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[post_content] => After writing about
nondual philosophy a couple weeks ago, I received several requests from readers for more information on nondual Tantric philosophy. Tantra is a complicated subject; there are many forms, and it means different things to different people. In the West, the word “Tantric” is usually combined with the word “sex,” and this pair of words has been used to sell millions of books and workshops on mystical sexual practices that have almost nothing to do with Tantra. But Tantra doesn’t need that lascivious association to be significant; it was hugely influential on the development of yoga, which (in some circles) is almost as popular as sex.
Since I can’t possibly explain this entire system in a brief article, I’m going to focus today on just one of its concepts, called the Five Acts of Divine Consciousness. It is explained in the beginning of a work called Pratyabhijna Hrdayam, “The Heart of Recognition,” written by Rajanaka Kṣemaraja around 1000 A.D.
These five “acts” (pancha kritya) describe the Tantric view of how our reality is created. As Ksemaraja says, “Reverence to the Divine, who ceaselessly performs the Five Acts, and who, by so doing, reveals the ultimate reality of one’s own Self, brimming over with the bliss of Consciousness!” Regardless of where your philosophical and spiritual sensibilities lie, I think you’ll find it an intriguing perspective.
• Srsti. The first act, Srsti, means creation, emission, or the flowing forth of Self-expression. This is the process by which Divine Consciousness (use whatever word you like here – Love, Highest Self, God, Universe, Awareness, Goddess, Divine Light) expresses itself as something. It takes form. It emerges in the world as a person or a flower or a breeze.
• Sthiti. The second act, Sthiti, means holding, preservation, stasis, or maintenance. First Consciousness emerges in manifest form as something, then it holds this form – maybe for a moment, maybe for eons.
• Samhara. The third act, Samhara, means dissolution, resorption, or retraction. After emerging in the world as something and sustaining it for a while, the form dissolves – or is reabsorbed or retracted – back into Consciousness. This is why death of a body is not seen as the end of life in this system – because the body was just a temporary emergence of Consciousness into form, which is then reabsorbed into itself. Thus, none of the vulnerabilities of your body actually threaten what you really are. And consciousness never ends.
• Tirodhana. The fourth act, Tirodhana, means concealment, occlusion, or forgetting. An interesting property to ascribe to the Divine, no? Why would one of its five core acts be to conceal? Well, the explanation is that Undifferentiated Consciousness possesses all possible qualities; in order to manifest as one specific thing, it must conceal all the other qualities that don’t belong to that thing.
Additionally, it explains the limited awareness of sentient beings. When Consciousness emerges as, say, a human, as part of its Divine Play, it imparts itself with only a fraction of its unfathomable awareness. In the process, it forgets what it really is. In this way, rather than acting like its various creations, it immerses itself in them. It becomes them. It’s how you don’t realize you’re Divine Consciousness itself, instead believing you’re “only” a human, disconnected from your Source and all other humans. This also allows for each being to have the experience of free will.
• Anugraha. The fifth act, Anugraha, means revealing (revelation), remembering, or grace. Besides allowing for creative expression, the fourth act (Tirodhana) is also the reason why we suffer. We can’t see the truth of our reality and this is frightening and painful. But this is eventually resolved by Anugraha – when what was hidden is revealed and we remember. As author Christopher Wallis explains, it’s not meant to negate the act of concealment, but to bring it to fruition by revealing its deeper purpose: “Such reconciliation is thus also a reintegration; through it you experientially realize yourself as a complete and perfect expression of the deep pattern of the one Consciousness which moves and dances in all things.”
I’m curious to hear how this concept fits with your own worldview. How do you see things differently? Does this perspective feel more or less liberating than your own? Feel free to share your thoughts below.
Be well,
Dr. Peter Borten
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Getting good at nearly anything requires a certain amount of discipline. At the very least, you need the discipline to practice it on a regular basis. You’d expect this for learning violin or karate, but you might not think you’d need it in order to have a peaceful and positive mind.
