JACKSON PETERSON:
The Five Principles of Realization and Liberation
The first principle is becoming aware of our thoughts and
the nature of thought. By taking the position of just being an observer of the
thoughts and images that come and go we discover all thoughts are the same:
they are temporary appearances that come and go like clouds in the sky. Give no
importance to one thought over another. If we pay no attention to any thought
but remain in the "observer" role, it seems the space of awareness
becomes more open and thoughts less demanding of attention. We discover all
thoughts are without substance and importance. We could say our thoughts are
"empty", like clouds: appearances without any core or entity.
MUZIKA RESPONSE: AGREED
JACKSON: The second principle is recognizing our stories and
emotional dramas are structured only from thought, our "empty"
thoughts. In continuing to observe our thoughts we should notice how they tend
to link together in chains of meaning and particular significance. It is this
linking together of thoughts that creates our stories, beliefs and emotional
drama in a convincing and powerful way. As a result we may spend most of our
time going from one mini-daydream to another. It is this trance-like state of
mind that we need to break up again and again as often as possible.
MUZIKA:
Disagree. Emotions are on a deeper,
visceral level than thoughts. Thoughts
(stories) can trigger all kinds of emotions, but emotions can arise from direct
interactions in the environment, such as love for a kitten, which requires no
story, or hatred for Chinese butchers who boil dogs alive for tanning or for
eating in restaurants. Ongoing love for a spouse or child; is this merely a
story? Devotion to a cause, such as
animal rescue or preserving the environment that lasts a lifetime. Is this merely a story? Compassion for an insect you don’t kill in
the kitchen and instead take it outside.
Is this a story or a sensitivity developed from growing empathy. Is empathy a story?
Jackson, you
oversimplify the human condition by making is all contingent on thinking.
JACKSON: We do that by shifting our attention from thought
to the presence of the five senses in immediate now-ness. Just notice your
physical environment and the direct sensory experience free of analysis.
Practice this shifting away from mental engagement in thought to noticing your
physical environs as often as possible. Hopefully the trance-like habit of
living in your thoughts constantly will be broken. In this way we can free
ourselves from anxiety and emotional suffering as both are caused by the mind's
stories that are rarely challenged. It is possible to discover that our stories
and emotional dramas are as empty as last night's dreams. In fact our daydreams
and stories are no more real than our dreams at night. We discover our stories
are also just as empty as the clouds that group together in the sky in various
formations that disperse and disappear in the next moment leaving no trace.
MUZIKA: If we
increasingly focus on the external environment, it is all too easy to lose
touch with our feelings, even of love, compassion, empathy, bonding,
responsibility to others. You can have a
mind as clear as a bell, but lose your emotional humanity. It is a foolish thing to want to relegate
emotionality of any sort, as something to be transcended.
JACKSON: The third principle is recognizing that one's sense
of self is also only an empty story made of thought; a mental construction
without an actual identity as an entity that exists independently and with
self-determinism. Studies have determined that our coherent sense of personal
identity doesn't appear until about the ages between 18 and 24 months. That
means previous to that time there was no personal "me" story or
self-image. That also means the newly appearing sense of "me" is
totally the result of thought-stories that the mind constructs about identity.
There is no personal self present other than this make-believe "me"
story.
MUZIKA: Yes, to an extent this is true; the sense of
self is built over time. But it is a
mistake to say it is just concepts.
Actually, there are neurological changes that take place that allow for
a sense of self, that are not really complete until the human becomes
self-consciousness, and then adds on a sense of ownership of actions,
responsibility, compassion and empathy for another.
JACKSON: Even science makes clear there is just one unified
field of energy as the universe without separate parts. The entire field is
inter-dependent without any breaks or splits in the unity. The sense of being
an independent entity like a "personal self", is just an illusion and
has never existed in fact. By observing the "me" thoughts that arise
from moment to moment we can notice the "personal me" is nothing more
than a chain of linked thoughts about identity that are supported by memories
and imagination. Seeing this directly and clearly, not just intellectually, the
emptiness of personal identity becomes obvious to the mind at which point the
illusion ceases. But that cessation will only occur according to the degree of
the depth of this self inquiry. If it doesn't occur the understanding is too
shallow and not convincing enough to the deeper levels of mind grounded in
conditioning and habitual "selfing". In such a case one should
revisit the first and second principles again and establish a deeper state of
observation regarding the experience of the "me" thought arising and
dissolving until it becomes clear that no personal self exists outside of the
mind's belief otherwise. When recognition arises it becomes clear that the
notion of there being a personal self is as empty as a single huge cloud that
dominates the sky yet disappears in the next moment without a trace.
MUZIKA: You are offering a prescription for
committing suicide of one’s “personal self” by “clearly seeing” that personal
self does not exist.
I have seen this in
spiritual students time after time after they lose contact with their inner
life and beingness and become “one with the world.” The emotions disappear and they often become
dead to feelings, love, empathy, anger, jealousy, etc., to anything we identify
as a human reaction.
You miss a very
important point: there truly is a deeper Self, one that identifies not only
with the body, but also with the totality of one’s inner life, as well as the
experience of the “other,” a divine beingness within, which we all share, but
which is the source of our sentience, feeling and knowing. This is what Ramana meant by the “real I,”
the divine I, the transcendent Self often called Turiya, or Krishna, or Christ
Consciousness.
