Stillness, the Relational Field, and Collective Awakening

As I write this in early July, I am now back in Ojai, trying to rebuild my core essence (Jing), getting ready for the challenges of the chemotherapy series I will begin in the fall. I was surprised at how subtly exhausting the radiation treatments were. On one level I feel fine, but at a deeper level somewhat empty. I’ve just gotten back in the pool which is helping, as is the assistance of my expanding body work team, and the integration and refinement of the three Taoist treasures, jing, qi and shen through work with the microcosmic orbit, fish body orbit, and the thrusting vessel.

Of course the ultimate resource is resting in the unfathomable, mysterious Tao, or, to simplify, ‘Stillness’. ‘Remembering’, re-minding myself to return my attention here, moment to moment is the core practice. And, the first evolute of ‘creation emerging from mystery’, the relational unifying field of unconditional love, may be even more important in healing as it permeates all forms at all levels.

Boston, MA Hope Lodge ExteriorWhat was extraordinary about Hope Lodge, my home in Boston during the radiation, was the concentrated strength of the relational field spontaneously channeled by the residents. With forty cancer patients, with differing levels of health and intensity of treatment, and an almost equal number of caregivers living in a small community, there was a lot of emotional energy. But universally acknowledged by all was how powerful the field of unconditional love was. There was a lot of turnover of the residents, but the field was amazingly self sustaining. New residents were embraced, and almost everyone who could, participated, in both large and small ways, in the building and sustaining of the field. Hope Lodge, the building and staff was the constant container, throwing us all together for various meals, movies, Bruins games and other events.

Much greater then the sum of the parts, the collective experience touched everyone. It wasn’t something the be figured out. It was a flow of energy that was just there, touching you deeply. Cancer puts you right in touch with the ultimate questions of life and death and opens the portals to unconditional love. And now after being away for over a month, I miss it.  It was a truly unique environment. My lesson is to create that relational field within myself, so each of my ‘parts’ contributes unconditional love to the whole, and especially to the skeptical and wounded parts who may not have a clue. And also find ways to awaken  this out in the world as well.

In a similar way, over the last year, and especially after the word about the prostate cancer got out, another, less physically contained relational field emerged with me at the center. Friends from my neighborhood growing up in Braintree, MA, from high school and college, from the yoga world, from Ojai, relatives, even people I barely knew, all reached out to me in differing ways, letting me know I was on their heart radar. My name was brought up in churches around the country! It has been great reminder how we all are unconditional love at the core of Being. This is easy to forget when living in a world driven by greed, fear and ignorance, but in spite of the insanity of the world, all of creation is fundamentally unconditional love, including the aberrant aspects that keep showing up in the news.

It is through the Stillness of Being and the relational field of unconditional love that the collective awakening is proceeding and evolving. If you look closely, you will find that all spiritual teachers are channeling the same insights. The language maybe slightly different, and the ‘techniques’ used in the different traditions to get you started may vary. But ultimately, ‘Resting in Stillness’ and tapping into the unbounded spring of unconditional love are the yang and yin, the masculine and feminine sides of the collective awakening.

What is awakening? All of Creation is awakening. Wholeness is Awakening. And we are all embedded in the multi layered fields of this on-going process. And the human mind, individually and collectively as a macro-field effect, is constantly sending up smokescreens of distraction to keep us from realizing what is happening right under our noses, so to speak. Illusion, delusion, confusion, ignorance, and any others words we may find to describe this, all point back to how unhealthy skandhas, arising as a reaction to the terrifying shock of emerging into form, are at the center of the on going delusion.

71GLz25+0qL._AC_UL436_My favorite spiritual teacher and go-to guy for insight into the cutting edge of the collective awakening, Adyashanti, addresses this directly in a chapter in his latest book, ‘the most important thing’. The chapter is entitled ” The Dirty Little Secret of Spiritual Practice”, and begins this way.

