REVELATION OF BEING
The resonance of 2008 is that revelation of being is increasingly ours to receive.
Revelation of being does not enable us to get what we need or want. It does not feed the unintegrated condition of our imprinted emotional body. It is not about getting anything and remains perceptually hidden from us while we are doing something to get something.
Revelation of being only empowers us to receive an experiential awareness of what we are.
Within this receiving, we receive everything.
Revelation of being is everything.
Making a case for being…
The intent of this letter is to invite and transmit revelation of being.
To accomplish this requires metaphorically standing in the court of the mental body and making a case for being – as opposed to doing – as the causal point of the quality of human experience. Making this case challenges the very fabric of what we regard as "normal human behavior."
For this reason it is necessary to commence this letter by defining certain words as efficiently as possible, so we real eyes what they represent within the context of this letter and the case it puts forward. This is no easy task, because the mental body, from whom we humans take our perceptual points of reference, has enthroned itself as "God."
This letter intends to dethrone this false god and all its doings so that being is realized as God of everything.
Doing, being, and not-doing…
In making the perceptual paradigm shift from doing to being, there are only three types of human-driven momentum requiring our examination. All three of these may be expressed through our physical, mental, and emotional experience:
The first and most common is "doing." Doing within the context of this letter is any intent to manipulate experience. Doing is any physical, mental, and emotional momentum arising out of emotionally imprinted discomfort through a belief that the activity it generates has the capacity to sedate and control the uncomfortable felt-resonance of the experiencer. In other words, within the context of this letter, all momentum initiated as a means to feel better, is doing. Accordingly, as all doing to manipulate experience is driven by an imprinted emotional signature that is for the most part unconscious to the doer, all such doing is unconsciously-driven momentum. From this point in the letter we shall simply refer to this entire range of unconsciously-driven momentum as "doing."
The next and not so common momentum is that emanating as spontaneous radiance of being. Although this momentum may be perceived through a physical, mental, and emotional expression, at its core it is an emanation in this world of our vibrational resonance. As a momentum, it is the expression of "consciousness being," and is therefore consciously-driven momentum. From this point onward in the letter we refer to the momentum of this consciously-driven vibrational expression as "being."
The third momentum is a "not-doing." Not-doing may also be called "undoing." Not-doing is any physical, mental, or emotional momentum whose deliberate intent is to deactivate the causal condition of our unconscious doings by bringing awareness to, and then shining the radiance of being unconditionally upon, the felt-discomfort underlying our unintegrated emotional imprint. What differentiates "not-doing" from "doing" is intent. (THE PRESENCE PROCESS procedure, for example, is a not-doing because its intent is to - through activation of awareness - disengage us from the unintegrated emotional imprint that delivers us unconsciously into doing. Accordingly, this procedure, when approached with this intent, serves as a temporary bridge between living life as "a doer" and "realizing being.")
The difference between these three types of momentum is only discernable through the eye of being, not through the specific observation of our physical, mental, or emotional activity.
For example, two individuals may work 12 hours a day, 7 days a week. Consequently, both may generate an expression of physical, mental, and emotional momentum.
However, one may be laboring as a means to sedate and control their internal discomfort - discomfort arising unconsciously to them from within the fear, anger, and grief of their unintegrated emotional imprint. The other may be swimming through the exact same display of activity, but as a celebration of being in the world.
Outwardly, both may appear similar, but through the eye of being and the perception of consequence, it is always revealed which is which.
Physical, mental, and emotional activity in the world is not automatically defined "a doing" because it entails momentum – it is defined "a doing" because of the intent driving it. The golden rule is: If we enter physical, mental, or emotional activity to feel better – with intent to manipulate our circumstances so we feel more at ease within them – it is most likely we are "doing," not being.
The path of doing…
Whenever we enter any physical, mental, or emotional expression as a means to sedate and control awareness of our unintegrated emotional imprint, we are trying to do something.
Whenever we are driven into momentum through unresolved fear, anger, and grief, we are trying to do something.
Consequently, our expressions always lead into manufacturing outer conditions, circumstances, and structures serving only to maintain the resonance of our inner discomfort.
Under these circumstances, we consistently and inadvertently manifest working conditions, environmental predicaments, human relationships, and organizational arrangements whose outcome is a continual fruiting of fear, anger, and grief. We manifest structures that anchor our awareness upon a time-based paradigm whose foundations are perceptually strapped into moments in our past that are unintegrated – moments whose unresolved resonance drive us to project ourselves fearfully, angrily, and grievingly into assumed future predicaments.
How can this not be?
If the unresolved energetic circumstances we spell as fear, anger, and grief, are the causal point of our generated activity, then the results of such efforts are already spoken for: They are fear, anger, and grief continually being projected into the ongoing moment. This is the natural unfolding of cause and effect - of consequence.
However, when we generate momentum as an expression of being, the consequences are vastly different:
They are a continual dismantling of all outer, perceptually time-based, structures.
