Embracing the ego (III.)

Embracing the egoAnd so, embracing ego & everything else inside the chest and head is what may as well be the single most important strategy for me, besides meditation, that is..

It is the power of human consciousness (which is far beyond body, emotions and thoughts) that does the work. It is the total Abstract Potential, The One Source of everything. Even more, IT IS everything, even anger, fear, disease, pain and pepsi. So why not embracing it?

(please, read the previous two Blogs on the subject, here: Embracing the ego >> and Emberacing the ego (II) >> )

I offer an interesting and quite relevant point of view for your consideration. It is a point of view of a Jiddu Krishnamurti (you can check out the whole text here >>)

Here we go:

Questioner: Is there any difference between awareness and that of which we are aware? Is the observer different from his thoughts?

Krishnamurti: The observer and the observed are one; the thinker and his thoughts are one. To experience the thinker and his thought as one is very arduous for the thinker is ever taking shelter behind his thought; he separates himself from his thoughts to safeguard himself, to give himself continuity, permanency; he modifies or changes his thoughts, but he remains. This pursuit of thought apart from himself, this changing, transforming it leads to illusion. The thinker is his thought; the thinker and his thoughts are not two separate processes.
(you can check out the whole text here >>)

I would like to close this “Embracing ego” series with the sharing of wisdom of one of my favorite Buddhists, Thicht Nhat Hanh.

If we replace word anger with the word ego (or any other element of inner psychological dynamics), well, that is more or less it.

Thank you for reading my Blog.

Here we go:



Embracing the ego (II.)

Embracing the egoSome relevant new questions regarding the topic of dealing with the ego (please see my previous Blog on the subject, here >>) have arisen and I am grateful for it. It is a very serious and important topic for me and I am more than happy to write about it.

OK, here we go:

Q: In your Blog you say that there is no real need to renounce the ego. Most spiritual masters claim quite the opposite. Why do you think that is?

A: Well, thank you for reading my Blog. You rise a very good question. Thank you. I will try to explain my understanding of this important topic in as few words as possible.

Dealing with personal aspects of spiritual development is a matter of choice, in my opinion. It is all about the levels of psychological-spiritual identity development, you see. Some deal with personal levels and some do not.

Most truly liberated spiritual masters (say, Ramana Maharshi or Anandamayi Ma) are conveying their teachings from the level which they attained (the Causal or Nondual, both Vedanta nondual and the Buddhist one). And in most cases, the level which spiritual masters speak from is faaaaaaar above any personal level (Mental ego and Authentic levels). For example, my dear Anandamayi Ma is reported to have laughed when one of Her devotees came to Her in distress due to a death in his family.

In practice that may mean that a simple guy from the street will have a very hard time both understanding and implementing such teachings. An average level of attainment on this planet is not even the Authentic level, what to speak of the transpersonal ones, in my estimation. So go figure.

So, while from the highly liberated states of awareness (the Causal and Nondual) ego indeed seems like an illusion, from personal levels this can not be the case. Well, at least not for me. What it comes down to, in my experience, is what path one took to reach the purely transpersonal states of awareness.

I can not speak about the others, nor do I want to, and as far as I am concerned, my path is the Tantric one. That means, in real practice, not only in theory or on the intellectual level, that I deny nothing. In other words, the Tantric path is all about accepting, embracing and tolerating, well, everything.

Q: What do you mean by “accepting, embracing and tolerating, well, everything”? I don’t understand.
In practice, what does that relate to, please?

Yes. Again, excellent question. :)

Well, in practice that means that I am open to every single thought and emotion in my awareness. I resist or deny no troublesome experience from the past, for example. And, above all, I do not involve others in my dramas. I know perfectly clear that it is neuro-biologically impossible for others to directly trigger anything in my inner climate. So I do not bother with others in this regard.

There is only One Life for me, only One Living Consciousness that is simultaneously the Source or the Witness and the manifestation.

Well, there is only One Life, meaning that there is only One Being breathing in me. And my thoughts, emotions, intentions, fears, hopes, pain, regrets and aspirations are His thoughts, emotions, intentions, fears, hopes etc. There is no duality involved here. No separateness.

In fact, the ego is as real as it can get. It is no illusion, nothing is. All is Radiant, Alive and Eternal continuous Flow of Life. All is Divine, nothing is non-divine.

And that being the case, why on Earth would I want to deny anything? Everything is part and particle of the One Whole.
There is none else besides Him/Her.

Q: Well, on the intellectual level, I get it.
In practice I think I am very much used to focus on the positive side in my life.

Yes, I hear you. I can relate, for I have been there. I was in self denial for the longest time, rejecting the personal aspects of my life. Basically that means that I was in relative pain most of the time.

Anyway…I do realize that the notion of embracing the pain, sadness, regrets etc. is a radical paradigm change for most of us. It is not a newly fresh notion, though. Tantra has been teaching this for thousands of years.

When the sadness (or any kind of “negative” emotion) arises, a “normal” and habitual reaction is to divert the attention to something else, or to seek out help with the aim of getting rid of it.

Well, what I am talking about here is that embracing the sadness, taking time to assimilate it, to integrate it into awareness is so much more effective in the long run. Human awareness is transpersonal, transcendental and has an enormous power and potential.

