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[post_content] => After writing about
nondual philosophy a couple weeks ago, I received several requests from readers for more information on nondual Tantric philosophy. Tantra is a complicated subject; there are many forms, and it means different things to different people. In the West, the word “Tantric” is usually combined with the word “sex,” and this pair of words has been used to sell millions of books and workshops on mystical sexual practices that have almost nothing to do with Tantra. But Tantra doesn’t need that lascivious association to be significant; it was hugely influential on the development of yoga, which (in some circles) is almost as popular as sex.
Since I can’t possibly explain this entire system in a brief article, I’m going to focus today on just one of its concepts, called the Five Acts of Divine Consciousness. It is explained in the beginning of a work called Pratyabhijna Hrdayam, “The Heart of Recognition,” written by Rajanaka Kṣemaraja around 1000 A.D.
These five “acts” (pancha kritya) describe the Tantric view of how our reality is created. As Ksemaraja says, “Reverence to the Divine, who ceaselessly performs the Five Acts, and who, by so doing, reveals the ultimate reality of one’s own Self, brimming over with the bliss of Consciousness!” Regardless of where your philosophical and spiritual sensibilities lie, I think you’ll find it an intriguing perspective.
• Srsti. The first act, Srsti, means creation, emission, or the flowing forth of Self-expression. This is the process by which Divine Consciousness (use whatever word you like here – Love, Highest Self, God, Universe, Awareness, Goddess, Divine Light) expresses itself as something. It takes form. It emerges in the world as a person or a flower or a breeze.
• Sthiti. The second act, Sthiti, means holding, preservation, stasis, or maintenance. First Consciousness emerges in manifest form as something, then it holds this form – maybe for a moment, maybe for eons.
• Samhara. The third act, Samhara, means dissolution, resorption, or retraction. After emerging in the world as something and sustaining it for a while, the form dissolves – or is reabsorbed or retracted – back into Consciousness. This is why death of a body is not seen as the end of life in this system – because the body was just a temporary emergence of Consciousness into form, which is then reabsorbed into itself. Thus, none of the vulnerabilities of your body actually threaten what you really are. And consciousness never ends.
• Tirodhana. The fourth act, Tirodhana, means concealment, occlusion, or forgetting. An interesting property to ascribe to the Divine, no? Why would one of its five core acts be to conceal? Well, the explanation is that Undifferentiated Consciousness possesses all possible qualities; in order to manifest as one specific thing, it must conceal all the other qualities that don’t belong to that thing.
Additionally, it explains the limited awareness of sentient beings. When Consciousness emerges as, say, a human, as part of its Divine Play, it imparts itself with only a fraction of its unfathomable awareness. In the process, it forgets what it really is. In this way, rather than acting like its various creations, it immerses itself in them. It becomes them. It’s how you don’t realize you’re Divine Consciousness itself, instead believing you’re “only” a human, disconnected from your Source and all other humans. This also allows for each being to have the experience of free will.
• Anugraha. The fifth act, Anugraha, means revealing (revelation), remembering, or grace. Besides allowing for creative expression, the fourth act (Tirodhana) is also the reason why we suffer. We can’t see the truth of our reality and this is frightening and painful. But this is eventually resolved by Anugraha – when what was hidden is revealed and we remember. As author Christopher Wallis explains, it’s not meant to negate the act of concealment, but to bring it to fruition by revealing its deeper purpose: “Such reconciliation is thus also a reintegration; through it you experientially realize yourself as a complete and perfect expression of the deep pattern of the one Consciousness which moves and dances in all things.”
I’m curious to hear how this concept fits with your own worldview. How do you see things differently? Does this perspective feel more or less liberating than your own? Feel free to share your thoughts below.
Be well,
Dr. Peter Borten
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Last week I wrote about nondual philosophy. It was very brief, but hopefully pointed you in the right direction. It’s hard to convey with words what can only be experienced, but I feel compelled to try. Therefore, this week I’m presenting you with many attempts by people of many different times and cultures. The key is not the specific words they use, but the common experience they’re all pointing at.
