An Attitude of Gratitude

God is always coming to you in the Sacrament of the Present Moment. Meet and receive Him there with gratitude in that sacrament.

- Evelyn Underhill


I’ll be honest. Gratitude has been a hard one for me. Growing up in a family beset with alcohol abuse and domestic violence, I developed a habit of holding onto bitterness and resentment. I am regularly depressed around the holidays and Christmas carols make me cringe. I learned at an early age to regard the world with cynicism and suspicion. When I became a teenager this attitude crystallized into an attitude of rebellion against all that was conventional, superficial and fake. I found my way to the bitter rebellious joy of getting high and drunk. Love and gratitude seemed to be concepts that were contaminated beyond recognition. Still there was a spiritual longing within me and a deep faith buried under multiple layers of defenses.

Eventually I found my way to India and the practice of yoga; not the commercialized yoga of glossy magazines but the deep spiritual yoga of the Bhagavad Gita and Yoga Sutras as taught by Swami Satyananda Saraswati. Yoga helped open my heart to the spiritual dimension of life but I was still conflicted inside. Now as a yoga teacher and a psychotherapist I see so many people with similar conflicts and defenses. It is hard sometimes to open to love and gratitude when you are going through or have lived through a personal hell. How do we find our way back to God and the Kingdom?

Research shows that an attitude of gratitude is beneficial for health and healing on both physical and psychological levels. Robert Emmons summarizes this research in Thanks!: How the New Science of Gratitude Can Make You Happier (Houghton Mifflin, 2007). Various studies showed that patients who use a daily gratitude journal "reap emotional, physical and interpersonal benefits." It seems to be an antidote for the stressful thoughts that can so disastrously affect our health and wellbeing. It is a form of writing meditation.

The practice of witnessing or observing thoughts in meditation is very helpful in this regard. Through meditation we can uncover and release some of the negative cognitive structures and emotional energy which have taken roost in the subconscious mind. By further focusing on feelings of love, gratitude and compassion we open up dormant functions of our brain/minds which help us to grow and evolve as spiritual beings. Of course we need to take this practice out into the world as well. The Buddhist teacher Atisha suggested we take up and practice the slogan: Be grateful to everyone. Now that might be a challenge!

However, we can learn to be open to the blessing of each moment in our lives. Each breath is a blessing, each sip of coffee, each encounter with another soul. When one’s heart is open the world is full of opportunities to feel grateful and compassionate. From a spiritual perspective, even the most horrible things that happen have meaning and can lead to the soul’s evolution. If we are just grateful for the good things in life, then what happens when they go away? How do we feel when “stuff happens?” Spiritual teachings tell us that this world of our experience is really a projection of the unconscious karma within us. It is a setting through which we can work out all the stuff that obscures our inherent divinity; an opportunity to go beyond the ego and to realize the Self. Practicing gratitude is a great way to make progress.

Accessing Quantum Consciousness

Oh Lord, I see within your body all the
gods and every kind of living creature. I see
Brahma, the Creator, seated on a lotus; I see
the ancient sages and celestial serpents.
I see infinite mouths and arms, stomachs and
eyes, and you are embodied in every form. I
see you everywhere, without beginning, middle,
or end. You are the Lord of all creation,
and the cosmos is your body.
- Bhagavad Gita


Mystical, shamanic, and yoga traditions tell us that there is a greater consciousness inherent in the universe through which we are all connected. It is the deeper “I” within each of us, the resplendent Self. This greater consciousness lives in and through us as embodied beings but is generally hidden to us due to the process of avidya, or self-forgetting. When we have forgotten our connection to this greater consciousness we believe ourselves to be separate body-mind entities living in an essentially hostile world. As the Taitirriya Upanishad states, “Until we know the unity of all life, we live in fear.” Once we know this unified consciousness; once we have overcome a chronic case of mistaken identity, we realize that there is no birth, no death and that we are eternally abiding.

Now this may sound like a huge leap beyond reason, common sense and general sanity. It violates almost everything we have been taught either by science or traditional religion. Our whole lives have been structured around this sense of being a separate ego-identity and many of us feel terrified of the idea of giving this up. As one student put it, “If I and my world are not real, what is left?” The answer is: just all-encompassing unconditional love. Not so bad really.

