Western Baul Podcast Series: Recent Episodes
westernbaul.org
The Western Baul Podcast Series features talks by practitioners of the Western Baul path. Topics are intended to offer something of educational, inspirational, and practical value to anyone drawn to the spiritual path. For Western Bauls, practice is not a matter of philosophy but is expressed in everyday affairs, service to others, and music and song. There is the recognition that all spiritual traditions have examples of those who have realized that there is no separate self to substantiate—though one will always exist in form—and that “There is only God” or oneness with creation. Western Bauls, as named by Lee Lozowick (1943-2010), an American spiritual Master who taught in the U.S., Europe, and India and who was known for his radical dharma, humor, and integrity, are kin to the Bauls of Bengal, India, with whom he shared an essential resonance and friendship. Lee’s spiritual lineage includes Yogi Ramsuratkumar and Swami Papa Ramdas. Contact us: westernbaul.org/contact
“Be in the world but not of the world” is a statement that has been considered on the spiritual path. Does it have relevance to engaging in social work? A bodhisattva works for the salvation of everyone else first, which is an impossible but worthwhile task. We have to know ourselves before we can help others, have a grip on the turmoil inside before we can really alleviate turmoil outside. Wanting to involve myself can mask a wish to absolve myself. If we wait for perfect self-awareness before getting involved, it will never happen. It’s possible to act without counting on a result. Social involvement is an integral part of the work of a number of spiritual figures. Our work has meaning when tied to the betterment of a community. There are practices of breathing in the suffering of the world and breathing out purification. It can be considered a form of social commitment for spiritual teachers to help others see through the false self. Social engagement can be a distraction if it is a way to avoid our inner process. It is not necessary on the path unless it’s something one is called to do. Everyone's gestures to express compassion, such as chanting or actively helping, will be different. The spiritual path can be misunderstood as a way to avoid suffering. We may find ourselves more vulnerable to suffering on the path. People who have worked on themselves have a nourishing presence. Our motivation for social action can be recognition or to feel good about ourselves. Balance is needed to engage social work, but this is about managing the machine and not spiritual work. There is an inclination to relieve suffering since a spiritual principle is that there is no separation. We don’t know if our actions make a difference. David Herz is a spiritual practitioner who lives in Paris where he has been a journalist, technical writer, communications officer, and English instructor at universities.
The Sacred Feminine is not confined to those in female bodies. Many difficulties in life come from denigration of the Sacred Feminine, including the way the planet and women are treated. Imagery of Divinity has not included the feminine in our culture. Decades ago, many women were focused on claiming masculine power. Rinzai Zen is warrior practice, very masculine, but there is a feminine aspect to it in relating to a teacher and working on koans to embody spiritual understanding. Connection to female teachers in Hindu and Lakota traditions complemented Ginny’s Zen practice given the need to integrate masculine monastic transcendent approaches with life as a mother and householder. Embodiment practices can be explored such as dancing, singing, and individual rituals including creating an altar and honoring the four elements of air, water, fire, and earth, which can change the way we move through our day. Community rituals like circles, salt rituals, witnessing fire rituals, and honoring our female lineages are egalitarian. There is no hierarchy in the Sacred Feminine. There is a Japanese ritual centered around Jizo, a bodhisattva deity for babies and children who have died. Nature and beauty are pathways to the Sacred Feminine. The Sacred Masculine has the strength to hold the Sacred Feminine in partnership. The fierce quality of the feminine comes from truth. The forms of traditions seem to be evolving. Feminine icons may be more present today due to an unbalanced form of masculine patriarchy. Relationships between generations help break down the more toxic aspects of cultural conditioning. Myosho Ginny Matthews was a student of Joshu Sasaki Roshi for 40 years. She took lay ordination in 2000, leads retreats on practice, is a dance teacher and choreographer, and is featured in the book, The Unknown She: Eight Faces of an Emerging Consciousness.
There are aspects of suffering that may not be necessary, such as “luxury suffering.” Luxury suffering may be defined as self-observation while judging ourselves. Judgment can be positive or negative. Trying to avoid things or make them better is suffering. Constantly watching the news can keep suffering in place. Without seeing the extreme state of the world so regularly in the media, we might be more aware of the suffering that’s closer to us—our own and that of the people around us. The world may not be in a worse condition than it’s ever been. Pain and suffering are different. We suffer when we do not accept the here and now, such as when we want things to be different than they are and when we only want things that make us feel good. The distinction between troubles and problems which are real problems is considered. Since we live in luxury relative to many people in the world, our suffering is going to be luxury suffering. This kind of suffering, which we can do something about, drains our energy. Work on the path may involve intentional suffering, such as enduring the displeasing manifestations of others. The primal event of suffering is incarnation since we identify as our names and bodies. We suffer the illusion of me-ness because we don’t know our true nature, who we really are. Everyone suffers and no one can fix another’s suffering. Our suffering does not come from an event that happened to us in life that therapy can fix. Awareness and transformation are not the same thing. We cling to suffering as a facet of our identity. Compassion does not need to have a nice face to it. In this talk, there are interactions between Matthew and attendees about different perspectives on relating to suffering. Matthew Files facilitates groups that support people to look deeper into their process, formulate their own questions, and become responsible for their choices.
There is a distinction between what we would die for and what is worth living for. What we would die for brings us to reflect on something beyond this life. To consider this requires us to know and accept three things: our bodies are going to die, we are all connected, and we make a difference. Aging brings an imperative with it. Our society is uncomfortable with death. Keeping death from children makes life harder. If we weren’t identified with the body, losing it wouldn’t be such a big deal. We are not a drop of water in the ocean; we are the whole ocean in a drop. If we come to accept we are going to die, we are less controlled by fear and have more space to find what really matters to us. Is there a principle we would do anything for? What we would die for is something we can stand on and measure our actions from. It is unlikely we would actually have to die for it but knowing it makes a difference. Part of knowing ourselves, which is one of the most important pieces of work we have in this lifetime, is knowing what we would die for. It is impactful to consider dying like a hero going home. Even if we live an apparently good life, there is often an underlying pervasive dissatisfaction and lack of fulfillment. We can make a distinction between belonging and fitting in. If we look for validation and feel like we don’t belong it’s because we don’t belong to ourselves. Self-assurance comes from inside, whereas confidence is something we put on for others. Being offended poisons us and manipulates others. Without our transformation, there can be no transformation of the world. We can experiment with expressing urges to say or do things, which may make a difference. There is a distinction between impulsive and intuitive urges. Juanita Violini is an artist and writer/producer of interactive mystery entertainment who has been a student of the spiritual path for over 35 years.
If we put aside concepts, we really don’t know what a tree is. It’s a mystery of creation. The tree of life is a universal archetypal symbol. African, Celtic, Norse, and Cabala trees of life are discussed. Trees are a portal into appreciation of life and nature. Walking in a forest, we can feel sacred space. The decimation of trees and forests is also heartbreaking. It’s important to connect to and respect all beings, including trees. The three parts of a tree—roots, trunk and branches, and crown—are considered metaphorically. Our roots, including belief systems we’ve inherited, are useful to revisit. Gender, cultural, historical, and familial roots sometimes need pruning. Trees have interconnected root systems and are not separate from other trees. We grow together and absorb from others. The heartwood near the center of the trunk is analogous to the stored wisdom we gather through experience. The lifeblood of the tree moves to and from the leaves. Every tree has a pattern which can be seen in its rings. We all have patterning and go through cycles as trees do. Being aware of our patterns opens us to the call of our heart. Individuation, a term used by Jung, is an ordeal of growth. There is stability in the trunk and effortless expansiveness in the branches. The crown produces shade, berries, seeds, and fruits which are shared. We can honor our outpouring and what we affect in the world. Seeds contain a legacy, the thing that comes next. The fruit of life is about realizing our immortality. The seed is perfect, despite a tree’s twistedness due to environmental conditions. Creativity is a way to take refuge in our being. The practice of praise counterbalances hatred and polarization. Mary Angelon Young is an author and workshop leader with a background in Jungian psychology. Regina Sara Ryan, who was the editor of Hohm Press for 35 years, is an author, workshop leader, and retreat guide.
In spiritual practice, quietude is a deeply desirable, nourishing nutrient. Most practitioners find quieting the mind to be very difficult. It takes a lot of stamina and strength to stop ourselves from being habitually drawn to the stimulus of contention or disruption through distractions such as the news and social media. We can start with basic practices. The human being craves constant stimulus even if it’s painful. The urgency for stimulus has been researched in studies which show that many people intentionally give themselves electric shocks rather than spend 15 minutes in quietude. The wisdom heart, the intuitive mind held in the heart, signifies the context that we can access and root in that affects choices we make in business and life. The vagus nerve is the nerve of quietude in the human body. We can start a habit of turning on the vagus nerve reflex. It is helpful in going on retreat to set a clear intention and schedule. Good company on the path refers to those with willingness and centered calmness who we can borrow from if we feel collapsed. It is an extraordinary asset for practitioners. When strong and steady, we can hold up and help companions in personal crisis, without losing our seat, which is not fixing or rescuing. Quietude is the root of being and a priceless treasure. It is not stagnant but is very interactive and juicy. It’s important to produce relationship as a fruit of sadhana, even if no one is around. We can be eaten up by entities that live off emotional food produced by the distractions of life today. Do we have the ability to choose quietude over distraction? We can’t do anything about others but can be that which produces presence and makes quietude a committed priority. Lalitha is a spiritual teacher with an ashram in British Columbia, Canada, who was empowered by her master Lee Lozowick in 1998. Her books include Waking to Ordinary Life and Cultivating Spiritual Maturity.
Every time we tell a story, something new can enter our heart. Sharing a story with others can help us regain a piece of our humanity. Being in the present and letting go of the past can be a spiritual ideal, but if we trace back things that happened we may find buried aspects of ourselves. A spiritual act can pave over the past. Rick tells stories of his experience with recapitulation, of being an entertainer at corporate events, and of starting an online writing group. Looking at the past can bring us into relationship with what has actually been and allow for healing. The reality we’re in is only apparently separate from the past and future. Ego wants to create distance between who we want to be and who we are. There is joy in being honest with oneself and others. Sometimes we don’t want to write about ourselves or see what has gone on. Sharing life stories is group recapitulation practice, which is bonding. When our experience is acknowledged by another person, we get to integrate it. If it is toxic, it is defused when held by the matrix of a writing community. We generally don’t open to the present because we’re too busy surviving it. Taking time to recall what transpired, we live it for the first time. What’s important is doing the work of being undefended to our truth. Once that occurs, the benefit of being around a person—whether a teacher or not—is felt and their past is irrelevant. In looking at the past, we get clues about how our machine works and also get to remember the beautiful, sublime gifts we’ve been given. It’s possible to review the past to solidify a sense of self, which isn’t helpful on the path; yet we may be blind-sided by parts of ourselves we seek distance from. The internal work we all do is unique. Rick Lewis is a national speaker and the author of 7 Rules You Were Born to Break, The Perfection of Nothing, You Have the Right to Remain Silent and other books.
As a culture, we are disconnected from our bodies. In school, we learn to meet standards outside of ourselves and to listen less and less to our bodies. Messages of a hidden curriculum tell us that the body should be productive, emotions should be controlled, rest must be earned, and time is more important than natural rhythms. A controlled body cannot be a sensing body. Sensation is a way to connect to experience, feel our impulses, and take in information. Interoception is awareness of the sensation of the body. Awareness of sensations helps us regulate. Those attending the talk share about their experiences tracking sensations during exercises. The nervous system connects our internal body to the outside world. Distinctions between self-observation and interoception are considered. Sensations lead to impulses, movements, and expressions. Being a witness to our own experience equips us with tools to be with the fullness of life. As human beings, we tend to open to pleasurable sensations and to push away those that are unpleasant. We can intend to make our relationship to senses more neutral, to open our arms and heart to experience all sensation. Somatic experiencing training developed by Peter Levine uses the metaphor of life as a river. When regulated, our nervous system is in the flowing river of life. Eddies are created where we get stuck when overwhelmed. As we integrate overwhelming experiences, our banks widen and we open to a broader spectrum of emotions and the fullness of life. A simple exercise of butoh, a Japanese form of performance art synthesized in post-World War II Japan, is conducted. Naomi Worob is a student of the wisdom traditions and an artist, choreographer/director, and yoga teacher. She facilitates classes, workshops, retreats, and residencies that invite deep embodiment, creative expression, and authentic relating.
Creativity is going into the unknown with intention. Two “wings” of creativity are passion and play. Some people have titles for their role in creating, such as painter, writer, sculptor. Art connects us to who we really are; it’s an expression of our essence. Creativity is a purpose of the universe. It isn’t a luxury; it’s a primary function of consciousness itself. The big picture is that our life is art. We can develop our own uniqueness so the divine power can express itself in an original way. Working with resistance may be the best way to open to the human impulse to be creative. When we are fully absorbed and engaged, we produce refined energies that the universe needs. Creativity is a kind of prayer. The main payoffs of creativity are our transformation and the benefit to the universe. The tangible result of creativity that is produced is icing on the cake. Art is one of the first things to be censored or banned in totalitarian regimes. Creative people draw outside the lines, and society is all about staying within the lines. Beginner’s mind sees beauty, but it’s hard for professional artists to keep beginner’s mind. Objective art or aesthetic is hard to define but easy to get across through music, theater, painting and other art forms to viewers who are able to see it. Art can objectify the shadow and help us to face ourselves and the healing needed. Ways of bringing creativity into everyday life, such as in mothering, are discussed. Various forms of art are considered including painting and graffiti, architecture and cathedrals, and land art. Framing is also a way of creating beauty in art and in life. How we use our consciousness, where we put our attention—which is all we have—is the ultimate creative act. Karl Krumins has been a spiritual practitioner for forty years. He lived in India for seven years and has a passion for considering the essential similarities of spiritual traditions.
We move through cycles of death and rebirth through the entirety of our lives. Walking side by side with grief doesn’t mean being condemned to a life without joy; it is to live with the bittersweet truth of impermanence. Depression can arise due to unexpressed, undigested grief. It is a holy time when things decay and break down. Sorrow is part of the Earth’s great cycles. It can connect us to the current of life and the source of comfort and solace. Somatic trauma work can put us in touch with grief that has been held in the body for many years. It is common in spiritual circles for dharma to be used as a shield to overlay grief. Francis Weller identified five gates of grief that can expand understanding of it. These are losing someone we love, places in ourselves that have not known love, sorrows of the world, what we expected but did not receive, and ancestral grief. It’s a holy thing to love what death can touch. We tend to avoid grief, but it puts us in contact with such deep feeling. When we grieve, we praise the one we loved and allow love to touch the core of our being. We can welcome back parts of ourselves we have dismissed. The “remedy” for grief is to feel it and allow it to move through us. Grief is always there because impermanence is always there. It opens us like nothing else. It can be a doorway to the embodied realization of our true nature, to seeing that we are inseparable from the universe and connected to the circuitry of love that flows through everything. Grief has a shattering quality which takes us beyond what we think we can handle and breaks down the reality we thought we knew. It can catapult us into the unitive state and awaken us to boundless love without conditions. Nachama Shahar (formerly Nachama Greenwald) is a physical therapist, editor, and musician who for 17 years was a member of the Shri blues band which performed Western Baul music.
What’s seen as inspiring in the world are ego’s triumphs. But there’s another kind of inspiration we can feel when we hear about people who give themselves for others. We can also be inspired by those who exhibit essential qualities on the spiritual path. We innately feel an urge to embody qualities that feed a higher purpose. We can work to develop a “Work I” by observing ourselves and not letting lower qualities rule. This part of ourselves can arise out of conscience and be strengthened by practice. Inspirational stories are impression food that can enliven essential qualities that are in all of us. Whether any story is factually true in all of its details isn’t the point. Stories are told about forgiveness, generosity, service, and the importance of working with childish parts of ourselves. There is discussion of inspiring circumstances including the request the Dalai Lama made to never to speak badly about the Chinese after the brutal takeover of Tibet; Garchen Rinpoche’s training to generate loving kindness in a way that seemed impossible when he was young; the Zen master Hakuin’s lack of concern for reputation; Orage’s response to strong criticism by the enigmatic mystic Gurdjieff; the need for the character Siddhartha in Hesse’s book to experience ordinary life in order to spiritually develop; the courage of Meher Baba’s disciples to leave their lives behind in deciding to follow their master on the New Life; the all-consuming love in the Sufi tale of Layla and Majnun; the commitment of Gandhi to Hindu-Moslem unity which he demonstrated by fasting; the wandering of Swami Ramdas who viewed everything as divine after his realization; and the magical events that occurred in the relationship of Yogi Ramsuratkumar and Lee Lozowick. VJ Fedorschak is the organizer of the Western Baul Podcast Series and author of The Shadow on the Path and Father and Son.
A teacher's relationship to power can create a lot of difficulty. Just because a teacher has a profound spiritual awakening does not mean he or she is psychologically mature or integrated or has knowledge about everything. Even with a problematic spiritual teacher, students still find their way. There are common threads of things that go wrong even in spiritual groups free of corruption or scandals. Enlightenment may not be a useful notion in our time. If there is no goal to reach, we are OK, undefined in relationship to that, and do not have to evaluate or project. The Indian psyche is radically different than the Western psyche. Trauma may open us to a need for something much greater. Psychiatric medication if needed and well used can support growth. The guru model as it has been imported and used has been problematic in the West. Abdicating responsibility to another can be a huge trap, as can an inner circle phenomenon of favorites and not favorites. Teachers can burn out students who have endless willingness to volunteer. Crazy wisdom has been an excuse for abuse. Psychedelics may have a role for some people for a period of time, but they are potentially dangerous. Spiritual bypassing is when spiritual ideas are used to avoid psychological work and developmental tasks. Trust in inner wisdom is often not taught by spiritual teachers. A teacher’s blind spot can be reflected in those around him. Life humbles and softens us over time. Systems of feedback can be useful for teachers, but many do not avail themselves of it. Listening to teachers is a very complex issue. Issues that can be problematic for teachers to get involved in with students are considered. Mariana Caplan, PhD, is a psychotherapist, consultant, and author of nine books in the fields of psychology and spirituality, including a forthcoming book about the global mental health crisis (https://marianacaplan.com).
Seven of the aphorisms of Gurdjieff are considered in this third talk on the subject. Teaching refers to the ideas we draw from, while the path is our individual road. No two paths are the same, even when they emanate from a common source. The Fourth Way, which the Gurdjieff Work has been called, refers to the premise that we are three-centered beings. The work of the fakir focuses on mastery of the body or moving center, the monk on mastery of the heart or emotional center, and the yogi on mastery of the mind or intellectual center. Each way only encompasses part of the process. The Fourth Way develops all three centers in tandem. We all need cosmology, which describes the structure of the universe. Most traditions are mixes, but we are wise to take care in mixing elements of various teachings before having stabilized on our path. Reasons for finding a path may be different for each of us. Conditions can be fostered for spiritual development, but actual help comes from God. Three practices are discussed: simplicity, super efforts, and working with impressions. We have enough energy to work on ourselves; we only need to save the greater part of what we have. Through experiences calling for extra effort, we open to new levels of being. Only super efforts count. We can hardly advance in our comfort zone. Taking in impressions means taking in the energy that comes with them. An overview of faith, hope, and love from Beelzebub’s Tales is discussed. Self-healing is separate from teaching and yet is a necessary component of the path. Carl Grimsman was born into the Gurdjieff Work environment of the early years of the New York Foundation, attended the children’s group there, and later worked with Mrs. March, a direct Gurdjieff student, at East Hill Farm. The first two books in his “The Soul’s Traverse” series are Sun Bridge and The Kindling.
Rhythm, ritual and reverie are interconnected. They are interwoven in a way that has invoked an experience of the sacred as long as humans have been around. Rhythm gives birth to cycles of becoming and ending. We can align ourselves to existence by paying attention to life's rhythms, which bring us to feel our connection and place in the weave of everything. In ordinary life, rhythm shows up in our routines. These can become portals, sacred doorways which help us to ground and self-regulate. Having a conscious relationship to fluid and creative routines is different than having a collection of mechanical habits that buffer us from reality. Awareness of our state is healing in itself. Ancient people answered big questions of life through communal ritual. The winter solstice is a threshold moment in the rhythm of the year. In times of craziness that come from woundedness, routine and ritual can make a difference. Little practical things can be anchored and ritualized. Rituals are a way we can invoke divine help. When we ask for help, it’s the beginning of laying our burdens down. What burdens do we carry that are not ours to carry? What burdens are we meant to carry? Sometimes we must turn our burdens over to a power that is greater than us. There are three levels of symbols: practical, metaphorical and universal. Sometimes we carry each other when a burden is very great. Through presence we can experience wonder and awe, and court the possibility of reverie. In reverie, we lay our burdens down, open a doorway to revelation, and attune to our deepest Self without effort. Mary Angelon Young is a workshop leader with a background in Jungian psychology, an editor, and author of As It Is, Under the Punnai Tree, The Baul Tradition, Caught in the Beloved’s Petticoats, Enlightened Duality (with Lee Lozowick), The Art of Contemplation, and other books. If you are interested in more on this topic by Mary, visit hohmsahajmandir.org and click on the Sahaja blog.
A look into the union of the Two Truths, absolute and relative: the two that are not two. How all appearances and phenomena and all beings are this union, in every instant. How mind of separation, dualistic consciousness, arises with the erroneous conceptualization of “self” or “selfness” in anything, including us…and how this is continuously generating samsara, the realms of wandering in suffering. How any fixation, identity formation and clinging, reactivity, defensiveness, or even slight tension is a sign and signal of this “self”-grasping. And how all of this is suffering—created by mind of separation. How our spiritual work is to love all and to know directly the true nature of being. There is no separation. Lama Barbara Du Bois, PhD, is a longtime teacher in the Tibetan wisdom stream of Buddhdharma, working with students in the United States and Europe. She has for many years been serving as Lopön (Master Dharma Teacher) for the Garchen Buddhist Institute, Western seat of His Eminence Garchen Rinpoche. She is known for her wisdom, clarity, joy, and humor—and for her fierce and tender love. Lama Barbara is the author of Light Years: A Spiritual Memoir; Brave, Generous, & Undefended: Heart Teachings on the 37 Bodhisattva Practices; and Original Innocence (forthcoming).
Most postures are mechanical and are unconsciously accompanied by a mood, which invokes attitude. The Divine feeds on a very fine vibratory energy or food. The Work teaches that there are three being-foods: physical food, air, and impressions. Everything in the world is an energetic configuration vibrating at a certain rate. The lower the vibration the more the appearance of solidity. It is possible to extract finer elements from air, a refined food called prana. Impressions are all energetic phenomena that the senses pick up. When taken in consciously, they serve a crucial function that allows the body to begin the work of creating a higher being-body. The Work teaches that Earth is a school for incomplete beings. We can verify that we are incomplete if we practice self-observation and see that we can’t remember ourselves and drift in and out of consciousness constantly. Gurdjieff wrote about five being-obligations, such as the conscious striving to know more about the laws of creation and world maintenance. The law of reciprocal maintenance is that we are fed and we feed. We are fed by God, and we can feed the Divine with our work on ourselves. Another being-obligation is the striving to pay for our arising and individuality. We pay through intentional suffering. When we see that the ego structure resists manifesting love of God, we begin to consciously suffer and conscience begins to awaken. Change of heart is the only true change. The body is a transformational instrument and everything is food. If we know how to digest, we can find nourishment in everything. We can work up to and through the point of death. Real freedom is freedom from identification. Red Hawk is an acclaimed poet and the author of 13 books, including Self Observation, Self Remembering, The Way of the Wise Woman, Return to the Mother, and Book of Lamentations.
Self-hatred is characterized by a critical voice that goes beyond constructive evaluation. It operates visibly and invisibly and can be transmitted between generations. It doesn’t work to try to paste self-love on top of self-hatred. There’s a spiritual idea that the universe, including negative manifestation, exists for God’s entertainment. Forms of self-hatred may involve high achievement, romantic masochism, shyness, imposter syndrome, persistent anxiety, perfectionism, people pleasing, and grandiosity. Origins of self-hatred include emotional neglect and abuse. Addictive behavior regenerates self-hatred. With self-hatred, the three roles of the drama triangle (victim, abuser, rescuer) can show up in one person. Self-hatred takes so much energy that battling with it can seem to be the point of life. In Buddhist psychology, it’s said that we spin our perception of reality into existence and that our natural state is stillness but we get bored with it. Things happen in life that allow the truth of reality to break through. Recognizing self-hatred is key to learning to move beyond it. Self-doubt can kill our impulses so we don’t risk getting hurt again. Every neurotic manifestation has a flip side. Self-hatred can start us on a path of seeing ourselves more clearly. It unravels with self-acceptance. Self-observation is more than just mental analysis; it involves feeling what is going on in the body. In meditation we learn to be present and see ourselves more clearly. Humility and restraint can be upsides of self-hatred. A component of self-hatred is cultural. There is a certain tension that is necessary—a struggle between yes and no—on the path of transformation. Taking a step back, gaining perspective, and humor are helpful in working with self-hatred. Idiocy is part of the human condition. Bandhu Dunham is the author of Creative Life and an internationally recognized glass artist and teacher.