They are empty of all means to protect and project.
They are free of intent to cut and paste the past into the ongoing moment.
They are an ongoing celebratory anchoring of our awareness into the ever-unfolding unknown and as yet unrealized resonances of the moment.
In this way, our life experience is continually born anew.
Until we value being as the causal point of the quality of our experience, we automatically and instinctively align ourselves with doing.
Approaching and resolving this predicament intellectually – through thinking and understanding – is inherently flawed and fraught with self-defeating obstacles. This is because our mental body cannot comprehend any value in being.
Our mental body has no point of reference for the value of being because it is constructed of thought forms. And, while the condition of our emotional body remains unintegrated, and therefore continually radiating discomfort, all our thought forms arise out of this inner state of discomfort.
Because all thought forms arising out of discomfort are in nature outwardly projecting, instead of directing our awareness to turn inward and resolve our unintegrated emotional imprints, these thought forms continually convince us we are to enter states of "doing something to feel better."
Because we instinctively and unconsciously embrace the outwardly projective resonance of these reactive thought forms as valid, we then go to great lengths trying to understand what is happening to us and thinking about what to do about it as a means to counteract our inner discomfort.
We are "a doer" when we believe that thinking and understanding have some sort of magical capacity that supercedes radiance of being.
While we labor under these perceptual circumstances, it does not occur to us to turn inward – through feeling – as a means to directly radiate the resonance of being upon the causal point of our discomfort.
As doers, we perceive no value in being.
Instead, we unconsciously build a life experience out of doings that serve only to spread our unintegrated fear, anger, and grief into every aspect of our outer life circumstances.
Consequently, we sow, and hence harvest, discomfort.
It does not occur to us that there is nothing we can do to transform our ongoing discomfort.
In fact, the more uncomfortable we become, the more we enter mental activity and its consequential states of doing.
And, the more our mental states drive us into doings, the less aware we become that all this activity is arising out of our reaction to our unintegrated emotional condition.
By the time we are adults, we are no longer humans being – we are humans doing.
The do/be test…
As humans doing, we only perceive the world through eyes of doing.
No matter if the truth of our predicament is placed right before us, we are blinded by our perceptual bias – by our allegiance to doing as a means to make a causal adjustment upon the quality of our experience.
For example, a simple truthful insight may be offered to us on how to liberate ourselves from this predicament by stating:
"Be still and know that I am God."
Or we may be told:
"Be in the now."
Or, as was an anthem a while back:
"Don’t worry, be happy."
Or, as Mahatma Gandhi instructed:
"Be the peace you wish to see in the world."
How do we know if we are a doer, or being?
This is easy to ascertain. Take the test: Read the above four phrases again.
If we are a doer and therefore value doing as a means to accomplish causal adjustments to the quality of our human experience, then our attention will be on the words "still," "the now," "happy," and "peace" as a means to comprehend the wisdom these instructions convey.
As a doer – when reading these insights – we automatically and quite unconsciously become infatuated with the states of "stillness," or the state called "the now," or achieving the experience called "happiness," or "the nature of peace."
We may then begin to study and anal eyes the characteristics of stillness, the now, happiness, and peace – as if these are the magical ingredients that assist us to transform the quality of our current experience.
As a doer we then ask:
"How can I be still?"
"How can I enter the now?"
"How can I achieve happiness?"
"How can I attain peace?"
By asking these questions, we completely miss the mark of the intended wisdom.
Our consequential activity – our resulting doings – no matter how pure of heart or well-meaning – then automatically manufacture circumstances around us serving only to maintain the causal discomforts driving all our doings.
It is through this bias toward doing that all our religions, spiritual groups, and peace organizations arise.
And, because all organizational structures foster activity that is repetitive – activity that fast becomes familiar and routine to us – and because familiarity is the sleeping pill that sows unconsciousness and the resonance of habitual egoic behavior – all our resultant doings intended to accomplish "stillness," to enter "the now," to "achieve happiness," and to "attain peace" lead nowhere.
The unfolding of time reveals they all lead directly into circumstances that foster fear, anger, and grief – the causal resonance out of which they arise.
This ongoing loop continues because our doings have not arisen from the intent to know the truth of being. They have arisen as an attempt to quell the inner discomfort of our unintegrated emotional imprints.
Intent is crucial - it is the compass of all consequences.
While we are doers, our approach into all matters "spiritual" is not a response to God. It is not radiance of being – it is reaction to discomfort.
As doers, what we are perceptually unable to real eyes is that insights like "Be still and know that I am God" and "Be the peace you want to see in the world" cannot be realized through doing anything.
In the arena of realizing the truth of these insights, all doing – no matter how noble – leads nowhere, accomplishes nothing, and is as useless as thrashing around frantically as a means to swim across a body of water.
The above "do/be test" is foolproof.
We may be able to fool those around us that we are liberated from the perceptual entrapment of the unintegrated emotional condition that continually drives us into doing as a means to adjust the quality of our human experience, but we cannot fool our experience.
