanti guides you to explore the awareness that is there before you even try to be aware. By switching your focus from the content to the context of your experience, a vast open spaciousness is revealed to you.

Quotes from this Video:

“The invitation of meditation is to take the one seat—to be fully open, fully willing to experience whatever is happening—to completely show up.”

“Awareness is there before you even try to be aware.”

“Notice that background quiet. Instead of focusing attention on some object of awareness, relax and open attention to the context, in which all experience arises and passes away.”

Entheogens and the Transformation of Consciousness

Published on Nov 20, 2018

In response to a question on macrodosing, Igor Kufayev speaks on the effect hallucinogenic substances have on our body.

Eckhart Tolle Talks – When You Decide To Play With This World

Published on Nov 19, 2018

Eckhart Tolle Talks – When You Decide To Play With This World.

Gina Lake and Nirmala: Non-Duality and Christ Consciousness Transmissions

Gina Lake and Nirmala: Non-Duality and Christ Consciousness Transmissions

This conversation is part of a series of live, online conversations with non-dual spiritual teachers. The first part is a conversation between Grace, Gina, and Nirmala, and in the second part, people ask questions. To find out more about the live online conversations go to

Awaken Interviews Guru Meher – In Yoga, We Scarcely Know The Upper Limit Of Awakening

November 17, 2018

Donna Quesada: Guru Meher, I’d like to start out by thanking you for your time.

I’m certainly delighted to spend this time with you and I know that our listeners will benefit from having you share your insights with us.

Guru Meher: My pleasure. Thanks for having me.

DONNA: Well, thank you for being here, and we have a little tradition here at We’d like to start with the question of what awakening is. And so let me just stop myself for those who might not know you…you are Guru Meher, and you teach at Yoga West. I know that you’re one of my teachers, so I’ll share that with our readers and viewers…

GURU MEHER: Teacher of Kundalini Yoga, that’s right. Yes.

DONNA: Yes…teacher of Kundalini Yoga. And so,we‘re in the business of awakening, but it’s such a big topic that I kind of like to dive right in and explore that notion of what awakening is.

GURU MEHER: I think of it just like when we’re born, and we are little kids and we can’t really do much…we can’t feed ourselves, we can’t…there’s a lot we don’t know…But later, we will, so the potential of knowing is in us, but we’re not always…have it available to us, right away. So, as we grow up, we keep knowing more and more, and our sense of ourselves in the world keeps expanding, bigger and bigger. So if you take that even further, I mean, that’s a life long process, and so, this thing that might sound mystical…called “higher consciousness” really is just this idea that sometimes we are conscious…and then later, we’re more conscious and then later, we’re more conscious. So, awakening is just a continual lifelong process of awakening as much as we can…so that our scope of what we can know, what we can process, what we can handle and enjoy, keeps expanding.

DONNA: Mmm…So, is it consciousness? Is it just being aware?

GURU MEHER: Well, consciousness has many levels, you know. I’m either asleep or I’m knocked out and I’m unconscious, so I think they all sorta mean the same thing. Like, how aware am I? And I think awareness really solves all problems eventually. Like, most of our suffering is just through ignorance. Well, I stole that from the Buddhists, but we just don’t know while we’re suffering. And once we are more aware, once we awaken…you know, as a yoga therapist my job is just…I was just working with a couple and they’re having this problem. I just help them awaken and be more aware of what was going on that was causing them the problem and as soon as they saw it they were like, “Oh, ok, problem solved. ”So awakening and awareness I put on the same…almost as the same word. Awakening to more awareness.

DONNA: Deeper seeing…

GURU MEHER: Yes, yes…

DONNA: And so, there are degrees, and it’s a lifelong process.

GURU MEHER: Yeah, and some people achieve more awakening and awareness in a lifetime than others, you know…I mean, it’s not a race. You can sort of see the difference in how far a person can get. And in yoga, we really say we scarcely know the upper limit of awakening. And so, we are all sort of pioneers in the spiritual Yoga world, trying to see if we can push the frontier of our own awakening.

DONNA: You know, it’s a curious thing because when people think of things like Yoga, or any spiritual tradition really, they think of awakening as equal to enlightenment. Like, it’s one big moment that happens once…that’s instant, and then it solves all problems immediately. But it’s really a process of degrees, of levels of awakening, and it doesn’t happen magically to make your problems disappear, just like that.

GURU MEHER: Right. Funny story…When I was a kid…Yoga was not a thing when I was a kid…there were no Yoga studios. You maybe found an esoteric book somewhere and read about the secrets of yoga and maybe there was a class…somebody came to town, you know. So, I had this sort of fantasy, mystical approach to it, and I really thought that yoga would, in its broadest sense, would be sort of a magical thing that would allow me to have no problems, no suffering, and be sort of…that there would be some big answer to everything. But really, I see it a little differently now. Like, life still is life. Life still has problems and challenges. But, if I am aware enough, if I am awakened enough, those big challenges become…they’re not overwhelming…they have a context…a larger context, so that I can handle life better. So, in the end, it is sort of a little magical, like hey, life isn’t that hard! But, it’s not that life changes…it’s that I change.

DONNA: And how does Yoga, and specifically, Kundalini Yoga, work toward advancing this process? So that in pragmatic terms, then it does make life easier? …That’s what we want.

GURU MEHER: Ok. I always take these big ideas down to the very immediate and practical. So in Yoga, like in many forms of exercise —which I’m not just saying that yoga is just a form of exercise, but it’s largely practiced that way…that you’re focused on making a goal, making a touchdown, lifting more weight…you’re focused outwardly. And so, the brilliant discovery of Yogis and other traditions around the world was to direct that attention inward. So, when you just close your eyes and get still, and get quiet, which is a part of most Yoga and most spiritual traditions—even Christian prayer, you know—then you start becoming aware of things within you, that you weren’t aware of before. They were going on but you weren’t aware of your thoughts, your feelings, your motivations, your beliefs. So, by just focusing on oneself…and in Yoga…you know, where Yoga can get competitive…Americans are sorta like, Who is the stretchiest? And, Who can be on the cover of the Yoga Journal?…and stuff. But even then, you know that people are going slow, and they’re feeling their body. So, on a very immediate and practical sense, paying attention more to ourselves —because we are the center of our awareness…we are the modality of our awareness…we are the portal of our awareness. So, by just starting to direct the attention inward and pay attention to the self, that’s where awareness starts increasing. And then of course, when the noise quiets down you’re just much more aware of things that you couldn’t hear before…and subtler…

DONNA: Like what…what do we discover when we go inward in that way?

GURU MEHER: Well, my expertise happens to be emotions. So my self-appointed mission in life has become to help people become masters of their emotions…emotionally skillful, and agile, and aware. And so, most people are running around feeling things all the time. Yogic theory tells us our mind will produce continual thoughts and continual feelings. So, most people running around, “We like the good feelings…We don’t like the uncomfortable feelings.”And so, I get amazing results in a class or with individuals, by simply…They come to me with a problem, and I say,“Ok, let’s close our eyes and what do you feel about that?”And most people, it takes them a while just to connect to, “Yeah, that problem is giving me some feelings, some emotion.”And by simply guiding them into an awareness of their emotion, they start…coming out of their…they start solving their own problems.

DONNA: Mhmm.

GURU MEHER: So, an example of just one thing that I help people become aware of is their feelings. And then, their feelings are part of their system that is trying to help them, and so, it does help them. So traditionally, meditation is thoughts, becoming aware of thoughts. So, I’ve just said, “let’s just bring in the emotions because every thought generates a feeling, anyway.”For most people, it just starts with just the body, “Oh my back has been kind of bothering me, but now that I’ve spent an hour slowly stretching it, kinda paying attention, not just trying to get it to perform but actually feeling it,”then we’re like, “Oh! My back is stiff or weak or something like that.”And on levels, that self-awareness, whatever is in there, you become aware of.

DONNA: So, could you give an example. So, for example, if you have a couple who are fighting and there’s anger. That anger then would be directed in a more constructive way because the awareness brings some space around it, so to speak. And I don’t want to put words in your mouth, but I’m trying to think of how this really plays out and the work that you do.

GURU MEHER: Well I’m about to write an article about… there’s three books out right now. One is called Rage Becomes Her. And there’s three books coming out right now all about women, women and anger, right now.