Longevity has become an obsession and looking young mythologized. Tasks of the first and second halves of life are considered. The first is about establishing identity, security, and sex and gender orientation. Five tasks of the second half of life are discussed: emptying, taking care of unfinished business, making a sacrament of the present moment, cultivating elder wisdom, and building spiritual friendship. There is obviously overlap of tasks in the two halves. It isn’t possible to make a completely clean exit from life, but part of this work involves giving away and gifting, which can be a joy, and forgiveness and reconciliation, which may need to happen internally. In the first half of life we attach to work, children, homes, dreams of success; the second half involves detaching and remaining in love with what we’re detaching from. We tend to take death personally, but it’s possible to “go through the goalposts” with dignity and bravery. There is a distinction between aging and growing in wisdom. The counterbalance to the culture’s messages can be to reclaim and model dignity, grace, and authentic power. Many of us haven’t had wise elder parents or grandparents, but we can recognize and honor the wise elders we have—some of whom may kick ass and offer more than just being sweet. We can harvest our own wisdom and read to remember what we already know. Our culture is ritually bereft, but we can ritualize elder wisdomhood. What has our heart opened to that we want to leave to the next generation? Our reputation is going to go. Can we encounter and work with that now? Being ordinary is not a choice but a freedom if we no longer have pretensions. Regina Sara Ryan was the editor of Hohm Press for 35 years. She is a workshop leader, retreat guide, and author of The Woman Awake, Igniting the Inner Life, Praying Dangerously, Only God, and other books.
We may take life personally, but larger forces that affect us are at play. Astrological imagery describes what is happening in the world. In Jyotish astrology, Rahu is a being associated with deception, confusion, and inflation of power and ego. The influence of Rahu is active now and is always difficult but can be useful for spiritual practice due to the necessity it creates to work with energies in the world. We want to be careful since prana or life force goes where our attention goes. We can consider reality as a field of light and each of us as bodies of light that come into and out of existence. We need sanctuary to feed the body of light. The process of creating sanctuary is ongoing since we are constantly being deconstructed. Feeding the body of light can take place in the way we relate to a teacher, lineage, community, family, service work, art, social action, prayer, or other situations. We can instinctually sense when this happens. It is common to have an intuitive sense of something bigger than ourselves and to long for relationship with that. Shamanic paths focus on relationship with the gods, who give us life so we will remember them. This is a different way of looking at creation than asking God for favors. Humans have forgotten their function. Feeding the gods through remembrance, in ways such as ritual, keeps existence alive. The sacred includes light and darkness. Turning toward the sacred feeds the body of light. The true enemy is not certain people but a force that takes them over. We can’t see the big picture, but our hearts can tell us what to feed that is in front of us. Creation is the play of God which comes into existence as separate beings in order to experience the play. Clelia Lewis is a freelance editor specializing in spiritual teachings, self-development, and memoir. She is a practitioner in the lineage of Lee Lozowick, Yogi Ramsuratkumar, and Swami Papa Ramdas.
We all have reference points for being obsessed with something or someone so that everything else is obscured. Obsession for God is an affair of the heart; it’s not about the intensity of practice. Obsession may be necessary at some point since only it will get us where the path leads. Coming to the point of not having anything else to live for is at the heart of being obsessed with God. The waking state may not be something permanent but something we move in and out of. Experiences we remember from childhood may have occurred when we were in the waking state. Obsession for God is an internal process. It can occur while being functional in the world and not stuck in a mad state of God consciousness. Everything starts with self-interest, including getting on the spiritual path. We can’t have obsession for God without obsession for life; maybe they are interchangeable. Obsession is more than dedication or commitment. A fire in us has to be carried in a vessel. Practice seals up the cracks and makes a useful vessel. Obsession can be cultivated by seeing what’s in the way of it becoming a blazing fire. Real teachers can provide a spark for practitioners to get a taste of how life is when we go beyond ourselves, but it’s not exclusively available through them. It can come from nature, a love affair, or in other ways unique to us. Some artists are obsessed. We can be attracted to being on fire and resistant at the same time since obsession for God means the obliteration of who I think I am. Engaging practices over and over may not produce what we are looking for. We can make everything practice. A shake-up provided by the universe can totally reorient us. With obsession for God, we may find that God actually is everywhere. Matthew Files facilitates groups that support people to look deeper into their process, formulate their own questions, and become responsible for their choices.
How do people relate to a tradition once the teacher is gone and there is no authorized leader to carry it forward? An important distinction is that a tradition is intended to serve the Work and that practitioners are not obligated to serve the formality of the tradition without deviating from a formula. An element of continuity of wisdom is willingness to embrace a degree of risk. In some communities, there’s fear of wiseacring, a Gurdjieffian term for screwing up. If we’re open to learning, mistakes are part of the path. Can balance be struck between being true to an original tradition and responding to the conditions of the world in a way that keeps the teaching alive? The idea that size matters is a Western construct. It’s not up to us if fewer people are interested in the Work; yet we can serve those with spiritual need if we are sincere and open-hearted. Some believe that the age of the teacher is over and that the teacher-student relationship is problematic if bounds of conventional propriety are crossed. But by design the teacher pushes boundaries beyond programming and comfort zone, which is not a license for self-gratification. We don’t know how the future is supposed to unfold and can cultivate a “Don’t Know” state. It’s a natural tendency to cling to the familiar, but this must be released for the path to reflect our being. We don’t know how transmission happens, but we can feel its magic. We learn by demonstration. The secret to development is to align with a higher will. We can cultivate trust and receptivity, but don’t have to be perfect to transmit what we’ve learned. Conversation among practitioners is a useful human tool on the path. Rob Schmidt and Stuart Goodnick run Tayu Meditation Center and founded Many Rivers Books and Tea in Sebastopol, CA. They invite spiritual teachers, practitioners, and authors to articulate their stories on The Mystical Positivist podcast.
"Don’t Know, Go Straight" is a teaching that came from the Korean Zen master, Soen Sa Nim. We have two minds: thinking mind, and “before thinking” mind which is without thought (Don’t Know Mind). This is the mind of the moment, our true nature. Thinking mind, from which problems arise, obscures Don’t Know Mind. Yet, we need thinking mind to do all kinds of things. Our limitations are often mental constructs. Going straight refers to our need to act. When we come from Don’t Know Mind, we are shown the next right action to be taken. So, we don’t need to worry about what to do. Don’t Know Mind actually knows. It is a full body awareness, not just mental. We develop clarity by practicing coming from emptiness, without preconception. From the perspective of self-observation as described in the Gurdjieff work, conscience grows and informs our actions. Across different spiritual paths, there is the necessity to know who we are. Emotions stir up confusion. Practice is not about repression but holding or being with them without attachment to them. True fear is useful, and we can discriminate about right action when facing it. Being scattered or expressing stream of consciousness is different than Don’t Know Mind. Each moment can bring us back to this mind. Compassion isn’t something we do—it’s something that arises when we see clearly in a Don’t Know moment. There are different kinds of thinking mind, such as analyzing or checking minds. We see Don’t Know Mind in children. When we come from Don’t Know Mind we are more responsible since we take the whole into account. Humor arises out of Don’t Know Mind when we see the ridiculousness of our opinions. Elise Erro (e.e.) has been committed to a life of engaging spiritual principles and service through theater, support for the dying, and bringing enjoyment to others as a chocolatier.
We can look on irritation as a reality check since reality inevitably falls short of our expectations. Irritation can be destructive to spaces and relationships when it becomes anger. It is a gift in that it can show us something about ourselves and remind us of our intention to work. There is a lot of energy associated with irritation which can go elsewhere when recognized. Irritation can be triggered by external or internal circumstances such as being hungry or tired. People may provoke discomfort or irritation, but this reaction is often about issues from our past that we project onto others. Conscious sacrifice in not reacting to the unpleasant manifestations of others can be a challenging way to work on ourselves. We can learn to use skillful means when we need to address situations that are irritating. The greatest work we can do on the path is show kindness and compassion to others. We are easily irritated when our comfort is threatened, and habits make us comfortable. Reactivity for human beings seems to happen at light speed. We can’t catch it, but we can catch our outward expression. When things are going well, we tend to revert to old habits and go back to sleep. A deeper level of irritation occurs when we come in contact with the Work. It doesn’t go away since the dilemma of incarnation is not something we can resolve, but it can be used as food for evolution and transformation on the spiritual path. The longer we do spiritual work, the more vulnerable we become and the more susceptible to irritation. Irritation says something about our deep structure. A Master may provide irritation for others to see things in their unconscious. There would never be a pearl if the oyster was never irritated. David Herz is a spiritual practitioner who lives in Paris where he has been a journalist, technical writer, communications officer, and an English instructor at universities.
The heart of transition is navigating liminal space. This in-between place offers an entry point into reality, a portal into deeper relationship with oneself and the Divine. We are continually in the process of transition. Each transition is an invitation to awaken to possibility, to consciously go with life rather than resist it. In the Vedic tradition, tirtha is a Sanskrit term for a crossing-over point from ordinary to sacred space. Hospitals, churches, and airports are transitional places. Everything in the universe is food; we just have to figure out how to use it. Savasana, the corpse pose in yoga, can be used to practice dying. We will encounter trials and crises on the path, an inner overturning such that things will never again be what they were. To transform, we must understand that our present form and the way we conceive of ourselves and the world has to disappear for another reality to appear. Winning without losing anything is a vain and illusory hope of ego. There’s suffering and struggle but also joy and love in letting go. What if we turned toward transition rather than away from it? We have a capacity to totally agree with the moment. We have to remember to breathe during transitions. If we can relax, we’ll have no problem. We can learn to befriend the cage we are in. A gap is a place where the shoreline we have left behind is no longer visible and the shore we are heading for is shrouded in uncertainty. The Way is for heroes. Part of us is afraid, but another part is courageous. There is joy in comradeship and companionship on the path. When we are in transition, it is useful to consider the inevitability of it. Michael Menager is a musician, singer, author, and modern-day troubadour whose third album is titled Line in the Water. Mic Clarke is a writer, practitioner of Vedic astrology, and mental health social worker. Both live in New South Wales, Australia and are students of Lee Lozowick.
"Live and learn" is part of the design of a human being which comes naturally to us as children. Messages we receive in our family and society lead us to abandon our instinctual freedom and to develop habits about how to be. But the ability to live and learn remains dormant, and we may learn how necessary a spiritual path is and how we need to make it our own in order to realize its possibility. The Work refers to a system taught by G.I. Gurdjieff but also—in a broader way—to transformation which is available through different traditions or streams of the Great Work. Both effort and surrender are needed on real paths. We are all blind in some areas and, if we are honest in our self-observation, there are parts of ourselves that we don’t like. Being asleep can be considered as seeing only a sliver of reality since we are focused on ourselves. Also, we relate to the world through filters which overlay reality. The Work isn’t about being saved. Despite our insignificance in the universe, it (or God) needs our help. If we simply admire those who have served the Work in the traditions, we will not take responsibility for it. Making the Work our own is discussed in terms of practice with the details of life, strengthening the container until at some point we have majority vote to serve that which needs us, working with childish parts of ourselves and our weakest link, putting ourselves on the line, loving what we do not love, being in relationship to everyone, supporting others in their work, holding our seat without being territorial, dealing with pride and vanity, following the spirit of the law over the letter of the law, not separating life in the world from the Work, keeping agreements, and cultivating emptiness. The Work is about relationship between God and us. VJ Fedorschak is the organizer of the Western Baul Podcast Series and author of The Shadow on the Path and Father and Son.
Living a fluid life is about engaging what life gives us. As we walk through life, we’re walking through the movie we’re creating through our projections, which make life appear solid. But life or reality is fluid and dynamic, changing every moment even if we don’t usually notice. The source of the effort to confirm our solidity is an uncertainty about whether we exist. We use references points outside of ourselves to feel separate. We are always going to have stories; it’s our attachment to them that we have to give up to allow the fluidity of life and to see life as it is. The paradigm or consensus reality we live in is very materialistic. Coincidence and synchronicity signify the fluidness of life leaking out. If we’re aware of nonduality we don’t have to identify with what’s happening in duality. Paradox is when two contradictory ideas are both true. We are exposed to reality when faced with paradox. Our story is created by the mind pretty fast, before we realize it. If we think we’re self-observing and feel bad, it’s not self-observation. What we are mostly afraid of is our own projection, which has nothing to do with reality. Our projections are useful in that they point us in the direction we need to work. To mechanically complain or explain ourselves makes life solid and leaves no room for fluidity. When we go with what shows up in life, we are happier and carry a lot less weight. We sell life short when we make things solid. If we can go with life when it shows up differently than expected, then what happens in place of our preferences can be just as good or better than what we wanted. This can have a ripple effect in our lives. When we let go of little things, we experience freedom and lightness that encourages us to let go of bigger things. Juanita Violini is an artist and writer/producer of interactive mystery entertainment who has been a student of the spiritual path for over 35 years.
Lectio Divina (“divine reading” in Latin) is a centuries-old tradition of being inspired by reflecting on the text of a scripture. It may also be considered in terms of “reading” creation and what Thomas Merton called the “calligraphy of nature.” Merton (1915-1968) was a Catholic monastic and mystic whose writing impacted vast numbers of Christians by introducing them to a perspective on Eastern traditions they had never been exposed to before. He used his journaling as a portal into prayer, an entryway to clarity of thinking and love for God. He acknowledged times of doubt, fear, and anger and wrote with self-honesty and courage through it all. Merton walked a razor’s edge in monastic life as his writings were subject to censorship in the Church. He met Tibetan Buddhist masters, considered Zen, Hindu, and Sufi teachings, and reported his own nondual experience. He wrote about the Vietnam war and had communications with Martin Luther King, Joan Baez, and many other public figures and writers. Merton stayed the course within the Catholic Church, sensing that God had placed him where he was. He was much loved by those resonant with the roots of mystical Christianity and maligned by those who were rigid and felt he had gone outside of the bounds of his faith. His overriding context was that all of life is a play of God. He felt that our desire to go where God wants us to go is praise of God and that “The gate of heaven is everywhere.” Journaling can be a way of communicating with the deep self, our highest self. Prompts were given to those who attended the talk, and some shared their journaling about “what I know and don’t know about prayer.” Regina Sara Ryan was the editor of Hohm Press for 35 years. She is a workshop leader, retreat guide, and author of The Woman Awake, Igniting the Inner Life, Praying Dangerously, Only God, and other books.
Spiritual traditions have deep roots and have proven themselves over centuries to produce fruit. On the path, we experience the longing of the heart, the intuition of what is possible for a human being. Longing has no conclusion, no end. Our survival instinct has a limit, but longing has no limit. It’s unusual for someone to be interested in traditional spiritual training unless they are with a group of people who have experienced longing. When spiritual life becomes stronger than survival instinct, training becomes personal and we may find that we cannot work through life long obstacles on our own. Many want training on their terms. The price for training is deeply held beliefs. Traditional training has the strength and clarity to produce calm-centered knowing. Many self-announced teachers have no accountability. The fruit of longing has the quality of having no life of one’s own, described in the traditions as a mood of joy, delight, relief, gratitude, and discovery. Effort is needed to develop fearlessness and mental stamina. We almost always make decisions based on invisible motivations. We pick up influences that trigger a physical and subtle response and pass them on to each other. Our choices are colored by the influences we have collected. Intuition of the Beloved can carry us. The content of spiritual traditions may no longer suit the context of cultural situations. The content falls away; the context can never fall away. The practitioner’s greatest gift is to hold their seat and practice invisibly. We can develop an aim for spiritual life and make decisions based on that aim. When we’re talking about traditional spiritual training, it’s all about relationship. Lalitha is a spiritual teacher with an ashram in British Columbia, Canada, who was empowered by her master Lee Lozowick in 1998. Her books include Waking to Ordinary Life and Cultivating Spiritual Maturity.
The reality of impermanence and the inevitable experience of loss is enough in life to give us a wound. On the path of transformation, we need a broken heart that only God—which can be referred to in many ways such as the Divine or the Absolute—can heal. Heartbreak is extreme in the times we are living in. Bittersweet has an in-between quality where we experience different deep feelings at the same time. Caring is needed to work with bittersweetness in an alchemical way. Grief is a spiritual enzyme. A broken heart encompasses the suffering of the world; it can be inspirational and turn us to want to relieve the suffering of others. A broken heart can teach us how to pray and have humility in the face of the awe, wonder, and mystery of creation. We can’t understand the Divine, but we can cultivate trust which may start with recognizing that we don’t. It’s important to stay present to anger and outrage until we get underneath to the sadness that is there, which can allow the transcendent to come into play and for a hallelujah to arise. It’s easy to bypass our personal wounds. We may see parts of us as enemies, but we only change by loving all of ourselves, which is not about indulgence. Personal wounds are a way into the objective wound of a broken heart. The Sage is established in universal love and loves us as we are. When we have a clear moment, we can re-affirm our intention to the Universe. When we feel lost, we can do the next right thing. Freely offering gratuitous goodness is a gesture of love. The point of living may be to experience both the human and the transcendent. Mary Angelon Young is a workshop leader with a background in Jungian psychology, an editor, and author of As It Is, Under the Punnai Tree, The Baul Tradition, Caught in the Beloved’s Petticoats, Enlightened Duality (with Lee Lozowick), The Art of Contemplation, and other books.
Relationship is meeting what arises with full feeling and consciousness. Dependent co-origination means that our consciousness arises at the same time as all consciousness. Lost in inner dialogue, we do not experience true relationship. Zazen (sitting) is an opportunity to meet what arises in the moment in a silent, unmoving state. Myosho Ginny Matthews describes practices of zazen, chanting, and samu (work) which were engaged in her sangha and with her teacher, Sasaki Roshi, who came to the U.S. from Japan and lived into his 108th year. We can learn to dissolve through work practice, but it is harder to dissolve into the complexity of work in the world. A teisho is a spontaneous commentary on a koan, which is an enigmatic question used in Rinzai Zen Buddhism to open to a state beyond the fixated self. There is the opportunity to manifest true beingness in koan practice. We can’t stay dissolved in the Absolute as a human being—we go in and out. Mystical traditions say our relations come out of the womb that birthed us all. Sweat lodge is an experience of going into the womb of the Earth. Practice is to make relationship with whatever is in our world. We’re not in relationship if we’re not present and attentive. Death is not an isolated event; it is a complement to the ongoing reborn quality of each moment. We can learn to hold opinions lightly. If we make relationship with the reality of the moment, it’s usually not as difficult as we think it will be. In grief, pain lives with us. Suffering is holding onto pain beyond its reality as it changes into something else. We can disappear in a moment of bowing. Myosho Ginny Matthews was a student of Joshu Sasaki Roshi for 40 years. She took lay ordination in 2000, leads retreats on practice, is a dance teacher and choreographer, and is featured in the book, The Unknown She: Eight Faces of an Emerging Consciousness.
Culturally, boredom has a negative connotation as something that we should not experience. Being bored is an uncomfortable place to be in, which we usually try to remedy. But this misses the point since boredom can be useful and even necessary on the path. Chogyam Trungpa notes that Westerners tend to be fascinated by the aesthetic appreciation of the simplicity or rigidity of rituals such as the Japanese tea ceremony or zazen. He says the point of vipassana meditation is to get bored. Trungpa makes a distinction between hot boredom, which is agitating and the first kind of boredom we encounter, and cool boredom, which is refreshing in that we do not have to do or expect anything. It is difficult to get to cool boredom without going through hot boredom which we look to alleviate through excitement and entertainment. Boredom shows up when there are gaps in our consciousness without stimulation or a way to satisfy ourselves. This happens in daily life as well as in meditation. Interesting times distract us from spiritual practice and paying attention to ourselves. We can encourage the space for boredom to arise rather than being caught in the current distractions of the world including constant use of cell phones. Boredom arises if thoughts and activities are not motivated by attainment or credentials. We entertain ourselves all day with subconscious chatter and are uncomfortable with silent gaps in our conversations with ourselves. We can consider that life may have no inherent meaning and that we give meaning to things in order to entertain ourselves. Remedying moods and emotions doesn’t ultimately work, which can leave us no choice but to be with things as they are. When we give up hopelessness, hope goes with it. Matthew Files facilitates groups that support people to look deeper into their process, formulate their own questions, and become responsible for their choices.
Transformation is essential for the evolution and thriving of creation, which includes human beings. The process brings greater clarity, healing, and resilience into our lives and creative growth into the world. We see cycles of birth, death, and rebirth occurring in nature and on a global and personal level. Transformation is alchemical; it involves a shake-up of our usual routine and a plunge into groundlessness. Strong medicine is provided by life itself. There is poignant bittersweet beauty in impermanence and change, in loss and death, as well as in new growth. A distinction can be made between horizontal translation, a lateral shift in which our fundamental perception of the world remains the same, and vertical transformation where there is a radical shift in it. Rebirth follows death, always. Parts of ourselves that we’ve exiled can be transformed from shadow to light and become gifts we offer to the world. The caterpillar has to die to become a butterfly, but it resists the change. Personal examples of dying to identification are described. We are all hard-wired for survival at the level of ego, but at the level of soul we long to surrender to the holy process and love more profoundly, turn toward what is, and become more fully ourselves. Liminality means dissolution and refers to the betwixt and between place between death and rebirth when the way things have been is dying but what’s waiting to be born has not yet emerged. It’s a place of receptivity which is necessary for us to pay attention to ourselves in a deeper way. When external doors close, inner doors can open. Transformative moments are spontaneous when we’re transported into a place of awe and we experience our unitive nature. Nachama Greenwald is a physical therapist, editor, and musician who for seventeen years was a member of the Shri blues band which performed Western Baul music.
Stoicism is a philosophy founded by Zeno around the fourth century BC. It was important in Greece and Rome and culminated at the time Marcus Aurelius was emperor. The primary purpose of philosophy is to reveal our shortcomings so we can overcome them. Stoicism is about living in harmony with the universe. There are four cardinal virtues that Stoics cultivate: wisdom, courage, temperance, and justice. Pithy quotes that are useful to consider are discussed. Knowing the difference between what we can and can’t control is key to figuring out what to put our attention on and how to adapt. We find strength in realizing we have power over our minds, not outside events. Viktor Frankl, a concentration camp survivor who was aligned with Stoic philosophy, said that decisions not conditions determine what a man is. We may not be able to choose the conditions that come to us in life, but we can choose how to relate to those conditions. Wealth is to desire what we have; poverty is to wish for what we don’t have. Stoics maintain that our being is contained in an inner citadel that we create with Stoic virtue. We are invincible and cannot be defeated if we maintain our character and principles. Meditations, by Marcus Aurelius, was written for himself as a diary. There is a thread of accepting reality as it is when we are self-contained. Stoicism involves not being swept away by emotions and not being in denial of them. Happiness depends on the quality of our thoughts. We can see obstacles as directing us to shift our perspective and move forward. The trials we face introduce us to our strengths. Rivers are easiest to cross at their source. Once neuropathways are established, it’s much harder to break a habit. Stoic virtues are universal and offer a way into any spiritual practice. Bandhu Dunham is the author of Creative Life and an internationally recognized glass artist and teacher.
