Fear arises when the Unknown presents itself. And fear perpetuates itself; we might say, it is like an infection that propagates; it is a soul virus that is far more destructive than the physical version of the pandemic.
And as fear now propagates during the present pandemic, it gives more and more power to the infection. The present measures against this pandemic all operate within the civilizational stories of science and medicine. These are our ways of going about knowing the Unknown, and, supposedly, when we scientifically and medically know more, then the unknown will be known and fear ends – but it does not stop, it will go underground, as it is always present, and, in a certain way important, but not when in pandemic proportions. The virus will not stop either; virus’ don’t die because, in one aspect, they are not living, but the seeking of life when life is suddenly removed. A virus cannot be killed; we have to learn the proper ways of living with it.
The civilizational measures to stop all this are really measures of stuffing it all back into unconsciousness. The approach here is different; it is not oriented toward stopping anything, but to try and develop an imagination that aspires toward balance, balance between lightness and darkness, where soul awakens – as the “between”, and the approach toward this balance is understanding. But it is not per se mental understanding, but the process of standing within the unfolding process of life, death, soul, spirit, body, earth, divine – Integral Spiritual Psychology.
Let’s stay a bit more with what began to open in the last entry, one way of understanding something of the, let’s call it, the spirit-nature of a virus – that it has something to do with the inability of the soul to find its relation with the spirit when death occurs in violent ways. BUT, do not take this as an answer to anything. That is, don’t take that picture and photocopy it – that is, don’t take it as something to now pass around as if it were “the” answer, for the picture is intended to invite depth and more depth.
So, yes, let’s stay a bit more with the imagination offered in the last entry and see if there are similars that can help build a true imagination of what is happening. We can already see that we must also address the soul pandemic of fear. What follows may seem to actually increase fear, but it does not if you feel a process unfolding rather than desperately looking for something to take away fear.
The Mother, (Mira Alfassa, partner of Sri Aurobindo) knew the picture presented in the last entry in a different way – she knew spiritually, that is, she was awake to something more comprehensive than thinking. And, she had an encounter with the Spanish Flu, the last great Pandemic.
In 1919, she was living in Japan when that flu arose there. She deliberately worked to not think about it – this was not suppression, but her knowing that thoughts are really alive and independent of us and it is only because we identify with the mind that we think that we do the thinking. Avoiding this kind of thinking was the best shield against infection – that is, avoid physical infection by avoiding mental infection. But her friends around her kept asking her what is the spirit-reality behind the virus. The result was that she got the infection because the surrounding thoughts were fear. (Interesting to consider – first the fear, then then physical?)She, however, wanted to meet the disease from within and thus dismissed the doctor. (This is not advice, just saying what happened with her.) After two days, she inwardly saw a being. She says:
, "at the end of the second day as I was lying all alone, I saw clearly a being, with a part of the head cut off, in a military uniform (or the remains of a military uniform) approaching me and suddenly flinging himself upon my chest, with that half-head to suck my force. I took a good look, then realized that I was about to die. He was drawing all my life out. ..I was completely nailed to the bed, without movement, in a deep trance. I could no longer. stir and he was pulling. I thought: now it is the end. Then I called on my occult power, I gave a big fight and I succeeded in turning him back so that he could not stay there any longer. And I woke up. "
During the first world war many young soldiers died suddenly, violently. They did not know they died and all they could experience was the uncontrollable urge to regain their lost lives --- in other bodies, and she explains, “they became the vampires that are the disease.”
In some future entries,I will give the picture of the way she worked to become free of fear At least one more entry, maybe two, though, we will stay within these cluster of similar ways of understanding. . What to Do Imagine the number of genocides that have occurred in the past twenty years. Well, just imagine one – the genocides in the Syrian civil war. 458,000 people have died in this manner. We can hold them in heart, that is feel the reality of their plight and their presence, pray for them. Aspire in the heart, within the flame of your heart, that they re-orient toward the spiritual world. This suggestion is not 'religious'. It is based in the reality of these trapped souls; but they can feel the vibrations of soul, and the suggestion here is a soul suggestion, and requires becoming calm, placing attention within the heart, feel the flame of the heart aspiring for these souls.
