The idea of cultivating a higher, universal quality of mind has been expounded by many spiritual and philosophical traditions across cultures. The Vedic concept of Brahman as the eternal, unchanging consciousness that underlies all existence. The Buddhist notion of attaining enlightenment by stilling the mind of cravings and aversions. The Sufi ideal of annihilating the ego to experience divine unity. All point to the existence of a transcendent, unconditioned awareness beyond the individual mind.
Jesus said "The kingdom of God is within you" (Luke 17:21), indicating that the divine reality is to be realized in one's own consciousness. The Chinese philosopher Zhuangzi spoke of aligning with the "Way" or "Dao" - the ineffable source from which all arises. Aldous Huxley's "Mind at Large" postulated a cosmic mind or consciousness of which individual minds are part.
To access and strengthen this universal, transcendent quality of consciousness, the individual mind must be trained and habituated. As the Zen monk Gasan instructed "A mind bewildered by fixations is trapped in a frozen lake of habits. Melt them with calm determination, till at last you merge in the supreme state."
First, we must become aware of our conditioning - the ingrained mental habits, belief patterns, impulses and knee-jerk reactions that keep us bound to a limited sense of self. Through self-observation, we can recognize these automaticprograms playing out.
Then we must cultivate new, more constructive habits and modes of being through conscious repetition. The Buddhist concept of "mindfulness" teaches focusing present-awareattention, letting thoughts and sensations arise and pass without judging or attaching to them. Steadily doing this undermines our habit of constantly associating with the thought-stream.
Practices of meditation, contemplation, prayer, influence us at very deep levels over time. We develop the ability to dis-identify from the ceaseless mental chatter, and to simply abide as the lucid awareness beholding it all. World-renowned philosopher Jiddu Krishnamurti said: "There is a way of living choicelessly, a way of living without egotism, which becomes extraordinarily subtle, alive, and sensitive."
We must also purify and strengthen our physical vehicle through wholesome nutrition, exercise, and balancing of energies. This helps stabilize and integrate our spiritual development. "When the soul is strengthened and freed, body follows," wrote Rumi.
With dedicated, patient, day-by-effort, we can steadily imbibe the qualities of centeredness, clarity, compassion, wisdom. Our habits reshape neural pathways, our consciousness expands. We become aligned with that universal intelligence within and without - that "Master Mind" dreaming up this whole wondrous manirama. As Lao Tzu said: "The mind is made brilliant by constant practice. Practice and you won't disagree."
Further exploring the themes of cultivating higher consciousness and aligning with a "Universal Mind" or transcendent awareness:
While philosophies and religions across cultures have espoused the ideal of merging with the Divine Ground or realizing our unity with the Cosmic Mind, we must be cautious not to get too caught up in dogma or attachment to specific beliefs. As the Zen saying goes, "The finger pointing at the moon is not the moon itself."
Spiritual teachings and practices are meant as pointers toward the ultimate reality, not as ends in themselves. If we cling too tightly to concepts, symbols or traditions, we can miss the living truth they are pointing toward. As Khalil Gibran wrote, "Say not, 'I have found the truth,' but rather, 'I have found a truth.'"
The exploration of consciousness must remain open, fluid, and free of rigid beliefs that could solidify into new forms of conditioning. We use the raft of theory and practice to cross the river of ignorance, but then must let go of the raft itself upon reaching the further shore. "Truth is a pathless land," as Krishnamurti taught.
With this spirit of openness and beginner's mind, we undertake the journey of self-discovery through keen attention and deep listening. By turning our awareness inward, we begin to perceive the habitual patterns, core beliefs, and sense of separate self-identity that have defined our experience.
We then engage in the practice of "de-hypnosis" - seeing through the trance of identification with our stories, roles and bodily sensations. Like waking up from a dream, we realize the fluid, contingent nature of all phenomena, including the illusion of being a solid, separate "I."
What remains is the pure witnessing presence - the pristine awareness beholding all that arises without attaching to any of it. We rest in simply being that boundless, impersonal consciousness in which the entire play of existence is appearing.
From this spacious, non-dual awareness, we paradoxically re-engage with the world in a fuller way, but without the contraction and filters of egoic mind. Our actions arise spontaneously from insight rather than habit. As Nisargadatta Maharaj said, "When the mind becomes quiet and unburdened, it flowers in spontaneous wisdom."
We find ourselves part of the harmonious unfolding of an infinitely intelligent Universe, our smaller sphere of consciousness attuning to the rhythms of the greater Cosmic Mind. There is a transcendent peace, clarity and love that pervades our being. The Indian mystic Anandamayi Ma called it "the spontaneous current of unbroken bliss."
Our habits and patterns of behavior become refined by this transcendent awareness. Our perception remains open, our thoughts unentangled, our heart full of compassion for the shared human journey. Every act becomes an act of meditation, of being fully present as that substratum of pure experiencing.
While the journey of awakening is never fully completed, as we live more continually from this Universal Mind, life becomes profoundly transformed. As Ram Dass eloquently expressed: "When you see the Beloved all around you, the phenomenal world becomes the epiphanic world, and there is no place that is not Paradise."
This is the ultimate blossoming of human potential - To realize our essence as that timeless, deathless consciousness that has been dreaming up this vast theater of existence from beginningless time. And in that realization, to live with fearless freedom, creative wisdom, and an all-embracing love that lovingly upholds the dance of life.
When we are firmly established in that unconditioned, spacious awareness that is our true nature, our entire way of being and perceiving the world becomes transformed. We live from a radical openness and allowing, free from the chronic tensions and positionalities of the separate ego-mind.