“The dirty little secret of spiritual practice is that confronting the true nature of our self can be terrifying. For those of us who engage in spiritual practice, it is common to struggle with facing our existential fear. This is not the kind of fear that is necessarily derived from the past or from a traumatic event; it comes from a place inside of us. It is that sense that within consciousness that we have met an immensity of the unknown or the infinite, and in our fear we grasp onto our egos.”

Adya goes on the describe the three general manifestions of ego-grasping, which interestingly enough, correspond to the three dantiens as well as the skandhas. The first is conceptual, where our self sense is composed of images and ideas, beliefs illus3and judgments. This ‘me’ that lives in our heads roughly corresponds to skandhas three, four and five.

The second, (Adya calls it more interior) is the emotional, centered in the chest. Here, our self sense comes from our feelings and the whole spectrum of emotions: positive, negative and neutral. As these are embodied in a way that the abstract conceptual level is not, that is, in a more interior and older region of the brain, this level can seem real, even if we have awakened from the conceptual level of ego. Skandha 2, known as vedana or feelings in engaged here.

The inner most ego center, associated with the primal terror of skandha 1, is according to Adya, centered in the lower dantien. “At the gut level, this ego is the experience of a contracted void, or a contracted state of emptiness. For this contraction to give way, so that we may be free and know God, we must access something deeper and more fundamental than instinct. In Zen, this is called “the  gateless gate that we must pass through as we reach spiritual milestones or shifts. It is “gateless” because all that is happening is that contractions are released, as there was never anything there to begin with – we created the gate in our minds – and we will be annihilated, but not in the way we fear we might. Once we have passed through the gateless gate, once we have unclenched the fist of rudimentary ego, we can access something deeper than instinct and go beyond existential fear.”  There is a lot more form Adya on this but you’ll have to get the book!

Those familiar with Patanjali may recognize this as abhinivesha, the last of the five kleshas described in the Sadhana Pada:   (Vyasa, in his commentary to II-9, offers that abhinivesha infers previous deaths and reincarnation.)

II-9 svarasa-vaahii vidusho ‘ pi tathaaruudho ‘bhiniveshah
Fear of death affects even the wise; it is an inherent tendency.

Whether wise or foolish, we all begin at skandha 1 and have to navigate the ‘gateless gate’. Because we are all going through this simultaneously (the collective awakening), we call all support each other in this process on unclenching. As somatic practitioners, we are already familiar with how tissues hold patterns of tension and how we can use breathing, subtle micro-movements and leverage to help let go. A good body worker can also disentangle regions hard to find on our own.

And often life provides its own surprises. Hospitals have always given me the heebie-jeebies, possibly as part of my pre-natal ptsd, also now amplified by the cancer. So of course  I had to go to Brigham and Womens Hospital on a daily basis for nine weeks. Great meditations and observations on the nature of belief systems and fear, and on how, in spite of the seemingly chaotic nature of the place, the underlying energy everyone working there was love. My skeptical cells began to soften a bit. Still a long way to go, but  a good start.

Speaking of a long way to go, the day after I returned to Ojai, my neck went into acute spasm and stayed out for a week and a half. But, this mini crisis led to more new revelations and a new friend. I was able to discover a wonderful upper cervical chiropractor in Ventura who has opened new perceptions on the skull – C-1 region which as expanded my sense of how the Governing and Conception vessels interact at the floor of the skull. Funny how the collective awakening process works in real time!!  Wow!

In the next post I will go into some  ‘yoga nerd’ detailed notes on ways to dive more archives_ngc6946deeply into some of the points along the micro-cosmic orbit. Keep resting in stillness. Keeping bringing love into the world. Be aware of what is happening collectively and do what you can to make the world a better place, one breath at a time. The whole Universe is supporting you!

Speaking of the Universe, this is ngc.6946, also known as the ‘Fireworks Galaxy, part of the Virgo Supercluster of galaxies, a mere 22.5 million light years away. The name “Fireworks comes from the fact that this galaxy produces an unusually large number of supernovae. Apropos, a belated happy 4th of July to you all.