And perhaps you don’t. But if it’s a struggle for you to maintain a clear, lighthearted, optimistic outlook – if you find yourself often in bondage to a negative mind that has taken the driver’s seat – I would bet that your mind could use some discipline.
Around age 18, I discovered Carlos Castaneda’s books. In case you’re unfamiliar, Castaneda was a doctoral student at UCLA in the 1960s and 70s who studied the use of magical practices and psychedelic herbs by the Yaqui Indians of northern Mexico. After some detective work, and a few meetings with charlatans, he managed to track down the real deal: a secretive shaman named don Juan Matus. Castaneda was bumbling and boastful, and he tried to impress the shaman with his minimal knowledge of these practices.
Don Juan wasn’t fooled, but he kept Castaneda around because he saw in him the makings of a shaman or nagual. In a relationship similar to that of Daniel and Mr. Miyagi in the Karate Kid (but much stranger), don Juan put Carlos through rigorous trainings of body and mind, and fed him a variety of powerful hallucinogenic plants.
All of this was fascinating and mind-opening for me at the time, but there was one element of the training that, while less bizarre, was actually more poignant. Don Juan was intent on teaching Carlos to discipline his mind, and whenever Carlos became anxious or depressed, the shaman would admonish him to stop indulging in his mind’s melodrama. As my teenage self read the word indulge, it really cut through me. My late teens had been full of plenty of melodrama, and I couldn’t help wondering if don Juan would have considered it indulgence. It certainly hadn’t felt like I had any choice in the matter, but what if I did?
Thus began a lifetime’s journey to understand the difference between ME and my mind. To discover my power . . . and lose sight of it . . . and rediscover it . . . and lose sight of it . . . and rediscover it. And because I decided to go into medicine, I’ve had the opportunity to witness and assist many others through the same exploration. Central to the process is the recognition of choice. As it pertains to discipline, this means being disciplined to remember you have a choice and being disciplined to repeatedly exercise this power.
When you suggest to someone in the throes of anxiety or depression that there is an element of choice in their psychological experience, it’s not uncommon for them to feel guilty, offended, and defensive. Because the implication, of course, is that they’ve been making things bad for themselves – that it’s their fault.
But the notion of fault can only serve to degrade the process. While the recognition of choice – AKA free will – is empowering, fault is disempowering. It leads us to think things like, “Why would I do this to myself? Why can’t I stop it?” The answer to those questions is, respectively, confusion and habit. Responding to feelings of fault (blame) with forgiveness and compassion for oneself will neutralize it, and this, too, requires discipline.
Throughout, the overarching practice of discipline is to pay attention to where your mind is going, and to not let it get away with taking you to dark or fearful places. And Mr. Miyagi, don Juan, and any Zen monk would probably add, practice the discipline of being deliberate about everything you do.
The life of a Zen monk, if fact, can teach us a lot about discipline. Discipline is not necessarily army boot camp or the One-Grape-a-Day Diet. It doesn’t imply restriction or deprivation as much as a continuous application of attention. (Our attention is more scattered than ever, due to the many things with screens in our lives.) Zen monks are, by and large, carefree and light of heart. And this results from prioritizing what is here and now, what is real, what is precious, over the moody demands of a wayward mind. Such a practice actually works best when guided by love – when you simply care too much about yourself to let your consciousness be degraded by mental bondage.
Be well,
Dr. Peter Borten
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Last week I wrote about nondual philosophy. It was very brief, but hopefully pointed you in the right direction. It’s hard to convey with words what can only be experienced, but I feel compelled to try. Therefore, this week I’m presenting you with many attempts by people of many different times and cultures. The key is not the specific words they use, but the common experience they’re all pointing at.
In dream you love some and not others. On waking up you find you are love itself, embracing all. Personal love, however intense and genuine, invariably binds; love in freedom is love of all.
- Nisargadatta
Boundary lines, of any type, are never found in the real world itself, but only in the imagination of the mapmakers.