Viruses originate within the human body, a kind of rotting of the body, related to EMF fields, not natural. The viruses within the body are then secreted and infection occurs. The corona virus started in Wuhan, China. Wuhan is where, in October 2019, the first complete 'rollout' of 5G in a major city occurred. Some 10,000 antennas were installed throughout the city as 5G requires this kind of installation. Such installations are now going on in the cities across America.
On May 23, 2019, 60 satellites were launched into orbit, needed for the 5G and were observable in the sky (opening photo above). 20,000 satellites are planned to shoot radiation at cell phones. There are likely to be waves of pandemics in the foreseeable future. Vaccinations do their own kind of damage to the body, and developing them will certainly be difficult as mutations of the virus can also be expected to occur, and in addition, there is the extreme difficulty of man-made, manipulated viruses. Viruses are awfully clever.
Every major epidemic has been associated with a change in the EMF in the world. The book, The Invisible Rainbow by Arthur Firstenberg details this history.
Becoming human is now very difficult and will become more difficult. It is now a task. Being human does not happen automatically. Ongoing inner spirit/soul/body work is now required, but of a sort that does not make a radical split between the earthly and the spiritual realms, one that is capable of sensing the spiritual entwining with the physical, and with Earth, and even though these realms overlap, connections have to be inwardly developed. The practices of Integral Spiritual Psychology are one way, certainly not the only way, to develop such connections. Usually, however, the more known forms of meditation and contemplation function within a separateness between the spiritual and the earthly dimensions of the Whole, as they do not recognize the potential divinity of the human being -- what we are to work on and why we are here. The wholistic contemplations, though, are not momentary visits to bliss or bringing back temporary peacefulness.
This speaking of the relation of the virus to electrification of the body and Nature is done neutrally, that is, without judgment. This situation seems to be the condition under which human evolution toward the divine and the divine descent can happen, though we have to take up the work. Dawn has just arisen, and it is always a great struggle between leaving the darkness and letting dawn open to the Light. This moment of Dawn will last a very long time, a place of simultaneous hope and despair.
Many years ago, in 1916, Rudolf Steiner said:
"Our contemporary culture is itself creating those horrifying monsters which will threaten the human being. You need only look at the huge machines which human technology is today constructing so ingeniously. The human being is creating demons for himself, which in the future will rage against him. Everything that he builds today in the way of technical appliances and machines will assume life in the future and oppose him in terrible enmity. Everything which is created for mere utility to satisfy individual or collective egoism, will be the human being’s enemy in the future.”(In Riddles of Humanity, pg.67)
Here is a link to a short talk by Dr. Thomas Cowan, an anthroposophical physician on the corona virus and the electrification of the body and Earth: youtu.be/zFN5LUaqxOA
This painting above says it all -- seeing a hole in a fence or seeing Wholly? Or both?
I hope that since the last entry was posted, you have worked some with the spirit-capacity of attention and now experience the difference between “paying attention” and the true generosity of attention. I hope that you notice that being aware of attention itself requires attention, and that attention is as generous with itself as it is with the way it makes us possible to give of ourselves without giving ourselves away. While we are needed in the giving, we can give only while remaining within the freedom of attention that we are. When I give attention to someone, there is never an experience of having lost something, while when I pay attention to someone, quite quickly a feeling of wanting the relating to end shows up as this way of being together is tiring, or paying attention reverses itself and occupies my ego who never tires of being payed attention by myself.
Attention can divide itself while remaining always whole. That is the way to distinguish giving attention and paying attention So, you can give attention to attention in order to notice the true nature of attention as always whole and complete. I hope you see how the capacity of attention is where true freedom is to be found. I don’t mean feeling free to do something or “freedom for”, but that it is the one place of being, not an individual, but a person. A person is one within one-self because one is simultaneously one with the Whole. The words “individual” and “person” have both lost their inner strength to say who they are. We are in the age of individuals, individuality as the ‘me-me’. An individual is the materialistic word for a human being because what little is left of the word weakly says we are different from each other, we are separate from each other, and with separation comes opposition, inclusion-exclusion, boundaries, classes, differences, greediness, and power. The singular aspect of the individual took advantage of its speaking and spirit-individuality has all but been abandoned.