Resting in the Stillness of Being

Notes from Boston, April 2019

IMG_1090Only 10 left of the 44 radiation treatments taking place here in Boston. Along with all of your love and prayers, an extraordinarily wonderful group of people at The Brigham and Women’s Hospital,  the Dana Farber Cancer Institute, and my cancer club friends here at Hope Lodge, are all taking care of me. A minor set of challenges and annoyances are arising from the accumulation of the radiation, mostly centered around fatigue and bladder confusion, but, all in all, I’m doing just fine. Life wants us to keep growing and evolving, so new challenges are created to keep us focused. (Fill in you own political metaphor here, if you choose!)

Where is the growth and evolution arising from? From a spiritual perspective, from the “Ground of Being”. As noted in the chart above, the terms at the top: ‘Ground of Being”, Tao and Brahman are interchangeably used to make an  attempt to express the inexpressible. ‘Before all duality’ implies time, which is relative. ‘Beyond all opposites’ implies space, also relative. In the world of form, which includes our body/minds, all of creation and anything we put into words, everything appears as part of a pair of opposites. But know that in the depths of silence all duality dissolves and what remains the ineffable mystery.  Be there. You are always there already. We have just forgotten to notice. We practice stillness or silence to ‘remember’ who we truly are.

There is no substitute for the practice of silence. There are no techniques, breathing practices or asana sequences that can lead you to what always was, is, and ever shall be. And yet if we do not make a conscious choice to make ‘being in silence’ a priority, the healing power, growth and insight that arises from the stillness will never be fully received. Spirituality grows in the world of paradox and is nurtured in meditation.

In sutra I-3, tada drashtuh svarupe’avasthanam, Patanjali describes yoga as ‘resting in our own true nature’, the unbounded Silence of Being, or Ground of Being, or Tao, and ‘staying there’. I love the word ‘resting’ as it is clearly not about ‘doing something’. Sometimes the word abides is used, as in “the dude abides’. Here the implication is that of finally coming home, recognizing home, and staying home.

As someone who has become addicted to ‘doing’, resting is not easy for me. There are so many layers of mental chatter, conscious and unconscious, that want my attention. My confusion from skandha 1 has left a belief system that says I have to ‘heal’ myself’, and has confused the layers of form that comprise the body/mind with “I’, myself. There is no solution from this perspective. Only an endless chasing after the illusion of ‘finally getting it right’ and an attentional field that never rests.

When we make a conscious choice to practice silence, something else happens. The mental chatter and the physical sensations do not go away in the beginning. And if they do temporarily disappear, they will come rushing back sooner or later. What arises is the possibility of a change in perspective. In the early stages of meditation, there is the cultivation of what is called ‘witnessing’. Whatever arises in awareness, usually thoughts sensations, emotions or an amalgam of all of these, is ‘seen’ and thus recognized as ‘not me’. If ‘I’ can see it, it cannot be ‘I’. We differentiate seer and seen. This process involves the two crucial components of spiritual awakening; attention and identification.

In witnessing, our attention is not drawn to what arises (the seen) but to the process of witnessing itself. We allow what arises to come and go as it will, and also allow our attention to turn inwards, not to thought or the inner sensations, but onto itself, where it spontaneously dissolves into silent unchanging awareness. We begin to notice that attention is the root of self ‘identification’. The more I habitually attend to the world of form, the more my self sense or identity becomes entangled there. When my attention dissolves into silent awareness (this is the meaning of citta vrtti nirodha, sutra I-2) my identification with the world of form also begins dissolve. Here is where we begin to more deeply question just exactly ‘who or what am I?

In sutra I-4, Patanjali describes this crucial piece to the spiritual conundrum: vrtti sarupyam itaratra or (at other times, that is when not in the state of yoga) there is identification with the world of form, the vrttis. Identification is the key. The egoic self, arising in skandha 1, begins to create a ‘me’ or ‘self’ from the likes and dislikes and then this entity evolves through the rest of the skandhas to fill out the egoic self. We make the mistaken belief that what arises is all part of me and therefore I am impelled to respond by grasping (likes), avoiding (dislikes) or ignoring. Grasping and avoiding, and all their behavioral cousins are mentioned by Patanjali in sutra II-7 and II-8, and the whole process we are describing in sutras II-1 – II-17.

