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Although we weren’t thinking about it while writing it, our life planner, The Dreambook, is very much aligned with ideas of the Human Potential Movement (HPM). The movement focuses on helping people attain their full potential through numerous avenues, including self-awareness, honesty, openness, optimism, self-acceptance, mindfulness, and a willingness to be outside of one’s comfort zone. Wikipedia says a central premise of the HPM is that “people can experience a life of happiness, creativity, and fulfillment,” and that this naturally moves us to uplift our community and assist others to actualize their own potential.
Although it’s often seen as having developed from the 1960s counterculture, the seeds of the HPM were planted much earlier. Close influences were psychologists such as William James, Carl Rogers, and Abraham Maslow. In particular, Maslow’s famous Hierarchy of Needs elucidated how humans are motivated. He claimed that we have tiers of needs, and that foundational tiers – e.g., food, shelter, safety – have to be managed before we can dedicate ourselves to higher tiers such as relationships and achievement. Maslow called the top tier self-actualization, the full realization of our potential.
Well before these modern thinkers, Greek philosophers such as Socrates and Epictetus were teaching about human potential through the cultivation of virtue. Confucius, too, (500-ish years BCE) was a great champion of personal development and spoke of the relationship between one’s individual growth and the benefit to society, similarly to what is echoed above by the HPM. In The Great Learning he wrote:
In ancient times, those who wished to make bright virtue brilliant in the world first ordered their states; those who wished to order their states first aligned their households; those who wished to align their households first refined their persons; those who wished to refine their persons first balanced their minds and hearts; those who wished to balance their minds and hearts first perfected the sincerity of their intentions; those who wished to perfect the sincerity of their intentions first extended their understanding; extending one’s understanding lies in the investigation of things.
And “the investigation of things,” according to twelfth century philosopher Zhu Xi, means, “to exhaustively arrive at the principles of matters, missing no point as one reaches the ultimate.” Some would say it means to perceive the true nature of reality.
I find this view beautifully holistic: that even for worldly aims (“to make bright virtue brilliant in the world”), we start with our basic orientation to reality, then bring this forward to the “sincerity of our intentions,” the balance of our hearts and minds, then to personal refinement, the alignment of our household, and then outward to our community.
Depending on your disposition, these statements can feel inspiring or unreachably lofty. If making bright virtue brilliant in the world feels daunting, let’s look at the ideas of living to one’s potential in simpler terms.
Confucius speaks first about the investigation of things – understanding the world. Doesn’t it make sense that in order to really grasp our potential we must understand the context in which it is expressed?
This isn’t work anyone can do for us, and it requires humility, innocence, and openness. It means, in my opinion, approaching the world as a student would approach a master teacher – willing to be wrong and open to having our mind blown. If we look to cultures who live in close connection with nature (including Confucius’s culture), they’ll almost universally assert that it’s the sacred in us, interacting with the sacred of the world, that is the essence of life – not the masks and stories we’ve superimposed upon it. What is the sacred? That which can’t be depleted, exhausted, or diminished.
What about the sincerity of intention Confucius mentions? We hope to nudge our readers toward sincere intention through the exploratory questions in the Connect section of the Dreambook. Figure out what brings you joy and gratification, regardless of what others might think. What raises your vibration? What makes you feel alive? What opens your heart? What makes you feel you’re aligned with the purpose your Highest Self wants for you?
From here, establish structures to support the actualization of these intentions. Integrate them into your everyday life. Set goals, break them down into tasks, and put the tasks in your calendar. Practice integrity by honoring your agreements with yourself. Be reverent of the powerful words they are constructed from. Make sure your agreements are clear – always know what you’ve agreed to and where you stand on them. Notice what you accomplish and celebrate these achievements. Don’t complain. Be flexible. Maintain a clear inner vision of what you intend to bring into being. And routinely express gratitude.
If this sounds like a lot to remember, that’s what a planner like the Dreambook is for – to keep you on track with the actualization of that incredible potential within you. We’re honored to witness you.
Be well,
Peter
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I was jogging on the mesa behind our house and my thoughts went to the upcoming holidays and my cycles of introversion and extroversion. For me, social gatherings inevitably spur a yearning to be alone or look at my phone or eat. As I gazed at the peaks and valleys of the mountain range in front of me, I realized that this pattern is an expression of the cycling of yin and yang that’s present everywhere in the universe. I’d like to share my thoughts with you in the hope that it will make for a more balanced holiday season.