We cannot fool the current condition of our own perceptual matrix – it is what it is.
When we are being - truly being - and are aligned with being as the causal point of the quality of our experience - as what we are and what God is for us - then when we read the following phrases . . .
"Be still and know that I am God."
"Be in the now."
"Don’t worry, be happy."
"Be the peace you seek to see in the world."
. . . our attention immediately emphasizes the word "be."
We know that the power of these phrases is in the relevance of being – not in the activity of doing associated with being. We read them as . . .
"Be still and know that I am God."
"Be in the now."
"Don’t worry, be happy."
"Be the peace you seek to see in the world."
We also real eyes that to a doer these statements are easily misread. When being is realized as the causal point of the quality of our experience, we automatically read them as:
"Beand know God."
"Happiness is being."
"Being is peaceful."
Doing spiritual . . .
The challenge we face in moving from identification with doing into realization of being is we cannot digest this revelation through mental understanding.
Our mental body cannot comprehend being through thinking about it – through any intellectual debate and discussion.
We are it – or completely unaware of it.
Perceptually, there is no in-between state.
We may be able to mask our lack of awareness of the reality of being within the most profound spiritual doings. And, this array of spiritual doings may be successful in convincing all doers around us that we have realized the reality of being. Yet when we put our perceptual condition to "the do/be test," we miss the mark.
Calling ourselves "spiritual," as a means to convey to others that we real eyes being, is the same as a fish calling itself "a swimmer" as a means to convey to those around it that it knows it is "a fish."
The word "spiritual" becomes redundant when we transition from doing into being.
When we continually refer to ourselves as "being spiritual" our emphasis is not on being but on what we are doing that supposedly makes us spiritual.
Equally, when we refer to our organizations or activities as "being spiritual," again our emphasis is not on being – it is on what our organizations are doing, or on what our activities are intended to do, that supposedly makes them spiritual.
Consequently, we are merely disguising all the doingness still arising out of our unintegrated emotional signatures of fear, anger, and grief, as something other than what it is.
Our activity under these circumstances is not radiance of being – it is reaction to discomfort.
This predicament continues as long as we delay offering ourselves the opportunity to experientially real eyes being as the causal point of life.
The human race…
Remember, as children, our being is not valued because parents are doers living in a world manufactured out of the doings of doers.
Consequently, we live in a world whose structures are intended to sedate and control the unintegrated condition of the collective human emotional body – not to support awareness of being.
The world we live in as it is right now - as it is continually maintained by us and our politicians, preachers, and profiteers - is an outer manifestation of the collective human emotional body imprint of fear, anger, and grief.
This unintegrated emotional resonance is passed along energetically through imprinting from generation to generation like a baton in a relay race.
What each generation then does is think of new and improved ways of doing in an attempt to sedate and control this collective inner discomfort.
All our political, peace, religious, and spiritual organizations are structures arising out of this unconscious state of doing. Because their causal point arises out of an unconscious reaction to our collective fear, anger, and grief, the consequences of their momentum lead only into a further propagation and harvest of this fear, anger, and grief.
While we continue to align ourselves with doing as a means to resolve this predicament – no matter how noble our intent – we inevitably fuel the fire of human misery and continually pass the baton of hopelessness from one generation of doings to another.
Wherever we go, there we are…
Yet, the multiverse is generous and full of grace. Every one of us individually, and all of us collectively, are continually offered circumstances through which the truth of being may be realized.
We do not have to seek these opportunities by going to India, by reading another "how to be spiritual" book, or by joining another "spiritual organization" intended to guide us into more elaborate doings.
The opportunity to real eyes being is always right where we are.
However, while we believe ourselves to be doers, and while we continue to behave as if there is something we can do about this predicament, we remain perceptually blind to the continual invitation into realizing being.
Each one of us is continually offered an opportunity to real eyes being through circumstances about which we can do nothing.
All that is required to commence experientially engaging being is for us to perceptually scan the horizon of our individual and collective experience for those aspects of our life circumstance about which we have been able to do nothing.
Where is it that our doings continually fail us?
We all have aspects within our life circumstance that we are able to do nothing about. This is the inevitable predicament of all doers. However, we may not yet be able to admit this to ourselves.
In perceiving these seemingly hopeless situations, we may still, despite absolutely no success in our endeavors, continually engage ourselves in thinking and analysis in an attempt to figure out what to do about them.
We may still be reading books, forming groups, joining groups, leading groups, leaving groups, consulting spiritual teachers, meditating, praying, voting for the right political candidate, following strange diets and physical practices – all in belief there is still something we can do.
Yet no matter how endless and intricate our doings, nothing ever comes of them. We may succeed in temporarily re-arranging our physical circumstances. We may succeed in temporarily sedating and controlling the texture of our thoughts. Yet, the unfolding of time always reveals that something causal remains untouched by our doings.