Becoming aware of this
Self, the real I, changes everything, for body, mind, emotions and knowing all
come together as a oneness.
JACKSON: The fourth principle is recognizing what exactly is
the nature of that which is observing and experiencing the empty nature of
thoughts, stories and personal selfhood. What is doing the "recognizing"?
What is this impersonal aware consciousness that perceives and knows? In these
recognitions there seems to be an ever increasing evolution or revelation of
wisdom. As a result one's cognitive space seems expansive, open and vividly
transparent without a center. What exactly is this state of impersonal
consciousness? It clearly has a sense of being aware; empty and knowing. Can we
be aware of being aware? Is this aware consciousness present in all experience,
inseparably so?
Let's look directly at this impersonal aware knowingness: In
a well lighted room close your eyes. Notice at your eyelids that the light of
the room shining on your eye lids creates an inner glow upon your closed
translucent eyelids. You will see an orangey-red color at your eyes lids. What
is it that is observing this color? It will seem as though your aware
consciousness occupies a place a few inches behind the eyes and its attention
is directed at the eyelids in front. Notice your aware presence as being the
place from where you are looking forward from at the orangey color. Are you
"aware" of the color? Now be aware of your awareness just as it is.
Does this awareness have any color, shape, substance or dimension of its own?
Or is it simply an empty presence of aware knowing? Review these last two
questions again and again until it becomes clear that "you" are
actually this empty, clear and aware knowing. When this is seen clearly instead
of recognizing the emptiness of thoughts and self as the empty nature of the
clouds that appear in the sky, the empty nature of the sky itself is
recognized; the empty cognitive space in which all appearances appear and
disappear.
MUZIKA: Yes, you are
that too. But you are much, much more
than this lighted emptiness. You are
also a human being with a body/mind living in the world, which your method is
leading away from.
JACKSON: The fifth principle is recognizing the inseparable
relationship between one's empty, aware "seeing" and the five senses.
One can't find awareness separate from one's sensory perceptions. There isn't
first a sensory perception and then an awareness of it. The five senses are
this "knowing awareness" seeming to be split up into five separate
sensory components. These sensory capacities are not limited to the physical
five senses. "Knowing awareness" can perceive independently of the
five physical senses with no limitations regarding time and space. Merging our
attention fully with the five senses instead of with the mental phenomena of
thoughts, stories and beliefs in personal identity, reveals a state of total
"nowness" beyond thought and mind. A limitless vista of knowing
transparency and Clear Light reveals itself to be be our true nature beyond any
descriptions or assumptions of mind. In merging our attention totally with the
five senses, the luminous nature of appearances reveals the empty vividness of
our Aware and Knowing Space.
MUZIKA: Reveals
itself to whom? Is this what you think
you are Jackson, a clear lighted emptiness?
Yes, if that is what
you choose to identify with. But for
this you abandon your humanity, your vibrant body feelings, lusts, devotion,
love, compassion, empathy, your embodied presence for a well lit emptiness,
which is still a phenomenon being witnessed?
JACKSON: If one incorporates and integrates these five
principles into one's daily practice, in my opinion no other methods or
practices should be considered necessary.
MUZIKA: Yes, because
you will have become an emotionless, empty zombie.
Jackson, in your long
essay there is not one word about love, about compassion, about bonding with
others. Emotions for you are something
to be transcended as you realize yourself as a vast, lighted emptiness. You have lost your humanity.
This is why Robert
Adams said he would prefer to be with one saint as opposed to a half dozen
sages (Jnanis). The saint has life, love
and compassion, and serves mankind through devotion.
Nice commentary, very necessary. Could give many people a needed warning not to forego their emotional and mental health, but rather to integrate their spirituality with their emotional and mental health, to better serve their own potential to engage in and help the world as well as themselves.
ReplyDeleteMatthew
A valid critique of the seeming "appeal" that emptiness has, esp. to those who consider it something of a panacea to a turbulent lifestyle wherein they became too caught up in the apparent solidity of "things" that troubled them. Unbeknownst to them, this sterile emptiness doesn't lead to the real solution they seek but instead to relationships getting disrupted and abandoned else the new empty state gets tainted by messy "human" drama. I wonder if non-dual therapy is guilty of propagating this?
ReplyDeleteMy guess is that it depends on the perspective and approach used by the therapist doing it.
Mark
Improving your emotional health can be a rewarding experience, benefiting all aspects of your life, including boosting your mood, building resilience, and adding to your overall enjoyment of life.
ReplyDeletecarina
Hello Edward. I am so happy that there is a balanced critique to the work put out by Jackson Peterson. I joined his Dzogchen Togyal Group on FB. He certainly talks the talk but dropped just Guard and then took to condescending the teachings of Namkhai Norbu. I challenged this polititely and after a little investigation it seems that JP has no qualification or persmission to teach Dzogchen or give direct introduction in any capacity.
ReplyDeleteI agree whole heartedly that his approach is misguided and he in my opionion is borrowing and then promoting a dissociated view of Rigpa etc lacking in wisdom and compassion. It is dangerous to relentless ignore the life of the body and to fail to integrate with what arises within our dimension right now. Wise words from you. .. cheers Chris Ray Chappell