Posted on October 8, 2021 by admin

Embodying Presence: Week Three:

In honor of the third class, here are some fun and profound ‘Trinities’ we can explore.

Cosmic Trinities:

Thomas Berry’s Three Laws of the Universe: Subjectivity, Differentiation and Communion
Brahma, Vishnu and Shiva
Mother Earth, Father Sky and You
Three Expressions of Embodying Presence: Being, Becoming and Belonging
Buddhist Three Jewels: Buddha, Dharma and Sangha

Energetic Trinities

Three Dantiens: Lower, Middle and Upper (See below)
Three Shariras (Bodies) in Vedanta: Gross (shtula), Subtle (sukshma) and Causal (karana)
Three Koshas (sheaths) of the Subtle Body: pranamaya, manomaya and vijnanamaya
Three Spatial Directions: Up/Down, Right/Left and Front/Back
Taoist Three Treasures: Jing, Qi and Shen
Three Gunas: Tamas, Rajas and Sattva

Anatomical Trinities:

Three Embryological Anatomical Cavities: Jue Yin, Tai Yin and Shao Yin
Three Bones of the Pelvis: Illium, Ischium and Pubis (see below)
Three Centers of the Upper Femur: Great Trochanter, Lesser Trochanter, Femoral Head
The Three Groins (scroll to pg 60, note also pg 30)
Endoderm, Ectoderm and Mesoderm
Three Holistic Systems of the Body: Circulatory, Nervous and Fascial Systems

First Three Classes Review:

Just Sitting, or Shikantaza. Resting as Presence, True Nature, Silence, Stillness, the Tao.

Mantra: Pause – Relax – Open – Allow

When the energy field of the body is in balance, the sattvic guna, we can drop all and rest as ourselves, open, innocent and free. When there is a disturbance, we become distracted and can easily become lost in samsara, the realm of confusion and delusion. We train the body to discover its dynamic and relaxed state and remain there. Presence, always and already here and now, is realized as effortless Being. Because of the power of mental habits, the body mind needs to remain alert and awake so presence becomes stabilized. This is the core/anchor of our practice.

The Lower Dantien

Notice the center of the pelvic floor is the intersection of the Conception Vessel (Yin) and the Governing Vessel (Yang). Imagine the pelvic bowl as a flower pot with a bulb: roots will grow down and the stem will grow upwards. We want to begin to feel this double action: both down and up from the bulb at the center of the lower dantien space. This double action, simultaneously up and down, will continue at every level. The lower dantien energy field unites with Mother Earth to create stability and grounding through the gravitational field.

Feel the middle dantien space as the heart floating above the pelvis/lower dantien. As you sit for meditation, the heart will then be the stable ground for the upper dantien to open upwards into the open sky of the heavenly realms/outer space/sun, moon, stars and galaxies. Lower dantien anchors and releases the heart upward. The middle dantien/heart then stabilizes to allow the upper dantien to open and rest in the heart. Thus we balance heaven and earth, yang and yin as the three dantiens become a single field united with the Cosmos.

The Pelvic Bones

As we look at the structure of the pelvis, we find three bones on each side, with the pubic symphysis as the center place of balance and weight transfer when moving. Through movements, touch and energetic visualization, raise the vibrancy of the pubic symphysis so you can find and feel it at will. As this becomes more conscious, notice the release of pressure, compression and tension across the sacro-illiac joints. As the yin front body awakens, the yang back body spine can begin to release its holding patterns.

The Pelvic Floor:

Imagine the bottom of the bowl of the pelvis (remember it is curved and not flat like the image) divided into four sections. Although ideally they are all evenly toned, the reality is that one or more will be contracted and constricted, or too loose. Using visualizations, micro-movements and breathing, we can explore this area and bring more balance. The very center point is, ideally, springy, like a trampoline so it can safely facilitate the descending and ascending energies of posture and circulation to work together and allow more effortless movements from sitting to standing and vice versa

The Femur Head and the Trochanters.

There is an intimate relationship between the pelvis and femurs. The Pubis is central as is the head of the femur. Releasing/lengthening through the lesser trochanter will help release the bottom of the groins – pubis to sitting bones – yin front body. This is internal rotation, adduction and extension down the inner leg to the inner foot, like the inner edge of a ski or ice skate blade is a key action that can be learned in all standing poses

Releasing/engaging the great trochanters will open the top of the groins – pubis to illia and the yang back body. This is external rotation, abduction and lengthening down to the outer foot (outer edge) and complements the previous pattern. Done together, as a double action creates the foundation of tadasana and then any sitting pose.

