On Sunday January 23 I did the above titled Insight Timer live event with this description:
What does it mean to really be seen? Really be heard? To be in silence with closed eyes? Which of these is crying out the most for more nourishment from you & from/for those in your life? Let’s take 15 minutes or so to bounce these around with perhaps some mindfulness of hearing & seeing meditation
An edited version for podcast:
Audio: Being Seen. Being Heard. Being In Silence, Eyes Closed.
[2/17/2022 UPDATE: I just got February’s Challenge and was told it’s now at https://maba-usa.org/paramita-challenge. I’m going to see if I can still complete by the end of February]
Meditation, concentration, contemplation, intoxicating substances, cravings, awakening, wisdom, and future Buddhahood round out the main topics for January 2022, month five of “The Pāramitā Challenge”. See also Months 1-3 and Month 4.
In addition to contemplating topics about the Pāramitās or Perfections, so far, this challenge also includes precepts, the (10 Abodes from the) 52 Stages of the Bodhisattva Path and Bodhisattva vows.
Instructions are to journal contemplations resulting from observed intentions, opportunities, and actions to be generous, moral and ethical while arousing faith in the Triple Gem then seeing where/when confident and where/when in doubt.
Again, I’ve not taken Bodhisattva vows, and so with little instruction in Mahāyāna Buddhism, apart from maybe a smidgen of the zen stuff, there’s the benefit of beginner’s mind is a nice way to put it. I continue to shoot from the hip in this recording and will use a Theravada lens now and again plus plenty of inquiry as I ponder out loud. It may come off at times as criticism, and sometimes it may actually be, but these are mostly solo efforts at summonings what is really meant by the material.
No notes this month other than to mention the missing medical disclaimer for week three: I’m not a medical professional, nor giving medical advice, merely sharing thoughts and musings. Please consult the proper health care personnel before changing any medical regimen.
For this month’s regular open-audience, open-discussion “Ask Us Anything” — continuing discussions about meditation and related topics — fellow Insight TimerteachersLydiaGrace, Denny and I explore the alignment of intent and impact.
Doing full show notes seems to take (me) a lot of time and energy so I may or may not include full notes later. I welcome any inspired listener(s) to take and send show notes for inclusion here by emailing them to integratingpresence@protonmail.com.
“Come Kalamas. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another’s seeming ability; nor upon the consideration, “The monk is our teacher.” Kalamas, when you yourselves know: “These things are good; these things are not blamable; these things are praised by the wise; undertaken and observed, these things lead to benefit and happiness,” enter on and abide in them.”
The January 11, 2022 Insight Timer live event description explaining the title questions:
Let’s powwow for 30 minutes or so on these two questions from my “Distortions and Dreams” event to address any parallels between thoughts and dreams. We may even do some mindfulness of thinking meditation
To save time, the short answer is I don’t know.
Feel free to listen in and/or check out some of the notes:
Thoughts and thinking
"Thought" definition:1) an idea or opinion produced by thinking, or occurring suddenly in the mind
2) the action or process of thinking
[and/or] …conscious cognitive processes that can happen independently of sensory stimulation.
Images and/or words
very pronounced to faint blips like small bubbles popping
How do electrochemical occurrences translate to particular distinct thought(s)?
First more background:
All experience is preceded by mind Led by mind Made by mind. Speak or act with a corrupted mind, And suffering follows As the wagon wheel follows the hoof of the ox.
All experience is preceded by mind, Led by mind, Made by mind. Speak or act with a peaceful mind, And happiness follows Like a never departing shadow.
Maybe an interface: experience, perception and consciousness are translated into words and images and/or vice versa words and images influence experience, perception and consciousness
"Dreams" definition:1) a series of thoughts, images, and sensations occurring in a person's mind during sleep
2) a cherished aspiration, ambition, or ideal
States of (human) existence:
Waking
Dreaming
Deep sleep
Meditation/substances/(altered) states/mix of these
Types of dreams:
visions of past (lives)
visions of future
messages from other realms
wind in the belly
[cold room, “cold” dream]
loving-kindness for sweet dreams
perception (recognition) and consciousness (knowing shape and color)
waking: limited by acuity of senses and misperception
dreaming: perception opened up
Bhavaṅga: deep sleep. when drowsy between taking up mind objects
On Thursday January 6th, 2022 I held an event concurrently on Insight Timer Live and the Wisdom app called “(Authentic) Smiling (Practice)” with the description:
Revel in the power of real life smiles discussed virtually (for 15 minutes or longer perhaps). I invite participants to share smiles and experiences as I relate a somewhat brief formal practice of smiling on near daily walks a couple of years ago.
