Thursday, October 11, 2012

For All

The sentiment to live for the awakening of all sentient beings is such a vast commitment and it holds a place of highest significance in this work. One should understand that this commitment is something very real, and not just another way to feel good adopting “spiritual” words or concepts. Also, for a commitment to have true weight, one needs to have understanding and appreciation for exactly what it means. If there is no felt consequence of meaning, then there is really no felt intention which would transcend lives. This is an important point because at the highest levels of commitment, one dedicates not only one’s present incarnation, but all of them until every being is freed from suffering.

“Beings are numberless; I vow to awaken them. Delusions are inexhaustible, I vow to end them. Dharma gates are boundless, I vow to enter them. Incomparable enlightenment is unsurpassable, I vow to become it.”

This commitment is articulated quite beautifully via the bodhisattva vow. However, the sentiment is inherent in other traditions (including the Kaula Dharma) and expressed by true saints and bodhisattvas (regardless of tradition) through out (both articulated and more importantly in the substance of their lives). When one fully absorbs and assimilates a commitment such as this, to the extent that there is no question or doubt, then it is a monumental happening and without any question there will be a major shift. No longer is one’s spirituality and sadhana “their own”, and though one may still struggles with various affliction, even these are seen as mere petty trifles in the light of such a determined commitment. One’s relation with their spirituality often becomes myopic and self absorbed which leads to a certain neurosis. While there may be some noble aims, the paradigm is often self-centered, this even includes the desire to loose self-centeredness because there is still an aspect of self cherishing concern inherent (“I”ll be happy then”, “I’ll not suffer”, “I’ll be liberated” etc.). Until one encounters true penetrated expansiveness, despite insight which may arise, it’ll often just be like a dog chasing its tail.

“As long as space remains, as long as sentient beings remain, may I too remain and dispel the miseries of the world”

The true realization of the work is that one cannot help but do sadhana and live for the whole. Having seen through individual self, one can only sit As and for all. To incorporate this view into sadhana, one must cease the mentality of accumulation (or improvement) and finally take a stand. Often, people never make the profound leaps required for transformation because they fail to take a stand or be loyal to their wisdom. In terms of the Tantric sadhana, the view often remains, “there is “me” and I’m sitting trying to be a Devata (who hopefully graces “me” or gets rid of me) and then maybe I can sit as the whole”. The proper tantric view (and one which is in accord with the bodhisattva ideal) is one of being the whole or rather being the primodial perfect essence inherent in all sentient manifestation, and as this, I manifest as the Devata to serve and function for all sentient beings. Taking a stand within this view, gained from the conviction of insight or transmition, the sadhana will be empowered beyond measure because the work is beyond self concern. Just as the essence is without limit, so too will be the one who moves as the essence manifesting for all.

“Let me return in whatever form required, even under extraordinary circumstances to extinguish suffering. I will be born in times unpredictable and places unknown, until all sentient being are free from samsara.”

As mentioned earlier, for a commitment to have meaning, one must understand what one is committing to and have a perspective which informs the true magnitude of it. In this case, the magnitude is so vast, so the intuitive perspective should also be so. When one knowingly enters into a heart commitment, then there is real power behind it. In the case of committing to the compassionate activity of living for the liberation of all sentient beings throughout time, it is an intention which deserves a depth of contemplation about the various implications. This is not to suggest that one should doubt their heart, but rather have a clarity that will make following the intention doubtless going forward. To understand the commitment, one must understand the staggering scope of space and time, and the cycle of birth and death. Within this scope one must experience the gut wrench of the combined beauty and anguish of it all. It is an understanding of suffering, and being willing to enter the stream of suffering. It is being willing to leave the embrace of your most beloved for eons on end, just to face the heartbreak of meeting her in billions of lives and faces that no longer recognize you. (However, there is also the beauty of that meeting and the moments of recognition).

“Even if only by my hand and heart alone, then may all beings achieve full and perfect liberation.”