In dream you love some and not others. On waking up you find you are love itself, embracing all. Personal love, however intense and genuine, invariably binds; love in freedom is love of all.
- Nisargadatta
Boundary lines, of any type, are never found in the real world itself, but only in the imagination of the mapmakers.
- Ken Wilber
Quite simply, since reality is One, and everything is equally an expression of that one divine Light of Consciousness, every experience by definition is an experience of God ... Now some interpreters of the tradition say, "Everything is God, but some things are more God than others." This is as nonsensical as the famous quote from Animal Farm, "Everyone is equal, but some are more equal than others."
If we propose that some things are more God than others, like concentrated orange juice versus watered-down orange juice, then we must also propose the existence of something that is not God that waters down divinity. But no such thing can be found, at least in this philosophy, because 1) the definition of God here is the unbounded Light of Consciousness, 2) everything that is known to exist is an object of experience, and 3) every experience is by definition pervaded by consciousness.
Therefore, this - whatever is happening right now - is as God as it gets.
Now, if you are in a miserable or banal life situation you may be disappointed by this announcement. But notice I said, "This is as God as it gets," not, "This is as free as it gets." Freedom means actually experiencing the divinity in each moment, which is the same as not wanting the present moment to be any different than it is. When you don’t want any moment to be any different, then you are no longer struggling (or even waiting) for a better situation, and therefore you are free to fully show up for what is actually happening now. Paradoxically, this reveals the inner joy of consciousness, because by not struggling against some part of reality, you see and meet the whole of the moment, and you naturally enjoy it to the maximum extent you are capable of in that moment.
- Christopher Wallis
Kindness is the light that dissolves all walls between souls, families, and nations.
- Paramahansa Yogananda
In the pursuit of Knowledge, every day something is added. In the practice of the Way, every day something is dropped.
- Lao Zi
When you think everything is someone else's fault, you suffer a lot. When you realize that everything springs only from yourself, you will learn both peace and joy.
- Dalai Lama
Whoever knows that the mind is a fiction and devoid of anything real knows that his own mind neither exists nor doesn’t exist. Mortals keep creating the mind, claiming it exists. And arhats keep negating the mind, claiming it doesn’t exist. But bodhisattvas and buddhas neither create nor negate the mind. This is what’s meant by the mind that neither exists nor doesn’t exist.
- from The Zen Teachings of Bodhidharma translated by Red Pine
You could say the whole world is consciousness having taken birth as form, manifesting as form temporarily, and then dying which means dissolving as form. What always remains is the “essence” of all that exists – consciousness itself.
- Eckhart Tolle
And
For no reason
I start skipping like a child.
And
For no reason
I turn into a leaf
That is carried so high
I kiss the sun’s mouth
And dissolve.
And
For no reason
A thousand birds
Choose my head for a conference table,
Start passing their
Cups of wine
And their wild songbooks all around.
And
For every reason in existence
I begin to eternally,
To eternally laugh and love!
When I turn into a leaf
And start dancing,
I run to kiss our beautiful Friend
And I dissolve in the Truth
That I Am.
- Hafiz
It is as if a raindrop fell from heaven into a stream or fountain and became one with the water in it so that never again can the raindrop be separated from the water of the stream; or as if a little brook ran into the sea and there was thenceforward no means of distinguishing its water from the ocean; or as if a brilliant light came into a room through two windows and though it comes in divided between them, it forms a single light inside.
- St. Teresa of Avila
I BELIEVE God is everything. . . Everything that is or ever was or ever will be. And when you can feel that, and be happy to feel that, you’ve found It… My first step from the old white man was trees. Then air. Then birds. Then other people. But one day when I was sitting quiet and feeling like a motherless child, which I was, it come to me: that feeling of being part of everything, not separate at all. I knew that if I cut a tree, my arm would bleed. And I laughed and I cried and I run all round the house. I knew just what it was. In fact, when it happen, you can’t miss it.
- Alice Walker in The Color Purple
Vimalakirti asked Manjusri what was the Buddha’s doctrine of nonduality. Manjusri answered, “The doctrine is realized by one who sees beyond forms and who knows beyond argument. This is my understanding – what is yours?” In response to this question, Vimalakirti closed his lips and was silent.
