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[post_content] => Over the years, my therapeutic focus has shifted increasingly toward what I would call “expansion.” I continue to see patients for issues as apparently one-dimensional as a sore knee, but what I really want for them is so much more than the disappearance of their knee soreness. My highest intention is that they will have an experience of lasting peace, happiness, and freedom. (I want this also for anyone who reads an article or book I’ve written, or takes one of my courses – and also for everyone else, too!)
The tricky part is that we tend to have these virtuous qualities wrapped up in causes. For instance, we may think, I feel peaceful because my surroundings are safe and it’s my day off. Or, I feel happy because I have good food and friends. Or, I feel free because my country has laws that protect my rights and I just dumped my boyfriend.
Yet, in order to embody these states in a deep, lasting way, they must become uncaused. That is, we find our way to them regardless of what’s happening with our body, our mind, or our life circumstances. And I believe the most likely way to discover such uncaused happiness, peace, and freedom is through an expansion of consciousness.
Limited or narrowed states of consciousness get us into trouble. When we identify with only one facet of all that we are, this sets us up for suffering.
Let’s look at some states of “contracted” consciousness. One of the most detailed frameworks for such an examination comes from the Tantrik tradition, which defines a set of layers of the Being. Although as a human you are all of these layers simultaneously, in any moment you’re likely to be identifying primarily with a single layer.
The center of the being is called cit (“chit”), which means absolute, nondual, nonlocal consciousness. It is consciousness that is completely unbound from a body, a mind, a personality, or any other labels. It is undying and eternal. You experience cit at all times, but it’s very difficult for a human to identify with it because it’s so basic, and so beyond our humanness.
The first layer outward is called sunya, which means emptiness. It is stillness, like what we experience in the deepest, dreamless sleep. It can also be experienced in meditation. Sometimes it feels so right and restful to a meditator that they believe this is what they are. While this is true, if it is worn as an identity to the exclusion of their more human layers – as in, “The human part isn’t the real me,” – then it’s still a contraction of consciousness, and brings problems – such as neglect of the body and inability to relate to others.
The next layer outward, called prana, is our vital energy, like the Chinese concept of Qi. Prana is considered to be an interface between the body and mind. And even though we have an individual experience of prana, like the two deeper layers previously mentioned, it’s a communal layer – we share it with everyone.
The next layer outward is citta (“chitta”), meaning “heart-mind” – or the layer of thoughts and feelings. In Tantra Illuminated, author Christopher Wallis explains that thoughts and feelings are considered essentially one, with the difference that thoughts are vibrations with a greater linguistic or logical component while feelings are vibrations with a stronger affective or “felt” charge. Humans tend to be more identified with this layer than any other. If our consciousness is mainly narrowed to this level, our thoughts and feelings run the show. We might say things like, “I am sad,” or “I am stupid,” as an expression of our identification with this layer. Because the mind and feelings can change so rapidly, when we live in this layer, we attempt to create stability by building repetitive patterns and forging rules for how the world should behave – and this greatly squelches our freedom.
The next layer outward is deha, the body. When we believe “I am my body,” – and especially when we simultaneously forget all the rest that we are, we base our self-worth on it and we feel vulnerable because of it. We know, of course, that it’s bound to age and decay.
Finally, there is a layer so superficial that it’s not even really part of our being. It’s called vastu – our possessions or “stuff.” Our possessions have a way of going along with us through life, they reflect our self-image, and it’s quite common to identify ourselves with them. This causes us to invest a lot of time and energy into accumulating, tending to, and protecting this stuff. We may even feel personally assaulted if our stuff gets stolen or damaged.
It’s important to note that there’s nothing bad about identifying with any of these layers, even the “stuff” layer. As you enter and embody each of these layers, there’s rich opportunity to experience, explore, and play. Again, the trap is in identifying with some small portion of all that you are – to the exclusion of the rest.
So, the simplest instruction I could give is to remember. Remember that you’re more than whatever facet of yourself you’re currently immersed in. The more you are able to expand your consciousness to include a broader, all-inclusive sense of self, the greater your potential to access peace, freedom, and happiness.
Give it a try and let me know what happens.
Be well,
Dr. Peter Borten
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[post_content] => 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] => When I was a teenager, I invested $400 in 20 years of anger and a big, hard, life-changing lesson. I had seen this guy around – a friend of a friend named Justin – carrying the exact model of guitar that I wanted, and there was a rumor that he was looking to sell it. I tracked him down in a parking lot by the beach where high schoolers hung out on summer nights.
He was among a group of kids smoking cigarettes on a Mexican blanket in the back of a van. As I approached them, he nodded at me in recognition, and I asked him about the guitar. He said he had paid $800 for the instrument but was willing to let it go for half of that because he needed money fast. So fast, in fact, that he wanted me to pay him for it on the spot even though he didn’t have the guitar with him. That way, he explained, he would know I was serious about it and he wouldn’t sell it to another guy that he had already promised it to. I went home and returned with my money, which I handed over, and he agreed to meet me at a coffee shop the next morning with the guitar.