We each know what it is in our life we can do nothing about. We may not yet be able to face the truth about our inability to affect real and lasting change within this particular area of our life experience – but inwardly we know our doings have always failed us.
We know this.
Wherever we go – there we are.
What to do?
Right now, our planetary community is being provided with many varied circumstances about which nothing can be done.
It is likely we do not yet have the courage to admit this either – not to ourselves – not to anyone. Because, if our allegiance is to doing as a means to adjust the causal point of the quality of our experience, what happens if we truly admit that doing has failed us? Then what do we do?
As human beings, we are now entering the panicked, claustrophobic, fast narrowing corridor leading us into the realization that all our doings have amounted to naught.
Currently, as a collective, we are still desperately seeking out an alternative that we have perhaps not yet fully explored:
Maybe it could be a strong woman who is prepared to answer the phone at 3AM? Maybe she knows what to do?
Maybe it will be a nice man with a strange sounding name becoming the leader of "the free world?" Maybe he knows what to do?
Maybe it’s an ancient secret revealed to us in a New York Times Best Seller? Maybe there really is a book out there that will tell us what to do?
We are still collectively, desperately, hoping that the near future reveals what we can do to save us from these feelings of impending doom and hopelessness.
Soon our religious fanaticism may manifest a handsome and charming messiah who deceptively comforts us with a plan of what to do to save us from this imminent hell and damnation.
Maybe "a Savior" will do it for us?
Maybe our powerful military industrial complex will band together and stage a UFO landing, producing a Hollywood cast of friendly aliens with powerful new technological advances in hand that announce: "We know exactly what to do to alleviate your human suffering."
As ridiculous as the above scenario sounds, as long as we buy into doing as a means of making a causal adjustment on the quality of our human experience, we remain vulnerable to embracing the bizarre, nonsensical, and ridiculous in a desperate attempt to do something.
The success of TV infomercials is evidence of this mentality.
Hitler convinced an entire nation that he knew what to do, and so they did what he told them to.
President Bush convinced an entire nation he knew what to do, and so they allowed him to do exactly what he wanted to.
In the United States, pharmaceuticals kill more people than illegal street drugs because pharmaceutical companies successfully convince millions every day that their chemical concoctions know what to do.
And now – as the United States approaches another Presidential election – the masses once again begin rallying around whoever has the most convincing plan of what to do.
CHANGE . . .
YES WE CAN!
(DO IT OR BE IT?)
Yet the US elections – like all planetary political performances – if won upon the ticket of doing – will simply become another parade of unconsciously passing of the baton of doing from one generation of humans onto another, a baton in a human relay race whose only consequence is ever-increasing manifestations of fear, anger, and grief.
Why? Because there is nothing we can do to impact the causal point of the quality of our human experience.
When last did we have someone being Presidential?
At what point did the essence of Presidency become a list of doings?
While we fail to impact our unintegrated emotional condition with our awareness – with radiance of being – all our doings remain unconsciously-driven expressions of unresolved suffering.
Consequently, all our actions continue to emanate as desperate attempts to sedate and control our inner discomfort.
When inner discomfort remains the causal point moving us into momentum, we inevitably move into manifestations that propagate outer discomfort.
Physical, mental, and emotional momentum generated under these circumstances cannot assist us. History is all the evidence we require to real eyes this.
Whatever seed momentum arises from is the crop we harvest.
Only when we are ready to admit that there is absolutely nothing we can do are we ready and willing to experientially access the most powerful force in all creation – the causal point of the quality of all: Being.
Right now, within this precise juncture of our human evolution, we are being invited to perceptually cross over from the resonance of doing into being.
If we cannot accomplish this transition, we accomplish nothing.
Plants that do not fruit or flower are cut down and cast upon the compost heap as nutrition for the next season.
This is exactly what the elders of our indigenous nations have been and are still attempting to bring into planetary awareness.
This season is now completing.
This is the time of harvest.
We are the harvesters just as we are the fruit and flowers of our unfolding experience.
We harvest through being, not doing.
A necessary point of commencement within the final transition from doing into being is through the realization that the mental body cannot grasp being. It has no point of reference for being.
This is because a thought-form cannot feel – it has no heart.
Without feeling, it is challenging to perceive radiance of being. Being and feeling are intimately interconnected.
Because it is devoid of feeling, a thought-form can justify any doing to accomplish its intent.
And, no matter how nobly it presents itself – when the mental body is raised up as the causal point of the quality of our experience, and when thinking and its resulting doings are worshipped as the means to accomplish real change – the underlying intent is always the same: To sedate and control.
When we mistakenly embrace the belief that "thought creates," we then invariably wield our thoughts as a means to control and sedate the quality of our experience.
Believing "thought creates" always leads into doing something to our thinking as a means to manipulate our current experience.
This is why we currently experience so much heartless behavior in the world. Heartless behavior is the result of momentum driven by heartless thinking.
The resonance of heartless thinking always arises as a reaction to our unintegrated emotional condition.