There is a source, a cause for all emotions and thoughts in our lives. And contrary to the popular opinion, that source is in our hearts. Humanistic psychology has labeled this, the needs or potentials.

From the Authentic level, I might say that our transpersonal nature wants to express itself, the Soul is trying to flow the Life into our lives and we can become aware of this Life by becoming aware of our innermost needs/potentials. When the needs or potentials are not really expressed, negative emotions manifest from within.

So the strategy I employ is to embrace all emotions and by embracing them, I can penetrate deeper into the Heart by becoming aware of the potentials or needs in my Heart.

And the Heart is not any heart, it is the Source of everything, it is the Causal self, the Eternal Being, which is only playing. It is all Lila, a play. And most of us seem to suffer because we are aware of neither the Player nor of the Play.

And the path, my path, to becoming and staying aware of the Player and the Play is to embrace the Play, to embrace and emphatically relate to the every single element of my inner life. And it works.

I would also like to invite you all to watch Wilber explain the Ego development. Some really good and important points he makes in this interview.

Here we go:

Embracing the ego

Embracing the egoIn this Blog I want to touch upon an important and controversial topic: dealing with the ego.

Ego in this context means the basic principle of human mind, which is a base of everyday personality. There is the mind and at the core of the human mind there is the ego – that basic notion of I and Mine (and I am me and you are you; my needs are mine and your needs are yours etc.) that is usually driving the car of our mundane and spiritual existence.

Various spiritual traditions usually offer only one option: cutting off the ego and everything that goes with it (attachment to power, money, sex, enjoyment etc.).

Christianity has an interesting opinion on the subject it seems and while maybe intellectually “sin” is an appealing concept, I don’t want to go there.

Buddhists seem to point in the same direction: transcend the mundane pleasures as soon as possible, for all life is in fact, suffering.

Most Hindu traditions (Vedanta doctrines: Jnana yoga, Bhakti yoga, Karma yoga etc.) suggest similar strategies: renouncing the ego is the way. Sri Ramana Maharshi himself has often spoken about the ego as enlightenment enemy number one.

I am not really familiar with the Islam teachings, so I will refrain from commenting that tradition.

New Age movement, well, their exclusive focus on the Light and Positive vibrations kind of rules the ego (with its negativity) out by definition, it seems.

It seems to me that all of the aforementioned traditions perceive ego as something negative, some kind of a burden that needs to be eliminated or at least ignored for the greater good, of course (greater good being spiritual awakening or at least one way ticket to heaven).

Even modern psychotherapy practice, in general, seems to be focused on eliminating the problems and personal issues forgetting in the process that eliminating negativity from inner psycho-dynamic climate is only one side of the coin.

Well, while most of population on this planet (and most of readers of this Blog, I take it) might subscribe to one or more than one tradition mentioned above, I would nevertheless like to rise these questions:
– What is the ego, really?
– If ego is a part of our mind and part of the whole being, why eliminate/negate/ignore it in the first place?

No, seriously, if the ego is a part of my whole being and psychological-spiritual identity (which actually is the case), cutting it off would amount to cutting off any other part of my whole being, would it not?

I have been down that road, you know. Surfing on the high waves of my previous spiritual attainments, I was dealing with my ego mindlessly and rather ruthlessly. Like a jealous despot, invaded by the scarcity thinking, I was pushing away the most important elements of my inner climate: desires and attachments to material side of life. Desiring only transpersonal existence, I was ready to renounce everything that offered me a mundane scent.

What a fu**ing idiot I was. LOL

Of course, now that I am older and maybe a bit wiser, I can see that it was only a process. A process that needed to unfold as it has. No problems there.

Kali TantraWhat I would like to offer in this Blog, however, is that there is no real need to deny anything. No ego is responsible for any kind of trouble along the spiritual path. Besides, how can I really renounce something which I don’t really own?

Having a strong and flexible ego means I will very easily integrate it when the right time comes.

Ego is only as strong as my aversion to itself is. That means that ego as an obstacle is an obstacle only as long as I am denying it.

Ego and its fateful subjects: power, pleasure and attachment to pleasure, money, sex, good food, fancy cloths, fear, aversion, sadness,  anger etc. are only what they are: a part of the overall being.

There is no point in denying my desires, attachment to pleasure, money, sex etc. Why on earth would I wanna do that?!

If God is everything, isn’t S/He in pleasure as well?

My point is that denying anything really only adds to inner conflict. Scriptural injunctions, prohibitions, rules, hard core discipline etc. – is all of that really REALLY adding to the beauty and joy in the current flow of Life in my awareness?

The ultimate Truth, the Absolute state of awareness, according to self-realized individuals (Ramana Maharshi, Lahiri Mahasaya, Buddha etc.) is non-different from everyday life awareness.

So, my path is a Tantric one: embrace everything, integrate each and every thought, emotion, feeling and inspiration, no matter how mundane it may seem.

Offering tons and tons of empathy and love to my own “material ego”, lovingly sitting with and tolerating and integrating even the most incredibly negative tendencies in my inner climate –  in short, embracing the ego and all it stands for has brought me inner peace, freedom and joy and free flow along the all possible stages of human awareness (as per Wilber map).