In social behavior, this cycle moved from an outward orientation (yang) to an inward orientation (yin) and back. Texting, talking, dancing with others, partying, and co-working are all relatively outward activities. Reading the news, playing a video game (alone), taking a bath, eating, and meditating are all relatively inward activities. After some outward activity, most people feel a desire to go inward. After some inward activity, most people feel a desire to go outward.
We see this cycle from inward to outward to inward to outward, or from expansion to contraction to expansion to contraction, throughout the human body (breathing and the beating of the heart), human behavior, and the natural world. This undulating pattern is seen in the waves of our oceans, in waves of sound and light, in the movement of sexual intercourse, in waking and sleeping, and so much more.
When our inward-outward social patterns are relatively balanced, it works. But if there’s a compulsion to go inward and stay there, to always be gazing at a screen, to be in our bubble, or to eat on autopilot, it’s worth looking at. The same is true for someone who is always socially-engaged and feels uncomfortable going inward or being alone. People can become stagnant in one phase or the other. So I propose we use the holidays as an opportunity for a social experiment and personal growth. I believe both inward and outward activities can be either shallow or deep, and going deep gets us out of stagnation by fulfilling us and moving the cycle along.
Here’s a graphical representation of the inward-outward cycle. I labeled something like 70% of the range of both inward and outward activities as “shallow.” This doesn’t mean they’re frivolous, just that they aren’t soul-nourishing in a way that moves the cycle forward. If we make small talk with our coworkers, then play Candy Crush, then send some emails, then eat lunch while browsing a magazine, and so on throughout the day, this curve would look much flatter – we’re moving from shallow external activity to shallow internal activity and never approaching the “peaks.”
It’s hard to be black-and-white in defining what’s shallow and what’s deep, and what’s outward versus what’s inward – but it’s something we can feel. I called eating an inward activity, but of course there could simultaneously be an outward element of social interaction. Coworking could be very outward or somewhat inward, depending on whether it’s very collaborative and verbal or just a bunch of people introverting near each other. Reading about celebrities is what I’d call a “shallow inward” activity. Talking about celebrities is what I’d call a “shallow outward” activity. Meditation is usually a “deep inward” activity. And having sex – or more specifically, connected love-making – is usually a “deep outward” activity.
Thus, in both inward and outward activities, there’s an opportunity to go to a certain depth where the orientation becomes both internal and external. So, while meditation is an inward activity, when you really go deep with it, there can be an expansiveness, a transcendence of your small self, a sense of connection with everything – and therefore an outward orientation. Similarly, while traveling is mostly an outward activity, when we witness the vastness of nature or the beauty of other cultures or the oneness we all share, the profundity of such an expansive moment can turn us inward. We come into our hearts and are silenced and grateful.
I created a more descriptive diagram of what’s going on. This sphere with a hole through the center, kind of a donut shape, is known as a torus. When dealing with energy, it’s called a toroidal field. Humans have toroidal fields of energy that move in both directions. That is, the energy can move up from the center, then outward, down, and up through the bottom. And it can also move down through the center, then outward, up, and down through the top. What I mean to depict here is that when we go deep, we go through whatever state we’re in and move toward the opposing state. When we go outward and deep, this fulfills our urge to extrovert and takes us inward. When we go inward and deep, this fulfills our urge to introvert and takes us outward. Yin becomes Yang and Yang becomes Yin.
What does this all mean in practical terms? There’s nothing wrong with being introverted or extroverted, and nothing wrong with shallower activities, but if you find yourself getting stuck in either phase, or having difficulty with either phase, try going deeper. As a general guide, bringing your full presence to whatever you’re doing will take you deeper.
In an outward-oriented setting, like a Thanksgiving social gathering, how can you get more real? Can you ask what challenges your friends are facing and be totally present for them? Can you connect more deeply than a conversation about turkey or the weather? Can you share what’s alive for you right now? Can you finally be who you really are around your family? When you’re with people can you be 100% with them? If you find yourself in a game of touch football, can you lose yourself in the spirit of play?
How can you make your introverted periods really count? If you sneak off to the bathroom to play on your phone, can you put it down for a minute and really go inward? Can you feel and acknowledge and accept what’s coming up for you? Can you invite the feelings and take the time and presence to see where they lead you? Can you hear your inner child, meet it with your mature inner adult, and give it what it needs to be at ease – so you can return to the party in a lighthearted way? Can you remember to prioritize meditation and other forms of deliberate stillness throughout the busyness of the holidays?