Rick Lewis talks about the process that led him from being a performer and corporate events speaker to hosting an online writing program. Most everyone fashions a life that is obedient to our deepest fears. We carry stories about who we are and what is possible throughout life, having made unconscious decisions in childhood that we will not engage in activities that could put us in touch with feelings such as shame or rejection. The highest expression of spirituality on some paths is to serve what is wanted and needed in the moment, but we cannot do this if constrained by stories we hold as part of our identity. Our stories remain hidden before we challenge them with action. Until then, we can only serve in the small ways that show up within our comfort zones. At a hinayana (solo path) level, telling stories about times when we have been reactive or unconscious is a way to study patterns so we can map out the territory and have an edge to act differently in the future. At a mahayana (path of service) level, sharing stories is a way to learn and develop connection and compassion. Human beings are wired to think in stories. We are designed to learn from problems and the biggest and most worthwhile problem we can take on is the spiritual path, which is about how to counter the story of separation. Telling our stories can nurture relationship and connection with ourselves and others. We can self-observe when various I’s take over during storytelling. In a spiritual community, the degree of vulnerability and authenticity is set by the teacher. Most of humanity has a capacity and hunger for authenticity. The lack of acceptance of parts of ourselves that we project onto others can hold us back from being authentic. Rick Lewis is a national speaker and author of 7 Rules You Were Born to Break, The Perfection of Nothing, You Have the Right to Remain Silent, and other books.
Is the source of yearning for connection on a human level the same as longing for God on a spiritual level? The urge for connection is pre-thought, pre-psychological. It begins at birth when we first experience separateness. Practice is about patterning the nervous system to let go. When we can sit in the center of the storm of our feelings, we can be with suffering and with "what is" in a way that does not seek fulfillment. To come to acceptance doesn't always happen gracefully. To go fully into yearning—a process that happens over and over—leads to shattering, which is a doorway to reassembling without the same identification. We may yearn for love and project that we’ll be satisfied on a human level and find that we long for love on a much deeper level. Acceptance of every part of us, and of the masculine and feminine, brings us to the next level. Suffering doesn’t end when we accept suffering, but something shifts. Longing and suffering co-exist. It feels different when we are able to ride the waves of heartbreak. The ability to hold personal and universal suffering is needed in the world. Hate is projection of suffering onto others; realizing this helps us to be compassionate. Clinging is part of life and never disappears, but our work with it can be incorporated into practice. We need a strong matrix to hold longing. In each incarnation we may have one destiny to fulfill, which involves use of the body. We don’t read a book to experience the wine; we empty our cup and drink the wine. Longing is satisfied in the longing itself. Letting go of expectations opens us to a commitment to love. We can work with desire and identity, letting go again and again. To honor longing is not a casual choice. Debbie Hogeland-Celebucki is an advocate for the wisdom of community and conscious parenting and the author of Widening the Circle: Inspiration and Guidance for Community Living.
The need for humor and for incorporating something of the clown’s state of mind into spiritual practice is discussed. Bernie Glassman was a Zen master who invited Moshe Cohen, a clown performer, to help him learn tools to work with students who were taking themselves too seriously. The clown doesn’t know what will happen when he or she enters the stage. His improvisation is about encounters with everything he comes in contact with--inside and outside. The clown lives in the present and has no history, no aim to say anything universal. He shows us his weaknesses and passions and mirrors our foibles, but not so that we see who we are. He is just being himself and so expresses our humanness in a non-judgmental way, which is why we like him. The clown’s empathetic nature innocently addresses others’ ailments. He is without self-importance, a nothing who is interested in everything, who inspires optimism and faces problems without being discouraged. He moves diagonally and plays with problems until they solve themselves. By not being ashamed to be foolish, to look at different sides of himself as he is, the clown explores contradictions that we don’t see in ourselves, which is funny. Self-obsession makes us heavy when we take our minds so seriously. Humor can feed practice and lighten our spirit and the path. The true art of humor is always humor at oneself. We all have a funny part of ourselves which has often been repressed in childhood. Humor comes from creativity, not the logical mind. All we have to practice with is ourselves; our sensations are the path to intuition. We can invite lightness into our awareness by taking a breath. Michelle Meaux is one of the managers of La Ferme de Jutreau, an ashram in France. She provides translation for spiritual books, teachers, and workshops focused on personal and spiritual growth.
Beginner’s mind is a Zen Buddhist principle of seeing everything as new, as it is, without preconception or expectation. It can be considered the simplest state but also the most advanced. Mind identifies, creates the illusion of separation, and focuses on survival of the individual body and psychological structure. But we can open to “big mind,” our true nature which has limited itself, as occurs in deep sleep and sometimes in meditation. We all experience freedom from the prison of ordinary mind at times in life—as the sun peeks through the clouds—because it is our nature. Zen Mind, Beginner’s Mind is a book by Suzuki Roshi, who referred to beginner’s mind as the “goal” of practice. Quotes from the book and from the American teacher Lee Lozowick are discussed. A matrix of practice is needed to hold beginner’s mind, which is not something we can bring about. We can see that everything is transient, but we often don't see that we’re always changing as well and that there is no solid self. Calmness arises as we give images in our mind a large spacious meadow, allowing them to come and go, which requires special effort. If we do not indulge our tendencies, ego will show us itself at deeper levels. Practice without gaining idea does not mean to have no purpose. Just to do something can be our purpose. If we have spiritual pride in our understanding, we will lose the characteristic of beginner’s mind, which cuts though pride in the knowledge that everything comes from big mind. Vajra pride is unshakable self-esteem rooted in recognition of our true nature, which everyone has. True creativity comes from nothing. The greatest moments of creativity come when we forget what we know. Life continues to put us in new situations where we are beginners again. VJ Fedorschak is the organizer of the Western Baul Podcast Series and the author of The Shadow on the Path and Father and Son.
The Latin phrase “magnum opus” means great work. Our early ancestors had an intuitive relationship with nature and received knowledge directly from it. In alchemy, great work refers to awakening consciousness, the primary metaphor being the transformation of lead into gold. It is about transformation, working with the primordial material we are given in incarnation, which is consciousness. But that is not separate from the body, which goes through transformation also. Tarot can lead us on a journey deeper into ourselves. Alchemical language is symbolic and is called twilight language in the eastern tradition. This talk focuses on alchemy in the western tradition, and twelve stages of alchemy are discussed as well as CG Jung’s four stages. Alchemical process is not linear or a one-time deal; it cycles as other parts of ourselves come forward. There is no top end, no settled final state. Everything dissolves, then comes back together. At the next level we’re a total beginner again. Grief is profoundly alchemical. What we are working for is already here, but we have to work to discover it. Alchemy cannot happen without the feeling heart. Any time we’re working with emptiness, the unknown, it’s scary for ego, for more superficial aspects of our being. Emptiness is a great mystery. Disappointment is the beginning of the spiritual path. There’s gold in the shadow. We can bring awareness to our process that begins to free up knots that don’t allow the free flow of graceful energy. The sage is always turning us to the sage within. So much of alchemy is about letting go. Mary Angelon Young is a workshop leader with a background in Jungian psychology, an editor and author of As It Is, Under the Punnai Tree, The Baul Tradition, Caught in the Beloved’s Petticoats, Enlightened Duality (with Lee Lozowick), The Art of Contemplation, and other books.
The aim of self-transformation from a divided mechanical self to a unified self that is free and has will is the subject of this second talk on Gurdjieff’s aphorisms. Several quotes including some which were posted in the study house where the mystic worked with students at the Prieure near Paris in the 1920s are discussed. Crystallization occurs when substances coalesce and incrementally form a durable structure or soul, as in the crystallization of rock. If anything in a man is able to resist external influences and identification with worldly matters, then this soul may be able to resist the death of the body. Nature only gives the possibility of a soul, which can only be acquired through work. One of the best means to arouse the wish to work on self is to realize that we may die at any moment, but first we must learn to keep this in mind. Super efforts should be directed by our aim. Conscience and purity of aim can guide us in the right direction. A fire in us will expire if not fed. Surrender is one path; developing will is another. All energy spent on conscious work builds spiritual capital. It is an investment that is lost forever if spent mechanically. Being, the result of unification, allows Doing, which is conscious purposeful action that differs from automatic behavior. All true Doing is alignment with the Will of God and is service to humanity and creation. If we wish, we can. Wish is the most powerful thing in the world. It is something to contemplate, sit with, internalize, and make our own. To remember is to put oneself back together. I do not remember myself; I AM, my true self, remembers. Carl Grimsman was born into the Gurdjieff Work environment. He attended a children’s group and later worked with Mrs. March, a direct student of Gurdjieff at East Hill Farm in New York. The first two books in his “Soul’s Traverse Series” are Sun Bridge and The Kindling.
This talk focuses on parts of the story and the learning written about in Red Hot Steel: Love Behind Bars, which involves love and loss with a man incarcerated in a maximum security prison. Sadhana is a Sanskrit word about our individual spiritual path that has the quality of going through fire. Grief is love that has slipped out of view. We live in self-imposed prisons and the path is about the way out by seeing the false nature of the prison. Prison is a place of loss, a hell realm of unrelenting suffering from which there is no escape other than what is done with one’s own mind. The environment creates necessity for some to find inner peace, refuge, sanity, and conscience. Prison is a place where the culture dumps its collective shadow. Three types of karma are discussed including inexorable karma that we have no choice but to go through. Loss shouldn’t surprise us since it is built into reality, but we don’t tend to live as if this is so. Loss and change need not detract us from living full out. When things do not turn out as we wish, we can stay in the flow of grace without regret, refusing to be bitter or a victim. Writing is a way to deal with disappointment. Everything is learning. Prison can teach humility and gratitude for simple things. When we experience pain, we can feel others’ pain. We start fresh every day; there’s always a bounty of abundance coming in some way. Beauty and suffering go together in the fullness of life. Caregivers can be more involved in others’ experience than their own. It’s a gift to have empathy, but there is also a need for boundaries, for empathy regulation with wisdom added to compassion. We only learn by going through fire, which is why there are no mistakes. We come to earth to learn our lessons, to evolve and grow in consciousness. Jessica Jenns is a writer, meditation teacher and coach. Red Hot Steel is her first book.
We intuitively know that there is a strong connection between silence, prayer, and inner wisdom. There are Hindu teachers who have maintained silence for many years, and Zen masters and Native American elders who communicated wisdom but spoke very little. Hermits and monks in religious traditions have used silence as a discipline to deepen the inner life, and Realizers have said that expansion into the great field of silence is not separate from God. There are many textures of silence such as at sunrise, sundown, and in the night sky. When the mind is busy with inner dialogue, we can take a moment to expand into the silence of the space we’re in, take a “silence bath” and let it interpenetrate our cells. Attention economy refers to forces that work on us and invite and take our attention. Social media is constructed to capture and consume attention so that we buy products, listen to programs, and have opinions influenced. We can look at what this costs us in terms of our ability to appreciate life around us. Gravity is a silent force; trees, mountains, and boulders do not make a sound. Cultivating silence can be a radical stand for uselessness in an age of productivity. The really important things in life are essentially useless. One way to build our attention economy, our personal attention account, is by consciously developing silence. Silence is a doorway to train and use attention. It allows us to sensitize to what is going on in the mind and body, but there is also a way the Divinity works on the soul that cannot be described. A lot of spiritual work is hidden and takes place in silence. Mystics have talked about entering the cave of the heart, the holy of holies, the inner temple. Regina Sara Ryan was the editor of Hohm Press for 35 years. She is a workshop leader, retreat guide, and author of The Woman Awake, Igniting the Inner Life, Praying Dangerously, Only God, and other books.
The way we identify ourselves and are identified in the world puts us into boxes of what we do rather than conveying who we are. Moving our bodies in any way we want to is dance. Part of “all things lovely” is having wide eyes on what is beautiful, intriguing, and awe-inspiring, and moving toward that. Pillars of pleasure activism are considered: we become what we practice, what we pay attention to grows, our no makes way for our yes and yes is the way, make justice and liberation feel good, when we are happy it is good for the world, and moderation is key. Practice is alive in every moment, and compassion for self and others are elements of it. “All things lovely” doesn’t mean that everything is easy. Meditation gives us space to notice where our attention goes and to realize that we have the power to shape thoughts and focus attention. We can label thoughts, let them go, and focus back on the present moment. The more we honor our yes and no and communicate that with kindness, the more we can move with strength toward beauty. Being able to listen to others and understand their perspectives affects our ability to be in relationship. Our wellness and joy impacts relationships and spaces we’re in. Resilience is rooted in being part of communities that offer the space to grieve and experience the whole spectrum of emotion. There is beauty and love at the depth of sorrow. Examples of people who have practiced in the most difficult circumstances and chosen to focus their attention on connection and beauty are discussed. Expressing a true yes or no is scary if we don’t have a strong anchoring core of self-compassion. Naomi Worob has practiced living with kindness, generosity, and compassion on Triveni Ashram in the high desert of Arizona. She has engaged in dance and theater performances with Nervous Theatre, Collective Movement, and Jacob’s Pillow.
Ego is the foil to our spiritual development, to fulfilling our capacity for awareness, compassion, creativity, and self-transcendence. The urge to win, dominate, and control is a pithy definition of ego. It can also be defined as the self-sense or survival instinct involving cognitive and emotional as well as physical survival, or as the freedom of mind choosing an alternative to God or a higher power. It’s pretty obvious when someone is trying to win, dominate, or control but challenging to see in ourselves. It is helpful in our spiritual evolution to pay more attention, have restraint, and take time to pause and reflect on our actions. Having a sense of purpose and sense of space can be useful reminders. It’s usually possible to have humor about situations. Responsibility is not control. Examples from the Japanese television series, La Grande Maison Tokyo, are discussed. Moments of peace and quiet are rewards of knowing we can’t control everything. We can only control ourselves and our conduct. Success on the path is not about winning, dominating and controlling, but about surrender and coming to center. We can’t tell if we’re off center if we’re not familiar with our center. Accepting what is as it is, and acting, can take us to the end of the path, to being one with the universe. Obstacles we encounter reveal the way to move forward. Four virtues of stoicism to be developed over a lifetime are wisdom, courage, temperance, and justice. If things don’t go the way we want (e.g., with the outcome of an election), we can still live according to our principles and practices. Grief is loving something or someone we have lost; love is grieving for someone we haven’t lost yet. Negative personality features are the flip side of authentic manifestations. Our success depends on what we set up for ourselves. Bandhu Dunham is the author of Creative Life and an internationally recognized glass artist and teacher.
The being that occupies the body has two qualities—presence and attention—which is all that is needed to awaken. Attention has will and can place itself anywhere inside or outside the body. The present is the domain of the Divine and of love, which is not the emotional, sexual, or romantic love that we are taught and programmed to believe in. To be in service to the Divine, attention has to be present. If we’re not aware of the body, we’re identified and not present. Masculine energy holds attention in place, allowing the feminine to emerge by being receptive. When we’re present we can see what’s going on in the inner world. A distinction can be made between mechanical attention and conscious (or second) attention. Presence and attention in the inner world, which wears ego down, are like wind and water acting on stone in the outer world. We can watch the action of the ego structure, which slowly gives up its energy to the being, to attention and presence, but this is difficult because attention is weak. The great majority of humans live a life of constant distraction, identification and imagination. “There is only God” is a profound teaching. If God is love, then why is there violence and evil? In its mechanical state, the egoic structure alters love to assert its own desires. Conscience is easily overrun by the will of ego. Present attention corrects whatever is out of alignment with the love of God. Love—not my will, but Thy will—is the supreme intelligence which works through us. Ego does not want present attention; it wants identified attention. Effortless effort can only be unraveled by direct experience. Super effort does not come just from me but the being in harmony with the Divine. Red Hawk is an acclaimed poet and the author of 13 books, including Self Observation, Self Remembering, The Way of the Wise Woman, Return to the Mother, and Book of Lamentations.
Spiritual teachings can be easily understood in a conceptual and not a bodily way. Just This, or the practice of Assertion, is the recognition of what is real in every moment. It was a practice given by the American teacher Lee Lozowick which can be equated to “what is as it is, here and now.” But what is real to ego is everything that maintains the illusion of separation from what is. We may engage in spiritual practice because we sense there is more to life than what we see, which is full of illusion—projection, judgment and meaning-making. Just This is strong medicine to pierce such illusions that get in the way of accessing what is real about life. There is a lot that is real that we’re not aware of. It’s easy to fixate on the 3-dimensional realm as the scope of everything that is real. Yet, we are multidimensional beings. One aspect of Just This is that there is nothing missing right now. Just This is not a remedy, an affirmation to improve one’s life, or a mantra to repeat. Doing a practice in a relaxed way rather than trying to get somewhere without grasping makes the essence of a practice more available. When we accept what is as it is in the moment, the next moment may be a whole different experience of change. Just This is the reflection of reality in words, a doorway into the context of what is real in all of life which can be used at any time. This is Real is another expression of Assertion which can be done at specific times such as during completely natural bodily functions like eating, sleeping and eliminating that do not essentially involve ego. Just This needs a framework, a matrix to arise in that is built by traditional practice. Being human, which is more than having a body, is what we’re building through traditional practice. Matthew Files facilitates groups that support people to look deeper into their process, formulate their own questions, and become responsible for their choices.
As long as we avoid truth, we are stuck in illusion. We may avoid telling the truth in small, seemingly inconsequential ways as a habit that originated in childhood as a survival mechanism. This can occur due to shame, denial, self-hatred, or by justifying or blaming. If we deny what is true for us, we don’t have to change. Deeply knowing the consequence of an action can sharpen our self-observation. Speaking about what is true for us and taking responsibility for it is not common. It is wise not to always share our truth and to discern who to share it with. Clarity is when we recognize what is true for us. Our inner experience is a bridge to how we relate to the environment. Lack of clarity is frequently self-serving. We don’t like to examine painful feelings and thoughts to find out what we are hiding from ourselves. When we sit with discomfort and focus on our breathing, clarity can arise. We may fear the truth and assume that it is worse than a lie. We can fear greatness and being powerful, which is about the influence we have in circles we are in when we speak our truth. Fear of making mistakes is often about losing face. The only standard to hold ourselves to is what is true for us. Grounded in our truth, we do not fear reactions or outcomes. When we do the right thing, we learn to trust ourselves. Once we know what is true for us, there is the challenge of learning how to speak about it which can lead to trusting that what shows up is in our best interest. When we tell the truth about ourselves, it is easier to let go of emotional charge, to accept what life sends our way, and to know if others are trustworthy. We can experiment with letting go of control which allows room for magic and something much better in our lives. Juanita Violini is an artist and writer/producer of interactive mystery entertainment who has been a student of the spiritual path for over 35 years.
Grounded practice gives us direct experience of the pervasiveness of the mechanical, identified mind. Before we have direct experience of something, linguistic representations are ineffective at transmitting what it is. There is a distinction between results and practice. A teaching can be the result of practice, such as loving our neighbor, but we may consider it as a practice that we are unable to embody without having cultivated the necessary quality of being. Seeing the world as nondual is a result, not a practice. When nonduality is taken as an intellectual proposition, mind pastes over experience and co-opts the spiritual process, which is not realization. There are poets like Ursula Le Guin who use language to “point at the moon” or the sacred. There has to be some work with mind for the intuition and depth of nonduality to take root and inform all aspects of our lives. We may not be in a new paradigm of spiritual practice, but we are in a new paradigm of access to information and teachings. Nonduality is one way among others to talk about reality. Different spiritual approaches work for different people. For many, something has to be dislodged from its static position around the heart. There’s truth to being nondual and to being dual, which is paradoxical and indicative of a greater mystery. We can be grateful for language that brings our attention to something bigger than the small self. It’s not words but the carrier wave, where someone is coming from, that transmits what words point to. It’s helpful to hang out with people who share spiritual intention. Everyone doesn’t need to be involved in formal spiritual practice; lives are equally valid. Rob Schmidt and Stuart Goodnick run Tayu Meditation Center and founded Many Rivers Books and Tea in Sebastopol, CA. They invite spiritual teachers, practitioners, and authors to articulate their stories on The Mystical Positivist podcast.
Our private life involves a flow between ourselves and others, and we may choose to share details of it with those we trust will receive it with empathy, responsiveness and understanding. Our secret life, on the other hand, is known only to ourselves. It would be hard to share with others except in a rather touching and intimate way. It's deeply personal and mysterious, unique to our individual being. A secret life can be compared to dark matter, which is not understood but which may be considered as the nothingness from which everything known emerges. We have created the world we perceive by limiting how much we perceive and defining how we perceive it. But the secret life is always behind this. It can open us up to a place where we want to be, where we find refuge and guidance. Poets have a natural intuition of the secret life. They need it to be in touch with what they feel called upon to do. This way of looking at a secret life is distinct from other perspectives we may have about what a secret life is. Different interpretations of a secret life are explored, including one in which addictive habits and shame are hidden. On the spiritual path, we may self-observe a shadow of compulsions and obsessions that can affect our work when they control us, which wait to be addressed. There is also the way some keep their practice secret by not talking about it as a way of protecting their work. In the spiritual process, some may address their need for help by appealing for it in an inner way and may not want to speak about it. But we may also feel a need for intimacy, to share more of our private and secret lives with others with discrimination. Vulnerability to the Divine is a state worth working for. David Herz is a spiritual practitioner who lives in Paris where he has been a journalist, technical writer, communications officer, and an English instructor at universities.
The mythic image of Sisyphus, of a muscular man pushing a rock up a hill for eternity, represents something that needs to be known in us. We can consider it in various ways. For some, it’s about punishment by the gods for immoral behavior. For others, it’s a metaphor for an unfulfilling, demanding life. Or it can be a jumping off point from which to ask the larger questions of life. We can be taken by these characterizations, yet the Sisyphus image can open us to some other possibility. This talk is about inner world conversations, or interviews, that the speaker had with Sisyphus based on questions evoked over years by the image. How does Sisyphus endure his fate? What motivates him? What rock am I pushing up a hill? Do I have to struggle like I do? Who am I? What am I doing here? The Sisyphus story and Camus’ writing about it can only offer so much insight into the human condition as we are willing to explore for ourselves. We generally seek to be relieved of a burden we don’t want to feel. To go beyond that and resolve our own personal story requires an inner necessity that won’t leave us alone, a courageous intention to look into our own lives as opposed to looking to others for answers. It is lawful that help is available when we have a real need. Perhaps eternity does not exist and there is only doing what needs to be done in the present, here and now. We are binary beings who see life in terms of good and bad due to our thinking. We can’t open to an unknown quality of life beyond myth, to the path beyond self, by thinking. Feeling something “off the page” that is beyond thinking allows words to be used in a more refined context. Spiritual icons can be portals into another reality that can teach us. Tom Lennon, Ph.D., is a retired cultural resource consultant. He leads groups with the intention of supporting the spiritual process in others.
The reason we have questions is that we don’t see the bigger picture. As children, we don’t recognize the trauma we experience, but as we get older the sense that something is not right in life may lead us to the spiritual path. What happened to us informs how we respond to life in the present, but we live out of the programming of the past. As long as we’re reacting from childish programming that was designed to protect us then we’re unable to accept what is in the present. Self-observation and writing are ways to practically work with our thoughts, emotions, and patterns. When we have reactivity, we can come back to the body, be as present as possible, and be kind to ourselves. We can learn to be with what is going on for us instead of thinking that we should not feel the way we do. Homeostasis is when the body brings itself back into a stable and balanced state. Our habitual reactions keep the world intact and keep us identified with the person we believe ourselves to be. Loosening the intensity of our reactions makes it possible for us to see who we are underneath that. There is always more, always a bigger picture. We don’t fear the unknown; we fear the known ending. The prison we find ourselves in is the known. We may say we want to get beyond our known reactions, but it can be scary and our inner work will bring up resistance. Who are we if we don’t have our stories about ourselves? We can see how affirming, denying, and reconciling forces operate in our lives. There is benefit to working with people in a group who can remind us of our practice. We can hold to and nurture the experience that we sometimes have of who we are beyond our reactivity and definition of ourselves based in the past. Elise Erro (e.e.) has been committed to a life of engaging spiritual principles and service through theater, support for the dying, and bringing enjoyment to others as a chocolatier.
The aim of all religions is to point out the path that leads to freedom, peace, and joy, which can only be realized through the surrender of ego. The principle of ego or separation permeates our lives. To realize oneness with God or the universe is to be conscious of the divine presence everywhere. Intellectual understanding is different than actual spiritual experience. Ego avoids surrender at all costs; yet the universe brings about transformation. In an absolute sense, surrender is already the case since the universe is what it is and couldn’t be otherwise here and now. When we are not flexible enough to move as the universe is moving, we cannot live in freedom, peace, and joy. But we can practice with conscious surrender and come to accept what is even when it is not our preference. Surrender is the intelligent way to relate to life since the universe rolls along without our agreement. Despite our apparent insignificance, we may lighten the burden of the Divine when we consciously accept what is. Everyday circumstances that we can surrender to and more challenging situations are considered. Surrendering to circumstance is different than surrendering to all of life. There is no proof of surrender other than the abiding experience, which requires self-honesty and has been the experience of different masters in all the traditions. Usually, we do not surrender to joy but tend to hold it in and try to contain it. Surrendering to others loosens the assemblage point, the way ego functions. Surrendering to our life purpose could be very ordinary or not. Surrender is surrender to self, but it is not so easy to distinguish between self and ego. Learning to surrender isn’t part of our education, but we can learn to follow what feels right and accept what is and act. VJ Fedorschak is the organizer of the Western Baul Podcast Series and author of The Shadow on the Path and Father and Son.