The fullness of the wisdom of this compassion is that there in reality is neither sentient beings bound, nor one to help save them. However, it is not a view taken in defense or avoidance; rather it is the culmination of a compassion which is willing to let the weight of collective suffering fully penetrate the heart. Indeed, the seeming paradox is only one of intellect, as the heart navigates without much ado. Everything is inherently perfect, and yet sentient beings are suffering and stuck in cyclical existence. There is nobody to save from suffering, and yet I’ll dedicate my lives and existence to saving them. It is the confidence granted in knowing the innate perfection and timelessness, which allows one to enter a seemingly endless stream of time, lives, and world systems. Just regarding one life of relatively fortunate circumstance, one can see that life can be a pain. Having to go through childhood, schooling, finding livelihood, hurts, loosing people close, are just some of the normal processes, not even to mention more traumatic circumstances which may be encountered. And the deeper one perceives the innate peace of the primordial nature, the more clearly one can perceive just how painful life can be. Indeed, even having to breath is a suffering or at very least an irritant. To truly understand the position and to still willingly take it on is a firm commitment. To say, “even if by my hand and heart alone, may all being attain perfect liberation” is such a large pledge. If one takes those words seriously, then it means that even if every sentient being has to come through my lives alone (billions upon billions of lives, for billions upon billions of sentient beings, over billions upon billions of eons etc.), then that is what I’ll commit too. Anyone who takes that vow seriously, can only feel joy at seeing another being take the same commitment to heart.

One needs to contemplate all the implications, so that matters become serious and wholly sincere because it has to be so deeply ingrained. If it isn’t then it can be lost or will be stolen in the memory destroying experience of death. There is no choice after death in the way people think of the term, and one can’t con the process . What is truly there will be revealed, and those are the choices made, completely honest choices. So for something to continue, it has to be made part and parcel of your essence or being. Even for advanced beings, there is often some “forgetting”, it is another risk of sort that one who willingly incarnates takes out of love. It may take sometime for the spark of that essence to reveal in a life. To the extent that a being is in integrity to ones essence (and that commitment being a part), then to that extent any peripheral loss (or gain) of life memory is without real meaning. If one is something, then it hardly matters if one remembers being it. Just so, if one is love and compassion, then it doesn’t require props. People of depth understand the qualities in substantive terms which are like a current, while others view them as rather flimsily abstractions so need props (via word, behavior etc…While people of depth also use props but they become mudras/symbols, the difference is wholly one of substance).

“May I be like a guard for those who are without protector,
 a guide for those who journey on a road, and 
for those who wish to go across the water; may I be a boat, a raft, a bridge.” Shantideva

While there are many different meditative means for generating compassion, it is working backwards in many ways which will always contain some contrivance or split (or at least that potential). Instead, why not first see if this heart of compassion is already present and if the heroic commitments inspire a resonance within it. One may think, “how could I even presume to something such as that, and even if I did, what could I do to help others, I can’t even help myself” Indeed, one needs wisdom and clarity themselves before being able to help others, but by merely stepping beyond oneself, one is demonstrating such wisdom. Often, the taking of the step precedes the empowerment or is the empowerment. People wait around for the wisdom to take the action, when often the action is the wisdom. Certainly, one needs compassion for themselves before they can have it for others. For most people, their hearts are good, but they are too wrapped up in themselves. Once they feels that they are “fine”, then their hearts naturally expand, but life will always provide reasons not to be “fine”. And to take the step beyond self is actually a compassion to self as well. Ultimately, one goes beyond self and other. Some may wonder several “whys” around action which is beyond self and other. Similar queries arise around sadhana, such as “if one is inherently perfect, and if all is inherently perfect, then why do that”. It is a clever question but not a wise one, and it betrays something underneath, which is the assumption that only action of “gain” (what will it do for me) is worthy of consideration. One does out of the pleasure of it and because it is their nature to do so. Why does a musician make music or and artist paint? Just so, living for all, expressing sadhana for all, can be the making of ones existence into art.

“As long as there is suffering, and as long as there are sentient being in the six realms, may I never cross over into nirvana.”

There are many Beings who incarnate and uplift the world in different ways. Compassionate activity cannot be relegated to convention and there are many saints hardly engage with people (or what people call “the world”). Never the less, just their being and breathing uplift the consciousness, and their deep intentions subtly move people in profound ways. (Conventional notions of compassion are largely social notions of “friendliness” and are expectable in expressions of meekness or social work. However, true compassionate activity is much beyond this…is a substance rather then just conventional function or display. Real compassion isn’t concerned about being liked or how it will be viewed.) There are even great Beings who willingly incarnate into hellish realms to liberate, and while we can easily admire (at wide arms length of inspiring story/myths), to make these actions real in our hearts, we must make our hearts real in our dedication. When it is so, then the full grace of all these great beings and their hearts comes as a support, it is sure. One is never left waylaid in noble dedication (though their dedication may be tested). To find resonance with the heart of compassion and the true dedication to all, one should not only discover it within , but also take the association when possible of gurus and others who embody it and will reflect it within them. Those whose subtle confirmation of it will build the trust and confidence needed for a full dedication, and those whose presence acts as a reminder for the heart dedications already made. In Tantric terms, when one can both surrender and take up a presence, be it Guru or Devata, then something within the qualities of the essence is communicated and transmitted and this includes the heart of compassion and living for all. When it is so, then one’s life can be the song of Krishna’s flute, the beat of Shiva’s drum, the cut of Kali’s sword, and the tear from Avalokiteshvara’s eye.

