How Do I Know Consciousness is Universal, Infinite and Unlimited? ~ Rupert Spira

Published on Dec 2, 2014

In this clip Rupert discusses our assumption that Consciousness is limited.

The Golden Reality of ‘I Am’ ~ Rupert Spira

Published on Aug 8, 2014
In this clip, Rupert discusses a painting of the Crucifixion.

1. Contemplating the Nature of Experience 2. Time and Death ~ Rupert Spira

Introduction to Rupert’s teachings.

Time and Death

The illusion of time : past, present and future all exist together – extended

Published on Aug 28, 2013

The illusion of time : past, present and future all exist together.

This video is taken from the documentary “The Fabric of The Cosmos –… ” for nonprofit educational purposes.

Ancient Knowledge Pt.1 & 2 :Consciousness, Sacred Geometry, Cymatics, Illusion of Reality (Rare Footage)

Solving ancient mysteries Part 1.

“The Ancients” knew much more than given credit for regarding Life, The Universe, Astronomy, Advanced Mathematics, Magnetism, Healing, Unseen Forces etc.

Encoded knowledge is information that is conveyed in signs and symbols and we can find this knowledge all over the world. All these ancient sightings and geometric patterns (Sacred Geometry) symbolise unseen forces at work. We are being lied to by the media. Modern archaeologists don’t know what they’re talking about. “The Ancients” were not stupid or primitive. We just failed to de-code this knowledge conveyed in signs, symbols and ancient artwork. This kind of information is kept hidden from the public.

Scientists don’t know what holds the universe together, the answer is sound and unseen forces. Matter is governed by sound frequencies. There is much more to life than we can perceive with our 5 senses. The question then becomes “who or what governs unseen forces?” What is behind the symmetry throughout nature? (Golden Ratio, Phi, Fibonacci Sequence etc.) It simply cant be just coincidence, in my opinion there is an intelligent mind / consciousness behind all this that keeps it all together.

Ancient Knowledge Pt.2 Fibonacci Sequence, Golden Ratio, Phi in Nature, DNA, Fingerprint of God

Copyright Disclaimer under section 107 of the copyright act 1976, allowance is made for “fair use” for purposes such as criticism, comment, news reporting, teaching, scholarship and research. Fair use is a use permitted by copyright statue that might otherwise be infringing. Non-profit, educational or personal use tips the balance in favor of fair use.

The Awareness Principle: A Radical New Philosophy Of Life, Science And Religion – New Expanded Edition by Peter Wilberg

Awareness of the different elements of our conscious action and experience frees us from restricting attachments to them – from confining identification with anything we think, feel or do. This ‘Awareness Principle’ is both a liberatory life principle and a life practice of a sort long recognised in yogic philosophy. As well as being healing and freeing The Awareness Principle is also a new foundational principle for the sciences and religion – offering the sole possible philosophical basis for both a new Theology and a truly scientific ‘Theory of Everything’. For the most fundamental scientific fact is not the objective existence of a manifest universe but awareness of that universe. Peter Wilberg’s writings on ‘The Awareness Principle’ reaffirm and rearticulate in a new and clear way a centuries-old understanding of Hindu tantric philosophy – namely that the ‘1st Principle’ of the universe is not matter or energy but the innate potentials and power (Shakti) of pure awareness (Shiva).

CLICK HERE to browse inside.

Questions and Answers

Q. What is ‘The Awareness Principle’?
A. A radical new philosophy of life, science and religion

If people get lost in thoughts, emotions or everyday activities, then they may be ‘conscious’ but they are not necessarily ‘aware’. Drawing on traditions of Indian thought ‘The Awareness Principle’ re-introduces a fundamental distinction between ‘consciousness’ and ‘awareness’. Consciousness’ is understood as awareness ‘of’ something. ‘Awareness’ on the other hand, is understood as consciousness as such – a consciousness distinct from all its contents. By learning to distinguish awareness from all contents of consciousness – whether mental, emotional, perceptual or somatic – we are freed from identification with these contents. ‘The Awareness Principle’ is therefore a liberatory life principle of a sort long recognised in yogic philosophy – one that offers a new foundation for healing both mental and bodily dis-ease. The Awareness Principle is also a new foundational principle for both the science and theology – a true ‘Theory of Everything’. For the most fundamental scientific ‘fact’ of all is not the ‘objective’ existence of a universe of bodies in space and time but an awareness of that universe. That awareness however – consciousness as such – can no more be explained by or reduced to anything we are conscious or aware of – whether matter, energy or the grey matter of our brains – than can dreaming as such be explained by something we happen to dream of. Instead awareness is – in principle – the ‘first principle’ of all that is or exists. Yet since awareness is not a ‘consciousness’ that is ‘yours’ or ‘mine’ – the private property of persons or a product of their brains – awareness can also be understood as the very essence of the Divine. Instead of arguing about the existence of God as some sort of ‘Supreme Being’ that merely ‘has’ consciousness, The Awareness Principle allows us to recognise that God IS consciousness – consciousness as such or ‘awareness’ – and that all things, all beings and all worlds are but individualised portions and expressions of that Singular and Supreme Awareness which IS ‘God’.

‘The Awareness Principle’ refines, re-interprets and clarifies understandings of the ultimate nature of reality stemming from traditional Indian religious philosophies and yogic practices – in particular the tradition of Indian philosophy known as ‘Kashmir Shaivism’. It arose by re-addressing the ‘big questions’ from and out of which this and other spiritual traditions and teachings of the past arose. In this way The Awareness Principle constitutes an original spiritual teaching in its own right – offering ‘new answers to big questions’, and yet doing in a way free or attachment or confinement to the specific cultures, religions, languages and symbols of all past spiritual traditions and teachings.

The most basic questions of all:

Question: How do you know that anything at all exists or ‘is’?

Answer: Only through an awarenessof it.

Question: How do you even know that you exist or ‘are’?

Answer: Only through an awarenessof being.
·Question: If this is so, how can that awareness be regarded as ‘yours’, or as the property of any person, being or thing that we only know of through that very awareness? teachings.

Answer: It cannot. The Awareness Principle is the principle that awareness cannot – in principle – be explained by or reduced to the property or product of anything of which IT is aware – any self or person, body or being – even a Supreme Being or ‘Being’ as such. On the contrary, every being is an individualised portion, expression and embodiment of a beginningless and boundless Awareness – a Universal Awareness Field that is beyond explanation.
Note: Since we only have direct evidence of the existence of things though subjective awareness, it follows that awareness or subjectivity is more primordial than ‘being’ or ‘existence’. The first principle of ‘The Awareness Principle’ is therefore that awareness as such is the 1st principle of the universe – the basis of all that is or exists.

Q. If we only know things through an awareness of them do they continue to exist when we are not aware of them?

A. Yes. This question carries with it the traditional Western assumption that awareness is something that ‘we’ possess as our private property. In reality each individual’s awareness is an individualised portion and expression of a universal awareness. This universal awareness does not cease to be aware of anything whether or not we are aware of it – for even the most seemingly insentient or inanimate ‘things’ are also individualised portions and expressions of it.

Q. Does that mean there is no such thing as an unaware or ‘insentient’ thing?

A. Yes. There is no such thing that is merely an insentient ‘object’ of consciousness. Instead every ‘thing’ is a distinct awareness in itself, though the awareness that constitutes that being may be more or less differentiated, and refined. Thus the portion of the universal awareness that manifests as a molecule or mineral form is both more primordial and less differentiated than that of a vegetable, animal, human or trans-human being.