Only, as you can probably guess, he didn’t show up.
I found out where he lived and went to his house. He answered the door flanked by a large, red-faced man several years older than us who looked twitchy, and had scabs on his knuckles. I asked for the guitar.
“What guitar?” Justin replied. “Are you talking about my cousin’s guitar?”
“Yeah,” the man asked, “are you talking about my guitar?” and he pointed to the guitar, which lay on a dirty couch behind them.
“Well it’s my guitar actually,” I stated, trying to sound tougher than I felt. “I paid Justin 400 bucks for it yesterday.”
“Why would you make up a story like that?” his cousin challenged, sneering to reveal a mouthful of broken teeth. “He can’t sell my guitar. Can you, Justin?”
“Nope,” said Justin. “I barely know this loser.”
“Did this little boy give you 400 bucks?” Cousin asked.
“Of course not. Cuz then I’d have 400 bucks. But I’m broke, see?” and he pulled out his wallet and opened it to show that it was empty.
“Well then,” said Cousin, turning back to me, “it looks like you just came here to try to cheat us and that’s not very nice.”
“You’re the ones who are cheating me!” I countered, but my instincts were telling me that no good would come out of pushing this.
“Is this little boy threatening us at our own house, Justin?” Cousin asked.
“It kinda sounds like it,” Justin replied. “It kinda sounds like he wants to fight.” The two of them edged toward me.
“I don’t want to fight,” I said, “I just want the guitar that I paid for.”
“If you don’t want trouble,” said Cousin, “then get off our porch and don’t show your face around here again.”
So I left.
At that age, in that time and place, I believed that getting an adult involved – even one with a badge – simply wasn’t an option. Not solving your own problems was looked down upon, and there was no real escape from retribution for squealing in a small town. No, the only way to manage such an issue was to beat someone up. My guy friends said things like, “You need to go back over there and pound the money out of him!” But I was a skinny pacifist and Justin and his cousin were the burly sons of lobstermen. I suggested that maybe a whole gang of us could visit Justin’s house, but my friends sheepishly declined, murmuring things like, “I don’t have any beef with him . . .”
I only encountered Justin once more in person. I ran into him at a restaurant a few months later, where he was sitting at a table with his friends (no Cousin, luckily). I walked over to him and said, “You still owe me 400 bucks.”
“Yeah?” he replied, “Get in line. I owe money to a lot of people.” And at this he shrugged and looked to his friends who all laughed and started yelling out how much he owed them.
I wish I could say that was the end of it, but I had hundreds – no, thousands – of encounters with him in my mind during and after this time. The incident generated many negative conclusions: that I was an idiot, that people are bad and untrustworthy, that I was weak, that Boston is full of thugs, that I wasn’t manly, that I couldn’t count on my friends, and so on. I had daydreams in which I would imagine myself destroying his life, or going back with a gun or a knife and getting my money, or stealing the guitar.
Sometimes I would forget about the whole thing for a month or six months or a year, but whenever I remembered it again I still felt upset.
It was many years before I entertained the idea of forgiveness. I didn’t like him and I didn’t want to give him anything he didn’t deserve, but I was beginning to get a sense of just how much my own resentment had poisoned me. So I tried it. I said to myself, “I forgive Justin for stealing my money,” and I felt a little relieved.
But shortly thereafter, I caught myself replaying the story and feeling angry. I hadn’t let it go. I was frustrated. I forgave him again. And then I caught myself again. And I repeated this cycle a few more times before a deeper understanding began to dawn on me.
First, I decided that it would be worth $400 to really let this go. So I reframed it – I decided I was letting him have the $400 willingly so that I could just be done with this. I hoped that if I could convince myself that I was choosing this, there would be nothing to resent.
Unfortunately, this strategy wasn’t enough to help me get over the whole thing, but there was value in being rational about the various costs and payoffs involved. I was getting nothing but pain for my $400 as long as I held onto my story. And, Briana once reminded me, if I had taken on those guys: “You would have been paying four hundred dollars to get your butt kicked.”
Second, I discovered that forgiveness is almost always a many-layered process and constitutes more work than we tend to expect. In my case, I had some anger about having gotten ripped off, but I was gradually getting to a place where $400 wasn’t that much money. The actual theft wasn’t the biggest thing. More bothersome was the sense that my instincts were wrong, that I was helpless, that I was a wimp, and especially that I should have done something differently.
I looked long and hard at all of this, and it took me on a deeper journey into my psyche that revealed that these thoughts all had deeper roots. There was a certain mistrust for the world that was important to recognize, but more importantly, a mistrust of myself, and lots of self-blame. I systematically unearthed everything I found and forgave it all.
Third, I realized that true forgiveness is not a single act, but a commitment. I’ve written about this idea in several articles and books, but never before told the story that led me to it. Until I had this revelation, I believed that a proper act of forgiveness should last forever and the resentment should never come back. Thus, I had also some self-blame around not having forgiven correctly, since it wasn’t sticking.