All Life is One. Goddess Kali is Everything, All in All.
Embracing the ego may instigate or invite Her blessings. And when Her blessings manifest, everything just falls right into place. Easily.

One story I would like to share with you. At one of our group meditation rituals a dear friend of mine has shared his insights into levels of existence, he said:

“There is a soul which is incarnated in the body, conditioned by the limited brain functions and sensory input. And the Lila, the game of the Gods, the mundane existence, is unfolding in front of the soul. And the trick is to turn away from the Lila, from the mundane play and to direct the attention to the Originator and the Source of everything. Focusing on Absolute adds to the soul and her awakening.”

Well, our Sitaram has nailed it yet again.

I would like to add, though, that there is no real need for turning away.
No need to turn my back to the mundane play, for the Absolute truth is also in the relative elements of the worldly play. And focusing on these elements of our relative existence, responsibly  and carefully employing advanced rituals – that is and has been called Tantra for ages. Embracing everything and integrating everything along the spiritual path.

I wish someone would have explained that to me years ago. It would have spared me a lot of needless suffering and self denial.

What about you?
How do you deal with your ego and mundane tendencies?

Anandamayi Ma’s mantra

AnandamayiSome time ago I have come into contact with the teachings of a modern Indian saint, for the lack of a better word. The term “saint” reflects neither Her state of consciousness nor Her enormous contribution to humanity, I feel.

My analytical capacities whisper that She dwarfs all of the gurus, saints and teachers known to me, save one.

Her given name was Nirmala Sundari (which translates to immaculate beauty) and latter on renamed to Anandamayi Ma (bliss permeated mother). How fitting both names are!

A lot of books have been written about Her and Her teachings mostly by Her close disciples and devotees (link to the e-store >>)

No words can convey the Presence, Mercy, Wisdom, Love and Guidance She commands. Not even death can touch Her Presence.

You can experience Her Presence by yourself, using Her mantra, with respect and surrender:
Aim Hrim Klim Anandamayiei namo namah


Dedication and surrender is the key, it seems, as we can see from the dialog below:

Several years ago, some Westerners came to Anandamayi and had a discussion with her, which throws an interesting sidelight on this question. This is the conversation they had:

Westerner: “How can I achieve Self-realization?”

A: “He is Self-effulgent, it is not you who can bring it about.”

Westerner: “Still, should we not make an effort?”

A: “Yes, the Self is hidden by a veil, you have to wear it down by your own exertion.”

Westerner: “What is the process by which this can be accomplished?”

A: “Do you really want Self-realization?”

Westerner: “Of course I do!”

A: “Then you are prepared to do exactly as I tell you without letting your judgement interfere?”

Here the gentleman became thoughtful and hesitated. He evidently was feeling uncomfortable. She smiled at him encouragingly. At last he said:

Westerner: “I regard Ramana Maharshi as my Guru, but I have not met him as yet. I intend going to Tiruvannamalai shortly.”

A: “Then you must do exactly as he instructs you, but do you really want Self- realization?”

Westerner:  “Certainly; have I not come all the way to India for this purpose?”

A: “For this and nothing else?”

Westerner:”For this and nothing else.”

Three times She repeated the question and three times the response was the same. She became very serious. Her voice was definite and powerful when she spoke:

“If this be so, if you want Self-Realization and nothing else, it does not matter whether you do as I tell you. If you really want this one thing only you will find a way, there is no doubt about it.”

- Anandamayi Ma

Integral Life?

Integral approach to, well, Life, has become an important element of my daily existence. Fragmentary perception of Life, alienated by my own ignorance and attachment to partial comprehension of personal and transpersonal states and stages of awareness – well, all of that is long gone.

There is no conflict in my mind regarding psychological-spiritual identity development of a human being. LOL What a mouth-full that was.
In plain words: Gods and the winds willing, I may be able to relate to the needs of anyone at any level of pre-personal, personal, extra-personal or transpersonal level of awareness.

All thanks go to my dear Living Buddha, Dr John Rowan
and respected Ken Wilber.
<deep bow>


 Come and join us now >>



Vlada ZDA priznala, da cepiva škodujejo otrokom

Zavedam se, da moj Blog obiskuje in bere kar lepo število ljudi (preko 136 tisoč obiskov od junija 2013) in rad bi to izkoristil za “ozaveščanje javnosti” glede škodljivosti cepljenja otrok.

Sicer pa že kratek pogled na google.com odkrije zanimive stvari:
Stranski učinki cepljenja (v angleškem jeziku) >>

Hvala vam za vaš čas. :)


Proti koncu Busheve administracije so namreč na vprašanja preiskovalne novinarke, ki je delala za CBS News, priznali, da nekatera cepiva otrokom zelo škodujejo. Kot je omenjeno v elektronskem sporočilu (v nadaljevanju email), je novinarka Sharyl Attkisson – katere poročanje o tem, kaj se je v resnici zgodilo v Benghaziju, ne bo ravno razveselilo trenutne ameriške vlade – uspela pripraviti vladnega uslužbenca, da je priznal, da so le v zadnjih 10 letih cepiva poškodovala dovolj otrok, da bi bila kompenzacija upravičena.