GURU MEHER: And how there’s this huge uprising of women running for office, in reaction to, or response to just, we’ve had enough of being treated this way for thousands of years. So, anger, this makes sense because anger is simply a systematic response to harm. So, every emotion has a purpose. They’re not just random. Every emotion has a purpose. Anger is a response to harm…to try to protect us, and take care and handle things. So, there it is right there. Awareness is growing, you know, women were property! Women didn’t have the vote in this country, we weren’t even a democracy. You’re getting me political here! No, I’m getting political here. But no, this is not a political issue. This is just a human rights thing, that women have been mistreated and abused by and large, by men, for a long time; not everyone, but…and so that’s a lot of cumulative harm.

And if women today have a voice, and have a vote, and still feel that they are not making as much money as men, but they’re still being harassed and their harassers are favored in the courts and that kind of thing —that’s a lot of harm. Going back thousands of years, that in one lifetime, and one in five women…I’m getting on a roll…One in five women are abused in this country —that’s a lot of harm. So if you think there’s not some anger that needs to come out!

And the whole trick with anger then —and this goes back to your question, “how does this relate to an individual relationship? ”Well, when there is anger, I know there’s been harm. And so, what I try to do, is help people use their anger constructively, and that takes awareness. That takes awakening to the purpose of anger. So, the way we misuse anger —and this is just one example of the many emotions —is, either we repress it… So, if somebody is being abused and they just don’t say anything for a long time…they’re still being hurt, the anger is gonna build, and at some point you know, it’s gonna erupt. But the other way, that even Yoga talks about emotions being bad, is when they just take over, when we just react. And somebody’s angry, so they just, you know, hurt, attack the person that they actually love, you know. So the skill with anger is to bring it into to the middle, to bring it to where —and in terms of the brain…the prefrontal cortex in my limbic system are cooperating at the same time, and I can feel that I’ve been harmed. I can feel the energy of the anger, which wants to protect me, but I can use my executive function mind to then act in a way that actually achieves my protection without harming somebody else.

DONNA: So it’s constructive not destructive.

GURU MEHER: Exactly. So, I’m sorry if I wanted to talk about that for about an hour! The answer only needed a minute, but…

DONNA: That’s an interesting thing, you know, in this culture you see so much, and this is where it differs from the Yogic approach. I remember watching a show once and they were actually going off on a venting mission, you know, and prescribing that as a proper way to deal with anger. And they went out with baseball bats to a junkyard and started hitting stuff. And this idea of venting is so western, and it’s so different from the eastern approach. And so, it’s a good thing I think, to explore. I remember reading the Buddhist monk, Thich Nanh Hanh, who said that that approach only practices the anger; it doesn’t actually help to abate it. So, your approach seems to be similarly eastern, in that we want space around it, we don’t just wanna react to it. That doesn’t help; it’s not like something that you get it out and then it’s done.

GURU MEHER: Right. So my book is called…my work is called Senses of the Soul.

DONNA: Which I have.

GURU MEHER: Oh, nice! Yeah! Even got some markers in there, so looks like you’ve been working it a little bit, okay. Good! That from this higher awareness that we have, meaning, just that sometimes we are not as aware, that emotions really —as opposed to how they’re understood in this culture at this time…as sort of this…even in the spiritual world, you know, I’m too spiritual to be angry kind of thing. Like, there’s a spiritual by-passing that goes on where people are actually replacing their emotions because they think they don’t befit them. But Yogi Bhajan my teacher, used the phrase, “Emotions are the senses of the soul.”And that’s what really created my whole work. I thought emotions were bad, I thought Yogis said, emotions were beneath them, so why did my teacher call emotions the senses of the soul?

And my 15 years of research with myself and with coaching clients is that there is… they come from both an instinctual place, but also a very intuitive place, that lets us know something is not right for us and gives us the energy to make it right. But because of that, there’s a lot of wisdom in the instinctual part, so, when we repress emotions, we lose the instinctual value that hey, something’s not right for me.

But, on the other hand, when we let the animal nature of us just go attack back, then that’s not really the result that we wanted. So, when we can consciously use them, feel them, and be in what we call neutral mind, and not be in a reactive state when we work with them…And Kundalini Yoga is so valuable for this, because in a short amount of time, in Kundalini Yoga, we can get somebody in what we call, neutral mind—a clear state —in you know, three, six, eleven minutes of breathing.

I just came back from Australia. I did 14 workshops in a row, all people who have never done this stuff…mostly people who have never done it, and if people come in afraid of their minds…I had a woman come in and she said, “I’ve got this problem but I never feel emotions, and I don’t want to feel emotions, so don’t make me feel any emotions.“In 11 minutes I can just give her a breathing technique, I think we only spent six minutes, and she got a sense of safety and clarity. And then I just helped guide her into feeling what she was feeling, and literally in a half an hour she came out with the solutions to her problems. And she said immediately…Usually people come out of their meditative state and sort of want to discuss what they learned. She immediately opened her eyes and said, “How did you do that?”and I said, “I just know how emotions work and I know to help you feel safe to feel them. And then I just guided you to work with your emotions, and the answers came out of you.”So this is Yogi Bhajan’s prediction, that the future of therapy is self therapy. That people have the answers within them. We always say this within yoga. This is a really tactile way, that through the emotions, which are the senses of the soul, people actually access very quickly, more than they think they know, about how to solve one of their own problems, right.

DONNA: You know, this is an interesting thing, a personal interest of mine. You were saying that your student in Australia was in the habit of suppressing and not wanting to feel her emotions, which are the senses of the soul, and that is the work that you do. Is there ever an appropriate use of distraction? There’s so much emphasis on feeling what you feel. But just to sort of play devil’s advocate here, who wants to feel yucky stuff? Is it ever a healthy just to focus elsewhere, on something pleasant, to switch gears in that way?

GURU MEHER: Okay. Yoga’s very good at…You can be feeling bad and go into a Yoga class and come out feeling great. And we need that. We know that the brain tends to latch onto negative experiences as a protective mechanism to avoid them. So it’s much harder to program the mind to be happy, than it is to program it to be fearful.

DONNA: Interesting, so the default, or “factory setting” is toward the negative, fearful emotions…

GURU MEHER: That’s right, so…but, we don’t like those, who wants to live that way? It’s great that we’ve developed a way that we can do Yoga class and feel better. And that’s important because it takes twice as much work to feel better, than it does to feel worse. So, that is very wonderful and very important. And that’s what most Yoga people are doing, I just want to feel better. And then there becomes this belief that we should always be feeling good all the time.

DONNA: Mhmm.

Continued in Part II…

Source: AWAKEN

Experience is the On-ing and Off-ing of You As Awareness ~ Deepak Chopra

Who or what is “I”? What is a “body-mind”? Are people having experiences or people are actually the experiences themselves?

Deepak explains what is the “on-ing” and “off-ing” of you as awareness.

Eckhart Tolle: Freedom From Suffering And Unhappiness

The Uncreated Light of Pure Knowing – Guided Meditation

Published on Nov 16, 2018

Guided Meditation – Although the content of our experience is always changing, we see that ‘experiencing’ is the common factor in all experiences. It is thought that divides experiencing into a subject and object. In the yoga meditation, images of fire and music are used to bring us experientially to this understanding.

Science and Spiritual Practices with Rupert Sheldrake

Deepak in discussion with Rupert Sheldrake.

Wakefulness is what we are….Rupert Spira

Adyashanti – Existential Unity

Published on Nov 15,

In unity, you are everything that exists. Everything, everything, everything. Whether it’s the farthest galaxy you can see or the next feeling or the next thought. Adyashanti explores how this recognition of unity releases you from clinging to any sense of identification, and how, as the opposites drop away, what remains is only what is.

Excerpted from “Beyond the Realms of Identity”:

Quotes from this Video:

“Everything I see, touch, taste, feel is me, but not as an ego because an ego is fixed. In this sense, you are the flux and flow of existence. And in that, there is no exclusivity; there’s nothing to be, there’s nothing to defend.”

“I see God in everything, everywhere, but only everything, everywhere. Nothing is outside. There is no otherness to God.”

“When you are what arises, the relationship, the duality collapses. You are no longer in relationship anymore.”

Aligning with Life’s Intelligence – Amoda Maa

Published on Nov 12, 2018
In this video – Amoda talks about how awakening is not a destination but the foundation of living in right relationship with ourselves, with the world and with God. She invites you to take up the invitation to go beyond the tight fist of reactivity and to fall into the open hand of love. This is a deep acceptance that brings us into alignment with life’s intelligence, an inner and outer harmony that serves us and serves everything. Recorded at a daylong meeting in Santa Fe, New Mexico (November 2018).