Our willingness to feel the pain of the world is inextricably entwined with our capacity to love. What is the value of keeping our hearts open in hell, when life is most painful and difficult? We all have a deep desire to have our hearts awakened to love. Love can transform us in a powerful way when we are in hell. There is a lot of sorrow in life, but we can choose joy and beauty in the cracks between our sorrows. We can’t keep our hearts open when we are identified, but we are much more than our identifications. In the unitive state with the entirety of creation, we can keep our hearts open in hell. We don’t want to lose our sense of humor, especially in these times when there is so much suffering. Inspiring examples of people who have been able to keep their hearts open in hell are discussed. When we are suffering with the hell of ourselves, aspects of ourselves we are not proud of, how do we stay open with compassion and honesty, without judgment? The capacity to face the truth about ourselves and the world, the way things really are, is essential to the awakening of freedom in life. To love the truth is to love reality, both the heaven and hell realms. To love the truth more than our delusions is the state of a mature adult. How do we go from accepting to loving what is? We learn to love everything by becoming intimately familiar with it. We can walk through hell with our heart open when we are able to love what we do not love. It is possible to be settled in a state of love. Keeping our hearts open in hell is a very high practice that requires a lot of us and is very nuanced, but it is worth discussing if our hearts want to go there. We can work with this by paying attention to the simplest interactions when our hearts are not open. Nachama Greenwald is a physical therapist, editor, and musician who for seventeen years was a member of the Shri blues band which performed Western Baul music.
As long as we have a body, ordinary life will present things that ego considers problems. Waking to ordinary life implies that we’re not awake. When we are stagnant and fearful, interested in a safe comfort zone, we do not notice the beauty of ordinary life. But we can broaden our view. Waking to ordinary life is about cultivating a vulnerability to beauty. This occurs when we have the necessity to face the difficulties of ordinary life without compromise. If we take a closer look at ordinary life and lean into it, beauty explodes on us. “Every breath for beauty” is a secret for enduring joy. Being overwhelmed by being busy can conceal our fear. We can consider that any space, including the bathroom, can be an empowered chamber that nurtures transformation. The state of a bathroom indicates something about our mental state, the clutter in our thinking. We may not know how clutter pollutes our practice and work. Cleansing our mind can begin with cleaning spaces. We have to notice the piles of clutter before we can declutter. We can’t blame it on others; we have to look in the dark places ourselves. Comedy is a great tool to nourish our brain. It’s normal to think there is no stability in chaos, but there is a view in which chaos is very stable. It’s worth shaking up our dearly held beliefs. Action needs to be taken in ordinary life, and it can be messy. Energy follows the quality, direction, and motives of our attention. We can produce food for influences that live off contention and the disturbance of mind. If we know we are not able to “hold our seat,” it can be healthier to withdraw our attention from influences such as politics so that we are not participating in perpetual disturbance. Lalitha is a spiritual teacher with an ashram in British Columbia, Canada, who was empowered by her master Lee Lozowick in 1998. Her books include Waking to Ordinary Life and Cultivating Spiritual Maturity.
Mantra is likely older than language, sounds that were received by the rishis, poet mystics of the Vedas. It can be silent and internal, a form of thought that reveals more as one goes deeper into it. One meaning of mantra is “crossing over the mind.” How can a sacred sound take us beyond the incessant machinery of mind? Japa is defined as speaking mantra, a simple practice of devotional repetition of a name of God. We sacrifice self-reference and reorient attention to the Divine name. The world becomes magical as we enter into relationship with the sacred. Remembering God’s name is a practice suited to the age of Kali, when the world is in darkness. Ramnam (saying the name of Ram as a Divine expression) is really repeating the name of our own immortal self. Any name of God is equally good. Mantra removes distinction, judgment and separation. Ancient mantras that have come through revelation are empowered. A mantra can be a blessing force that invokes the living presence of a teacher who activated it. We can bring our mind back to a mantra, observing what is going on for us and remembering that help is available. Being present with others in distress and doing japa can create a chamber, a field or space where solutions emerge without trying to change or fix a situation. If we are like a hollow bamboo, the wind can come through us and play its tune. The name and reality of the name are inseparable. Japa is an experiential practice that can be done anywhere, at any time. Kirtan is devotional chanting that can create a field of sound, music, and heartfulness. Michael Menager is a musician, singer, author, and modern-day troubadour whose third album is titled Line in the Water. Mic Clarke is a writer, practitioner of Vedic astrology, and mental health social worker. Both live in New South Wales, Australia and are students of Lee Lozowick.
We can’t separate our nervous system from the nervous systems of others we are in relationship to since we affect one another. In a practical sense, we are not separate. Nervous systems do not develop in isolation. If we are not regulated and have children, there is an immediate effect on them. Co-regulation is the regulation of emotions and behaviors in relationships or groups. We don’t have the family and tribal traditions that produce co-regulation today. Group protocols can help groups self-regulate as an organism. We may think spiritual practices or understanding will do the psychological or physiological work that is necessary and then find we need to address it. Spiritual practices are potentially nervous system regulating, which is not the aim of practices but one aspect of them that can support our spiritual journey. Psychological work is not the same as spiritual work. The point of spiritual work is to allow for consciousness in the body to disidentify and come into relationship with a much larger Reality. For that to take place without the organism going into panic, we need a grounded sense of self. A healthy ego is necessary in order to transcend it. We don’t need to beat ourselves up for not having regulated nervous systems. The idea is not to stop reacting but to maintain continuity of presence and awareness. It’s beneficial to relax. Without encountering and engaging a level of energetic intensity, we may not get to the wakefulness that allows for transformation. A well-regulated nervous system can move flexibly between different states and experiences and be in relationship with the unknown. Breath can be an indicator of whether we’re regulated or not and is also a pathway toward regulation. Clelia Vahni Lewis is the author of Stainless Heart: The Wisdom of Remorse and a freelance editor specializing in works of dharma, spiritual practice, self-help, and memoir.
The book, The Only Grace Is Loving God, written in twilight language or ecstatic speech by Lee Lozowick in 1982, was inspired by Answer to Job, CG Jung’s discussion of the human struggle with an image we have of God and the suffering we experience. The Divine image has to include the feminine aspect of existence in order for Christ consciousness, a God of love and mercy, to be born in us. Conscious participation in our individuation is needed for the image that we have of God to grow. Lee refers to God and the Great Process of Divine Evolution as one and the same in his writings. The truth of existence is nondual reality; there is only God. Realizing the masculine polarity of being, fulfillment of the Law or surrender to the Will of God, is divine destiny and the same for everyone in all forms. The only gateway to God is the feminine, which is not about gender but qualities of being that exist in each of us. Realizing the perfection of the feminine is different for every form of existence. Loving God is not a destiny but the ultimate human possibility, a gift of Grace which cannot be earned. To love God is whimsical, illogical, wild, spontaneous, unpredictable, paradoxical, useless and foolish. The only hope for the world is for individuals to stay in the heartbreak and take responsibility for inner work that has to be done. We have to find our own way and revelation. Trusting in the benevolence of the universe and imagination are key. Wisdom communicates through presence. The Great Process just keeps going; there is no top end. We can live into the consideration of loving God. Mary Angelon Young is a workshop leader with a background in Jungian psychology, an editor and author of As It Is, Under the Punnai Tree, The Baul Tradition, Caught in the Beloved’s Petticoats,Enlightened Duality (with Lee Lozowick), The Art of Contemplation, and other books.
French audio version, original talk released July 14, 2022.Rumi termine l’un de ses poèmes en disant : « Il y a mille façons de s'agenouiller et d'embrasser le sol ». Quand on regarde le monde tel qu'il est aujourd’hui, il est normal d’avoir peur, d’être anxieux, de ressentir du chagrin. Notre monde est à la fois bourré de toxines et débordant de nectar. Il y a trois façons de traiter ces toxines : soit nous les rejetons, soit nous nous en gavons sans aucun discernement, soit nous en prenons des doses mesurées. La troisième option est cette « voie du milieu » dont parlent les taoïstes. Lorsque nous sommes à un carrefour et faisons face à l'inconnu, nous devons être fluides, capables de changer de forme. Il s’agit de maintenir une tension juste entre l'esprit du temps et ce que Jung appelait l'esprit des profondeurs, d’entrer dans un processus alchimique. A suivre un régime trop pur, on prend le risque de devenir rigide et de s’affaiblir. Si nous refusons de vivre avec la réalité telle qu’elle est, c’est elle qui viendra nous demander des comptes. Plus nous nous exerçons à être présents à la réalité, plus notre puissance de vie augmente et plus nous devenons un facteur de guérison dans le monde. Notre émerveillement devant l’inconnu nous grandit, nous élève, nous met dans un état de réceptivité. Il y a six facettes à cet émerveillement : l'ouverture d’esprit et de cœur, la curiosité, l’étonnement, l'espoir, la capacité à être en connexion et la vénération. Le terme communitas fait référence à un niveau profond de communauté typiquement associé à la présence du divin. Nous pouvons être inspirés par les points forts d’autrui. Si nous voulons être sûrs que le chemin sur lequel nous sommes est le bon, nous devons être disposés à nous perdre de temps en temps. Et si rester avec notre chagrin était une preuve de sagesse ? Et si cela nous travaillait de l’intérieur et nous aidait à voir, réfléchir et embrasser autrui différemment ? Parfois, oui, la seule chose à faire est de s’agenouiller et d'embrasser le sol. Praticienne en psychologie jungienne, auteur de nombreux ouvrages (As It Is, Under the Punnai Tree, The Baul Tradition, Caught in the Beloved's Petticoats, The Art of Contemplation, La dualité illuminée), Angelon Young écrit également des romans historiques et mène des ateliers d’écriture. Elle pratique la méditation dans la tradition baûle occidentale et vit dans la communauté de Lee Lozowick depuis 40 ans.
There is a rightness to how we feel because of how we act when we provide what is wanted and needed in any given moment. This may be considered as the trademark of a revolutionist. Fresh insights and revelations come from use of a different language. Jan Cox was a teacher, in the mystical and philosophical sense, whose language was unique. Maxims from his “Revolutionist Code of Conduct” are discussed in this talk. Be judicious with euphemisms, without speaking in metaphors when we intend the literal. There is hesitation to be literal about death. Stealing, being deceitful, is one of the worst things we can do. It is not about morality but about not poisoning our involvement in “this,” which could be a way to describe work on self without the conceptual limitations of what “this” is. A reality beyond words can be transmitted via language. Being a revolutionist is to struggle against “sleep,” but the best approach is to relax rather than to make knotted-up efforts. This is not special, but it is uncommon. We see we are asleep, unconscious and mechanical, in hindsight. The tendency is to chase after what voices in our heads say rather than to investigate the voices themselves. We can say the opposite of what we chemically feel and work with not taking feelings seriously. Our feelings make us feel right. We can take our experiences when we get angry as a test to see if we can still be “thrown to the ground” by the same influences, while having human feelings. Man takes his “weaknesses” and creates heroes out of those parts. Embracing or at least being OK with our weaknesses alleviates the need to create heroes. The real revolutionist has no allegiance. We may engage in “this” if we don’t want to be a slave to our genes. Matthew Files facilitates groups that support people to look deeper into their process, formulate their own questions, and become responsible for their choices.
There are two sides to the metaphor of a razor’s edge. On one side is duality and on the other side is non-duality. When we’re born, we’re in a state of relaxed well-being and can see clearly for a period of time. Then we discover that we can fall off the razor’s edge. This occurs when our attention is taken from us through identification, attachment, comparison, and our stories. Prior to losing our attention, we are thrust into survival and lose trust. We are conditioned not to look at ourselves but are trained to focus on our faults. Self-hatred starts as children when we think we’re the center of the universe and that we're at fault when things go wrong. When our attention is stolen, we cannot access our intuition. But if we begin to look inside ourselves, we see power and clarity. The clearer we see ourselves, the more we can trust ourselves. We can be trustworthy if we know ways that we are untrustworthy. If we know our boundaries and who we are, we know who others are as well and can accept them as they are. There are a lot of reasons why we might feel badly. If we can keep our attention on the sensations of the body, we will get the information we need. To get back on the razor’s edge, we have to relax, let go of what weighs us down, and trust that we will be looked after even if what life provides may not always be what we want. The journey of self-discovery is akin to a razor’s edge. The fact that the razor’s edge is narrow means that we have to pay attention when walking on it. It is dangerous when our attention is taken since then we are not in touch with reality. We need to reclaim our attention which is all we have or the most important thing we have. The distinction between self-observation and self-remembering is explored. Juanita Violini is an artist and writer/producer of interactive mystery entertainment who has been a student of the spiritual path for over 35 years.
This talk emphasizes what we can use from Dune for our own personal evolution or transformation. Science fiction explores archetypes and mythic structures and can help us consider what it means to be human. Twilight language, which permeates Dune, is the way that mystics and shamans speak, which requires a different state of consciousness to understand. Frank Herbert creates a world that leaves out a lot of details so that our imagination is engaged to fill in the gaps in spinning the Dune universe for ourselves. There are major themes threaded through the series of books that can be of spiritual value to reflect upon: the complex relationship we have with human heroes and saviors, how power corrupts and attracts the corruptible, taking what is good in religion but avoiding what is deleterious, being careful when the need for religion becomes fanatical, trusting the guidance of someone who is more advanced without giving over all our critical faculties, differences in human and animal nature, learning how to learn, sacrificing the comfort of the worldview we’ve been given and raised with to enter a path of conscious evolution, the value in training awareness and attention, how the stasis of dogmatic fixed ideas can lead to manipulation and death, respect for resources, gathering energies that can be used for higher purposes and transformation, how self-indulgence is at the core of much evil in the world, restraint as a virtue that is based on self-observation, warriorship as the readiness to respond when necessity arises regardless of mood, the tension between the moral law we live under and the necessity of circumstance, how each experience carries its lesson, the convergence of choice and destiny, and the ultimate responsibility we have for ourselves. Bandhu Dunham is the author of Creative Life and an internationally recognized glass artist and teacher.
Zazen is a practice that involves the body in ways such as working with the breath. Joshu Sasaki Roshi came up with the phrase, “Buddha is the center of gravity.” Rooting ourselves to the earth through the hara, the abdominal area, is an aspect of Chan or Chinese Buddhism that came to be known as Zen in Japan. We unconsciously absorb negativity that denigrates the body in our culture. There is a symbiotic relationship between spirit and the body in ancient systems like yoga, tai chi, and qigong. There is a traditional analogy of a chariot (the body), horses (our will and energy), driver (the ego that is in connection with the world), and passenger (the Self or witness). The ego needs direction from the Self. When we get beyond busy-ness we can hear the messages of the Self and the body. In Buddhism, it is not desire but unexamined desire that is suffering. The vessel has been referred to as the receptacle of the soul. Do we relate to the vessel with tenderness or judgment? Judgment pops up over and over; it is ingrained and patterned in our bodies. With deep meditation experience we understand that we’re not just the human body. In spiritual practice, relationship to the body is often ignored. The Middle Way does not deny or punish the body with ascetic practice and does not indulge the body. This way has got to look different today than when Buddha lived in 500 B.C. The focus on the evolution of consciousness can last right up to the end of our lives. A koan is a practice of a dying activity meant to dissolve the sense of a separate self. When we have compassion for ourselves, it spills out to other people. Myosho Ginny Matthews was a student of Joshu Sasaki Roshi for 40 years. She took lay ordination in 2000, leads retreats on practice, is a dance teacher and choreographer, and is featured in the book, The Unknown She: Eight Faces of an Emerging Consciousness.
Identification is the great law that governs all human life. We are enslaved and quickly swept away by it as it captures and consumes our attention, which is what we are in essence. Yet, we are blind to it and believe we are free. All human problems are caused by identification. Imagination and identification are identical twins that work together. We are powerless to hold attention for long before being captured by imagination. We are identified with the body and ego structure and by attachment to objects, people, ideas, belief systems. A root of identification is self-importance when we see ourselves as the center of the universe. Identification is fear, which blocks love. It has one aim only—the survival of the false self/ego structure. One of the primary tools of identification is judgment, which can become a reminding factor. The mark of a person who is willing to work is self-honesty. Freedom is freedom from identification. There is only ever one problem: an unwillingness to confront the need to cease all identification. We can loosen the hold of identification with the practice of presence by self-observation and self-remembering. The body is an objective feedback mechanism to help orient the attention in the present. If we’re not conscious of the body, we’re not conscious. Conscience can be seen as the Will of God, or Love. In saying and doing things that violate conscience, we suffer remorse and our hearts can change. Beauty is everywhere but we don’t see it due to fear or identification. We can come to be grateful to those who offend us. Intuition can be distinguished from imagination. Love is the standard by which we can compare and come to disbelieve reactions and feelings. Red Hawk is an acclaimed poet and the author of 13 books, including Self Observation, Self Remembering, The Way of the Wise Woman, Return to the Mother, and Book of Lamentations.
Rick Lewis talks about the mystery of the Guru through telling stories of his experience with his Guru, Lee Lozowick. He discusses circumstances that brought him to his first Guru, Bhagwan Rajneesh (Osho), to meet Lee after Osho’s death, and to search to escape from the anxiety of human separation through spiritual attainment. Altered states that feel incredibly profound can be used to maintain a separate sense of self, as if we are getting closer to enlightenment. Stories are told about how Lee fanned the flames of this spiritual pursuit, which began to unravel after Lee’s death. The inexplicable energetic field around a Guru, who functions outside the usual reference point of a separate individual, is considered. Relationship with a Guru is both unnerving and inviting given the uncanny awareness and connection a Guru has with the moving parts of reality. The content of one’s interactions become irrelevant when introduced to the ground of pure being through receptivity to a master. Rick remembers an experience of driving for hours in silence with Lee, with self-conscious feelings disappearing into the heart. He describes the Guru’s fierceness when asking a question he had previously asked, hoping for a different answer, without feeling any aggression. There is also the fallible human aspect of the Guru which adds to the confusion of the linear mind. To be a human being without putting on an act or mask is a natural thing. The Guru works with each person in a unique way and is completely available after death. If we have not had the experience of a Guru, all of us have the access point of feeling connected beyond our usual frame of reference with who the Guru actually is. Spiritual literature can be an access point. Rick Lewis is a national speaker and author of 7 Rules You Were Born to Break, The Perfection of Nothing, You Have the Right to Remain Silent, and other books.
It's interesting to consider that there are larger forces at play in creation than we know. Angels are part of the Abrahamic cultures (Moslem, Christian, Hebrew). There are similar entities—dakinis, demigods, spirits—in Buddhist, Hindu, and Native traditions. Einstein’s great question was, “Is this a friendly universe or not?” We can look at the qualities of angels in history, art, and theology and find them in living persons. Calling in our angels has many dimensions to it: a cosmic dimension of finding our rightful place in the universe and welcoming good company that provides help in our lives. Angels in religious traditions are not cute cupids but are often connected with the need to bring justice and peace to the earth. There are demon angels, but angels are most always connected with love. A scientific worldview has triumphed and we look to it to explain how things work. But we can shift the kaleidoscope a bit and see that the marvels of the cosmos are interpenetrated with divinity. If we believe the traditions, we are surrounded by forces set upon helping humanity, which is what angelic forces do. We can call upon these forces. Angel wings may represent an ability to move instantaneously when called upon. Angels are described as powerful, and they often appear as messengers. Praising God, which is what angels do, is a very high spiritual practice. Chanting God’s name is an energetic connection to a higher force. We are fascinated with science fiction in which other entities and dimensions exist. We can look at the night sky and open ourselves to the possibility of living in a divine universe. Who do we want to call upon to help us through transitions, including death? Regina Sara Ryan has just retired as the editor of Hohm Press and is a workshop leader, retreat guide, and author of The Woman Awake, Igniting the Inner Life, Praying Dangerously, Only God, and other books.
The aphorisms of G. I. Gurdjieff are an accessible concentration of many of his ideas and basic teaching. Nine of the 38 aphorisms are considered in this presentation on the life of Gurdjieff, who appeared in Moscow in 1912 after a 20 year search for knowledge. His quest produced a system that became known as The Work. Gurdjieff used the tumult of life that presented itself to teach, including world wars. All outer work can be used for inner work. Some students who helped Gurdjieff establish, manifest, and disseminate his teaching are discussed: the Ouspenskys, de Hartmans, de Salzmanns, and Orage. Work ideas, music, and movements were engaged by those who had a need to go beyond the ordinary state of “man.” This required self-observation of the human machine with thinking, feeling and moving centers and intentional suffering, choosing how one wished to be, and trying with directed super-efforts. Gurdjieff established a center for his studies at the Prieure near Paris in the 1920s and the aphorisms were posted in the study hall there which included: “The worse the conditions of life, the more productive the work, always provided you remember the Work.” “Like what it does not like.” “Remember you have come here having already understood the necessity of struggling with yourself—only with yourself. Therefore thank everyone who gives you the opportunity.” There is discussion of Gurdjieff’s trips to America, his writing of Beelzebub’s Tales, and his student Louise March who established a center at a New York farm with children’s groups and where the Work has continued. Carl Grimsman was born into the Gurdjieff Work environment during the first years of the New York Foundation, attending the children’s group there and later working with Mrs. March at East Hill Farm. The first two books in his “The Soul’s Traverse” series are Sun Bridge and The Kindling.
An ethical will is about what we wish to pass on to future generations. Native American tribes think seven generations ahead in terms of what to leave behind. An ethical will has been part of the Jewish tradition. Ethics is about acting according to conscience, while morality is more about following widely shared norms, sometimes unthinkingly. When we consider who our ancestors were, we learn about ourselves. How have things that happened in the past brought us to the spiritual work we’re doing now? Some of us on a spiritual path have been exposed to higher laws such as hospitality, good company, reciprocity, and invocation and have benefited from teachings passed down through traditions. Could we convey values we have learned in a way that benefits others and does not create a burden by saying what others who come after us should do? Maybe spiritual work, which arises out of the wellspring of a desire to self-realize, is inherent in life and does not need anything from us to express itself. But if we have benefited from it, do we feel a responsibility to pass it on? Most of the time what we want to leave behind is something to be remembered by. An ethical will is different; it is about passing on something bigger than ourselves. What is of ultimate value is beyond the personal. If we practice because we want to awaken individually, it will not yield much in a lifetime. Tribal people pass on values through story. Humor is often an aspect of expressing the sacredness of life so we don’t take ourselves so seriously. If we feel the urge to write, we could make an ethical testament of things we have learned from. We can live inside a question of what we might wish to pass on and how we could do that. Elise Erro (e.e.) has been committed to a life of engaging spiritual principles and service through theater, support for the dying, and bringing enjoyment to others as a chocolatier.
The Gospel of Thomas was found in 1945 in a jar buried in the ground in a small Egyptian town, Nag Hammadi, in a region where monks had meditated in solitude. Its origin dates back to the first few centuries and possibly to the time of Christ. In the accepted Gospels of Matthew, Mark, Luke, and John, Jesus is presented as an utterly unique being or as the only begotten son of God. Thomas means twin in Latin. One interpretation of the Gospel of Thomas is that we are identical twins of Jesus at a deep level, children of God as he is without knowing it. Some find it not to be a gnostic text since it affirms the basic reality and sanctity of incarnate life which gnostics consider illusory. There were different communities of Essenes, Sadducees, and Pharisees at the time that Jesus lived. Jesus transmitted a lot of his teaching of spiritual truth through parable. The Gospels were originally spoken in Aramaic and translated into Greek. The Nag Hammadi texts are written in Coptic, a language descended from ancient Egyptian. So, the Gospel of Thomas, which contains 114 logia or sayings attributed to Jesus, has undergone translation. Several of them are discussed. In the first, he states that whoever discovers the meaning of the sayings will not taste death. It is assumed that Jesus did not mean we are not going to leave the body—he meant something else. If Jesus had wanted to be clear and literal, he would not have spoken this way. The second logion says that those who seek should seek until they find and when they find they will be troubled and will reign over all. The Gospel of Thomas contains nondual teaching—the kingdom is within and without. We can reflect on the sayings, make them our own and open to their meaning. David Herz is a spiritual practitioner who lives in Paris where he has been a journalist, technical writer, communications officer, and an English instructor at universities.