Beginning in the early twentieth-century physicists investigating into the smallest units of matter encountered the interaction of consciousness with matter on the quantum level. Going on a century later scientists and philosophers are still arguing over what this means. Some say that it is either a) mistaken, or b) irrelevant. Others, of course, more aligned with “New Age” spirituality say that it means that “consciousness creates reality.” Personally, it seems that the former are simply overly attached to a materialist-reductionist paradigm and afraid to investigate beyond it. The later seem to be both naïve and opportunistic. On the level of ego-consciousness we have very little control over “reality,” mainly because we are identified with it. It is only when we are able to step outside of body-mind egos that we can grasp the bigger picture.

The body-mind ego is a particular constricted focus of consciousness. Mystics, shamans and yogis use various methods for altering consciousness so that they are able to move outside of the consensual trance in which most of us live. Investigating consciousness is a subjective endeavor. It is not a matter for physicists, neurophysiologists, intellectual philosophers, etc. It requires the courage to turn away from the world presented by the senses, projected by the mind and presumed to be the entirety of our world. It requires “pratyahara,” the yogic term for disciplined introversion. Just as externalized disciplines teach us to examine the world in a particular way, disciplines of consciousness seek to guide us on an inward journey.

Quantum Field theory, though, has given us a new language for understanding the greater consciousness. It has provided a model through which we can understand Consciousness as the field of infinite potential, wisdom and abiding Love through which our world comes into being:

The property of pure self-interaction of the Unified Field together with the resulting three-in-one structure of the 'measurement process' in quantum cosmology implies that the Unified Field generates sequentially progressing series of events through the process of pure self-observation. This quality of pure self-observation in turn means that the non-material, Quantum Mechanical Unified Field can be identified as the field of pure self-referral consciousness. http://www.worldpeaceendowment.org/invincibility/invincibility6.html


Meditative states of consciousness allow us to access this field (although we are never truly apart from it.) Meditation is essentially a way of retraining consciousness through a disciplined refocusing of attention. Meditation helps us to move awareness away from a fixation on the external world-projection in order to become aware of the field of awareness itself. Becoming aware of this unified field of consciousness is what Yogis have referred to as enlightenment. “Enlightenment results from extending the abilities of our brain, nervous system and consciousness into quantum fields of human potential that go beyond anything we have ever imagined.” (Bob Fickes, Quantum Enlightenment) The meditative state allows us to access our inner connection to infinite energy and intelligence.

States of consciousness can be measured through monitoring brain waves. Simply put: beta waves are generated in the waking ego state. Alpha waves represent a more relaxed and introverted consciousness, while theta waves are generated when consciousness disconnects from the outer world and delta waves signify deep sleep. Meditation helps us to move into alpha, theta even delta states with conscious awareness. Alpha represents a gateway into the quantum field consciousness. Through meditation the experienced practitioner can move from alpha into the deeper states of theta and delta at will and with awareness. It is in these deeper states that we come into contact with the greater consciousness within.

There are numerous ways for entering into meditative states of consciousness. It is not even necessary to receive official training in a traditional methodology although it helps. One technique which I learned through Swami Satyananda Saraswati is called Yoga Nidra. Yoga Nidra is a guided process of deep relaxation and inner awareness which can take one into the deeper layers of consciousness fairly easily. It helps with healing, learning, creative problem solving, inspiration and, of course stress reduction. I have made a recording of an introductory session which can be downloaded at http://soundcloud.com/turiyaom/yoga-nidra You can learn more about this profound technique in Swami Satyananda’s book Yoga Nidra.

Doing or Being Yoga?

Your duty is to Be, and not to be this or that.

- Ramana Maharshi



People often ask “How often do you do yoga?” It’s a question, though, which is hard to answer because it is based on a misconception. We might attend a yoga class three times a week, practice asana, pranayama and some meditation method for an hour or so daily. This, however, is just a preliminary glimpse of what yoga means. For one who is dedicated to the path of yoga, each breath is practice, each thought an opportunity to be aware. For one who has realized, yoga is a state of being; a continuous flow of consciousness.

Swami Niranjan says, “Yoga is about becoming aware. Yoga is about managing the negative aspects of our character and developing the positive qualities which uplift our nature, and with that uplifting others as well. When we are expressing these qualities then other people are uplifted, and that is yoga!” It is important to understand that there are a variety of forms of yoga; hatha, raja, bhakti, gyan, karma, laya, kriya, etc. Karma yoga is an important basis for our ongoing practice of awareness. Karma yoga can be defined as awareness in action.