use for future reference and/or reflection on the past
visited places where masks seldom worn to consistent and persistent
places around here where no one wears, recommended and required and these change from time to time
public spaces where masks aren’t required
lots of joy and wellbeing at that point in practice
pushing limits
my practice of brute force amping up of smiling at everybody, or saying hi to everybody. Sometime not in alignment with mood, circumstances, environment
intense. deliberately drawing attention to one’s self to solicit a response — difficult for introvert and avoidant types
responses: friendly, smiles back, stop and chat, rejections, subtle hostility, indifference, etc.
opposite and same sex — attractions and nodding
then using discernment of who to smilie to
(Lack of) authenticity when smiling
authentic sending and receiving — at least observed in others or with pets/animals, children
perceptions of fake and forced vs authentic from me and others. doubt
on fence about “fake it until you make it”
miss America using vaseline on teeth
genuine niceness — which might be at various levels — and kindness
from the head or heart?
I don’t know karate, but I know craaaazy
From “The Payback” by James Brown
Ideas for practice
how much real danger vs negativity bias around certain things that happened around unknowns
“Watching all these near death experience interviews has started to affect me. So many of these people talk about loving light from a source that seems to keep encouraging them to love themselves and others (everybody has their own version of that). The qualities and characteristics of what I use to do my job in helping people have all become more magnified since I’ve been trying to see where it is in my own life. So I’ve been looking at random people and asking myself how I could love that person. Or smiling at people I normally wouldn’t has been interesting. I’m trying to get to a point where I can feel the same way about random people as I do about animals. That’s been really interesting dissecting why that is and finding some interesting connections between honesty and forgiveness. And how all this leads to self-assuredness, groundedness and not taking things personally. Thought I would share my shift in perspective. It’s sort of what we’ve always known but just maybe experiencing/feeling it more profoundly or in a different way? Seems sort of hokey but it’s happening. The real challenge are people that are actively aggressive and/or arrogant/abusive…”
26. Hasituppada is a citta peculiar to Arahats. Smiling is caused by a pleasurable feeling. There are thirteen classes of consciousness by which one may smile according to the type of the person. An ordinary worldling (puthujjana) may laugh with either one of the four types of cittas rooted in attachment, accompanied by pleasure, or one of the four kusala cittas, accompanied by pleasure.
Sotapannas, Sakadagamis, and Anagamis may smile with one of the two akusala cittas, disconnected with false view, accompanied by pleasure, or with one of the four kusala cittas.
Arahats and Pacceka Buddhas may smile with one of the four sobhana kiriya cittas or hasituppada.
Samma Sambuddhas smile with one of the two sobhana kiriya cittas, accompanied by wisdom and pleasure.
There is nothing but mere mirth in the hasituppada consciousness.
The Compendium of Philosophy states: “There are six classes of laughter recognized in Buddhist works: (1) sita: – a smile manifesting itself in expression and countenance; (2) hasita: – a smile consisting in the slight movements of the lips just enough to reveal the tips of the teeth; (3) vihasita: – laughter giving out a light sound; (4) upahasita: – laughter accompanied by the movement of the head, shoulders, and arms; (5) apahasita: – laughter accompanied by the shedding of tears; and (6) atihasita: – an outburst of laughter accompanied by the forward and backward movements of the entire body from head to foot. Laughter is thus a form of bodily expression (kaya-viññatti), which may or may not be accompanied by vocal expression (vaci-viññatti). Of these, the first two classes are indulged in by cultured persons, the next two by the average man, and the last two by the lower classes of being.
Note 26 referencing “(18) Smile-producing consciousness, accompanied by pleasure” from 18 Types Of Rootless Consciousness (Functional Consciousness without Roots) in CHAPTER I — DIFFERENT TYPES OF CONSCIOUSNESS (Citta-sangaha-vibhago) of “A Manual of Abhidhamma” by Narada Maha Thera https://www.budsas.org/ebud/abhisgho/abhis01.htm
Smiling consciousness cannot arise without a body. Buddhas and Pacceka Buddhas who experience such classes of consciousness are not born outside the human plane.