Yoga, Taoism and the Intelligence of the Yin Organ Systems

Posted on September 25, 2020 by admin

Introduction

In the previous post, we introduced the seven karmic lessons of life and some explorations of these using the microcosmic orbit and some anatomical references on the front and back body. Keep working with whichever of the lessons is relevant to you in your life right now. Our next exploration of these lessons will come from the interior perspective of the yin organs, but that will come in a future post as first we will need some preliminary work linking Yoga, Taoism and the Organ systems to help keep us on track.

Remember that our karmic lessons pertain to every moment of our lives. Fall of 2020 is going to be a turbulent and challenging time and we all need to remain grounded, heart centered and clear, no matter what arises. Keep resting in Being and allow Life to flow through you, as best you can. Stay safe, support small businesses, be kind to one another, and do what you can to help get out the vote. Don’t waste energy worrying about things you have no control over. Keep the the loving open heart channeling into the human energy field and we will get through this.

Before we continue, I have to pass on Bonnie Bainbridge Cohen’s wisdom, as presented in the introduction to her Fall 2020 series of classes on the Spine, offering us a clear vision of inner dimensions of our somatic explorations. She is the voice of Somatic Spiritual Awakening.

CELLULAR CONSCIOUSNESS
Each cell in our body has living intelligence. It is capable of knowing itself, initiating action, and communicating with all other cells. The individual cell and the community of cells (tissue, organ, body) exist as separate entities and as one whole at the same moment. Cellular consciousness is a state in which all cells have equal opportunity for expression, receptivity, and cooperation. Attuning ourselves to our cellular consciousness brings us to a place in which we can find the ground from which flows the intricate manifestations of our physical, psychological, and spiritual being.

EMBODIMENT
Embodiment emerges from our cells’ awareness of themselves. It is a direct experience. There are no intermediate steps or translations. There is no guide, no witness – just the fully known consciousness of the experienced moment initiated from the cells. Here, the brain is the last to know. The process of embodiment is a being process, not a doing process. It is an awareness process, not a thinking process. There is complete knowing and peaceful comprehension. Out of this embodiment process emerges feeling, sensing, thinking, witnessing, understanding, compassion. The source of this process is free; it is love.

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Patanjali and Lao Tzu: The Meeting of Yoga and Taoist Practices

In general, the cellular consciousness referred to by Bonnie is unconscious in most of us. The journey is to awaken to this always present flow of energy and information and then allow any and all sense of separateness to dissolve into this fundamental embodied aliveness. Patanjali, in the beginning of the Sadhana Pada, the second chapter of the Yoga Sutras entitled “On Practice”, lists three essential practices known together as Kriya Yoga, that guide our journey. They begin sequentially, but then intertwine into an evolving spiral of awakening and integration.

Taoism has many parallels that take us right into the organ systems. Chinese Medicine is process based. Rather than referring to anatomical structures such as kidneys, it refers to organ systems, including all metabolic and integrative processes associated with the organs and their related hormones. Organ systems also have a subtle psycho-spiritual component unseen in Western medicine.

The first essential practice is discipline or tapas in Sanskrit. Without discipline, there is no practice, or no ability to sustain practice when difficulty arises, and this is true no matter what the subject matter, no matter what level of experience we may have. This is very true in spiritual practice, and Patanjali introduces the more advanced expressions of discipline, abhyasa and vairagya, in chapter I, the Samadhi Pada, sutras I-12 – 16. Abhyasa is the constant directing of our energies to create layers and levels of stability. This includes grounding in the world of form, through bones, fluids and mind, and also stabilizing our awakening in the formless. Vairagya is the constant directing of our energies away from habits and patterns that perpetuate unconscious delusion and suffering, and transforming them towards into patterns that are stabilizing and Awakening. Abhyasa and vairagya are tow sides of the same coin

Discipline is a form of will power, and In Taoism, Will is one of the five Shen or Spirits and resides in the Kidney Organ System. In Taoism, will has a yin and yang component. The Yang Will involves both the day to day and major life decisions and its active and dynamic energy helps us stay focused on the tasks at hand. Yin Will is quite different. Ted Kaptchuk, in his book on Chinese Medicine, “The Web That Has No Weaver”, describes it this way.

“Yin Will is the other side of Will. It is the deeper encounter with the inexorable and ultimate destiny that already exists hidden in the undifferentiated seed. It is the recognition that the deepest force requires no effort. The Yin Will is elusive, almost intangible. It is noticed in stillness. It has a quality of irreducible mystery. The Yin Will is about the inevitable, about a direction we each move toward that can only be seen when we turn around and look at how we have developed through time. It is about fate and destiny. It is about the unknown and depth.