Person, on the other hand is also a lost word as the only thing left of it is ‘personality’, and “my personality”, is no different than my individuality. But, the word ‘person’, a great and mighty and beautiful speaking is the designating of the human being as also simultaneously being a divine being.
It is interesting that the presence of the word ‘attention’ is saying so much in this writing. This word is much like the two words ‘individual’ and ‘person’ – in that attention can be singularly focused – as individuality is, while it is also ‘all-focused’ in that it focuses-completely everywhere, both at the same time.
I hear the word "attention" here wanting its say, and it says “respect my clarity.” Yes, this notion of one is also ONE has to be experienced. Words intend to incite experience, fully, bodily. And it is easy. Nature is always our teacher of who we really are. The trees here (for sure, not just here) when given attention speak inseparably from the earth, taking beloved Earth up vertically, while also invisibly intimately intermingling with her deep below. Sky, that blue canopy of Earth, almost as if the ‘inside-out’ of Earth, and the Space, which, when the trees are given attention is not empty space, but the presence, the activity – of Beauty. The Space, the alive Space is so, so generous that it allows itself as Beauty to be seen as the Trees, the Earth, and the Sky.
We are working here with very subtle matters in which understanding does not help very much. Everything offered in these writings has to be experienced through deliberate effort, for understanding what is being said is not knowing it but only knowing about it. Some of the comments posted on the last blog entry are interesting in this respect. I found it very remarkable that quite often the writing is responded to in exactly the ways one responds on Facebook. I’m glad that happens because these kind of comments occur next to ones where folks went out and worked with attentiveness and also worked with the very difficult task of describing how attention actually happened in their doing so, and it is possible to see displayed the difference between paying attention and giving attention.
I have to also enter into awarefully allowing the mode of attention called ‘words’ to speak even here with writing. I can easily just "write on" as if I’m "right on" in such a way that I’m using past acts of attention to focus on a theme, and then I start writing, and watch, waiting for a moment when it begins to become more or less automatic, which always feels good, as if ease has come. But, these good moments, particularly when the writing then begins being awfully automatic, are bad for the words. There is a way, of course, in which words do come for some extraordinary people as if automatically – when one is inspired and being used by the words rather than remaining in the illusion of using them. Then the words, even for the reader, are full, expansive, giving, saying more than they literally say, wafts of the divine.
Something else occurs the moment I give attention to the writing. Literally GIVE attention. A burst of inward expansion in the region of the heart occurs. The words, in their own way are acting attentive in turn, sharing themselves selflessly. They don’t like this narrative way of having to kind of squeeze themselves, like being put in a tube, to share themselves. They realize the great risk in doing so. They risk losing themselves, and it is almost inevitable --- their true fluidity, as flowing, blending, playing together. The mysterious space between them is curtailed. They risk losing the truth that they too are dimensions of Nature, which gets squeezed into concepts – so that we no longer feel the intimate breeze flowing through the leaves when we see the written word, “whoosh”. Nor "boom” or "splash" and the rest – the large vocabulary of Nature, the attention of the divine, who gave Herself not once but twice – as all of Earth and then as the origin of speaking, and speaking began, and somewhere the awesomeness of the giving of Nature as Wording was lost and words began to be utilized as things doing business on their own.
So, at the moment I’m negotiating with the words, trying to appeal to them by telling them how it has taken some sixty two years to become so facile with using words. "I’m careful and accurate and truthful with what comes through me as writing, aren’t I?" "Yes," they say, but “sometimes, often, well, you simply aren’t here!” “Your too thin, too airy, too wispy, too quick, everything that Nature is not, so in nearly forgetting Nature, even though it is your constant occupation, your writing is often not here." Gosh, that makes me wonder whether where our constant occupation has us is where attention has been abused and turned into ‘paying attention’ no matter what that life-work might be, and is even the same for the occupation of living.