5. maja 2008 je bil Tini Cheatham, ki je bila takrat zaposlena v enem izmed oddelkov vlade ZDA, poslan email, v katerem je novinarka spraševala “koliko primerom, povezanih z encefalopatijo, je bila odškodnina za povzročeno škodo dejansko izplačana?” in podala nekaj dejstev, ki so podprla njeno vprašanje. Ameriška vlada namreč izplačuje odškodnine, povezane s poškodbami, ki jih povzročajo cepiva, iz posebnega fonda National Vaccine Injury Compensation Program (VICP). Fond, ki je nastal leta 1988, je po podatkih s spletne strani, nastal na podlagi nacionalnega akta o poškodbah zaradi cepljenje v otroštvu National Childhood Vaccine Injury Act iz leta 1986.

Sklad za odškodnine, ki pa ne priznava poškodb?

“VICP je bil ustanovljen da zagotovi zadostno količino cepiv, stabilizira stroške cepiv in vzpostavi in ohranja dostopen in učinkovit program za posameznike, ki so bili poškodovani z določenimi cepivi,” piše na spletni strani, ki opisuje program. “VICP je alternativa tradicionalnim odškodninskim sistemom, ki nima napake, namenjena razreševanju poškodb zaradi cepiv, ki zagotovi odškodnino ljudem, ki so bili poškodovani z določenimi cepivi.” V letu 2008, ko je bil tudi poslan ta email, je bila odškodnina izplačana več kot 2100 družinam.

Attkisson je podobno podlago uporabila v emailu uslužbenki Cheatham, v katerem ji je zastavila nekaj vprašanj: “Koliko cepilnim primerom na sodiščih je vlada izplačala; ji je bilo odrejeno, da mora izplačati; in/ali se je strinjala, da bo izplačala odškodnino, ko je s cepivi poškodovan otrok dobil avtizem ali simptome avtizma? (Menda je teh primerov veliko, a so mi dejali, da seznam ni popoln.)”

Cheatham je odgovorila: “Vlada nikoli ni plačala odškodnine, niti ji ni bilo naloženo, da mora plačati odškodnino za noben primer, ki temelji na ugotovitvi, da so avtizem dejansko povzročila cepiva. Kompenzirali smo primere, kjer so otroci dobili encefalopatijo ali splošno bolezen možganov. Encefalopatijo lahko spremlja napredovanje vrste simptomov, ki vključujejo avtistično vedenje, avtizem in epileptičnimi napadi. Nekateri otroci, ki so jim bile izplačane odškodnine zaradi poškodb, ki so jih povzročila cepiva, so lahko kazali znake avtizma pred odločitvijo, da jim bo izplačana odškodnina ali so zboleli za avtizmom ali avtističnimi simptomi, a primerom na tej osnovi ne sledimo in ne beležimo.”

Nato je Attkissonova vprašala “Ali vlada trenutno izvaja kakšne raziskave o še nerazrešenih tožbah glede avtizma kot posledice cepiv, da bi ugotovila, ali obstajajo kakšne povezave, skupne značilnosti, vzorci predhodnih stanj ali drugi vzorci medicinskih in/ali genetskih dejavnikov, ki bi lahko imeli vpliv, kot npr. v primeru Poling?” Attkisson se je tu sklicala na primer 9-letne Hannah Poling, ki so jo po podatkih združenja Vaccination Risk Awareness Network v enem dnevu cepili s kar devetimi cepivi in takrat so se začela kazati “ponavljajoča se vedenja in socialni umik, ki sta značilna za avtizem”. “Nekaj se je zgodilo po teh cepivih,” je povedala njena mati Terry Poling, sicer medicinska sestra in odvetnica. “Preprosto je začela nazadovati in nikoli več se ni vrnila.”

Cheatham je dejala, da vlada ni imela nobenega odziva na primer Poling, a dodala, da “tekom časa se bomo morda več naučili o predhodnih stanjih in vplivu, ki ga imajo cepiva – če sploh kakšnega – na njihovo napredovanje.” Na koncu je Attkission dejala “več vladnih uslužbencev na visokih položajih, vključno z Dr. Zerhouni in Dr. Gerberding je zatrdilo, da niso poznali primera Poling dokler niso o njem začeli poročati mediji in še vedno naj ne bi videli medicinskih dosjejev. To nakazuje, da najvišji državni uslužbenci na področju zdravja niso seznanjeni z odkritji in primeri cepilnega sodišča. Je to res? Je bilo vedno tako?”

Cheatham je med drugim odgovorila: “CDC, NIH in tudi druge agencije, znanstveniki in zdravstveni strokovnjaki, ki so vključeni v nacionalne programe imunizacije, si redno izmenjujejo informacije in skupaj sodelujejo na širokem razponu področij, ki so povezana s cepivi in cepljenji. Dr. Zerhouni in Dr. Gerberding pogosto komentirata o varnosti in učinkovitosti cepiv. ”

Vlada izplačuje odškodnine, ne sledi in ne beleži pa primerov, povezanih s cepivi

“V medicinski zgodovini ni veliko razlik med izidi za otroke, ki jim je bila izplačana odškodnina za encefalopatijo v primerjavi z epileptičnimi napadi. Tisti, ki jim je bila izplačana odškodnina za encefalopatijo, so imeli pogosto tudi napade kot del svoje klinične slike in obratno,” je povedala Cheatham. “Za določene poškodbe se predpostavlja, da so bile povzročene ali sprožene s cepivi in so v presoji … Primeri poškodb, ki trenutno niso vključeni v presojo, so bili prav tako kompenzirani z odškodnino, če je bilo dovolj dokazov, da so bili povzročeni s cepivom,” je nadaljevala.