Love is a stable state of being that can be seen as the culmination of the path. What is required of us for this state to come about? Love is about more than one relationship. We can consider love in coupled relationship, with others that we associate with, and in relationship to life. What is usually meant when we say we love someone is that we want to be loved by them. We can have expectations of a partner and others and become resentful if they do not meet our expectations. What do we really want? If we had it, would it be enough? Relative existence is fundamentally disappointing since everything ends. Would residing in a stable state of love be enough? We have to consider loving our enemies if we are to work toward the possibility of the path. Society does not teach us to love our enemies. We see situations in life as friendly or unfriendly, favorable or unfavorable, and look for favorable situations all the time. We can consider the enemy to be anyone with whom we have a relationship of unlove and everything that represents the unfriendly side of existence. The traditions assert that there is something in us that has to change. We can intend to “Love our enemies” and do a turn-around when we are in a state of unlove toward others or when the unfavorable side of life presents itself. This is different than denying or suppressing our feelings. We can practice with this in small ways. Great masters have said that the Divine has us pass through painful ordeals to awaken us to the ultimate reality. We can have compassion for ourselves, not demand more of ourselves than is presently possible, and also work with such teachings and dare to remember the aim of staying in love. This talk is based on the teachings of the French master Arnaud Desjardins. VJ Fedorschak is the organizer of the Western Baul Podcast Series and author of The Shadow on the Path and Father and Son.
We are living in wild times, in a shifting world in which we don’t know what’s going to happen. How can we find and live with reality in a world that is so predominantly unreal? Our karmas have to ripen all the way for us to become more fluid, open up, and let go. An essential tenet of tantra is non-rejection, taking whatever is arising as our path. Pratyahara, a teaching in the Yoga Sutras, is about freeing ourselves from identifications and attachments, including spiritual ones. The path is a living stream that keeps giving us new challenges. All spiritual practice leads us to an in-between liminal state where we have to respond to what is present now and not what was in the past. We’re also in-between duality and nonduality, with awareness in both. The doorway to the Divine is the Feminine, a quality of being that is present in everyone regardless of gender. The Feminine has an instinctual trust of the life process, which includes death. The deeper we go on the path the more our hearts are broken and the more we recognize our love for everything, for the world. We can bear witness to what is unfolding in our lives and the world. If we are “in the world but not of the world,” we can step back to have a greater view of what is happening without getting caught up in it. When we’re clear, that is a moment to reaffirm our intention to the universe. In order for a new consciousness to be born, things have to die. The quality of our inner life makes a difference in this world. We keep getting broken open and getting bigger. Can we welcome the unknown and step into it with open arms? Mary Angelon Young is a workshop leader with a background in Jungian psychology, an editor and author of As It Is, Under the Punnai Tree, The Baul Tradition, Caught in the Beloved’s Petticoats, Enlightened Duality (with Lee Lozowick), Krishna’s Heretic Lovers, The Art of Contemplation, and other books.
Enlightenment may or may not be a goal for people, but why would we get on the path unless we wanted something? With age, there seems to be less talk about pursuing enlightenment, which takes attention and energy to sustain. Is it natural for the pursuit to continue with less intensity? Or have we been distracted by all the problems of life so that the focus of attention that some of us had in our younger years has gone elsewhere? Maybe spiritual heroics are not needed on the path, which may be a very gradual, persistent process that goes on. All great traditions refer to enlightenment, but Suzuki Roshi said, “Why do you want enlightenment? You might not like it.” The truth for us is different today than it was when we first got on the path. Our understanding was different and we did not know ourselves as well. Many people in their younger years have an ideal about what they want to do with their lives. That may get lost if we don’t pay attention to it and we may lament as we get older that we can’t find our way back into it or just don’t have the energy for it. Are we still passionate and motivated about the path? Why or why not? David Foster Wallace’s commencement speech at Kenyon College in 2008 is discussed. Where do our templates or beliefs and the meaning that we give to experience come from? This is different for everyone. If we pay attention, we’ll know there are other options to our templates and that we have choice about the meaning we give to experience. Our experience seems to support the belief that we are the center of the universe, but we could shift our attention and consider that maybe we don’t know the reality of situations we encounter. Everyone worships; the only choice we get is what to worship. Matthew Files facilitates groups that support people to look deeper into their process, formulate their own questions, and become responsible for their choices.
The metaphorical aspect of darkness can refer to the dark night of the soul, to a deep descent within ourselves, our individual or collective shadow, a time of transition, grief, or depression—whenever we’re suffering. We have a bias towards light. The sacred nutrients of wisdom, creation, and transformation dwell in darkness. Darkness has a fertile, receptive, feminine quality because something wants to be birthed from it, as from the womb. The talk is not about glorifying darkness or trying to be free of it but healing through darkness. The greatest courage is to see and be with all that life brings. When darkness is welcomed, nothing is rejected. If we run from darkness, we run from ourselves. Awakening cannot be separated from this joyful, painful life. The path embraces the full spectrum of darkness and light. St. John of the Cross said, “If a man wishes to be sure of the road he treads on, he must close his eyes and walk in the dark.” A bodhisattva is someone who has found the path and is committed to it. What we are looking for must be found in the dark. We sacrifice certainty, surrender to losing our way, and sometimes have to fall apart for a vision to arise. If we do the work the great possibility is that we become more fully ourselves, who we are intended to be. Many seekers tend to bypass the dark and focus exclusively on the light. Knowing our own darkness is the best method for dealing with the darkness of other people. We fear knowing ourselves because of what we might discover—not just about the darkness but also the light. We can walk through heaven and hell with an open heart, developing compassion for ourselves and the world. Some of the Dark Mothers of various traditions are discussed. Nachama Greenwald is a physical therapist, editor, and musician who for seventeen years was a member of the Shri blues band which performed Western Baul music.
The direct path is a refined articulation of the principles of nondualism, and the backward step is the actual practice of it. The mind feasts on complication. One of the features of the direct path is its simplicity. It does not involve lineage, guru, or ritual. We are always looking at things, but what are we looking out of? When we look at what we are looking out of, we are taking a step back into ourselves. Awareness is empty of anything solid so when we take a backward step we are no longer relating as one thing to another thing, from the duality of subject and object. When we step back into ourselves as far as we can go, all that’s left is being. What is looking out of our eyes now is essentially no different than what was looking out of our eyes when we were kids. It’s the same being that looks out of everyone’s eyes, including every saint and sage. That’s what is meant when we consider that everything is one. If we investigate where “me” is, we will not find it. We will just find layer after layer of qualities if we peel everything away like an onion. Our thoughts, feelings, and sensations would not be experienceable without awareness. The only thing that is aware of being aware is awareness itself. “I” is the name that what knows itself gives to itself. The “I” doesn’t know what it is, but it knows that it is. If we can be silent enough to be aware of awareness itself, that is a backward step. Welcoming the problematic parts of ourselves into the light of awareness, awareness will do the work. Nondual teaching is the crown jewel of Buddhism and all esoteric traditions. Awareness is the background of thoughts and personality. Everyone will find the help they need if they have earnestness. Peter Cohen was the drummer for the Western Baul rock band, Liars, Gods, and Beggars from 1988 to 1994. He has followed the nondual path and rhythm of life in Alaska and Idaho as a nurse and a musician.
We need help to continue to grow. The name of a God-realized being invokes the Divine. We can make efforts to return to the present, to ground the attention. Attention is crucial in learning to use suffering so that suffering does not use us up and can become food for growth. Two kinds of attention are possible for a human being: mechanical attention which is an unconscious survival mechanism, and a second or conscious attention which makes self-observation possible and is different than the mind observing the mind. Yogi Ramsuratkumar said that if we are born, we suffer. The Four Noble Truths of Buddha are considered: there is suffering, a cause of suffering, an end to suffering, and a path to that end. Why must there be suffering? What is the difference between suffering and pain? The mind makes no distinction between types of pain. There is only one place the mind can go to escape pain—into the imagination. All humanity is trying to escape mechanical suffering; conscious suffering involves not trying to get rid of it. The desire to change or avoid “what is” leads to constant, repetitive suffering. When we have the courage to stay with it, with discrimination, friction between “yes and no” produces heat which allows the heart to catch fire as mercy, as compassion. “May the heat of suffering become the fire of love.” All human suffering can be seen as the result of identification, clinging to a false sense of self. Mechanical suffering becomes universal suffering with the sacrifice of identification. There is a path to the end of mechanical suffering as a deeper sense of conscience develops, which takes in everything—suffering and joy—and when we do not seek one and avoid the other. Red Hawk is an acclaimed poet and the author of 12 books, including Self Observation, Self Remembering, The Way of the Wise Woman, and Return to the Mother.
The expressions of certain faces in spiritual paintings or sculpture and of genuine spiritual teachers in photographs or in-person can communicate our own basic goodness or organic innocence when we are in an open state. Something in us responds to a face that dances to the rhythm of creation, that exudes the peace of surrender. We are hard-wired for connection, which gets made through the face—for example, by babies. As we get older, layers of defense show up in a mask, as tenson in the face. We use our faces to create an identity. There’s a lot of information in how we decorate the face to make it something it isn’t. Are we aware when we are looking for recognition through our faces? Grief or shock or intense need can create cracks in the mask that let the light of reality in. When we start to let in and accept what we have previously denied, we may find that we do not know who we are anymore. It’s not popular to look how we feel, to be honest about it. Breathing starts and finishes in the face, which is where we can start to connect to the body. We can learn to face the howling wind and the sun, which are both gifts. When our desires manifest, we can accept, and when they do not manifest, we can accept. Our face was not our face when we were born; it was the face of heredity. Our face can start to manifest the original terrain that exists before the mask. We are not the face, but something comes through the face. When the clouds part the sun is always there. What faces do we have to lose for our original face to appear? The experience of magic, mystery, and miracle, which can occur through surrender to the Carver’s hand, only comes through losing face. Jocelyn is a spiritual student, artist, therapist, mother, gardener, and builder whose main interest in life is growth, development, evolution, observing in awe and participating in the cyclic nature of life.
All failure to live life richly and fully is based on the feeling that love is scarce. We may sense at times that love is the ground of all being. What if we lived on the basis of this truth? There is so much music and poetry that reflects on our inner longing. Those in attendance at the live talk were asked to write down sayings, mantras, or mahavakyas (short sentences of wisdom teachings) that came to mind. They were then asked what they thought would happen if they realized the truth of what they had written. “What if?” can be a “pea under the mattress” that can orient us in our spiritual lives. Great statements are often the result of practice and not something we just hear and fully understand. We can practice with sayings such as “Love your neighbor as yourself” and allow them to be absorbed into our skin. It can be a source of discouragement to take on unrealistic expectations. We can be inspired by great beings, but to take the way their lives showed up and try to translate them into our own can be less worthwhile than lowering our expectations and approaching our lives honestly. What if the very state we are in is exactly where we need to be? Not expressing the “just this” of our current state could be detrimental to our spiritual life. The moment we recognize we’ve lost our attention, we wake up for a moment. What if, instead of digging many shallow channels of practice, we dig one deeply? We don’t generally consider that everyone we meet is going to die. The tenderness of being opened by love can sensitize us to the suffering of others, to heartbreak that we do not want to stop. There are many ways we can keep ourselves attuned to the reality of love as the ground of all being and not scarce. Regina is the editor of Hohm Press, a workshop leader, retreat guide, and author of The Woman Awake, Igniting the Inner Life, Praying Dangerously, Only God, and other books.
We could say that all we know about ourselves cognitively are stories we tell ourselves. These are not necessarily obvious to us because they play so constantly. We respond to the universe through the stories that filter our experience. How do we work with this since we can’t think ourselves out of this box? Transparency hints at a different way of relating to stories. Many stories we identify with are cultural views. Stories in and of themselves are not a problem; they are a feature of what it is to be human. It’s when we hold onto stories that they capture our energy and attention so we don’t come back to the present and to the next event gifted to us by the universe. Transparency involves listening, seeing, generosity of spirit to others and ourselves, without reactivity to a story. This is not trivial work and a tool we have is self-observation, which is an energetic and not an analytical act. One feature of mature practice is relaxation of the tense form of attention we compulsively hold. This can allow for humor and for different kinds of spaces or chambers to be created. Belief is an emotional relationship with a lie. When a story turns into a belief, we can’t put it down. Resistance manifests differently in the three centers that are discussed in the Gurdjieff work. It is a rich vein to mine to reclaim energy of attention we’ve invested in story. Conscious suffering is the willingness to be present with resistance. Practice can be seen as an offering rather than as a story with an agenda to wake up. Creativity is an end in itself, the universe doing what it most wants to do. When not bound by our stories, we can accept the universe’s invitations to engage in higher work. Rob and Stuart run Tayu Meditation Center and founded Many Rivers Books and Tea in Sebastopol, CA. They invite spiritual teachers, practitioners, and authors to articulate their stories on The Mystical Positivist podcast.
We are always already living in groundlessness. This can be scary since we tend to approach life in a fear-based way, but we can be groundless and focused on our delight. Groundlessness is not linear; it has no direction as we are always moving and changing. Children trust that their needs will be met until we give them a different message. We get into the habit of identifying, and holding onto any identity keeps us stuck. A distinction can be made between figuring ourselves out, which involves digging into the past to understand and fix ourselves, and knowing ourselves, which only takes place in the present. We can’t know ourselves if we are tense. We can get to know ourselves when we sit with and accept parts of us that are out of integrity, which allows something to shift. Being grounded takes place in a different place than groundlessness. All of our reactions come from fear of losing something. Every time we make an assumption or comparison, hold a grudge, identify with feelings, try to prove or control something, we “hit the ground.” It's easy to forget that life is magical because we keep hitting the ground. If we get to the point of knowing we have nothing to lose, we can stay in groundlessness. When we rest in the moment, then things show up that we could never imagine. What is life but an unending stream of surprises? Everything changes, which can be good news if we stop grasping. It’s common sense to have a plan. We can experiment in life, take a step forward and see if we should take another step or change direction. To be awake is to live in groundlessness. Trusting ourselves is pivotal because without this it’s difficult to trust life. It’s up to each of us to come to our own conclusions, to come to the truth for ourselves. Juanita is an artist and writer/producer of interactive mystery entertainment who has been a student of the spiritual path for over 35 years.
In the Yoga tradition, Shiva represents unitary consciousness and Shakti represents the many forms that God takes in the world. One such form is pleasure. Kamala is a goddess and manifestation of Shakti, whose power is known as Shri, the fullness of pleasure. The word pleasure is boxed in by meanings we’ve given it in English, but Shri is a Sanskrit word for something deeper, a primordial vibration that gives rise to the creation of the world and is always present. We’re always tuned in to some frequency, which is a matter of habit and where our attention goes. There are loud radio stations that we tend to tune into, such as the news, and that we call reality. We can learn to choose other frequencies and inevitably can be brought to see God in all things. A practice of consistently tuning in to Shri involves undoing attachment to some strong frequencies. There is a core belief of lack in the U.S.—that we are not enough and there is not enough—that keeps us from Shri. Serving the frequency of Shri can be a life purpose or a golden path as it is called in Chinese medicine. Tuning in to Shri will be expressed in a multitude of ways in the world. Desire for pleasure can lead us to frequencies that feed on us. Nothing is opposed to spiritual freedom; everything is a portal or a trap. We can become more skillful at tuning in to the frequency of a desire rather than being fixated on the object of desire so that we want more and more of it. We miss Shri by not savoring experience or by thinking it’s wrong to have pleasure. There is discussion of the way women have learned not to fully allow pleasure. Shri is present in heartbreak and sorrow. We can work hard in the flow of Shri. The most repressed emotion is joy. Karen is a teacher of all aspects of Yoga—the physical and philosophical, the scientific and the mystical. She is a long-time student of Lee Lozowick.
The plot of the movie “Women Talking,” which was nominated for Best Picture in 2023 and won an Oscar for Best Adapted Screenplay, is summarized and its relevance considered in our world and on the path. In the movie, after women begin to speak about their experience with abuse in an isolated religious colony, others tell their own stories at meetings that are scribed by a male who is trusted in the community. Part of spiritual work today involves relating with issues of power and dominance—even when there is an intention to serve a higher purpose. There is discussion of many facets of gender dynamics, rooted in the ways we are raised and socialized that have influenced our view of ourselves and our behaviors. These include the way boys and girls are taught to deal with feelings, the need to bring wounded parts of ourselves to light without shame, the tendency to give over our power to an authority, the importance of thinking for ourselves, male aggression, complicity in unhealthy relationships, the untalked about subject of women abusing men, etc. Women talking to women and men talking to men who are open to doing this can provide support for work with such issues. We may not understand each other, but we can learn to listen with an open heart. The value for women of taking a stand for being treated with respect is noted. Gender equity and reconciliation work is considered. The principle of opening to the feminine is an essential aspect of the spiritual path. If men do not do this, they are cut off from part of themselves. The topic of gender change and young people is discussed. We can’t make global changes, but we can change the way we relate with those of a different gender. Elise Erro (e.e.) has been committed to a life of engaging spiritual principles and service through theater, support for the dying, and bringing enjoyment to others as a chocolatier.
What is our heart’s desire and what are we willing to pay for it? What coin do we have available as payment? Is our heart’s desire our top priority? We can identify our worldly heart’s desire, but we can go deeper into what is possible for us. Obstacles have a lot to do with identity. Are we willing to have our identities shaken up? It can be scary to give ourselves to our heart’s desire since it will change us. We are not comfortable with the unknown. It is possible to re-language our heart’s desire as longing for that which we do not yet know. If we are OK with the unknown, we will be changed forever. There are many words used to point to the longing of the heart. The currency of the heart is adoration. We spend our currency with distraction. A distracted lifestyle is not compatible with the heart’s desire. We can intuit and pay for our heart’s desire with our greed, lust, anger, etc. We can hide behind a spiritual identity. Everything should be examined if we are serious about removing obstacles. We cannot pay with the will of ordinary mind, which is different than the will of the heart, when it comes to the heart’s desire. To produce the heart’s desire, paradox is one of our biggest friends. We can’t let things fall away if we’re repackaging as fast as we can with buffers that we use to hold identity together. A spiritual school can give us tools to create the stamina needed when things fall away. The trick is to keep going, to take another step on the path. Fearlessness, which is to be awestruck, fuels adoration. We don’t want our last breath to be, “I wonder if it’s time to think about my heart’s desire.” Lalitha is a spiritual teacher residing in British Columbia, Canada, who has been a disciple in the Western Baul tradition since 1982. Her teaching style is rooted in the activities and responsibilities of ordinary life. Her books include Waking to Ordinary Life and Cultivating Spiritual Maturity.
There are dramatic things that happen to us in life, but we have some control over how we respond. Seeing drama for what it is—something self-imposed that we often create for ourselves—is a big step in loosening its grip. What we call fate may be something that came from our unconscious. Through reverse engineering, we can inquire if there was something that we did to set up drama. It’s all in the set-up and we set things up that we will experience later. Passive techniques for setting up drama include filters through which we see reality and justify emotional reactions to situations that are what they are. These show up in “listening for” that which we are primed to hear, interpretations that we make, and judgments, comparisons, and expectations. Active ways of creating drama include entanglement, contempt, procrastination, denial, and failure to create boundaries. The familiarity of drama is strangely a source of comfort. Setting and respecting boundaries is really an internal process. We can pay attention to what our favorite role is on the drama triangle: victim, persecutor, or rescuer. If harmony is our higher aim, we can see what is wanted and needed and take responsibility for our role to get off the drama triangle. There are two forms of trust: earned trust when we don’t trust until someone proves to be trustworthy, and generous trust when we start by trusting others with discrimination. There is more power in generous trust. Respecting our internal boundaries is the foundation to be able to trust in a generous way. We will be hurt at times, but we can recover. Drama can be seen as the opposite of dignity. With dignity, we can feel the true value of elegance and aesthetics in behavior. If we internally slow down and listen, the universe can tell us what needs to be done. Bandhu is author of Creative Life and an internationally recognized glass artist and teacher.
We need to verify the truth of something through direct experience. Every problem that we face as humans can be seen as the result of identification. There’s only ever one problem: the need to cease all identification. The only hope to loosen its hold is to awaken conscience. Conscience absorbs and subsumes identification. We come from greatness and we return from whence we came. The primary aim of self-observation is to reveal that in us which blocks our true nature, which is love. First there is identification, then imagination takes hold and we are lost to reality, the present, and love. A thought becomes thinking. The law of identification is that we become that which we identify with. Identification is unconscious, mechanical, habitual, and repetitious. It restricts consciousness, love, or God. To be conscious is to be non-identified. We believe we are the body, but this is 100% identification and imagination. We are presence and attention in a mammal body for a short time. Our fear of death is because we are identified with the body. Conscious attention slowly melts the hold identification has on attention. Conscience is our refuge, hope, and guide; it awakens through self-observation and self-remembering. The main function of a guru is to serve as external conscience. Conscience suffers, and its first suffering is shame. This can become remorse, which is transformational. Conscience always points us in the direction of love and helps essence to mature. Personality blocks conscience from manifesting. The aim of the Work is for conscience to be the active force instead of personality. Conscience always includes the other—it’s how God let’s us know what is needed and wanted from us in every situation. Red Hawk is an acclaimed poet and the author of 12 books, including Self Observation, Self Remembering, The Way of the Wise Woman, and Return to the Mother.
An act of faith that the Divine will provide what we need is behind a vow of poverty taken in some religious orders. Generosity is primary in bodhisattva practice. By paying a little more, we sometimes end up supporting someone rather than getting the best deal. We can track ways we are stingy—with our love, power, graciousness, money. Consumer culture has a big part in creating our personalities and view of money. We can observe how we are with money without judgment. Are our lives more important than money or is money more important than our lives? Spiritual practice has to do with accepting what is as it is and being easeful with what we have. Money represents safety in the way that mother represents safety to a child. Grasping or holding on is the cause of suffering in Buddhism and a common way of relating to money. What are we really holding on to? Patterns of dealing with money get passed on through generations. What messages did we receive about money? Not wasting resources is a spiritual principle. Money is energy, and getting bigger in relationship with money can bring up aspects of ourselves that we are not in touch with. Money is a means to an end, not an end in itself. How can we spiritually profit through use of money? Supporting sources of our spiritual nourishment and something greater than ourselves can create a fluid and friendly relationship with money based on love and gratitude for the Divine. Tithing has been a principle in every tradition. We are trustees and not possessors of wealth. Intention comes first and money follows. We “pay for our work” with honesty and vulnerability, not just money. Money can show us ways that we undervalue ourselves. What we give to others, we give to ourselves. Regina is the editor of Hohm Press. Tom is a retired cultural resource consultant. VJ is organizer of the Western Baul Podcast Series.
The shadow is a concept first advanced by Carl Jung to describe those parts of ourselves that we reject and repress. Everyone has a shadow. If we have some sense of what it is, we can work with it; if we don’t, it can run our lives in unseen ways. The failure to work with the shadow is at the root of many interpersonal and organizational problems, and on a mass scale it has a lot to do with the tragedy we see in the world today. Shadow behaviors are incongruent with religious and spiritual ideals, but psychological truth is powerful and can trump beliefs and better intentions. Forces that contribute to the development of the shadow are considered. There is discussion of Mahler’s research on the psychological birth of the child in the process of separation-individuation and Ainsworth’s study of early attachment issues. Repetition compulsion is the urge to recreate and overcome childhood hurts. We unconsciously avoid the shadow to keep painful feelings from awareness, but it shows up in relationship to others. Ways that we contact the shadow are considered. The shadow also contains positive aspects of ourselves and abilities we have disowned. Shadow issues that have manifested in abuse, misuse of power, and lack of responsibility in mainstream religions and spiritual communities based in Eastern traditions are referenced. Spiritual bypassing is the tendency to use spiritual ideas and practices to avoid facing unresolved emotional issues or psychological wounds. We can use spiritual teaching to discount, judge, and interpret rather than open to our experience. The shadow can be transformed by relating to it over time. When we do shadow work, clarity arises and we offer something to the world. The “cure of the shadow” is discussed. We repress our basic goodness. VJ is the organizer of the Western Baul Podcast Series and author of The Shadow on the Path and Father and Son.
