Sri Ramana Maharshi – JNANI 2018

Documentary on the great Indian sage Sri Ramana Maharshi. Released publicly on 25th May 2018.

Let’s Wake Up: Deepak Chopra

Published on Dec 21

Deepak Chopra talks about his journey from medical school in India and the United States to the experiences and research that have brought him to his present understanding – that the universe, the body, the mind, and everything that we have a name for, is a human construct. “No system of thought can give you access to reality,” he says. For that, you have to go to the source of thought, which is consciousness.

Our Natural Potential: Beyond Personal Development, The Stages of Enlightenment – by David “Davidya” Buckland (Author)

In the last decade, we’ve seen an unprecedented growth in spiritual awakening. Why is this happening? How are we to understand the nature of enlightenment? Is it a normal part of human development we had forgotten how to culture? What is the underlying causal mechanism? What are the common differences in experiencing the unfolding? How can we support people making progress without a decent road map? Can we understand this profound natural potential?
Our Natural Potential will show you the underlying process and the main stages of enlightenment based on an 8,000-year-old Vedic text. Each stage has its own distinct reality, sense of self and the world. We’ll explore the two aspects required to support a full unfolding and detail the reality of each stage.

Enlightenment is not a goal but rather a platform for living a fuller, richer life well beyond any description. This book will discuss how to culture further development and recognize common symptoms and issues. It will allow you to put spiritual teachings into a broader context.

Be prepared to have some of your concepts about the spiritual journey broken. It’s a far greater potential than most people recognize.

David Buckland is a former IT consultant who lives on Vancouver Island in the temperate rain forest of SW Canada. He began his spiritual journey in the mid-70’s. On a long retreat soon after, he began witnessing full time and refined perception clicked on with a bang. He has now been meditating and exploring consciousness for more than 40 years.

Soon after awakening in 2007, he began writing on-line under the nickname “Davidya.” The name and related blog ( soon took on a life of it’s own.

In 2011, he earned an MA in Vedic Science, studying Vedic literature, Sanskrit, and world religions. He has observed and spoken with many people having shifts in consciousness and has been working to synthesize historical understanding with modern experience.

Our Natural Potential talk by David Buckland at SAND2015

Using the Alexander model from psychology, David will illustrate that normal human development takes us progressively within. However, without suitable understanding and support, most people stall development part way along. Correct that and the inward development progresses. Once we reach consciousness beyond ego, we shift into the Transpersonal stages of development that psychology has begun to explore.

Using the approach from the Yog Vasishtha of the Ramayana and from Ayurveda, David will outline the two main processes of Transpersonal development that unfold our natural potential. On the one side, we have the 3 primary stages of consciousness unfolding to itself through an apparent individual. This includes a more complete context for Nonduality. On the other side is the unfolding heart and refinement. These two process are often referred to as the masculine and the feminine. It is together that there is a complete unfolding and embodiment.

This approach offers a framework for understanding the vast variety in how an unfolding shows up and a way to put descriptions from throughout the ages into a larger context.

David Buckland – 2nd Buddha at the Gas Pump Interview

David grew up on the SW coast of Canada. He began witnessing full time during a 6-month retreat in the mid-’70s then the lights came on and celestial perception began. It soon became clear that Self was awake within but had not woken up to Itself through this form yet. Self co-existed with an identified ego. Subtle perception continued to unfold in a myriad of ways.

With a more outward stroke into career, marriage, and family, inner development continued but took a back seat to life’s responsibilities.

Then in 2005, much of the old life fell away and spirituality moved back to the foreground. After some feedback and darshan with Lorne Hoff, Self at last woke up to Itself here. Probably because of the long witnessing, this was quickly followed by a series of profound shifts in Being. (see my first BatGap interview) And then transcending Being into Brahman. In 2011, David was awarded a graduate degree in Vedic Science.