The resonance of heartless thinking, and the momentum it generates, is always an attempt to feel better – to not feel these unintegrated emotional states.
It attempts to manipulate the experience we are currently having into becoming something other than what is.
By in any way sedating and controlling the felt-awareness of our causal emotional states – by in any way trying to do something so we do not have to feel what we are really feeling – we inadvertently shut down our capacity to feel.
THE CATCH 22: By entering doings that shut down our capacity to feel, we render ourselves numb to the awareness of the imprinted emotional causal point from which all doing is arising in the first place.
Consequently, the perceptual loop moving from discomfort into doing, and then from doing back into discomfort, continues from generation to generation, becoming increasingly desperate and destructive.
Welcome to planet earth.
Our point of liberation…
Awareness of being does not arise out of any doing intended to make us feel better. It never has and never will.
However, identifying where in our life we are continually "trying to feel better" is key to awakening awareness of being. This is because "trying to feel better" is a surfacing behavioral indicator of the imprinted condition within our emotional body that is driving our relentless doings.
When perceived from this point of view, any area in our experience where we are "trying to feel better" becomes a direct invitation awakening awareness of being.
Consequently, our point of suffering becomes nutrition for resolving our dilemma.
The first step in nourishing an experiential awareness of being is therefore to identify where we are still trying to resort to doing as a means to change the quality of our human experience – individually or collectively.
Where within our human experience are we continually trying to feel better?
What aspect of our human experience are we able to do nothing about?
Asking these two questions brings into focus the potential point of liberation from doing into being.
It may be the failed relationship we real eyes we can do nothing about. Yet we are still entering doings to try and feel better about it.
It may be the physical disease we real eyes we can do nothing about. Yet we are still entering doings to try and feel better about it.
It may be the mental state of confusion we real eyes we can do nothing about. Yet we are still entering doings to try and feel better about it.
It may be any circumstance in our life we can do nothing about but are still entering doings to try and feel better about it.
When we allow ourselves to examine whatever this is, we may real eyes that we really still believe we can do something about it.
This ongoing belief is evident in the fact we continually think about it.
We still examine it mentally from all angles.
Through our mental examination we are still seeking a doing that will be the final solution to whatever discomfort this predicament currently radiates.
We may still be reading books in a quest to discover the appropriate doing.
We may be reading this letter hoping it will tell us what to do.
We may have formed a group with others who share our particular predicament in an attempt to feel we are doing something about it.
We may be enthusiastically supporting a particular political candidate in hopes that if they are elected, they will be able to do something about it.
We may be giving our spiritual allegiance to a particular human being – placing them above us as "our guru" or "our teacher" – because we have led ourselves into somehow believing they have the capacity to do something about it. Maybe they can show us some secret or mystical practice that magically enables us to do something about it?
We may go to a weekly meeting in a building where we pray to a statue and sing songs to and about this statue hoping the personality it represents will do something about it. We may even eat and drink substances representing this statue, believing this act of doing will somehow do something about it.
Yet, in the quiet of the early morning – as we awaken from sleep back into the experience of this world – or, when we are alone within our thoughts about our circumstances – or, as we lie alone in our bed prior to reentering the unconsciousness of sleep again – we struggle and grapple to prevent the dawning of a horrible realization:
We can do nothing about it.
Nothing we have done has ever worked.
The feeling within it…
When we examine this particular predicament – the one about which we can do nothing, no matter in what form it materialized within our experience – we may notice something: It contains within it an uncomfortable felt-resonance.
There is an aspect of the predicament that continually drives us into doing something to try to feel better that – despite all our doings – does not change: The felt-discomfort permeating within it . . . that feeling.
That uncomfortable feeling.
That feeling we do not want to feel.
The realization of the presence of this uncomfortable feeling is our potential point of liberation from doing into being.
This uncomfortable feeling is so powerful that it fuels all our stories and actions.
When we examine this uncomfortable feeling we may even be able to label it – to spell it "fear", "anger", or "grief." It is a feeling that has been part of our human experience for as long as we remember.
When, as young children, we were sent to school and taught "spelling" – the art of spell-making – we spelled this feeling with the words we were taught. We may now spell it "fear," "anger," or "grief."
Or maybe we now spell it "anxiety," "guilt," or "shame."
Or maybe we now spell it "abandonment," "depression," or "pain."
It doesn’t matter what we spell it. The reality is that at its core it is a felt-resonance – a feeling deeply uncomfortable to us.
We may not initially real eyes it yet, but until we experientially real eyes being, this feeling remains the causal point driving all our doings.
It drives us to feel better within ourselves, about ourselves, and about the world we live in.
We have devised many plots and schemes, launched many organizations and groups, and entered all manner of human relationships trying to evade this particular feeling. It is the causal point of all our chaos and calamity.
Yet there is nothing we can do about it.
This is the truth, and knowing the truth sets us free.
The stories we tell…
We also have many elaborate stories arising from mentally engaging with this uncomfortable feeling.