We are a particular kind of machine that protects itself at all costs. There’s no chance of escaping the machine; it’s what we have to work with. The only way to really work with the machine is to completely leave it alone and stop trying to change it. Liberation isn’t liberation into anything else—it’s liberation from identification. We might not remember a lot of the bullying we experienced, which may have left us with shame. We take over the bullying process from imprints we get as children and can spend a huge amount of time and energy trying to prove that we deserve to exist. We bring this with us to the spiritual path. Feeling the entire construct of self-bullying in the body can show us that we are doing this to ourselves. There is no “me” or ego sense other than the pattern of tension we perpetuate in our bodies. To fully get in touch with this can dissolve and release it. The inner bully goes easy on us when there should be more discipline and is hard on us when it should lighten up. To be a friend to ourselves is to challenge the ways we keep ourselves comfortable and to comfort ourselves when we habitually beat ourselves up. We can draw on microdoses of Truth to interrupt the process of self-bullying and bring ourselves back to the reference point that there is literally no “me.” The habit of fixating on the idea that I must be something other than exactly what is present is self-bullying. The idea that “no self” is something unknown, far away from us, some goal or achievement, is fundamentally wrong. We all have a point of reference for it. When we give ourselves the space to line up authentically with exactly what is true for us, we create an opening for others to set down the self-bullying process. Rick is a national speaker and author of 7 Rules You Were Born to Break, The Perfection of Nothing, You Have the Right to Remain Silent, and other books.
The phrase “honey in the heart” is taken from a book by Martin Prechtel. The word “rasa” means taste or essence in Sanskrit. The heart is an alchemical vessel, capable of transmitting, radiating, and metabolizing. The elixir distilled from this process is like honey. When we meet reality as-it-is with an open and undefended heart, we celebrate all aspects of our lives. We become one with all of life in the moment, and our hearts break from sorrow and from joy. Creation is an outpouring of divine love. In celebrating and finding delight in our lives, we align with the heart of creation. The fullness of joy is our birthright. Maybe we do not open to joy, but joy opens us. Joy arises when we surrender to the full spectrum of life, when we drop our resistance and are willing to feel everything without trying to fix, escape, or transcend life as-it-is to become some perfect version of ourselves. Celebration is when we meet reality with full presence. We can cultivate presence and pause, slow down, and notice when we experience this through grace. We get bigger so we can hold the inconceivable by stretching beyond habitual reference points and perceived limitations. We come home through the medium of the natural world. Ways that people experience coming home are shared. Grieving is medicine for our attachments. When grieving is complete, what is left is love not colored by attachment. The path is an investment in loss—hopefully of our illusions. Reality is transmissive, and the transmissions are about love and are always available to us. We die a little in order to love more. The heart will open at death to the degree it has opened in life. Nachama is a physical therapist, editor, and musician who for seventeen years was a member of the Shri blues band which performed Western Baul music.
The term “dharma” has been used generically in the West to refer to any real teaching of contemplative spirituality. “Doo-doo” has to do with being stuck in our spiritual endeavors. A quote attributed to St. John of the Cross is, “In order to come upon that which you know not, you must go by a way in which you know not.” There are many things to benefit from in the domain of the known, but the spiritual path is about the domain of the unknown. The “now” that is spoken about by Realizers is outside of time, outside of the known. Peace comes and goes in the known, but there is a Peace that surpasses understanding. Enlightenment is a questionable term; it is not anything that we might imagine happens to an individual in the domain of the known. Anything we do to get there can take us away from it. The personality does not disappear when the condition of no-self is realized—it is just seen through. The known includes anything we’ve read, been conditioned into, or been told. It is imprisoning to embrace any belief or handed-down structure at the expense of finding our own way through the forest of the unknown. A realized person, awakened to no-self, is simply himself or herself, freed of all handed-down beliefs. Consciousness accepts by its nature and so trying to accept may only muddy the water. Recognizing our helplessness, that we are in doo-doo, can be a good sign. No practice can bring about total surrender, yet many sages have recommended them. We can hold any teaching, teacher, or practice in high regard but stand on our own two feet. The talk includes discussion about whether a Guru is needed in this day and age versus the direct path. Peter Cohen was the drummer for the Western Baul rock band, Liars, Gods, and Beggars from 1988 to 1994. He has followed the nondual path and rhythm of life in Alaska and Idaho as a nurse and a musician.
Maha Shivaratri is the annual Hindu celebration of the union of Shiva and Parvati, the symbol of the timeless and the world of time. All the great traditions recognize the meeting point between timelessness and time, heaven and earth. The Celtic cross represents the union of spirit and matter. Another Celtic symbol is the Triskelion, an image of three universal forces flowing into each other. Three forces are also part of other traditions, such as creation, preservation, and destruction in Hinduism. The Celts were animists who had a deep relationship to the divinity in all things. They had a profound love of nature, including trees, and were very aware of the cycles of time. They believed in the transmigration of the imperishable soul, which travels and returns like the cycles of nature. “Awen” means inspiration, which is experienced when in flow with the patterns of the cosmos. The Celts had a longing for the unknown that showed up in wandering. This is also an honored tradition in India based in faith and trust in the universe. Walking can tap us into something very ancient. Longing is connected to our true home, the heart of God. If we can stay with our longing, it will take us into the mystery. Grief is connected to longing and has the power to break us open to surrender to life. All thresholds, “betwixt and between” places, have power. The other world is close at hand at places where the veils are thin between past, present, and future. Four aims of life are considered: dharma, kama, artha, and moksha. We can realize divinity through anything and everything. Angelon is a workshop leader with a background in Jungian psychology, an editor and author of As It Is, Under the Punnai Tree, The Baul Tradition, Caught in the Beloved’s Petticoats, Enlightened Duality (with Lee Lozowick), Krishna’s Heretic Lovers, The Art of Contemplation and other books.
The talk focuses more on self-deception—not knowing we’re lying to ourselves—than on lying as intentional untrue statements. Little children do not lie to themselves. We learn lying from things society and our parents tell us that aren’t true. We may think our wants are needs. A lot of lying occurs because perception is limited. We selectively perceive things that have survival value for us and tend not to register other things that don’t have payoffs. The Work involves developing diffuse rather than selective attention if we gradually train attention to free itself from being magnetized by phenomena based on conditioning. Lies and self-deception are prevalent in relationships, business, medicine, school, sports, history, the news, politics, etc. Some types of lying include denial, exaggeration, minimization, restructuring, confabulation, paltering, and beliefs—which are ways of coping with mystery and uncertainty. A common belief is that we have free will, but we can consider the Buddhist principle of independent origination: the cause of any one thing is everything else. Comparison is an unconscious form of lying because everything is unique. Evaluative statements apply to a moment in time, but we’re constantly changing. The big lie is that we are separate independent entities. A way of working with kidding ourselves is to work with not drawing conclusions. We can see that our attention is scattered, return it to what we are doing, notice sensations in the body, and develop a witness function. We can have compassion for ourselves and others as we develop the capacity to meet others with greater honesty. Refining our attention will create greater self-honesty. Karl has been a spiritual practitioner for forty years. He lived in India for seven years and has a passion for considering the essential similarities of spiritual traditions.
The gesture of bowing the head is a ritual in all traditions that acknowledges the wisdom of sinking the mind into the heart. The Christian mystical tradition is ancient and includes writings such as the Philokalia (which dates back to the Desert Fathers), The Cloud of Unknowing, and The Way of the Pilgrim. The heart can only be experienced. If there is the tiniest urge to explore this depth, it is the Divine asking to be explored through and as us. The Christian Prayer of the Heart in the West is not all that different from the repetition of mantra in the Hindu tradition. Some diligence and practice allows a particular prayer to become so much a part of our being that it arises spontaneously with our thoughts and breath. This is different than trying to be a spiritual athlete, which can undermine our practice. The Prayer of the Heart is some form of “Lord Jesus have mercy on me.” Hesychia is a Greek word that means tranquility or peace. People have always gone into retreat to find a place of sanctuary, which is so needed in the midst of a stimulated life. Yet, the whole idea of pilgrimage, of opening and searching for wisdom, has lost meaning. The heart is our moral compass. In a spiritual sense, it is not a particular organ but full body consciousness penetrated by the presence of divinity. The Christian monk Thomas Merton recognized that everyone has this divinity, which is like a blazing sun, and that the gate of heaven is everywhere. We can meet each other and know that godliness is in everyone even if it is covered over with many veils. The repetition of the Prayer of the Heart leads to silence and affects the world. To set the heart on fire is to be consumed by love. Prayer is given as grace, as a gift. Regina is the editor of Hohm Press, a workshop leader, retreat guide, and the author of The Woman Awake, Igniting the Inner Life, Praying Dangerously, Only God, and other books.
Virtually everything about the path is covered when we consider impermanence: death, rebirth, linear time, eternity, presence, change, transition, attachment, identification, freedom, unity, fear, projections, denial, the divine path of growing old, groundlessness, surrender, grace, etc. Is it life or attachment that we wish to prolong? We are not able to fully profit from the path until we face death. Nothing exists as a permanent entity, but we suffer when we do not live this truth. Bhadra Mitchell, a long-time spiritual practitioner, discusses the learning that occurred for her in the process of living with cancer and having her house burn down in a wildfire. She speaks of her experience including surrender to others who provided her care; groundlessness and letting go of attachments and identification as an artist; compassion for others who live in situations of hunger and paralysis; recognition that what happens in life is ultimately out of our control; appreciation for the love, help, and care of others; and acceptance for how life has gone. It’s possible to see the circumstances that brought us to face impermanence as a gift—at least in retrospect—and to realize that we can’t always get what we want but we get what we need. We always have to continue to work with identification and attachment. Mind is a binary, “yes-no,” “good-bad” mechanism. Making judgments is useless because we are not in touch with the big picture when we do this. Ego creates division and the assumption of separation from reality or God. When we let go of “yes-no” and “good-bad,” we can step into the present where death does not exist. While this can just be a theoretical perspective, we sometimes tap into the present where there is unity and love. We usually think of impermanence in a catastrophic way, but impermanence is here in each moment.
The only way to access our birthright of a glorious and magnificent life is to know ourselves. The only way to know ourselves is by becoming self aware. Otherwise, we are machines, slaves to forces acting upon us. What we see and are told about the world as children are different things. We go from having an open and unprotected heart to numbness and repression. To live beyond our conditioning, we must know our motives, urges, and reactions. Dependence on an authority and not thinking for ourselves blocks us from being true to ourselves. Studying books and teachings can be useful and point us to a door, but it's up to us to walk through it. We can take an easy road and avoid the risk of seeing things we don’t like or want to see about ourselves, which is unfulfilling. Self awareness happens entirely within ourselves. When we stay with and question our pain, clarity can arise. Once we know what is true for us, we can take a stand. There is value in apprenticing with someone who has gone further on the path, but we can’t just take someone’s word for something. We need to feel the truth of it for ourselves by being aware of what is going on in our bodies. Help comes to us uninvited. We need other people and circumstances to see ourselves. Personal experiences of becoming self-aware are discussed. It’s difficult to stay in our bodies when we want to shut down. One way we pay for self awareness is with our attention. We can only do this work alone, but we are not alone in our experience. Bringing awareness to mechanical behaviors gives us choice. Once we see something about ourselves, it’s easier to see it. We may not be able to learn unless we make mistakes. Being kind to ourselves is a big step on the road to self awareness. Juanita is an artist and writer/producer of interactive mystery entertainment who has been a student of the spiritual path for over 35 years.
The Soul comes to Earth to learn how to restore love. We can only do this by being present to relationship in all of its forms and textures. The task is to struggle to remain present and to "eat impressions." To "eat" emotions, reactions, and judgments does not mean to suppress them but to remain present to them and allow the body to transform the energy. The "practice of presence" is not a philosophy; it is a practice which restores relationship. This only seems unnatural, at first, because of a lifetime of learned habits to avoid relationship. If we are not conscious of the body, we are not conscious and therefore cannot restore love. Restoring love is done through kindness, forgiveness, and apology. This talk is based on material provided by Red Hawk. The restoration of love is a practice that is always available. We can learn to praise what is praiseworthy instead of looking at what we disagree with or feel we cannot forgive. Relationship can be a bigger priority than being right. We can cultivate the mindset of being of service to what is needed in the environment. Our work is to discover our work and then give ourselves to it with all of our heart. We can give others our attention, which is love, in everyday circumstances such as are discussed in the role of a cashier in a supermarket. Love is a stable condition of being that can be developed. It can be uncomfortable to be vulnerable when one practices restoring love. Being a human being is messy, but we can clean up our messes. Remorse is the fuel that can bring about transformation and is a conscious decision not to act in the same way; beating oneself up through guilt is a bad habit. Quandaries continue to present themselves, but to stay with the process is the way through. Elise Erro (e.e.) has been committed to a life of engaging spiritual principles and service through theater, support for the dying, and bringing enjoyment to others as a chocolatier.
Transformation on many levels is what living things are designed for by the creation. We are embodied souls, on earth to experience, learn, and develop through the body. Nothing is static. We don’t know how systems work until we start looking. In the system we are in, everything is a form of food. We have an obligation to serve the system and pay for our existence through what we take in and give out. We can take in more if we are “empty.” Creation can take care of its own transformation when we get out of our own way and allow the universe to move through us. The last act of life will be exhalation. We can learn to trust the process and exhale. A principle of ayurvedic medicine is to never inhibit natural discharges of the body. If we push down emotional “bears,” we will have trouble with them later. We can be addicted to our activities, emotions, and thoughts. Overabundance can lead to addiction if we define freedom as unlimited gratification. On the path, we have to relate to the bears in our lives, to all that we see as threatening. Relationship is part of the necessary blueprint to grow; we give and we receive. Sharing good company with a bear may be the best way to eat it. Our interaction with suffering can be useful or not depending on our strength of practice. We can transform suffering into compassion. Rare beings have offered unconditional love, teaching, and a way through life that we can aim for. The deeper the sorrow, the more joy we can contain. Our experiences send emotions as messengers. We do not accomplish transformation and the timing is not up to us, but we can allow ourselves to align with it. We can learn to live “full out” by meeting life openly. Jocelyn is a spiritual student, artist, therapist, mother, gardener, and builder whose main interest in life is growth, development, evolution, observing in awe and participating in the cyclic nature of life.
Spiritual Bypassing, a phrase coined by John Welwood, is the tendency to use spiritual ideas and practices to sidestep or avoid facing unresolved emotional issues, psychological wounds, and unfinished developmental tasks. We have to develop the ego before it can be transcended. When one is committed to the spiritual process, psychological and spiritual work cannot be separated. It’s possible to become narcissistically fascinated with psychological process. There are a lot of things about the spiritual supermarket that can be misleading. States that are not ordinary can be confused with spiritual experience. Real spiritual work is for something greater than ourselves. Swami Prajnanpad said that the Sage is 100% adult. An article by Arnaud Desjardins, “From the Child to the Sage,” is discussed. If we understand that we are more or less childish, without taking it as an insult, the path becomes clear. We can hold professional responsibilities and still function as a child. Emotion, dependency, the need to “have” rather than “be,” and the inability to be alone and to wait are signs of childishness. On the path, we must have the courage to look at our weakest link, the area of our greatest childishness that we tend to push away. Being with childish feelings and finding ways to come back to center allows us to move forward. There is a difference between being childlike and childish. Transformation into adulthood begins when the love of truth becomes stronger than anything. If we get carried away with our own liberation, we may try to bypass pain and not be very committed to other sentient beings. The dark side is as much part of enlightenment as the light; one does not come without the other. Deborah is a nurse by vocation who spent 19 years as the lead singer of the blues band Shri. She is a student of Lee Lozowick and a life-long imperfect lover and seeker of truth.
“Discriminate and integrate” is a traditional spiritual motto. We can look at different teachings and find what is useful to integrate in our practice. Spiritual principles can be found everywhere, including in creative work. A list of opposites, “good theft” versus “bad theft” is considered, which contrasts getting inspiration from other people’s work, digesting it, and making it our own versus pretending it’s ours. We can look beneath the surface and discern whether our activity is dynamic or dramatic. Creativity is dynamic, but there is often resistance to this in distraction which pulls us away from creative work or the work of the soul. Resistance can take the form of drama and chaos. Pairs of dynamic and dramatic opposites are discussed. Dynamic is about continuing to evolve; the nature of the dramatic is being stuck. Polarization tends to be dramatic. Spaciousness can be seen in terms of accepting what is as it is. Curiosity about another person’s perspective can be seen as the opposite of being judgmental. There may be elements of both dynamic and dramatic qualities at play at the same time. How do we reconcile such opposites in ourselves? Holding two perspectives at the same time is lifelong work—for example, having remorse about dramatic qualities that can be hurtful and also not beating ourselves up. If we have the intention to surrender, the universe will move us from the dramatic to the dynamic. Gurdjieff’s teaching about affirming, denying, and reconciling forces is discussed. The drama triangle positions (victim, persecutor, rescuer) are a way of staying stuck. The most powerful transformative influence in life is subtle, when there are others in the environment who see what someone is up to. Are our communications kind, useful, necessary, and true? Bandhu is author of Creative Life and an internationally recognized glass artist and teacher.
The first three “obligolnian strivings” referred to in the Gurdjieff Work are the strivings for what is needed for the planetary body, for perfection of the being (which has two qualities, presence and attention), and for understanding of world creation and maintenance. It is said that we are rigidly governed by 48 laws on Earth, so that almost everything we do is mechanical and automatic. The nature of the General Law is that all beings feed on those levels below them and are fed upon by those above them in scale. There is a great need for organic life to produce mechanical energy. Humans react with negative emotions, which are vacuumed up, consumed, and transmuted by Great Nature to achieve mechanical equilibrium. So what can I do to avoid mechanical death and die more consciously? We are buffered from seeing the reality of our position on Earth when we have the view that thinking about death is morbid, frightening, depressing, pointless. The difference between mechanical and conscious death lies exclusively on the quality and stability of attention. We can radiate a more conscious and finer energy which feeds the being and helps evolution, which goes up the ray of creation back to its source. We work to serve beings higher than us and in so doing can develop a conscious soul. To escape the General Law, we have to remember to bring attention to the present moment by remembering and observing ourselves, which can make us subject to fewer laws. When we remember ourselves we begin at zero. The “me” we believe ourselves to be is composed of identification and imagination. We have a limited range of postures, which promote mechanical unconscious thoughts and emotions. Erect posture is awakening. Breath is always and only present. Reminding factors are discussed. Red Hawk is an acclaimed poet and the author of twelve books, including Self Observation, Self Remembering, The Way of the Wise Woman, and Return to the Mother.
“The obstacle is the path” is a Zen proverb. Usually when we encounter obstacles we go around them. But on the spiritual path the only way around is through. Our neuroses can be obstacles. Our work with them is but 1% of the process even if it feels like a huge amount to us; the other 99% comes from grace. We don’t have to fix neurosis, which is just energy that can be used for transformation. Every neurotic manifestation has a complement which can be transformed into something that serves. We can bring practice to every form our lives take. At the heart of practice is to live with kindness, generosity, and compassion. How we relate with our obstacles is key, so having compassion for ourselves is important. We can experience grace even if we don’t believe in God, however we conceive of that. Things that feel so big to us are really not that big to the universe. When we make small steps the universe responds. We’re good at hiding from our obstacles or neuroses. We can ask ourselves, “What is it that owns me right now?” It is important to see, be curious and intimate with our obstacles without judgment, which is the practice of self-observation. What we do internally has an impact on the world. To be inwardly active and outwardly passive, without acting out, builds a lot of energy. Most people are caught between the inspiration for spiritual transformation and the movement of ego. Over time, if we continue right action, we begin to convey to ego that we won’t be manipulated or controlled. What we want ego to do is to put its power in service to right action. Chris is a co-author of The Conscious Parenting Workbook whose practice includes work as a personal chef and nanny. Debbie is an advocate for the wisdom of community and conscious parenting and the author of Widening the Circle: Inspiration and Guidance for Community Living.
The same energy we pour into attempting to prepare for and control life can be applied to serving a vision, helping others, and our spiritual development. Rick speaks about having the trajectory of his life interrupted by the pandemic after having worked as a keynote speaker in the events industry for twenty-five years. He talks about his experience of continuity of place and relationship with his family that had not occurred before. When preparation for something is not possible, presence or panic has to take its place. We can be impacted in unexpected ways if we say yes and move in directions that come to us that we are not prepared for, when we do not just follow the usual script. Rick describes the way he has been affected by contact with women inmates after being invited to write to them. He poses a writing exercise that those attending the talk engage in by writing about things they are ignoring or avoiding. We deepen our suffering when we ignore it. Avoiding makes sense at times, but there is often a blanket avoidance of things that makes us uncomfortable. We can consider what we might embrace rather than avoid. It is possible to be in prison and not be behind bars, or to be behind bars and be free in spirit. We are imprisoned by our stories, the narratives about ourselves that we hold on to. When we question what we are ignoring or avoiding, the body will attempt to reclaim our being. The point of spiritual life can be seen as doing what is wanted and needed, but our stories can steer us away from this. The only way we can do what is wanted and needed is if we are free to do so. Rick is a national speaker and author who has coached and inspired many individuals in personal and professional growth. He is the author of numerous books, including 7 Rules You Were Born to Break, The Perfection of Nothing, and You Have the Right to Remain Silent.
This talk involves a discussion of the relevance in our lives of the Pratyabhijna Hridaya, a sutra text written about 1,000 years ago during a flowering of practice and tantra in India. It was written in Sanskrit and contains twenty sutras, which are short statements or pearls of spiritual wisdom. It rests on the view that manifestation arises out of consciousness which steps itself down into form. Many in the West have the experience of growing up and learning that we are not enough and so constantly strive for improvement. But we suffer when we identify with our limited circumstances. The path of spiritual and yogic practice can loosen misidentifications and bring us to recognize our heart, our real identity as the whole in every part. We can open to Grace, possibility, and undivided love as well as purification. The first sutra in a sutra text generally contains the whole transmission. Feminine pronouns are used in this sutra text which is in keeping with its tantric roots. The Goddess of awareness overflows into form, which expresses itself in the multiplicities of creation which are never separate from their source. We are each an aperture through which the universe is looking at and exploring itself. Every perspective is necessarily partial and limited to an unknown degree. Contraction becomes so dense by sutra nine that there is no remembrance of connection to the whole. Sutra ten begins the great path of return. All the players in myths are us. Instead of running away from parts ourselves, we can see everything as an aspect of the Goddess with “jaw-dropping wonder.” Sacred texts are alive, and classic ways of studying them are discussed. We can recognize truth in ordinary life, but we remember and we forget… Karen is a teacher of all the aspects of Yoga--the physical and philosophical, the scientific and the mystical. She is a long-time student of Lee Lozowick.
We tend to think of time as a constant, but it’s not immutable. Our three-dimensional perceptions of time and space are limited. As our understanding of the universe has evolved, we’ve learned that the faster we move through space or the more gravitational pull we are under, the slower time goes. The hermetic spiritual principle “as above, so below” posits that smaller systems like our bodies are miniature versions of a larger system like the universe and that by understanding the body we understand the universe. Something is drawing us to align with the movement of the universe. But we try to create our own outcomes and resist reality in the belief that we are separate beings. Being one with reality may be the state of ever present peace. When we loosen resistance we open to what else there is beyond our limited perspective. We can’t separate the movement and timing of things. Windows of opportunity come on the universe’s timing and are completely unexpected. We can then find ourselves at a crossroads and the trajectory of our life can change depending on the choice we seem to make. It’s useful to learn not to be impulsive and also not to procrastinate when opportunities to grow come to us. Such opportunities may continue to present themselves in the future but perhaps not in this lifetime. Our relationship to time really says a lot. If we intend to be of service to others, we have to consider if the timing is right. It’s possible that time does not exist traveling at light speed or in a black hole. Time may seem to stop for us as well—for example, in true meditation or in deep sleep. But losing our reference points in time may be very threatening to ego, to a self-sense that exists in space-time. There is presence and being when the thinking mind stops. We can learn to follow what feels right. VJ is the organizer of the Western Baul Podcast Series and the author of Shadow on the Path and Father and Son.
