Great post from Per at Mystery of Existence, on Big Mind and Indwelling God:


So where Big Mind is impersonal and everywhere, the indwelling God is personal and right here, in the heart space of the physical body. The experience of it, at least for me right now, is of a fragment of God for this particular individual soul and human self, and a fragment that includes and reflects the whole of God. It is not diminished in any way, yet also right here and for this particular individual.

Make sure to go read the whole post.  I'd love to see Chris at Indistinct Union comment on this as well, as he has commented on other MOE posts - and this seems right up his alley.

Read this Tricycle post to find out why.

Noticed this at Blogmandu.

A very interesting post at Parzifal's Blog.

I think this has been linked to before, but what is interesting about this, is that this attempt to define what is spiritual intelligence, and what defines that, is backed up with research that has been compiled through various workshops.

The results utilize the framework of the quadrants, as well as the framework of competencies and assessments, and an attempt to separate out levels - or consolidate ALTITUDE.  Very consonant with Integral Spirituality.

I also simply like the SQ distinction as well.  As multiple intelligences go, why not an SQ?  And the assessments which measure it?

An interesting report from Pongsathorn on meeting Dzogchen teachers.

A great post by David Jon here.

"Yet, I was still taken up with the promise of what a comprehensive philosophy would look like. It wasn't Ken Wilber's vision that held me in thrall anymore. It was the underlying nature of a comprehensive philosophy–i.e., a non-reductionistic philosophy–that I sensed as being the original basis for my resonance with Ken Wilber's work and what I might now choose to call 'Integral Cognition.'"

I would agree with this - and I find that those who attempt to embrace the highest forms of - Spirit, Mind, Body, Other, Soul, Skillful Means In Living - these are the people I want to be my "tribe" so to speak.

Grounded in the world.
In communion with the Divine Soul
Self aware, of one's own shadows and B.S.
Learning, giving, growing, creating - "He not busy being born is busy dying".
Relaxing into the Buddha's smile, that is perfect as it is.

I wonder about the efficacy of Big Mind, 3-2-1 - well, for me, specifically about Big Mind. 

There is no doubt, that a perspective shift is engaged in, when Big Mind practice occurs.  As always though, as for my other big realizations, it fades away. 

Perhaps it is the nature of the beast - all realizations fade away - I shouldn't expect anything else, right?

What is so, is so.  And - that means "me experienced as me", and "other experienced as other" as well. 

I'm not sure, really.  I've had enough peak experiences, enough time in silent awareness, in meditation, watching the universe quite literally "rise and fall", as one breath, in one moment - it still seems strange that I so easily revert to "me against the world", objectifying and identifying myself with - er - myself...

I'm sure there is something I am missing there, so I decided to kvetch on it...

I clearly haven't been posting a lot here - mainly because I've been pretty busy.

But also, this particular blog has focused on the "basics", of integralism (when not veering to tech stuff and philosophy!)

For various dimensions, it is now pretty clear what the basic practices are.

Physical - I've blogged before - but 2 to 3 times a week, cardio, stretching, and weighlifting for exercise.

For diet - barring special circumstances - less carbs, and balanced eating.

Meditation - while there is a lot around the map here, the basic practices involved for integral involve:

Basic Zen/Vipassana sitting
BigMind/Advaita training
Compassion/Heart work


Now, of course, I'm missing a lot of the I-Thou meditations.  Perhaps I could blog them.

In terms of professional, career - one of the best books out there for this is Pathfinder, and What Color Is Your Parachute?

Both are passionate and practical, and give a very good sense of what are the gifts one has to GIVE, in terms of skills, abilities, and desires.

Psychological/interpersonal- while there are a lot of books out there, self-assessment is fairly easy to use, and I have also used this site to point to inexpensive therapeutic options.  And then there is the Shadow Work of the 1-2-3, as well as Byron Katie's work.  I could write more about relationship as well, but it is so easy for this to become narcissistic, in my opinion.

Now - community - this is probably one of the biggest lacks that I personally have, or have not written a lot about, and I've been attempting to address this through the Ken Wilber MeetUp, and organizing the San Francisco ILP Group. 

