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2011, Transmission: Journal of the Awareness Field - Vol. 2 The Awareness of Awareness
Transmission: Journal of the Awareness Field - Vol. 6 Self Liberation in Phenomenology and Dzogchen
Phenomenological Contributions to Dzogchen2013 •
Transmission:The Journal of The Awareness Field,Vol 8 ,published April 11,2017
The Natural Hiddenness of the Luminous Experience of Being within Human Beings.docx2017 •
Revista Científica Arbitrada de la Fundación MenteClara
Phenomenology of The Sublime Vibration as Word and LanguageEmbodiment Within the state of open awareness, the openness of spaceous luminous awareness, we can enter the experience of light as energy through the sublime luminous vibrations. The experience of the unfolding of sublime awareness and the corresponding energetic manifestation of the self-arising of primordial awareness is self-liberation. This meditative experience often arises spontaneously in Dzogchen meditation practice. This experience of translucent energetic manifestation is also described in Chan Buddhism, Hindu Kashmir Shavism, and Yan Xin Qi Gong. This papers illuminates this profound human experience. Resumen Al tomar conciencia de la conciencia, podemos experimentar el sentido más íntimo o la sensación sentida de amplitud y auto iluminación. Dentro de este estado de conciencia abierta, la apertura de la conciencia luminosa espaciosa, podemos entrar en la experiencia del resplandor de la luz como energía a través de las vibraciones sublimes y luminosas. La experiencia del despliegue de la conciencia sublime y la correspondiente manifestación energética del auto-surgimiento de la conciencia primordial es la auto-liberación. Estas experiencias de la sublime manifestación de la energía luminosa fueron descritas por el maestro Longchenpa del siglo XIV Longchenpa en su texto Precioso Tesoro del significado genuino. Esta experiencia meditativa a menudo surge espontáneamente en la práctica de la meditación Dzogchen. Esta experiencia de manifestación energética translúcida también se describe en Chan Buddhism, Hindu Kashmir Shavism y Yan Xin Qi Gong.
Transmission:The Journal of The Awareness Field,Vol 8 ,published April 11,2017
The Natural Un-concealment of the Luminous Experience of Being in Human Beings: A Phenomenology of Self-Illumination2017 •
The phenomenology of the unfolding elaboration of our capacity to know Being directly and as well as our experience to know Being through beings is the focus of this paper. I will focus on the phenomenological elaboration of our knowing of mind; the phenomenological knowing of direct awareness and the consequent simultaneous intertwining of knowing through mind and through awareness. This union of our mind and our awareness allows the knowing of Being through beings and knowing the indivisibleness of beings and Being. As the Dakini said to Dudjom Lingpa " You and I are indivisible. " Our paper begins with a phenomenological elaboration of the Two Ways of Knowing. This is a necessary and a most useful distinction for our knowing of both beings and Being simultaneously. The Two Ways of Knowing: Mind Knowing Form and Awareness Knowing Being Mind Knows Form! Our mind knows forms, and things, both subtle and gross. Our mind knows beings and things. Our mind knows subject and our mind knows otherness. Our mind knows dualities .Our mind knows me and you, us and them and this and that. Mind knows time. Our mind knows the sense of the past, the sense of present and a sense of the future. The mind knows entities. Our mind knows difference. Our mind thinks conceptually, feels affectively, imagines through images, the mind senses sensation and the mind has memory. The mind always knows dualistically. Our mind thinks and knows through thoughts, our mind feels and knows through feelings, our mind has sensations, knows through sensation and our mind has fantasy and knows through imagination. The knowledge of our mind is mediated through conceptualization and representational thinking. Our mind can even know the mind of others. However, our mind cannot know Being and our mind cannot know the Being-ness of beings. Our mind cannot experience Being. Our mind cannot know Being directly. Awareness Knows Being! Our awareness directly knows Being and our awareness can directly know the Being-ness of beings. Being itself is not a being and Being manifests beings, infinite numbers of beings. Being manifests Being within beings as their own being. Being itself is not an entity and Being is not a being. Being is not a thing. Being is non-duality. Being knows the non-duality of everything and anything. Being is oneness and pervasiveness. Being is openness, and Being self-manifests as radiant light. Being is compassionate creative resonance. Being manifests presence. Our awareness can know the indivisible presence of the Being-ness of beings within beings and between beings. Being manifests duality, although Being is completely non-dual. By becoming aware of awareness, we experience primordial awareness which is the ground of being, which is Being itself. Awareness is Being. Awareness is Being knowing Being. Being knows Being and is the Being-ness of all the beings. Awareness can be timeless as well as awareness can be in time. Awareness can be timelessness and in time simultaneously.
Transmission:The Journal of The Awareness Field,Vol 8 ,published April 11,2017
Transitional Space: An Opening of the Experiential Realm Beyond the Mind: A Phenomenology2017 •
Donald Winnicott's radical existential psychoanalytic understanding of transitional awareness and transitional relatedness is an amazing and little used doorway for today's psychotherapist and psychoanalyst. In today's cognitive clinical culture we have become cognitions tampering with cognitions. Life as cognition. Existential Ontology Winnicott's creative understanding of our capacity for transitional awareness and transitional relatedness intertwines both our personal psychology and our innermost experience of our own existential ontology. Transitional knowingness intertwines both our mind and our primordial awareness field. Our field of awareness knows the field of Being since awareness is the field of Being. Transitional awareness intertwines both our mind and our psyche. Donald Winnicott's phenomenological understanding of the self radicalizes our sense of self from being a representational picture or cognitive affective schema or synthesis of disparate psychological part's to a fluid sense of self as a direct experiential felt sense of ongoing continuity of Being. Our knowingness though the medium of awareness, opens for us the direct knowing of the experience of Being. The experience of Being is for us our sense of natural spirituality. Our liminal transitional awareness field opens us into the immediate ongoing intimate experience of Being. This experience of Being is of Being within our very own self and of Being within our very own relational life-world. Ordinary Personhood We, as a most ordinary person, can experience the unfolding movement of the experiencing of Being within our own self as our self, and simultaneously, the unfolding experiencing of our own being as the being-ness of Being which is the Being of the world. As we experience the Being .