- Timothy Freke (ed.) in Zen Wisdom
It is not the body, nor the personality that is the true self. The true self is eternal. Even on the point of death we can say to ourselves, “My true self is free. I cannot be contained.”
- Marcus Aurelius
Profound and tranquil, free from complexity,
Uncompounded luminous clarity,
Beyond the mind of conceptual ideas
This is the depth of the mind of the Victorious Ones.
In this there is not a thing to be removed
Nor anything that needs to be added.
It is merely the immaculate
Looking naturally at itself.
- Nyoshul Khenpo Rinpoche
This unity is not mere one-ness as opposed to multiplicity, since these two terms are themselves polar. The unity, or inseparability, of one and many is therefore referred to in Vedanta philosophy as “non-duality” (advaita) to distinguish it from simple uniformity. True, the term has its own opposite, “duality,” for insofar as every term designates a class, an intellectual pigeon-hole, every class has an outside polarizing its inside. For this reason, language can no more transcend duality than paintings or photographs upon a flat surface can go beyond two dimensions. Yet by the convention of perspective, certain two-dimensional lines that slant towards a “vanishing-point” are taken to represent the third dimension of depth. In a similar way, the dualistic term “non-duality” is taken to represent the “dimension” in which explicit differences have implicit unity.
- Alan Watts
I, a universe of atoms, an atom in the universe.
- Richard Feynman
Your vision will become clear only when you look into your heart. Who looks outside, dreams. Who looks inside, awakens.
- Carl Jung
Look, my thumb touches my forefinger. Both touch and are touched. When my attention is on the thumb, the thumb is the feeler and the forefinger, the self. Shift the focus of attention and the relationship is reversed. I find that somehow, by shifting the focus of attention, I become the very thing I look at and experience the kind of consciousness it has; I become the inner witness of the thing. I call this capacity of entering other focal points of consciousness, Love; you may give it any name you like. Love says: 'I am everything'. Wisdom says: 'I am nothing.' Between the two my life flows. Since at any point of time and space I can be both the subject and the object of experience, I express it by saying that I am both, and neither, and beyond both.
- Nisargadatta
Love is without a doubt the basis of everything. Not some abstract, hard to fathom kind of love but the day to day kind that everyone knows. The kind of love we feel when we look at our spouse or our children or even our animals. In its purest most powerful form this love is not jealous or selfish but unconditional. This is the reality of realities, the incomprehensibly glorious truth of truths that lives and breathes at the core of everything that exists or will exist. And no remotely accurate understanding of who or what we are can be achieved by anyone who does not know it and embody it in all of their actions.
- Eben Alexander, MD
You make what you defend against, and by your own defense against it is it real and inescapable. Lay down your arms, and only then do you perceive it false.
- A Course in Miracles
My contribution was the title (“One plus one equals one”), which some wise person probably said long before me. From a nondualist’s perspective, two (duality) emerges not from merging oneness with oneness (which just begets oneness), but perhaps from dividing oneness – a separation which can only be accomplished in the illusions of the mind.
Hopefully some of these quotes spoke to you. Admittedly, although these words were drawn from nondual contexts, some of them spoke not to nondual philosophy itself but certain facets of the human experience in a way that I found insightful. Perhaps some rubbed you the wrong way, or confused you, or brought up more questions than answers – all of which are good, in my opinion. Keep challenging your beliefs and feel free to share your thoughts below.
Be well,
Dr. Peter Borten
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[post_content] => My 12-year-old is always asking me to tell her stories from my childhood, so I recently described the time when I got into big trouble for making long-distance calls to an out-of-state girlfriend. The phone bill was over $500. “Wait,” she asked, “you mean, the phone company charged you more money because the person lived farther away?” It’s such a foreign concept today when we can have a video conversation with someone on the other side of the planet for free! (Moment of gratitude for communication technology . . . Amen.)