In addition to contemplating topics about the Pāramitās or Perfections, so far, this challenge also includes precepts, the (10 Abodes from the) 52 Stages of the Bodhisattva Path and Bodhisattva vows.
Instructions are to journal contemplations resulting from observed intentions, opportunities, and actions to be generous, moral and ethical while arousing faith in the Triple Gem then seeing where/when confident and where/when in doubt.
This month includes the Pāramitā on diligence, the Right Speech precept (also doubling as a past Insight Timer live event) and the middle stages of the 10 Abodes from the 52 Stages of the Bodhisattva.
I’ve not taken Bodhisattva vows, and so with little instruction in Mahāyāna Buddhism, apart from maybe a smidgen of the zen stuff, there’s the benefit of beginner’s mind is a nice way to put it. I continue to shoot from the hip in this recording and will use a Theravada lens now and again plus a lot of inquiry as I ponder out loud. It may come off at times as criticism, and sometimes it may actually be, but these are mostly solo efforts at summonings what is really meant by the material.
The Prajñapāramitā sūtras (प्रज्ञापारमिता सूत्र), and a large number of other Mahāyāna texts list six perfections and the Ten Stages Sutra gives pāramitās 7 – 10:
Dāna pāramitā (दान पारमिता): generosity, giving of oneself (in Chinese, Korean, and Japanese, 布施波羅蜜; in Tibetan, སྦྱིན་པ sbyin-pa)
This month more or less includes slightly edited original notes both for week 4 and for the Insight Timer live event doubling as week 3:
Week 3 — (Also doubled as a “Mindfulness of Speaking” Insight Timer Live event I did with some mostly initial rough notes being:
Event description:
Is it true? Is it kind? Is it necessary? Is it helpful? Is it the right time? We’ll explore these guidelines for wise and skillful speech and share stories, challenges, insights and do some practice
The Ten Non-Virtuous and Ten Virtuous Actions: The Unwholesome and the Wholesome
Speech: 4. False speech, lying 4. Speak only what is truthful 5. Harsh words 5. Speak with a tone of gentle caring 6. Divisive speech, slander 6. Use harmonious, unifying speech 7. Idle speech, gossip 7. Discuss beneficial topics
58 Bodhisattva Vows:
4th — Don’t lie or engage in wrong speech.
From The Brahmā’s Net Sutra:
Prohibition of Intentional Lying: My disciples, if you engage in lying on your own, encourage others to lie, or lie through deception, then you are involved in the causes of lying, the conditions of lying, the method of lying, and the act of lying. This also includes saying that one has seen what one has not seen, saying you have not seen something that you have seen, or lying [implicitly] through bodily actions or within one’s own mind. Bodhisattvas always give rise to right speech and right views, and also lead all sentient beings to practice right speech and right views. If, on the other hand, you lead sentient beings to wrong speech, wrong views, and wrong activities, this constitutes a bodhisattva pārājika offense. The fourth major precept prohibits false speech. A disciple of the Buddha must not himself engage in false speech, encourage others to do so, facilitate false speech, nor may he involve himself in the causes, conditions, methods, or karma of false speech, to the extent of saying that he has seen what he has not seen, or that he has never seen what he has actually seen, or lying through physical or mental deeds. A Bodhisattva should always maintain proper speech and proper views and lead all other beings to maintain them as well. If, instead, he causes all beings to give rise to deviant karma, he thereby commits a Bodhisattva Parajika offense.
This talk puts stuff under a microscope but coming from a place of kindness and care usually supersedes this approach
millennial texting
Pain
Lashing out with speech
Victim/victimizer cycles
Shutting down
my background with this: more emphasis on how words are spoken than what
kind of abusing power of speech for influence and gain
not respecting power of speech
not saying I don’t know, or giving a quick answer as not to appear stupid or not helpful
forgetting significant key points then remembering later and wondering whether to go back and mention them
Not so much me clinging to negative speech anymore but me not remembering what I said or overemphasizing something I said where the other (says) they don’t even remember it
Started off behind the scenes organizing and editing podcasts with little interest to be public myself
awkwardness of hearing voice recorded
inferior ego prevented from even considering doing such a thing
now the spiritual ego has other challenges like balancing as long as there’s no harm intended is it all OK with am feeling too loose so over regulating, self-censoring, or putting speech under a spiritual microscope
recording dynamics: slow, fast, (no)time limits, relaxation, energy
um, like, aaah, you know, right, and other shutterings
Buddha’s guidelines for speech:
true
kind
necessary
helpful
unifying
right time
(Priority order for these guidelines in general and in certain situations?)