Na koncu torej to pomeni, da je vlada pripravila mehanizem za izplačevanje odškodnin družinam in posameznikom, ki so bili poškodovani s cepivi, še zlasti za encefalopatijo in epileptične napade (ki so pogosto posledica poškodb možganov), a ne sledi in spremlja primerov na tej osnovi, zaradi česar seveda ‘ni dokazov’, da cepiva povzročajo avtizem.

Integracjia izkušnje Enosti

Sprememba na vidiku?V tem Blogu bi rad izpostavil zame zelo pomemben element duhovnega oz transpersonalnega napredka: integracija duhovnih realizacij v vsakdanje življenje.

Izraz “duhovne realizacije” v tem kontekstu pomeni tiste res transpersonalne (nad-osebne) izkušnje, ki popolnoma presegajo vsakdanje zavedanje povprečnega zemljana in katere ga praviloma pustijo precej zmedenega ali pa vsaj praskajočega se po glavi, češ, kaj za vraga je bilo pa to.

Spominjam se seminarja NVC-ja v Franciji pred leti, na katerem smo na eni od delavnic govorili o duhovnosti, o naših potrebah, hrepenenjih in zavedanju le-teh. Ena od udeleženk je tako podelila zanimivo izkušnjo v kateri je, po njenih besedah, očitno prišla v stik s stanjem zavesti, ki je sam po sebi povsem popoln in daleč nad njenimi “potrebami”. Izkusila je stanje, ki ga, spet po njenih besedah, ni povsem razumela.

Seveda niti pod razno ne morem vedeti, kaj je moja kolegica izkusila, lahko samo sklepam po njenih besedah, da je njena izkušnja presegala vse, kar je spoznala do tedaj.

No, kakor koli že, iz mojega vidika in izkušenj tako stanje zavesti dejansko obstaja in je prosto na voljo, zelo zelo blizu, vedno. :)
V transpersonalni psihologiji sliši pod imenom Kavzalni Jaz ali Causal Self / Level (po Wilberju).
Več o tem stanju zavesti pišem, v angleškem jeziku, tukaj >>.

Preden se posvetim sami temi integracije take izkušnje v vsakdanje življenje, bi rad podelil tudi nekatera moja opažanja glede doseganja tega stanja. To stanje, torej Kavzalni nivo, je lahko na prvi pogled oz po prvih izkušnjah povsem neosebno, nad-osebno ter ne-materialno, daleč onkraj še tako abstraktnih misli.

In tako je lahko taka izkušnja res popolno presenečenje in lahko predstavlja ne-ravno-blagi pretres za um in osebne elemente psihične dinamike (misli, čustva, osebnost, ego itd…). Morda lahko botruje temu pomanjkanje informacij glede takega stanja zavesti (Wilber lahko pri tem zelo pomaga, po moji izkušnji) ali pa navezanost na osebne elemente psihe, kdo ve?

No, moja izkušnja je, da je to stanje resda nad-osebno oz transpersonalno in v primerjavi z osebnimi elementi mojega obstoja (osebnem, intimne misli, občutki, hrepenenja itd…) celo ne-osebno, ampak tako je samo na videz in iz zelo osebnega (beri: relativnega) vidika.

In tako smo prišli do glavne tematike tega Bloga: integracije take izkušnje v vsakdanje življenje.

Recimo, da ima posameznik izkušnjo tega stanja zavesti: izkusil je popolnost, neosebnost in vseprisotnost nečesa v Sebi, s čemer se v bistvu lahko povsem poistoveti, saj je to njegova nespremenljiva identiteta. In ta identiteta povsem in zelo zelo presega vse, kar mu je dragoceno v življenju; pravzaprav, To je v bistvu Izvor vsega, po čemer hrepeni v življenju (torej izvor vseh t.i. potreb oz hrepenenj v srcu, torej tega, kar išče zunaj sebe, v strategijah, delovanju, v službi, v odnosih, seksu, položaju v družbi itd…).

Naš posameznik je torej ozavestil tisti del svoje (transpersonalne) identitete, ki ga sam skozi lastno direktno izkušnjo in v svojem ritmu (na Intenzivu razsvetljenja, recimo) dojema kot svojo pravo in dokončno naravo. Prava in dokončna narava zato, ker direktno doživlja Večnost in Popolnost tega dela svoje notranje psihične dinamike.

Še več, ob poglabljanju zavedanja tega stanja zavesti naš posameznik dojame, da ničesar razen Tega sploh ne obstaja, da je To v bistvu vse, kar Je: Izvor in Reka istočasno. Sčasoma dojame, da je vse v tem svetu minljivo, zgolj projekcija na platno Njegove zavesti, katero dojema kot Samega Sebe. Lahko je nema priča dogajanju pred seboj ali pa Eno z vsem, kar obstaja v njegovem polju zavesti, ne glede na njegovo početje. Vse njegove misli, besede in dejanja namreč izvaja Tisto, s čemer je v zavestni in trajni Enosti.