Our talk turned to how the world was more culturally insular back then. I explained that many of the Eastern philosophical and medical concepts that are commonplace in our house and community only became mainstream in the past few decades. Global connectedness has allowed us to share the pearls of our cultures with receptive others around the world in an unprecedented way. It’s awesome.
The only downside is that details – and sometimes even the core value – can get lost in translation. One particular “incomplete translation” I’ve been working on correcting for 20 years has to do with the yogic practice of neti – which can be a valuable part of our immune enhancement routine in these crazy times.
Neti – AKA “nasal washing” – comes from the millennia-old tradition of Ayurveda. It cleanses and soothes the nasal passages and is great for people with allergies, crusty nasal mucus, difficulty breathing through the nose, snoring, and frequent colds and flus. By helping to clean and heal our upper airway, it may help the body to more effectively catch and kill airborne viruses. However, traditionally neti has always been prescribed in combination with another practice called nasya – but somehow almost no one knows about it.
While salt water in the nasal passages can clean out the gunk and calm the membranes down, it can also leave them dry and vulnerable. Sometimes the dryness even causes these membranes to respond by producing more mucus. This is why nasya – the practice of lubricating the inside of the nose with oil – is essential. Whereas neti can potentially “strip” your nasal passages, nasyacoats and protects them.
Several years ago, I developed an herb-infused nasya oil called
Dragontree Nasal Oil, and it’s been one of our best sellers. I think it’s been popular partly because of the unique combination of herbs it contains and partly because there just aren’t many products like it out there. One doctor tells me she gives it to all her patients who get frequent colds and flus and says it has helped them tremendously.
Let’s look at the whole neti-nasya practice. A neti pot is shaped like a small tea pot, the spout of which fits comfortably in a nostril. You start with warm, clean water (body temperature is good) to which you add a little salt. The ideal degree of saltiness varies from person to person – about the saltiness of tears is usually good. A standard solution is 1/4 teaspoon of salt per 1/2 cup of water. Try this concentration first, and adjust the saltiness if necessary.
Fill the pot with your saline solution, stand over a sink, and place the tip of the spout in one nostril. Tip your head sideways without leaning your head forward or back. As the pot is tipped, the solution should enter one nostril and flow out the other. It helps to keep your mouth open and try not to breathe through your nose. Pour half of the solution through one nostril and then the other half of the solution through the other nostril. This process cleanses the nasal passages of dust, pollen, bacteria, viruses, and other debris which can cause allergies, colds, and sinus infections. If it causes a burning sensation it’s often because there isn’t enough salt for you. Try a little more. Sometimes a pinch of baking soda in the solution can also help.
Now for the nasya. We have often heard from clients that they feel congested after doing neti. This is probably because they didn’t do nasya. There are two main ways of applying oil to the nasal passages. One is to place oil on your (very clean) little finger and use this to lightly coat the inside of each nostril with oil. The other option, which I prefer because it’s more thorough, is to use an eyedropper to instill 4-5 drops of oil into each nostril while lying on a bed with your head hanging slightly off the edge. With this second method, it is best to relax in this position for a few minutes to let the oil penetrate deeply.
A good all purpose (tridoshic) oil for neti is safflower (which is what we use in the
Dragontree Nasal Oil). If you don’t have any on hand, you can use olive oil or even liquid ghee (clarified butter). Nasya provides lubrication and protection against pathogens in the nasal passageways after being cleansed by neti. If the nasya step is skipped then the process of neti can potentially make our membranes more susceptible to irritation and infection.
I have studied and experimented with many forms of “medicated” nasya oil over the years. Typically these oils are infused with various herbs and/or essential oils to enhance the protective and cleansing effect of this practice (or occasionally to calm the mind or achieve some other therapeutic effect). For my own herbed nasya, I chose herbs and oils that are traditionally used to kill germs and calm irritated mucus membranes.
I know it’s a bit of an unusual practice, and due to the herbs sometimes people experience a bit of stinging and a bitter taste when they use it – especially if they have an early stage infection. But I’ve been told so many times that it rapidly cleared whatever was in there, so apparently the effectiveness trumps the weirdness factor!