Recognition of Yin Will allows for the creation of the virtue of Wisdom. This Wisdom is not about knowing things. In fact, it is more about being deeply connected to the unknown. Wisdom is a recognition of the fact that life is an intertwining of known and unknown.”

We will soon see how Yin Will links up with the third practice, but Yang Will will leads to the second practice of Kriya Yoga, svadhyaya, Self-study or Self inquiry. Yang Will involves choices (when and how do we apply discipline) and for this we need to cultivate discriminating intelligence. The first stage of Self study is the examining the rules and laws that govern the world of form (known as Prakriti in the Yoga Sutras) and the nature of our own habits and behaviors. In learning what aspects of our lives and mental activities to cultivate and what to eliminate, we discover a discriminating intelligence that can be awakened and refined to guide us in our day to day and long term decision making. This is very true on the collective level as well and is a life long endeavor also as our habits have layers and layers going back through our ancestors.

In Taoism, this discriminative intelligence is another of the five Spirits and resides in the Spleen-Pancreas Organ System. The Spleen-Pancreas, in Chinese Medicine, extracts the ‘pure from the impure’. On a biological level, in the digestive process, the nutrients and anything else that is beneficial are separated and absorbed into the blood stream, while the rest is sent along for elimination. The blood is also filtered and monitored for potential infectious agents, engaging the immune system. The Spleen-Pancreas also discriminates at the psychological and spiritual level, helping us make intelligent descisions about all aspects of our lives. This processing is analogous to the Samana Vayu in Yoga.

The second stage of svadyaya is inquiry into Who, or what am I. What is this “I – me – mine” mind set that drives my behavior? What is change? What is stillness? Can I discover my innate True Nature, as and in the Stillness at the core of my heart? Self study includes reading sacred scriptures that discuss this question, such as the Tao Te Ching, the Bhagavad Gita, The Upanishads, the many Buddhist Sutras, and mystical poetry. It is about Being and not doing, as Bonnie described above. In the Yoga Sutras II-26 – 27, Patanjali discusses this deeper dimension of discriminating wisdom. In Taoism, is the recognition of the small Shen, the ruler of the Five Spirits that resides in the Heart Organ System and the fullness (purna) of the Big Shen, one of the Three Treasures.

The third practice, Ishvara Pranidhana, is the dissolving of the egoic structures into Being. It is allowing Life in its Wholeness to flow though you effortlessly. This is Yin Will in action. Egoic structures are energetic habits of thought and belief that perpetuate the illusion of ‘separateness’ that causes so much suffering. The energy held in these patterns can be transformed by first seeing them for what they are and then exposing them to the direct realization of True Nature, where they dissolve like a wave returning to the vast ocean. Because of karmic momentum, the egoic patterns will keep coming back. But if we can recognize them as just waves, transient phenomena arising out of the depths of True Nature, and stop feeding them by resisting or giving into them, eventually the karmic momentum resolves back into the Source and they come to an end.

The fact that in Kriya Yoga Ishvara Pranidhana comes after Self Study is crucial. It is easy to ‘let go’ into unconscious habits and believe that the ego is letting go. This is one of the great tricks of the ego. You can see obvious examples in spiritual teachers who have had a powerful ‘waking up’ experience, but haven’t done enough ‘growing up’ emotionally. The results are not pretty. The cultivation of discriminating wisdom helps keep all of us from our own self delusion.

Ishvara is a Sanskrit word that points to Divinity as manifest in the multiplicity of forms in the Universe. It is infinite creativity in action. As my Vedanta teacher Swami Dayananda used to say, “What is, is Ishvara”. There are many layers to the practice of Ishvara Prahidhana as demonstrated by Patanjali using this expression in three different sections of the Yoga Sutras. In the first chapter, sutras I-23 – I-29 are all devoted to Isvara. And all three of the Kriya Yoga practices are included as part of the Niyamas, one of the eight limbs of Ashtanga Yoga described later on.

There are two more Yin Organ systems associated with the Five Spirits that we need to consider and they are linked together in a quite interesting Yin-Yang way. The Lung Organ System is associated with the Spirit known as Po, the corporeal soul. Po is the denser yin expression of embodiment, associated with the five elements, concerned solely with this body and this incarnation, and returns to the Earth at death. There are seven Po, related on the physical plane to the seven sensory openings: two eyes, two ears, two nostrils and the mouth. The are also related to the seven Karmic lessons of life discussed in the previous post.