Leanne Whitney – Buddha at the Gas Pump Interview

Leanne Whitney Ph.D. is an independent scholar in the fields of depth psychology and consciousness studies. She specializes in the intersection of Western psychology and the Eastern liberatory traditions.

For over twenty-five years Leanne has researched the mind body connection and, over the last fifteen plus years, their interrelation with pure consciousness. Trained in depth psychology, yoga, and craniosacral therapy, in her private practice, Leanne works with clients one-on-one to resolve mental, emotional, and physical blocks which obscure the ever-present alignment of the authentic Self. Working with clients online as well as in person, her practice is international, spanning four continents. Her clientele is diverse; racially, socio-economically, and in sexual orientation.

Leanne is the author of Consciousness in Jung and Patañjali (Routledge, 2018) as well as several academic papers. Her published papers include Innate and Emergent: Jung, Yoga and the Archetype of the Self Meet the Objective Measures of Affective Neuroscience, and Jung in Dialogue with Freud and Patañjali: Instinct, Affective Neuroscience, and the Reconciliation of Science and Religious Experience, both for the open access journal Cosmos and History: The Journal of Natural and Social Philosophy.

The Miracle of Consciousness, By Christian Wertenbaker

Photograph by Vidar Nordli-Mathison

The science and spirit of awareness

Consciousness can be regarded as a miracle from many different points of view. Introspection alone suggests that it belongs to a different realm of reality from ordinary material things. But materiality can be finer or coarser, resulting in differing relationships of materials to space and time and the forces of nature. A gas is not constrained in space as is a solid, and it has a different relationship to gravity. Is consciousness then made of a very fine material? Does it have any materiality at all? Is it subject to mechanical laws, that do seem to operate in our brains? Or can it be dismissed as an epiphenomenon—something with no objective reality at all, merely the subjective accompaniment of neural impulses and synaptic interactions—the subjective inner world also being devoid of any objective reality? For many proponents of artificial intelligence, this latter view is correct. They believe that eventually a sufficiently complex computer will be conscious, the only valid criterion being that it behaves in every way as if it were, subjective experience being inferable in another entity only by observation of its behavioral manifestations.
Elementary particles—electrons, quarks, and such—and the photons of light seem to have such a fine materiality that it can hardly be called that. The laws of relativistic quantum mechanics that govern them are inherently paradoxical, and paradox, as will be elaborated below, points to another level of reality. So perhaps consciousness belongs to the quantum world. This is a subject of much current speculation. But here I would like to simply argue for the miraculous—in the true sense of the word—nature of consciousness.

What is a miracle? While one conventional view is that it represents a direct intervention by God into human affairs, superseding the physical laws of cause and effect, a subtler definition was put forth by G.I. Gurdjieff, who argued that if God intervened in the laws of His creation, He would invalidate their status as laws. Rather, Gurdjieff regarded a miracle as the “manifestation of the laws of one cosmos in another cosmos.”1 He regarded the universe as a living conscious being, made up of a hierarchy of cosmoses, nested within each other, each also a living being with a certain level of awareness. These cosmoses are somewhat variably described in his lectures and writings, but an acceptable list might be as follows:

The universe
The galaxy
The solar system
The planet
The multicellular organism—plants
and animals
Human beings and similar beings
elsewhere—so-called three-brained
beings, which he regarded as
fundamentally distinct from other
The cell or microbe

This is a radically different view from that of conventional modern science, according to which the above entities, aside from the first, are simply organizations of different sizes, but all on the same level, ruled by the same laws of physics. Gurdjieff also regarded the cosmoses as related to each other as zero to infinity, in other words, as representing different dimensions. A miracle then would be due to the intrusion of the laws of a higher cosmos into a lower one. This again relates to different levels of materiality and of the relationships of things to space, time, and forces: a normal man cannot walk on water, but the wind can; loaves and fishes do not multiply instantaneously, but shadows and echoes can. Human consciousness, which can join together all separate things, travel effortlessly into the past and future, and contemplate all the possibilities therein, thus belongs to a different cosmos and has a different dimensionality than ordinary material things.

Penrose triangle. Image by Tobias R.

Roger Penrose, in his book The Emperor’s New Mind2, made a compelling argument that human consciousness and understanding are, at least in part, non-algorithmic, and therefore not reproducible in a computer, no matter how complex. His argument is based on various versions of Kurt Gödel’s incompleteness theorem, one statement of which is that “no formal system of mathematical rules of proof can ever suffice, even in principle, to establish all the true propositions of ordinary arithmetic.” In other words, there are mathematical truths that are obvious to a mathematically savvy human being, and also incontrovertible, that cannot be derived algorithmically, using a set of axioms and logical rules, by a machine such as a computer.
Gödel’s proof is complex, but it is based on a paradox that is essentially the same as the more easily understood logical paradoxes that arise in relation to self-referential statements. For instance, the statement “this sentence is false,” if true, is false, and if false, is true. In a mathematically rigorous way, Gödel showed that a self-contained system of rules of sufficient power to encompass ordinary arithmetic must be similarly self-referential, leading to a similar paradox, and as a result such a system will be unable to prove all the undeniable truths of arithmetic, “whose truth is accessible…to human intuition and insight.”3

The resolution of a paradox always involves a change in perspective. The statement “less is more” is paradoxical if “less” and “more” refer to the same thing. But it is so no longer if they refer to different things: “less formality can lead to more enjoyment,” or “less spice can result in a tastier dish.” On the other hand, in Zeno’s famous paradoxes, two parameters are measured differently when they should not be. One of Zeno’s paradoxes is that motion is impossible, because to get from here to there one must first go halfway, but to get to halfway one must first get to half of halfway, and so on ad infinitum, so one can never get started. Here, space is regarded as infinitely divisible, while time is not. In either of these instances, a change in perspective is involved. A change in perspective is also a change in dimensionality, in a sometimes very abstract sense. This is obvious in a more concrete way in some visual paradoxes, in which a two-dimensional rendering of a three-dimensional scene or object can result in striking paradoxical behavior.

So, it is logically permissible for a sentence to say “that sentence is false,” referring to another sentence, but not for it to say “this sentence is false,” referring to itself. Similarly, a non-Cretan could say “all Cretans are liars,” but if a Cretan were to say it, it would be paradoxical. There are any number of such self-referential paradoxes.

Many who discuss these issues do not make it clear that human consciousness, experience, and understanding are inherently self-referential, and therefore paradoxical. Penrose, in his talks (available on the internet), says that to understand something, one must be aware of it, and this must include self-awareness, or “awareness of awareness.” A thermostat can be said in some sense to be aware of the temperature, in that it responds to it, but it is not self-aware, and one cannot conceive that it has either consciousness or understanding. This is a very important distinction, which often gets glossed over in discussions of consciousness. We ourselves commonly function without much self-awareness, like a complex machine, with complicated reflex reactions provoked by sensory stimuli, as when we drive for miles while daydreaming and have little recollection of the trip. It is very different when I am aware of myself in my environment, vividly conscious of both, and of the qualities of all my perceptions. What has been called the “hard problem of consciousness” is the question of how we can experience “qualia,” the internal and subjective components of sensory inputs that cannot be reduced to formulas or measurements. It is not possible to explain what it is like to see red to a person blind from birth, even though one can describe the electromagnetic frequency spectrum and the color red’s place in it. It is not entirely obvious at first glance, but experiencing sensory stimuli requires awareness of oneself experiencing, and the same is true of any real understanding of anything at all. A machine can react to inputs, and can list a series of numbers or facts, but it cannot be said to have either experience, understanding, or consciousness. These are on another level, or in another dimension, which is why attempts to put them on the same level, as algorithmic computations, lead to self-referential paradoxes.

The opposing argument, made by those who believe in the possibility of consciousness in computers, is simply to dismiss the “hard problem,” saying that, from a strictly scientific point of view, if a computer could completely mimic human behavior there would be no objective reason to deny that it can have subjective experiences. In a way, only the feeling of actual subjective experience can go against this argument; the non-algorithmic nature of consciousness, is itself a truth that is obvious only to “human intuition and insight.” Nevertheless, Gödel’s proof supports the idea that experience, consciousness, and understanding, being inherently self-referential, require another dimensionality compared to strictly mechanical or algorithmic processes.