Sunday, July 22, 2012


A Pitha is the pedestal and space or (vibration) environment of a Devata which is really a/the whole universe. A sadhak by resonance makes the pitha their universe which is seen both within via microcosm and as their own environment.

When viewing a Yantra, one sees various structure depending upon what is represented. Inherent in the yantra is the pitha wherein the energetic manifestations are contained in the coverings. A sadhak, establishing ones own form (in a greater sense) as yantra (instrument), can then manifest the pitha. The center or heart of the pitha is the ishta devata, the mula mantra is the point of resonance with the essence of the pitha. In many ways, if one penetrates and resonates with the essence or center of the pitha, then all other energetic elements are naturally present. If the center of the pitha is the heart, then in recognizing those surrounding energetic elements, one is seeing the various limbs. If one regards a (material) yantra, the one can see that from the center there are usually certain angles (triangles), petals, angles of the hexagon, surrounding space, gates, and more. In these places are different elements of the pitha such as the particular shaktis, forms of bhairava, and more. The tantric sadhak may manifest this environment in their own being and life.

There are different ways to understand and view the pitha as it relates to manifesting it as a sadhak. If one thinks of themselves, then there are often certain elements around. For example, if one enters your company, then they will enter the company of those that surround you (like family, friends, etc.) Just so, when one enters association with a devata, then there are also elements which surround. Of course, this is a very gross example because while in union or Being the Ishta Devata, the surrounding energies are not seen as separate, but rather like ones aura. It is a rather apt example in another way, because often the people that surround a person are a resonant reflection, so in that way also an aura (or projection) of what they are. Moreover, when one truly becomes resonate as the Devata and pitha, then this is not separate from ones “outer” environment. This realization is of two sort, whereby it is an undercurrent and appearances are signs or mudras of it, or it can be pure vision which is literally perceived (not as “visualization”).

Before one has the depth of view to effect the “outer” environment, one internalizes the Devata and pitha in their own being. Further, the naturally contained pithas which are contained within the subtle channels and in bindu come into accord making the inner pitha energized (and satiated=blissful). While the sadhak doesn’t regard the surrounding energy as separate from the essence of the Ishta Devata (or true nature), the mature can still recognize (and play) with the uniqueness of various manifestation without fear of losing the view. Going beyond non-duality means that one is fearless in its understanding, so needs neither reflective reassurance and is liberated to explore the subtlety of uniqueness.

Many people may be familiar with the word pitha as it relates to sacred sites (such as shakti pithas, shiva pithas, etc.). These places offer the opportunity of association, and if open and receptive, then the opportunity of recognition and assimilation. These subtle environments move the pilgrim in subtle ways(even if they are unaware) and plant seeds for future blessing. Likewise, when a person becomes a pitha, then they have effect on those around them (or those that enter that space). To have direct effect is much more true and important than imposing some concepts or words. To embody the pitha is to be a spontaneous walking blessing on the whole environment because the environment cannot help but conform to the pitha. Those of great strength may enter “another’s” environment and even accept/conform to their forms, concepts, and ways, but transform those into mudras of liberation within the pitha. (What this means in demonstration is truly deep, and is skillful action that can only come from that most noble of sentiments.)

Friday, May 4, 2012

India June 2012

Manali, India June 2012
Initiation (1)

I will be in Manali, India in June of 2012, and welcome all who would like to meet, chat, and enjoy the natural beauty of the surroundings. For those interested, there will be an opportunity for transmition and mantra diksha which is the entry into a relationship and the path. We'll also have a Guru Purnima Diksha and Puja for that special day that falls on July 3. Please contact Aadya at for meeting schedule and location information.

New Website

A new website dedicated to this work.