Ordinarily when we practice some form of yoga we dedicate a limited period of time, but with karma yoga we continue that awareness into daily life. We are present in each moment whether at work or at home cleaning up the kitchen. The Bhagavad Gita defines it as action, i.e. work, for its own sake without regard to its fruits. In other words, it means being present and aware in the moment without being distracted by imagined future outcomes. It is service which is not motivated by self-centered desire; meditation in action.

When we are truly embodying yoga, there is no anxiety about the future, nor is there dwelling on the past. Even while involved in worldly activities there is an underlying awareness of nonduality. There is a deep awareness that all separation is an illusion. For the yogi this is not just an intellectual stance; not just a matter of saying the right words. It is a matter of transcendent awareness.

There is a story of a student who tried to impress his master with a description of the illusory nature of phenomena. The master listened patiently then hit him with a stick! When the student became angry it was apparent that he had no real understanding. When we react with fear or anger, when we become worried, anxious, resentful or demoralized it is a reminder that our yoga is incomplete and superficial. We have been smacked with the master’s stick to help us awaken.

Sometimes people refer to yoga practice as “being on the mat.” Real yoga though has nothing to do with a mat. Even after you’ve rolled it up and put it away you have to face the vicissitudes of life. Yoga means developing and maintaining a calm mind and a unified consciousness. We have to practice constantly until we realize that we are it.

The Science of Life

Disease-free condition is the best source of virtue, wealth, gratification
and emancipation, while the diseases are destroyers of this (source),
welfare and life itself
Charaka Samhita 4: 15-16

Ayurveda is the traditional medical system of India with roots going back to ancient times. It is a form of naturopathy which focuses on maintaining optimal health and longevity. However it also has a curative aspect as well which relies on herbs and diet as well as behavioral and psychological interventions. It is closely allied with Yoga and is the basis of Yoga therapy. It is a holistic science which takes into account body, mind and spirit.

The term Ayurveda comes from two words: ayus, meaning life and veda, meaning science. As Swami Vibhooti Saraswati writes,

“The science of Ayurveda began thousands of years ago in the Himalayan regions. The great seers who founded it did not differentiate between our inner and outer world, seeing both as one. They treated spiritual suffering along with the body and mind. In fact, the fundamental philosophy of Ayurveda is that any kind of suffering can be termed disease ('dis-ease'), while inner contentment is equated with good health. True health, according to Ayurvedic science, means a sound body, a sound mind, sound emotions and a sound soul, which also equates with another great science -yoga. Ayurveda used plants and herbs, diet, aromatics, and even cosmetics, for restoring and maintaining mental equilibrium. Ayurveda also used the breathing and meditation techniques that form the basis of yoga, its sister science.” http://www.yogamag.net/archives/2005/lnovdec05/ayurcom.shtml

To understand Ayurveda and Yoga, for that matter, we need to appreciate their particular viewpoint and value system. Health and happiness are not seen as based on external circumstances but on inner peace, contentment and joy. It is a matter of balance within body, mind and spirit and well as within nature. Our modern society, unfortunately, is out of balance on all levels as we fall prey to diseases like cancer and depression while living in and continuing to create a toxic environment for ourselves. However, these traditional approaches can help us get back on the right track.

Ayurveda employs a number of common herbs which are often used in preparing meals as a way of promoting and maintaining health. Traditional Indian cooking is based in the principals of Ayurveda. Common condiments such as garlic, ginger, coriander, black pepper, cumin, fenugreek, cardamom, tamarind, cinnamon, turmeric, and nutmeg can be used based on knowledge of their properties. Rosemary is another common herb with wonderful properties which will be presented in a workshop at The Spiritual Treatment Center in Redlands, CA by Mina Jain and Mina Lerma on November 4, 2011 at 6:30 PM. (For more information visit: http://www.meetup.com/The-Spiritual-Treatment-Center-of-Redland/events/36989772/)

You can learn more about the relationship between Yoga and Ayurveda from this short video with Dr. David Frawley: http://www.youtube.com/watch?v=T0TJkqhsKLQ

Or for a more in depth presentation on Ayurveda, here is another video you can enjoy by Dr. Shudha of UCSF: http://www.youtube.com/watch?v=iTOJ8c__rk8

For Ayurvedic supplements for a variety of needs visit India Herbs at:
http://www.india-herbs.com/aff/Turiyaom/main

http://www.india-herbs.com/aff/Turiyaom/main_es (Español)