Where, then, does our consciousness come from? One of Gurdjieff’s main ideas is that we humans are three-brained, having a moving-instinctive brain, an emotional brain, and an intellectual brain. Other mammals he regarded as having only the first two, and lower animals such as worms only the first. Each brain is tuned to a different aspect of reality:

…we must understand that every normal psychic function is a means or an instrument of knowledge. With the help of the mind we see one aspect of things and events, with the help of emotions another aspect, with the help of sensations a third aspect. The most complete knowledge of a given subject possible for us can only be obtained if we examine it simultaneously with our mind, feelings, and sensations.… In ordinary conditions man sees the world through a crooked, uneven window.4

Furthermore, he regarded some degree of communication between these brains (also called “centers”) to be essential for any degree of consciousness, deep dreamless sleep being the result of a total disconnection of the three brains from each other:

What then is our consciousness, our memory, our critical faculty? It’s very simple. It is when one center specially watches another, when it sees and feels what is going on there and, seeing it, records it all within itself.5

Geological time scale. United States Geological Survey

Geological time scale. United States Geological Survey

Would it be sufficient then for one machine to monitor another for consciousness to arise? Transfers of information from one memory store to another also occur in computers. Perhaps the word “specially” in the above quote needs elaboration. For one thing, the three brains are not the same; as described in the first quote, each has a different view on reality. Gurdjieff indicates that ideally the three brains work with different patterns and frequencies of vibrations, that they are related to different cosmoses. Correspondingly, each has a different “food”: the food of the moving-instinctive brain is ordinary food, the food of the emotional brain is air, and the food of the intellectual brain is sense impressions.6 Each of these foods comes from a different level of the universe. Ordinary food comes from the earth. The food of the emotional brain “is obtained from the transformation of elements of other planets and of the sun itself of that system, where this three-brained being has the place of his arising and existence.”7 Here, Gurdjieff is likely referring not to oxygen or nitrogen but to rarefied charged particles in the air that derive from the earth’s ionosphere and magnetosphere, which in turn are shaped and fed by the solar wind. How this relates to the emotional life—including the higher emotions of wonder and awe, the direct emotional perception of life and awareness in others, as well as a sense of the divine nature of the world—is beyond known physiology. All that is known scientifically in this respect is that the ionic composition of the air does have an effect on mood. Gurdjieff also believed that a soul that could outlive the body was an entity that needed to be formed within the body during life, and that it was the product of the development of the emotional life. It can be argued that this soul’s materiality is likely to be that of a plasma—a structurally diverse and coherent gas-like entity composed of charged particles—of the same materiality as that of the ionosphere.8

In the case of “impressions,” we are not simply referring only to the sensory impressions that permit us to navigate the world without falling or bumping into things, but to the perception of abstract “form,” the shape of things and their relationships. This perceptive capacity seems to be uniquely developed in humans as compared to other animals, as evidenced by language, mathematics, and other vehicles of abstract thought. This “food” Gurdjieff regards as derived from the highest, from the “direct emanations of our Most Holy Sun Absolute.”9 This is reminiscent of Plato’s realm of ideal forms.

Does our capacity for consciousness then depend on three brains, tuned to three different levels or cosmoses of the universe, coming together in a special relationship? This would seem to be what Gurdjieff suggests. In fact, the simplest description he gives of the effort toward consciousness—consciousness of oneself experiencing, not simply automatic functioning—is to bring the attention of the mind together with the sensation of the body, which joining can then attract an emotional element, a feeling of presence.10

Brahma, Vishnu, and Shiva within an OM. Mahabharata manuscript,1795
Erwin Schrödinger, the Austrian physicist who discovered the well-known eponymous equation that is at the heart of quantum mechanics, devoted a lot of thought to the question of consciousness and to the paradoxes involved. One of these paradoxes is that in a very real sense the outer world is a part of the inner world of each individual, being a component in each separate mind, while at the same time, from a different point of view, the inner world, regarded as the brain of each individual, is only a part of the outer world. How can two things each be only a part of the other? Again, we are dealing with a difference in perspective, and in level of materiality. For the inner world, although it appears in each person to depend on the functioning of his or her brain, is not to be found there: no amount of dissection, electrical recording, or other outer investigation will find the inner world in the tissues and cells of the brain. And the converse is true: the real, wet, substantial brain is not present in the inner world.
Schrödinger came to the conclusion, although he freely admitted that he could not defend it on logical grounds, that consciousness, or “mind,” was unitary, universal, and supreme:

There is obviously only one alternative, namely the unification of minds or consciousnesses. Their multiplicity is only apparent, in truth, there is only one mind. This is the doctrine of the Upanishads. And not only of the Upanishads. The mystically experienced union with God regularly entails this attitude unless it is opposed by strong existing prejudices.11

In the Upanishads, consciousness, called “Self” in the following quote, is likened to a universal light that shines through each being as through a window:

Knowing that the individual Self, eater of the fruit of action, is the universal Self, maker of past and future, [the wise man] knows he has nothing to fear.

Born in the beginning from meditation, born from the waters, having entered the secret place of the heart, He looks forth through beings. That is Self. 12

“Self,” consciousness, and God are therefore synonymous, and intimately self-referential, as told by God to Moses: “I AM THAT I AM.” (Exodus 3: 14)

How this relates to the tripartite nature of consciousness postulated above remains somewhat mysterious, but it is perhaps not irrelevant that in many religions the Supreme Being is a trinity: Father, Son and Holy Ghost; Brahma, Vishnu, and Shiva.

It is said in a number of religious teachings that God created man so that He could know Himself. Is it then necessary for consciousness to be embodied—incarnated—in three-brained beings for its full potentiality to become manifest? And there is a third element in this relationship: other conscious beings, as reflected in the first two New Testament commandments.

Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment.

And the second is like unto it. Thou shalt love thy neighbor as thyself.

On these two commandments hang all the law and the prophets. (Matthew 22: 37–40)

Mysteriously, the recognition of consciousness in others seems to be a necessary component of full consciousness. If there were only a single conscious being in the world, how would it know what was inside itself and what outside? The recognition of the presence of consciousness in another being, which we do not sense or feel as part of our automatic manifestations, but becomes perceptible to us only when we are conscious of ourselves, seems to be a necessary part of the equation. God made man so that He might know Himself, but He had to make more than one, so that man could know himself. In consciousness, three become one. The greatest paradox and miracle of all is that of unity in multiplicity. ♦


1 P.D. Ouspensky, In Search of the Miraculous: Fragments of an Unknown Teaching. (New York: Harcourt, Brace & World, 1949), 84, 94-95, 207-08.

2 Roger Penrose, The Emperor’s New Mind: Concerning Computers, Minds, and The Laws of Physics. (Oxford University Press, 1989).

3 Roger Penrose, Shadows of the Mind (Oxford University Press, 1994), 64-65.

4 Ouspensky, op. cit., 107-108.

5 G.I. Gurdjieff, Views from the Real World (E.P. Dutton & Co., Inc., 1973), 271.

6 P.D. Ouspensky, op. cit., 181.

7 G.I. Gurdjieff, All and Everything. First Series. Beelzebub’s Tales to his Grandson. (New York: Jeremy Tarcher/Penguin, 1992), 520.

8 Christian Wertenbaker, “The Materiality of the Soul,” Parabola, vol. 37, No. 4, 2012.

9 Gurdjieff op. cit., 520.

10 Ouspensky, op. cit., 188.

11 Erwin Schrödinger, The Oneness of Mind. In: Wilber K, ed., Quantum Questions: Mystical Writings of the World’s Great Physicists. (Boston and London: Shambala New Science Library, 1985).

12 Katha Upanishad, edited by the author based on multiple translations.

From Parabola Volume 43, No. 2, “The Miraculous,” Summer 2018. This issue is available to purchase here. If you have enjoyed this piece, consider subscribing.

Christian Wertenbaker, M.D., was a practicing physician for forty years. He is a musician and a senior editor to Parabola and an author (The Enneagram of G.I. Gurdjieff, etc.)

Source: Parabola

Do Something That Expresses Truth, Love or Beauty ~ Rupert Spira

Published on Nov 9, 2018

A 26-year-old who doesn’t have a career yet, asks if she should wait until she has a desire to have one.