And then, when you do all the above, do you have time for rest, play, and creativity? Where is the balance?

I still believe there are things that are important for an "integral practitioner" to deal with - deeper delving into the interpersonal, dealing with MOTIVATION and destructive subpersonalities (just because all the practices are out there, doesn't mean you are doing them!), and also re-introducing some concepts into the integral community with ethics - such as "duty", "community commitment" etc.  A community is defined by the individuals that "take on" the duties of that community, and it is duty and volunteerism that is the glue of community.  Which conflicts a bit with "my/your integral growth".  And you want to keep away from any cultism, as such.

At any rate, opening up for questions - what integrally, needs to be worked on?  My integral growth, rather than "our" integral growth? 

A good post from Per.

Also note, his blog has changed. He is blogging from absentofi.blogspot.com.

This is from NDhighlights, but I think it is worth reprinting:

Song of the Mahamudra (Tilopa's Song to Naropa)




Mahamudra, the royal way, is free
from every word and sacred symbol.
For you alone, beloved Naropa,
this wonderful song springs forth from Tilopa
as spontaneous friendship that never ends.
The completely open nature
of all dimensions and events
is a rainbow always occurring
yet never grasped.
The way of Mahamudra
creates no closure.
No strenuous mental effort
can encounter this wide open way.
The effortless freedom of awareness
moves naturally along it.
As space is always freshly appearing
and never filled,
so the mind is without limits
and ever aware.
Gazing with sheer awareness
into sheer awareness,
habitual, abstract structures melt
into the fruitful springtime of Buddhahood.
White clouds that drift through blue sky,
changing shape constantly,
have no root, no foundation, no dwelling;
nor do changing patterns of thought
that float through the sky of mind.
When the formless expanse of awareness
comes clearly into view,
obsession with thought forms
ceases easily and naturally.
As within the openness of universal space
shapes and colors are spontaneously forming,
although space has no color or form,
so within the expanse of awareness
realms, relations and values are arising,
although awareness possesses
no positive or negative characteristics.
As the darkness of night,
even were it to last a thousand years,
could not conceal the rising sun,
so countless ages of conflict and suffering
cannot conceal the innate radiance of Mind.
Although philosophers explain
the transparent openness of appearances
as empty of permanent characteristics
and completely indeterminable,
this universal indeterminacy
can itself never be determined.
Although sages report
the nature of awareness to be luminosity,
this limitless radiance cannot be contained
within any language or sacramental system.
Although the very essence of Mind
is to be void of either subjects or objects,
it tenderly embraces all life within its womb.
To realize this inexpressible truth,
do not manipulate mind or body
but simply open into transparency
with relaxed, natural grace
intellect at ease in silence,
limbs at rest in stillness
like hollow bamboos.
Neither breathing in nor breathing out
with the breath of habitual thinking,
allow the mind to be at peace
in brilliant wakefulness.
This is the royal wealth of Mahamudra,
no common coin of any realm.
Beloved Naropa, this treasure of Buddhahood
belongs to you and to all beings.
Obsessive use of meditative disciplines
or perennial study of scripture and philosophy
will never bring forth this wonderful realization,
this truth which is natural to awareness,
because the mind that desperately desires
to reach another realm or level of experience
inadvertently ignores the basic light
that constitutes all experience.
The one who fabricates
any division in consciousness
betrays the friendship of Mahamudra.
Cease all activity that separates,
abandon even the desire to be free from desires
and allow the thinking process to rise and fall
smoothly as waves on a shoreless ocean.
The one who never dwells in abstraction
and whose only principle
is never to divide or separate
upholds the trust of Mahamudra.
The one who abandons craving
for authority and definition,
and never becomes one-sided
in argument or understanding,
alone perceives the authentic meaning
hidden in the ancient scriptures.
In the blissful embrace of Mahamudra,
negative viewpoints and their instincts
are burned without remainder, like camphor.
Through the open door of Mahamudra,
the deluded state of self-imprisonment
is easily left behind forever.
Mahamudra is the torch of supreme liberty
shining forth through all conscious beings.
Those beings constituted by awareness
who try to ignore, reject or grasp awareness
inflict sorrow and confusion upon themselves
like those who are insane.
To be awakened from this madness,
cultivate the gracious friendship
of a sublime sage of Mahamudra,
who may appear to the world as mad.
When the limited mind
enters blessed companionship
with limitless Mind,
indescribable freedom dawns.
Selfish or limited motivations
create the illusory sense of imprisonment
and scatter seeds of further delusion.
Even genuine religious teaching
can generate narrowness of vision.
Trust only the approach
that is utterly vast and profound.
The noble way of Mahamudra
never engages in the drama of
imprisonment and release.
The sage of Mahamudra
has absolutely no distractions,
because no war against distractions has ever been declared.
This nobility and gentleness alone,
this nonviolence of thought and action ,
is the traceless path of all Buddhas.
To walk this all-embracing way
is the bliss of Buddhahood.
Phenomena on every plane of being
are constantly arising and disappearing.
Thus they are forever fresh,
always new and inexhaustible.
Like dreams without solid substance,
they can never become rigid or binding.
The universe exists in a deep, elusive way
that can never be grasped or frozen.
Why feel obsessive desire or hatred for it,
thereby creating illusory bonds?
Renounce arbitrary, habitual views.
Go forth courageously to meditate
in the real mountain wilderness,
the wide open Mahamudra.
Transcend boundaries of kinship
by embracing all living beings
as one family of consciousness.
Remain without any compulsion
in the landscape of natural freedom:
spontaneous, generous, joyful.
When you receive the crown of Mahamudra,
all sense of rank or attainment
will quietly disappear.
Cut the root of the vine that chokes the tree,
and its clinging tendrils wither away entirely.
Sever the conventionally grasping mind,
and all bondage and desperation dissolve.