If you try it, I would love to hear about your experience with it.
Wishing you clear, full breaths,
Peter
P.S if you'd like to use our Dragontree Nasal Oil in your immunity routine, you can find a bottle here:
Grab a bottle of
Dragontree Nasal Oil
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[post_content] => After writing about
nondual philosophy a couple weeks ago, I received several requests from readers for more information on nondual Tantric philosophy. Tantra is a complicated subject; there are many forms, and it means different things to different people. In the West, the word “Tantric” is usually combined with the word “sex,” and this pair of words has been used to sell millions of books and workshops on mystical sexual practices that have almost nothing to do with Tantra. But Tantra doesn’t need that lascivious association to be significant; it was hugely influential on the development of yoga, which (in some circles) is almost as popular as sex.
Since I can’t possibly explain this entire system in a brief article, I’m going to focus today on just one of its concepts, called the Five Acts of Divine Consciousness. It is explained in the beginning of a work called Pratyabhijna Hrdayam, “The Heart of Recognition,” written by Rajanaka Kṣemaraja around 1000 A.D.
These five “acts” (pancha kritya) describe the Tantric view of how our reality is created. As Ksemaraja says, “Reverence to the Divine, who ceaselessly performs the Five Acts, and who, by so doing, reveals the ultimate reality of one’s own Self, brimming over with the bliss of Consciousness!” Regardless of where your philosophical and spiritual sensibilities lie, I think you’ll find it an intriguing perspective.
• Srsti. The first act, Srsti, means creation, emission, or the flowing forth of Self-expression. This is the process by which Divine Consciousness (use whatever word you like here – Love, Highest Self, God, Universe, Awareness, Goddess, Divine Light) expresses itself as something. It takes form. It emerges in the world as a person or a flower or a breeze.
• Sthiti. The second act, Sthiti, means holding, preservation, stasis, or maintenance. First Consciousness emerges in manifest form as something, then it holds this form – maybe for a moment, maybe for eons.
• Samhara. The third act, Samhara, means dissolution, resorption, or retraction. After emerging in the world as something and sustaining it for a while, the form dissolves – or is reabsorbed or retracted – back into Consciousness. This is why death of a body is not seen as the end of life in this system – because the body was just a temporary emergence of Consciousness into form, which is then reabsorbed into itself. Thus, none of the vulnerabilities of your body actually threaten what you really are. And consciousness never ends.
• Tirodhana. The fourth act, Tirodhana, means concealment, occlusion, or forgetting. An interesting property to ascribe to the Divine, no? Why would one of its five core acts be to conceal? Well, the explanation is that Undifferentiated Consciousness possesses all possible qualities; in order to manifest as one specific thing, it must conceal all the other qualities that don’t belong to that thing.
Additionally, it explains the limited awareness of sentient beings. When Consciousness emerges as, say, a human, as part of its Divine Play, it imparts itself with only a fraction of its unfathomable awareness. In the process, it forgets what it really is. In this way, rather than acting like its various creations, it immerses itself in them. It becomes them. It’s how you don’t realize you’re Divine Consciousness itself, instead believing you’re “only” a human, disconnected from your Source and all other humans. This also allows for each being to have the experience of free will.
• Anugraha. The fifth act, Anugraha, means revealing (revelation), remembering, or grace. Besides allowing for creative expression, the fourth act (Tirodhana) is also the reason why we suffer. We can’t see the truth of our reality and this is frightening and painful. But this is eventually resolved by Anugraha – when what was hidden is revealed and we remember. As author Christopher Wallis explains, it’s not meant to negate the act of concealment, but to bring it to fruition by revealing its deeper purpose: “Such reconciliation is thus also a reintegration; through it you experientially realize yourself as a complete and perfect expression of the deep pattern of the one Consciousness which moves and dances in all things.”
I’m curious to hear how this concept fits with your own worldview. How do you see things differently? Does this perspective feel more or less liberating than your own? Feel free to share your thoughts below.
Be well,
Dr. Peter Borten
[post_title] => Five Acts of Divine Conciousness
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