The Liver Organ System is the home of Po’s yang counterpart Hun, or the non-corporeal soul. The Hun is lighter, more expansive and more subtle than the denser Po. It is the aspect of spirit that has no attachment to the physical body and at death leaves the body to dissolve into more ethereal realms of existence. It is the Hun that is the vehicle for shamanic journeying. There are three Hun, sometimes referred to as three spirits or energy fields of differing densities surrounding the physical body (the 7 Po). The ethereal is the densest, the light and finally the true spiritual plane. Taoist master Jeffrey Yuen also teaches that Po is related to space and Hun to time.

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An Overview of our Inner Anatomy

Let the Kriya Yoga of ‘Discipline/Self Study/Letting Go’ guide our explorations as we use breathing, the leverage of different postures and micro-movements to bring attention/conscious awareness to some of these inner spaces of the body, the organs that embryologically emerge within them and the energetic flow of the organ systems. These micro-thin spaces between fascial layers surrounding the organs are also in relationship to the organs through the flow of fluids, Qi and intelligence. Yang Will focuses the attention and keep sit from wandering. Yin Will allows the innate intelligence of the Qi/Fluids/Cells to reveal itself in Being, without any attempt of the ego to manipulate the situation. The habits of the ego are relentless so be patient and compassionate with your Self when working at this level.

We’ll begin our journey into the intelligence of the organ systems by feeling the the anatomical spaces of the torso. The illustrations above left show the three anatomical spaces of the abdomen into which our inner organs emerge during embryological development. These comes from one of my favorite books, “Spark in the Machine” by David Keown, an English medical doctor and acupuncturist, who tells the amazing story of how embryological development serves as the foundation of the acupuncture channels, and much much more. My fascination with embryology, thanks to Bonnie Bainbridge Cohen, has become a spiritual journey into the roots of creation itself as it manifests, here and now, in our embodied Presence.

Translating into Western terminology, Jue Yin, the most anterior, is called the peritoneal cavity; Tai Yin is the anterior para-renal space, and Shao Yin is the retro-peritoneal space. For somanauts, these three spaces provide a way to differentiate the depth spaces of the body, the most challenging of the three spacial directions. Head to tail is simple with the three Dantiens the starting point. With side to side we have the innate bi-lateral symmetry of the human form, i.e., 2 eyes, ears, arms, lungs, legs etc. Front to back is challenging, especially in the upright posture, so we really have to slow down and allow the sensations and perceptions to come.

Frank Netter’s drawing of the a cross section at T-12 , similar to the one above, is viewed from below so you have to reverse left and right, but the cavities are the same. Notice the space behind the stomach, where Bonnie allows her ‘embryonic breathing’ to originate. Also, the liver, kidneys and spleen. These will be key areas in our explorations, as we track the flow of breath/qi, through the micro-thin spaces between two layers of fascia surrounding the volumes and the organs.

In Chinese Medicine, these Yin inter-fascial spaces or channels also have an upper (above the diaphragm) component, as seen above, and are linked to the lower through the three openings in the diaphragm. The Qi flows through these three ‘channels’. These channel also branch out into the limbs to complete the meridians associated with each organ system.

Jue Yin follows the opening for the Vena Cava and links Liver Acupuncture Channel with the Pericardium Acupuncture Channel. Tai Yin follows the esophageal opening, linking Lungs and Spleen/Pancreas; (embryologically speaking, the lungs emerge from a bud on the oesophagus near the vocal cords.), and Shao Yin follows the opening for the aorta linking Heart and Kidney channels.

Exploring the Jue Yin

As an example, we see how the Jue Yin channel combines the Pericardium channel in the arm/upper body with the Liver Channel/leg in the lower body. ‘Absolute’ is one translation of the character ‘Jue’. Others are reversing or returning. Jue Yin runs from Liver-1 on the inside of the big toe all the way to Pericardium 9 at the tip of the middle finger. The pericardium channel also has an inner branch extending down the vena cava linking the three burners.

Dynamic Practice

Setu Bandha Sarvangasana and its variations are great poses to explore Jue Yin. Activate the inner big toes and middle fingers to open whole meridian. For the ‘Leg Jue Yin’ Liver meridian, track flow from the inner big toes along the inner legs and knees and through the groins. (Right and Left) Upper and lower channels meet at the upper front diaphragm.

Feel the liver and pericardium rotating in opposite directions to open space for the vena cava. The Jue Yin channel is where yin has reached its maximum and begins to reverse or return to yang, like at the winter solstice. It is where the de-oxygenated venous blood is returned to the heart and lungs to be re-vitalized. Setu bandha is a more yin backbend allowing the yang to build gradually. As the Jue Yin channel opens, more challenging backbends can be added. This supported (yin) ‘sort of’ kapotasana is still more yang. Without support, backbends become even more yang. Open slowly.

