Down on the level of Buddhi, the intellect and intuition, the interactions of the fine devata create relationships. These structure the subtle or sacred geometry that defines the forms of our world. These subtle structures are composed of sutras or threads of light. We can describe them as structured flows of light, feeling, and sound. Those fine threads are sustained by tubes, like insulation on a wire. Flowing attention curves back on itself in a spiral down the thread, creating a tube.
These tubes are embodied as subtle life-forms known as nagas. These are ancient and benevolent beings, quite different from how the West relates to them. Likely the most familiar reference would be kundalini depicted as a cobra. Our energy and physical bodies are structured from these tubes-forms. For example, our nervous, circulatory, digestive, energy, and lymphatic systems are all tube-based.
This means that all three aspects of self-aware consciousness are embodied in life-forms.
– Experiencers are embodied as people, animals, plants, devas, and so forth
– Experiencing is embodied by the fine devata that create experiences
– Objects of experience are embodied by ancient beings that hold the structure for more expressed forms of life to unfold on.
There are also crossover beings like nature spirits that help sustain natural life-forms, objects, and our experience of them in various combinations.
In a recent webinar, Dorothy Rowe mentioned that space is nested, then explored how dharma is also nested. Dharma is related to these structures. We can say nested spaces each have their own structured dharma if they are sustained. The key is that dharmic structures support smooth flow.
We often translate Dharma as purpose but more deeply it is that which sustains. That which keeps the world going so we can have experiences and grow. The world is sustained through subtle structure.
One way of seeing nested dharma is that we have universal dharma as humans, collective dharma as members of a country and community, dharma with our family, and personal dharma related to stages of life.
For example, when we’re young it’s our duty to be a student and prepare for adulthood. We also discover what skills and talents we can offer the world.
As we become adults, we take on dharma related to work, then family, then community, and so forth. When we develop spiritually, we fulfill our universal dharma.
Dharma is present in the smallest details and in the universe as a whole. Whatever helps sustain and grow is dharma. Flow and natures support indicate dharma. The very structure of our universe embodies dharma.
How structure relates to the 4 legs of the bull of dharma is puzzling though. They are related to the 4 Yugas (ages) and seem to have a general relationship with the 4 types of dharma. Buckminster Fuller described the tetrahedron (3-sided pyramid) as the fundamental building block of the underlying geometry of the world. And the tetrahedron has 4 points. But this is a conceptual recognition, not experiential. We’ll see.
[Update: Perhaps I’m confusing symbolism with structure. Maybe the 4 legs: warming, purity, compassion, and truth are simply qualities in us that support smooth flow and thus dharma. They’re not structural.]
Karma is action. The more refined it is, the smoother and more wide-ranging it is. Action is a more expressed form of the flow of consciousness. We can say smooth flow is dharma and action that completes.
Karma is also nested as it takes place in various values of nested space. Our cells and bacteria act, our body systems process, we have actions we do alone, those we do in close relationships, in community, country, and so on. Our discrimination, thoughts, and emotions are all forms of action on those levels too. The echo’s of our inner life reflect in our space and thus into the spaces around us. Our inner and outer actions reverberate through spaces beyond our experience.
(Remember that the “space” we refer to here is nested in a universal space. It’s not physical nor constrained by your skin or the walls of your home. It is more subtle than thought.)
Events that arise in our experience are often driven by our unresolved past (action, karma). They’re not a reflection of how we are now. They illustrate who we were in the past. Yet how we are now determines if we complete the experience and resolve the karma or resist the experience and cause it to cycle around again later. Similarly, if we grasp at good experiences and try to hold on to them, we resist their resolution as well.
Arising karma is often a blend so we shouldn’t try to figure out the “reasons” for an experience. That just keeps us in our head and in resistance. Just see what is arising and allow it to be as it is, acting as required. If we notice reactivity, allow that to be there too. See if you can avoid getting too caught in your response. But if you do, that’s OK too. Now you’re recognizing it. See it as old stuff coming up to be resolved. Like the calendar telling us it’s time to take out the trash – no need to open the bag again and go through it.
When someone else presents issues to us, let their problems by theirs. Support their process but don’t make it your own. If we notice our own reactivity, that is what we have to heal. If we’re neutral, we know that arena is clear for us. We can just deal with it as it is.
This doesn’t mean we become passionless. Emotionless means we’re blocked up. What we’re talking about here is reactivity; grasping and resistance to our experience. Drivers from our unresolved past. When we resolve the past, we free the emotions. Then we can experience them more fully and richly, as they are. And they arise appropriately, not because something pushed an old button.
For example, we see someone kick a dog. Naturally we’re angry. If necessary, we act to correct the situation. And then we put down the experience and the emotions complete. It doesn’t continue to haunt us. We don’t come back to it over and over.
The structure that stores unresolved karma turns out to be the same structure that sustains dharma. The difference is that for karma, attachment comes into play. Something was resisted or grasped at and held. It didn’t resolve.
This creates a wrinkle in the structure, friction, and eddies in the flow. This distorts nearby tubes and attracts others with similar resistance. Over time, the smooth cloth of our structure develops a knot or tangle of tubes. These are experienced as energetic contractions or stresses.
Over time, if we continue to resist resolving that experience, we sustain the knot and the unresolved energy and thoughts shadow our experience.
The energetic turbulence creates events in our life. Some we may view as unwanted and resist again, building the knot and sustaining the wheel of karma. But if we see them as an opportunity to resolve our past, our unfinished business, we can gradually “untangle” the knots.
When the knot is untangled, the threads follow the template of life and shift back to smooth flow. The threads become dharmic again. This also improves the life of those ancient life-forms that sustain us.
This means that within unresolved karma is dharma. There is a core thread in a knot. As Dorothy Rowe observed, if we can heal the core attachment, the rest should fall away directly. But the core tends to be obscured by the energetic turbulence. Often, we work into knots in layers, like peeling an onion.
Generally, we experience these knots as tight contractions physically, energetically, emotionally, or mentally.
This insight quite changes my approach to energetic entanglements, what are sometimes called energetic cords of attachment. Recognizing these tubes are life-forms that support us means there are more effective ways to disengage than cutting.
When you have a tangle of string, you can remove the mess by cutting the string a few times. But then you have short bits and lose the value of the string. If you instead untangle, the value of the string remains.
Cutting cords of attachment is a common approach I’ve followed myself.
Yet if we cut the cord without resolving the attachment, we’ve not really healed the issue completely, just an effect. Dorothy Rowe talks of unknotting them rather than cutting them. The grip is literally our attachment, helpfully supported by the naga. If we deeply relax the grip, we resolve the attachment directly. If you untangle the string, you have the intact string.
Then those unwound karmic knots become the dharmic structure that supports life, the templates of the Divine.
Don’t be concerned if this is not your experience. These are quite subtle and they’re just beginning to show themselves more clearly now. I’m also using visual references when some will experience this more by sound or feeling. This is not something you need to accept or believe. I’m just describing observations that may help you live life in a smoother, more satisfying way.
If we understand the mechanics better, we can support the process more smoothly and get the best results.
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