Excerpts About Support
The Point of Existence, p. 256 • discuss »
Diamond Heart Book III, p. 113 • discuss »
Diamond Heart Book III, p. 119 • discuss »
Diamond Heart Book III, p. 110 • discuss »
Diamond Heart Book III, p. 111 • discuss »
Diamond Heart Book III, p. 106 • discuss »
Thus, there are two aspects of the experience of narcissistic vulnerability: The first involves a sense of lack or loss of support; the other, loss, weakness, or lack of identity.31 The student experiences the loss of external support as a weakness of a certain kind. He may feel as if his bones are getting soft and losing their strength and solidity, and hence cannot support him. He may feel spineless, or that his backbone is soft or brittle. He may feel that his legs are weak and unable to support his weight, or they feel small and skinny, or soft and mushy. He may feel small, helpless and unable to support himself, or structureless and amorphous like a jellyfish.
The Point of Existence, p. 248 • discuss »
This returns us to a point in our discussion of Kohut’s view of the transformation of idealizing transference. He asserts that one never transcends
the need for external self-objects, that transformation—cure, in his terminology —is a matter of relinquishing the need for archaic and primitive forms of self-selfobject relationships, and replacing them with more mature and realistic ones. We agree that the normal self cannot transcend the need for external sources of narcissistic support, regardless of how strong or firm one’s sense of self becomes. Only realization of the Essential Identity, that has no inherent weakness or insecurity, liberates the self from the need for external support. If we limit our conception of the human potential to the conventional dimension of experience, as Kohut and most depth psychologists seem to do, then we are bound to come to the conclusion that human beings can never be totally autonomous narcissistically, that we will always need external sources of narcissistic support and supplies. This conception leaves out the truth that most genuine spiritual teachings of humankind have expressed: that there is such a thing as true and ultimate liberation. This liberation includes fundamental independence from external sources for one’s inner equilibrium.
The Point of Existence, p. 251 • discuss »
The characteristics of solidity, groundedness, immovability, and confidence are the characteristics of Will on the Being level. In fact, we find that support of any kind is always connected in essential experience to Will. (See note 34.) Will is one of the pure forms in which Being manifests, and it is always a sense of groundedness, definiteness, and certainty that provides the self with the confidence and the capacity for commitment and perseverance along the path of transformation. It usually has a sense of purity and sacredness, although it is not a quality commonly considered to be spiritual. The aspect of Will manifests at the beginning stages of the spiritual journey, making possible the student’s true commitment, patience and perseverance. It is one of the several aspects that are central for transformation, like those of Loving Kindness, Strength, Peace, and Joy. Will emerges again in deeper stages of transformation, not only as a specific aspect, but as a whole dimension of Essence, a plane of Being where all aspects manifest as Will. This dimension, which has to do with the question of supporting spiritual transformation, manifests Essence in all its pure qualities—Love, Kindness, Clarity, Strength, Joy, Truth, Peace, Fulfillment, Contentment, and so on—but always as Will. In other words, in this dimension, we experience Love, for instance, with its sweetness and appreciativeness, but also with the characteristics of solidity, definiteness, confidence, and commitment. Love is then experienced as supportive. This kind of experience is not known in the conventional dimension of the self, and it might not make sense from that perspective, but it makes a great deal of sense from the perspective of many spiritual traditions.
Facets of Unity, p. 260 • discuss »
Working with the more well-known ego deficiency, that of ego weakness, leads to the discovery of a certain essential manifestation of Being. Since this inadequacy relates to functioning, and hence to all of the ego functions, its transformation leads to a different kind of support, the support for true functioning. This essential manifestation is discussed in detail in The Pearl Beyond Price, where we refer to it as the essential conscience, or The Citadel, the defender of Essence. It is the support for the general process of transformation, for living a life that will support and enhance the work of self-realization. It is a manifestation of the will of Being, the source of wisdom regarding external discipline with regard to one’s behavior, conduct, lifestyle, and environment. It functions as the conscience of the work of transformation by clarifying how one is not living one’s life to support transformation and by offering guidance as to how to get that support.
The Point of Existence, p. 545 • discuss »
So inner essential support is experienced as groundedness and rootedness, which means being grounded in our own personal experience through our physical body. The more we have our own inner support, the more confidence we have to simply be open. Then we can see that inquiring is all that is needed. Being, which is our true nature, will do the rest. We can just open up and invite our Being, and it will respond and display its riches. It is a cooperation, like a feedback loop in which inquiry invites and Being reveals. The revelation expands the inquiry, which in turn accelerates the revelation. Inner support gives us a sense of confidence in this cooperation. Why is that? Because the sense of grounding, which is a function of embodying the Will, is an expression of the universal will in the soul. The universal will is the optimizing force of Being’s dynamism, the force that actualizes the revelation that our heart desires—the realization of who we truly are. The more we have our own inner solidity, grounding, and support, the more we feel confident in our inquiry, because this confidence is an expression of the universal will, which is the force of the optimizing dynamism. In other words, having our own inner support makes us aware of the functioning of true dynamism and lets us know that this dynamism functions to optimize experience.
Spacecruiser Inquiry, p. 294 • discuss »
There is an interesting dynamic between the individual and the logos, or logic, of the teaching that can happen as we sincerely engage this particular path. The qualities, dimensions, and vehicles of true nature that arise in our work carry different kinds of wisdom, understanding, and freedom. Our primary practice of inquiring into our immediate experience is ongoing. Inquiry continues in our life all the time. And our other practices—the meditations, the sensing, looking and listening practice, the periods of life practice, and so on all support our ongoing inquiry. These are practices in their own right, and they also are supports for the practice of inquiry. In other words, the inquiry practice that we engage in is embedded in the field of this teaching, both in the experiences we have of true nature and in the other practices of the path. This is important to understand because when we engage any particular practice, we engage the entire logos of that teaching. Because so many teachings are readily available these days, many of us borrow practices from different traditions and do them on our own outside the context of that tradition. But practices contain and express the logos of their teaching, so when they are done outside of that context, they lack the holding, support, and guidance of the larger field of the teaching. So although the practices might be useful in some ways, their impact will be limited. Many have criticized this contemporary phenomenon of sampling practices as being a trivialization and degradation of the original teaching.
Runaway Realization, p. 128 • discuss »