Consciousness in Jung and Patañjali (Research in Analytical Psychology and Jungian Studies) by Leanne Whitney

The East-West dialogue increasingly seeks to compare and clarify contrasting views on the nature of consciousness. For the Eastern liberatory models, where a nondual view of consciousness is primary, the challenge lies in articulating how consciousness and the manifold contents of consciousness are singular. Western empirical science, on the other hand, must provide a convincing account of how consciousness arises from matter. By placing the theories of Jung and Patañjali in dialogue with one another, Consciousness in Jung and Patañjali illuminates significant differences between dual and nondual psychological theory and teases apart the essential discernments that theoreticians must make between epistemic states and ontic beliefs.

Patañjali’s Classical Yoga, one of the six orthodox Hindu philosophies, is a classic of Eastern and world thought. Patañjali teaches that notions of a separate egoic “I” are little more than forms of mistaken identity that we experience in our attempts to take ownership of consciousness. Carl Jung’s depth psychology, which remains deeply influential to psychologists, religious scholars, and artists alike, argues that ego-consciousness developed out of the unconscious over the course of evolution. By exploring the work of key theoreticians from both schools of thought, particularly those whose ideas are derived from an integration of theory and practice, Whitney explores the extent to which the seemingly irremediable split between Jung and Patañjali’s ontological beliefs can in fact be reconciled.

This thorough and insightful work will be essential reading for academics, theoreticians, and postgraduate students in the fields of psychology, philosophy of science, and consciousness studies. It will also appeal to those interested in the East–West psychological and philosophical dialogue.

Dr. Leanne Whitney is an independent scholar in the fields of depth psychology and consciousness studies. She specializes in the intersection of Western psychology and the Eastern liberatory traditions. In addition to Consciousness in Jung and Patañjali she has published several academic papers. Dr. Whitney works as a transformational coach both online and in person, with her private practice located in Los Angeles, California. She earned her MA in statistics from the University of St. Andrews and her PhD in depth psychology from Pacifica Graduate Institute. For more information, visit

Consciousness in Jung and Patanjali with Leanne Whitney

Leanne Whitney, PhD, is author of Consciousness in Jung and Patanjali. She is a transformational coach and also teaches yoga philosophy to yoga teachers.

Here she compares the western, depth psychology of Carl G. Jung with the yoga tradition of India, as outlined in the Yoga Sutras of Patanjali. She notes that Jung never accepted the eastern ideal that spiritual enlightenment could free one from mental suffering. Nor did Jungian theory address the concept of pure consciousness that is central to yoga philosophy. While Jung was fascinated with eastern wisdom, he ultimately felt that the western alchemical tradition offered greater insights into the human psyche.

New Thinking Allowed host, Jeffrey Mishlove, PhD, hosted and co-produced the original Thinking Allowed public television series. He is author of The Roots of Consciousness. He is also a past vice-president of the Association for Humanistic Psychology; and is the recipient of the Pathfinder Award from that Association for his contributions to the field of human consciousness exploration.

The Laying Bare of Our Essential Self

Published on 2 Nov 2018
A participant shares about the loss of her identity as a result of the rejection of her family and the loss of a dear friend.

Awaken Interview with Gangaji Part 3

Donna Quesada: So much of spiritual practice is about dropping the searching, and by extension, the attachments that we think we need

The things we think we need to present about ourselves or the things we think we need to have, to be happier, to be whole. Are all desires bad?

GANGAJI: Well, I didn’t know so much of practice was about that. That’s great…if I’d gotten that, that would’ve saved me a lot of time. Because in my experience, so much of my practice was really trying to acquire something, trying to get something better than what I have. So that’s beautiful. Thank you for that… what was the second part?

DONNA: Well, there’s so much about this notion of dropping desires, and dropping attachments. So I’m sort of, you know, I guess, playing devil’s advocate in a sense, are all desires bad?

GANGAJI: You know, I don’t think desires are bad. I think if you have the desire to be free, the desire to know the truth, to know yourself…that’s a supreme, holy desire. If you recognize that all the other desires are really, somehow, extensions of that…You know, if I got finished with my suffering, then I would know the truth. Or, if I get this relationship that I want, then I could be happy and at peace. Or, if politics goes away, I am sure it should go, then I would be at peace and the war would be over. So, it’s always a postponement of that primary and sublime true desire —I want to be free. I think we come in as babies wanting to know, Who am I? And we are told who we are and we accept that or we rebel against that. And finally, there’s enough maturity to actually really want to know the truth of that. Who am I, in truth? And that’s a desire and that’s a desire that allows that question to really be asked.

DONNA: You touched briefly on the political situation and we had a very highly publicized trial last week. I want to extrapolate from that and…just something we like to ask here, on Awaken, is about this masculine energy and a proper balance of it with the feminine energy…and I think that’s something we giving attention to these days. You know, this reclamation of the divine, the divine feminine. Could you speak to that a little bit? Do you think a lot of the problems that we see and that we have been seeing in the world, is due to the imbalance of these masculine and feminine energies? And what needs to happen, if so, to make that right?

GANGAJI: What is to happen, I don’t know. I’ll start with that one. And I think there’s a lot of wisdom in the recognition of the imbalance of, just as a species, our aggressive powerful tendencies to conquer, and to own…have really allowed us, as a species, to conquer the earth. And now, those tendencies are, I think, destroying the earth because there’s so many of us. And so, that imbalance of this natural, beautiful, aggressive male energy isn’t tempered by, you know, a sensitivity or an acceptance…just as things are, and a welcoming, so in that really big sense, yes. I think that we have to or we will perish as a species.

But I don’t know how long that perishing will take, you know? We could go through multiple dark ages before that actually happens. But I think as aware, conscious people, we have an opportunity now to see. Especially now, as we know masculine energies are not just in males, they are in females and males, and it is a beautiful energy—it is an assertive energy. And for me, it really gets stimulated when I see something I think is absolutely wrong happening in the political sphere. So then, it’s very easy to go to war with that. And it’s a fine line, it’s a razor’s edge because you can resist something beautifully and assertively without being at war with it. And you can really hate the outcomes of something without hating the beings who are perpetrating those outcomes. And that’s the edge. And I think we all fall off that edge because then you can fall into a kind of sleepiness, you know?…that you just want to withdraw from it. And if you are a recluse, I salute you! That’s a perfect way for you to live your life. But if you are engaged in the world, that is also perfect. And so, that’s more my issue.

I went on your website—on the website because I was curious about the website and I wanted to see what other teachers…and there was a clip there from Marianne Williamson and I’ve never seen her or heard about her for years, and I know people love her. And she was speaking at the World’s Parliament of Religions and it was this fiery, dynamic challenge and she had a lot of people off their seats, you know, applauding. She was a beautiful speaker, I loved it. And you know, there were a lot of people who also were not liking it, but that’s part of it. So to me, that’s part of the answer. Yes, let’s stand up and shout out and let’s also have the capacity to sit down and be still. That we have to, or we have been called to…it seems to me…to discover what balance actually is…and balance means that there is imbalance, but there’s a capacity to come to equilibrium. Whether we will make it as a species, I don’t know. Somedays it does not look promising, at all.

DONNA: Yeah. Well I’m glad you had a chance to look at the site. You know, I had a chance to talk to someone who also calls Poonja, or Papaji, his teacher. I don’t know if you know him, Arjun Ardagh?

GANGAJI: Oh yeah, yeah!

DONNA: He was a student, as well, and speaks of Poonja. Anyway, in our last few minutes together, I would like to ask you about God and prayer. And also, we’ve been speaking of teachers. Maybe let’s start with that. Do you think we need a teacher, first of all? Can we find our own way?

GANGAJI: I don’t think there’s a formula. I know that I found out that I needed a teacher. I was certain that I didn’t need a teacher, but I actually did need a teacher. But I don’t think that it’s necessarily true for someone else. I mean, clearly there are teachers who say they didn’t need a teacher and I accept that and they seem awake. I got a different life with my teacher. I got life. I had a different kind of life, I was upside down, so yeah. That’s… who knows?

DONNA: And I brought up prayer because I know for me personally, that’s something I felt was missing from the Zen tradition. As you know, the bhakti element is not as pronounced as it is, and certain other types of spiritual practices. I think I will always be a little bit Zen because that’s where I started. And I love the discipline for many, many reasons. But that aspect of prayer, for me personally, is so life-saving, in that way…that I wanted to ask, does prayer have a place in your practice and do you think that it’s just simply different for everybody, you know? And if so, who do you pray to?