Another way to explore Jue Yin is through the forward bend back bend flow mentioned in a previous post. In fact, you can explore the three yin “Great Channels’, by adding Tai Yin, (Lung and Spleen/Pancreas, the middle layer; and Shao Yin, Heart and Kidney, the inner most layer, anatomically speaking. Iyengar begins all his forward bends in ‘Light on Yoga’ by opening Jue Yin. The completed pose opens Shao Yin with the Tai Yin, the middle layer balancing the two.

Most beginning yoga students collapse in at the Pericardium/Liver junction, and the compensate by over constricting the very outer layer, Tai Yang along the back body to stay upright. By aligning and opening the three inner or yin channels, both back bends and forward bends become organically beneficial.

Inner Practice

In meditative or restorative poses, allow your imagination/attention rest in the opening in the diaphragm for the vena cava as it passes from behind the liver up and into the heart. Bring compassion/Loving Kindness to your heart area so the Pericardium, the connective tissue surrounding the heart, also know as the ‘Heart Protector’, can relax a bit.

Allow you imagination attention follow the Jue Yin as it passes from the feet through the groins. Imagine where the common iliac veins converge to form the inferior vena cava. This is the area of the ‘Hara’. Rest and soften here, bringing Loving Kindness and Compassion. Allow the whole space from the bifurcation up to the heart soften and relax. This is the Middle Burner. Notice the inner link as the inferior vena cava links heart in the upper burner, IVC and aorta in the middle burner and below the navel lower burner. Add inner arms and legs.Have fun with wherever this qi takes you. Be Yin/receptive, allowing, not trying to control, as best you can. Be grateful for having a human body.

For more detailed work and multiple postures and sequences for Jue Yin, see Ruth Knill’s YouTube page. Ruth is a long time yoga practitioner and teacher as well as a licensed acupuncturist working in Arlington, MA. She is teaching a regular ‘Zoom’ yoga class on line every week.

Taosim/Chinese Medicine Background

Foundational to all of Chinese Medicine is the Taoist non-dual principle of yin and yang, representing the three primary realities of creation: dynamism, inter-connectedness and change. The dynamic energy comes from the opposite polar charges of yin and yang. Although ‘opposite’ there is no ‘pure’ yin or yang; each is embedded in the other, no matter how deep you go. There is continuous flow between the two, one waxing, one waning, and then the reverse. What flows is known as qi, (or prana in Sanskrit).

Chinese Medicine describes 12 Primary acupuncture channels, six yin and six yang, that regulate the flow of qi in the body. Each channel is associated with an ‘organ’ (more of a set of energetic processes than the physical organ of Western anatomy), and has points located along the surface of the body. However the channels also have branches that dive into the interior of the body.

In general, yang organs are hollow and move substances throughout the body. They are: (capitalized to differentiate them from the western anatomical organ) the Large Intestine, Small Intestine, Stomach, Bladder, Gall Bladder and a quirky one known as San Jiao, or Triple Warmer. There is no western equivalent, but the San Jiao balances the flow qi through the three burners, which we might see as a regulation of the whole digestive process An ancient Chinese medical text states: ‘The Upper Burner controls intake, the Middle Burner controls transformation, the Lower Burner controls elimination.’ It can also be seen as the mediator of tensegrity in the fluid/fascia living matrix. The San Jiao is a key for our heart/hara balance.

The yin organs include: the Heart (the most yang of the yin organs), Pericardium or Heart Protector, Lungs, Spleen/Pancreas, Liver and Kidneys (the most yin of the yin organs.

One way to group the 12 Primary Channels is in yin/yang pairs of 2, giving us the 6 Great Channels. The six pairs link yang upper body/arms with yin lower body legs. There are three arm yang channels linking with three leg yang channels, and three arm yin channels linking with three leg yin ones. The Great Channels actually arise from 6 embryological, fascially distinct cavities that are arranged spatially from the yang, Governing Vessel back body to yin Conception Vessel front body, in this order:

Tai Yang – Yang Ming – Shao Yang – Shao Yin – Tai Yin – Jue Yin

These also determine a flow with Tai Yang being the Beginning of a cycle and Jue Yin the end of the cycle, which is why Jue Yin is called returning or reversing Yin where

Thank you and credits to Frank Netter for his anatomical drawings
and Marc Ignacio on Upsplash for his candle photo.

As always, questions on practice and editorial and copy editing corrections greatly appreciated.