OK, denimo, da je naš posameznik vse to izkusil in sedaj se vrača nazaj v svoje življenje. Vrača se nazaj v odnose, službo, družino ter okolje, ki na prvi pogled prav zares ni v harmoniji s Tem, kar je izkusil.

Kaj sedaj?

Ponujam nekatere subjektivne misli glede integracije takega stanja zavesti v vsakdanje življenje.
Posameznika vabim, da:

  • nadaljuje z meditacijo na ta neosebni aspekt Sebe, vsak dan; naj torej nadaljuje s svojo duhovno prakso ali pa naj jo prilagodi novemu stanju zavesti,
  • si poišče skupino ljudi, ki jih druži podobna realnost in podobne izkušnje in v tem okolju naj se izraža, poišče podporo in tudi ponudi svojo,
  • si uredil življenje po svoje (če še ni dosegel in presegel Avtentičnega nivoja), drugače ga bodo osebne neizpolnjene želje lahko ovirale pri nadaljnjem duhovnem razvoju,
  • se ne odpoveduje svojim željam, raje naj poskrbi, da jih v potankosti izpolni; naj torej, če še ni, resnično postane avtentičen oz samoaktualiziran; brez doseganja in preseganja avtentičnosti kot kaže res ne gre,
  • ne beži od družine, prijateljev, življenja tukaj in sedaj; naj morda raje prepozna Tisto v vsem, kar je v njegovem vsakdanjem življenju, s pomočjo predanosti,
  • upošteva svoje osebne (torej zemeljske, vsakdanje) potrebe in hrepenenja in naj ima fokus na njih in ne na strategijah oz delovanju,
  • kontemplira na že znane koane iz Zen budizma, ali na sledeče, recimo:
    – kje se konča Absolut in začne materialno življenje, ali
    – če v gorah ni nikogar ali potok res oddaja zvoke, ali
    – kje sem obstajal pred začetkom vesolja, itd…
  • se fokusira na zavedanje Priče v Sebi, vsak dan in v vsakem trenutku na Prisotnosti,
  • se druži z osebami, ki so to pot že prehodili,
  • upošteva navodila svojega Učitelja (če ga ima) in
  • naj ohranja zdrav humor.

Slej ko prej pa se pojavi realizacija, da integracija nima smisla, ker se Vse že dogaja samo po sebi.

Aim Hrim Klim Anandamayi Ma

Moj naslednji Intenziv Razsvetljenja >>

Imate vprašanje o tej temi?
Pišite mi tukaj >>

Komentarje lahko objavite spodaj.

Intenziv Razsvetljenja, april 2015

So vam ta vprašanja morda znana:

»Kdo sem in kaj pravzaprav delam tukaj?«
»Ali v življenju sploh obstaja nek višji smisel?«
»Ali obstaja nekaj, čemur bi lahko rekel/a Dokončna Resnica?«
»Je to, kar vidim, čutim, mislim res vse, kar Je?«
»Kaj je to Življenje, Ljubezen?«

Morda hrepenite po odgovorih?


Ljudje lahko kljub obvladovanju vseh mogočih filozofskih sistemov in novodobnih teorij morda vendarle hrepenijo po pristnih, intimnih in neposrednih izkušnjah. Le-te pa so lahko resnični in trajni vir zadovoljstva in sreče.

Če torej hrepenite tudi vi po lastnih izkušnjah in ste se pripravljeni potruditi za SVOJO LASTNO MODROST IN IZKUSTVENO ZNANJE, potem je Intenziv razsvetljenja kot nalašč za vas!


Kje: Pohorje

Kdaj: 23. – 27. april 2015
Tri dni Intenziva in en dan integracije.
Začnemo v četrtek zvečer, nadaljujemo tri dni z intenzivnim delom in v ponedeljek izvedemo integracijo.

250 EUR.
V ceno je vključeno vodenje seminarja, predavanja, individualni razgovori, podpora med in po seminarju, sam seminar in en dan integracije po seminarju, trije topli in dva hladna obroka na dan, štiri nočitve. Možno plačilo na 4 obroke.

prek obrazca spodaj spodaj ali na tel št 031 208 636

Udeležbo si zagotovite z nakazilom 70 EUR na TRR Inštituta Transpersonalne Psihologije, št. 10100-0047550462, Banka Koper, najkasneje do 29. septembra, s pripisom “Intenziv 2015″.
Po nakazilu pokličite obvezno pokličite na 031 208 636 in preverite ali je nakazilo prispelo.

Dobimo se pred staro lokomotivo na železniški postaji v Mariboru ob 15. uri. Bodite točni. S seboj prinesite obutev in obleko za  deževno vreme ter pribor za osebno higieno in udobna oblačila.

Dodatne informacije:
Na naši spletni strani www.InSamadhi.com ter na tel št 031 208 636

Vabimo vas, da si pred prijavo oz. rezervacijo mesta na tridnevnem Intenzivu Razsvetljenja, preberete vsebino spletne strani InSamadhi.com in se šele nato odločite za udeležbo.

Vabimo vas, da pridite na Intenziv, če ste pripravljeni tri dni res posvečeno delati na sebi, poglabljati zavedanje sebe in drugih in če vas izkušnja Absolutne zavesti res privlači.

