There’s a better state of mind and body . . . from the system to the way . . .

With intent, to mutuality, then that intermediate zone, the Life World within the Greater World . . . interconnectedness . . .

So, seeing how Washburn defines the development of identity, this would also be like going up the ascending hierarchy of needs. Body ego is first, then the Mental ego, then the transcendental levels, which were defined by me as a “BeingofIntent.” Educational as presented . . .

The west doesn’t speak much beyond this; but one can consider those Yogic diagrams of the body with its associated chakras and energy systems. They have the same definitions in their levels as in our ascending hierarchies. You also have to realize its just a “schematic” though: who knows what it looks like when its all turned on!

With the situation, and some meta-programming . . .

“In our two way nervous system, aware of both our inputs and outputs, we develop “self-awareness.” So more than just being able to think about ourselves, we are able to think about ourselves and adjust our actions accordingly. The chief problem is we tend not to realize experience has a cognitive modulation. As we develop an idea of the world, we develop an idea of ourselves at the same time; but its more more than just an idea, its more like a self-propagating configuration of experience, a node of programming control, ego.” (p.8)

The Domains of Perception, 1974-1984, Gerry Dubinski.

Eventually though, I also seen how this all resides within the “ground,” moving past your “externalizations:” we are in an intermediate zone, with intent and the figure/ground, the “Life World within the Greater World.” Stage 2 now!

What were the artists up to, even at the U of L . . . they called it “seeing!” . . .

Washburn speaks of concentrative and receptive meditations . . . looks like I got them both in here . . . intent and figure/ground . . . simultaneous . . . interactive. . . contextual. My meanings!

“The word meditation is sometimes used to mean contemplating a particular theme or object: meditating on such and such a thing. By meditating on a question or problem, we can find the solution to it. Sometimes meditation also is connected with achieving a higher state of mind by entering into a trance or absorption state of some kind. But here we are talking about a completely different concept of meditation: unconditional meditation, without any object or idea in mind. In the Shambhala tradition meditation is simply training our state of being so that our mind and body can be synchronized. Through the practice of meditation, we can learn to be without deception, to be fully genuine and alive.” (p.16)

SHAMBHALA, The Sacred Path of the Warrior, CHÖGYAM TRUNGPA

Its not something within our dreary little mind and experience; its something other, bigger, contextual, an activation that’s more alive and energetic. (Like Presentational Immediacy and Causal Efficacy)

Various aspects of the context want to show up, express themselves, though one may try to stay separate to maintain one’s sense of identity, definitions of reality; but its a larger picture than just one’s little shadows that are lonely! The mental ego, as far as Washburn calls it, is an insecure disconnected position, a dualistic orientation trying to maintain it’s boundaries, like in Wilber for instance, until one finds one’s interconnections with one’s greater consciousness, the universe. Intent, and one’s identity here though, is very secure . . . one gains clarity, then power, then one finds something missing and one can then become a Man of Knowledge. Look at me with Women! Lol!

This definition of oneself, in a separate way, one gets involved with that inner conundrum, which the Toltecs would call the “Parasite,” that aspect of self that projects itself into our life’s ways and directions. One then gets those dualistic aspects they call the Judge, and the Victim.

Some notes:

“The way of cowardice is to embed ourselves in a cocoon, in which we perpetuate our habitual patterns. When we are constantly recreating our basic patterns of behavior and thought, we never have to leap into fresh air or onto fresh ground.” (p.37)

“Therefore, our next topic is dealing with darkness. By darkness, we mean enclosing ourselves in a familiar world in which we can hide or go to sleep. It is as though we would like to re-enter our mother’s womb and hide there forever, so that we could avoid being born. When we are afraid of waking up and afraid of experiencing our own fear, we create a cocoon to shield ourselves from the vision of the Great Eastern Sun. We prefer to hide in our personal jungles and caves.” (p.37)

“The key to warriorship and the first principle of Shambhala vision is not being afraid of who you are. Ultimately, that is the definition of bravery: not being afraid of yourself. Shambhala vision teaches that, in the face of the world’s great problems, we can be heroic and kind at the same time. Shambhala vision is the opposite of selfishness. When we are afraid of ourselves and afraid of the seeming threat the world presents, then we become extremely selfish. We want to build our own little nests, our own cocoons, so that we can live by ourselves in a secure way.” (p.8)

SHAMBHALA, The Sacred Path of the Warrior, CHÖGYAM TRUNGPA

“Great Eastern Sun vision brings natural interest in the world outside. Ordinarily, “interest” occurs when something extraordinary happens and makes you “interested” in it. Or being interested may come from being bored, so you find interests to occupy your time. Interest also occurs when you feel threatened. You become very inquisitive and sharp in order to protect yourself, so that nothing terrible will happen. For the warrior, interest happens spontaneously because there is already so much health and togetherness taking place in his or her life. The warrior feels that the world is naturally full of interest: the visual world, the emotional world, whatever world he might have. So interest or inquisitiveness manifests as raw delight, delight together with rawness or tenderness.” (p.39-40) (me . . . )

“Basic goodness is very closely connected to the idea of bodhicitta in the Buddhist tradition. Bodhi means “awake” or “wakeful” and citta means “heart,” so bodhicitta is “awakened heart.” Such awakened heart comes from being willing to face your state of mind. That may seem like a great demand, but it is necessary.” (p.22)

“Great Eastern Sun hierarchy is based on seeing that there is a natural source of radiance and brilliance in this world—which is the innate wakefulness of human beings. The sun of human dignity can be likened to the physical sun spanning the darkness. When you have a brilliant sun, which is a source of vision, the light from the sun shines through every window of the house, and the brightness of its light inspires you to open all the curtains. The analogy for hierarchy in the Great Eastern Sun world is a flowering plant that grows upwards towards the sun. The analogy for setting-sun hierarchy is a lid that flattens you and keeps you in your place.” (p.35)

“The basis of Great Eastern Sun vision is realizing that the world is clean and pure to begin with.” (p.35)

“In the same way, our entire physical and psychological existence and the world that we know—our sky, our earth, our houses, everything we have—was and is originally clean. But then, we begin to smear the situation with our conflicting emotions. Still, fundamentally speaking, our existence is all good, and it is all launderable. That is what we mean by basic goodness: the pure ground that is always there, waiting to be cleaned by us. We can always return to that primordial ground. That is the logic of the Great Eastern Sun.” (p.36)

SHAMBHALA, The Sacred Path of the Warrior, CHÖGYAM TRUNGPA