The Fourth Way is a Western spiritual tradition founded by George Gurdjieff, a mystic of Greek and Armenian origin who taught in Russia, Europe, and America and died in 1949. The system he developed out of his own spiritual search which is shrouded in mystery was completely unique and geared toward working with a modern mindset of “waking sleep” in the West. The Gurdjieff Foundation purports to be the holder of his legacy which in some ways may be true and in others not. It has often been considered to be humorless and dogmatically committed to a rigid system of practices and ideas which, when this has been the case, ignores Gurdjieff’s own flexibility ranging from playfulness to seriousness. Approaching the spiritual path as a smorgasbord of different traditions does not support the deepening of transformational opportunity. There is value in both going deeply into one tradition and in being open to exploring and integrating teachings of other traditions, including indigenous paths, from one’s foundation in a tradition. Life provides opportunities for us to grow in unexpected ways. To learn from indigenous traditions that we are not culturally attuned to, we must be passive and let go of our ideas and judgments about the spiritual process. The power of ritual and of western hermetic and indigenous teachings, including West African and native Californian, are considered in this talk. The speakers discuss how these traditions have enriched and expanded upon the indispensable foundation they have in Fourth Way work. Rob and Stuart are the spiritual directors of the Tayu Meditation Center. They are students of Robert Daniel Ennis, who died in 1998, and owners of Many Rivers Books and Tea in Sebastopol, CA. They have hosted 400 episodes of The Mystical Positivist, a radio show which broadcasts conversations with practitioners of different traditions.
Many of us feel that we want to stop the world and get off given the suffering that we see all around. But without conflict and adversity, how would we have the opportunity to practice compassion? And where would we go if we got off? There is the implication that there is a place to go away from “what is.” It’s useful to look at our escape fantasies. While resistance is sometimes demonized on the path, it is a normal part of life. What is the world that we want to stop? We are in and out of worlds of our own creation all day long. The question on the spiritual path is about stopping the world-making mind. Our worlds can be about overwhelm, “never enough,” taking things personally, giving our power away, being a victim, or renewal and new beginnings. We want to get off the world in times of great suffering. There is no way to avoid making our worlds. Responsibility comes into play when we see how we are creating them. It can be useful to stop, step away and take a whole new perspective on our worlds. Sometimes getting off is what we need to be with the unknown. Some types of shock (falling in love, the death of a loved one) can stop the world and be used either for or against growth. We can stop the world with breath, putting attention on the sensations of the body in the present, or saying the name of God. As soon as we notice a hook, we have identified with a self and a world we’re creating. Since this is the world we are in, we can choose to be here. Self-absorption is never the source of real happiness. Why have we come to earth? To love, serve, and remember. Regina is the editor of Hohm Press, a workshop leader, retreat guide, and author of The Woman Awake, Igniting the Inner Life, Praying Dangerously, Only God and other books.
Basic trust is a term used by A.H. Almaas. It manifests as the willingness to leap into the unknown. Basic trust is different than our ordinary sense of trust that is dependent on external circumstances. It is an implicit trust that reality is ultimately good, that the universe will take care of us, that everything is OK and that what is optimal will happen. Almost no one has this basic trust--though some have more of a taste of it than others. One definition for enlightenment could be perfect basic trust. All activities of ego are evidence of a lack of perfect basic trust, a sense that we have to strategize and manipulate to get our needs met. The solution is not to strive for it, which can be just another form of the striving that is constantly manifesting in life. The paradigm of cause and effect and that we are the author of our choices and actions is an illusion from the perspective of nonduality, which can be considered as the "independent co-arising of phenomena" in Buddhism. The (theistic or non-theistic) view that all phenomena arises interdependently, that everything is being done regardless of us, can be comforting or threatening depending on whether we are trying to preserve our identity as a separate doer. So what is the role of personal responsibility? How can all the apparently horrible things that happen in the world be reconciled with basic trust? Who is it in us that can be trusted? Some statements from great spiritual masters on trusting God or the totality are considered. Peter was the drummer for the Western Baul rock band, Liars, Gods, and Beggars from 1988 to 1994. He is a spiritual practitioner who has followed the nondual path and rhythm of life in Alaska and Idaho as a nurse and a musician.
“There are hundreds of ways to kneel and kiss the ground.” This is the last line of one of Rumi’s poems. Fear, anxiety and grief are natural responses to the world as-it-is, which is full of poison and full of nectar. There are 3 ways of working with the poison of today’s world: we can reject it, we can gorge ourselves without discrimination, or we can partake in healthy doses through the discernment of a middle path. When at a crossroads, the unknown requires us to be fluid and shapeshift. We can hold the tension between what Jung called the spirit of the depths and the spirit of the times in an alchemical process. If our diets are too pure, we can become rigid and weaken ourselves. If we don’t live with reality, reality will come to live with us. The more we practice being present with reality as-it-is, the greater our capacity for life and the more we become a healing balm for the world. Wonder makes us bigger; it stretches us and puts us in a receptive state, ready to experience the unknown. Six qualities of wonder are openness, curiosity, bewilderment, hope, connection, and admiration or praise. Communitas refers to community taken to a deeper level, typically associated with the presence of the divine. We can be inspired by other people’s strengths. If we want to make sure the path we are on is the right path, then we have to be willing to get lost. What if there’s wisdom in staying with grief, which does the work so that we can see and think and embrace each other differently? Sometimes the only way we will ever kneel and kiss the ground is if we are brought to our knees. Angelon is a workshop leader with a background in Jungian psychology, an editor and author of As It Is, Under the Punnai Tree, The Baul Tradition, Caught in the Beloved’s Petticoats, Enlightened Duality (with Lee Lozowick), Krishna’s Heretic Lovers, and The Art of Contemplation.
A difficulty that shows up in relationship is not voicing our considerations to another person. If we don’t speak such things, we may stop talking and lose affinity. The quality of relationship does not depend on the circumstances or the content of the relationship. It depends on what we create, the promise we make about it. There is often an assumption that there is a problem if we disagree about things, but the disagreement can be there without affecting the overall quality of the relationship. When there is disagreement, we can engage each other—unless one person is committed to being right and is not interested in listening and conversation. Being with what comes up in relationship takes training, practice, and effort and is different than trying to fix it. Werner Erhard described relationship as a clearing where love can show up. This can happen in any relationship. Transformation is very different than change, which is connected to the past. It has to do with not living by our history. There is power in promising or committing to produce what’s missing in relationship. We can create the space for trust to show up, rather than needing a person to prove they are trustworthy. We can also train ourselves to communicate in a way that doesn’t bring about defensiveness. When there’s affinity, mistakes can be seen as mistakes and not an indication of untrustworthiness. Communication creates affinity, which comes through sharing about things that matter. Matthew facilitates groups that support people to look deeper into their process, formulate their own questions, and become responsible for their choices.
Good company is that which we experience with those companions who are a beacon of light by nature of their vision, commitment, practice, enduring love, and personal sacrifice. It feeds our deepest essence and longing and can keep reminding us of what the necessity is in our lives. Good company is a mood, a context that creates and sustains an energetic field that is necessary for any work on the path. It is an experience of the nature of elegance, service, kindness, compassion, and generosity and of being with those who are reliable about these commitments. We can derive great benefit from those who care enough to tell us the truth, as can happen in 12 Step groups. We need to find our own answers, but we cannot do it alone. We don’t remove ourselves from loving relationship with others who are not good company, who do not share our purpose and commitment; we just don’t associate with them as much as we used to. Relationship exists with ourselves, others, and a power greater than ourselves. We can observe ourselves--the way we are--without judgment. We all have buffers that protect us and our survival strategies, which keep us from observing what we don’t know about ourselves. In good company, interpersonal conflicts can be engaged in a loving, pragmatic way that encourages self-honesty. With attention to our thoughts, they begin to lose their control over us. We are not always good company for ourselves, but the more we are the more we can be that for others. Spiritual life is like being in a foreign land where we chance upon each other, take the opportunity to relish a few moments together, and speak of longing for our home. Tom Lennon, Ph.D., is a cultural resource consultant with a deep interest in environmental conflict resolution. He leads groups with the intention of supporting the spiritual process in others.
When there is misunderstanding, hostility, and aggression, the question is, “Why?” We would like to think that we are not capable of such things as occur in war, but we can consider that “what’s going on out there is what’s going on in here.” There are qualities such as vigilance that are needed in war that are also needed in spiritual work. A feeling of self-righteousness tends to go along with aggression; it can be like being possessed. The practice of self-observation is perhaps the most powerful thing we can do in our work. Internal conflict is a universal experience. One way to appease ego is to project our conflict onto others; then we don’t have to think about the negativity in ourselves. We tend to seek the resolution of a final solution, which can make us easy to manipulate. The way to try to build a world without war is to take responsibility for our aggression and be the change that we want to see. It can be helpful to recognize that much of what we feel may come from the world outside of us. Also, hurts that we’ve buried from childhood can continue to have power over us. We can rely on our practice—whatever that is for us—to help us get through. In this way, we can become more sensitive to subtle forms of aggression. Aggression can arise out of fear. If we’re going to evolve, we have to be vulnerable, present with fear, willing to endure discomfort with others who are different from us. We have more opportunity to practice at times when things are not going smoothly. Self-observation is about becoming conscious and out of consciousness, our choices change. If our hearts are connected to the suffering of others, it gives us a bigger view and keeps our reactions in perspective. The real way of a warrior is to prevent slaughter; it’s the art of peace. Bandhu is author of Creative Life and an internationally recognized glass artist and teacher.
We’ve got to have necessity to cultivate spiritual maturity. The foundation that we need for maturing is always being built stronger. What do we expect from our spiritual practice? What are we willing to pay for it in terms of our attention, time, and necessity? When we cultivate spiritual maturity, we open up senses we don’t even know we have and develop the capacity to “eat” the “substance” of necessity. What kind of risk can we sustain—not to our life—but to our comfort zones, beliefs, opinions? We may say ‘no’ to many things, but we can say ‘yes’ to a one-pointed aim up until our last breath. We become a bit alchemical as one substance (ourselves) changes into another. The universe will not take us seriously unless we take our sadhana (spiritual work) seriously. It can also be helpful to find something to do that delights us and to develop being rather than doing. We can work with the mantra, “I welcome that which You would have me serve. I welcome that which You would have serve me.” We can develop three things to increase our capacity: holding our seat, being invisible, living long and strong. At some point we will need help, as in any artful endeavor. We could look around, relate to, and “borrow” from those who have a practice that has produced fruit such as wisdom, being, and common sense. We want to deepen our practice but don’t really want to change. The teacher-student relationship is a type of apprenticeship. What most people call the “guru within” is the voice of our comfort zone. Good company is priceless and can help us to refresh the stagnant condition of our comfort zone. Lalitha is a spiritual teacher residing in British Columbia, Canada, who has been a disciple of the Western Baul Master, Lee Lozowick, since 1982. Her teaching style is rooted in the activities and responsibilities of ordinary life. Her most recent books are Waking to Ordinary Life and Cultivating Spiritual Maturity.
Writing is an inroad into our deepest self. Sometimes it is painful because we all have wounds and obstacles that we work with over a lifetime. There is a healing quality to writing—we can tell the truth about our experience. Developing or honing a writing practice, whether we are skilled writers or not, is an invaluable means of telling our stories and bringing greater objectivity and insight into our journeys. If we can fully digest and integrate our experience, it becomes wisdom. When we write we take refuge in our creativity. We can tap into a flow of life that opens doors to wonder and a direct experience of reality. We find out that we know things, that there’s wisdom in us that we didn’t know was there. Writing can ground us in times of change and uncertainty. It can bring us into the present moment and be a vehicle for finding our own voice. A blank page and a prompt to write about something can affect our mood, clarity, devotion, and intention. Writing can unfold and fan the fire of our love; it can articulate the deepest need of the heart. Two writing exercises are offered in this presentation. Participants list pairs of opposites in their lives given that the tension between opposites is alchemical. They also write prayers for the world. The consideration is made that writing can have the same transformational possibility as prayer. Angelon and Regina are editors, workshop leaders, and authors who have written extensively about the spiritual path. Angelon’s books include As It Is, Under the Punnai Tree, Enlightened Duality (with Lee Lozowick), and The Art of Contemplation. Regina’s books include Only God, The Woman Awake, Praying Dangerously, and Igniting the Inner Life.
We live in the world of duality, the linear world of opposites, and non-duality, the non-linear world of unity outside of time and space. Paradox is when two things seem to contradict each other but are both true. In order to grow, we need to be comfortable with paradox, embrace it and live from it. Paradox holds the key that shows us that life works if we let it. Duality is both real and illusion. When we view duality from paradox it allows us not to identify with what is happening in duality and for a much more magical existence than we ever could have imagined to unfold. Suffering occurs when we view duality from within duality. Paradox is something that the rational mind cannot understand, but it can be understood prior to mind. Practical examples of family and work situations are discussed which make these principles useful and not just theoretical. We can experiment and be responsible in duality, take a step in the direction we want to go in, see what comes back to us, and then take the next step. We stay stuck in duality by defining ourselves, identifying with emotions, being attached to what we want, and comparing ourselves. We can commit to something fully until it’s obvious it’s time not to commit to it any more. Rumi said that we are not a drop of the ocean, we are the entire ocean in a drop. Without people like Rumi, this could be just philosophy. Every part of a hologram contains the entire image in it. When we pause from identifying with emotions and remember we are connected, suffering can become overwhelming love. Juanita is an artist and writer/producer of interactive mystery entertainment. She has been a student of the spiritual path for over 35 years.
True hospitality is emotionally powerful and touches something very deep in us. As hosts, we drop mechanicality about how we should do something and are present. A statement by the teacher EJ Gold is discussed: “Hospitality is the greatest law given to man. If he knew how to obey this one law he could overcome his imperfections.” It is not limited to food or drink, but also involves giving our attention and time for energetic exchange. The highest law in the Moslem tradition is hospitality. Hostellers who provided hospitality in Christian monasteries were chosen for their understanding that they were welcoming visitors as the great Guest. The Indian Master Papa Ramdas spoke about welcoming everything in the form of Ram (an incarnation of the Divine), which includes suffering. A Buddhist view is that there is no individual self and so the guest is not other than who we are. It’s not just hospitality to a person or group that we offer; it’s hospitality to life. We are offered hospitality by Mother Earth. If we do not recognize our role as guests we are not in alignment with the law since we are not in relationship to what is. Law in this sense refers to the way the universe works. The consideration of hospitality has the possibility of leading us to a complete shift of context in our lives. Regina is the editor of Hohm Press, a workshop leader, retreat guide, former Catholic nun, and author of The Woman Awake, Igniting the Inner Life, Praying Dangerously, Only God and other books.
This talk references teachings from the writings of Carlos Castaneda and material from the book The Five Invitations by Frank Ostaseski. Holding on to things goes against nature since everything ends. In our culture, we seek to have death affect us as little as possible. Another option is to look at and show up for death when it crosses our path so that it informs our lives. If we push death away, transformation is not possible. Suzuki Roshi said, “We die, and we do not die.” How are we to understand this? On one level we are terrified of death and on another we encourage it. We can practice with little deaths, with accepting what is, relaxing ego, and acting as needed every day. Stories are recounted which illustrate the five invitations: don’t wait, welcome everything, bring your whole self, find a place of rest in the middle of things, and cultivate don’t know mind. Any consideration about avoiding dying raises the consideration of avoiding living. Our problem is that we think we have time. Are we holding on to something which keeps us from forgiving? How do we hold back from giving our whole self to life? Through loss, feelings of love become transformative. When we surrender to grief, we learn to give ourselves to life. People who are dying offer us a great gift. It’s too important to wait until the last moment to contemplate the mystery of death. VJ is the organizer of the Western Baul Podcast Series and author of Shadow on the Path and Father and Son.
It is difficult for us to relate to cosmic forces and energies, and so it is useful to see them personified in human form. Myth helps us to make the leap from ego, from our small window on the world, to a much bigger reality. In the Hindu tradition (as in others including the Celtic tradition), the Divine is inclusive of three primal forces—creation, preservation, and destruction. These forces are associated with the three primary deities in the Hindu pantheon and their shaktis without whom they can do nothing: Brahma and Saraswati, Vishnu and Lakshmi, and Shiva and Parvati, who assumes different forms such as Durga and Kali. During the nine-day celebration of Durga Navaratri, different aspects of the Goddess are worshipped. The Egyptian myth of Isis and Osiris and the myths associated with Black Sarah in France and Smashan Tara in Tarapith, India are discussed. The Goddess brings us to work with our unconsciousness and to embody what we have learned because she is us and we are her. Grace and mercy is everywhere, moving us toward the totality of awakened oneness that always exists. There is a healing power in darkness, which is why deities are sometimes represented as dark-skinned. A seed will not sprout if not in darkness. We have been trained to avoid the unknown, but we can invite the Goddess into our lives. The message of the Goddess is to be fearless even when there is fear. Angelon is a workshop leader, editor, and author of As It Is, Under the Punnai Tree, The Baul Tradition, Caught in the Beloved’s Petticoats, Enlightened Duality (with Lee Lozowick), Krishna’s Heretic Lovers, and The Art of Contemplation.
A conversation with Bono about the meaning of U2 lyrics is parodied in this talk about the spiritual search. Matthew wants to know why Bono still hasn’t found what he’s looking for. The search is rooted in dissatisfaction, a feeling that something is incomplete or missing—whether it be about mundane things like money or relationship or the spiritual search for God. We can lament or be proud of the search, which can be a racket that we enroll others in. It is a human condition that seems normal since everyone is involved in it, but it perpetuates suffering. We can’t search for something that we don’t know already exists. The body is always in the present, which is why it’s useful to be in touch with it. We can perpetuate the search in spiritual practice—for example, by meditating as if that is going to get us somewhere. We may not see clearly that we are seeking, but seeing what we are doing is needed in working through the knot that keeps us searching. Something happened for great Realizers and the search ended. We cannot stop the search by force of will. The only thing sillier than searching is pretending that we’re not. The search is not a mistake; its origin is the Divine itself. Carrying our own cross involves taking responsibility for every aspect of our lives. Matthew facilitates groups that support people to look deeper into their process, formulate their own questions, and become responsible for their choices.
Love shatters three abiding illusions: that we can construct an invulnerable life, that our hearts will remain unbroken, and that we can know life’s outcomes from where we stand now. A distinction can be made between loving and giving ourselves to love, which involves being willing to go wherever love takes us. Love is always fresh and new. It unravels and then reconfigures us—we are never the same after experiencing it. Love brings out the best and worst in us. It reveals our woundedness, but healing is possible by reclaiming our projections. In loving, we project our deepest wounds and also our deepest beauty. Love takes us deeper than we would ever go on our own into the mysteries of life. When we truly fall in love we fall back to the source of creation, which penetrates our defenses and exposes our deepest tenderness and sensitivity. There is an intimate relationship between love and death in that both require us to let go. Betrayal is an ingredient on the path of love which brings us to a place of greater trust in ourselves. If we are devoted to the path of love, we need to have love and compassion for ourselves. Attachment is fuel for the process that we have to work with. Love is a present phenomenon only; without presence there can be no love. There is a fine line between loneliness and longing for God. Nachama is a physical therapist, editor, and musician who for seventeen years was a member of the Shri blues band which performed Western Baul music.
Nonduality is another way of saying God, Reality, Truth, "Father," or that consciousness is all that is. The human mind is a dualistic machine; it can only think in terms of opposites, of subjects and objects. Nondual (direct) teachings are specifically focused on the nature of reality and questions such as, “Who are you? What is ultimately real?” Behind all passing phenomena is an aware presence. “Pointers” are ways to consider the unspeakable nature of reality, such as the false sense of authorship of our lives, the illusion of being the doer and of cause and effect given that everything is the cause of everything else, and the role of karma in chipping away at defensive layers we have developed in response to the shock of coming into embodiment. It is possible to take a “backward step” of being aware of being aware of thoughts, feelings, sensations. This produces a powerful intimacy and gives rise to love and beauty. Awareness is not only the witness of all that arises, it pervades everything and is the substance of all phenomena. Enlightenment is a transcendent leap, outside of phenomenality, not a progression or an event. The ascending current in the body gives rise to the understanding that “I am nothing,” and the descending current to the understanding that “I am everything.” Meditation and enquiry are practices on the nondual path. Peter Cohen, the drummer for the Western Baul rock band, Liars, Gods, and Beggars from 1988 to 1994, has followed the nondual rhythm of life.
Our inner state is difficult for us to see. One of the hardest ideas to understand in spiritual work is that we are not unified beings, always and everywhere the same, but a self divided into a multiplicity of I’s or parts of ourselves that are in conflict with each other. We must verify this for ourselves. When we loosen up and become more playful, things can be revealed more easily. In studying ourselves, we will find things that are not so playful, but we can refrain from trying to change or run away from what we do not like. We can look at the functioning of multiple I’s as theater, with our inner state represented as a stage and characters with different roles in our internal play. Every emotion can be considered as an expression of one of our I’s. One way of getting to know our characters is by giving them a voice through journaling. We can be grateful for all the I’s that helped us survive and become who we are today. As we get to know them and the power they have, we can choose those that we wish to animate. Is there the possibility of a Real I which can run the show based on our spiritual intention? Elise Erro (e.e.) has been committed to a life of engaging spiritual principles and service through theater, support for the dying, and bringing enjoyment to others as a chocolatier.
Conscience is an internal uniting force that acts as a compass, always orienting us toward non-judgmental love. Though everyone in human form has a mustard seed of conscience, it must be developed. Buffers are mechanical habits that negate the influence of conscience and blind us to our contradictions to the positive qualities we like to identify with. We have to train attention to recognize conscience. Negative emotions are the ground of the buffer system, and the non-expression and non-suppression of negative emotion is one of the fundamental principles of work on self. This is different than suppressing unresolved trauma that needs to be talked about and worked through. We are trained to run away from strong emotions and sensations in the body. The heat and friction of containing energy through non-expression and non-suppression can create transformational potential for different energies to unite. This is a slow process, and it is actually the feminine force that heals. To skillfully work with ourselves, we need to develop discrimination, utilize support, and never work beyond the body’s capacity to hold energy. We can prepare the ground for working with non-expression of negative emotions with a change in attitude, by recognizing that no one else is responsible for our negative emotions which are already in us. We can do a turn-around in the moment when we find ourselves in a state of unlove. The non-expression of negative emotion can be easily misunderstood; it is really about learning to be with “what is.” Breath and sensation are doorways to the present, gateways to accepting emotion without identification. The distinction between emotion and feeling is discussed. Red Hawk is an acclaimed poet and the author of 12 books, including Self-Observation and Self-Remembering. Clelia is a freelance editor and author of Stainless Heart: The Wisdom of Remorse. VJ is author of Shadow on the Path and Father and Son.
Embodiment can be considered in different ways: bringing something into physical reality from a more subtle dimension, as when creative ideas are manifested through art, and being fully present and inhabiting the body, as when spiritual qualities such as compassion become grounded in the body. The mind tends to grasp and hold ideas like a possession. The superficial mental satisfaction of feeling like we’ve understood something we’ve read or studied can keep us from incorporating it in the body and in our lives. We are not the “doer,” but we can be instruments for bringing the unknown into the known when we are like a hollow bamboo that the creative force can move through. A lot of being able to express creative process has to do with mitigating or eliminating resistance. This takes time—for example, through meditation practice or what life teaches us. When confronted with necessity, we embody what is needed in the moment. By wholeheartedly embracing what we are passionate about as an expression of consciousness in the body, we may see past the limits of the body to what we are beyond it. Our impermanence is part of the mystery of the human experience. We can be a work of art that is useful for what is at hand in the moment. Bandhu Dunham is author of Creative Life and an internationally recognized glass artist and teacher.
There is a saying in Sanskrit, “Sarvam Annam,” which translates as “Everything is food.” Tibetan Buddhist teaching tells us that every setback can be brought to the path and used for the purpose of liberation. If we argue with reality, we waste a huge amount of energy. No real transformation can take place unless a great amount of energy is saved. We fritter away our vital life force in many ways such as spending it on unnecessary emotions. Gurdjieff described three sources of food: that which feeds the physical body, the air we breathe, and impressions which we are always receiving. Everything that we push away or say ‘no’ to is prime food for developing an inner body of being which he says may survive death. We can take in impressions and let the breath and the body transform them since the body has the alchemical knowledge of how to make use of different kinds of food. One of the fundamental practices of the Work is not to express negative emotions. A corollary is not to suppress them. We are confronted with choices regularly and can discriminate about what food is good for us at any particular time. There are also many life circumstances or impressions that we do not have choice about. Regina is the editor of Hohm Press, a workshop leader, retreat guide, and author of The Woman Awake, Igniting the Inner Life, Praying Dangerously, Only God and other books.