The illumination from an oil lamp
lights the room instantly,
even if it has been dark for aeons.
Mind is boundless radiance.
How can the slightest darkness
remain in the room of daily perception?
But one who clings to mental processes
cannot awaken to the radiance of Mind.
Strenuously seeking truth
by investigation and concentration,
one will never appreciate
the unthinkable simplicity and bliss
that abide at the core.
To uncover this fertile ground,
cut through the roots of complexity
with the sharp gaze of naked awareness,
remaining entirely at peace,
transparent and content.
You need not expend great effort
nor store up extensive spirtual power.
Remain in the flow of sheer awareness.
Mahamudra neither accepts nor rejects
any current of energy, internal or external.
Since the ground consciousness
is never born into any realm of being,
nothing can add to or subtract from it.
Nothing can obstruct or stain it.
When awareness rests here,
the appearance of division and conflict
disappears into original reality.
The twin emotions of anxiety and arrogance
vanish into the void from which they came.
Supreme knowing knows
no separate subject or object.
Supreme action acts resourcefully
without any array of instruments.
Supreme attainment attains the goal
without past, future or present.
The dedicated practitioner
experiences the spiritual way
as a turbulent mountain stream,
tumbling dangerously among boulders.
When maturity is reached,
the river flows smoothly and patiently
with the powerful sweep of the Ganges.
Emptying into the ocean of Mahamudra,
the water becomes ever-expanding light
that pours into great Clear Light
without direction, destination,
division, distinction or description.

I don't know who might have read this post on Subjective Reality by Steve Pavlina.

It is an interesting mix between the non-dual perspective, and the New Age perspective - (I'm specifically thinking about Seth type of material.)

Certainly, the description of the subjective is pure advaita.

 Simply read any of Ramesh Balsekar's works, and the similarity is quite apparent.

Or perhaps, this is closer to A Course In Miracles outlook.

Where the digression begins to occur, is the entry of what I would call "co-creation".  Here is a section of Pavlina's Q&A:

Question:  So if I were to believe in something that didn’t exist or that wasn’t possible yet, it would actually begin to manifest in the physical universe?

Answer: Yes, it would.  The physical universe is a summation of thought.  So first of all, in order to change this universe, you must adopt the belief that creation by thought is possible.  You must not only believe it.  You must know it.