Then I learned that the “correct” way to forgive is to make an agreement with myself that I am going to forgive over and over, as many times as it takes. It’s also an agreement to be mindful enough to notice when I’ve picked up my resentment again, to stop indulging in it, and let it go once more.
So, in the end, perhaps $400 was a bargain for the insights I finally got.
What have you invested in (whether with dollars, energy, time, or some other commodity) that has thus far yielded only pain? Is it possible to reframe it such that you offer to willingly give what has already been given – in exchange for growth, insight, and freedom?
Where is forgiveness in order? Besides the most obvious object of forgiveness, what sub-resentments exist? (It’s worth getting a pen and paper for this, since it might be a long list.) Are you willing to make a lifelong commitment to forgive and thus be freed from a story that has kept you enslaved? It’s heroism, truly.
Be well,
Dr. Peter Borten
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[post_content] => Over the years, my therapeutic focus has shifted increasingly toward what I would call “expansion.” I continue to see patients for issues as apparently one-dimensional as a sore knee, but what I really want for them is so much more than the disappearance of their knee soreness. My highest intention is that they will have an experience of lasting peace, happiness, and freedom. (I want this also for anyone who reads an article or book I’ve written, or takes one of my courses – and also for everyone else, too!)
The tricky part is that we tend to have these virtuous qualities wrapped up in causes. For instance, we may think, I feel peaceful because my surroundings are safe and it’s my day off. Or, I feel happy because I have good food and friends. Or, I feel free because my country has laws that protect my rights and I just dumped my boyfriend.
Yet, in order to embody these states in a deep, lasting way, they must become uncaused. That is, we find our way to them regardless of what’s happening with our body, our mind, or our life circumstances. And I believe the most likely way to discover such uncaused happiness, peace, and freedom is through an expansion of consciousness.
Limited or narrowed states of consciousness get us into trouble. When we identify with only one facet of all that we are, this sets us up for suffering.
Let’s look at some states of “contracted” consciousness. One of the most detailed frameworks for such an examination comes from the Tantrik tradition, which defines a set of layers of the Being. Although as a human you are all of these layers simultaneously, in any moment you’re likely to be identifying primarily with a single layer.
The center of the being is called cit (“chit”), which means absolute, nondual, nonlocal consciousness. It is consciousness that is completely unbound from a body, a mind, a personality, or any other labels. It is undying and eternal. You experience cit at all times, but it’s very difficult for a human to identify with it because it’s so basic, and so beyond our humanness.
The first layer outward is called sunya, which means emptiness. It is stillness, like what we experience in the deepest, dreamless sleep. It can also be experienced in meditation. Sometimes it feels so right and restful to a meditator that they believe this is what they are. While this is true, if it is worn as an identity to the exclusion of their more human layers – as in, “The human part isn’t the real me,” – then it’s still a contraction of consciousness, and brings problems – such as neglect of the body and inability to relate to others.
The next layer outward, called prana, is our vital energy, like the Chinese concept of Qi. Prana is considered to be an interface between the body and mind. And even though we have an individual experience of prana, like the two deeper layers previously mentioned, it’s a communal layer – we share it with everyone.
The next layer outward is citta (“chitta”), meaning “heart-mind” – or the layer of thoughts and feelings. In Tantra Illuminated, author Christopher Wallis explains that thoughts and feelings are considered essentially one, with the difference that thoughts are vibrations with a greater linguistic or logical component while feelings are vibrations with a stronger affective or “felt” charge. Humans tend to be more identified with this layer than any other. If our consciousness is mainly narrowed to this level, our thoughts and feelings run the show. We might say things like, “I am sad,” or “I am stupid,” as an expression of our identification with this layer. Because the mind and feelings can change so rapidly, when we live in this layer, we attempt to create stability by building repetitive patterns and forging rules for how the world should behave – and this greatly squelches our freedom.
The next layer outward is deha, the body. When we believe “I am my body,” – and especially when we simultaneously forget all the rest that we are, we base our self-worth on it and we feel vulnerable because of it. We know, of course, that it’s bound to age and decay.
Finally, there is a layer so superficial that it’s not even really part of our being. It’s called vastu – our possessions or “stuff.” Our possessions have a way of going along with us through life, they reflect our self-image, and it’s quite common to identify ourselves with them. This causes us to invest a lot of time and energy into accumulating, tending to, and protecting this stuff. We may even feel personally assaulted if our stuff gets stolen or damaged.
It’s important to note that there’s nothing bad about identifying with any of these layers, even the “stuff” layer. As you enter and embody each of these layers, there’s rich opportunity to experience, explore, and play. Again, the trap is in identifying with some small portion of all that you are – to the exclusion of the rest.
So, the simplest instruction I could give is to remember. Remember that you’re more than whatever facet of yourself you’re currently immersed in. The more you are able to expand your consciousness to include a broader, all-inclusive sense of self, the greater your potential to access peace, freedom, and happiness.
Give it a try and let me know what happens.
Be well,
Dr. Peter Borten
[post_title] => Welcoming the Many Layers of YOU
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Thank you for sharing 🙂