Intenziv je lahko prezahteven za psihične bolnike ter za osebe, ki imajo trenutno v življenju hude težave.

Prijava je veljavna samo z nakazilom vsaj 70 EUR na TRR Inštituta Trans. Psih.
ali na PayPal račun, ID info@itp.eu.com (podatki spodaj).

Izpolnite obrazec:


Podatki za nakazila:
Inštitut Transpersonalne Psihologije
Vojkova ulica 3, 6210 Sežana
TRR: SI56 1010-0004-7550-462, Banka Koper, BIC BAKO SI 2X, koda za nakazila: SCVE.

Seminarje lahko plačate tudi online prek varnega sistema PayPal.
Naš PayPal ID je: info@itp.eu.com

Za vsako nakazilo prejmete račun v okviru Inštitua Trans. Psih.

Samo Edina

Kamala - LotusDanes se odpravljam na Pohorje, kjer bomo imeli tridnevni Intenziv Razsvetljenja (IR) in en dan integracije (več info o IR >> odpre se nova stran).

V svojem življenju večinoma počnem stvari, ki tako ali drugače doprinesejo k dobrobiti in Življenju drugih: humanistična psihoterapija, seminarji na naši šoli Akademiji TCT, seanse hipnoterapije in regresije, reiki, konsultacije in coaching glede osebnega in transpersonalnega napredka, delavnice NVC-ja oz nenasilne komunikacije, individualne seanse uporabe metod Dialoškega Jaza, Lila večere na katerih rad podelim skrivnosti o Tantri in moji Kaliki itd…itd…

Tudi v zasebnem življenju je moj fokus več ali manj na osebnem in nadosebnem oz transpersonalnem razvoju in napredku. Rad meditiram, stanje Enosti oz t.i. Kavzalni nivo je dom. It is easy to Be. Vse, kar sem in kar znam, zelo rad delim z mojo hčerkico in nekaterimi prijatelji…AMPAK…

…AMPAK daleč daleč daleč daleč najpomembneje v mojem obstoju pa je ravno to, kar se bo dogajalo na Intenzivu prihodnje štiri dni: nudenje podpore in pomoči tistim, ki želijo poglobiti svojo zavedanje in direktno spoznati svojo pravo in dokončno Naravo.

Trenutno mi je to najpomembneje: biti zavesten svoje dokončne narave (Kavzal ali Nedualno, po Wilberju) in pomagati drugim, da postanejo tudi oni zavestni tega. Globljega ali višjega smisla v mojem življenju ne vidim.

Vodenje Intenziva Razsvetljenja je Everest aktivnosti tega posameznika, ki sedaj to piše. Vse ostalo je samo pot do tega.

Samo Edini obstaja in to je Ona.


Q & A: Wilber map, the Nondual level

In this Blog I will try to convey what is “becoming” the natural state of awareness, especially in last few years (that is, since late 2011).

I say that I will try, and that’s for a reason: it is simply impossible to convey in words what can only be experienced. The Nondual level is so far beyond even the Causal experiences that any attempt at defining it is, in the end, futile.

So, let me open the Q & A section of this Blog with a nice story:

“Once upon a time, there were three Sufis who agreed to meet and discuss the highest Nondual attainment. Well, they met alright, sat down and looked at each other and then they laughed their asses off for three days straight and left.”

It is pointless to try to explain it all or to get it just right. I might just as well refrain from the sharing now and be done with it and just laugh and laugh… But I won’t. Let’s play.

Q: What is the Nondual level of awareness?

A: It is not a level, it is not a state and it can not be attained, at least not as we can understand the attainment of the other transpersonal levels of awareness (the Subtle and Causal levels).

I don’t really know how to explain it, but the matter of fact (for me) is that the nondual (Buddhist nondual in this case, not the Vedanta one) is the natural “reality” where there is no center, no God, no actor and no agency. Complete freedom, peace, way beyond even the freedom of the Causal Self.

Wilber says that the Nondual is like a paper on which all other levels of human awareness are written on. It is the natural ground reality, as it were.
I tend to agree.

Q: What’s with the Vedanta nondual?

A: Vedanta nondual is actually the Causal transpersonal level. As far as I can understand all of this, the Vedanta teachings (Upanishads, and even Tantras) proclaim in one voice that the Brahman is the ground reality and that He is the non-differentiated awareness, the “I am presence” which is, well, everything. It is the Source and River at the same time, and the Witness and phenomena that It witnesses. Hence the term advaita (not-dual).

And that’s the Vedanta nondual. Where advaita stops, Buddhist nondual starts, according to my experiences.

The Theravada Buddhists scriptures, for example, state that the  journey towards enlightenment begins only when first anatta insight manifests. And the anatta insight itself is already far beyond the Causal Self and Causal level (Vedanta teachings). And I am not speaking here in terms of hierarchy.

Q: It is said that Ramana Maharshi was all about nondual. What is your take on that?

A: No, Sri Ramana Maharshi never said anything about Buddhist states of consciousness. He was all about Vedanta teachings, the jnana path.