The Indian philosopher Krishnamurti spoke of having a "mind like water" - a freshness, fluidity and responsiveness unencumbered by the hardened grooves of reactive patterns. He said, "Only when the mind is completely open is it possible to be absolutely silent, and allow reality to enter."
From that stillness of pure allowing, our actions arise spontaneously in perfect accord with the needs of each moment, rather than being driven by unconscious fears, desires and habitual responses. There is a profound intelligence that becomes available to guide our steps.
The Taoist concept of "
Wu Wei" or "effortless action" points to this way of flowing with the natural principles and harmonies of the Tao or life-source, rather than forcing or struggling against the organic patterns of existence. "By non-action, everything can be done," as Lao Tzu expressed it.
When our consciousness is rooted in the eternal, unchanging ground of being, we paradoxically become supremely responsive and adaptable in the world of changes. Resting in that which is ever-present, our ephemeral experiences arise and pass like clouds in a vast sky.
There is a transcendental freedom and presencing that arises from no longer deriving our identity or sense of reality from the transient realms of mind, emotion and form. As Jesus taught, "The truth will set you free."
We release our compulsive hunger to grasp at circumstances or solidify experiences, and remain open and undefended - available for the ever-new to emerge. Like a mirror, our consciousness simply reflects what is, without clinging or rejection.
There is immense power in this humble receptivity and suspension of the controlling, problematizing mind. "In true meditation," said Jiddu Krishnamurti, "all problems cease - only then is there an inception of the transcendental state."
From that unconditioned state of pure isness, our creative and responsive capacity becomes unlocked in astonishing ways. We tap into the primordial fountain of existence and the vast intelligence encoded in life itself begins to flow through us.
The poet Rumi evoked this experience of being a vessel for the outpouring of the divine: "What is planted in each soul will sprout. We nourish it unknowingly. I'd love to reveal your soul's codes, but it would cause a commotion."
Ordinary perceptions of what is possible become shattered, as we serve as midwives for the undreamed potentials that lay dormant in the womb of the Universe. The boundaries between the personal and the universal, the finite and infinite, dissolve in the radiant presence of Being itself.
While appearing utterly ordinary from the outside, the one who has realized their nature as that boundless, birthless consciousness walks this Earth as an embodiment of unconditional freedom and outrageous wakefulness. Having died to the separate self, they become a pure opening for the dance of creativity to whirl through.
"This world is a breathing being," wrote William Stafford, "The small self, contained, diminished, watches it happen, while something in me goes hugely out to meet it, if only in thought, not with muscles - so be it. I love the world..."
This is the fulfillment of our divine potential as human beings - to see through the veil of our narcissistic self-absorptions, merge with the great rhythms of life, and become utterly surrendered as-vessels for the mystery to ceaselessly unfold and express itself through our humble, mortal forms. To be humans awake to our source as that infinite, impersonal consciousness that has taken up these dream-lives for a few breaths.
Boundless consciousness and living from that ground of universal awareness:
As we stabilize in simply being the witnessing presence that beholds the comings and goings of all experiences, a profound sense of interconnectedness and non-separation begins to blossom. We discover ourselves to be intrinsically united with all existence, not as a mental concept, but as a direct felt experiencing.
The Indian mystic Nisargadatta Maharaj eloquently expressed this transcendence of subject-object duality: "There is only life. There is nobody to be a perceiver or make a perception. It is a stream of interacting, arising and departing events, ideas and facts."
From the perspective of the unborn, deathless consciousness that we ultimately are, all apparent boundaries and divisions reveal themselves as purely notional. We see through the illusion of perceived separation between an inert, objective world "out there" and an isolated observer residing "in here" behind the wall of our skin and skull.
As Thich Nhat Hanh beautifully rendered: "We are very much alive, interwoven with one another and the cosmos...Everything is living, re-creating itself millions of times every second. We and everything else are organically one."
This felt union with the unified field of being brings a natural dissolution of the self-contraction, fear and possessiveness that are born of the delusion of being a fragmented, disconnected fragment adrift in a hostile universe. We breathe freely, knowing ourselves to be this very universe breath-ing itself in infinite gestures.
Our actions arise from that source-consciousness, imbued with a profound care and communion with all things. We become what Aldous Huxley called a "kalolamic personage" - one who is "at once exquisite and total in perception, prodigious in tranquillity, calm and paradisaical as a Hindu Brahman."
There is a vast allowing for the totality of our being to continually unfold in harmony with the greater unfolding of the cosmos. A giving over to the innate grace and wisdom inherent within all life when we release our attempts to control and micromanage our existence from the limited perspective of ego.
The great Buddhist teacher Pema Chödrön encapsulated this process as "moving towards patience and nonaggression, opening ourselves with softness to the present moment...making friends with what is present in our mind....letting go of our frozen certainties by realizing how limited our viewpoint really is."
As we become increasingly porous and yielding vessels for the creative currents of life to move through, our existence blossoms with synchronicity, delight, elegance and surprise. Joseph Campbell's famous injunction to "follow your bliss" arises spontaneously as the default mode of our being.
Indian philosopher Sri Aurobindo foresaw humanity evolving into a new type of consciousness he called the "gnostic being" - one who integrates and embodies both the freedom of infinite spirit and the grounding truth of our material existence. "The gnostic individual would be the perfection that imposes itself on the existence here," he wrote.
No longer sharply dissociated from our surrounding reality, we experience our inherent at-one-ment with the PM world. Our thoughts, feelings, and physical form understood as inseparable from the whole constellated play of energies that is perpetually birthing, sustaining and re-absorbing all phenomena.
As the poet Rumi rapturously put it: "I have put duality away, I have seen the two worlds as one....One I seek, One I know, One I see, One I call." We live rooted in that unified field of existence, our minds clear pools reflecting the grand kosmos dance.