(These are an affiliate links so commissions on any orders will help support this blog : )

Navigating the Mind-Ocean

Just look, watch. What is your mind?
What is meant by the word mind? What exactly it consists of?
All your experiences...knowledge...past...accumulated ? that is your mind. You may have a materialist mind, you may have a spiritualist mind, it doesn´t matter a bit; mind is mind. The spiritual mind is as much mind as the materialist mind. And we have to go beyond mind.
- Osho



All our experience is conditioned by mind. Who we are, what we perceive, believe; what we take to be real is a product of mind. We live our lives submerged in an ocean of mind. The very concepts of a world “out there” and a me “in here” are mental constructs. "There is no difference,” writes Deepak Chopra, MD (stating a truth which is grounded in the ancient philosophy of Vedanta but which is also consistent with modern physics,) “between what is happening in your inner world & what is happening in your outer world. The outer world is just a reflection of your inner world. The world is a mirror of your mind & your mind is a mirror of the world. But you are neither your mind nor the world; you are the creator of both. Even that idea is only a partial truth because there are no inner & outer worlds. There is only the self-interaction of the one Being, infinite consciousness."

Why then are we so caught up in, so immersed in this reality-construct? Yoga psychology tells us that it is because we have developed these powerful patterns of mind over innumerable lifetimes. Or as Albert Einstein once remarked, “Reality is an illusion, albeit a stubborn one.” We maintain our reality as it is by constantly thinking about it. It is reinforced by the cyclic interactions of thought, feeling, action and reaction that comprise our daily lives. At night when we sleep they dissolve. In deep dreamless sleep the world ceases to exist but we never notice. As soon as we awaken the process starts up again.

We tend to think in terms of “my mind” and “your mind”, but these are just sub-programs of Mind-at-large; the great field of energy and information in which we are imbedded. You could call this the Universal Mind Matrix, the Akashic Field, or just “Mind.” In terms of Yogic cosmology it is referred to as Mahat. Out of this field intellect, or Buddhi, is generated, as well as the sensory and subconscious mind, Manas, and the individual ego identity, or Ahamkara. This is the Yogic conception of mind. The Self, Atman, is beyond the mind. It is the eternal witnessing awareness.

Yoga is a process of waking up to our true identity. The various methodologies are ways of detaching from and deconstructing our ego-trance. The roots of our false sense of self lie in the subconscious and unconscious layers of mind. Our ordinary waking consciousness is like the tip of an iceberg with 90% hidden. When we are functioning in the world we are rarely aware of what is happening below the surface. Just as we might learn to ride a bicycle as a child and do not have to remember the details as we get older, most of our habits, proclivities, sense of self and world are products of prior conditioning. We are conditioned by our parents, schools, religious institutions, cultures, as well as by the unique learning experiences we have had.

In yoga terminology this conditioning is the result of “samskaras,” latent impressions within the subconscious and unconscious mind. Samskaras often function below the level of conscious awareness but also arise as memories. All memory is an aspect of samskaras but we are not able to recall all of our samskaras – that would be overwhelming! Karma is the “outer” aspect of samskaras. Things, events, relationships, etc. come our way in life as a result of the influence of samskaras. Whether we are aware of it or not a samskara gives rise to a mind-pattern, known as vritti, which results in both an inner and outer experience.

This idea of samskaras is confirmed by recent brain research. We know that experiences create neural pathways in the brain which are then self-reinforcing. These pathways are the physical counterpart to the samskaras. They can be very powerful habits which are hard to overcome. Of course, like in bike-riding, they can also be beneficial. Positive thoughts and emotions create and maintain positive samskaras, while negative thoughts and emotions create and maintain negative samskaras. Often times we experience an inner battle between positive and negative samskaric impulses. This results in confusion, inner turmoil and distress.

Through deep meditation the Yoga practitioner can become aware of the latent impressions within. When the surface mind patterns, or vrittis become still the yogi dives deep into the unconscious layers of the mind and gain control over the deep samskaras. The fire of Samadhi burns away these impressions. The liberated soul, Jivanmukta, is one who has depleted the store of samskaras. He or she is truly free.

In order to overcome the samaskaras it is important to practice meditation regularly with an attitude of non-attachment. This means that no matter what appears in the mind, we just observe it without reaction. Eventually we learn to rest in the Self, in stillness, inner peace, bliss and love.