GANGAJI: I prayed a lot as a child and I felt like it really helped me, and I prayed to God and Jesus. I think for me personally, prayer is sublime. And I can say that I’ve never stopped praying. I may even say, “thank you, God,”like a prayer. But it’s so…It’s like a meditation. It’s just a release and the gratitude and the cry for help, all of those are…yeah, I think that it’s a way of focusing the mind out of its own powers into something that is bigger than can be known. Or, whatever you name that is secondary and God is a fine name…it’s just such a polluted name that maybe it is out of fashion. Yes, I am an advocate of prayer, I think it’s a powerful force.

DONNA: You mentioned meditation. It reminds me of a quote from my teacher, that “prayer is when you speak to God, but meditation is when God speaks to you.”I like it very much.

GANGAJI: That’s beautiful.

DONNA: Because there’s so much attention to getting out of our head, and coming into this moment; is that what God is? What do we mean when we talk about God?

GANGAJI: Well, you know…God. I mean, I really stand by that it is very polluted word. It means whatever you want it to mean. It’s like love or truth. Or I. It has so many different meanings and if we just are willing to look inside the word…what does that word point to?…some…Something huge, something limitless, something that’s not a something…Something that is not our object, that we’re the something of that. And so it’s humbling. The recognition of…Because I’m not…I wouldn’t call me religious,even though I have particular religious rituals like prayer that are still very sweet and tender to me. Or, even a believer in a God. But this mystery…this mystery of being, whether it’s purely biological, biochemical…it doesn’t matter to me. It’s still this huge mystery that is so wondrous and awesome and humbling, to be for a period of some years. Incarnate.

You know, we’re made of the earth, we are made of stardust…we’re…what a mystery! And we are conscious of it. I love the Tibetans always talking about this precious human birth and for a long time, I didn’t get that. What is precious about human birth? It seems like other animals are happier and doing good. And then I got this. I don’t know about other animals…seems like they have some kind of consciousness and maybe some of them have evolved consciousness, but as humans, we actually have the capacity to reflect. As you were saying, “what is God? Who am I? Where are we? What do we want?”And this is a precious human birth.

DONNA: What happens to this body when we die?

GANGAJI: I think it rots and is eaten by little creatures and goes back to earth and stardust, right? Little creatures and goes back to earth and stardust, right?

DONNA: But the soul carries on?

GANGAJI: You know, I don’t have belief systems about the soul. I have experiences about soulfulness, or old soul, but I wouldn’t put them into a belief system of what is.

DONNA: Fair enough. And finally, if you could, if there was one practice…if you had to pick one practice to give to someone as a kind of lifestyle…sadhana or something, what would it be? Would it be meditation or would it be something else? Something that can help us as humans in this life, which is challenging to be sure.

GANGAJI: Well I know what initially began my awakening, or put it on a different level, and that was an experience with nature. The willingness to actually be with the ocean in a particular way, or be with a mountain side, or sky, or a tree, or a plant. I grew up in a rural area. But I never had an understanding, or an experience of the oneness of nature…the consciousness of this whole thing. And so, that was a breakthrough for me…to realize that I am not just located here, but whoa! And that was reflected also in relationships with other human beings, where there was love. So, I would say, if I had to give one bit of advice to anybody, it would be: Find where you love. Find where love is awakened.

DONNA: Nature can give us that. It’s the infinite. I think it’s the infinite I think…vastness.

GANGAJI: And immediacy at the same time.

DONNA: And what would you like to leave our readers, or our viewers, with? What are you up to these days, is there any writing or anything you’d like to point them to, or is there anything else you’d like to share?

GANGAJI: I’m not writing anymore. I feel like, Whoa…I’m finished with writing,which is great. I have a website, if people are interested, they can always go on the website.

DONNA: What is your website?

GANGAJI: It’s and it’s g-a-n-g-a-j-i. And I have events. I’m not traveling as much as I was in the past, but I’m still going to events, doing an event at Multiversity in California and different places. But really, my message to everyone is that when I say, “trust yourself,”I’m not suggesting that you trust your thoughts, or your emotions, or your conclusions or your activities… but, trust that impetus that somehow has risen in you, to know yourself, to know truth, to live truth and to discover that everywhere. Trust that and it puts you in the right place. With a teacher or without a teacher, it is all secondary to that. That’s the true teacher, the satguru.

DONNA: That’s something not taught in schools, whether that’s intuition or whether we call it a gut instinct, we’re not taught that.

GANGAJI: I think intuition and gut instincts can be wrong, too. Because then we flip onto the other side of that. And if I feel it, if I think it, then it must be so. So then, there’s a humbling of that. We see that everything, where we are located, is subject to mistake. But, there is something inseparable from the successes or the failures of our gut instincts or intuition, that is at peace and free already. It is already who you are.

DONNA: Well Gangaji, once again, I want to thank you for sharing your time with us today.

GANGAJI: Oh, you’re a delight!

DONNA: Thank you! So are you! I’ve enjoyed our time together, immensely.

Source: AWAKEN

Linda Clair ‘Enlightenment is in the Body ‘ Interview By Renate McNay”

Published on 8 Nov 2018
Linda Clair ‘Enlightenment is in the Body.’ Interview By Renate McNay
Linda is a Meditation Teacher based on ZEN practice. She is the Author of the book ‘What do you want – Conversations about Enlightenment.’
In this interview which is the second one with her Linda says that enlightenment is the beginning of a whole new way of living and although its the end of suffering and fear, there is no end to the practice as long as one is in the body. To be fully free you need to go through being grounded, so grounded that you’re able to let go of everything—even enlightenment.
Stay in your body. The silence is in your body. Its not out there. Stay in your body and you’ll be surprised what happens.
To really become immersed in the silence, you need to free your body – purify your body of the past. Only then will there be silence and that silence is overwhelming.

Sadhguru – Spiritual path is like digging a well..

Spiritual path is like digging a well for water..
you continue to dig. If you keep changing your mind every other day
you’ll have lot of holes in your land but no well;
-How do you put your demons to sleep?You stop creating them.
-What is individuality? individuality gets built up initially
for physical survival, for self-preservation.
-individuality is a disease, individual is a beautiful thing

A single, indivisible reality…..Rupert Spira

Adyashanti – The Enlightened Perspective

Published on Nov 2, 2018

What does it mean to live the enlightened perspective? Adyashanti explores manifesting it and bringing it forth in your daily life, not in a perfect or idealized way, but in a way that is simple and true.

Quotes from this Video:

“When we see everything as God and nothing is left out of that everything, then we are actually seeing relative life from the enlightened perspective.”

Extracting Beauty From the Unexpected ~ Igor Kufayev

Published on Nov 1, 2018

In response to a sharing, Igor Kufayev speaks on experiencing beauty independent of the object of perception

Awaken Interviews Gangaji – Who Am I? Well What Is Always Here?

Posted on November 3, 2018

Awaken Interview with Gangaji Part 2

DONNA QUESADA: So it’s a kind of a spaciousness, a distance to where you’re able to see all as passing clouds…

You know, I could even say that it’s more an intimacy. So, it’s so great, this is a great challenge. It’s all here. But what is…it’s all arising from what’s here, when it’s being experienced, or existing, and where it all returns to, is the truth. That’s always here, too. So I’m not even speaking in terms of choosing it, it’s just…I don’t know, a war stops. An individual war stops. And there may be skirmishes or battles or whatever, but the war itself is over. And so, there is then a deepening and peace of that. Which of course must allow for all kinds of differences, and dislikes, and emotional events. Yeah.

DONNA: Is that what you meant by intimacy, being intimate with something deeper and truer…and there’s a kind of comfort in knowing that that’s what it really is? The other stuff is fleeting?

GANGAJI: Well, intimacy you know, means…one way of finally. I mean, if you’re truly intimate with someone, or nature, or whatever you are, you’re not separate from that. But I wouldn’t necessarily say that there is comfort in that, it’s something deeper than comfort…that can be extreme discomfort. But there’s maybe divine knowledge, it’s our in, and you don’t have to believe it, or remember your experience of it. You know, you can check…in the worst moments, you can just stop and check, and… who am I? Well what is always here?And it’s is so clear. It was always here, and recognize, Oh yeah, that was always here but now it…As I said, “foregrounded,”so, it’s not a process to get to it.

Yes, I mean, this just came up with a whole supreme court thing, and all of it. Yeah, I have strong opinions about…and I had an emotional reaction to that…but am I going to add my personal suffering to that, or am I going to be able to experience the suffering that is present in that, and to have room for that without adding to it? I think that’s the practical aspect, when you were speaking of practicality. How are we in the world if we are activists or if we are just living a life, or in our special practices…what are we contributing? Are we contributing suffering and searching? Or are we contributing this recognition of, there is within all of it there is this mystery that is you?