If you try to create by thought, yet deep down you still believe it’s impossible or highly improbable, then it will not manifest for you.  The physical universe, including time and space, can only manifest in a manner that is congruent with your beliefs.

So here now an INDIVIDUAL belief will begin to have an affect on the OUTER subjective world experienced.  Beliefs are the mediating entity between the true subjective self and the normal objective self.

This is as opposed to the advaita view - that the experienced outer world - the normal world of form - is actually the subjective's dream - Brahma's dream - and not "your" dream.  "Not MY will, but THINE."  And implicit in this, is the surrender to God, the subjective, WHAT IS, rather than an attempt at manipulation through  "belief changing".

But again, it isn't JUST that simple as that because - guess what?  Each individual is blessed with a "creative self", and an ability to affect the world, at least on a social level. 

So Pavlina's version of Subjective Reality for the "world" and how to affect that world, is a bit different from - say, the "two truths" doctrine.

Or, the more sophisticated version of the Two Truths doctrine promoted by Ken Wilber, that is Integral Theory.


I could say more on this, but I would like others feedback as well.  Any thoughts?  Post and trackback on your blogs and I'll link and discuss, or comment here, if you feel so inclined.

Pongsathorn has been delving deeply into the "academic" side of integral thought, in particular, drawing out some of the details of the Integral Spirituality draft, and, I assume, what will be present in the new Integral Spirituality book.

You need to spend time with this, translating the variables into perspectives - but I offer up the links, for those who are interested:

Integral Math and Order of Mind - Part I

Integral Math and Order of Mind - Part II

Complexity, Spirituality, Reinterpretation

(Quick cheat sheet - instead of the world resting on turtles all the way down, the world is perspectives - all the way down!  Take that Bertrand Russell!)

As I pointed out a couple of days ago, "shifting perspectives" has quite an impact on how consciousness is experienced to the person - or p1 - 1st person perspective.  

The important question is how deep this goes - and how to stay grounded, I suppose, and in the real world, as perspectives shift.

Also, I have the sinking feeling if I talk about this a lot, I'm going to start sounding very lawyerish - example:

"The party of the 1st part - er sorry - the perspective of the 1st person, would like to embrace the perspective of the 2nd person, without reference to the 3rd person's perspective.

However, this gets problematic when..."

More than simply an overview such as this, however, I still say what will radically push things forward, is for all practices, a disciplined intake, reporting, and assessment methodology.  This will be delivered over web 2.0 at some point, and will radically transform the ascending nature of revelation - from the Bald's One's head, into a bottom-up, more egalitarian practical revelation of what works. It's just a matter of time.

Per has a good article on "inner and outer integrations".

Specifically regarding recognizing non-dual Self, Big Mind, etc - there are a variety of methods which shift a person's selfhood, and yet do so in different ways.

Go read here, but the key lines in my opinion:

One comment I have about the 321 process, however, is that in and of itself, it might only clear away minor emotional charges. I agree it's a great tool for identifying where projections might exist in relationships - and if you're lucky enough to be someone who's fairly clear and free flowing, then 321 might be all you'll ever need. But for deeply embedded or particularly snarled emotional stuff, some actual therapy and additional energy work is probably going to be required. The farther back in time an "emotional charge" is originating - in other words the farther back into your childhood or infancy a pathology goes - then the more difficult it will be to truly discharge that emotional energy and clear that block or snarl. Or you might find that you identify or clear a projection with one person, only to find the pattern repeating itself in other relationships, over and over again. It's like playing that damn gopher game at the carnival - you bash one, only to have another pop up right next to it.

The "mystery" of both our own personal emotional content and interactions, and then the emotional (and power) dynamics with others are worth commenting on, as this gets short shrift in integralism.  I think you also must have been DOING emotional work for awhile - either in therapy, or as part of some group process - to truly be able to grok this level that Jean is speaking about. (deeply embedded or snarled emotional stuff).

For myself, I was in therapy for a few years - and then also had the following.