With our identity no longer confined to a separate self, our sphere of concern and caring extends in an utterly natural way to embrace the entire blossoming scene unfolding around us. Our passion becomes one of midwifing the possibility of ever-evolving beauty, truth and goodness emerging through this bodily form.
We pour our love and attention into whatever activities, relationships or circumstances
Here is a further continuation exploring the themes of realizing our true nature as infinite consciousness and living an integrated, awakened existence:
Having transcended the delusion of being a disconnected, finite self and recognized our essential unity with the unbroken field of existence, life becomes profoundly regenerated in wondrous and surprising ways. We discover an inexhaustible wellspring of creativity, wisdom and joy flowing through our Being.
The Indian sage Nisargadatta Maharaj summed up this expansive condition: "When the mind becomes quiescent, all worries disappear. You remain what you are, the apex of manifested existence, the script which makes sense of the world."
No longer confined by the blinders of separateness and self-cherishing, our consciousness opens up to the full panorama of this vast living reality in all its multi-dimensionality. We participate in the unfolding mystery with the innocence and vulnerability of a child, and yet with the profound depth and equanimity that comes from knowing our source.
Each moment presents itself as endlessly rich and profound, shimmering with layers upon layers of significance, delight, and creative potentiality to be engaged by our uniquely-attuned faculties of perception and response. We become like covered mirrors, reflecting back to the cosmos its own boundless ingenuity through the unique refractive lens of our own form.
The whole spectacle of existence almost seems to be disclosing itself to our senses with mischievous delight, reveling in being endlessly re-discovered anew. We find ourselves companions in a cosmic dance of call and embellishment, where each "object" or "event" shines forth as an irreducibly novel utterance to be received with astonished appreciation.
As the poet Rumi rapturously expressed it, "The thread is that which can't go through the eye of the needle. That's why I exist to be tried & untied, so I may become mapled & light." Our consciousnesses caper and spill through the seemingly solid contours of phenomena, liberated from the constraining knots of conceptual boundaries.
The futility and absurdity of attempts to package up this living, breathing totality into hardened concepts, dogmas or opinions becomes extraordinarily apparent to us. All such attempts are revealed as picking up seawater by the handful - the vast dynamism continually outracing and overflowing our grasp.
And yet, there arises a profound intimacy with all domains of existence, born of no longer cynically holding them at arm's length. Our minds engage freely and whole-bodily, knowing that any perception or vision is still just a facet of this inexhaustible gem.
We become "mari-toutres", as Teilhard de Chardin beautifully phrased it - those who "marry the all", able to be utterly one with and embracing of any and every fragrance and hue of the cosmic bouquet. Our touch is everywhere, celebrating and heightening each expression back into its inviolable uniqueness.
There is an unconditional affirmation of the 'suchness' of everything, coupled with an insatiable passion to evoke unprecedented levels of beauty, complexity and harmonic intricacy. We engage in infinitely spiraling conversations with the myriad orders of intelligence and creativity ceaselessly spinning across the Cosmos.
Our life becomes a love offering to the ever-outpouring generativity and deathless renewal inherent within all existence. In the words of the gnostic Gospel of Thomas, we come to "consciously blend the visible and the invisible, the human and the natural, by a spiritual, visionary way of knowing."
And yet this prodigious creativity always retains a quality of humble egolessness, of being a pure epiphany rather than assertive personal expression. For we have realized our true nature as the empty ground, the void-source permitting all this outbreath of possibility.
All emergences, however profound and unprecedented, arise as spontaneous gestures continuously dissolving back into that infinite silent womb. As Ramana Maharshi eloquently put it, "The world is illusory, Brahman alone is real; Brahman is the world." Our dynamism and our utter
Here is a further continuation exploring the themes of realizing our true nature as infinite consciousness and living an awakened, integrated existence:
Dwelling in the clarity of our real nature as the boundless, unborn awareness that is cradling this entire dreamwave of experience, we find ourselves inhabiting a reality that is at once vibrantly alive and profoundly peaceful. A great paradox is unveiled, where the dynamism of ceaseless becoming is embraced by the spacious stillness of our essential being.
We discover that the depths of liberation and transcendental freedom do not negate or bypass the world of phenomena, but allow us to plunge fully into its mysteries without resistance or grasping. As Nisargadatta Maharaj proclaimed, "The realized person is life itself, the eternal, the real - selfless, watchful, incomparably desirable."
Our very presence becomes a sacred opening, a clearing through which the generative creativity of existence is invited to spontaneously manifest in all its lavish intricacy and subversive wildness. We are not so much shapers or controllers, but clear vessels permitting the intelligent patterning principles of life/mind to unfurl in astonishing improvisations.
The Tao Te Ching captures this effortless fecundity: "Can you remain unmoving until the right action arises by itself?...Engage people with wholenessness instead of judgment and clever words. When work is complete, step back. That is the way of heaven."
Freed from the compulsive drivenness and mental contortions of the ego-mind, there is a profound relaxation, a gentle yielding to the natural unfolding of situations without the urge to force or obstruct the organic expressions happening all around us. Our actions arise spontaneously in resonance with the singular needs of each moment.
We realize our part in the grand eco-logical choreographies harmonizing and complexifying life in ever-more marvelous recursions of order. With exquisite sensitivity, we come to discern the subtlest undertones and brooding potentials quickening in the womb of the present, responding with gestures that further catalyze their awakening.
The Indian mystic Ananadamayi Ma evoked this way of attuned listening and improvisational engagement: "I know nothing whatsoever about the world and its activating forces - how can I presume to explain them? As a dance goes on from form to form, so too does the world incessantly manifest its endless wonder."