Meditation and the Problem of Evil

There is no such thing as moral phenomena, but only a moral interpretation of phenomena.
- Friedrich Nietzsche

We experience good and evil because we perceive a presence of duality rather than unity.
- Ernest Holmes



The concept of good and evil is ancient and mythological. We find it throughout the chronicles of wars both ancient and modern. It makes its way into our current culture through films such as Star Wars and the novels of J. R. R. Tolkien. We also find it in crime dramas and hear it played out in the complaints following romantic breakups. But really, what is good and what is evil? Ask most people about evil and they will point to the poster child of evil, Adolph Hitler to make their point. Mother Theresa, of course, exemplifies the opposite end of the spectrum. And it is a spectrum. As human beings we all fall somewhere in the middle.

In order to determine the nature of evil we must try to understand what our highest value is. The good is that which unfolds within us as our highest potential as spiritual beings. It is our Buddha nature; our capacity for joy, love, compassion, communion, wisdom and creativity. This goodness is innate within all beings as it flows from our source. We can connect with it through meditation and prayer; through art, music, dance, etc. We find it in communion with nature, intimate relationships, solitude and sacred love-making. Unfortunately there are also numerous ways through which we can disconnect. It is when we disconnect from and forget our true nature as Being-Consciousness-Bliss that we become mired in a false reality; in dualistic consciousness.

Our fragmented consciousness is based in ignorance, ego-identification, desire, hatred and fear. Once we are disconnected from our source we fall into ignorance. We identify with our limited body-mind egos and we strive to find happiness outside of ourselves by chasing after what we like and running from or attacking what we dislike. We cling to our familiar beliefs, to our ego-selves, out of fear. Imagine the young man who stabs his girlfriend to death out of jealousy. He might even say he was motivated out of “love.” In truth he is under the spell of profound ignorance, not realizing that in killing her he is murdering part of his own soul. All of us are ignorant to some degree when we assert our own needs and desires over those of others; even worse, at their expense.

We disconnect from Unity when we become attached to material things and money, mindless media-consumption, gambling, thrill-seeking, over-eating, sex, drugs and alcohol. We disconnect through our very insistence on the dichotomy of good and evil. I have often used the Irrational Beliefs Inventory developed by Albert Ellis, Ph.D. with clients and trainees in psychotherapy. One irrational belief is the idea that some people are wicked or evil and deserve punishment. It has been surprising how strongly people will defend the supposed rationality of this belief. Even fellow therapists! Our irrational hatred and fear of what we define as “evil” is an “evil” in itself.

The really hard part to come to terms with is that any time we label someone or something as evil, we are projecting an aspect of ourselves. Our world is a mirror of our shared consciousness. We hang on to this idea that “it’s not me,” but we all carry the seeds of ignorance, of “me-first,” attachment, and aversion. Think of how easy it is to get people to murder each other by defining the enemy as evil. In their haste they forget that war itself is a great, and perhaps greater, evil. The peoples and nations that we call evil consider us to be the evil ones. The reality is that we are all human beings trying to learn to live together as a global society. The deeper reality is that we are all one being.

Rising in Love

When you are in love with somebody, you say you fell in love, but you should rise in love, not fall in love. When love becomes conditional, you fall and when love becomes unconditional, you rise. Unconditional love exists between God and humanity, and therefore we are always looking up to God as a source of inspiration and strength, care and affection.

– Swami Niranjananda Saraswati

Love is something we all struggle with to some degree. As ego-centered beings we can’t seem to live with nor without it. Our popular culture is full of songs about love; losing it, longing for it, falling in and out of it. Personally, I have had times when I doubted such a thing really exists. Instead of love many times we are talking about desire, attachment, possessiveness, dependence, security, etc. These are all aspects of conditional love which is all the ego is capable of.

Last week I attended a talk by Ram Dass. He said that he loved everything, all of us and even the inanimate objects around him. He talked about someone who became perturbed with him because the love he felt for him wasn’t special. “If you love the dirty carpet as much as you love me then I don’t like your love.” The ego always wants to feel special and this is a lot of what “falling in love” is all about. “He or she makes me feel so special.” But do we feel special at the expense of someone else? Do we need to compare ourselves with someone who not so special? Do I have to compete with the dirty rug for Ram Dass’ affection?