Q. Are you saying that the things we perceive as objects are sentient beings which are just as much aware of us as we are of them?

A. Yes, though they do not perceive us and other things in the same way that we do.
Thus what we perceive as a ‘stone’, ‘tree’, ‘spider’, ‘cat’, ‘jellyfish’, ‘shark’ etc. may not correspond in any way to the way in which they perceive each other – or human beings. What the human being perceives as ‘a cat’ – or any nameable ‘object’ – is a product of our specifically human mode of perceptual awareness. In reality there is no such thing as a ‘tree’ or ‘cat’ – only our specifically human way of perceiving the type or ‘species’ of awareness that constitutes any other being.

Q. So there are such things as existing ‘beings’ – independent of our awareness?

A. Yes, so long as we understand that (1) a ‘being’ is essentially nothing but a specific shape or pattern of awareness, and (2) that whilst beings exist independent of our awareness they are each shapes taken by a universal awareness.

Q. What is ‘body awareness’?

A. Not an awareness produced by or belonging to the body but an awareness of the body.

Q. What is ‘self-awareness’?

A. Not an awareness belonging to the self but an awareness of self. Any and every self is ultimately but the self-expression and self-recognition of the universal awareness we call ‘God’.

Note: since our very knowledge that our self and our body ‘are’ or exist depends on an awareness of being and an awareness of body and self, it follows that that awareness cannot itself be the property of any selfor the product of any body or body part, such as the brain. The 2nd principle of ‘The Awareness Principle’ is that awareness cannot – in principle – be reduced to the property or product of any being, body or self there is an awareness of.

Q. What is ‘God’ and in what way does ‘God’ exist?

A. ‘God’ is not some existing and supreme being that has or possesses ‘awareness’. God is awareness – a universal awareness that individualises itself, and is the therefore the source of all beings – understood as individualised portions and expressions of it.

Note: Since the existence of any things or being, including a supreme ‘God-being’, assumes an awareness of its existence, follows that awareness itself must be considered as having a more primordial reality than any being – including a supreme ‘God-being’ – that we are aware of. Thus it is that awareness alone – a universal awareness and not an a awareness that is merely ‘yours’ or ‘mine’ – can be considered as the very essence of the divine – of ‘God’.

Q. What is ‘awareness’ itself?

A. A broader and more spacious consciousness field or ‘field consciousness’ – ultimately a universal consciousness field of which every thing and being is an individualised portion and expression.

Q. What is the difference between ‘awareness’ and what we call ‘consciousness’ ?

Ordinary consciousness is not field consciousness but a purely focal consciousness – attached to whatever it is we happen to be currently experiencing or aware ‘of’. As a field consciousness however, awareness on the other hand, embraces every possible element or focus of our conscious experience – whilst at the same time remaining absolutely distinct from them.

Q. What is the value of awareness?

A. Awareness is freedom – for being distinct from all that we do, say and experience it frees us from identification with any element of our experience – mental, physical or emotional, and therefore at the same time allows us to freely choose the focus

Note: The pure awareness of a thing or thought, sensation or emotion, impulse or action is not itself a thing or thought, sensation or emotion, impulse or action. Hence by simply recognising that the awareness of a troubling thought or emotion, for example, is not itself a thought or emotion, it ceases to be troublesome. For just as empty space is distinct from every possible object in it, so its pure awareness distinct from all its possible contents – from everything we are or could be aware of. Awareness, like space, both embraces and transcends everything experienced within it. Indeed it is by sensing and identifying with the emptiness of the space around things and around our bodies that we can come to experience space itself as a space or field of pure awareness. Doing so enables us to fully feel, affirm all that we experience within that field – whilst at the same time remaining absolutely free from attachment to each and every element of that experience.

Q. What can explain the existence of awareness itself?

A. Nothing (‘no-thing’) can explain the existence of awareness, since any ‘thing’ or ‘being’ we might think of as a cause or explanation ‘for’ it already assumes an awareness of that thing or being.

Q. How does everything we experience come to be or exist in the first place?

A. As creative expressions or manifestations of potentialities latent within the universal awareness – in the same way that a work of art is not something ‘caused’ but an expression or manifestation of potentialities latent in the artist’s ‘soul’. What defines the artist as a ‘being’ is that soul – which consists of nothing but a set of unique qualities and potentialities of awareness.

Note 1 This viewpoint differs from the idea that the universe was ‘created’ by a supreme being. This view doesn’t explain how that very ‘God-being’ itself came to be. And if we believe that ‘God’ is a being separate and apart from the universe it created, we effectively turn God into just one being or entity among others in the universe.

Note 2 The Awareness Principle also differs from the scientific view that the universe – and with it time and space themslves – ‘began’ with a ‘Big Bang’. Since the very idea of time and space ‘beginning’ at some point in time or space is illogical in principle, it is certainly not provable by experiment.

Note 3 There are three basic models of how things came to be:

1. The standard ‘Creationist’ model, which assumes the existence of the Creator Being – but does not explain how this Being itself came to be.

2. The Big Bang model, which illogically talks about time as if it could be something that itself ‘began’ in time – and offers no explanation of how the Big Bang itself came to be.

3. The Creative Expressionist model. This understands all actual things as creative expressions of potential shapes and qualities of awareness. This model does not assume the existence of a Creator Being – or of any being – for it understands beings themselves as expressions of potential shapes and qualities of awareness.

Q. How exactly does awareness give expression to all that exists?

A. The problem with this question therefore, is that the scientific world-view is so ingrained in people that they can only conceive of this ‘how’ except in terms of some sort of causal explanation. On the other hand, they do not think of asking themselves, for example, exactly ‘how’ their awareness of something expresses itself in words, thought and speech. The Awareness Principle offers an expressionist model of creation of a sort quite different, in principle, to causal models. For expression – as in speech – is something we experience directly. The need to ‘explain’ the ‘how’ of expression through some hidden causal mechanism that we don’t experience is a product of scientific brainwashing.

Q. What, ultimately, is ‘reality’?

A. Most people identify ‘reality’ solely with an awareness of actuality – with things that are actually present or existent. Yet the dimension of potentiality is no less real than the realm of the actual – indeed it is out of an awareness of the countless ever-changing potentials latent in each moment that all ‘real life’ actions and actualities emerge. Reality then does not consist ultimately of one ‘realm’ only, but of three realms of awareness – awareness of things actual and present, awareness of potential shapes and forms of awareness (‘beings’, and a third realm which belongs to the essence of life itself. This is the realm of ‘becoming’ – the very process of actualisation or ‘presencing’ by which potentialities and possibilities latent in awareness become actual or present – by which they come-to-be or ‘become’. Awareness alone and as such is ultimate reality – the three primary realms or dimensions of actuality or ‘being’, potentiality or ‘non-being’, and actualisation or ‘becoming’ being all dimensions of that ultimate reality – of awareness as such.

Q. What is ‘life’?

A. Life is an innate drive towards ‘actuality’ or ‘being’ latent within all potentialities, and propelling them towards ever greater and fuller ‘self-actualisation’ – not in the sense of actualising some actual and already existing self or being, but in the sense of allowing potentialities of awareness to manifest and take shape as countless different ‘beings’ or ‘selves’. In a nutshell then, life is an innate drive, will and power to be that expresses itself in all that is.