Monday, April 23, 2012


Sadhana is the spiritual disciplines given to the sadhak and is the means of gaining integrity with Guru, Ishta, and ones True Nature. Sadhana is often translated as "spiritual practice", but the word "practice" doesn't really resonate with the imminence and immediacy of each "event" (practice implies doing something for some future "event"). There are several factors that go into making a powerful sadhana, but the "who" factors are always more important than the "what" factors. People don't like to deal with the "who" factors because everything becomes Real and they become accountable. It is a confrontation in many ways and that makes people uncomfortable. The common impulse is to deal in less controversial "whats" like "that mantra is really great", "that Tantric text is awesome", or "that Deity (picture) sure is great". If someone is dead, then they can become a safe "what" also, "gee that old dead saint sure is great". But the "who's" are where the action is, and one can't hide behind the proximity of the "what". In the living tradition, there should be no difference between the "who" and the "what".

It seems sort of (sadly) typical that one encounters a spiritual discipline like a three year old child. Someone once told me that they tried the worship of Krishna, tried Buddhism, and tried a bunch of other things, but "none of them worked". I told that there was a common element in that equation and maybe the problem wasn't with those "paths". A good sadhak will get results from any spiritual endeavor because they will throw all of themselves into it, while a typical moron will not get any result even if they are given the most powerful mantra from the mouth of the greatest Guru. A pranam mantra in the heart of a true sadhak is powerful and the universe shakes, while a bija mantra in the mouth of a idiot is powerless. Who beats what, and not all 'who's" (in whoville) are equal. People throw about all kinds of words and lay down the campy wisdom speak, but when push comes to shove they often reveal themselves. Time is either a redeemer or a revealer.

The sadhana will ultimately be what one puts into it. If you are tired and insincere, then your sadhana will lack intensity. It is not a deficiency of the sadhana, it is time to question one’s heart. Certain sentiments one of sincerity cannot and will never relate too. One should never come out of sadhana the same being that they went into it. There is always more to give of yourself and there is always a greater depth. Real sadhaks get nervous feelings before sadhana...everyday! It is the type of nervous one would get before a big event/encounter, and the sadhana should be a big event. People don't feel this because they think they have time, but your going to be dead fairly soon. Then your going to flop around like a fish out of water when your identity (you) gets crushed. A clever slogan or sly manipulation at this point is meaningless. One is left with the (uncontrived) substance that is not under the control of thought. Unless a sadhana hits upon the substantive nature (substance in terms of reality which in a way is insubstantial), then anything "gathered" is just more food for Death. Please understand that there will be no choices. Now is the time of choice, and one can choose to go all out or one can be a typical lukewarm fetishist who never fully commits. There are actualities, and it is actualities that should be the primary interest of the sadhak. One announces clearly what they are made of in every sadhana. This is KNOWN. One may think that its all a personal secret in their personal little box that "sadhana" is a part of. But when you enter a serious path then "Being"/”Reality” takes note. When one is serious, then the subtle realms are influenced, and something responds without doubt. An uncompromising sincerity is like a thorn in the side of creation, and it cannot be ignored. If one is really bold and persistent, then one may face some irritants. If one does encounter challenge then take it as a compliment and a potential source of power.

One should seek a integrity with the living source which reveals the primordial source. This is a bit of a discomfort because people can only assume that other people are (neurotically) reflective in the way that they are (so make assumptions). However, in encountering a “mirror” nakedly, one may encounter their true nature. One must admit that it is a slight embarrassment to the snark culture as well as an actual embarrassment to ones self deceptions to see the highest as mudra in another. However, to not be able to do so reveals that one is not capable of seeing it within themselves and harbours serious doubts about their own nature. It is the danger that the ego/self senses which makes it draw back. Let just deal with "the Goddess" (I like her) and those photos and murthis....lets say "namaste" and "jai ma" and wish people "blessings". Much nicer then an actual encounter which gives those words meaning. And one may have to deal with other words...less nice words! A good sadhak is a challenge to the Guru because they are always giving more and stripping bare, and this means there must be a response. These are not matters of choice. The Guru doesn't say "I will give love and blessings to Frank today and Betty tomorrow". The substance of what Frank or Betty puts forth makes that choiceless determination. Love is irresistible and is the easiest path. Most are not open enough to be truly touched by love, but the irony is that it is effortlessly one own birth right. . So why not see? As an experiment, one can just open up and be willing to experience, and in that openness challenge Reality. A true sadhak is always a challenge to a Guru (Ishta, Reality) from heart. One should always push the depths. Be willing to see how heart breaking a love can be. How intense the fire can get. Be willing to die. One must be willing to die! To die into... There is so much to what can take place, but people are self limiting. Why? What is there to loose? We only have a short time in this precious life…don’t waste opportunity.