We can see this from His own statement; for Him, the highest possible attainment is the so called Sahaja Nirbikalpa Samadhi, which He describes like this:

“In yoga the term samādhi refers to some kind of trance and there are various kinds of samādhi. But the samādhi I speak of is different. It is sahaja samādhi. From here you have samadhana [steadiness] and you remain calm and composed even while you are active. You realize that you are moved by the deeper real Self within. You have no worries, no anxieties, no cares, for you come to realize that there is nothing belonging to you. You know that everything is done by something with which you are in conscious union.”

“You know that everything is done by something you are in conscious union”, He says. Well, this can not possibly be the nondual Buddha is said to have attained and was sharing.

What Sri Ramana Maharshi shares is perfect Causal transpersonal attainment.

The nondual discussed here, however,  is the anatta and sunyata, which is described in the scriptures like this:

“Then, Bāhiya, you should train yourself thus:
In reference to the seen, there will be only the seen.
In reference to the heard, only the heard.
In reference to the sensed, only the sensed.
In reference to the cognized, only the cognized.
That is how you should train yourself. When for you there will be only the seen in reference to the seen, only the heard in reference to the heard, only the sensed in reference to the sensed, only the cognized in reference to the cognized, then, Bāhiya, there is no you in connection with that.
When there is no you in connection with that, there is no you there.
When there is no you there, you are neither here nor yonder nor between the two.
This, just this, is the end of suffering.”
(Dawsonne 2010, Udana 1.10)

No Self, no center, nothing to be at-one-with. Anatta or an-atma. Non-self.

Q: OK, so what is the nondual really, and how to attain it?

A: As I already said, this can not be attained, not in a sense our minds are used to work. Action – reaction, this simply does not apply here.

Maybe this will add some light to our discussion (a quote from my upcoming book, After anatta):

“It is simply impossible to keep any trace of any kind of identity (whether from the Centuar, Subtle or even from the Causal stage) when really moving on to the Buddhist Nondual, i.e. anatta and sunyata. No way. Even the slightest trace of identity implicates and indeed induces duality, albeit unperceivable.

If we consider Vedanta Advaita (monism, non-separateness), there are no problems with some kind of ultimate or causal identity or entity or inherent quality still present. No problems there.

But as soon as we move on to the Buddhist Nondual, namely anatta and sunyata, then every single trace of identity, entity and inherent quality (even the higher Causal notions of the unmanifested Being or Brahman) must be left behind, entirely and unconditionally.”

So, what I am talking about here is the so called “Identity collapse”. And I am not speaking about the ego or Authentic self, I am speaking about “collapsing” the I am presence, the Causal self, the Witness as well.

Q: How do you understand the famous “Mu” answer to the question whether a dog has the Buddha nature?

A: Excellent question, it fits right into our discussion. Thank you.

It is said that illustrious Zen master, Joshu was asked a question: “Does a dog have the Buddha nature?” and the master answered: Mu (which means, no).

My understanding is that Buddha nature can not be pinned down, there is nothing inherent about it, it is no-where and no-one. There is no center, no Self, no God (if you believe in him), no agency and no actor. Anatta.

I have observed that most people I met are convinced that Buddha nature is something they can identify with. Well, according to my anatta and sunyata insights, there is no question about any kind of identity when we come to the Buddhist nondual.

Hence, not even a dog has anything there as a Self or Center. Anatta, an-atma, non-self. No-soul.

Q: Ken Wilber has written a lot about the nondual. What’s your opinion on his contribution?

A: In my honest opinion and with all due respect, Mr Wilber is not speaking about the Buddhist nondual in his books OR if he is, he is very very vague about it. Granted, he must have had a lot of experiences along the transpersonal line of things, but as far as I can understand his words, he is always speaking about the Causal level even when using the words that may convey the Buddhist nondual.

As a matter of fact, there is a huge difference between the Vedanta Causal and Buddhist nondual. If that wasn’t the case, why would the hystorical Buddha offer completely new map of human awareness not elaborated on in Vedanta?
Why wasn’t he satisfied with Upanishads and Tantras which in one voice proclaim the superiority of Brahma or Shiva (supreme being)?

Of course, these are only my speculations, but nevertheless interesting to take into consideration.

Q: How is it when you are in nondual?

A: Anything I say about it is just a joke. :)
Words lose their meaning when we come to the Buddhist nondual, in my opinion.

How about this:
there is no one here, there, anywhere, no center, no actor, no cause and no effect. All that “remains” is just what has always been, unfolding, manifesting and disappearing on its own, not touching anything and yet intimately interconnected.

Hahahah. As I said, it is pointless to try to convey this.

Let me finish by quoting this (again from my upcoming book, After anatta):

“The Buddha said “Monks, when the gods with Indra, with Brahmā and with Pajāpati seek a monk who is thus liberated in mind, they do not find [anything of which they could say], “The tathāgata’s consciousness is dependent on this.” Why is that? A tathāgata, I say, is untraceable even here and now.”

This does not mean the tathagata’s consciousness is ‘independently existing’ but it is like drawing on water – utterly traceless and self-releasing. When you try to draw on water, the picture does not land, does not lead to ‘growth’, does not lead to grasping or infatuation.”

Drawing on water – explaining the Buddhist nondual state – trying to catch the Buddha nature.
LOL (laughing out loud)

Related Blogs on the Buddhist nondual:


Question about the Nondual level?
Contact me here >>