In sutra II-11, Patanjali brings in meditation as the means to disentangle the identification process. II-11 dhyaana-heyaas tad vrttayah: Meditation eliminates the changing mind states (created by the kleshas). Meditation, that is, resting in stillness leads to citta vrtti nirodha and drashtuh svarupe avasthanam.

We now add to Patanjali, Mr. Donald Hebb and his famous axiom: ‘neurons that fire together wire together’. Our attentional field sets up neuronal firing patterns that get stronger through repetition. Our attention, identification and power of belief all function in this domain. This is the insidious side of habit. Neuronal energy wants to follow the easiest pathway and when our habitual attention is driven by the unhealthy skandhas, these pathways go through the fight or flight/fear’ center also known as the amygdala. The unhealthy skandhas become stronger and stronger. As the news continues to remind us, this plays out on the cultural level as well as the personal one.

However, meditation practice has been shown to shrink the amygdala and create growth in the neuronal connections of the pre-frontal cortex where we develop the capacity to see from a place of integration, clarity and wisdom. We might say that the buddhi or ‘intelligence’ is the linking of the pre-frontal cortex and with the emotional and spiritual intelligence of the heart heart.  Here ‘citta vrtti nirodha‘ is seen as a re-wiring of the brain and its patterns of firing. Resting in stillness is a self-organizing process. Because of the nature and strength of habit, tremendous patience is required. In sutra I-12  abhyasa vairagyabhyam tan nirodhah: Practice and dispassion lead to the resolution (of the dysfunctional mind states). Patanjali lists the two key components of meditation, dispassion and stability.

I-13  tatra sthitau yatno’bhyasah
Practice leads to stable healthy mind states and stillness.

I-14 sa tu dirgha-kala-nairantarya-satkarasevito drdha-bhumih
Stability of mind requires continuous practice, over a long period of time, without interruption, and with an attitude of devotion and love.

Deeply ingrained habits do not go away overnight, whether in an individual or a society. The neuronal connections and cultural fields can be strongly wired, especially if they have been repeated over and over. To lay down new neural pathways and weaken the old ones takes time and patience. Devotion and love are required to make sure the new pathways are healthy and not dysfunctional. It is quite easy to react to an unhealthy pattern by creating another unhealthy one. “”I hate myself for having all this judgment,” is a common thought/vrtti. Learning to gently and compassionately see the thought and recognize it for what it is requires discipline and patience. Meditation practice allows us to see these thought and behavior patterns from a distance, as a witness to them, which is the first step in transforming them.

What we pay attention to receives our energy. By choosing to not react to our thoughts, but just let them come and go, we are withdrawing from them. We are letting them go. This is vairagyam, described in the next sutra. There are many vrttis floating about the mind field that are triggers for suffering, and they keep returning, even if we let them go, if they have strong roots. The ‘heavenly realms and the hell realms are both attractive to the unhealthy skandhas, and attachment to even the heavenly realms is a set-up for more suffering. That is why patience and persistence are the two key supports. Vairagyam is sustaining a healthy and alert immune system for the mind.

I-15 drshtanushravika-vishaya-vitrshnasya vashikara-sanjna vairagyam
The control over craving after any experience, whether sensual, psychological or spiritual, is known as dispassion.

The root of dysfunctionality is craving, the intense desire to acquire or get rid of ‘something’, to create a temporary feeling of wholeness or relaxation. These are emotional or limbic responses, that evoke a threat to our existence. To a self-sense that feels inadequate, there is always something that is threatening, that needs changing. Craving, as we soon find out in life, is a self-perpetuating path of inadequacy and subsequent suffering. Life is what it is happening moment by moment and true happiness is not dependent upon the constantly changing circumstances of life. If I believe that my happiness depends upon this moment being different from what it actually is, I will suffer. Seeing through this delusion is a crucial component of yoga. The true nature of the Self, the unchanging limitless existence and consciousness, (sat – chit – ananda) is undisturbed by any and all possibilities life throws our way.