We believe these stories. We identify with them. Without them, what are we?
These stories are mental understandings of how this uncomfortable feeling came about, who or what caused it, and who or what is to blame.
The deception of the mental body is easy to real eyes:
Despite assuming the position of "god" in this world,
it never embraces responsibility for anything.
In the same breath as it declares, "Thought creates," the mental body also tells elaborate stories declaring, "They are to blame for this experience."
Allowing the mental body to rule our experience has led us into believing that if we can understand this uncomfortable feeling, we can resolve the discomfort emanating from within it.
This inherently defective proposition leads us to believe that if we think about our discomfort long enough – if we anal eyes it thoroughly – we will feel better.
Yet thought itself has no capacity to feel, and so has no capacity to consciously engage with and therefore impact this causal felt-resonance.
Thought can only inspire stories about it, and endless doings that manifest conditions which continually express this uncomfortable felt-resonance as outer circumstances of chaos, conflict, and calamity in the world.
Thought is amazing! When we use it in an attempt to make a causal adjustment to the quality of our experience, it leads us into a maze.
This is not personal . . .
When we closely examining the uncomfortable felt-resonance – which is the core of all we can do nothing about – we may enter a deeper, profound revelation: We may real eyes that this same feeling arises into our awareness whenever we place our attention upon one or both of our parents.
We may notice that our parents have or had their own stories about how this uncomfortable feeling came to them, who and what is to blame for it, and what they then tried to do about it. But they too could do nothing about it. Just as it was passed onto us through our parents, so too was it passed onto them through their parents.
And so the disquieting currents of these felt-resonances flow back into our ancestry as far as we are able to feel.
How long have we been trying to do something about this?
And how much success have we accomplished through all our doing?
When we examine our past failed relationships as felt-signatures, we may also open ourselves to the revelation that this uncomfortable feeling also stares back at us from within those unresolved, uncomfortable human encounters.
In fact, within every aspect of what we consider a manifestation of our human failing – of something we did that did not work – we discover that within its core is this uncomfortable feeling.
While we still believe we are able to do something about this, our life experience continues to unfold as a manifestation of circumstances serving as evidence to the contrary.
The false gods…
Until we impact this causal felt-discomfort – until we digest and receive the nutrition it offers – we continue worshipping "doing" as the altar upon which we place our prayers.
While we worship "doing as a means to impact the quality of our life experience," we are inadvertently worshiping this uncomfortable felt-signature.
If we call the uncomfortable feeling we can do nothing about by the names of "fear," "anger," or "grief," then all our doings are manifestations of rites and rituals serving only to worship fear, anger, and grief.
Whenever we do anything out of fear, anger, and grief, we declare these causal signatures to be our gods and all our doings to be our expression of homage to them.
When we are able to real eyes this, then we can clearly see that whenever they lead us to believe there is something we can do to change our circumstances, our politicians, priests, and profiteers – our New Age organizations and "spiritual" teachers – are bowing as servants to these gods.
Entering any doing as a means to make a causal adjustment to the quality of our experience is paying homage to, and raising fear, anger, and grief up as, our gods.
None of us are innocent of this mistaken allegiance, for – just like vampires – through energetic imprinting, we are all bitten as children by doers.
Doing is our nature until we real eyes being.
Doing is our god until we real eyes God as being.
Once we real eyes the predicament we are in, the only momentum useful to us as a means to awaken radiance of being is "not-doing."
"Not-doing" is any intent facilitating us into becoming fully aware of the causal felt-discomfort imprinted into our emotional body during childhood. Not-doing is a temporary, transitional bridge, empowering us to cross over from the paradigm of doing into being.
We do not have to do anything to accomplish being – we undo.
We are always being. Being is realized, not done.
All that is required to real eyes being is to release the unconscious ties that bind us hypnotically into unconscious subjugation to doing.
By consciously digesting our fear, anger, and grief, the truth of being automatically rises into full awareness. Being effortlessly reveals itself when our attention is not unconsciously entangled within the web of doing.
Because our allegiance to doing as being our god is driven by an attempt to sedate and control the discomfort emanating from the unintegrated condition of our emotional body, all that is required is to integrate this imprinted energetic circumstance.
Once integrated, revelation of being is all there is.
Integrating this imprinted energetic circumstance is realized through being with it without condition – through being with it, not through doing anything to it.
Through being with our imprinted fear, anger, and grief without condition, these energetic resonances gradually become realized as part of our being, and so we no longer feel driven to do something about them.
The elixir of discipline . . .
In approaching an awareness of being, we are to remember that our mental body cannot comprehend being.
It cannot understand it or its necessity, and therefore requires consistent demonstration of the consequence of being before it will surrender its obsessive propensity to control everything.
To demonstrate is to "set the demon straight."
To surrender is to "end being sure."
Being is only known experientially, not mentally understood. Knowing requires personal experience. Experience requires initiating and entering an integrated physical, mental, and emotional encounter with what it is we seek to real eyes.