Transmission:The Journal of The Awareness Field,Vol 8 ,published April 11,2017
Experiencing the Archetypal Realm :A Phenomenology of Self Liberation.docx2017 •
Transmission:The Journal of The Awareness Field,Vol 8 ,published April 11,2017
Existential Consultation in the Context of Archetypal Psychology and Archetypal Cosmology2017 •
Carl Jung describes how the human unconscious is the hidden cosmological archetypal dimension of our being in the world. There is the personal unconscious that reflects personal history and experience either forgotten or foreclosed. There is another unconscious that is more primary, pre-reflective and cosmological in origin. In the language of the ancient Phenomenological Dzogchen tradition of Tibetan Buddhism, this existential dimension of archetypal manifestation is called the Sambogakaya realm of experience. This is the subtle realm of lucid forms of light and energy and vortices. These forms of light and energy field configurations become everything and anything. The Sambogakaya dimension manifests the Nirmanakaya dimension. The Nirmanakaya dimension is the actual experience of our self in contextual situations, unfolding through time and space as well as our unfolding of our personal psychological experience. Nirmanakaya is the dimension of our ordinary life world. Nirmanakaya is our being in the world. There is one more dimension. This dimension is the primordial foundational ground of everything and anything. In the ancient tradition of Dzogchen this is named as the Dharmakaya. Dharmakaya is the existential dimension of pure potentiality, pure creativity from which everything and anything manifests. Dharmakaya manifests the Sambogakaya. Dharmakaya is ground awareness, the ground of being. Dharmakaya is Being. Being is not a being but Being manifesting being as infinite numbers of numerous beings. All beings are the manifestation of Being. Dharmakaya is not an entity but manifests infinite numbers of entities.
Transmission:The Journal of The Awareness Field,Vol 8 ,published April 11,2017
PURE VISION AND THE VISION OF THE GURU: A PHENOMENOLOGY 0F BEWILDERMENT2017 •
It is not easy to understand the nature of the guru and understanding the nature of the guru can be bewildering. There is often bewilderment about the guru. One source of the bewilderment is that people think that the guru is an individual person and for most people the understanding that the guru is not a person has been foreclosed. The guru is not a person. And when people see and believe the guru is a person, such a belief will create illusions about the person whom they think is the guru, and their own relationship with the person whom they see as the guru will fall into various forms of the psychology of transference. Moreover, the true and pervasive nature of the guru will be concealed and the power of the guru limited and anthropomorphized, and politicized. To use Heideggerian language the ontic dimension will become the focus and the ontological dimension becomes foreclosed. In fact, the guru is not an entity, the guru is not a thing, and the guru is not even a being. The guru is the field of Being. The guru is the field of Being's manifestation of understanding, manifestation of protection and manifestation of self-revelation. The guru is the radiance of primordial awareness. The contemporary master of Kashmir Shavism, Swami Muktananda would teach, using the language of theology, " the guru is the grace bestowing power of God. " He would also say " The guru is your own innermost awareness and you must get beyond your mind to experience the guru as your own awareness. " Vehicle-ness It is also equally true that a person can be vehicle of the guru. Even you and I can be a vehicle for the guru. The light of the guru can manifest and shine forth through you and me, and through everyone. The power of the guru does not manifest only through institutional religious teachers as some would like you to think, but most often this manifestation is through
Realms Of Awareness VOL 7
Phenomenology of Respiration and the Sense of Whoness within Tantra as Personhood2016 •
The felt sense of whoness is not a me-ness…me is self-fixation and in fact the sense of whoness can free us from objectified self-fixation. The sense of me often replaces the sense of who. When the experiential nonconceptual felt sense of who is not known or experienced, the felt sense of me-ness arises desperately. The sense of who is unfixatedness and this innate sense of no-thingness can be found and even experienced as ongoing timeless awareness in time. Innermost awareness in its manifestation can be experienced as whoness, no-thingness and open knowingness. The sense of me-ness is self-fixated, self-referencing and this me-ness can obscure the experiential arising of whoness. The sense of me-ness reflects the being in mind alone, and the sense of whoness reflects being deeply within the awareness field. Whoness manifests most directly as pause and within the pause. The pause is unbound in betweeness…the space in between..transitional spaciousness. When the spaciousness of the breathless breath opens whoness can be felt as uncontained and unbound. Whoness is experiential openness….openess without a name or prior to name. We may say openness prior to mind. Dasein to use Heideggarian language. When the breathless breath manifests the experience is always mysterious. What does breathless breath mean? Breathless means no breath, there is no breath. The word breath here, in this context signifies that there is no breath but there is respiration. There is this inner most experience of no breath, no inhaling or exhaling of air and yet there is respiration. There is a respiration without breath and beyond breath. For instance, in the Kechari mudra this breathless breath experience takes place. The breath stops and yet there is an inner sense of breathless respiration. This experience of respiration without breath is described in various traditions of eastern philosophy. In the Dzogchen tradition Longchenpa describes the experience in his great text Words and Meaning. This
Transmission:The Journal of The Awareness Field,Vol 8 ,published April 11,2017
Forms of Vitality within Embodied Awareness: A Phenomenology of Invocation2017 •
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