I intended listen to the word “intent” speak. But, she has gone to sleep, completely unintentionally, so, we will work together and see what happens – maybe next time.
We are working together with integral spiritual psychology which involves entering much more subtle dimensions of awareness and consciousness than present civilizational consciousness. Integral spiritual psychology does not aspire to be a theory of the person and it is not a system to take up and learn and master as a new content.
Integral spiritual psychology attempts to be contemplative action, where being and doing occur simultaneously by surrendering to the fullness of the complex intertwining of the spiritual realms with the earthly realm, and also the other way around. The challenge, as you probably already realize concerns having to begin with ordinary collective consciousness that is unaware of itself, and began to open to more comprehensive consciousness in such a manner that we become much more aware of the sacred unboundedness of human beings.
Within the usual, narrow sense of consciousness, when we speak with someone, for example, we are not aware of the interior action of the speaking. We typically begin speaking with a kind of thought and launch that thought into words but then the words began to happen automatically. We may be conscious of the words but that is different than being conscious within the wording as it is happening. We can come to the edges of this kind of awareness by speaking slowly and thoughtfully, but that is but the beginning of what could occur. Or, you may be aware that something within the natural world for example, a tree, how in certain moments the usual perception momentarily goes away and the tree and us are intimately gathered within a single consciousness. Such moments are rare. The attempt is not to try and become able to control this kind of consciousness but rather to be open and receptive to it becoming the usual form of consciousness and the usual form of bodying – that is, we are not intended to remain fixed forms and in fact are more pliable than you might expect, being a blending of spirit/soul/body -- more like being within a medium as well as of the medium at the same time.
(Painting by Dorio Moschetta) The automatic qualities of ordinary consciousness extend throughout thinking, feeling, and willing. In all respects automatic consciousness is breaking down just as the whole world is now breaking down. The restraint we can impose on ourselves in relation to emotion, for example, is no longer reliable, and emotion can easily go wild in its automatic fashion. So can all the other qualities that we identify as being conscious. That is why it is possible to have artificial intelligence – intelligence is now fully automatic. And, as each modality of consciousness more and more does business on it’s own, independent of the whole, we see the result already in the huge increases in depression and suicide we now see happening.
The two little exercises developed thus far are one way of beginning to notice that we are already within a different world and a different bodying while usual consciousness still remains incapable of realizing the character of this new world. We only experience the breakdown of every aspect of the world happening without recognizing the breakthrough that is also happening.
Speaking this way, which may seem quite confusing, is necessary to be alert of having stepped into a radically new endeavor. I want to emphasize that this process we are engaged in is something more and something other than recovering the known world and the known earth.
Integral spiritual psychology concerns the presence of the future within the now. Instead of being pushed around by what has happened in the past even as it now unconsciously continues, we are now entering consciousness where all is becoming. The soul-work concerns being present with the ever-happening unfolding rather than relying on a sense of what is already here; we must realize that it is no longer here. As we work with the practices, they all have to do with being here, but it is not the “here” you may want to return or want to return to you, for that is no longer here.
The reason we are unable to be aware with the wording that we speak as it is happening for example, concerns the manner in which we constantly rely on using words that that have already been used over and over, passed around like worn coins. We are not aware of the wording happening; we are only vaguely aware of thoughts we have and then try to express them with old coins. I don't mean to imply that every time we speak we have to create a new language. It is much more a matter of residing with the known language as if it is being spoken for the first time, each word, each sentence a polyphonic symphony. The same is true also with sensing, perceiving, thinking, emoting, feeling, imagining, and willing.
I doubt that this kind of awareness, this kind of consciousness, is available to us without life itself becoming a conscious exercise of consciousness. Again, I urge you to refrain from taking these words literally. I am speaking of an aspiration, to be actively and intuitively present within creation coming-to-be. Nothing is exempt. How could it be exempt? So we are reaching for something that may not exactly be possible, but can be felt and valued as an orienting; the value is in the aspiration, the capacity to begin to be aware of the unknown constantly arising.