Awakening into awareness of being is effortless. Yet initially it requires the elixir of discipline.
Without the resonance of discipline, the mental body ignorantly imposes its dogma of thinking and doing.
Thinking and doing is the religion of the mental body.
Without deliberate discipline – without a consistent experiential demonstration of "being and consequence" – we are automatically driven into thinking and doing by the discomfort within our unintegrated emotional imprinting.
This is why, for most of us, overcoming the mental body’s reign as god initially requires a deliberate and disciplined application of not-doing. This application of not-doing is transitional, and therefore temporary. But for most us it is necessary.
Every day (consistency), we are to set aside time in which we bring to bear resonance of being upon that about which we can do nothing.
Everyday (consistency), we are to set aside time to digest the nutrition of not-doing required to nourish an experiential encounter with being.
How to not do…
To initiate not-doing, we simply turn our attention inward toward the felt-discomfort about which we can do nothing.
We voluntarily turn our attention inward upon the uncomfortable felt-resonance flowing within all our attempts to feel better.
This is how we consciously approach this causal felt-resonance:
We begin by placing our attention upon the circumstance within our life experience that we feel we need or want to do something about (but about which all doing continually fails us).
We allow the mental body to commence telling its story about this circumstance. It may start by saying, "My wife is always…," "I hate my work because…," "My father never lets me…," "I have a terminal disease called…," or "No matter how I try to…." It does not matter what the story is. It only matters that we tell ourselves the story until it brings awareness to the uncomfortable felt-resonance associated with this story. The only relevance of "the story" within not-doing is that it is bait for the conscious entrapment of the uncomfortable felt-resonance.
It also does not matter what word we use to spell out this uncomfortable felt-resonance. What matters most is that we consciously wield our awareness to identify where we feel it. This uncomfortable feeling is anchored somewhere in and around our physical body.
The moment we identify where this is, we commence being with it.
Being without condition…
Now, it is at this point of our not-doing discipline that we apply the most crucial aspect of this entire approach into experiential awareness of being:
We are not to be with this causal discomfort because of any reason.
We are not to be with this felt-resonance to accomplish anything.
We are not be with it "to heal," "to change," "to transform," "to feel better," "to evolve," "to cure," "to know," "to understand," or even "to real eyes anything."
Being is not "a means to an end."
Being is the means and the end.
We are being with this felt-resonance "because." Because = be cause.
We are being at the causal point because being is the causal point.
We are being with this uncomfortable felt-resonance because being is causal.
We are being with this felt-resonance because being is the authentic causal point of everything that is – and is not.
We are not engaging being as a means "to do." Otherwise we would
be engaging in another doing disguised as "an act of being."
We are being with this causal point within the knowing that there is nothing we can do about this uncomfortable felt-resonance that can impact it, other than to wield the radiance of unconditional being upon it.
No point of reference…
As we wield "being without condition" upon the causal point of our felt-discomfort, there is consequence.
One of the consequences is that the mental body tries to butt in. This is because it cannot comprehend being.
As focus upon our inner felt-discomfort – as we wield radiance of being without condition - notice how the mental body seeks "a destination," or "a barometer of success," or "a point of reference" by which "results can be measured."
Notice how it asks, "What is the point of this?", "What does this accomplish?", "What is supposed to happen?", and "How will it happen?"
The mental body just cannot help itself!
Notice this mental activity, but do not fight with or entertain it. If we engage it, it drives us into doing something.
Just be with this uncomfortable felt-signature without agenda, without reason, without hopes of any desired outcome.
Don’t even be as a means to real eyes being.
Being and consequence…
This daily disciplined encounter with "being without condition" is the first step to awakening the authentic resonance of unconditional love.
As long as we are doers, we assume unconditional love is something we do to others. It is not.
Unconditional love only awakens authentically within the resonance of:
Being with ourselves just as we are without placing any conditions upon being.
Only when we are able to be with ourselves in this manner are we authentically able to radiate being without condition into all our worldly encounters.
Because the mental body has no capacity to comprehend the necessity of being, it is crucial we set aside a time/space every day for being without condition with that aspect of our experience about which we can do nothing. Consistency is crucial.
When we consistently radiate beingness upon the causal point of our doings – upon our inner felt-discomfort – we offer our mental awareness the possibility of experientially perceiving the connection between "being and consequence."
It does not take an immense amount of consistent, deliberate, unconditional being to accomplish consequence.
15 minutes of being without condition, consistently, every day, wielded at the causal point of our felt-discomfort, accomplishes more than all our endless doings.
The mental body cannot grasp this, but through consistency this fact becomes obvious and undeniable.
Being with our inner felt-discomfort without condition is to contain these uncomfortable signatures instead of allowing them to drive us into stories that incite more doings to try to feel better.
Instead of projecting them outward into the world, we contain them unconditionally within our being.
Conscious containment of these felt-signatures enables us to commence digesting the fear, anger, and grief. As we digest these resonances, we nourish our capacity to real eyes being.