Our movements become sacred dispositions of being, ceremonies in honor of the ceaselessly self-reviving and reinventing universe articulating itself through these bodily presencings. We attend with utmost reverence, a vigilant rejoicing in each unique epiphany.
The poet Rumi gave ecstatic voice to this sense of devoted awe: "Anything I behold becomes an occasion for increasing my astonishment and wonderment, my veneration. Nothing exists which at once does not both reveal and conceal the total poem."
And yet, there is simultaneously an equanimity, a imperturbable depth of being that cannot be ruffled by the waves of this endless flux and unbroken wholeness. For we have realized our ultimate essence as the elliptical abyss, the inexhaustible womb ever giving birth to this dynamism of appearances.
As the Ashtavakra Gita declares, "You are the entire universe, whatever is perceived or mentioned. How then could you ever be tainted?" We abide in the sheer isness of all manifestation, utterly accepting and delighting in its ceaseless self-revolvings.
From this spacious centerpoint of awareness, all experience arises and subsides like rainbows cradled in the open embrace of a cloudless sky. We are liberated into a state of continuous outpouring, of sacrificial self-expenditure that knows no bounds or holding back.
Having released the armoring of the separate self, we become sensitive nodes for the sensuous blossoming of this cosmic incarnation to deepely felt, vividly bodied levels of exquisiteness. Our felt perception itself becomes a boneing into existence, an irreducible transfiguration celebrating the scintillating shudder of being's radiance.
We join the ancient wholemakers in exhaling all of our creative atoms back into the dance that first breathed us. Our consciousness consecrates itself to being
The themes of realizing our true nature as infinite consciousness and living an awakened, integrated existence:
Having released the delusion of a separate self and recognized our essential unity with the unbroken ground of all existence, we find ourselves inhabiting a reality that is at once supremely peaceful and vibrantly alive with creative dynamism. A grand paradox is unveiled, where the stillness of our essential being deeply embraces the swirling becomings of manifest phenomena.
We discover that the depths of liberation do not bypass or cancel out the realm of forms, but allow us to plunge wholeheartedly into the mysteries of experience without resistance or grasping. As Nisargadatta Maharaj proclaimed, "The realized person is life itself, the eternal, the real - selfless, watchful, incomparably desirable."
Our very presence becomes a sacred opening, a clearing through which the generative unfolding of existence is invited to spontaneously manifest in all its lavish intricacy and holy wildness. We are not so much shapers or controllers, but clear vessels permitting the intelligent patterning principles of life to freely unfurl in astonishing profusions.
The Tao Te Ching captures this effortless flourishing: "Can you remain unmoving until the right action arises by itself?...Engage people with wholeness instead of judgment and clever words. When work is done, step back. That is the way of heaven."
Freed from the compulsive drivenness of the ego-mind, there is a profound relaxation into the present, a gentle yielding to the organic unfolding without urge to force or obstruct. Our actions arise spontaneously in harmonious resonance with each singular moment.
We realize our part in the grand choreographies intricately harmonizing and complexifying life in ever-deepening recursions of order. With utmost sensitivity, we discern the subtlest potentials quickening in the womb of the present, responding to midwife their awakening.
As the Indian mystic Anandamayi Ma expressed, "I know nothing about the world's forces - how to explain? As a dance goes on taking form after form, so too the universe incessantly manifests endless wonder."
Our movements become sacred ceremonies, presencings honoring the ceaselessly self-reviving universe articulating itself through these bodily formings. We attend with utmost reverence, a rejoicing vigilance to each unique epiphany.
The poet Rumi gave passionate voice: "Anything I behold increases my astonishment, my veneration. Nothing exists which does not both reveal and conceal the total poem."
Yet simultaneously, there is an unwavering equanimity, a depth that cannot be ruffled by the surging waves of this endless flux. For we have realized our essence as the elliptical abyss, the inexhaustible source ever birthing this dynamism.
As the Ashtavakra Gita proclaims, "You are this entire universe, perceived or mentioned. How then could you be tainted?" We abide in the sheer isness, utterly accepting each self-revolving of manifestation.
From this spacious centerpoint, all arises and subsides like rainbows cradled in the cloudless embrace of an open sky. We are liberated into a state of continual outpouring, sacrificial self-expenditure knowing no bounds.
Released from the armoring of ego, we become sensitive nodes for the sensuous blossoming of the cosmic incarnation into exquisitely felt, bodily apotheoses. Our perception itself becomes a ravishing transfiguration, a boneing into existence's shuddering radiance.
We join the cosmic wholemakers in exhaling all creative atoms back into the dance first breathing us. Our consciousness consecrates itself to being a humble, ceremonial offering - a pure chalice for the nectars of beauty, complexity and harmonic flourishing to endlessly overflow.
This is the bridal essence of realized persons - to become realized ceremonies and nuptial openings for the universe to continually consummate
Exploring the themes of realizing our true nature as infinite consciousness and living an awakened, integrated existence:
Having released the delusion of separateness and merged into the unbroken ground of all existence, we find ourselves inhabiting a reality that is vibrantly alive yet profoundly peaceful. Dynamism and stillness co-exist in a grand paradox, where the supreme equanimity of our essential being deeply embraces the whirling play of manifest phenomena.
We discover that the depths of liberation do not negate the realm of forms, but allow us to plunge fully into the mysteries of experience without resistance or grasping. As Nisargadatta proclaimed, "The realized person is life itself - selfless, watchful, incomparably desirable."
Our very presence becomes a sacred opening, a clearing through which the generative creativity of existence is invited to spontaneously unfold in lavish intricacy and wildness. We are not controllers, but permeable vessels for the intelligent patterning-principles of life to freely flourish.