Q. What is ‘the meaning of life’?

A. Life is expression. As such, it has the essential character of being a type of ‘speech’. That means it is innately meaningful. The ‘meaning’ of life lies in the fact that every thing in our lives has an expressive meaning that addresses us in the same way that speech addressed to us does – calling for awareness and calling upon us also to respond.

Note: We can discover the meaning ‘of’ life only by being aware of how not just every word, but also every thing, person, situation, event and interaction in our lives – even the most seemingly insignificant or minor – already addresses and touches us in a meaningful way. This in turn allows us to come to an awareness of that meaning – not just the meaning it holds for us personally but its meaning for others, and also as an expression of universal truths. Yet we cannot find the meaning of life without also living life. That means accepting the unconditional demand that life places on us all – a demand not just to be aware of meaning in our lives but to respond to it – to respond to everything and everyone that addresses us in our lives, whether directly or indirectly. To do so requires the cultivation of a higher type of ‘response-ability’ – one that can only come from recognising both ourselves and every other being as a unique and therefore uniquely meaningful expression of the divine-universal awareness we call ‘God’, with all its infinite creative potentialities of expression. We are unconditionally called upon to be aware of all that addresses us and to creatively and expressively respond to it precisely in order to give expression to those potentialities – and thus to ‘live’ and ‘be’. Yet since we can, at any time and in any situation, choose whether and to what degree we allow events and people and questions themselves to address and touch us, and since we can also choose whether and with what degree of awareness and commitment we resolve to respond to them, the ultimate question that life and all that is poses to us is, ultimately, a single ethical question rather than a philosophical question alone. This single ethical question is whether or not we choose to recognise and respond to all the many questions that life and other beings constantly raise in us or leave us with. For it is through this choice that we decide whether ‘to be or not to be’, ‘to live or not to live’ – and determine also the degree of meaning in our lives.

Q. What is ‘death’?
A. We have more than one life in which to face and answer this ultimate question of life, and there are more worlds than one in which we face it. Just as birth is a form of expression, so is death – our rebirth into the multi-dimensional universe or ‘multiverse’ of awareness, one not restricted to the dimensions and expressions of awareness we perceive as ‘matter’, ‘energy’, ‘space’ and ‘time’.

Q. What is the universe ultimately ‘made of’?

A. “We are such stuff as dreams are made on.” (Shakespeare) As our dream images and sensations give expression to felt shapes, patterns, colours, tones and textures of awareness, so do all things. The universe is made up of elemental qualities of awareness – what we perceive as light, for example, being a manifestation of the light of awareness.

Some counter-questions and answers:

Q. How can there be such a thing as ‘awareness’ without things to be aware of? Doesn’t this question allow us to argue with the same force that the existence of those things comes first – or at least is as fundamental as awareness of them? Furthermore, by implying that awareness itself ‘is’ or ‘exists’ does it not follow that the principle of ‘Being’ or ‘Existence’ is more fundamental than ‘The Awareness Principle’?

A. Whilst awareness is indeed inseparable from things we are aware of it is also absolutely distinct from them (in the same way that space is both inseparable and yet also distinct from everything in it). In addition however, awareness embraces not just things that actually are or exist – the realm of Being or Existence – but also everything that is not but could be, the entire realm of potential being or reality as well as actual being or ‘existence’. Since the very ‘being’ of awareness is of a sort that embraces and partakes of the entire realm or reality of potentiality or ‘non-being’ it is a more encompassing principle than The Being Principle.

Q. How did awareness itself begin or come to be?

A. Time, like space is a dimension of awareness. To think of awareness as having a beginning or end makes no more sense than to think of space as having a location ‘in’ space, or time as such having a beginning or end ‘in’ time. Awareness, like time, is not itself anything ‘temporal’ – having a beginning or end – but instead is essentially timeless or time-transcendent – the true meaning of ‘eternal’.

Q. Isn’t there a simpler answer to how we know that anything exists – because our brains give us a picture of things through information picked up from our senses?

A. If everything we perceive consists of pictures produced by the brain, how can the senses pick up information from them in the first place? The idea that our brain produces pictures of things from our sense organs is as illogical as saying that a camera produces photographs through the light reflected off things – and then saying that those things are actually nothing but photographs produced by the camera! Then again, since both our sense organs and the brain itself are something we only know about through our perception of them, how can they be used to explain perception as such? Sense-perception is itself a specific mode of awareness – a patterned awareness of sensory qualities such as colour, sound, shape, warmth, texture etc. That does not mean that perception is a property or product of our brains and sense organs – or that sense organs prove to us that things exist ‘out there’. For our brains and sense organs are themselves things we know about only because we can perceive them. Perception is no more something ‘caused’ or ‘explained’ by things we perceive (including our brains and sense organs themselves) than can dreaming be caused or explained by some particular thing we dream of. Seeing, for example, cannot be explained by anything we see – including the eye.

Note: Brain science tries to replaces an older philosophical view that everything we perceive is ‘all in the mind’ with a new belief that ‘it’s all in the brain’. It can only do so however, by ruling the brain itself out of the very picture of reality that it is supposed to create. For since the brain itself is something we can only know about through studying our perceptual picture of it – or graphic pictures of brain activity – brain science ends up explaining how we perceive everything through one particular thing that we perceive – the brain itself as we perceive it, directly or through instruments. Far from offering any credible ‘scientific’ explanation of perception then, brain science effectively implies that reality is ‘all in the mind’ – consisting solely of perceptual pictures of the world created by the brain – which necessarily includes our picture of the brain itself. In contrast, The Awareness Principle recognises that sense-perception is itself a mode of awareness, and that our perceptual world cannot – in principle – be caused or explained by anything that we perceive or are aware of in that world – including the brain. On the contrary, everything we perceive – including our sense organs – is a shape taken by awareness – one that in turn gives a specific form and character to the univeral awareness. In the most general terms, The Awareness Principle states that awareness is everything – and that in turn everything is an awareness – a specific shape or pattern of awareness.

Q. Doesn’t physics tell us that behind all that we perceive with our senses are electro-magnetic energies, and that it is from these our brain creates images of ‘things’?
A. Yes, but remember that our sensory awareness gives us no evidence whatsoever of the existence of these ‘energies’, which are not ‘things in themselves’ but abstract concepts used by physics to explain things. And since all the concepts of physics refer to mathematical quantities they cannot – in principle – explain our subjective awareness of any sensory qualities at all – for example our awareness of qualities of colour or sound, taste or texture, or even such basic sensory qualities such as light and darkness or warmth and coolness. Sensory qualities that we take for granted as real through ‘the evidence of our senses’ – colour for example – actually have no place in what physics conceives as ‘objective’ reality. That is because no evidence for their existence can ever be found except as qualities of subjective experiencing. The quantities that physics deal with are like sums of money on a bank balance. We can use them to buy tangible things or order their production, but as mere numbers they cannot directly cause or create their sensory reality.

Q. If we don’t perceive through our sense organs why do we have them at all?

A. We do not see or hear because we have eyes and ears and other sense organs. We have eyes, ears and other sense organs because we are seeing, hearing and perceiving beings. Our brain and bodily sense organs are but the outward perceived form or embodiment of the different modes and patterns of perceptual awareness that define us as human beings. The universal awareness is an artist. Just as a great portrait can show us the unique qualities of awareness or ‘soul’ revealed through a person’s face and eyes, so is the human body as such and all its organs a fleshly portrait of the human soul – giving expression to the complex and sophisticated pattern of awareness that define us as a species of consciousness. We do not sense, think, feel, speak or perceive like human beings because we have brains. Instead the human brain and nervous system is a marvellous embodiment of the sophistication of human awareness, whether in the form of thought, feeling, speech or perception.