(What takes priority over these guidelines?)
saying things that lack other truths thus some statements aren’t really fully accurate, only in one sense
Misc:
an acquaintance seems in love with hearing their voice and I can’t discern if it is based in egotism
Mirror teachings. Most fond of what we notice in others is what’s we’ve already addressed in ourselves; and maybe reflect back my own light
Dominating and foisting unrequested wisdom in real life mostly with groups so thank goodness for online outlets to share wisdom as alternative to compulsion to force something on somebody, or step on their path. This way others can choose. What’s the real life version of this? Speaking events?
“you need to think a little before talking so much” “yes, i agree, thank you”
“Why do I need to think before I speak; why can I just talk?”
Righteousness
While we do have freedom of speech it carries responsibility.
Repression versus excessiveness
(Quasi-formal, experimental) speechpractices:
read neutral text with main intention to hear your voice, secondary to what’s going on in your experience. Or read something charged like contract revocations for contrast
“Monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of good-will or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of good-will or with inner hate. In any event, you should train yourselves: ‘Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person’s welfare, with a mind of good will, and with no inner hate. We will keep pervading him with an awareness imbued with good will and, beginning with him, we will keep pervading the all-encompassing world with an awareness imbued with good will — abundant, expansive, immeasurable, free from hostility, free from ill will.’ That’s how you should train yourselves.
“Suppose that a man were to come along carrying a hoe & a basket, saying, ‘I will make this great earth be without earth.’ He would dig here & there, scatter soil here & there, spit here & there, urinate here & there, saying, ‘Be without earth. Be without earth.’ Now, what do you think — would he make this great earth be without earth?”
“No, lord. Why is that? Because this great earth is deep & enormous. It can’t easily be made to be without earth. The man would reap only a share of weariness & disappointment.”
“In the same way, monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of good-will or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of good-will or with inner hate. In any event, you should train yourselves: ‘Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person’s welfare, with a mind of good will, and with no inner hate. We will keep pervading him with an awareness imbued with good will and, beginning with him, we will keep pervading the all-encompassing world with an awareness imbued with good will equal to the great earth — abundant, expansive, immeasurable, free from hostility, free from ill will.’ That’s how you should train yourselves.
identify challenges with being down on ourselves then just start talking focusing mostly on them. for me: um, like, aaah, you know, right, and other shutterings
How much do we want to amplify the unskillfulness of any perceived challenges balanced with not denying them?
How about “impending immediacy” [in addition to emptiness, stillness, (light of) presence] for a translation of suññatā / Śūnyatā?
empty of what?
only encouraged to study, contemplate and practice emptiness with very stable, gathered, collected and unified mind
can investigate phenomena by going behind, behind, behind, beyond, beyond, beyond
[Did not mention in the audio:] what are the similarities and differences between emptiness and 7th formless jhana of nothingness? Between emptiness and voidness?
unbalance of cart blanche because nothing is really real and substantive, what does it matter. unbalance of the inferior ego of I’m insignificant, less than and futile
womb
consider pairing with non-emptiness because with how existence is now how would we know one without the other?
Truth is always good news; even if it is the truth about something unpleasant because then you can actually master it
Luang Por Sucitto
After joining the online retreat Love As The Breath Of Life by Ajahn Sucitto I joined and enjoyed the practice and already some of the fruit of this retreat Wellbeing Is The Shape Of The Heart.
As is indicated in the tweet below I wondered beforehand about the potential effects on reality of such a hybrid retreat: partially live, partially previously recorded audio played back via zoom for participants, and via participants playing back assembled recordings on their own.
How does the combining of 1) real life; 2) recorded (event) videos; 3) live zooms with and/or without known and/or visible participant feedback; and 4) #VR into a an event, the work place, etc. affect views & perceptions of reality & inform on how to spend time?
Currently I feel true dhamma obviously ought to be propagated by any means necessary. I do not however give immediate blanket approval for every framework dhamma is propagated with/by/in as a means, method and/or special vehicle to use as precedent and allowance (for parties contrary to Buddhadhamma) to propagate unsavory agendas.