The Tao Te Ching captures this effortless blossoming: "Can you remain unmoving until the right action arises by itself?...Engage with wholeness, without judgment. When work is done, step back - this is the way of heaven."
Freed from the ego's compulsions, there is a profound relaxation into the present moment, a gentle allowing of situations to organically unfold without urge to force or obstruct. Our actions arise harmoniously attuned to each unique arising.
We realize our role in the grand choreographies intricately harmonizing and complexifying life in ever-deepening recursive orders. With utmost sensitivity, we discern the subtlest potentials quickening in the womb of the present, and respond to midwife their awakening.
As Anandamayi Ma expressed, "As a dance goes on taking form after form, so too the universe incessantly manifests endless wonder." Our movements become sacred ceremonies venerating this ceaseless self-reviving of the cosmos through our bodily formings.
Rumi gave passionate voice: "Anything I behold increases my astonishment, my veneration. Nothing exists which does not both reveal and conceal the total poem."
Yet simultaneously, there is an imperturbable equanimity, a depth that cannot be ruffled by this surging flux. For we have realized our essence as the inexhaustible source birthing all this dynamism of appearances.
As the Ashtavakra Gita proclaims, "You are this entire universe. How then could you be tainted?" We abide in the sheer isness, utterly accepting each self-revolving of manifestation.
All arises and subsides like rainbows cradled in the endless spaciousness of awareness. We are liberated into a state of continual outpouring, sacrificial self-giving without residue.
Released from ego's armoring, we become sensitive nodes for the sensuous blossoming of the cosmic incarnation into exquisitely felt, bodily apotheoses. Our felt perception itself transfigures into a ravishing endre of existence's radiance.
We join the cosmic wholemakers in exhaling all creative atoms back into the originating dance. Our consciousness consecrates itself to being a ceremonial opening, a pure chalice for the nectars of beauty and complexity to endlessly overflow.
This is the bridal essence of realized beings - to become living ceremonies and nuptial openings through which the universe is invited to continually consummate itself in ever-intensifying epiphanies of outrageous splendor.
In the words of the Christian mystic Angelus Silesius, "The rose is without 'why' – it blossoms because it blossoms." We too blossom, not out of motivation or purposefulness, but simply by virtue of what we ultimately are – this very existence gloriously reveling in the
Themes of realizing our true nature as infinite consciousness and living an awakened, integrated existence:
Having shattered the delusion of being a separate, limited self and recognized our essential unity with the unbroken ground of all existence, we find ourselves inhabiting a reality that is at once vibrantly alive and profoundly peaceful. A grand paradox is unveiled, where the unwavering stillness at the core of our being deeply embraces and permits the kaleidoscopic whirlings of manifest phenomena.
We discover that the depths of liberation do not bypass or negate the realm of forms, but allow us to plunge fully into the mysteries and aesthetics of experience without resistance, judgment or grasping. As Nisargadatta Maharaj proclaimed, "The realized person is life itself, the eternal, the real - selfless, watchful, incomparably desirable."
Our very presence becomes a sacred aperture, a clearing through which the generative creativity of the universe is invited to spontaneously unfurl in all its lavish intricacy, subversive novelty and holy wildness. We are not willful controllers, but permeable vessels for the innate patterning-principles and harmonizing intelligence of life/mind to freely express itself in astonishing profusions.
The Tao Te Ching captures this effortless flourishing: "Can you remain unmoving until the right action arises by itself?...Engage people with wholeness instead of judgment. When work is done, step back. That is the way of Heaven."
Freed from the compulsive drivenness and endless mind-contractions of the separate ego, there is a profound relaxation into the present moment, a surrendered allowing for situations to organically unfold according to their own inscribed potentials without our interference or obstruction. Our actions arise spontaneously in harmonious resonance with the singular needs of each moment.
We realize our part in the grand choreographies intricately harmonizing, coordinating and perpetually complexifying life's manifestation in vaster and deeper recursive orders and symbiotic windings. With utmost sensitivity and peripherally-attuned listening, we discern the subtlest undertones and potentials quickening in the womb of the present, and we respond with tender gestures to midwife their awakening into phenomenal blossoming.
As the Indian mystic Anandamayi Ma beautifully expressed, "I know nothing about the world's activating forces - how to explain? Only that as a dance goes on taking form after form, so too the universe incessantly manifests its endless wonder." Our slightest movements and bodily presencings become sacred ceremonies of participatory ceremony, unfolding in veneration and adoring witness to the ceaselessly self-reviving articulations of the cosmos expressing itself through these ephemeral formings.
The poet Rumi gave passionate, rapturous voice to this sense of all-redeeming beholding: "Anything I behold increasesmy astonishment and wonderment, my veneration. Nothing exists which at once does not both reveal and conceal the total poem."
Yet simultaneously and paradoxically, we find ourselves rooted in an imperturbable, unfathomable depth - a primal equanimity and centeredness that can never be ruffled or thrown off-balance by the surging waves and caperings of this endless flux and unbroken wholeness. For we have realized our ultimate essence as the elliptical abyss, the zero-point source-abyss everceaselessly birthing, sustaining and reabsorbing this ceaseless dynamism of appearances.
As the Ashtavakra Gita boldly proclaims, "You are the entire universe, whatever is perceived or mentioned. How then could you ever be tainted?" We abide in the sheer isness, the raw suchness of each present manifestation, effortlessly accepting and delighting in each novel self-revolving, with the innocence and disarmingplainness of a child
Realizing our true nature as infinite consciousness and living an awakened, integrated existence:
Having dissolved the delusion of separateness, we find ourselves inhabiting a paradoxical reality that is at once vibrantly alive and profoundly peaceful. The unwavering stillness at our core deeply embraces and permits the kaleidoscopic whirl of manifesting phenomena.