There are deep religious programs that go back thousands of years that tell us that we need to get away from the body and the senses. Tantra arose in response to repressive religious structures, but all indigenous and tribal cultures have their versions of tantric principles. Tantra asks if we have to abandon our earthly existence, the body, and pleasure in order to realize the bliss of the Self. The meaning of the word tantra has to do with continuity. No aspect of reality including sex is to be rejected, and the phenomenal world is co-essential with transcendental reality—they can’t be separated. The sun is a symbol for the Absolute and the moon for embodied creation. The Bauls are a sect that looks for direct relationship with the Divine, which is essential tantra. Tantra questions if we can accelerate our personal evolution on the path. This can be dangerous, especially without a qualified guide, since de-stabilizing energies can be opened up. Many ordinary, practical things to bring essential tantric practice into embodiment are discussed in this talk. Until our last breath there is work to be done and a purpose to be fulfilled. What is calling us? Angelon is a workshop leader, editor, and author of As It Is, Under the Punnai Tree, The Baul Tradition, Caught in the Beloved’s Petticoats, Enlightened Duality (with Lee Lozowick), Krishna’s Heretic Lovers, and The Art of Contemplation.
We generally model relationships that are dysfunctional in some way since we grow up in situations where conflict and relational instability are common. That’s where we start, but we can take relationship—with whoever it is that we have love for—deep into the heart of love. There is something archetypal, that we all resonate with, about the relationship between love and longing. The mood of love that is produced in separation from a beloved is the theme of epic stories in many traditions and cultures. The tales of Romeo and Juliet, Layla and Majnun, Krishna and the gopis, and the poetry of Rumi that poured out of him evoke our own experience of deep love and longing that we have had at some point in our lives. One of the elements of conscious love (as distinct from chemical love or emotional love) is putting the other’s needs first. In the traditions, the Beloved is not an individual but is reflected in a person who can be the doorway to the state of love. If love finds us, it is free-standing, not dependent on another. In longing, the only way out is through, to love more. Life is a training ground for love even though we don’t look at it that way most of the time. VJ is author of Shadow on the Path and Father and Son.
The happiness of others fulfills the deepest need of the heart. Conscience develops with remorse, which is different than guilt. It involves the capacity to feel multiple contradictory things, conflicting parts of ourselves, at the same time. The “real war” is with sleep and unconsciousness and is about becoming a participant in life with one’s whole heart and self. Music makes a communication that can bypass the mind. (Two Attila the Hunza songs are played during the interview.) There is “no magic pill” in spiritual work. Buffers are physical, emotional or mental tendencies that lessen or negate the impact of feeling one’s true nature. To do deep spiritual work we need to love ourselves. Conscience is more than following moral prescriptions. A deeper sense of conscience comes from the recognition that we’re not living the full potential of this life. Clelia is author of Stainless Heart: The Wisdom of Remorse and a freelance editor specializing in works of spiritual teachings, memoir, and self-development. She has been a longtime student of Lee Lozowick and a singer and performer in the band Attila the Hunza.
One must leave the mind and all of its knowledge at the gate of the Mother Spirit, which dwells in the present only and is a still field of vibratory awareness. We then enter into completely unknown territory. Awareness of the breath is an objective feedback mechanism that lets us know when we are present and awake in the body. The most fundamental, primal, and ancient of all longings is to return to the Mother, which is stillness. Active stillness is a masculine move that involves the active movement of attention from the head-brain into the body that allows the inner feminine energy to emerge. When one engages active stillness, thoughts begin to lose some of their power over us. There are gaps between thoughts that we can then begin to investigate. Two secret keys to awakening the feminine are forgiveness and apologies. In embracing the practice of active stillness, we embrace life and death as one and the same. One returns to the breath over and over, as one returns to the mother. The feminization of inner work is considered through Red Hawk’s poetry. Red Hawk is the author of 12 books, including The Way of the Wise Woman, Self Remembering, Self Observation, and Return to the Mother. He held the Alfred Hodder Fellowship in the Humanities at Princeton University in 1991-1992. He was a finalist for the Walt Whitman award of the Academy of American Poets and a runner-up for the Paterson Poetry Prize.
Enlightenment does not exist as a thing that can be achieved or acquired. We can see its effect, which cannot be grasped. There is a Buddhist perspective that there is no enlightened person, only enlightened activity. Knowing the truth of reality is irrelevant if our behavior does not serve reality. Impermanence can be known as an advantage, as a blessing and not a threat. The person is continually in process, fluid, connected, and not the collection of memories that we call ourselves. There is a chance to live as freedom for something rather than to see the process as a battle. We fear a relationship with enlightenment, but change is nature’s delight. We are happiest when we have the least concern for ourselves. The quality of what we give back to the world is something we can consider. Transformation happens in action which can be simple and unspectacular. In enlightened activity, a person does not leave a karmic trace—the activity does. Jocelyn is a mother, artist, logotherapist and spiritual practitioner who has been involved in homeschooling, teaching and reclaiming burnt out land to become farms and homes. She is interested in growth and in the possibilities of the human being and the Earth.
One way of allowing a topic to go deep is not putting it in a box of what we assume we already know. Through self-observation, we can see that we are not free but that we react constantly to circumstances in the environment. We can't get beyond this state of sleep because of the place we live life from: the context of scarcity and survival (which involves self-image, our identity, who we take ourselves to be). Scarcity is the deeply held belief that there is never enough. Everybody's story of sleep/unconsciousness is the same in principle, which is suffering. Anything we try to do to alleviate suffering perpetuates it. To be asleep is to assume the body-mind is who we are, and that is the context of survival. We can do something about this, but by seeing and not by trying to fix it. Matthew facilitates groups that support people to look deeper into their process, formulate their own questions, and become responsible for their choices.
A defended life is defined by survival, overreactivity, the drive to territorialize and control, to dominate and always be right, which has a cost in that we live in a narrow and confined range of experience and perception. When we relax our defenses, a sense of awe and reverence for life can arise. We are often defended not only from the outer world but also from the inner world of our own feeling. When we are undefended, there is fluidity, flexibility, creativity, and a greater intimacy with reality which allows room for life to touch us. We also need intelligence and discrimination about vulnerability. Impermanence informs a warrior’s life and action. To be a warrior requires courage to live a fully embodied life, to feel fully with an open heart. A warrior cultivates the ability to let go. Nachama is a physical therapist, editor, and musician who for seventeen years was a member of the Shri blues band which performed Western Baul music.
A deeper yoga implies a surface to the experience of life, which can be beautiful, and a depth, a deeper reality. Regular immersion into practices and behaviors that move us into the depth of who we are is like jumping into the ocean. When we come out we bring some of the ocean with us into ordinary life so that the depth informs the surface. The stages of “clean up, grow up, wake up, show up,” discussed by Ken Wilber and Richard Rohr, are not linear. Even in the midst of cleaning up our lives, in brokenness, we can be of great service. There are two basic streams of consciousness: the outflow of attention and the inward current which is always attracted to the depth. The mood of love is the nature of the ocean of depth. Being around a real teacher can be like being around the ocean. Christina is a long-time yoga practitioner, teacher, and teacher trainer. Her books include Yoga from the Inside Out, My Body is a Temple, and A Deeper Yoga.
Many in the spiritual traditions have weighed in on the subject of faith. We are already deeply immersed in the world of belief and faith based on cultural assumptions that we take for granted. What distinctions can be made between faith and belief? We can consider faith in terms of people who are faithful, having faith in something, or as a state of being. Do we have faith in practice, teachers, God, the process, ourselves? Confusion can be seen as a gift. While it is difficult to stay in the field of ambiguity and doubt, this can be precious on the path. Unanswered questions can be a lot more valuable than answers. Once we test something and get a result, then we know it. The results of doing this may end up to something like faith. When an experience is gone, what do we have? Karl has been a spiritual practitioner for forty years. He lived in India for seven years and has a passion for considering the essential similarities of spiritual traditions.
Because we are inseparable from truth we are always in resonance with it, and thus at some level we have certainty that truth exists. This is the basis for seeking, for path, for realization. We already are that which we aspire to become, so our practices on the spiritual path are to sweep away the grasping for “self” that keeps us from recognizing the true nature. Bodhicitta, the altruistic intention to liberate all beings, gradually takes us over, opening the door from dualistic consciousness to awareness of continuity, lifetime after lifetime, and to ultimate continuity: union of absolute and relative. Barbara is a longtime practitioner and teacher of Buddhadharma. Her root lamas are His Holiness Dudjom Rinpoche and His Eminence Garchen Rinpoche. She is author of Light Years: A Spiritual Memoir and Brave, Generous, & Undefended: Heart Teachings on the 37 Bodhisattva Practices.
If we have a creative idea and let the steam out of it, perhaps by talking about it prematurely or by not respecting the sacredness of creative energy, it can dissipate. As in life, artists start down a path, get themselves in trouble, and need to creatively find their way. Our initial creative inspiration can seem perfect, but then there is resistance in manifesting the vision. We can make many excuses for not being creative. It’s safe to observe things from a distance, but it's another matter to be on the field of life manifesting creativity. The work makes itself when we are “in the zone.” One of the jobs of art is to inspire people to be creative in their lives. We respond to works where people are expressing something of their deeper nature. There is value in tradition which can be brought into the present in the midst of creative change. Bandhu is author of Creative Life and an internationally recognized glass artist and teacher.
One of the formulas for practice on the spiritual path, which came from the Hindu Bengali master, Swami Prajnanpad, and which was part of the teaching of the French master, Arnaud Desjardins, is “not what should be but what is.” A distinction can be made between emotion (which is a reaction) and feeling (which arises when ego is not in control). Suffering occurs through identification with emotions and the thoughts associated with them. Internal or external complaining is a way of holding on to the idea that “this should not be” or that “this should be,” which expends a huge amount of life energy. There is the illusion of living in my world rather than in the world. One of the ways of building being is awareness and relationship to the way things are. Regina is the editor of Hohm Press, a workshop leader, retreat guide, and author of The Woman Awake, Igniting the Inner Life, Praying Dangerously, Only God and other books.
Life is inherently a spiritual path, whether we know it or not. We can consider the degree we are participating, present, and committed to the Great Process of Divine Evolution that all of life is involved in. This has everything to do with resilience, which we are given at birth and begin to understand through instinct. Yet, resilience and inner strength needs to be cultivated. We don’t know that we have it until we are challenged. We will need to re-create ourselves; life goes on and so do we. Re-creation is magical and mysterious—it happens on a primordial level. We want to persevere in resilience as we let go of the past so we can fulfill our sense of purpose. Obstacles to resilience and ways of cultivating it are considered in this talk. Angelon is a workshop leader, editor, and author of As It Is, Under the Punnai Tree, The Baul Tradition, Caught in the Beloved’s Petticoats, Enlightened Duality (with Lee Lozowick), and Krishna’s Heretic Lovers.
In 1970, at 19 years of age, Caylor went searching for spiritual help in India. What he found was a beggar (Yogi Ramsuratkumar, 1918-2001) who showered blessings and divine love on all who came upon him and who came to be recognized as one of the great masters of the last century. In this talk, Caylor describes some of the bewildering circumstances that he witnessed and teaching lessons that he received on a spiritual journey in the company of Yogi Ramsuratkumar in and around the town of Tiruvannamalai in south India. Yogi Ramsuratkumar’s timeless joy, liberation, and continuous work for all the creation elicited a response of devotion from so many whose hearts were opened through contact with him. Caylor is a Doctor of Oriental Medicine, an acupuncturist, and author of Yogi Ramsuratkumar: The Godchild, Tiruvannamalai and the booklet, The Yogi Ramsuratkumar Garland of Praises.
A discussion on teachings of Arnaud Desjardins. The spiritual path is the search for what is indestructible in us, but we seek comfort from that which is destructible. “What is the cause of my suffering?” is the most important question we can ask. Reactions and thoughts are imposed on us by interdependent forces. Ever present peace is not dependent on external circumstance and is always in us. When there is emotion we do not see situations as they are. We cannot be in a condition of peace if we have a non-loving attitude toward anyone. It is possible to do a turn-around at such times, in the moment. The key to be transformed through everyday pursuits is to accept the favorable and the unfavorable. To attempt here and now communion with a person is the path to non-duality. It is essential to be patient and faithful to ourselves as we are. VJ is author of Shadow on the Path and Father and Son.
Fear is built into the organism, but by trying to eliminate fear we double it and cause more trouble for ourselves. Being with fear rather than trying to do something about it allows it to pass over us and not take root in us. The root of fear is incarnation. There is an assumption that is made that we are separate from what sustains us, which is the context of scarcity and survival that we are born into. All the fear we have about there not being enough is not based on an event or some bad thing that happened to us. Fear of not existing, of “I” or “me” not being there, is terrifying to ego. Fear keeps us from entering the waking state because ego will do anything to stay in control. If we are not afraid of fear, it is likely that fear will not keep us from the waking state when it arises. Matthew has facilitated spiritual groups that support people to look deeper into their process, formulate their own questions, and become responsible for their choices.
Grief strongly and powerfully undermines the illusory belief that life is permanent and solid. It purifies anything that stands in the way of reality. Grief takes us to the great mystery, to a place of not knowing, and it is possible to rest there. It can thaw any part of the heart that is frozen, allowing it to open and show its secrets. Sometimes the mind tells us that we understand something, but we really don’t get it. There is an apparent dichotomy between the pristine non-dual dharma and life in its rawness and messiness; they are actually inseparable. Love and grief are interconnected and what arises through a broken heart is love and compassion. The willingness to love, knowing that those that we love will be taken away, is a holy and sacred process. Nachama is a physical therapist, editor, and musician who for seventeen years was a member of the Shri blues band which performed Western Baul music.
If our concept of order doesn’t match with nature’s higher concept of order, we may question nature rather than our concept. We seek power over chaos out of fear and denial to hide from the fact that mortality is real. In order for us to work with what we consider to be chaos, we have to cultivate a quality of restraint. The mind is meant to be part of a system under the control of our being, our "Real I." Coming back to our center in an age where we are constantly distracted by conflicting information involves work with attention. The satisfaction that we get out of life comes from being in the present. A lot of the stress that we feel comes from not being present in the moment, from concerns about the past or the future. By being in relationship to what is present and right in front of us, we become related to the whole universe. Bandhu is author of Creative Life and an internationally recognized glass artist and teacher.
Real spiritual traditions have power based on the influence of rare teachers who have undergone transformation and then taught what they realized about the nature of reality and who we are beyond identification. While traditions have different forms and practices, there are essential elements that they have in common. Traditions can provide an influence that can support us to deepen our highest spiritual intention, which we might not cleave to on our own. Barbara is a longtime practitioner and teacher of Buddhadharma. She is author of Light Years: A Spiritual Memoir and Brave, Generous, & Undefended: Heart Teachings on the 37 Bodhisattva Practices. Carl’s connection with the Gurdjieff tradition began at an early age in the New York children’s group and later continued at an upstate NY commune with Mrs. March, a student of Gurdjieff. He has written Sun Bridge and The Kindling. Vijaya Fedorschak has been involved in the Western Baul tradition through his teacher, Lee Lozowick, and the lineage of Yogi Ramsuratkumar and Swami Ramdas. He is author of Shadow on the Path and Father and Son.
Love is a present phenomenon only; it is only alive in the present. The deep imprints of those we have loved are accessible to us in the present. We can touch the timeless, expansive experience of love beyond the limitations of the physical body. There are different kinds of love such as the love of a mother, friend, brother or sister, agape love, erotic love. This plane of existence is a school of love, which is the essence of the Path, the core of existence, the defining element of creation. Love is always available, not scarce, but the doorway to it does not open easily. Stillness, awe, and grief are keys which can open the door to love. Love is the essence of who we are even if we don’t live it. At some level we all have a broken heart that only the Divine can heal. Regina Sara Ryan is the editor of Hohm Press, a workshop leader, retreat guide, and author of The Woman Awake, Igniting the Inner Life, Praying Dangerously, Only God and other books.
We all have an innate need to cultivate the sacred within ourselves. Contemplation creates the possibility of opening to the effortless flow of life and to our imagination and creativity. Self-knowledge is an ongoing process that we can nurture at each stage of our lives. We can build our capacity to be a vessel for awareness and an intention for transformation for the benefit of ourselves and others. Obstacles to contemplation and the distinction between rumination and contemplation are discussed in this talk—along with the value of staying present during times of pain, despair, or depression. Angelon is a workshop leader, editor, and author of As It Is, Under the Punnai Tree, The Baul Tradition, Caught in the Beloved’s Petticoats, Enlightened Duality (with Lee Lozowick), and Krishna’s Heretic Lovers.
We set up our lives through our speech, which reinforces existing thought patterns and makes our perspective seem more solid. It also expresses the confusion of our thoughts and the clarity of our attention. We can bring awareness to our speech and to the ways that we “leak” energy through it. Grounding our speech is about restraint, as opposed to suppression, so that we can build energy for the intention and greater tasks that we have. Bandhu is author of Creative Life and an internationally recognized glass artist and teacher.
Joy and gratitude are central elements of all spiritual traditions. We can feed that which survives death by building gratitude and finding divinity in ordinary life. It is risky to be vulnerable and to accept a gift since this puts us in touch with our interdependence. Over time, we may come to recognize the way that loss and struggle have brought us to be who we have become. Debbie is an advocate for the wisdom of community, an early-childhood educator, and a mother who has led workshops on conscious parenting. She is author of Widening the Circle: Inspiration & Guidance for Community Living.
As children, we take in everything and are not generally introduced to the idea of thinking about what we are thinking about. Our thinking is constant and we tend to repetitively think about the same things. Thinking overlays reality. Mind creates identification, is wary of everything as a threat, and seeks to survive at all costs. Throughout our lives, it looks for something to make things better while being averse to recognizing that something is not quite right. The best way to consider reality is to work with accepting what is as it is here and now, including our own reactions. Bala is manager of Hohm Press, which has published a few hundred books of spiritual literature.
Feeling groundless is common when there is a great deal of instability in the world or in our personal lives. At such times, our attention may be heightened so that all suffering people are felt as our companions. We can bodily experience the need for the world to cherish feminine qualities of receptivity and compassion, and we may also discover within ourselves a greater capacity for letting go. Nachama is a physical therapist, editor, and musician who for seventeen years was a member of the Shri blues band which performed Western Baul music.
Part of the human condition is that there are parts of ourselves that we don’t see or want to see about ourselves. It may seem counterintuitive that real freedom, healing, and innocence is only possible in descent, and that the underworld (personal and archetypal) is a doorway that holds the key to real change and transformation. Whatever is buried carries creativity and life force and by learning to relate with it we can come to accept the full spectrum of life. Karuna was a singer and musician in the Western Baul bands LGB and Small Change and author of Parenting: A Sacred Task.
The reality that we see around us shows us that everything changes. Death brings an end to everything relative. But the spiritual traditions indicate that it is possible to know, or perhaps to build, something that continues beyond the separate self that we identify as. If we are to come in contact with our true nature at death, we can prepare ourselves in life. We can practice being with and moving through transitional states that are occurring all the time, as they will be more magnified at death. VJ is author of Shadow on the Path and Father and Son.
There is a human quality which allows us to be aware that there is a potential in us yet to be realized. Rabbi Abraham Heschel’s consideration that the goal of life is to live in wonder and radical amazement is explored in this talk. We can enliven this approach which nourishes the soul; without this, the experience of the Divine is diminished in the world. Regina is the author of Igniting the Inner Life, The Woman Awake, Praying Dangerously, and Only God. She is a workshop leader, editor of Hohm Press, and a former Catholic nun.
We are attached and identified with everything we have experienced from the past. The present moment is defined by the past so that we react instead of respond, cling to the familiar, and fear the future that is unknown. But the past is not the enemy. The issue is that we become crystallized and fixated in believing that our accumulated identity from the past is who we are. Angelon is a workshop leader, editor, and author of As It Is, Under the Punnai Tree, The Baul Tradition, Caught in the Beloved’s Petticoats, On the Road to Enlightened Duality (e-book), and Krishna’s Heretic Lovers.
This iconic lyric from a song by Leonard Cohen hints at the cracks in our self-image: the wounds, weaknesses, and apparent flaws which we usually want to ignore or cover up. Rather than trying to fix ourselves or perfect some image that we have, can we simply see the cracks for what they are, let the light in, and allow the light within us to shine out? Matthew has facilitated spiritual groups that support people to look deeper into their process, formulate their own questions, and become responsible for their choices.
The body as a temple is a metaphor in many spiritual traditions. We can build a temple of the body dedicated to our heart's intention, inner freedom, and self-knowledge through a life of practice. But how can any practice we engage shift us from perfectionistic notions towards greater compassion for ourselves and others? True practice needs a solid foundation and to focus on the highest spiritual principle. Christina has been teaching yoga for over twenty years and is the author of three books on yoga and body image: Yoga from the Inside Out, My Body is a Temple, and A Deeper Yoga.
There is a tendency to judge others by their actions and ourselves by our intentions. But we can learn to extend the kindness that we have within us to others, despite any fear and insecurity, in order to embody that which we intend to be. We can explore mechanics that continue to separate us and keep us in a comfort zone. Rick provides inspirational presentations for conferences and events. He has been deeply involved in a few spiritual communities and is author of You Have the Right to Remain Silent, The Perfection of Nothing, and 7 Rules You Were Born to Break.
Equanimity is a principle that is woven into the dharma of many different traditions, including Buddhism and yoga. We are all subject to what attracts and repels us, what we push away and what we grasp for. Our daily experience of life is our mirror, gauge, and training ground. We can learn to ride the waves of experiences of fixation and reactivity in a world of polarities, develop discrimination, and live in a bigger world. Nachama is a physical therapist, editor, and musician who was a member of the Shri blues band for seventeen years
Castaneda’s stories about his experiences with his teacher, Don Juan, illustrate spiritual principles through use of specific language that we can consider in self-study: tonal and nagual (which comprise the totality of ourselves), seeing, death as an advisor, losing self-importance, stalking, stopping internal dialogue, dreaming, assemblage point, warriorship, omens, man of knowledge, etc. Karl Krumins has been a spiritual practitioner for forty years. He lived in India for seven years and has a passion for considering the essential similarities of spiritual traditions.
It is inevitable that we bring our conditioning, beliefs, and life experience to the path, but inner work involves an examination of the way that we relate to spiritual teaching through the filters of mind. This talk covers six basic traps outlined by Lee Lozowick: unrealistic expectations, a tendency to idolize, mistaking intellectual understanding for bodily knowledge, the seduction of peak experience, thinking one is a special case, and needing approval rather than trusting one’s work. Karuna Fedorschak was a singer and musician in the Western Baul bands LGB and Small Change and author of Parenting: A Sacred Task.
Working with confirmation bias, the tendency to look for validation of our worldview, involves examining assumptions we make about ourselves and reality and the inclination to seek, interpret, and remember information which confirms our particular perspective. But the spiritual traditions point to an underlying Organic Innocence or openness to life and the possibilities that lie beyond our own biases. We can learn to be vigilant and courageous and to step outside the limits we have created to have a deeper experience of the world. Bandhu Dunham is author of Creative Life and an internationally recognized glass artist and teacher.
Survival is the first concept that a child is impressed with when he or she is born. This talk considers the formation of ego, principles of ego functioning and the search to substantiate itself, practical work with our condition of assumed separation, and the spiritual freedom pointed to in the traditions. Only the universal process that can resolve the human dilemma; yet, something is required of us to open to a deeper truth. VJ is author of Shadow on the Path and Father and Son.
Tantra works with both duality and non-duality, with both the immanent and transcendent aspects of the Divine. It involves gathering and focusing one’s energy toward a specific aim. The whole purpose of tantra is to be in relationship with Truth. In this talk, Angelon Young discusses principles of tantra, one of the most misunderstood teachings of the East. Angelon is a workshop leader, editor, and author of As It Is, Under the Punnai Tree, The Baul Tradition, Caught in the Beloved’s Petticoats, On the Road to Enlightened Duality (e-book), and Krishna’s Heretic Lovers, a novel.
“What Is Spiritual Authority? How to Recognize and Use It.” While taking responsibility for our lives is a necessary part of the spiritual process, there is also a need for help to realize the presence of the divine and who we are beyond our identifications. In this talk, Regina Sara Ryan considers the question of our own trustworthiness and the trustworthiness of spiritual authority on the path. Regina is the author of Igniting the Inner Life, The Woman Awake, Praying Dangerously, and Only God. She is a workshop leader, editor of Hohm Press, and a former Catholic nun.