- Ken Wilber
Quite simply, since reality is One, and everything is equally an expression of that one divine Light of Consciousness, every experience by definition is an experience of God ... Now some interpreters of the tradition say, "Everything is God, but some things are more God than others." This is as nonsensical as the famous quote from Animal Farm, "Everyone is equal, but some are more equal than others."
If we propose that some things are more God than others, like concentrated orange juice versus watered-down orange juice, then we must also propose the existence of something that is not God that waters down divinity. But no such thing can be found, at least in this philosophy, because 1) the definition of God here is the unbounded Light of Consciousness, 2) everything that is known to exist is an object of experience, and 3) every experience is by definition pervaded by consciousness.
Therefore, this - whatever is happening right now - is as God as it gets.
Now, if you are in a miserable or banal life situation you may be disappointed by this announcement. But notice I said, "This is as God as it gets," not, "This is as free as it gets." Freedom means actually experiencing the divinity in each moment, which is the same as not wanting the present moment to be any different than it is. When you don’t want any moment to be any different, then you are no longer struggling (or even waiting) for a better situation, and therefore you are free to fully show up for what is actually happening now. Paradoxically, this reveals the inner joy of consciousness, because by not struggling against some part of reality, you see and meet the whole of the moment, and you naturally enjoy it to the maximum extent you are capable of in that moment.
- Christopher Wallis
Kindness is the light that dissolves all walls between souls, families, and nations.
- Paramahansa Yogananda
In the pursuit of Knowledge, every day something is added. In the practice of the Way, every day something is dropped.
- Lao Zi
When you think everything is someone else's fault, you suffer a lot. When you realize that everything springs only from yourself, you will learn both peace and joy.
- Dalai Lama
Whoever knows that the mind is a fiction and devoid of anything real knows that his own mind neither exists nor doesn’t exist. Mortals keep creating the mind, claiming it exists. And arhats keep negating the mind, claiming it doesn’t exist. But bodhisattvas and buddhas neither create nor negate the mind. This is what’s meant by the mind that neither exists nor doesn’t exist.
- from The Zen Teachings of Bodhidharma translated by Red Pine
You could say the whole world is consciousness having taken birth as form, manifesting as form temporarily, and then dying which means dissolving as form. What always remains is the “essence” of all that exists – consciousness itself.
- Eckhart Tolle
And
For no reason
I start skipping like a child.
And
For no reason
I turn into a leaf
That is carried so high
I kiss the sun’s mouth
And dissolve.
And
For no reason
A thousand birds
Choose my head for a conference table,
Start passing their
Cups of wine
And their wild songbooks all around.
And
For every reason in existence
I begin to eternally,
To eternally laugh and love!
When I turn into a leaf
And start dancing,
I run to kiss our beautiful Friend
And I dissolve in the Truth
That I Am.
- Hafiz
It is as if a raindrop fell from heaven into a stream or fountain and became one with the water in it so that never again can the raindrop be separated from the water of the stream; or as if a little brook ran into the sea and there was thenceforward no means of distinguishing its water from the ocean; or as if a brilliant light came into a room through two windows and though it comes in divided between them, it forms a single light inside.
- St. Teresa of Avila
I BELIEVE God is everything. . . Everything that is or ever was or ever will be. And when you can feel that, and be happy to feel that, you’ve found It… My first step from the old white man was trees. Then air. Then birds. Then other people. But one day when I was sitting quiet and feeling like a motherless child, which I was, it come to me: that feeling of being part of everything, not separate at all. I knew that if I cut a tree, my arm would bleed. And I laughed and I cried and I run all round the house. I knew just what it was. In fact, when it happen, you can’t miss it.
- Alice Walker in The Color Purple
Vimalakirti asked Manjusri what was the Buddha’s doctrine of nonduality. Manjusri answered, “The doctrine is realized by one who sees beyond forms and who knows beyond argument. This is my understanding – what is yours?” In response to this question, Vimalakirti closed his lips and was silent.