Q. Since what we see around us are things we can not only see or hear but touch, pick up and use in different ways, doesn’t this tell us they are real material objects and not images in the mind or brain – let alone mere sensory shapes and forms of awareness
A. All we know is that there are certain things which (unlike mental images or hallucinations) we can not only actually perceive (for example by seeing them) but also potentially perceive in other ways – for example by touching or tasting them. It is such things we regard as ‘material’ things. Yet that does not mean that ‘matter’ as such is any actual substance or ‘thing’. Instead what we think or conceive of as ‘material’ and not merely ‘mental’ is anything there is an awareness of being able to perceive in more ways than one. A ‘material’ thing is any actually perceived thing that can also potentially be perceived through other sensory modes. ‘Matter’ is that awareness of potential modes of perception referred to in the question itself: for example the awareness that something we see or hear can also – potentially – be touched and felt.

Peter Wilberg (born in London in 1952) is an independent thinker and author of ethnic German and Jewish-German background.

Though he holds an MA in Philosophy and Politics (Oxon, 1994) and in Humanistic Psychology (Antioch, 1980) he has since pursued his lifelong research, work and writing outside the framework of academia and without any form of institutional support or funding.

As well as writing, Peter Wilberg gives individualised philosophical and experiential counselling, mentoring, supervision, teaching, therapy, meditational training and ‘life doctoring’ at his U.K. home in Whitstable, Kent.

His work has given rise to a wide range of both original philosophical insights and pioneering practices in the areas of phenomenological science and research, therapeutic listening, existential and phenomenological medicine, consciousness studies, the nature of music and tonal awareness, semiotics, non-dual and focusing-oriented therapy, awareness-based ‘cognitive therapy’, aware and embodied relating, gnosticism, yoga and tantra – leading to both individual and shared, bi-personal meditational and metaphysical experiencing.

The philosophical foundation of Peter Wilberg’s work is a new ‘field-phenomenology’ that he calls ‘The Awareness Principle’. This is the recognition that awareness or ‘subjectivity’ has an essentially universal and field character. As such, it is neither the product of any thing or body nor the private property of any individual ‘subject’, ‘ego’ or ‘being’. Awareness, in other words, is nothing that is ‘yours’ or ‘mine’. Instead all bodies and all beings are individualised portions and expressions of potentialities latent in a universal awareness field – one that is the very essence of ‘the divine’. Every ‘being’ or ‘body’, ‘thing’ or ‘phenomenon’ therefore, is not just something we are or can be aware of. It also is an awareness or ‘consciousness’ in its own right -manifesting unique field-patterns and qualities of awareness latent in the universal awareness field that is its source. What is called ‘God’ then, is neither a being nor Being, but Awareness as such, all-ecompassing and all-pervading.

“The Being of all things that are recognised in Awareness in turn depends on Awareness.” – Sri Abhinavagupta

Reality Is All The God There Is: The Single Transcendental Truth Taught by the Great Sages and the Revelation of Reality Itself By Avatar Adi Da Samraj

Reality Is All The God There Is

Contemporary renderings of the dharma of the great sages of Advaita Vedanta and Buddhism from the Realized Spiritual Master Avatar Adi Da Samraj

• Includes transmissions of wisdom teachings of the great sages Gotama Sakyamuni, Nagarjuna, Shankara, and Ribhu

• Presents classic texts of spiritual realization from the perspective of a Realized Teacher

• Provides insight into the ultimate realization possible when dualistic consciousness has been transcended

In this book Avatar Adi Da Samraj offers his unique renderings of the dharma of the great sages of Advaita Vedanta and Buddhism, including Gotama Sakyamuni, Nagarjuna, Shankara, and Ribhu. Rather than simply translate their teachings from available source texts, Avatar Adi Da, himself a Realized Master, respects them as one who has personally realized their truth, revealing that the Buddhist “Nirvana” and the Advaitic “Brahman” point to the same transcendental condition. Avatar Adi Da’s transmissions restore to these texts the profound communication intended by the spiritual masters who created them.

The ego nurtures the illusion of separation, an illusion that cannot be removed by the ego’s own efforts. It is only the spiritual master who makes possible the realization of egoless consciousness. The great sages proclaimed a state of spiritual realization that exceeded both worldly dualism and mystical seeking. They had awakened to a reality that spoke of abiding in a state of consciousness only. Avatar Adi Da brings these remarkable declarations back to life and then concludes with his own unique description of a realization that transcends even these extraordinary utterances–the realization of Reality As It Is, free of all forms of the ego’s search.

Avatar Adi Da Samraj was born on Long Island, New York, in 1939. In 1970, after a period of intense spiritual endeavor, he spontaneously became reestablished in the continuous state of illumination that was his unique condition at birth. After his reawakening, Avatar Adi Da Samraj began to teach. To date, his philosophical, practical, and literary writings consist of more than 70 published books. His students have established Adidam centers around the world.

Click here to browse inside.

Adi Da Samraj – The “Bright” Beyond the “God” Idea

Adi Da gives a Radical and profound description of the true nature of the Divine Reality, Stating that the Divine is the substance of all that arises, not the “cause” of anything, Adi Da goes on to describe how it is our own separation from that which is the very Divine, that causes the assumption of separation.

Adi Da Samraj – Is ‘God’ the ‘Creator’ of Conditions?

Adi Da Samraj examines the presumption of the ‘Creator-God’-idea.

Adi Da Samraj – You Can’t Get There From Here

In this discourse Adi Da Samraj suggests that the Way He Offers is not based on this assumption of separate self, but rather identification with that that is transcendent from the body-mind, the Divine Self-Condition.

The devotee asking the question of Adi Da was a former student of Zen Buddhism so in this discourse Adi Da refers to some metaphors that are part of the Zen Buddhism Tradition.

Adi Da Samraj – Beyond the Familiar

Adi Da Samraj discusses the notion of familiarity and its transcendence in the Way of Adidam.

Learning to Respond, Not React ~ Tara Brach

Do you have the patience to wait till your mud settles and the water is clear? Can you remain unmoving till the right action arises by itself? Tao Te Ching

When life doesn’t go our way, we often launch into a chain reaction of obsessive thinking, blaming and unpleasant emotions. This talk explores how we can use meditative practices to step out of reactive patterns and respond to life’s challenges from our naturally wise heart.

Self-Inquiry: Part 1 to 3, Satsang with Nirmala

In this three-part satsangs with Nirmala, he explores the process of self-inquiry into your true nature.

Nirmala is a nondual spiritual teacher in the Advaita tradition of self inquiry. He offers satsang gatherings across the United States and around the world as a celebration of the possibility, in every moment, of recognizing the limitless love that is our true nature. He also offers Nondual Spiritual Mentoring, or spiritual guidance, in one-on-one satsang sessions either in person or over the phone. He is the author of several books about nonduality, spirituality, enlightenment, and spiritual awakening, including a collection of spiritual poems entitled Gifts with No Giver.