What happens to your phases of introversion and extroversion when you intentionally go deep in both directions? I’d love to hear about your experience in the comments section below.
With love,
Peter
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Last week I wrote about forgiveness as the ultimate psychological cleanse. The emphasis of the article was on forgiving other people, because most of us have plenty of work to do in this area, and it’s pretty easy to identify the resentment we have toward others, whether it’s our parents, ex-lovers, and bosses, or more distant relations, like Dick Cheney and Monsanto. But I believe the massive submerged part of the resentment iceberg is all about ourselves.
In my opinion, whether we’re aware of it or not, we blame ourselves for everything about our life that isn’t the way we think it should be. Like I said, this portion of the iceberg is usually hidden, so I expect many people will disagree with me on this. I didn’t believe it until just a few years ago. Before then, I would have told you, I’m not someone who blames myself when things go wrong.
But through my meditation practice, I gradually discovered a wellspring of self-blame, shame, and guilt within myself. It’s not that these feelings just arose in me; I unearthed them. They’ve been there since childhood. And my sense is that they’re not just my feelings . . . they belong to all of us. The focus of this self-blame is so broad that I believe it’s simply an inevitable product of the way we socialize each other.
Probably, it stems from an early time in our lives when the people around us began to teach us about the world. There were so many words, labels, and behaviors to learn, and the goal of every lesson was to be right. When we named the color, or peed in the right place, or ate all our food, we did it right and got the reward of praise, love, and approval. And when we drew on the wall, or hit someone, or had the wrong answer, we didn’t get this reward. Maybe we even got disapproval or anger.
And since most of this positive and negative feedback came from our parents – the people responsible for our very survival – we naturally made being right one of our highest priorities. We became experts at being – or at least, appearing – right. Two important secondary behaviors developed from this training. First, we taught our subconscious to habitually identify wrong things – in us and in others – because it’s at least as important to know what’s wrong, and to avoid being wrong, as it is to be right. Second, we learned to internally preside over the judgment of our own behavior. By policing ourselves, scolding ourselves, and withholding approval from ourselves, we could get better at presenting only rightnessto the world.
As we moved into the school phase of life, this training became more rigorous. Our teachers and peers joined in on the process of critiquing us, and we began to see that certain things about us could be wrong that we never thought about controlling before – like the size of our body, or the color of our skin, or the way our hair looked. And if we were brought up in a sin-based religion, we were likely taught that, despite being “created in God’s image,” we had messed up really bad. All of this served to strengthen our internal critic.
But our self-criticism has been such a constant thing that many of us barely even notice it. Even in psychologically healthy folks, I’d guess that there are dozens of thoughts each day that go something like: “I’m not working fast enough,” “I should be thinner,” “There’s something wrong with me,” “I shouldn’t have said that,” “I should have done that differently,” “I should be better at . . .,” “I should be more accomplished at this age than I am,” “I’m a mediocre parent,” “Why am I so bad at making money?,” “I’m not doing anything impressive,” “I’m not very pretty,” “I screwed up my life,” and more. Self-blame thoughts like these make us less happy, and they cause us to withhold approval from ourselves, even if they don’t seem so bad. Even if we think, “But it’s true.”
Forgiveness – continual forgiveness, where we just let ourselves and the world BE however we are – is the means to liberation. There’s a line I love from A Course in Miracles: “God does not forgive because he has never condemned.” All the condemnation comes from within our own minds, and forgiveness is the ultimate cleanse.
I believe that a big part of our personal evolution is about letting more and more love into our lives. We can all have as much love as we want, but we restrict it from certain areas of our lives because we don't accept them or we think they should be different. So, there are these dark nooks and crannies in our consciousness where we haven't let the love in. The more of those we have, the less light, free, joyful, and spontaneous we feel. They're like sandbags weighing down our hot air balloon. And when we forgive, it's like cutting the strings.