Some retreat notes of interest:
how intention affects the nervous system and shapes the mind
noticing spaciousness around the body aides in a lack of pressure with the body
authority to center of the body allowing energy to flow into this instead of leaking out
what’s in the way of happiness?
include others (in one’s heart)
body knowing breath(ing) (instead of mind)
awareness of the energy of breath — brightening inhale, relaxing/release exhale
standing meditation:
bone, feet and earth holds weight; muscles just position for balance
slightly tuck in tailbone and slightly push forward between shoulder blades
relaxing face sends signal to relax mind
Luang Por Sucitto on how integrity establishes an “Integrated Presence” to strengthen the heart
A brief retreat description:
The heart takes shape based on certain activations. We can train to avoid certain intentions and actions that make a shaky heart that doesn’t feel secure, one stuck with pain. A wise person concerned for their welfare cultivates a citta that is open, spacious, not hankering, not resisting. We begin to reset how our world feels and how we feel about ourselves. This is our treasure.
Born in London in 1949, Luang Por Sucitto entered monastic life in Thailand in 1975. He took bhikkhu ordination there in 1976 and returned to Britain in 1978 to train under Luang Por Sumedho in the lineage of the Thai Forest master, Luang Por Chah.
In 1979, Luang Por Sucitto was part of the group of monks that established Cittaviveka, Chithurst Buddhist Monastery in West Sussex, UK. Luang Por was abbot of Cittaviveka from 1992 till 2014. Presently, Luang Por travels on teaching engagements throughout the world.
Online Meditation Retreat
This online meditation retreat is jointly organized by Bandar Utama Buddhist Society, Nibbana Dhamma Rakkhaand Buddhadhamma Foundation and supported by Uttama Bodhi Buddhist Society. Open to all practitioners, the retreat will be an opportunity to practise meditation with reflections on the Buddhist path with Dhamma teachings.
The date & time of the retreat is detailed as follows:
DATE & TIMING:
United Kingdom (GMT) Start: 15 Jan 2022 (Sat) 5:30 am End: 18 Jan 2022 (Tue) 2:30 pm
Malaysia / Singapore (GMT+8) Start: 15 Jan 2022 (Sat) 1:30 pm End: 18 Jan 2022 (Tue) 10:30 pm
You understand that this meditation retreat is suitable for anyone who has some experience in meditation and at least a basic knowledge of the Dhamma and this application is subject to approval.
By submitting this registration, you acknowledge that you have read, understood and accept the terms & conditions for this registration as stated on this page: https://bubs.my/retreat-t-n-c
Retreat Handbook
Please click the button below to download the retreat handbook ACCORDING to your timezone to help you familiarise yourself with the technical settings and retreat guidelines. The guidelines in the handbook will help to create a safe, supportive and encouraging space for all attending the retreat.
I agree to abide by the rules and instructions and will co-operate fully with the organisers. Failing this, I accept that my participation for/ and at the retreat can be prematurely terminated.
I consent that my personal data that is collected will be retained and used by the organisers to offer, and/or correspond with me relating to the programme, course or event, and may be provided to third parties who are conducting facilitating or assisting in the event, and where the online platform, Zoom is not owned by the organisers, persons connected with, from or providing the platform, as well to third parties necessary for the organisers to provide the services and activities that the organisers do, or in compliance with legal requirements; and in connection with the foregoing purposes, my personal data may be provided to persons or organisations outside Singapore.
If I agree to be included in, or do not opt-out of, the organisers’ mailing list, I may be sent emails or through other means of correspondence or contact containing details of future programme, course or event to be offered by organisers, or by other persons, or developments relating to the Buddhist community, that the organisers feel may be of interest to me. I may at any time seek to opt-out, or update my personal data, by contacting organisers and its data protection officer for this event can be contacted at retreat@gmail.com
I hereby agree that I shall not hold the organisers, online platform Zoom, or the teacher liable for any loss or damage sustained to the body, life and/or property or expenses incurred however caused arising from my voluntary participation in the said event.