Self-Inquiry Part 2, Satsang with Nirmala

Self-Inquiry Part 3, Satsang with Nirmala

The Magic of Reality: How We Know What’s Really True by Richard Dawkins

Richard Dawkins, bestselling author and the world’s most celebrated evolutionary biologist, has spent his career elucidating the many wonders of science. Here, he takes a broader approach and uses his unrivaled explanatory powers to illuminate the ways in which the world really works.

Filled with clever thought experiments and jaw-dropping facts, The Magic of Reality explains a stunningly wide range of natural phenomena: How old is the universe? Why do the continents look like disconnected pieces of a jigsaw puzzle? What causes tsunamis? Why are there so many kinds of plants and animals? Who was the first man, or woman? Starting with the magical, mythical explanations for the wonders of nature, Dawkins reveals the exhilarating scientific truths behind these occurrences.

This is a page-turning detective story that not only mines all the sciences for its clues but primes the reader to think like a scientist as well.

Richard Dawkins is a Fellow of the Royal Society and was the inaugural holder of the Charles Simonyi Chair of Public Understanding of Science at Oxford University. He is the acclaimed author of many books including The Selfish Gene, Climbing Mount Improbable, Unweaving the Rainbow, The Ancestor’s Tale, The God Delusion, and The Greatest Show on Earth. Visit him at

Dave McKean has illustrated and designed many award-winning comics and books as well as CD covers, a Broadway musical, and creatures for the Harry Potter films.

Click HERE to browse inside
The Magic of Reality: How We Know What’s Really True by Richard Dawkins

What are things made of? What is the sun? Why is there night and day, winter and summer? Why do bad things happen? Are we alone? Throughout history people all over the world have invented stories to answer profound questions such as these. Have you heard the tale of how the sun hatched out of an emu’s egg? Or what about the great catfish that carries the world on its back? Has anyone ever told you that earthquakes are caused by a sneezing giant? These fantastical myths are fun – but what is the real answer to such questions? “The Magic of Reality”, with its explanations of space, time, evolution and more, will inspire and amaze readers of all ages – young adults, adults, children, octogenarians.

Teaming up with the renowned illustrator Dave McKean, Richard Dawkins answers all these questions and many more. In stunning words and pictures this book presents the real story of the world around us, taking us on an enthralling journey through scientific reality, and showing that it has an awe-inspiring beauty and thrilling magic which far exceed those of the ancient myths. We encounter rainbows, our genetic ancestors, tsunamis, shooting stars, plants, animals, and an intriguing cast of characters in this extraordinary scientific voyage of discovery. Richard Dawkins and Dave McKean have created a dazzling celebration of our planet that will entertain and inform for years to come.

Beautiful Minds: Richard Dawkins

Professor Richard Dawkins reveals how he came to write his explosive first book The Selfish Gene, a work that was to divide the scientific community and make him the most influential evolutionary biologist of his generation. He also explores how this set him on the path to becoming an outspoken spokesman for atheism.

The Space of Presence ~ Dr. Tara Brach

The perception of “there’s not enough time or space” in life blocks our natural capacity for intimacy, creativity and wisdom. Pausing and connecting with the space of presence transforms our entire experience of being alive. This talk explores the pathways that reveal the space that is always here, the awake and loving space of our own awareness.

To learn more about Tara Brach, go to

True Refuge- Finding Peace and Freedom in Your Own Awakened Heart ~ Tara Brach

How do you cope when facing life-threatening illness, family conflict, faltering relationships, old trauma, obsessive thinking, overwhelming emotion, or inevitable loss? If you’re like most people, chances are you react with fear and confusion, falling back on timeworn strategies: anger, self-judgment, and addictive behaviors. Though these old, conditioned attempts to control our life may offer fleeting relief, ultimately they leave us feeling isolated and mired in pain.

There is another way. Beneath the turbulence of our thoughts and emotions exists a profound stillness, a silent awareness capable of limitless love. Tara Brach, author of the award-winning Radical Acceptance, calls this awareness our true refuge, because it is available to every one of us, at any moment, no exceptions. In this book, Brach offers a practical guide to finding our inner sanctuary of peace and wisdom in the midst of difficulty.

Based on a fresh interpretation of the three classic Buddhist gateways to freedom—truth, love, and awareness—True Refuge shows us the way not just to heal our suffering, but also to cultivate our capacity for genuine happiness. Through spiritual teachings, guided meditations, and inspirational stories of people who discovered loving presence during times of great struggle, Brach invites us to connect more deeply with our own inner life, one another, and the world around us.

True Refuge is essential reading for anyone encountering hardship or crisis, anyone dedicated to a path of spiritual awakening. The book reminds us of our own innate intelligence and goodness, making possible an enduring trust in ourselves and our lives. We realize that what we seek is within us, and regardless of circumstances, “there is always a way to take refuge in a healing and liberating presence.”

About the Author
Tara Brach, Ph.D., is the author of Radical Acceptance, winner of a Books for a Better Life Award. She is the founder of the Insight Meditation Community in Washington, D.C., and has conducted workshops across the country. She lives in Great Falls, Virginia, with her husband, her mother, and three dogs.

Finding True Refuge – Tara Brach

Tara Brach shares an emotional story how meditation helps her find peace and refuge every day as she learns to live with a genetic condition that affects her mobility. She tells a touching story of her whole family going to the beach without her and the realization that she needed to find peace and happiness in her life no matter what.

Embodied Spirit – Part 1A (09-19-2012)

Our body–this changing field of sensation–is a portal into pure Being. These talks explore the resistance we have to embodied presence, the pathways that enable us to awaken through our bodies, and the blessings of realization that arise as we let go over and over into the aliveness of our senses.
Embodied Spirit – Part 1B (09-19-2012)

Satsang with Nirmala, Self-Inquiry Part 1 – 3,

In this three-part satsangs with Nirmala, he explores the process of self-inquiry into your true nature.

Nirmala is a nondual spiritual teacher in the Advaita tradition of self inquiry. He offers satsang gatherings across the United States and around the world as a celebration of the possibility, in every moment, of recognizing the limitless love that is our true nature. He also offers Nondual Spiritual Mentoring, or spiritual guidance, in one-on-one satsang sessions either in person or over the phone. He is the author of several books about nonduality, spirituality, enlightenment, and spiritual awakening, including a collection of spiritual poems entitled Gifts with No Giver.

Self-Inquiry Part 2, Satsang with Nirmala

Self-Inquiry Part 3, Satsang with Nirmala

Meeting the Mystery: Exploring the Aware Presence at the Heart of All Life by Nirmala

> What is the source of the aliveness and awareness, which are fundamental to all life?
> What is the nature of desire, and how do our desires relate to suffering?
> How do we know what is true?
> What is the nature of belief, and how do our beliefs affect our ability to experience the deeper reality that is always here?
>And in the midst of these mysteries, how do we live our daily lives in the most satisfying and integrated way?

Meeting the Mystery explores these questions and will help you discover new dimensions and possibilities in your life. This collection of articles and answers to questions posed by spiritual seekers is a springboard to ever deeper inquiry into the greatest mystery of all—Presence, which is who you really are.

Also included with this book are links to seven mp3 recordings of talks given by Nirmala that expand on the material in the book. These talks are not available anywhere else, and the links are found at the end of each chapter of the book.

Here is a sample quote from the book:

“Awareness is a fundamental quality of our Being. Awareness is always here in everything and in every experience. We need to be aware in order to experience. If you could turn off your awareness, then the world, your body, your thoughts, and everything else would simply disappear. Since we are constantly having experiences, it must be true that awareness is always here.