When we start forgiving habitually, not only do we begin to experience a lightness and freedom that for many of us has been absent for decades, but we also begin to recognize just how powerful we are. Even if we’ve been exploring personal development or spirituality for a while, we’ve probably had an outlook that amounts to looking for and appreciating the goodness in each situation. Perhaps we’ve even come to realize that there’s a certain lightness to be found in every circumstance. But when we start living forgiveness, and we shed mountains of blame, a new understanding may emerge: we don’t need to find the goodness in every situation; we bring the goodness to every situation. You are the light of the world, as soon as you choose it.
Be well,
Dr. Peter Borten
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Although we weren’t thinking about it while writing it, our life planner, The Dreambook, is very much aligned with ideas of the Human Potential Movement (HPM). The movement focuses on helping people attain their full potential through numerous avenues, including self-awareness, honesty, openness, optimism, self-acceptance, mindfulness, and a willingness to be outside of one’s comfort zone. Wikipedia says a central premise of the HPM is that “people can experience a life of happiness, creativity, and fulfillment,” and that this naturally moves us to uplift our community and assist others to actualize their own potential.
Although it’s often seen as having developed from the 1960s counterculture, the seeds of the HPM were planted much earlier. Close influences were psychologists such as William James, Carl Rogers, and Abraham Maslow. In particular, Maslow’s famous Hierarchy of Needs elucidated how humans are motivated. He claimed that we have tiers of needs, and that foundational tiers – e.g., food, shelter, safety – have to be managed before we can dedicate ourselves to higher tiers such as relationships and achievement. Maslow called the top tier self-actualization, the full realization of our potential.
Well before these modern thinkers, Greek philosophers such as Socrates and Epictetus were teaching about human potential through the cultivation of virtue. Confucius, too, (500-ish years BCE) was a great champion of personal development and spoke of the relationship between one’s individual growth and the benefit to society, similarly to what is echoed above by the HPM. In The Great Learning he wrote:
In ancient times, those who wished to make bright virtue brilliant in the world first ordered their states; those who wished to order their states first aligned their households; those who wished to align their households first refined their persons; those who wished to refine their persons first balanced their minds and hearts; those who wished to balance their minds and hearts first perfected the sincerity of their intentions; those who wished to perfect the sincerity of their intentions first extended their understanding; extending one’s understanding lies in the investigation of things.
And “the investigation of things,” according to twelfth century philosopher Zhu Xi, means, “to exhaustively arrive at the principles of matters, missing no point as one reaches the ultimate.” Some would say it means to perceive the true nature of reality.
I find this view beautifully holistic: that even for worldly aims (“to make bright virtue brilliant in the world”), we start with our basic orientation to reality, then bring this forward to the “sincerity of our intentions,” the balance of our hearts and minds, then to personal refinement, the alignment of our household, and then outward to our community.
Depending on your disposition, these statements can feel inspiring or unreachably lofty. If making bright virtue brilliant in the world feels daunting, let’s look at the ideas of living to one’s potential in simpler terms.
Confucius speaks first about the investigation of things – understanding the world. Doesn’t it make sense that in order to really grasp our potential we must understand the context in which it is expressed?
This isn’t work anyone can do for us, and it requires humility, innocence, and openness. It means, in my opinion, approaching the world as a student would approach a master teacher – willing to be wrong and open to having our mind blown. If we look to cultures who live in close connection with nature (including Confucius’s culture), they’ll almost universally assert that it’s the sacred in us, interacting with the sacred of the world, that is the essence of life – not the masks and stories we’ve superimposed upon it. What is the sacred? That which can’t be depleted, exhausted, or diminished.
What about the sincerity of intention Confucius mentions? We hope to nudge our readers toward sincere intention through the exploratory questions in the Connect section of the Dreambook. Figure out what brings you joy and gratification, regardless of what others might think. What raises your vibration? What makes you feel alive? What opens your heart? What makes you feel you’re aligned with the purpose your Highest Self wants for you?
From here, establish structures to support the actualization of these intentions. Integrate them into your everyday life. Set goals, break them down into tasks, and put the tasks in your calendar. Practice integrity by honoring your agreements with yourself. Be reverent of the powerful words they are constructed from. Make sure your agreements are clear – always know what you’ve agreed to and where you stand on them. Notice what you accomplish and celebrate these achievements. Don’t complain. Be flexible. Maintain a clear inner vision of what you intend to bring into being. And routinely express gratitude.
If this sounds like a lot to remember, that’s what a planner like the Dreambook is for – to keep you on track with the actualization of that incredible potential within you. We’re honored to witness you.
Be well,
Peter
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