A long time ago now, I participated in a MUCH different community, and a much different emotional practice.  I won't say too much about the community, because there were definite "cultish tendencies" happening, that I don't want to reward, even by mentioning - but there were some valuable lessons as well.

As far as the practice went, it was really "turning up the volume" on emotions, and giving it to God, praying with the emotional energy for clarity and for God to enter.

One of the revelatory aspects of that work, was FEELING - on a deep, existential level - just how much how I act, and everyone acts - is based on a constricted, egotistical self-justifying, emotional and defensive ego structure, rather than truly being PRESENT.

Basically, I - and we - act out of bure bullshit a hell of a lot more than I - and we -  think. 

Imagine this scenario -

Every time you act out of something other than "love" or "truth", or "wisdom" - and the same with others around you - you feel it, like a pain, or like a nails across a chalkboard.

When someone acts with a very constricted emotionality -
When I or someone justifies their position
When I or someone gossips,
when I or someone is mean,
when I or someone is defensive,
when I or someone is irrational,
when I or someone makes unnecessary conflict.

You feel it.  Like a throbbing toothache,  or a stab in the heart, I feel the consequences of being divorced from God, in how I defend, in every rude comment, in every lost soul on the street, in every snobbish intellectual commentary proclaiming union with source (as opposed to actual union with source)

That ability to feel separation from source, from being present - this was both a blessing and a curse (and in the end, more of a curse).

And the thing is - I would feel on a gut level that the daily actions and interactions from separation from source, quite outnumber the interaction from being one with source. 

And yet, nothing can be done about it - I feel my own limitations to "act" in a more loving, true way, and definitely with others, I cannot do much, except to feel the separation. Although slowly, I would end up being more present.

As one can imagine, confrontation was sometimes utilized in this mode of interaction, and being made aware of acting from that which is not source - "acting from illusion", as the case is made.

This was sometimes painful and rewarding - as truth is rewarding, when the confrontation was focused on my own limitations/games.

And sometimes this was painful and not rewarding - when the confrontation was meant to prop up the cultish aspects of the organization.

This "emotional and existential separation from God" - that can be delved into and felt by anyone, and with it my own and other people's ACTS are also felt - as coming from separation or not, or some combiation of the two.

It's a powerful ability, but a bit of a hopeless one as well.

At any rate - the integral approach offers nothing I have seen to facilitate growth on this particular level.  This level of emotional and gut truthfulness of being separate - acting out of fear, ego, greed, etc (seven deadly sins and more) or acting out of a deep, solid, loving, and strong, emotional open and flexible- "real" presence.

Are you LOVE or are you separate?  Who and what do you SERVE? In this moment?  And this moment?

On the other hand, experiences of oneness can happen on a level OUTSIDE the normal mode of mind/body emotional and will interactions.  And focusing on the separation AT THE LEVEL of emotion and will - is this useful, or is this in itself, reinforcing the separate world??

At the end, I had to disconnect myself from the process - not only because of the cultish tendencies of the organization (I always kept a distance from the org), but also because the process ended up being too painful - the daily grind of feeling separation both in myself and around me, mellowed by the sense of emotional merging with the Divine that the practice encouraged.

And now, I have more peace.  Less agony/ecstasy.  Also, I am still "aware" of the B.S., of separation - but now I "see" it, rather than "feeling" it, on an ongoing basis.

And I don't know whether this is good or bad.  During that time, I was more emotionally connected to others - and people felt this - but I was suffering a hell of a lot more.  Now, I am less emotionally connected to others - but I am much happier and more at peace.

I've wandered far afield from  Jean's original post.  

But what is clear is - and this goes back to the issue of things that are emotionally and gut charged -  there is very little in integralism itself which deals with the immediacy of FEELING the daily separation from source, and how to integrate this, on a gut and emotional level.  There is a lot of "assuming the close" - we are already one with THAT SOURCE - which of course is also TRUE, at one level.

I'm not sure this core PERSONAL level - of being truly present or being separate - must be worked through to truly be FULLY realized.

But my gut feeling is, yes, this PERSONAL knot of separation must be untangled, or released.