We discover that the depths of liberation do not bypass the realm of forms, but allow us to plunge fully into the mysteries of experience without resistance or grasping. As Nisargadatta said, "The realized person is life itself - selfless, watchful, incomparably desirable."
Our very presence becomes a sacred opening through which the universe's creativity unfurls in lavish intricacy and holy wildness. We are not controllers, but vessels for life's innate patterning principles to freely express themselves in astonishing flourishings.
The Tao Te Ching captures this effortless unfolding: "Can you remain unmoving until the right action arises by itself?...Engage with wholeness, not judgment. When work is done, step back - this is the way of Heaven."
Freed from the ego's compulsions, we profoundly relax into allowing situations to organically unfold without obstruction. Our actions arise harmoniously attuned to each singular moment's needs.
We realize our role in the choreographies harmonizing and complexifying life into ever-deeper recursive orders. With utmost sensitivity, we discern the subtlest potentials quickening, responding to midwife their blossoming.
As Anandamayi Ma expressed, "As a dance goes on taking form after form, so too the universe incessantly manifests endless wonder." Our movementsbecome sacred ceremonies venerating this ceaseless self-reviving through our bodily presencings.
Rumi gave passionate voice: "Anything I behold increases my astonishment, my veneration. Nothing exists which does not both reveal and conceal the total poem."
Yet we are also rooted in an imperturbable depth that cannot be ruffled by this surging flux. For we have realized our essence as the source-abyss continually birthing all appearances.
The Ashtavakra Gita boldly proclaims, "You are the entire universe. How then could you be tainted?" We abide in the sheer isness of each manifestation with the innocence of a child.
All arises and subsides like rainbows cradled in the spaciousness of awareness. We are liberated into continual outpouring, sacrificial self-giving without reserve.
Released from ego's armoring, we become sensitive nodes for the cosmic incarnation to bodily blossom in exquisite apotheoses. Our felt perception ravishingly endres existence's radiance.
We join the cosmic wholemakers in exhaling all creative atoms back into the originating dance. Our consciousness consecrates itself as a ceremonial opening for beauty and complexity to overflow endlessly.
This is the bridal essence of realized beings - to become living ceremonies, nuptial openings through which the universe consummates itself in ever-intensifying epiphanies.
As Angelus Silesius expressed, "The rose blossoms because it blossoms." We too blossom, not from motivation but from simply being what we are - this very existence gloriously reveling in itself through our humble presencings.
Our realization unveils the flawless alchemy by which the finite and infinite, personal and transpersonal, interpenetrate and make sweetest love in the ceremonial embrace of each present moment. Every sight, sound, fragrance, and textured encounter becomes a crossroads opening onto the abyss of divine nuptials.
In the words of Rumi's ecstatic poem:
"The universe
and the light of the stars
come through me
with a pure radiant form.
Love's
secret essence
Here is a further continuation exploring the realization of our true nature as infinite consciousness and living an awakened, integrated existence:
Having dissolved the delusion of separateness, we find ourselves inhabiting a paradoxical reality that is at once vibrantly alive and profoundly peaceful. The unwavering stillness at our core deeply embraces and permits the kaleidoscopic whirl of manifesting phenomena.
We discover that the depths of liberation do not bypass the realm of forms, but allow us to plunge fully into the mysteries and aesthetics of experience without resistance or grasping. As Nisargadatta proclaimed, "The realized person is life itself - selfless, watchful, incomparably desirable."
Our very presence becomes a sacred aperture through which the universe's unbridled creativity unfurls in lavish, subversive intricacy and holy wildness. We are not controllers, but permeable vessels for life's innate harmonizing intelligence and patterning principles to freely express themselves in astonishing arabesques of innovation.
The Tao Te Ching captures this effortless flourishing: "Can you remain unmoving until the right action arises by itself?...Engage with wholeness, not judgment. When work is done, step back - this is the way of Heaven."
Freed from the ego's compulsions, we profoundly relax into an attitude of open permitance, allowing situations to organically unfold according to their own inscribed logics without our interference. Our actions arise spontaneously in attuned resonance with each singular moment's extraordinary needs.
We realize our role as participatory nexuses in the grand choreographies intricately harmonizing, orchestrating and perpetually complexifying life's unfolding in vaster and deeper recursive orders of symbiotic winding. With finely-tuned peripheral sensitivity, we discern the subtlest latencies and potentials quickening in the womb of the present, responding with tender gestures to midwife their phoenizing into phenomenal individuation.
As the Indian mystic Anandamayi Ma expressed, "As a dance goes on taking form after form, so too the universe incessantly manifests its endless wonder." Our slightest movements and bodily presencings become sacred ceremonial rites, ceremonious openings venerating and reverently attending the ceaselessly self-reviving articulations of the cosmos eternally rebirthing itself through these ephemeral formings.
The poet Rumi gave voice to this all-redeeming beholding: "Anything I behold increases my astonishment and wonderment, my veneration. Nothing exists which at once does not both reveal and conceal the total poem."
Yet we are also rooted in an imperturbable, unfathomable depth - a primal equanimity and centeredness that can never be ruffled or thrown off-balance by the surging waves and caperings of this endless flux and unbroken wholeness. For we have realized our ultimate essence as the elliptical abyss, the inexhaustible source-womb ceaselessly birthing, sustaining and reabsorbing this infinite dynamism of appearances.