- Timothy Freke (ed.) in Zen Wisdom
It is not the body, nor the personality that is the true self. The true self is eternal. Even on the point of death we can say to ourselves, “My true self is free. I cannot be contained.”
- Marcus Aurelius
Profound and tranquil, free from complexity,
Uncompounded luminous clarity,
Beyond the mind of conceptual ideas
This is the depth of the mind of the Victorious Ones.
In this there is not a thing to be removed
Nor anything that needs to be added.
It is merely the immaculate
Looking naturally at itself.
- Nyoshul Khenpo Rinpoche
This unity is not mere one-ness as opposed to multiplicity, since these two terms are themselves polar. The unity, or inseparability, of one and many is therefore referred to in Vedanta philosophy as “non-duality” (advaita) to distinguish it from simple uniformity. True, the term has its own opposite, “duality,” for insofar as every term designates a class, an intellectual pigeon-hole, every class has an outside polarizing its inside. For this reason, language can no more transcend duality than paintings or photographs upon a flat surface can go beyond two dimensions. Yet by the convention of perspective, certain two-dimensional lines that slant towards a “vanishing-point” are taken to represent the third dimension of depth. In a similar way, the dualistic term “non-duality” is taken to represent the “dimension” in which explicit differences have implicit unity.
- Alan Watts
I, a universe of atoms, an atom in the universe.
- Richard Feynman
Your vision will become clear only when you look into your heart. Who looks outside, dreams. Who looks inside, awakens.
- Carl Jung
Look, my thumb touches my forefinger. Both touch and are touched. When my attention is on the thumb, the thumb is the feeler and the forefinger, the self. Shift the focus of attention and the relationship is reversed. I find that somehow, by shifting the focus of attention, I become the very thing I look at and experience the kind of consciousness it has; I become the inner witness of the thing. I call this capacity of entering other focal points of consciousness, Love; you may give it any name you like. Love says: 'I am everything'. Wisdom says: 'I am nothing.' Between the two my life flows. Since at any point of time and space I can be both the subject and the object of experience, I express it by saying that I am both, and neither, and beyond both.
- Nisargadatta
Love is without a doubt the basis of everything. Not some abstract, hard to fathom kind of love but the day to day kind that everyone knows. The kind of love we feel when we look at our spouse or our children or even our animals. In its purest most powerful form this love is not jealous or selfish but unconditional. This is the reality of realities, the incomprehensibly glorious truth of truths that lives and breathes at the core of everything that exists or will exist. And no remotely accurate understanding of who or what we are can be achieved by anyone who does not know it and embody it in all of their actions.
- Eben Alexander, MD
You make what you defend against, and by your own defense against it is it real and inescapable. Lay down your arms, and only then do you perceive it false.
- A Course in Miracles
My contribution was the title (“One plus one equals one”), which some wise person probably said long before me. From a nondualist’s perspective, two (duality) emerges not from merging oneness with oneness (which just begets oneness), but perhaps from dividing oneness – a separation which can only be accomplished in the illusions of the mind.
Hopefully some of these quotes spoke to you. Admittedly, although these words were drawn from nondual contexts, some of them spoke not to nondual philosophy itself but certain facets of the human experience in a way that I found insightful. Perhaps some rubbed you the wrong way, or confused you, or brought up more questions than answers – all of which are good, in my opinion. Keep challenging your beliefs and feel free to share your thoughts below.
Be well,
Dr. Peter Borten
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[post_content] => After writing about
nondual philosophy a couple weeks ago, I received several requests from readers for more information on nondual Tantric philosophy. Tantra is a complicated subject; there are many forms, and it means different things to different people. In the West, the word “Tantric” is usually combined with the word “sex,” and this pair of words has been used to sell millions of books and workshops on mystical sexual practices that have almost nothing to do with Tantra. But Tantra doesn’t need that lascivious association to be significant; it was hugely influential on the development of yoga, which (in some circles) is almost as popular as sex.