DONNA: You know, that’s an interesting thing that you brought up. I would like to go a little further with it, if you don’t mind. What is the proper balance between one’s own spiritual practice and social activism, our role in the world? Because I think there’s this idea that spiritual practice takes you into the cave and you’re meditating…and the tendency is to say, “well, what good could that do?”And the monks have always said,“Well, but by not contributing one scrap of violence into the world, you know…is a kind of vibrational contagiousness of that, that is peaceful.”How are we to understand and what do we say to the naysayers,“What do you mean it starts with you?…you’re not doing anything of value?”

GANGAJI: Well I think there’s room for all of it and I don’t believe there’s a particular formula that has to be lived. it’s really, finally…how are you made? I’m naturally a pretty worldly person. I read the newspaper—online, of course…ecologically correct and I emotionally connect with certain events but I don’t think that’s required. And I also don’t think that it’s required to do that. It’s just discovering that we are unique forms of this one intimate consciousness and we find our way. We see what role we have to play in this drama.

So, Ramana, who was my teacher’s teacher, was a recluse and never left the mountain he got to. Never had relationships of intimacy with women, but that didn’t mean that that was the role model. That was what was right for him. But we do that with our teachers, whatever form our teachers had…to be the correct form. And then that becomes a kind of idealism which is all of a sudden, the new religion. And so, we shouldn’t have those thoughts, we shouldn’t do those activities, we shouldn’t go to a movie or we should forget about our practice and just be on the streets. I think the idealism really becomes a burden and is another excuse for warfare.

DONNA:: You mentioned Papaji. This is Poonja, H.W.L. Poonja. Tell us about your teacher…how did you find him and what was it about him that made you feel like you had come home? If we can I put it in those terms.

GANGAJI: Well, I had really…this is by 1990 when I met him…by that time, I was disillusioned with my practices…I was not a great practitioner. I figured that was the problem. I had had wonderful teachers and I received beautiful teachings and had been profoundly affected by them. And I would have great experiences of expansion, and clarity, and peace and oneness, but always this ground of suffering would reassert itself. My identity as the sufferer, who, if I worked really hard, I could fix that. But I got to a point where I knew I needed a teacher. I had been pretty anti-guru and I didn’t like the co-dependency that I’d seen, and the misuse of power. So I, with my husband, we both, individually and together, realized we needed a teacher. There’s something we don’t know, and we don’t know where to get it. And so, we both prayed for a teacher and we met one of Papaji’s, Poonjaji’s students, who was coming through Marin County. And so we heard of him. And miraculously, Eli happened to be going to India looking for some sufis, cause he’s really interested in the enneagram. And he was in this town and he said “I think that’s where that teacher is from.”So, he ended up looking him up in the phonebook, and he went to his house, and knocked on the door and he was let in and he spent like five days alone with him. And so he was writing me and I was getting these letters and he was saying, “you gotta come here! This is the real thing.”And these letters were just vibrating. And so, he came back…we were actually living in Hawaii then…he came back and got me. And I went to see him. And we went up to his door and knocked on it because he knew we were coming. And he opened the door and there is this welcome. He said,“Welcome!”


GANGAJI: And I felt it, and I saw it, and I fell in love! It was love at first sight! He was a beautiful man and just totally loose and free and open. And he said, “What do you want?”For me, in that moment, the word, “freedom”arose, “I want freedom.”


GANGAJI: And I could’ve said anything else, but that’s what came out. And he said, “Good, you’re in the right place.”And I knew that was right. So I said, after we were having our tea and sitting a little bit…I said,“So tell me what to do. I really…I’m open…tell me what to do.”He said, “stop doing everything.”So, I’d been a Zen student, I’ve done some vipassana, I’d done a lot of Tibetan practices. So I stopped doing everything. I just —breathe in and breathe out. And he said, “No, no, no, no, no stop that.”And he penetrated something. It was quite clear that my practice was actually doing something to get my enlightenment, doing something to get free, doing something to get truth. And he said, “Stop doing anything to get…stop your searching at least for a moment.”And it was terrifying to me in the moment because I really felt that if I stopped, I would fall back, I would regress, into this person, this state, that I had climbed up out of and I was frightened. And he said, “Just be still…don’t do anything.”So for me, the way I tell that…I don’t know if you would ever use those words…I actually met that fear and met that terror, really. Which is similar to the terror of death. I thought I would lose my good life that I had and I would end up in that hell realm that I had climbed up out of and he…Basically I invited everything and stayed conscious…didn’t fall asleep but, eventually then, I discovered what we’re looking for, what we’re searching for, while working so hard for, is already here. And that was his message, and that was Ramana’s message: you are already free – what gets liberated is your idea of yourself. Or your preoccupation with yourself as some idea.

So it was beautiful. We got to spend time together, and he greeted me so openly. He loved me. It was so beautiful. I was his pet and then the next time we saw him he didn’t even look at me. He wasn’t interested in me. I wasn’t his favorite anymore. And there was a point where, oh no! Wait! I could see it. I could just go back again into this identity of aww he doesn’t love me anymore, aww my father has turned from me and —I could just stop. And it was quite beautiful, he’s not looking at me, he’s seeing someone else…is saying the same words to them, “Come in…you’re welcome.”I saw I wasn’t special in the way that I thought that specialness would give me what I wanted. And that…

DONNA: …that was attachment…he really was setting you free.

GANGAJI: Yeah! Yeah! Just by being himself. He really didn’t want to talk to me. It wasn’t like he was setting it up as a test, he was just natural. And he wasn’t psychologically burdened, as we can be in the west, with the way we should act, or what an enlightened person would do or say. He was himself as a human, as well of…this recognition of most profound sort.

DONNA: And you mentioned, Ramana. Ramana Maharshi…that was his teacher.

GANGAJI: Yes, he spent time with him. He spent five or seven years with him. And yeah, Ramana stopped him in his tracks.

DONNA: I have a quote here that he told you, or invited you to, “Shift your allegiance from the activities of your mind to the eternal presence of your being.”


DONNA: And that really struck me as being so beautiful. And it really isn’t different from the Zen message to get out of your head and come here, right here.

GANGAJI: That’s right, he called me his Zen daughter!

DONNA: I love that!

GANGAJI: Yeah, me too!

DONNA: Is that the message of all traditions, or are they all just different boats or vessels that take us to the same place?

GANGAJI: Mmm, sometimes it seems like that’s so. That the core of all spiritual movement or religions there is this explosion or this recognition of unity, the mystic unity of oneself with the totality. But then other times, I hear what’s being said and how it gets translated through particular teachers or particular traditions…seems to veer off that, and it becomes, for me…the Tibetan tradition is beautiful and I profoundly respect it —but for me, it became about power, about accumulating power. That was the thrust of what I was getting from that and it was not healthy for me at that time. Because you know, we could have supernatural things happening, and it was all this manifestation of a medicine buddha or whichever buddha we were working with then, and it was a distraction actually, for me. It felt good. But I needed something so simple. What Papaji was speaking…so simple, that it was radical. But I don’t know what other people need. It’s different for different people.

DONNA: How did the simplicity of it revolutionize your practice so much?

GANGAJI: Well it destroyed my practice, in truth.

DONNA: Like breaking down the edifice or the ideas…

GANGAJI: Oh well, you know, I had a practice of suffering…my practice was. And so, I did an overlay on that practice of whatever my particular meditative practice was. But really, the willingness to stop searching at any moment. And it’s a face…the abyss, of really what our whole conditioned or egoic structure is built on top of. To face that, and to meet that, and to discover that the abyss…it’s not an abyss. It’s alive, vibrant consciousness. There was a reduction, rather than adding to it. He really was inviting me to lose everything, to lose all my practices, all of it and see what was left, what really couldn’t be practiced. Because that would be…of course, my practice was to continue suffering, which is really the example I was given, when all of a sudden, I wasn’t his favorite one…it was a cue for the suffering identity to come in, or to practice my spiritual self. Just something more simple, more immediate. And you can’t practice it because you are it.

DONNA: Is that where the question, “Who am I?”comes into play?

GANGAJI: Mmm, well that’s really Ramana’s great gift. Yes, Who am I? Everything is there.