Saturday, April 21, 2012


There is often an indulgent self-pity laden mentality surrounding the issue of trust. Regardless if it is surrounding an issue of spiritual relationship (with guru, mentor etc.) or regular interpersonal relationship, the issue of trust is oft emphasized as a critical requirement. It is largely an exaggeration of clinging identification which depends upon an outlook of fragility. Granted, most people are extremely fragile because identity is extremely fragile, but this is great…if it can be broken, then let it break. All that is truly required is that one trust themselves in the deepest possible way. This sort of trust is not dependent upon the whims of others, nor does it hold back for fear of being hurt in some way because one trusts in the infinitely resilient true nature. There is no shame is trusting the substantive quality even if the perceived object “betrays” that trust. In fact, this is “snatching the diamond within the muck” or as is the case for a paramahamsa (“great swan”), extracting the milk from the water. In the case of love (which is at the heart of many trust issues), ones love can never be betrayed, a person may act in ways contrary to how one would like or not appreciate the feeling, but the love (as a substantive quality) is never harmed. Certainly, attachments can be harmed/broken, and there is a certain “sting” associated when someone acts contrary to a substantive feeling, but real trust involves being willing to take or absorb that sting.

A person needs to cease feeling sorry for themselves, and it can indeed be as simple as a strongly convicted decision to cease. As soon as you decide to live in that openness, one is going to get tested. People often sense openness as weakness and are going to introduce something “sharp”. In lay terms, someone may introduce an irritant or make a jab, so that will be the test. Will you close up, divide yourself, and protect yourself, or do you have trust in yourself (and the indivisible nature that can’t be harmed). In tantric terms, one may not “just take it” when presented with such a challenge, but may act skillfully from that nature and impose something. However, if one cannot take a challenge in openness, then any action (though maybe justified in “tantric” terms of exercising victory etc.) would just be a common defense. So to act skillfully, one has to trust themselves to remain open and trust action (and in a certain sense defense) to spring forth from that open ground (and the Ishta that “dwells” therein).

Trust belongs to you. Love belongs to you…in a deep sense is you (unconditionally). It is an interesting subjective experiment to see experientially if there are actually any differences in love. Feel how it feels inside to be loved…feel loved. And then feel how it feels to love someone/thing. And finally feel how it feels to just love. One who is earnest and sharp in perception will discover that there is no difference, and that the real substance does not depend upon other (or even self).

There comes a point when the idea of moving in openness (or closed etc.) becomes absolutely meaningless. Or the idea of letting the Ishta move from that openness also becomes meaningless. That is a point of a different type of trust. One really doesn't even have a choice for/after that.

Life and Liberation

Life is going to provide some blows, and one should take those blows nakedly. I like the word "blow" because when one openly encounters life, it can indeed feel like a punch to the gut. The difficult situations that arise are great opportunities to meet energy in a raw state. However, the impulse is usually one of contraction, and this contraction creates "knots". The contraction (and thus knots) are reinforced by the rationalizations that provide further defense for the hit. Taking the "hit" fully is a profound dharma which continually opens and reveals. The immediate pain can even transmute in the moment to bliss when the energy is accepted without story or defense. Moreover, the defense (in the contraction) usually relates to the protection of self (identity) and the wise sadhak will use situation/interaction and any blows there from to help break that which is breakable (and reveal “that” which is not).

The nature of the "blows" will differ based on person/situation, and can be a heartbreak, an illness, or be as simple as a harsh word (or as simple as life itself). While it is best to directly encounter in the moment, one can engage directly with past "blows" that were not "taken" because the contraction/defense leaves the energetic residue. It is important to note that this is not about a psychological process (which is largely the contraction process), nor the indulgence in memory (or hurt), but rather a direct encounter. The nature of ego sense/self identity is very fragile, so it usually doesn't take much for people to feel hurt and defensive. In fact, most people are not ready to take even a harsh word or a sharp wisdom. (It runs contraction, defense, and then aggression). To be ready to take a sharp energy, one must be able to encounter life situation (and the myriad poke and barbs both subtle and gross) and take the hit without closing up. To take challenge as path, means that one is without obstruction, as everything indicates freedom.