Holiday Greetings

Posted on December 24, 2019 by admin

Happy Solstice, Happy Hanukkah, Merry Christmas, Happy New Year.

As we flow along with the transition from waning yang to maximum yin and then yin transforming to new born yang, the time is ripe for deep introspection and dissolving into Presence. As such, I offer you some holiday gifts for your practice in the form of some wisdom from three of my favorite teachers, Adyashanti, Jeffrey Yuen and Frank Ostaseski.

We begin with Adyanshanti’s clear and concise description of what he calls True meditation. By the way, as I discussed in the previous post, I find this process very difficult. I have become quite seduced by the subtle levels of form, with all the insights and traumas that arise with there. This is a universal story, as the experiences of Buddha and Jesus have pointed out. The egoic structures cannot survive in Timeless Presence, so they will become more and more subtle in their ways of preventing us from dropping into our True Nature.

For me, refined focal attention (samadhi) in the energy fields of the body has become places of egoic stuckness. The pleasurable ones are the infinite nuances of the energy patterns. I can follow them forever and never arrive in stillness. My yang attentional field wants to keep ‘doing’. I am, very slowly, learning to have a yin attentional field, where my attention moves to a place in the body, and then I ‘get out of the way’ and allow the energy to do its own thing. Bonnie Bainbridge Cohen, my somatic guru is helping me with this. And then, with some grace, my attention can dissolve into Presence.

The unpleasant places of stuckness are the granthis mentioned in the previous post. Here, fear and armoring against the fear create a loop on tightening and constriction. As with the fun stuff, maintaining a ‘yin’ attentional field is the key to help resolve/dissolve these energetic habits. Occasionally, True Nature, drashtuh svarupe, appears from behind the attachments as open, spacious, effortless resting and knowing. I find that opening to spaciousness is helpful, but this is still operating in the world of form. And Presence is open to everything, including stuckness, so ultimately I just laugh at my own foolishness. Adya offers similar advice, in his own unique and simple way.

“True meditation has no direction or goal. It is pure wordless surrender, pure silent prayer. All methods aiming at achieving a certain state of mind are limited, impermanent, and conditioned. Fascination with states leads only to bondage and dependency. True meditation is abidance as primordial awareness.

True meditation appears in consciousness spontaneously when awareness is not being manipulated or controlled. When you first start to meditate, you notice that attention is often being held captive by focus on some object: on thoughts, bodily sensations, emotions, memories, sounds, etc. This is because the mind is conditioned to focus and contract upon objects. Then the mind compulsively interprets and tries to control what it is aware of (the object) in a mechanical and distorted way. It begins to draw conclusions and make assumptions according to past conditioning.

In true meditation all objects (thoughts, feelings, emotions, memories, etc.) are left to their natural functioning. This means that no effort should be made to focus on, manipulate, control, or suppress any object of awareness. In true meditation the emphasis is on being awareness; not on being aware of objects, but on resting as primordial awareness itself. Primordial awareness is the source in which all objects arise and subside.

As you gently relax into awareness, into listening, the mind’s compulsive contraction around objects will fade. Silence of being will come more clearly into consciousness as a welcoming to rest and abide. An attitude of open receptivity, free of any goal or anticipation, will facilitate the presence of silence and stillness to be revealed as your natural condition.

As you rest into stillness more profoundly, awareness becomes free of the mind’s compulsive control, contractions, and identifications. Awareness naturally returns to its non-state of absolute unmanifest potential, the silent abyss beyond all knowing.

SOME COMMON QUESTIONS ABOUT MEDITATION

Q. It seems that the central instruction in True Meditation is simply to abide as silent, still awareness. However, I often find that I am caught in my mind. Is it OK to use a more directed meditation like following my breath, so that I have something to focus on that will help me to not get lost in my mind?

A. It is perfectly OK to use a more directed technique such as following your breath, or using a simple mantra or centering prayer, if you find that it helps you to not get lost in thought. But always be inclined toward less and less technique. Make time during each meditation period to simply rest as silent, still awareness. True Meditation is progressively letting go of the meditator without getting lost in thought.

Q. What should I do if an old painful memory arises during meditation?

A. Simply allow it to arise without resisting it or indulging in analyzing, judging, or denying it.

Q. When I meditate I sometimes experience a lot of fear. Sometimes it overwhelms me and I don’t know what to do.

A. It is useful when experiencing fear in meditation to anchor your attention in something very grounding, such as your breath or even the bottoms of your feet. But don’t fight against the fear because this will only increase it. Imagine that you are the Buddha under the Bodhi tree, or Christ in the desert, remaining perfectly still and unmoved by the body-mind’s nightmare. It may feel very real but it is really nothing more than a convincing illusion.