Many of us have been wounded in childhood because we didn’t get the unconditional love that truly healthy parents give to their children. We spend our lives looking for it, trying to be deserving of it, perhaps angry and bitter that the world is such a “cold place.” Perhaps, if we are lucky, we find a guru like Ram Das did who radiates unconditional love. The problem here is that such love is absolutely impersonal. We feel completely accepted, deeply loved as we are but not so special on the ego level.

I remember staying at the ashram in India with my guru and about a thousand other people. I looked around and noticed how they were all making fools of themselves competing for his attention like little children. Then I noticed my own strategies for competing for attention and affection. My primary strategy was to act more mature and aloof while actually hoping to solicit some affirmation. One day he called me over during satsang with a special message. I was sure he was going to give some personal guidance in my meditation or something. Instead he told me to be sure that my little daughter stayed warm as the weather was becoming cooler.

The ego is always thinking in terms of “me first.” It is competitive because it is afraid and insecure. We have to earn love, demand love, fight for it. In the light of unconditional love things are completely different. All we have to do is surrender to it. We have to let go of the need to feel special over and above somebody else. There is more than enough to go around. Unconditional love comes from the Self. It is all-pervasive. Like the sun it shines on the good and wicked alike. It is compassionate and forgiving. Once you have opened to its touch you are completely changed. The ego dissolves like sugar in water.

The ego’s problem is that it wants to feel loved but doesn’t know how to feel love. On this level of consciousness we long for what we can neither give nor receive. We can’t give love because we are busy defending ourselves and our personal territory. We can’t receive because we are afraid to let down those defensive walls. I think of the typical spy movie in which the hero must distrust the person he gets closest to. Our lives become intrigues of loneliness and despair. Unfortunately the territory that we so loyally defend doesn’t really exist. Our separate ego-self is an illusion.

Spiritual practice, sadhana, is about releasing our attachment to the illusion and opening to unconditional love. It is about letting go of the “me” in “me first.” At the same time it is about recognizing that underneath the “me” is the radiant “I am.” This radiant being is within us all as the Self. When we are able to discern the underlying reality then the ego-personality becomes more like a character in a movie. It is a temporary role that we are playing. We can develop a sense of humor about the whole thing. As Krishna states in the Bhagavad Gita:

I am ever present to those who have realized
me in every creature. Seeing all life as my
manifestation, they are never separated from
me. They worship me in the hearts of all, and
all their action proceed from me. Wherever
they may live, they abide in me. (6, 30-31)


So what about personal relationships? Most of us are on the path rather than actual realized masters. During meditation practice we might experience a degree of unity, but afterwards were back in the thick of illusion. Our personal relationships can become a battle of egos rather than recognition of the One who is shining within us. Patanjali gives us some guidance in the Yoga Sutras where he says, “Cultivate feelings of friendliness towards those who are happy, compassion for those who are suffering, goodwill towards those who are virtuous and indifference towards those who are wicked or evil.” By following these guidelines we are better able to keep from getting lost in our “roles.”

Another and complimentary approach is given by the Buddhist teacher Atisha. He suggests that in between meditation sessions that we consider the illusory quality of our experiences; or, as Pema Chodron translates, “In postmeditation, be a child of illusion.” In other words, don’t buy into the drama of the personality. Remember that you and everyone else are simply playing roles in the pageant of life.

Can we do this in our intimate personal relationships? This is the trickiest part of the path. Our love for each other on this level is always conditional to some degree. Can we be in a close personal relationship and see through “me” and “you?” If we are sincere in our sadhana it can be an ongoing opportunity to recognize and correct ourselves whenever we get lost in “me first.” At the same time each of us is a unique individual expression of the One which must be respected. It is not “spiritual” to be a doormat, any more than to be an aggressive dominator. Love means finding balance, mutual appreciation for each other, acceptance of each other’s unique perspective, an ability to forgive and to empathize, and the courage to be true to oneself.

There is a paradox at work in our spiritual development. The closer we get to the Universal Self, the more of a unique individual we are. Just as each flower opens to the sunlight when it blooms, we each follow our own course of growth and development. This is a far cry from the defended faux individuality of ego, it is a direct expression of the creative energy of the soul. Rising in love means having a deep respect for each other’s unique being and path, as well as the underlying unity of our beings. Unconditional love is not demanding or possessive, it is based on inner strength and awareness. When we love in this way we recognize each other as “children of illusion” playing in the fields of the Lord.