With the discipline of vairagya we stop believing the craving thoughts, even if they keep arising. No, my happiness is actually not dependent upon getting rid of Donald Trump! This eventually leads to dispassion towards most craving. The subtle forms are dealt with in the next sutra.

The neuroscientific perspective on inhibition offers tremendous insight for yoga students. In Buddha’s Brain” authors Rick Hanson and Richard Mendius  describe the capacity to “simply not respond” to limbic (emotional) activity. There is not the inhibiting of the emotional activation which manifests as physiological sensation, but rather inhibiting the next level of neural activity, the story I tell myself that perpetuates the suffering. Repressing emotional content is not healthy on any level, but recognizing it as it arises, positive, negative or neutral, awakens a meta level of awareness. Then I can use skillful means to help the emotional energies move to a more integrated state.

Important note! Vairagyam is not the absence of passion! An integrated self is highly passionate, just not insecure and needy.

I-16  tat param purusha-khyater guna vaitrshnyam
The more advanced form of dispassion involves the full realization of self as the absolute and the dropping away of the most subtle forms of craving and attachment.

see also sutras II – 26, III – 5, IV-29 – 31

In I-16, Patanjali restates I-3, the knower/seer resting in its own nature, as an example of the culmination of refined discipline/dispassion. My mind may generate wants, needs and desires, but I can see their origin and not turn them into issues of survival. I may want an ice cream cone, but getting one, or not getting one is not a big deal in the overall scheme of things. Or, I have been diagnosed with cancer, which is the last thing I want, and the mind wants to rebel. At some point in time, I will face the reality of this and do whatever I can, in the world of form, to help heal. But in any case, I recognize the undying Nature of the Self, and take refuge there.

Somatic Meditation and the Skandhas

(For a review of the skandhas, please see the previous few posts.)

The Three Key Steps

Somatic meditation practice takes us right to the second skandha, sensation, where the nervous system has immediate encounters with the more tangible aspects of the world of form. This realm is pre-story, pre-thought and thus where we want to ground our attention. Meditation begins with gaining proficiency in directing and sustaining the faculty of attention and the sensory realm is a great place to start. Following the breath is the foundation of somatic meditation and one of the best ways of reigning in the wandering mind away from its addiction to thought. As simple as it sounds, this process takes years of practice and even then, the mind, by nature, wants to keep moving. Patanjali describes this concisely and elegantly, in sutras I-12 – I-16, abhyasa and vairagyam, the first practices given in the Yoga Sutras and the root of all to come.

BKS padmasanaTo practice somatically, sitting, or in any posture, we start with the intention to keep our attention localized in the breath, recognizing that the habitually wandering mind will resist. When the mind wanders off into thought, as it will, we lovingly and compassionately bring our attention back to the breath. We then ask ourselves where in our bodies do we feel the breath most clearly, and that area becomes the ‘seed’ or ‘bija’ for our attention. We are not trying to change or alter the breath, but just feel it, receive and release it, one breath at a time. Our practice unit is ‘one breath’. Then we begin again. Just one breath. This is the first step and amazingly enough, we are always taking the first step.

The area of the body where the breath is felt most clearly is liable to move around and that can be a very revealing experience. Married with attention is an underlying intelligence known in Sanskrit as the buddhi, and as the buddhi awakens, another level of our somatic practice begins to emerge. We may feel that we only feel the breath on the right side, and the intelligence notes that you are unconsciously leaning to the right. A subtle shift of your weight allows the breath to be a little more even. Notice this was not an attempt, based upon an idea, to change the breath, but a felt recognition of a somatic imbalance that, when adjusted, released the breath into a more open spacious feeling.

A similar phenomenon can occur when you notice the sensations of breath remains up in the chest. The buddhi recognizes that this is caused by tension in the belly, and when you drop the belly, the breath opens more fully into the lower body. How does the buddhi know this? Because you have been practicing for a long enough time that it has learned what that sensation is trying to tell you. Those of you following these blog post for several years might recognize this as ‘samyama in asana where, as Iyengar described, the organs of action, organs of perception and the intelligence become a single conscious movement in the entire body.  The term ‘samyama’ comes from Patanjali’s sutras III-1 – III-8, and samyama in asana is somatic meditation. This awakening of the buddhi/intelligence is the second step in somatic meditation and the possibilities growth here are infinite.