Q. What should I do when I get an insight or sudden understanding of a situation during meditation?

A. Simply receive what is given with gratitude, without holding onto anything. Trust that it will still be there when you need it.

Q. I find that my mind is spontaneously forming images, almost like a waking dream. Some of them I like, while others are just random and annoying. What should I do?

A. Focus attention on your breathing down in your belly. This will help you to not get lost in the images of the mind. Hold the simple intention to rest in the imageless, silent source prior to all images, thoughts, and ideas.”

The following interview with Jeffrey comes from the website of the Academy of Classical Chinese Medicine, in Ireland, a great resource for Jeffrey’s wisdom. In this Q and A, he is describing why he is going to be teaching a program on Shamanism. Many of his observations are almost word for word parallels to Adyashantis comments on his own approach to spiritual healing he offered in a recent 5 day silent retreat attended by Kate and Sean. As we have been focusing on Daoist imagery in our classes, hopefully we can begin to see that our somatic yoga prectice can be personal shamanic journeys for our own healing. I’ve put in bold face type some of the key principles Jeffrey mentions.

Q. Could you begin by giving us the background to this class, and why you decided to teach it?

“I have to say that it was not something I had intended to do. What I was planning to do this past year was to teach one of my normal one-year programme classes on healing with stones and things like that. The previous year we did a one-year programme on classical Chinese herbal medicine, and I touched on shamanism and herbal medicine. A lot of the students were really thrilled with that segment of the class and wanted me to continue teaching it – but I was somewhat ambivalent because I didn’t know how seriously people would be taking it.

“If you’re going to teach a class like this, you’re going to do exercises with the students, and a lot of those exercises really involve altering one’s state of consciousness. And there are a lot of ramifications when you change the reality of how you’re seeing the world, and yourself. Without proper grounding you can get into a lot of trouble. So I thought, well, maybe I’ll do that in the future. And I was set on teaching a class on healing with stones. But in a dream, it was told to me that I should teach this particular class.”

Q. When you say a dream, Jeffrey, do you mean literally a dream?

“Yes, in a dream an older gentleman came and told me I should teach this class. And so I made the decision.”

Q. Can you explain what you mean by shamanism?

“Shamanism, in my opinion, is the root of both religion and medicine. It’s inseparable. Both religion and medicine are supposed to offer some sense of salvation, or redemption – be it of the physical body, be it of the soul. If we look at the historical figures within Daoism and early Chinese medicine, a lot of these were shamans. Many are depicted wearing what we would consider a shamanistic outfit. They might be wearing feathers around their bodies. They might be wearing a mask – which would symbolise the idea that they’re becoming someone different.

“In Daoism the early connections were always with nature. These early shamans took time to be in silence, in stillness, which awoke them to another level of reality. At 20 years of age the founder of my Daoist tradition – her name is Lady Wei – would go into the woods and collect plants. Not because she was being a naturalist, but because she was being at one with the plants. And the plants that she collected became the path to healing for her.

“When you get to that level of serenity, the plant spirits – or what they call ‘plant songs’ – create an intimate connection with the person. It’s almost like the plant functions based on its interaction with the healer, rather than on a more objective list of classifications where you say, ‘Well, this is what that plant does’. Once you become intimate with the plant it’s almost like the spirit of the plant talks to you – and it then becomes part of who you are. So that plant works for you because it’s being activated, or invoked, by who you are.”

Q. So shamanism always involves connection with the spirit world, in one form or another?

“I would say there are many levels by which one might practice shamanism. People work at the level they’re most comfortable with, or the level that their own cultivation has evolved into. There are a bunch of students in my class in New York who who already consider themselves to be shamans. They’ve undergone training in the Amazon, in Peru; there’s one person who’s an African shaman and there are a number of Native American shamans.

“In the Daoist tradition which I belong to, the Shang Qing school, we do a lot of meditation. In the course of that meditation we enter into what I guess, in the West, you would call ‘an altered state of consciousness’. We call it ‘entering into another reality’. And in that reality you get to learn from those things that you make contact with. You basically allow your consciousness to go into different realms, and at the same time you become another consciousness. You don’t try to control anything, you try to be open to everything. There’s a sense in which you lose who you are when you’re in that meditative state – and then you return back to how you basically believe you ‘are’. It’s almost like schizophrenia.”