All this does not mean that one should let people piss on them, and one should also stand and protect the dignity within. But part of that dignity is being able to absorb (which is to say disperse) blows. The engagement without defense is in actuality a profound defense since the energy lacks a place to "land". It just "pings" the heart and then is liberated. As one sees energy liberated and begins the see "self" in such terms, then all is liberated. Of course, all this is not to suggest that one should "allow" people to dump their garbage on them or invade the subtle body. These are different matters, the distinction of which is either apparent or one may need to see the distinction in their own life.

Sunday, April 1, 2012

You Are That

"The going forth of consciousness is in actuality a contraction" Yoginihridaya
The above quote really points to something profound when considered a bit deeper. When one thinks about the Universe and its mind blowing vastness with billions of galaxies and countless stars, seen in the context of nearly immeasurable time, then one has the sense of “the going forth of consciousness”. Often though, the intuition (or teaching) is that this “going forth” is the expansion of consciousness, but what is indicated here is that it is a contraction. The implication is truly stunning, as it indicates the true endless depth of consciousness which is verily ones true nature. Even within the smaller context of a life or a life stream, the manifestation (going forth) is a contraction within the vast backdrop of the limitless consciousness. To recognize the contraction allows one to open through it or penetrate it, and to recognize a contraction in something so vast (as the Universe itself) is an opportunity to awaken deeply to what one always has been (when not contracted). It is just so beautiful and thrilling, and such a vast mystery!!! One will never “solve” the mystery, but can only get out of the way and be it.

Monday, March 26, 2012

Doubt, Faith, Surrender

The nature of doubt can be of two varieties. One is a closed door, and is not really even doubt, but belief. Another is an openness and a humility which is willing to see. In the Zen tradition it is said, “when doubt is total, then awakening is total.” The problem with most peoples doubts is that they are particular and afflictive/prejudice/self serving, and not total. Something true never requires belief, but rather the willingness to see, and if it is indeed a truth, then an openness (in the spirit of true doubt) should serve revelation. That said, to doubt what has been revealed is an indulgence, so while one need not take up belief, they should have faith. Faith is a loyalty to what has been seen in openness, and this loyalty to what is revealed leads to surrender and deepening. There are many people who have a sharp faculty and great insight, but they never measure up in a fundamental way or make a giant leap because they are ever betraying their wisdom. They are not loyal to what has been revealed to them, so don’t have faith, which is to say they never allow the wisdom to settle in their heart.

While there is certainly realization which leaves no doubt, the precursor to this timeless penetration is a willingness to be true to what is seen and to not compromise based on circumstance. Moreover, while realization is sudden, the assimilation of that profound non-event and it’s highest expression within a life stream take form via a deep and unmoving conviction. While one may not “will” the ultimate realization, one can wholly decide (via a fierce unbending loyalty/faith) to be wholly true to what they have experienced. A teacher once said to me, “refuse to divide your heart.” When one absolutely refuses to divide themselves or refuses to live (both in an inner way and as an expression) in a way that betrays their highest wisdom, then they are living in faith. This faith is a never ending opening and a moment to moment invitation to surrender into it. And surrender at it’s highest levels in not only a passive affair, but a willingness to take up and take responsibility.

Surrender is really such a deep and beautiful subtle art. It includes the openness to connect, the willingness to see, and the humility to conform. In surrender, one becomes aware in such delicate and profound ways of where there is accord and where the “knots” lie. One falls into the knowledge that sharpens accord and falls into the light of love that melts knots. To surrender into the true highest nature can often be expedited via a mirror which is the service of a guru (or devata, pitha etc.). Leaning into this spaciousness, one can see within themselves what opens up, and it can also reveal where there are contractions. Ultimately, coming into accord is a communication and transmition, of self to self (or losing of self), and this accord becomes a loyalty to the great primordial essence. When one can not only surrender completely into this accord (as both awareness and energy), but also remain complete in it within their “own” sphere, then one has surrendered into a refusal to compromise it. When surrender is complete, then one can move in compassion. The true nature of people is compassionate, but it is overshadowed by self concern, and self concern gives birth to fear. When one is no longer worried about themselves and no longer in fear, then the natural spontaneous compassion shine forth. So refuse to compromise, have faith, surrender into the deepest accord, and let the compassionate nature shine.