The Flickering Light Within

When we are born; we are quickly thrust into a world where we encounter outside efforts to mould and form us into something, other than what we are. A more natural oriented unfolding, that occurs in the world of nature has long ago been abandoned by humans, a consequence being that in our rearing we often lose touch with what we truly originated from. Something of our authentic connection to life and the essence of what we are is lost. Meaning in life, comes to be determined in some other superficial way for us. Convention, culture and tradition formulate more formal and rigid understandings of how e should be and act, often derived from the ongoing pursuit of survival. Most often there exists a taboo on questioning the truth of these ways, in some cultures and institutions more than others. However much there is a part of us that realizes that there is something amiss, there is more often than not, an absence of a clear path for an aspiring searcher for truth to attend to, should they hope to come to a deeper understanding, other than to follow that flickering light of realization that lingers within.
From the silence that I have grown to love, I have nurtured this light within myself. I realized that the truth was somewhere there, somewhat masked but accessible. It has been the point of existence for me, to discover and live by a truth that I was ignorant of and it has not been an easy task to fully realize and embrace it.
My search to live in this way, has been something of the Paul Coello novel. “The Alchemist” comes to mind. As the character of this book does I have, at times, been consumed by a journey that has led me away from myself more often than not. Somehow I find my way back and I suspect, that it could have been no other way, that it was all part of the search and discovery. I have not lived with the kind of awareness that I am now increasingly coming to know and in the silence that is here, accessible to me, in each moment I am able to unfold as an essential part of a more natural whole that I am inseparable from. I still have moments of finding myself lost but I now know that in that silence, there is a way of deeper insight that is illuminated. In that more complete awareness, I have come to loosen my attachment to a fragmented way of seeing and understanding the world, nurtured by the truth discovered there. I can still, at times, become caught in the hectic anxiety and energy of a fragmented, thinking dependent world that has not rediscovered what I have had the good fortune to. And I have been dependent in that way. It has been with great difficulty that I have come to lessen that dependence and in those increasing moments of silence I am able to surrender the thought that is part of that initial conditioning. Here I find my centre and my ground. I no longer wander far from it and why should I entertain that possibility when along with experiencing a growing tolerance of truth, in its illumination, I can come to live by the heart and the creative and authentic inspiration that is discovered there. I have more moments of realizing the whole that I am.


When there is inward awareness of every activity of your mind and your body, when you are aware of your thoughts, of your feelings, both secret and open, conscious and unconscious, then out of this awareness there comes a clarity that is not induced, not put together by the mind. And without that clarity you may do what you will, you may search the heavens and the earth and the deeps, but you will never find out what is true. – Krishnamurti, The Collected Works, Vol. XV,243,Choiceless Awareness

Surrendering the Thought

Just as our search for an original set of Buddha’s definitive words failed, and all we were left with were provisional versions, in the same way a search for the Buddha’s definitive meaning fails too. What we have are traditions of interpretation. But that’s not the kind of authority we imagine when we claim sectarian primacy. Sectarian authority claims assume solid essentialist ground. That type of ground is just not there. – Linda Heuman, “Whose Buddhism Is Truest?”

Whose Buddhism is Truest? No one’s—and everyone’s, it turns out. Long-lost scrolls shed some surprising light.Linda Heuman

Our search for the truth often involves interpretation of the direct experience using abstract means to understand and express that. In our conditioning we come to assume that our way of thinking will illuminate truth not realizing the limitations of thinking and at the same time the limitations of our conditioning. We have come to live through our thoughts, in a most thorough way and seem not to be directly aware of how these ways separate us from a more direct experience of knowing. We  have in a general way, collectively,  lost sight of what it means to know in the way of direct being. In our reliance on thought, there is an habitual tendency to perpetuate this way of seeing and being and to perpetuate that separation that is a consequence of it.   Even in our insights, we are habitually  and ultimately compelled to understand them through our thought. Through a “surrendering of the thought” we can learn to come to be present to that suffering, difficulty, anger, grief and anything else in our experience. It is in this way of a whole heart that our hearts are enabled to grow deeper and wider. We have access to another kind of  knowing when we are more connected with the heart.   – Gord

Jean Gebser : A Lover of Wisdom and a Herald of Higher Human Possibilities

Jean Gebser Society

The Swiss philosopher and poet Jean Gebser belonged to that rare Socratic breed. He was a man of extraordinary vision who did not allow himself to be seduced by his learning, but intrepidly pushed beyond the boundaries of accepted truth. He likened modern philosophy to the “picking apart of a rose.” His foundational work on the evolution of human consciousness and culture is among this century’s finest contributions to our modern self-understanding.