For this month’s regular open-audience, open-discussion “Ask Us Anything” — continuing discussions about meditation and related topics — fellow Insight TimerteacherLydiaGrace, Denny and I listen and speak on (about, to, from) the body as well as:
The ins and outs, ups and downs, history, practice, practicality, methodology, experience, reference points for, accessibility, trialing, feedback, resistance to, novelty, adaptation, education, inclusion, intentions, and the cooperative/collaborative and/or facilitator led nature of Lydia’s intuitive body healing technique BodyTalk and its aspects of:
wisdom
allowance
permission
holding space
consent
information
witnessing
safety
dialog
identification
mediation
presence
engagement
opening to experience
identifying and meeting needs
feeling, describing, and voicing experience in the body and asking how old do these experiences feel using the age first coming to mind without going into memory
Whole body listening: an invitation to listen to us with the entire body, initially without instruction in order to tune into what this may initially and intuitively mean to those listening so as to not color the experience. Suggestions later given on how to listen with the whole body. Listeners are also invited to reflect on similarities and differences between their uninstructed experience and experience after suggestions
Possibilities for listening to and speaking to the body on a cellular level via extrapolation of the examples of seeing, feeling and healing grosser vibrations and the environment of an Anechoic chamber
The effects of stability and deconstruction on perceptions and limitations
particle wave duality
Qigong
seeing energy flow
electromagnetism
memory (storage)
(big) discussion on “wholesomeness”, right and wrong, semantics, and that which leads to and away from our — and others’ — long term happiness and wellbeing
encouragement of investigation, inquiry and knowing for oneself
Denny’s insights on identification, memory, and mirror-like experiences with dementia caretaking
“It’s not just about intention it’s about impact”
choosing what to pay attention to
delineating direct experience from our interpretation of it
My request to Ajahn Sucitto for teaching on the 32 parts of the body [which some approach a condensed version to 1) skin level, 2) joint fluid/bone level and 3) everything else in between] and a given description for an upcoming Ajahn Sucitto retreat (https://bubs.my/retreats):
The heart takes shape based on certain activations. We can train to avoid certain intentions and actions that make a shaky heart that doesn’t feel secure, one stuck with pain. A wise person concerned for their welfare cultivates a citta that is open, spacious, not hankering, not resisting. We begin to reset how our world feels and how we feel about ourselves. This is our treasure.
(Noticing the mind lying contrasted with mistaking a translation of intuition for the mind lying then ignoring it; recent examples:
Laptop — it occurred to me about five minutes into traveling home from family, ‘did I forget something’? I ignored this, got home and had to travel back about 20 minutes to get my laptop that was left charging in a “new”, out of the way location.
Gifts — it occurred to me about ten minutes into traveling to an even further family location, ‘did I forget something?’ This time I spent sometime going through a mental check list but it wasn’t until arriving over an hour later I remembered the select gifts I did not bring
Sweater — while in a hurry it occurred to me, something like ‘does anything need to be dried differently?’ I ignored this to have a sweater become engulfed in tiny white “pills”
[I’m not at the point of trusting to the degree where I’ll stop everything for these heads up questions and act on them without knowing]
Respect, valuing, honoring, validating intuition and discernment as possible skillful and wise responses for this
How do we listen and allow the body to talk when sexual energy is involved?
Chanting (with and without mantras)
Using technology to transcend technology:
referencing some tech examples as taste of natural abilities once barriers removed
Sample Practice: (mobile) device weaning and natural world immersion for reference points (for how natural and manmade external objects aid and/or detract from affectation of body awareness)
Sample Practice: Spine and/or central channel/(energetic) column –
Masculine (– and for lack of a decent reference, maybe a better version of the cliche doctor –) approach: assessing via observation; drawing on years of study and experience but knowing every time is not the same as the last; visualizing an ideal optimization; probing briefly for feedback; dropping expectation and dropping energy from attending to the unbalanced, non-harmonious, chaotic and pouring energy into a wholesome, wise and skillful visualized betterment of order, balance, and harmony.
Feminine (– and for lack of a decent reference, maybe a better version of the cliche nurse –) approach: invite a warm caring attention – as if one was attending to one’s only child who’s sick and in pain – to the spine, nervous system and entire body, with worthiness of renewal; knowing this is valid and valuable internally without the need for external references.
merging these Masculine and Feminine
Audio: Letting Our Body Talk | (12/28/2021 — “Ask Us Anything – LIVE” With Denny K Miu And Lydia Grace)
Integrating Presence 