I've been enjoying going through the ILP Kit, and listening to the Dvd's.

One of the things I am pleased about, is the "Integral Inquiry" long form.  This is your basic eastern meditation practice - and actually, is the variation that I adopted for "ease in a busy life", over 10 years ago.

the basic practice is a quick centering, and then breath counting - and then I use the same thing, in that the breath counting stops after awhile, and the breath is simply paid attention to.

So that is simply good to know.  This basic practice in various traditions can get a lot of refinements, such as breathing in one notril, then the other.  Breathing in energy, breathing it out, etc.  But the basic practice of counting breaths and resting in awareness, is the ground.

For me, when this practice is very deep, therre is a subtle dissolving of the inner and outer awareness, into just awareness meeting what is arising - in and out.

This is a fundamentally different practice - and a different viewpoint - than say, Big Mind, or Advaita pointing out instructions.   In that type of embracing the "view" - there is a fundamental shift of identity - somewhat separate from awareness arising.  In this "seeing" is different, in that the identity shifts to this subtle quietly joyful identity, that arises moment by moment, breath by breath.

the two have not met, for me - which eventually is supposed to happen.  

People like Brad Warner (assuming he is being honest and on the level) look at Big Mind, Advaita Vedanta, and says they are B.S.  Just sit, until all the contents of consciousness are met, and the clarity of what is will shine through. 

However, there is a profound awakening that happens through BigMind, Advaita Vedanta, Course in Miracles, Tibetan Buddhism, etc. 

Because that understanding is so profound -and yet can also fall away (in my experience) - it's still an open question whether "the view" - which is open for anybody to shift into, and experience the profoundness of - is some type of final end.

We've been having fun here over at Integral Practice (or maybe just me) with the notion of feminine and masculine.  For example, Jean's comment made me chuckle mightily:

"Ebuddha! Boy, you're just hankering for a masculine/feminine slapdown aren't you? At least your comments on GenSit over the David Jon/Victoria dialogue, and now this would seem to indicate. At any rate, let me go put on my magic grrl power Docs, and let's see if we can sort this out.

Ok, for the freakin' record, I never said that ILP in and of itself is hypermasculine. I said the ILP Kit is hypermasculine, and to me there is a big difference."

Sorry about that Jean!


At any rate, the whole comment is worth reading - and for me, it brings up a couple of important points.

How to define what is masculine and feminine, as these energies interpenetrate each other, within each person.  To a degree that I'm not sure how you can do things but have general percentages - "ITP is 80% masculine, in it's current form", "that statement is 50% ignorant of feminine realities", etc, etc.

Also, another point this brings up, in regards to the limitations of reality and messy egos, what they need to grow:

Let's say you are very good at structure, and at your "practices".  You meditate every day, do your yoga twice a week, run 3 times a week, do a heart practice nightly, go to group awareness once every two weeks, hang out with your friends once a week, spend enough quality time with your significant other,  as well as have your work, which you enjoy (and is on a strict 8 to 5 schedule as well.)

This regularity, and balance - it's a good life, a whole life, and a full life.  

But does it lead to transformation?  As Jean as pointed out, an "imbalance", an injustice - something UNcomfortable, out of one's "control", something challenging, this is as important for growth as a stable pursuit of excellence. 

Let's say one has all of the above in terms of integral practice - aren't there aspects of life that are missing - say, are you really ever challenged about your personal egoic crap?  If you are disciplined, it's really easy to hide a sense of smugness, superiority, rightness with a capital R, in a life like that, wouldn't you say?

I wonder what a nondual,  integral "encounter group" would look like?  

The stuff one learns about oneself in encounter groups, if you are simply falling into the non-dual consciousness, or responsibly going on with your practices - you may never bring sufficient attention to, and may easily learn to camouflage.

But to bring TOO much attention to these personal deficiencies - well, you are back to accepting the FALSE - as in belief in a separate, limited self - as REAL.

Thoughts on the above?

Also, I'm going to attempt to make the process of commenting here a bit easier in the next couple of months.  I've had some feedback that it's a bit of a pain...