DONNA: Is that what gyan yoga is built on? That question, Who am I?

GANGAJI: Well, I think…yeah, they say that. There is bhakti yoga, and jnana yoga, and that’s…But it’s more than a mental question. It’s really turning the mind, the attention, if we are calling attention to our mind’s capacity for focused awareness, turning that back to this primary identity, I. “Who am I?”And really, usually, we’re going out from that. I’m getting enough… I’m not getting enough. I am this person, I am this gender, I am this belief. So, it’s returning the attention back to this source. And it often happens immediately for people, for just even asking this question. There is just this flood, this expansion, and clarity. But it can very easily become a mental question. You know, I am not the body, I am…it can be a recitation, a practice. But if it’s used as really, an inquiry…which is really turning your attention to that point and then discovering that point is the spaciousness of the universe.

DONNA: So we have to look at that simplicity, knocking down the walls again, the persona, the guises that we wear…I’m a teacher, I’m a student, I’m this, I’m that…

GANGAJI: Yes, yes, so…freeing! Papaji used to say, “give up your enlightenment.”And give up your unenlightenment too! Give them both up. Those states don’t define you. They are useful for conversation, but they have no power to really define who you are.

Continued in Part III…

Read and Watch Part I : HERE

Source: AWAKEN

Transparent openness……Rupert Spira

Sadhguru – The feminine aspect of existence

24 Aug 2018
-the feminine aspect of existence.
-everything YOU know is only by comparison.
-the moment you perceive through sense organs,
you already divided the existence.
-Without two there is no logic, so you need two.
-If you’re not looking at life as dominance,
if you’re looking at life as integration, cooperation, oneness,
then without these two dimensions, there is no existence.
-shiva consciousness- shakti energy

How to Awaken a New World…Andina Seers

Many people around the globe have a sense, or vision, of a possible world based on peace and love, where individuals are able to live lives of meaning and fulfillment, with authentic and nourishing relationships and in balance with nature and the planet.

The Stirrings of Our Awakening…
For the first time in history we are at a point where we can now realistically begin to turn this vision into a practical reality. This is only now possible because, although often still unknowingly, many of us have already begun taking part in a number of interrelated awakenings that can take us where we as a species have never actually been before.

Awakening No.1: Self Directed Evolution

To begin with, and a foundational aspect of our transformation, we are the first people able to both look back into our own history and see where we have come from, and also at the same time have sufficient information, knowledge, wisdom, communications systems and skills, as well as inclination, to also be able to begin to put together a workable plan for a radically different future for ourselves and our species.
We are now awakening to the realization that it is in our power to participate in something truly magnificent, our own conscious evolution – chosen and guided by ourselves.

Awakening No.2: Enlightenment

The second awakening that is now also taking place is that we are also the first of our species to, in large numbers, awaken directly into spiritual enlightenment. For millennia enlightenment has been the province of only a handful of saints and sages but now hundreds, if not thousands, of people are awakening directly as the source and ground of all life – and discovering the mystical truth of who, and what, we really are.
That this awakening is taking place is in itself profoundly transformative at both the deepest and subtlest levels of our human psyche. Opening into enlightenment neatly whisks us beyond any sense that we are separate individuals, or that others and the world are separate from us. It is both of these beliefs that underpin so much of the suffering, fear and strife that is currently plaguing our world.

Awakening No.3: The Infinite & The Individual

On awakening into Oneness all previous beliefs in the seemingly obvious reality of separation instantaneously dissolve in the clarity that is unveiled. There is a direct seeing of the unity of all life, which is sometimes also called nondual awareness as we have relocated beyond ‘twoness’ or duality.
Whilst this awakening is absolutely necessary and fundamental, it is not by itself sufficient. This will already be abundantly clear if we consider the financial, sexual and other scandals surrounding many people who have a glimpse beyond the veil of the illusion of separation – but are still under its shadow.
In order to actualize our fullest potential, awakening into our One nature is served by also waking up into the more human areas of our lives, which in the past established teachings on spiritual awakening have dismissed as irrelevant.
However, in reality the Infinite and the Individual are intimately interrelated since they are the two aspects of the same one source.
Within the fundamental awakening into the absolute and singular truth of who we are, other arenas of awakening are simultaneously occurring within the world of relative reality and duality – and awakening into both of our natures is necessary to fully embrace the rich tapestry of being human.

Awakening No.4: Recovery from Our Childhood

In the past spiritual teachers have readily dismissed the impact of childhood with admonitions to ‘put it behind you’ and to live only in the ‘present moment’.
However, as seekers of truth awaken into our underlying unity, and experiencing some challenges with this, they begin to recognize the very real impact that unhealed trauma has on curtailing and fracturing their relationships with themselves, with other people, with nature and with the planet.
This discord is also being backed up by recent scientific research which is now shedding light on how our psyche, and our brains, are formed as well as deformed, by what has taken place during crucial childhood developmental stages.
Out of all of this is emerging a growing realization of the level of contraction that our biology can impose on ongoing awakening into our fullest awakening and freedom of being.
Fortunately, ways to recover from the past and heal and regrow our brain are also now becoming well established.

Awakening No.5: Ray of The Absolute

Underlying the appearance of everything, and everyone is an undivided, timeless and changeless unity, and within this emerges the reality of an individual Soul – which can be seen as not only each person’s unique blueprint but also as far greater than we have believed ourselves to be.
It is here that we also connect more and more with our unique gifts and open into our multiple dimensions of awareness which include intuition, empathic ability, telepathy and awareness of the energetic fields of our environment – to name but a few.
It is by using information provided by these that we can also most easily align more and more with our soul’s purpose and discover, and then share, our abilities with the world. In so doing we ultimately live out the fullest expression of our uniqueness as an ever emerging and unfolding aspect of the infinite and changeless One source that we are.

Awakening No.6: The Unfolding Process

As we intentionally, actively and selectively participate in our own transformation it begins to dawn on us that there is a process that is taking place and that we are on a journey with a number of recognizable stages, and also pitfalls,
Getting comfortable with paradox is one an important part of this process as all of the transformation is also discovered to be taking place, paradoxically, within a vast and changeless infinite stillness.
We also begin to learn ways to effectively tend, enhance and integrate our journey of transformation, and as we do so we consolidate a trajectory that can enable us to achieve escape velocity from our current strife ridden, separation based and limited consciousness.
In doing so we take a discontinuous and evolutionary leap, one that is very different from any undertaken by humanity so far, and alight into very different future… and as a very different kind of human.

Source: Evolutionary Awakening

Rick Archer SAND Conference Q&A and Interview by Shakti Caterina Maggi – Buddha at the Gas Pump

This video contains my Question and Answer session at the 2018 Science and Nonduality conference. and also an interview of me by Shakti Caterina Maggi, an Italian spiritual teacher who used to be a journalist. My SAND Q&A includes the following points: How BatGap started. Which guests have been the most interesting, provocative, intriguing, brilliant, mysterious, surprising, etc.? What insights have I gained? How has this process influenced my spiritual path? What do I experience while I’m interviewing people? What do I foresee for BatGap in the next few years? How to deal with family and friends who don’t understand your awakening or interest in spirituality? A consideration of sudden vs. gradual awakenings. How do I regard the urgency of humanity’s need to take a spiritual/cultural leap in response to the dire predicament facing us? The joy and challenge of speaking with people from such a broad range of spiritual backgrounds. Why science and spirituality need and can benefit one another. The importance of understanding consciousness to be the fundamental to the universe rather than merely a product of brain functioning. Shakti’s interview includes the following points: In which direction are we as consciousness moving? How might the growing awakening of consciousness help humanity avert disaster? Embodied spirituality vs. avoidance of life through transcendence. Consciousness is relevant to every field of human endeavor. Consciousness is fundamental to matter. Finding the foundation of our being and dealing with individual planetary problems from that foundation. Ethical standards for spiritual teachers. When is one ready to become a spiritual teacher? The potential consequences of entering the profession prematurely. The guru is a function of consciousness which can work through imperfect bodies and personalities. The importance of teachers and students having the humility to acknowledge that we’re all works in progress. Culturing discernment and discrimination. Having the freedom to ask anything in a teacher/student relationship in order to dispel doubts. Is it possible to establish absolute guidelines on appropriate teacher behavior? The quality of awakening will vary according to one’s constitution. Awakening enhances individual differences while establishing our fundamental unity. Sticking with one teacher vs. working with many. The importance of sincerity. The principle of “the highest first

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