And yet, what a mystery this awareness is. Why is it we have this capacity to register and notice what happens? Where does this capacity come from? Does it come from our brain and nervous system or from something beyond our physical form? Are you aware of anything at all in this moment? What is that awareness like? How do you know you are aware right now? And what if the source of awareness is also the source of everything else?

Because spiritual seekers seek expanded awareness, they often overlook the mystery of the awareness that is already here. Just as a single drop of water is wet, the awareness that is reading these words has all of the qualities of your true nature as pure awareness. Does the part of you that is already awake need to wake up, or is it already profoundly and mysteriously aware? Just for a moment, instead of seeking more awareness, find out more about the awareness that is already here.

The awareness that is here in this moment is alive, spacious, discriminating, and full of love. Everything that really matters is found in this awareness. Love, peace, and joy flow from within us to the experiences we have of the world. Seeking the source of peace or love in the world is like looking for the source of the water in the puddle that forms under a water faucet. Not only is the source here within us, but it is flowing right now as the simple awareness that is reading these words.”


After a lifetime of spiritual seeking, Nirmala met his teacher, Neelam. She convinced Nirmala that seeking wasn’t necessary since everything is already here within us; and after experiencing a profound spiritual awakening in India, he began offering satsangs (gatherings for inquiring into the truth) and individual spiritual mentoring with Neelam’s blessing.

Nirmala offers a unique vision and a gentle, compassionate approach, which adds to the rich tradition of inquiry into the truth of Being. He is also the author of several books including Nothing Personal: Seeing Beyond the Illusion of a Separate Self. He has been offering satsang throughout the United States and Canada since 1998. Nirmala lives in Sedona, Arizona with his wife, Gina Lake.
Nirmala – Buddha at the Gas Pump Interview

After a lifetime of spiritual seeking, Nirmala met his teacher, Neelam, a devotee of H.W.L. Poonja (Papaji). She convinced him that seeking wasn’t necessary; and after experiencing a profound spiritual awakening in India, he began offering satsang and Nondual Spiritual Mentoring with Neelam’s blessing. This tradition of spiritual wisdom has been most profoundly disseminated by Ramana Maharshi, a revered Indian saint, who was Papaji’s teacher. Nirmala’s perspective was also profoundly expanded by his friend and teacher Adyashanti.

Nirmala offers satsang in gratitude for the love and grace that flow through his teachers, Neelam and Adyashanti, and for the Truth brought to this world by Ramana Maharshi and H.W.L. Poonja. Advaita satsang is offered as a celebration of the possibility, in every moment, of recognizing the truth of who we are. Nirmala offers a unique vision and a gentle, compassionate approach, which adds to this rich tradition of inquiry into the truth of Being.

“What is appealing about Nirmala is his humility and lack of pretense, which welcomes whatever arises within the field of experience. In the midst of this welcoming is always an invitation to inquire deeply within, to the core of who and what you are. Again and again, Nirmala points the questions back to the questioner and beyond to the very source of existence itself-to the faceless awareness that holds both the question and the questioner in a timeless embrace.” – From the foreword by Adyashanti, spiritual teacher and author of Emptiness Dancing, to Nirmala’s book, Nothing Personal: Seeing Beyond The Illusion Of A Separate Self.

“Nirmala is a genuine and authentic spiritual teacher, who points with great clarity to the simplicity and wonder of nondual presence.” — Joan Tollifson, Advaita spiritual teacher and author of Awake in the Heartland

Nirmala lives in Sedona, Arizona with his wife, Gina, and their two corgis, Bodhi and Gracie. Contact Nirmala by using the contact form here. Read an interview with Nirmala here. More information about Gina and her books, including Radical Happiness: A Guide to Awakening, is available on

More of Nirmala’s books:

That Is That: Essays About True Nature
Gifts With No Giver: A Love Affair With Truth
Living From The Heart
Meeting the Mystery: Exploring the Aware Presence at the Heart of All Life

Interview recorded 6/2/2012

Thomas Hübl: 1. God Connection 2. Sharing the Presence 3. Cosmic Address 4. Evolution

Thomas Hübl is a contemporary spiritual teacher. His work integrates the essence of the great wisdom traditions, scientific learning, and personal experiences. It is rooted in an uncompromising clarity which leads to the birth of new ‘we-cultures’ and societal transformation.

Thomas has the special talent to recognize people in the deep and accurately apply the timeless knowledge revealed to him in contact. The mediation takes place in dialogic exchange. People thereby gain a deeper dimension of self-awareness and responsibility for the whole. This radical transcendence of the ego-centric world view opens the door to the depth of authentic expression, to serve in the world and to focus on the absolute.

Thomas Hübl devotes his life to the task of researching awareness and to support people in their process towards greater awareness. His work has world-wide resonance. He brings insights into the social discourse and exchanges across borders with those who have innovative ideas and visions to the current situation in the world, such as Ken Wilber.

Thomas Hübl: God Connection

The personal and impersonal aspects of Sharing the Presence: Finding the authentic expression for every human being and how to open our inspiration, god connection and intuition.

Thomas Hübl: Sharing the Presence

About the radicality of presence, the different levels of looking deeper and how to practice transparency.

Thomas Hübl: Cosmic Address

Every feeling, motivation, thought or intepretation has a cosmic address: a level of consciousness and a place in the body where it happens.

Thomas Hübl: Evolution

Evolution as the participation in the creative impulse of the universe — how our inner alignment teaches us how to manifest our highest god potential in our day-to-day life.

The Mystic’s Journey Is Our Own by Robert Atkinson, PhD

What I tell about “me” I tell about you
The walls between us long ago burned down
This voice seizing me is your voice
Burning to speak to us of us.

Mystics have a reputation for being mysterious. In the most basic sense, a mystic is one who seeks union, or unity. But don’t most of us have such a yearning? Whether what we seek is union with ourselves, with others, with creation, with the Creator, or with Reality, maybe we are all mystics at heart. The mystic traditions came into being to help people remember their true origin and destiny. Remembering where we came from and where we are going would certainly change us and transform our relationships into ones of authenticity, respect, and compassion.

The great mystic poets, like Rumi, knew that remembrance links us to the spirit we all possess, which links us to one another as well. The practice of remembrance is common to all sacred traditions. It assists us in reclaiming our own transcendent identity, as well as drawing out our innate altruistic nature.

The vital importance of remembering who we are is vividly illustrated in the Hasidic story of Rabbi Zusya, who near the end of his life felt anxious about being left with a great question unanswered. He came to his followers one day, his eyes red from crying, after having a vision where he learned the question the angels will ask him about his life. His followers were puzzled; knowing that he was scholarly and humble, they asked what question could be so terrifying. He said, “They will not ask me, ‘Why weren’t you a Moses, leading your people out of slavery?’” His followers persisted, “So what will they ask you?” Finally, after another round of what they won’t ask him, he said, “They will say to me, ‘Zusya, there was only one thing that no power on heaven or earth could have prevented you from becoming.’ They will say, ‘Zusya, why weren’t you Zuzya?’”1

Perhaps it is our soul that knows the “who” we are whom no one else could be. We have a far better chance of becoming who our soul is destined to be than becoming anyone else, but we don’t automatically know what that is. This is the mysterious journey we all set out upon, whether we know it or not: to remember who we are, to get to the heart of our soul’s story, and to embrace our own process of soul-making.