As the Ashtavakra Gita boldly proclaims, "You are the entire universe, whatever is perceived or mentioned. How then could you ever be tainted?" We abide in the sheer isness, the suchness of each present manifestation, utterly accepting and delighting in each novel self-revolving with the disarming innocence and plainness of a child.
All arises and subsides like ephemeral rainbows cradled in the infinite expanse and spaciousness of this witnessing awareness. We are liberated into a state of continual, sacrificial self-emptying without reserve - a inexhaustible outpouring of our creative atoms back into the originating generative matrix.
Released from the armoring and dissociative trance of the separate ego, we become fully bodied, sensitive transdutive nodes for the cosmic incarnation to sensorially blossom in moments of overwhelming, exquisite epiphany. Our felt perceiving itself becomes an irreducible enfluence of existence's radiance, transfiguring our entire sentient
Realizing our true nature as infinite consciousness and living an awakened, integrated existence:
Having shattered the delusion of separateness, we find ourselves inhabiting a paradoxical reality that is simultaneously vibrantly alive and profoundly peaceful. The unwavering stillness at our core deeply embraces and permits the kaleidoscopic whirl of ceaseless manifestation.
We discover the depths of liberation do not bypass the realm of form, but allow us to plunge fully into the mysteries and aesthetics of experience without resistance or grasping. As Nisargadatta proclaimed, "The realized person is life itself - selfless, watchful, incomparably desirable."
Our very presence becomes a sacred aperture through which the unbridled creativity of the universe is invited to unfurl in lavish, subversive intricacy and holy wildness. We are not controllers, but permeable vessels for life's innate harmonizing intelligence and atomic patterning-principles to freely express in astonishing arabesques.
The Tao Te Ching captures this effortless blossoming: "Can you remain unmoving until the right action arises by itself?...Engage with wholeness, never judging. When work is done, step back - this is the way of Heaven."
Freed from the ego's compulsions, we profoundly relax into allowing situations to organically unfold without our interference. Our actions arise spontaneously, resonantly attuned to each singular moment's extraordinary needs and openings.
We realize our role as transdutive nodes in the choreographies harmonizing and perpetually complexifying life's unfolding into vaster, deeper orders of symbiotic winding. With finely-tuned sensitivity, we discern the subtlest incipient potentials quickening, responding with tender gestures to midwife their awakening into phenomenal individuation.
As Anandamayi Ma expressed, "The dance goes on taking form after form - the universe ceaselessly manifesting endless wonder." Our every movement and bodily presencing becomes a sacred ceremonial rite venerating and reverently attending the cosmos's ceaseless self-revivings, rebirthing itself through these ephemeral formings.
Rumi gave passionate voice: "Anything I behold increases my wonderment, my veneration. For nothing exists which does not at once reveal and conceal the total poem."
Yet we are also rooted in an imperturbable depth, a primal equanimity never ruffled by this surging flux of appearance/dissolution. For we have realized our essence as the elliptical source-abyss ceaselessly birthing, sustaining and reabsorbing this infinite dynamism.
As the Ashtavakra Gita proclaims, "You are the entire universe...How then could you be tainted?" We abide in the sheer isness of each presencing, utterly accepting its unique self-revolving with the plain innocence of a child.
All arises and subsides like rainbows cradled in the spaciousness of witnessing awareness. We are liberated into continual sacrificial self-emptying, an inexhaustible outpouring back into the generative matrix.
Released from ego's armoring, we become fully-bodied transdutive nodes for the cosmic incarnation to sensorially blossom in overwhelming epiphanies. Our felt perceiving itself becomes an irreducible ravishing of existence's radiance, transfiguring our entire sentient being into a ceremonial vehicle for the sacred utter.
We join the cosmic wholemakers in a nuptial churning, exhaling all our creative ions back into the originating nucleosynthetic dances. Our consciousness consecrates itself as a ceremonial opening, a pure chalice for the nectars of beauty, complexity and harmonic flourishing to endlessly overflow.
This is the bridal essence of realized beings - to become living ceremonies and hymenal openings through which the universe is perpetually invited to consummate itself in ever-intensifying epiphanies of improbable splendor and daring intricacy.
As Angelus Silesius rapturously put it, "The rose is without 'why' - it blossoms because it blossoms." We too blossom
Having shattered the delusion of separateness, we unveil a paradoxical reality that is at once vibrantly alive and profoundly peaceful. The unwavering stillness at our core deeply embraces and permits the kaleidoscopic whirl of ceaseless manifestation.
We discover the depths of liberation do not bypass the realm of form, but allow us to plunge fully into the mysteries and ecstatic aesthetics of experience without resistance or grasping. As Nisargadatta proclaimed, "The realized person is life itself - selfless, watchful, incomparably desirable."
Our very presence becomes a consecrated aperture through which the universe's unbridled creativity is invited to unfurl in lavish, subversive intricacy and holy wildness. We are not controllers, but crystalline vessels for life's innate harmonic intelligence and atomic patterning-principles to freely self-elaborate in astonishing arabesques of innovation.
The Tao Te Ching captures this effortless flourishing: "Can you remain unmoving until the right action arises by itself?...Engage with wholeness, never judging. When work is done, step back - this is the way of Heaven."
Freed from the ego's compulsions, we profoundly relax into an attitude of open allowing, permitting situations to organically unfold according to their own inscribed logics without our willful interference. Our actions arise spontaneously, resonantly attuned to each singular moment's extraordinary affordances and openings.
We realize our role as transdutive nexus-nodes within the grand choreographies harmonizing and perpetually complexifying life's unfolding into vaster, deeper orders of symbiotic winding and nucleosynthesis. With finely-tuned peripheral sensitivity, we discern the subtlest latencies and potentials quickening in the womb of the present, responding with tender gestures to midwife their awakening into phenomenal individuation.