In this interview, we had an extended preamble to touch on the earlier shifts, then we discussed the ParaBrahman shift, pure Divinity, and how embodied Divinity is waking up laws of nature. This process will help raise the presence of Divinity in consciousness.

In the second part of the interview, we touched on the book Our Natural Potential describing the 7 stages of enlightenment, then explored some related topics.

For over a decade, David has been blogging on a wide range of subjects related to unfolding enlightenment. Under the nickname Davidya, he has posted close to 2,000 articles. During the Science and Nonduality Conference in 2017, David gave a talk on the stages described in this interview.


Book: Our Natural Potential: Beyond Personal Development, The Stages of Enlightenment (Rick Archer wrote the Foreword.)

Part 1:
Stages of Witnessing

The Three Parts of Awakening

Experience vs Being

Stages of Development in Consciousness

3-way Dynamics of Consciousness

Understanding Unity

The Appearance of the Doers (Devata)

The Koshas or sheathes

The Levels talk @ SAND18

Free Will and Determinism

Unity into Brahman or Beyond Consciousness

Subtle Perception

The 16 Kalas


Pure Divinity

Laws of Nature Waking Up (from dormancy)

Being Cosmic (body)

Awakening the Body (laws becoming enlightened)

Inherent Intelligence

Devata and Geometry


Part 2: (about 53 minutes in)
Our Natural Potential book that explores the stages in more detail.
What is Nonduality?

The Gunas in Awakening

Knowing God

Gradations of Awakening and 5 subjective styles

Kaivalya, the Enlightenment of Yoga

Cognition, forms of

The Chakras

Understanding Your Energy System, Part 1


The Awakening Intellect (Resolute )

Styles of Teachers

Styles of Enlightenment

Atman and Sattva (Bhavas)

Karma and the Awake

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

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.

Science and Spiritual Practices with Rupert Sheldrake

Deepak in discussion with Rupert Sheldrake.

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

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.

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

When Spirit Leaps: Navigating the Process of Spiritual Awakening 1st Edition by Bonnie L. Greenwell PhD (Author), Adyashanti (Foreword)

Whether it happens all at once or gradually over time, spiritual awakening is an experience that may be accompanied by great insight, ecstatic bliss, or a mystical infusion of light, love, and vision. But it can be an overwhelming experience, too, leaving those to whom it’s occurred searching for answers and understanding. Written by a transpersonal psychologist and non-dual teacher, this book will help you understand the phenomenon of spiritual awakening, and provide guidance and support for you on your spiritual journey.

At the heart of most spiritual traditions is the understanding that we are one with all of existence. This realization, also known as spiritual awakening or spiritual emergence, can occur spontaneously, after years of spiritual practice, or through many other portals. Although awakening is often considered a purely positive experience, many people are not prepared for the ramifications of such a life-altering event. When your perception of yourself and reality has been altered, you may find yourself with more questions than answers. Where can you turn?

Based on over thirty years of case studies, as well as the author’s own experiences, When Spirit Leaps explores the why and what of spiritual awakening, revealing how this phenomenon occurs across all traditions, and exploring the various ways it can happen. Including discussions on kundalini energy, meditation, yoga and qigong, breathwork, near-death experiences, and much more, this inspirational book offers companionship and practical solutions to common challenges along the spiritual path of awakening.

With this book as your guide, you’ll gain a deep understanding of the process and different portals of awakening, and find comfort and support in the real-life stories of those who have experienced this shift in consciousness and faced its challenges. Most importantly, you’ll learn how you can embody this awakening and live joyfully and effectively without attachment to a personal sense of self, but as the oneness with all that is your true nature. No matter where you are on your spiritual journey, this book will help you along the way.