This life is about the soul’s ascent to the spiritual plane, a formidable task involving challenge after challenge as we make our way through the physical world. But, as Joseph Campbell has made clear, we don’t have to risk life’s greatest adventure alone: “The labyrinth is thoroughly known . . . where we had thought to travel outward, we shall come to the center of our own existence; where we had thought to be alone, we shall be with all the world.”2

The world’s sacred traditions provide the guideposts and markers for this adventure. Living our lives consciously, we encounter universal motifs, archetypes, and timeless patterns that will help us discover not only who we are but also why we are so deeply connected to all others. And we will then be able to answer Zusya’s perplexing question to our satisfaction.

The Soul Is Timeless

The mystic journey is the journey of the soul. Though a mystery among mysteries, the soul is at the heart of all the world’s religious and spiritual traditions; it defines who we are at our essence. All sacred traditions agree that the soul is eternal, that it exists prior to birth and continues after death, and that it comes from and returns to God.3

A similar recognition of the ambiguous yet central nature of the soul is found in psychology, where psyche originally meant soul. C. G. Jung knew well that “psychology least of all can afford to overlook” the soul, since “everything to do with religion, everything it is and asserts, touches the human soul so closely.”4 For Jung, the soul is what links us to the archetypal world; it helps us experience the universals of life, because at our essence we are like all other human beings.

Psychologist James Hillman turned Jung’s individuation process inside out; soul-making for him became a lifelong process of living according to the innate “calling” that is within us. This is his “acorn theory,” which says we are born with an image of the person we are to become, and our soul plays a key role in guiding us through the pattern of the life we live toward our destiny.5

Marion Woodman, an English teacher and a Jungian analyst, sees the soul as “the timeless part of ourselves.” She clarifies both the spiritual and psychological connotations of the soul while recognizing its connective and collective nature: “We’re all little sparks of One Soul. We are ‘ensouled’ on this planet . . . we are one people inhabiting one country . . . we are all part of One Soul . . . When we connect with our souls, we connect with the soul of every human being. We resonate with all living things.”6 The soul is our perpetual connection to the immortal realm.

Drawing Meaning from the Mystery around Us

A mysterious petroglyph carved on a rock wall in southern Utah may hold the key to the journey of the soul. This particular image—a spiral with a horizontal line running through its middle and extending outward on both sides—appears to be one of a kind. Spirals are common in many indigenous cultures, but none seem to have this horizontal line leading into and out of the core spiral.

Could this design depict the journey of the soul from its origin to its life on earth to its eternal destiny? Is this an ancient representation of the multifaith Creator concept that we all come from and will inevitably return to? And could the spiral represent the earthly experience of the soul, the passages we go through as we make our way in this physical bog, repeating transition after transition, each leading us deeper and deeper into who we really are?

There are a number of traditions, from ancient mystical legends to Plato, that tell a story of the soul before it is born gaining knowledge of its life to come, then forgetting this knowledge when born, and spending the rest of its life trying to remember what it had forgotten. Poets and psychologists alike have further explored this life-journey metaphor of knowing, forgetting, and remembering.

For contemporary nineteenth-century English poets William Wordsworth and John Keats, the soul carries a timeless wisdom to which we can gain access. As Wordsworth put it:

Our birth is but a sleep and a forgetting:
The Soul that rises with us, our life’s Star,
Hath had elsewhere its setting . . .
Our Souls have sight of that immortal sea
Which brought us hither,
can in a moment travel thither . . .7

Keats focused on how what we encounter here plays a purpose in forming our true and lasting identity:

Call the world if you Please “The vale of Soul-making” . . . There may be intelligences or sparks of the divinity in millions—but they are not Souls till they acquire identities, till each one is personally itself . . . How then are Souls to be made? How then are these sparks [which are God] . . . to have identity given them—so as ever to possess a bliss peculiar to each one’s individual existence? How, but by the medium of a world like this? . . . Do you not see how necessary a World of Pains and troubles is to school an Intelligence and make it a soul? A Place where the heart must feel and suffer in a thousand diverse ways!8

The soul, a spark of God, needs the conflict of this world to fulfill its destiny. Soul-making happens when the light merges with the dark, when joy and sorrow intermingle, when the eternal breaks through from the temporal realm, and when polarities are consciously acknowledged and confronted in our everyday lives.

When the lesson of opposites is learned in the classroom of life, the soul remembers what it came here for and evolves as it is designed to. As the woodcarver who sees the carving he wants to fashion before he starts to carve the wood, soul-making is a process of revealing what is already there.

James Hillman sees soul-making as what happens when we have the experiences—of crisis and opportunity, of love and dying—that give life a deeper meaning. At any reflective moment, the unique could turn into the universal, or the temporal into the eternal. But soul-making requires such a moment to differentiate the middle ground between these necessary oppositions.9

Marion Woodman draws these two threads together when she says:

Soul-making is allowing the eternal essence to live and experience the outer world through all the senses—seeing, smelling, hearing, tasting, touching—so that the soul grows during its time on Earth. Soul-making is constantly confronting the paradox that an eternal being is dwelling in a temporal body. That’s why it suffers, and learns by heart . . . True creativity, true soul-making, comes from that deep communication with what Jung would call the archetypal world. That’s where the real nourishment is.10

To this we could add, from the developmental model suggested by Francis Vaughan (see “Consciousness, Transformation, and the Soul’s Journey” in last month’s issue of Noetic Now journal), that deeply experiencing the sequence of magic, mastery, meaning, and mystery in our lives is also soul-making. Our consciousness evolves first from being enamored of the magic all around it, then from gaining meaning in all that’s encountered—especially the struggles—and finally from accepting that there will always be mysteries in life. As we explore this deeper story of our soul and digest these timeless experiences, we return to the eternal Self we forgot we were.

The Collective Depends on the Personal

The journey of the soul is not a solitary quest but rather a superhighway meant for everyone. As Marion Woodman puts it, “We are all part of One Soul . . . When we connect with our souls, we connect with the soul of every human being. We resonate with all living things.” Soul-making connects us to the archetypal realm, which is where we find the same inspiration and guidance from our common spiritual heritage. The lifelong process of soul-making leads us ultimately to personal and collective transformation.

In our time, more than ever, when the well-being of the whole is so tied to the well-being of the parts, when the parts are indistinguishable, even inseparable, from the whole, each influencing the other, the personal is the collective. What benefits one benefits us all. The collective is at the mercy of the personal.

Robert Atkinson, PhD

Atkinson is professor of human development and religious studies and director of the Life Story Center at the University of Southern Maine. An internationally known authority on life storytelling and the author of eight books, this essay was adapted from his most recent book, Mystic Journey: Getting to the Heart of Your Soul’s Story (Cosimo Books, 2012). His website is

The mystic journey of the soul and the path of service are one and the same. Each of us has a role to play, however large or small, in the grand scheme. Each of us has something to offer others. The journey of the soul is necessary for the advancement of civilization. We may not even recognize our role in the big picture until we are conscious of being an integral part of the larger whole—and until we incorporate this into our being.

Consciousness is all that matters; it is the source of all that exists. How we see the world we live in determines what it becomes. As our individual consciousness evolves, so does the collective consciousness. Our transformations transform the world. The timeless and the universal are the personally sacred, and the sacred journey of one is the sacred journey of all.