The third step begins with allowing the self organizing capacities of the body awakened in this practice to continue on, sustaining the posture, and to let your attention move to the overall womanillusionfield of energy that extends out beyond your skin. This field is transparent, and if you can relax without letting your mind wander, your attention may flip, like with the famous young woman/old woman optical illusion, from being the field, to being infinite, timeless spaciousness, the Ground of Being in which the field is continuously arising.

When you can rest in this stillness stably, and recognize ‘I am This’, you will have the direct experience of both the PYS I – 3: tada drashtuh svarupe avasthanam: then the identity of the Self (I am) with pure Awareness becomes stable; and the famous Vedantic mahavakya, ‘Tat Vam Asi’ or That You Are. The first section of the 46th Psalm verse 1, Be still, and know that I am God, unfolds the Christian version of the same sutra, however, with usually a different interpretation.

Resting in stillness is likely to be an unstable state and the mind will return to thought and the process begins again; pause, relax, feel the breath, allow it to flow. We are always beginning again. Somatic meditation can be done in any pose, not just seated ones. Restorative yoga poses offer many different opportunities to explore samyama. Remember, step one is to bring your attention to the breath/qi/pranic flow, step two is to open to the deeper realms of intelligence waiting to be discovered, and step three is to expand towards and then rest in the stillness when the intelligence takes over the operation of the pose. The stronger the coherence in the energy fields, the easier it is to rest in silence without distraction.

When you are not in a somatic meditative state, the intelligence continues to operate, keeping the flows of digestive peristalsis, circulation, respiration and cerebro-spinal circulation going, but it is non-conscious and shaped by old habits in the musculo-skeletal and nervous systems. These patterns tend to become more deeply embedded in the tissues and more difficult to transform. This is why aging brings out all sorts of issues. Through conscious somatic meditation, the opportunity arises to let the entangled energy patterns to release into more coherent, more efficient ones. Aging, if experienced as a state of continuous somatic meditation, can then be a way to become less stuck and more open, rather than the opposite.

The education of the buddhi is crucial for this process to deepen and build greater coherence. When are attention and psychic/mental energy is constantly being consumed by trivia or dysfunctional thought patterns, learning ceases. The reliance on habitual patterns can be very useful if they are wisely chosen and continually checked for relevance. This frees up attention for observing what is new, more subtle, more ineffable and allowing this new information to be integrated. This is described by Patanjali in sutras I-23 – I-27 as ‘ishvara pranidhana’. Difficult to translate, Ishvara can be seen as the foundation intelligence of the universe, and all of its manifestations, and all of its possibilities, in all realms of creation. Pranidhana is intention-less total devotion or bhakti, here dedicated to the mystery of Ishvara. In somatic meditation, this is a living presence.

The buddhi is nurtured in silence, so this third step cannot be over emphasized. It is also the most elusive and challenging, as the mind really dislikes stillness and rushes in to fill the space. Discipline is crucial in not getting sucked into the habit. Another challenging aspect is that often, when the buddhi is engaged, the thoughts can be ‘enlightening’, as they are coming from a deep connection to the core of being. The fourth klesha ,asmita, mentioned by Patanjali in II-6,  addresses this dilemma. The buddhi is still of the world of form, and the small self insidiously attaches to and takes claim for the buddhi and the revelations. Another version of possible confusion arises because the buddhi is channeling insight is still a transient state that will come to an end. If we ‘believe’ that this is the awakened state, when it does end, as it will, we are likely to feel that this means we have ‘lost’ our way and plunge back into the confusion of the dysfunctional skandhas.

In the silence of stillness, the egoic thoughts begin to dissolve. In ishvara pranidhana, the devotional mind set, coming from the heart, also helps negate the attempts of the egoic self to stake its territory.

In the next post, I will present some alternative poses to practice and more subtle layers of the energy fields to explore.