Containment enlivens beingness.
As beingness is enlivened, our life circumstances are also.
Through consistency this is inevitable and undeniable.
By consistently applying radiance of being, without any condition, to the causal point of our felt-discomfort, we gradually begin to real eyes how our life circumstances naturally adjust – without us doing anything to them.
This moment of being without condition is the alchemy that transforms base metal into gold – that transforms seemingly endless suffering into experiential realization of peace.
Through consistency – through the subsequent physical, mental, and emotional consequences of radiating being without condition – we gradually begin valuing the resonance of being, over and above doing, as a means to impact the causal point of the quality of our experience.
This transition is gradual, organic, and when consistently explored, inevitable and undeniable.
Consequently, a transformation organically unfolds within the resonance of our life experience:
We generate less and less momentum as a means to do something about our suffering,
and more and more as spontaneous expression being.
Momentum emanating as radiance of being does not propagate suffering,
it dismantles it at its causal point.
This transition is gradual, seamless, and effortless. This transition unfolds in consistently demonstrating the value of being to our mental body so that the mental body simultaneously gradually surrenders its control.
As beingness ripens through the digestion of the required nutrition – through conscious, unconditional containment of the felt resonance of our fear, anger, and grief – we bear the fruits of greater and greater presence within every facet of our life experience.
Instead of doing things to try and become present, we realize ourselves
as presence being within all activity.
At this point our conscious "not-doing" practice is surrendered as a necessity. Not-doing becomes our way of being. We have transitioned from humans doing to humans being.
Accordingly, we perceive the world through the eye of being – not the eyes of doing.
Accordingly, the world transforms before us – be cause of us.
The eye of being…
Until we activate being as the causal point of the quality of our human experience, we believe God is "a being" – an individual, personality-driven entity, that does things. We therefore go to God as "a means to get something done."
God to a doer is "someone who will do something."
Yet when we real eyes being as causal, we real eyes God is not "a being" – not a noun. We real eyes God as being – as a verb.
Whenever we are being without condition – whenever we are being "just because" – God is flowing within our midst as the consciousness weaving throughout
every thread of the fabric we call the moment.
Until we transition from doing into being as the causal point of the quality of our experience, we look at the Buddha, or Jesus Christ, as doings. To a doer, they appear as "beings that do something".
When we are doers, it is of great importance to us what these beings were doing, and it is therefore important to us what we must in turn do to accomplish liberation.
Consequently, we perceive them as beings and study their doings.
And so we miss the mark – completely.
Yet as we transition from doing into being, we real eyes that all significance is upon their beingness.
The statue of Buddha leads "a doer" to be fascinated by the posture, the garments, and the expression upon the Buddha’s face. As a doer we then wonder: "What can I do to be Buddha-like?"
Yet when we perceive Buddha through the eyes of our doing, we miss the mark every time.
We miss the mark because the Buddha "is being" – not "a being."
Whenever we radiate being without condition -- no matter what our doing may be in any moment – we are Buddha.
When we look at Jesus as Christ upon the cross through the eyes of doing, we wonder what we can do to accomplish what he did.
"Do we hammer nails into our hands?"
"Do we engage in all manner of kind deeds?"
"Do we go around healing the sick?"
And so we miss the mark – completely.
The reality of Jesus as Christ is that he is not "a being."
Christ is the consciousness of "being without condition."
Whenever we "be without condition," we are Christ.
If we are still aligned with doing as a means to make a causal adjustment to the quality of our current experience, we may read this letter and assume we comprehend what is communicated here.
We may assume we "understand the necessity to apply radiance of being."
However, until we consistently offer ourselves the opportunity "to be with the causal point of our felt-discomfort, without any condition" – we delay realizing being.
And until we experientially real eyes being, we instinctively continue "to do" as a means to adjust the quality of our experience.
Fortunately, our multiverse is full of grace and compassion. It continually provides our individual and collective experiences with that about which we can do nothing.
Look out at our world right now:
What can we do about the pollution?
What can we do about the Iraq war?
What can we do about poverty in Africa?
What can we do about accelerating climatic changes?
The truth is – nothing. History is evidence for all to real eyes.
These conditions are all the fruits of our bowing to doing as a means to accomplish change in the quality of our human experience.
All these manifestations of impending disaster and doom are outcomes of inadvertently bowing to fear, anger, and grief as the gods we serve.
Only when being without condition is embraced experientially as the causal point of the quality of our individual – and therefore collective – experience, are these predicaments authentically impacted.
These predicaments are all gifts brought to us so we may real eyes the truth of what we are, and of what God is for us. They are not unfolding so we may discover yet more elaborate ways of "doing to feel better."
Being is the only radiance that authentically impacts the causal point of the quality of the human experience – because.
Until, through a consistent disciplined application of not-doing, we offer ourselves the opportunity to experientially receive revelation of being, well, we will keep trying to do something about it.
So be it.
Michael Brown ©