Soul-making is part of our sacred inheritance—and responsibility. Your soul-making contributes to mine, and mine buoys yours. Getting to the heart of our soul’s story is important, especially now, because it helps us answer the really big questions of life that connect us deeply to one another, that extend our conscious evolution, and that ensure a desired collective future. What is most important in my life that affects the lives of others? How has the journey of my soul expressed my own personal truth, as well as some part of the collective truth of us all? What is my vision of the collective future of humanity, and what role do I want to play in this vision? What do I consider to be the greatest collective truth of our time?

Three Steps of Practical Soul-Making

Everything is laid out for us. “The only path there is,” Chief Leon Shenandoah says, is “the path to the Creator.”11 The prophets of God, mystics, and sages have all illumined this path where opposites meet, clash, and ultimately merge. They have highlighted a sacred pattern designed to bring about the transformations in our lives that will lead us to our destiny.

The first step is to remember who we are, what our potential is, and where our destiny lies. This leads to knowledge of our life as an eternal journey. The important questions for this stage are Who am I at my essence? What is my essential nature? What am I doing here? Where am I going? How can I fulfill my inner potential? How can I accomplish my purpose on this earth?

These are complex questions, but we soon discover that the answers are available to us as part of our spiritual heritage from the world’s myths, rituals, religions, and mystic traditions. As we awaken to an eternal reality, we experience a yearning to immerse ourselves in it as fully as possible. Remembering that our own experience mirrors the lives of the prophets moves us along a continuum of familiarity with the universal archetypes that we also share.

The second step is to revision our own life experience in the context of the timeless pattern that makes up the archetype of transformation. This is when we integrate our experience of transformation with our conscious understanding of its meaning and purpose for our lives, see our lives as having been transformed, and transpose the most important motifs and archetypes from our own lives onto this pattern, thus making the personal universal.

In this pattern, we recognize a repetition of the basic dialectic of crisis followed by victory, or muddle followed by resolution. The goal is to become conscious of the entire experience of transformation so that the continual flow of opposites in our lives won’t overwhelm us and so that their tension is seen as natural and necessary aspects of our existence.

The third step in soul-making is to reclaim a personal spiritual life that takes in our common spiritual heritage. This connection to our collective spiritual roots keeps us on track to achieve our potential and helps bring about a collective renewal. As we embrace and cultivate our own innate spiritual nature and what we share as human beings, we will start consciously integrating timeless patterns into our daily lives that take us ever closer to the person we know in our heart of hearts we truly are—a fully unified being, one with all.

These three steps may well be experienced as a remarkable narrative of opposites—sorrow and joy, accomplishments and setbacks, struggles and triumphs, beginnings and endings, seeking and finding, helplessness and aid, retreat and renewal, doubt and certitude, illusion and truth, tyranny and justice, matter and spirit, all eventually and inevitably blending in a continuous ebb and flow of oneness and wholeness, with contrasting elements merging to highlight a powerful and meaningful story.

The Mystic in Us All

The underlying spiritual principle of soul-making is that the soul comes from an eternal realm, is separated at birth from the original union it knew, and spends its life on earth learning timeless lessons and seeking that lost union. In the mystical classic The Seven Valleys, Baha’u’llah captures with eloquent metaphorical imagery the essence and scope of this journey, from making its way through this mortal world with all its distractions, to opening up to divine aid and assistance, to gaining an understanding of the sublime purpose we inherit as creatures with both physical and spiritual aspects.

The book, in fact, provides a magnificent template for the mystical traveler: knowing what is achievable through conscious effort; seeing in the oscillation of opposites the possibility of their union; recognizing that the resolution of such a procession of opposites in our lives is designed to move us closer to our Creator; and understanding that our deepest spiritual transformation comes about not through escape from the world but from work in the world, as service to humanity.12 Spiritual growth, and in particular the journey of the soul, carries with it a distinct service orientation.

What may have seemed like a principle of the mystic life, of interest only to those few who consciously seek the ultimate reunion, becomes a guiding principle for everyone. The living of one’s life according to the principle of union—or, carried to the practical level of the world we live in, the principle of the essential oneness of all life – is not merely a social commitment or even an act of social justice but a core spiritual belief, designed to direct and guide every aspect of our lives toward the fullest achievement of what is humanly possible.

Robert Atkinson, Ph.D., is an internationally recognized authority in helping people tell their life stories. He is a pioneer in the development of the life story interview methodology and among the first to apply Joseph Campbell’s classic work on the mythological journey of the hero to contemporary personal mythmaking. His two books in these areas have been translated into Japanese, Italian, and Romanian and are widely used in various personal growth and life review settings.

He received his B.A. in philosophy and American Studies from Southampton College of Long Island University, and an M.A. in American Folk Culture from SUNY, Cooperstown. Then his journeys took him to the Hudson River and a series of transformative events, including sailing on the maiden voyage of the Clearwater with Pete Seeger and his singing crew, attending the Woodstock music festival, living a cabin in the woods near the river, visiting Arlo Guthrie at his farm in the Berkshires, a fateful meeting with Joseph Campbell, being given a cell in a Franciscan monastery, and, finally, returning to teach a course at Southampton College, all of which can be read about in his memoir of that period, Remembering 1969: Searching For the Eternal in Changing Times (2008).

DREAMING THE SOUL BACK HOME Shamanic Dreaming for Healing and Becoming Whole ~ Robert Moss

In this extraordinary book, shamanic dream teacher Robert Moss shows us how to become shamans of our own souls and healers of our own lives.

The greatest contribution of the ancient shamans to modern healing is the understanding that in the course of any life we are liable to suffer soul loss — the loss of parts of our vital energy and identity — and that in order to be whole and well, we must find the means of soul recovery. Moss teaches us that our dreams give us maps we can use to travel to the places where we can find and bring home our lost or stolen soul parts. He shows us how to recover our animal spirits and ride the windhorse of spirit to places of healing and adventure in the larger reality. We discover how we can heal ancestral wounds and open the way for cultural soul recovery.

You’ll learn how to enter past lives, future lives, and the life experiences of parallel selves and how to bring back lessons and gifts. “It’s not just about keeping soul in the body,” Moss writes. “It’s about growing soul, becoming more than we ever were before, embodying more of the Greater Self.” With fierce joy, he incites us to take the creator’s leap and bring something new into our world.

Robert Moss: The Secret History of Dreaming

Bestselling author and active dreaming pioneer Robert Moss spoke at East West about the inner dimension to how things happen. Throughout history, dreams, coincidence and imagination have driven great lives and events in every field: war, healing, science and religion. Moss explains why -as shamans, scholars and detectives- we must uncover the hidden archeology of dreams to best fathom the past and prepare for coming world changes.

Robert Moss: The Secret History of Dreaming II

The Power of Connection – Hedy Schleifer at TEDxTelAviv

Clinical psychologist and a couple and relationship therapy expert, Hedy Schleifer.

My life’s work has crystalized into one single overarching idea. It is the idea of the three invisible connectors: the space, the bridge and the encounter. When people make these three invisible connectors visible in their lives, and embrace them fully, the “miracle” of connection happens. The space is the relational space “between” people. In order to honor that space, one must cross the bridge, and bring one’s full and authentic presence to the world of the “other”. And in doing so, the perfect conditions are established to create a true “meeting”, an encounter of the souls. Once the space has been honored, and the bridge has been crossed, a genuine, nourishing and fulfilling relationship is established.

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