Furthering the Practices
First, a bit more on attention because attention is our only tool available for entering the Wholeness of consciousness and the bodying of body and earth. Recall what was said in the first entry:
“Attention is everything – it is the spirit-capacity of the self. Noticing, attention, differs from ‘paying attention’. Paying attention utilizes attention that has already occurred to now become a mental capacity of focusing.”
The act of attention, what I called primary attention, does not have to do with the mind. Here is a little practice that can perhaps help with entering the activity of attention:
First, pay attention to your foot. Perhaps you look down and see your foot down there -- the size of your foot, the shoe you are wearing, perhaps moving your foot. This is not attention, but rather the cognitive act of focusing on your foot, making use of attention.
Now, place your attention at the place of your foot. It is as if you invisibly reach in and grasp your attention and then put it over there at the place of your foot. Actually feel yourself doing this, though it is attention that is actually taking the attention and moving it to the place of the foot. It is as if the place of consciousness is now with the foot, and for a few moments you become “foot-awareness” rather than awareness-of -the-foot. It is as if, for a moment the whole world becomes “foot” – a kind of opening that encompasses you; we are one, together with the foot, which is now a kind of consciousness.
Attention is the most pliable of all human capacities. It can be one or it can divide itself into multiplicity without any loss of power, it is even possible, for example for attention to be placed within attention, a process called intent. Attention is pure receptive power.
A Second Practice -- Consciousness as Love
Consciousness is the same as Love. You may have already discovered this, or have an inclination of this true fullness of consciousness. Now, though, we want to unite the practice of bodying and simultaneously expanding consciousness beyond the physical form of the body without leaving the body – the first two practices -- with becoming aware of the ever-presence of Love, everywhere.
Start by closing your eyes and relaxing. Then, start relaxing the senses in this manner: with your eyes closed, begin to relax your eyes by letting your attention be more ‘behind’ the eyes rather than the usual state which is that a lot of energy or force, really a force of will lies within the eyes, and the eyes are always ‘looking outward.’ As the sense of vision relaxes when attention is more ‘behind’ the eyes, it is as if the sense of vision falls into the heart.
Then, do the same with the sense of hearing. Instead of the sense of sound coming into the ears from the outside, relax and let your attention be where the sound enters the head – and, again, the sense of hearing falls into the heart.
Then, do the same with the sense of touch. Notice the surface of your skin, but now, instead of a sense of being touched, be aware of the sense of touch-receiving – you do not have to touch your hand or anywhere to experience the inner quality of the receiving of touch, which then falls also into the center of the heart.
(There are actually twelve senses – see either Rudof Steiner on this or the chapter on sensing in the book, Love and the World: Creating a Future for Earth, by Robert Sardello. Eventually, the practice comes to full power by working in the manner above with all the senses – the life sense, the sense of movement, the sense of balance, the sense of touch, the sense of smell, the sense of sight, the sense of taste, the sense warmth, the sense of hearing, the sense of speech, the thought sense, the sense of the I. The practice works perfectly well with the three senses indicated – adding the others fine tunes the practice.)
Then, notice the place of your back right at the level of the heart – if the senses are ‘quieted’ as described, when attention is placed right at the place of the back of the heart, there will be a strong feeling of tingling, a kind of ‘whoosh’ happening, warmth, even heat, the presence of interior light, a kind of felt-light, which can be felt sometimes as strong light, sometimes as gentle light --- and with these felt qualities the presence of the power of Love within the heart, strongly felt. You may experience a smile forming on the face. The love-light-feeling permeates the whole of the body, not stopping at what we know as the boundaries of bodily form, but radiating.
Above, I said “if the senses are ‘quieted’ “. Something profound is happening as the senses relax and flow into the heart. We have followed the senses to their originating place, and if we were clairvoyant, we would see, as Rudolf Steiner has described his clairvoyant vision of this process --- the senses are spiritual presences, the spiritual presences who are creating the human body. (see: Anthroposophy: A Fragment, Rudolf Steiner; introduction by Robert Sardello)