Since I can’t possibly explain this entire system in a brief article, I’m going to focus today on just one of its concepts, called the Five Acts of Divine Consciousness. It is explained in the beginning of a work called Pratyabhijna Hrdayam, “The Heart of Recognition,” written by Rajanaka Kṣemaraja around 1000 A.D.
These five “acts” (pancha kritya) describe the Tantric view of how our reality is created. As Ksemaraja says, “Reverence to the Divine, who ceaselessly performs the Five Acts, and who, by so doing, reveals the ultimate reality of one’s own Self, brimming over with the bliss of Consciousness!” Regardless of where your philosophical and spiritual sensibilities lie, I think you’ll find it an intriguing perspective.
• Srsti. The first act, Srsti, means creation, emission, or the flowing forth of Self-expression. This is the process by which Divine Consciousness (use whatever word you like here – Love, Highest Self, God, Universe, Awareness, Goddess, Divine Light) expresses itself as something. It takes form. It emerges in the world as a person or a flower or a breeze.
• Sthiti. The second act, Sthiti, means holding, preservation, stasis, or maintenance. First Consciousness emerges in manifest form as something, then it holds this form – maybe for a moment, maybe for eons.
• Samhara. The third act, Samhara, means dissolution, resorption, or retraction. After emerging in the world as something and sustaining it for a while, the form dissolves – or is reabsorbed or retracted – back into Consciousness. This is why death of a body is not seen as the end of life in this system – because the body was just a temporary emergence of Consciousness into form, which is then reabsorbed into itself. Thus, none of the vulnerabilities of your body actually threaten what you really are. And consciousness never ends.
• Tirodhana. The fourth act, Tirodhana, means concealment, occlusion, or forgetting. An interesting property to ascribe to the Divine, no? Why would one of its five core acts be to conceal? Well, the explanation is that Undifferentiated Consciousness possesses all possible qualities; in order to manifest as one specific thing, it must conceal all the other qualities that don’t belong to that thing.
Additionally, it explains the limited awareness of sentient beings. When Consciousness emerges as, say, a human, as part of its Divine Play, it imparts itself with only a fraction of its unfathomable awareness. In the process, it forgets what it really is. In this way, rather than acting like its various creations, it immerses itself in them. It becomes them. It’s how you don’t realize you’re Divine Consciousness itself, instead believing you’re “only” a human, disconnected from your Source and all other humans. This also allows for each being to have the experience of free will.
• Anugraha. The fifth act, Anugraha, means revealing (revelation), remembering, or grace. Besides allowing for creative expression, the fourth act (Tirodhana) is also the reason why we suffer. We can’t see the truth of our reality and this is frightening and painful. But this is eventually resolved by Anugraha – when what was hidden is revealed and we remember. As author Christopher Wallis explains, it’s not meant to negate the act of concealment, but to bring it to fruition by revealing its deeper purpose: “Such reconciliation is thus also a reintegration; through it you experientially realize yourself as a complete and perfect expression of the deep pattern of the one Consciousness which moves and dances in all things.”
I’m curious to hear how this concept fits with your own worldview. How do you see things differently? Does this perspective feel more or less liberating than your own? Feel free to share your thoughts below.
Be well,
Dr. Peter Borten
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Hello Dr. Borten,
Thanks so much for writing this. I loved reading about fire as a ritual. We have a wood fireplace at home and I light it as often as I can. People who have gas fireplaces (which I once did) always say that wood fires are too messy and too much work. I love waking up on a Sunday morning and lighting the fire. I usually have my coffee and books and journals (The Dreambook of course) around me and I love spending my morning or my day there. Anywhere we go in the summer, if there is a fire pit, you can be sure to find me there playing with it and trying to maintain a good fire.
Thanks again for the post.
Denise
Thanks, Denise! Glad you enjoyed it!!
Peter