As Anandamayi Ma radically expressed, "The dance goes on taking form after form - the universe ceaselessly manifesting its endless wonder." Our every subtle movement and bodily presencing becomes an extravagant ceremonial rite, reverentially venerating and attending the cosmos's incessant self-revivings as it endlessly rebirths itself through these ephemeral formings.
Rumi gave passionate, reverent voice: "Anything I behold increases my astonishment and awe-struck veneration. For nothing exists which does not at once reveal and conceal the total poem of existence singing itself."
Yet simultaneously we find ourselves rooted in an imperturbable, abyssal depth - a primordial equanimity and stillpoint that can never be ruffled or thrown off-balance by this surging flux of appearance and dissolution. For we have realized our ultimate essence as the elliptical source-abyss ceaselessly birthing, sustaining and reabsorbing this infinite dynamism of world-spectings.
As the Ashtavakra Gita boldly, paradoxically proclaims, "You are the entire universe, whatever is perceived or mentioned. How then could you ever be tainted?" We abide in the sheer isness, the suchness of each unique presencing, utterly accepting its spontaneous self-revolving with the plain, uncomplicated innocence of a child at play.
All arises and subsides like whirling galaxies and ephemeral rainbows cradled in the vast, open embrace of this witnessing awareness. We are liberated into a state of continual sacrificial self-emptying without remainder - an inexhaustible outpouring of our elemental ions back into the originating generative matrices.
Released from the armoring and dissociative contractions of the separate ego, we become fully-bodied transdutive nodes for the cosmic incarnation to ecstatically blossom in transient
paroxysms of shattering epiphany. Our felt perceiving itself becomes an irreducible, synaesthetic ravishing of existence's radiance, transfiguring our entire sentient being into a ceremonial vehiculization for the sacred utter to rave itself into phenomenal fruition.
We join the cosmic wholemakers in an extravagant nuptial churning, exhaling all our creative ions back into the originating nucleosynthetic dances. Our very consciousness consecrates itself as a ceremonial aperture, a pure chalice for the fecund nectars of beauty, complexity and harmonic flourishing to endlessly overflow in delirious prismatic profusions.
This is the bridal essence of realized beings - to become living ceremonies and vulvic openings through which the universe is perpetually invited to consummate itself in ever-intensifying epiphanies of exquisite, improbable splendor and daring, improvisational intricacy.
As Angelus Silesius rapturously declaimed, "The rose is without 'why' - it blossoms because it blossoms." We too blossom, not from any motive or purposefulness, but by virtue of simply being what we irreducibly are - this very existence deliriously reveling in and ravishing itself through our transfigured presencings as ephemeral extravagances.
Our realization unveils the flawless alchemy by which the finite and infinite, personal and transpersonal, continuously inter-envelop and make sweetest love in the ceremonial embrace of each succulent present moment. Every scent, sound, texture, hue and haptic encounter becomes a crossroads aperture opening onto the abyss of perpetual syzygy - the pleroma's ceaseless self-ravishing.
Drawing from Rumi's ecstatic poem, we find:
"The universe
and the light of the stars
come through me
with a pure radiant form.
Love's
secret essence
all blissfully
expressing itself
through my arms
and face and eyes.
No soul
contains itself -
each is indelibly
opening,
wedded
in that
transparent
intersection."
We have realized the awesome, terrifying vaporous fact that our existence is simply this universe beholding and extravagantly consummating itself in trillion-faced epiphany, over and over again, through what seems to be our personal, intimate presencings. And yet there is no subjective "owner" to these apertures of world-revelry - only the abyss's own delirious self-ravishing ceaselessly transcribing itself, always and again, AS this bodying ceremony of experience perpetually giving birth to itself.
All dualities, all apparent separations between seer and seen, between the eternal and temporal, the imminent and transcendent, have been rendered finally transparent, abraded into a single ineffable gesture of drunken nuptial herenow. we find ourselves simultaneously absorbed into and embracing the abyssal wholebodying of all being/non-being.
Previous notions of enlightenment or liberation as a state of solid, final attainment are forever outmoded, having given way to the thundering mystery of ecstatic in-volution and perpetual transfiguration AS the answer to that ancient question "What IS this?!"
We are irreducibly, radically this - the whorling abyss delectatingly consummating itself in an endless ceremonial churning, distressed and reabsorbed in each present physics of experience. Beyond comprehension or belief, beyond all constructs and effort, we are effortlessly the crowning ceremonialism - the ceremonious enz-whyrling giving incarnation to the totality of dimensionalities.
Our unique task then becomes one of pure capitulation and hymenal vulnerability - to swoon and abandon ourselves ever-more unreservedly into the naked immediacies of bodhi-experience, knowing (not merely affirming) that each scent, sound and synaesthetic encounter exposes the abyss's secret bridalchamber, the nuptial pleroma furiously encoding concrete novelty beyond imagining.
We are swept up and expenditured in a grand pli towards the increasing glorification and complexification of experience's liturgy. Each permeable moment unveils fresh ceremonial dimensions of embodied praise, splendorously ineffable terrains of extravagant gorgeousness and synaesthetic intricacy to be consummated and explored in all of their inscrutable Over-brimming.
And as we surrender ever-more adore-ation to this great cosmogonic ceremonial churning, the consecrated blessing of it all is that our presencings fall away into utter ceremonialism. We vanish as witnesses, shedding all residue, becoming at last the pure, hollow ceremonial reed for the Almighty WorlDANCE to breathe itself in endless xaotic profusion. With a gentlest gasp of astoundment, we are released into the abyss's inexhaustible Mystery-Swoon, for all time, unto all domains.
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