In a nutshell, what Gebser succeeded in demonstrating through painstaking documentation and analysis was this: Hidden beneath the apparent chaos of our times is an emergent new order. The disappearance of the pre-Einsteinian world-view. with its creator-god and clockwork universe as well as its naive faith in progress. is more than a mere breakdown. It is also a new beginning. In fact, long before the apostles of a “new age” arrived on the scene, Jean Gebser spoke of our period as one of the great turning points in human history. What makes his work so appealing and relevant is that it offers a unique perspective on human history and the present global crisis. When Gebser’s study on the unfolding of human consciousness was first published it was considered one of the most controversial intellectual creations of our era. This is still true; his ideas challenge not only those of the establishment but also many of the new contenders.

Who was Jean Gebser? And why are a growing number of people excited about his ideas? Until seven years before his death at the age of sixty-two, Gebser was almost completely ignored by the academic establishment. It was then that the University of Salzburg, a venerable institution in Austria, created a special professorial chair for him-comparative culturology. This unique appointment was a belated acknowledgement of his genius. But it changed little, if anything, in Gebser’s lifestyle; he had lived and worked most of his life as a maverick.

Some intended outcomes of Gebsers insights are:
To come to terms with the notion of consciousness as a creative dynamic, and thus changing, modality of awareness
To experience culture as a distinct function of space and time that reaches beyond the particularities of ethnicity
To engage natural abilities to discern fine distinctions between Jean Gebser’s structures of consciousness
To develop specific skill sets of observation, inquiry, and creative interpretation that hearken to deeper historical undercurrents of consciousness
To identify the ontological problem in the conceptual separation of subject and object, and to explore the possibility of unifying this separation
To become aware of how our perceptions of space and time influence the way we perceive ‘reality’ in an historical context
To learn how to examine visual art and poetics and identify the different structures of consciousness at play
To successfully use new philosophical jargon designating the nuances signified by integral awareness; to gain experience with the use of historical, archaeological, and philological arguments
To recognize the extended roles that magical, mythical, and mental awarenesses play in our current lives as aspects of our vital, psychological and conceptual selves
To develop an understanding of ‘latency’ and ‘transparency’ as functions of insight into the integral world; to become familiar with Gebser’s philosophical method of synairesis

A Fragmented Self-World View

“Man has such a predilection for systems and abstract deductions, that he is ready to distort the truth intentionally, he is ready to deny the evidence of the senses only to justify the logic.- Fyodor Dostoyevsky

The current state of decline that the world and planet are in is a consequence of a “fragmented-self world view”,  (the fragmented  human consciousness that is pervasive ). When we examine and express what has occurred as a result of human development and innovation, from this way of thinking one might say that “human creation, inventiveness and an in-depth understanding is of a degree of magnificence, unseen and unparalleled prior to human existence”.

From a more holistic way of thinking we might say that ” humans have been brilliant at exploring pieces of the puzzle that they perceive to be separate, but blind and ignorant, to a comprehensive and open way of seeing and understanding and the global consequences of fragmented way of being. It  has been at the heart of all of our disastrous, destructive and abusive  developments and actions, the result of incomplete undertakings that have been derived from that thinking”. Even the attachment to our perceived sense of self, both collectively and individually comes with detrimental implications. There is much that we are missing from this conditioning. There are more possibilities available  to us. – Gord

In his book, Awakening, A Paradigm Shift of the Heart, Rodney Smith  writes that ” We have formed a certain world from our abstract ideas about each object, even though abstract and certainty are contradictory terms. What science is now demonstrating is that the fixed way we perceive the world is misinformed. Science is saying the world is much more of an enigma than our eyes recognize and is much more alive and interactive than the frozen way we perceive it.”

Wholeness and the Implicate Order

In essence, the process of division is a way of thinking about things that is convenient and useful mainly in the domain of practical, technical and functional activities (e.g., to divide up an area of land into different fields where various crops are to be grown). However, when this mode of thought is applied more broadly to man’s notion of himself and the whole world in which he lives (i.e. to his self-world view), then man ceases to regard the resulting divisions as merely useful or convenient and begins to see and experience himself and his world as actually constituted of separately existent fragments. Being guided by a fragmentary self-world view, man then acts in such a way as to try to break himself and the world up, so that all seems to correspond to his way of thinking. Man thus obtains an apparent proof of the correctness of his fragmentary self-world view though, of course, he overlooks the fact that it is he himself, acting according to his mode of thought, who has brought about the fragmentation that now seems to have an autonomous existence, independent of his will and of his desire.
– David Bohm from Wholeness and the Implicate Order

The current state of decline that the world and planet are in, is a consequence of mans fragmented way of thinking. When we examine and express what has occurred as a result of human innovation one might say,   from the fragmented self-world view that humans are the creators of inventions and an understanding of a magnificence, unseen prior to human existence. From a more holistic way of thinking we might say that ” Humans have been brilliant at exploring  pieces of the puzzle that they perceive to be separate but blind and ignorant to the proven to be l disastrous, destructive and abusive consequences of the  fragmented undertakings that have been derived from that”. Even the attachment to our perceived sense of self, both collectively and individually  comes with detrimental implications.