Q. Which is why you have to be so well grounded in your own reality to begin with?

“Right. So you can see why I was ambivalent about wanting to teach something like that to a group of students – a lot of whom I don’t know individually. At the beginning we did a lot of grounding exercises, and I tried to emphasise that when you go into one of these states there’s a lot of things you need to do to return to physical reality- such as put your attention to parts of your body. So your body becomes like a grounding tool which helps you to stay anchored.”

Q. For you, Jeffrey, is the shamanistic approach an important tool in a healer’s repertoire?

“I think it’s probably the most important tool. About six years ago I went into semi-retirement. I didn’t want to practice Chinese medicine for a period of time, and it was because I wanted to take time to contemplate the essence of healing. To me, that was not what I was practicing. There was something I believed was still missing, in terms of working with individuals to seek healing based on the individual, rather than just giving herbs or giving acupuncture or other healing modalities. A lot of it was really asking, what is the underlying spirit of healing? And taking time to contemplate and reflect on that. And I can’t say I’ve found the answer! But I have definitely come to a greater realization of what it is that I believe needs to occur in the process of healing – and that is, that the consciousness that brings on disease cannot be the consciousness that brings on healing.”

Q. This is something you’ve spoken about before, Jeffrey: could you sum up why you feel it’s so important?

“I believe that to heal a person has to shift their consciousness.

In Western medicine there’s this sense of objectivity – of not allowing the transference of the patient into the clinician, and vice versa. But I believe that’s not appropriate. I believe that I have to be in the consciousness of my patient so that I can alter that consciousness, and then bring that consciousness back to the patient to see if they can alter it. So it was really for me to become more aware of how my patients were seeing themselves – almost like a form of therapy. I had to take ownership of their consciousness, to see how they would think in various circumstances. And maybe give them different ways of looking at it, or seeing it, in order to provoke them to change their perception.”

Q. As you’ve said, however, entering into an altered state of consciousness can be dangerous – if it’s done without sufficient preparation and grounding. What are the potential dangers of a shamanistic approach, and can you give some examples of the grounding exercises you used with your students?

“Well, the dangers might involve you summoning up or generating images – or, for lack of a better word, entities – that potentially can be harmful to yourself. If you start meditation and you believe in, say, ghosts, then you may enter a dimension where there are ghosts. Because if I say ‘I’m afraid of ghosts’, the hair on the back of my neck starts to rise, and the fear can build into a state of panic. That state of panic is going to sabotage your ability to go further.

“That’s why one of the early lectures that we had on the shamanism course was all about how not to be afraid of death and dying. The most that anything can do to you is to cause you to die – and if you’re not afraid of death and dying, then you’ve overcome one obstacle to shamanism already. That’s why, in some religious traditions, people sometimes meditate in cemeteries or get buried underneath the ground. They’re doing things to stimulate fear. The ultimate fear is the fear of annihilation – that you’ll no longer be who you are. So if you can overcome that fear in a mental, emotional and ultimately physical way, that’s one of the grounding techniques.

“One of the things the students had to do was learn to be comfortable in total darkness. When I was young, I grew up in New York city – so my meditation room was the closet. I would be locked up in the closet, and it would be totally dark! Some people would find that really uncomfortable. But the idea is that in total darkness you can generate light. The Daoist master Chuang Tzu writes that with day comes night, with life comes death. Night returns to day and death returns to life. The idea is to provide a beacon of light, to provide guidance to those who are stuck in that state of consciousness. Because if a healer is stuck there, then they can’t really offer their patient much resolution – outside the comfort of compassion. That’s very important. But it may not just be enough for healing to take place.”

Q. To sum up, then, a shamanistic approach to healing is not really about externals – feathers, masks and so on – but has more to do with internal change?

“The ultimate thing to realise is that there are no tools in shamanism. Although people use feathers, or they use chanting, or drumming, those are just crutches – just as in healing we use herbs and needles and all of that. But the healing comes from within. What we do is, basically, we are touching the person with our spirit. Anyone who is a healer in the truest sense just heals with their presence. We can feel that energy, and if we’re receptive to it it opens us up to the endless wonder of human possibility.”

I met Frank Ostaseski last November at a ‘Love, Death and Dying’ workshop at the Upaya Zen Center in Santa Fe, and wrote about it here. Frank is one of the most open, clear and heart centered people I have ever met. So there was with shock and sadness when I heard that he had suffered a major stroke last summer, and then a series of smaller ones afterward. I have been following his healing story through a blog series posted by his wife. Last week, he made his first public appearance at the end of major conference on end of life care sponsored by EndWell. A video was posted by his wife, Vanda, and can be seen by clicking on this link. It is quite powerful and extraordinary to hear his story about how he is being present to what life is giving him.