Bonnie L. Greenwell, PhD, is a transpersonal psychotherapist, author, and non-dual spiritual teacher in Adyashanti’s lineage. She has specialized for more than thirty years in mentoring people going through transformative experiences related to spiritual awakening and the kundalini process, which was the subject of her doctoral research at the Institute of Transpersonal Psychology (ITP). Greenwell has an eclectic background, including work in psychiatric units, at a rehabilitation center, as director of the Transpersonal Counseling Center at ITP, and years of private practice. Before finding her ground in non-dual teachings, she studied Jungian psychology; Jin Shin Do® acupressure; Psychotropic and Radiance Breathwork; kundalini, kriya, and Ashtanga yogas; and many Buddhist meditation practices. The founder and former director of the Kundalini Research Network, she has lectured and trained therapists in Europe, Australia, and the United States. Greenwell also established the Shanti River Center for non-dual education and counseling in Ashland, OR.

Foreword writer Adyashanti is an American-born spiritual teacher devoted to serving the awakening of all beings. His teachings are an open invitation to stop, inquire, and recognize what is true and liberating at the core of all existence. Adyashanti is author of The Way of Liberation, Falling into Grace, Emptiness Dancing, True Meditation, and The End of Your World. Based in California, he lives with his wife, Mukti, and teaches throughout North America and Europe, offering satsangs, weekend intensives, silent retreats, and a live Internet radio broadcast.

Navigating Spiritual Awakening & Its Challenges with Dr Bonnie Greenwell

For more than 30 years, Dr. Bonnie Greenwell has specialized in mentoring people going through transformative experiences relating to spiritual awakening and the kundalini process. Among many hats, Bonnie founded and directed the Kundalini Research Network, established the Shanti River Center and has authored several key books on awakening.

We discuss her latest book When Spirit Leaps: Navigating The Process Of Spiritual Awakening.

We cover:
* What is kundalini?
* What is non-dualism?
* How do we awaken?
* Major common obstacles to transformation
* What does liberation look like?

You can find out more at

The ten thousand things…..Rupert Spira

Ayurveda for Perfect Heath, Yoga for Enlightenment, Consciousness & Fundament…

Published on Oct 10, 2018

Deepak Chopra in conversation with Eddie Stern

Susanne Marie “Living Beyond Unity” Interview by Renate McNay

Published on 11 Oct 2018
Susanne Marie is a Mystic, spiritual Mentor and Guide and currently writing her first book about her journey to Awakening.
In this interview she talks about the 3 different major awakening she had.
1. Emptiness of Mind…Mind waking up to itself
2. Unity Consciousness…the Heart understood the truth of form, the form itself is divine and I AM THAT not just I AM
9 years of integration and embodiment followed when a realisation happened she wasn’t anticipating…
3. Her Body released itself of identity, she was left with NO SELF
The Body contains identity within its own structure, the sense of ME which is needed to help it function. When the ME fell away within the body nothing was ever the same. There is no landing place anymore. Self reflection came to a permanent End. There is only pure experience only NOW. She says: “Go directly to the experience and feeling of what is arising, drop deeper into the vastness of your Being, rest there, no need to interpret, let go without knowing.”

Consciousness & Technology ~ Eckhart Tolle

Published on Oct 8, 2018

How can we use technology as a tool to advance humanity and consciousness?

Technology is neutral and can be used to clutter the mind or to encourage spaciousness. Eckhart suggests being very conscious about your use of technology and maintaining periods of time that are technology-free.

Does the Brain Produce the Mind? ~ Rupert Spira

Published on Oct 5, 2018

A metaphor is used to illustrate the Consciousness-only model to a man who thinks the brain causes thoughts.

How to be Consciously Aware | Deepak Chopra

Author and physician Deepak Chopra delivers a powerful existential speech that will leave you amazed.


It has happened to all of us that we came under the spell of a moment some time during our life. The common feature of these moments is the mind stops working, the reckless stream of thoughts is suspended. Ego disappears, telling personal history stops, and the line of our accustomed identity is broken. We are awake, only the present moment exists for us. Our soul is permeated by the quiet of the Consciousness and the Joy of the Existence…..

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