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When Adya suggested “The Way of the Tao” as the theme for this quarterly newsletter, I sat with what I’ve read or been told of the Tao. I also sat with my direct sense of the Tao, known instinctively, intuitively, and in lived experience.

Although the true Tao is beyond words and definitions, I put to pen this summation of my recent reflections: The Tao is the living spirit of the Void, the potent Womb of Emptiness that births a creation, imbued with organic intelligence. This intelligence is ever-reshaping and changing creation in response to its conditions. Yet this intelligence is paradoxically constant in Its dependence upon the forms of the natural world that give Emptiness living consciousness and expression. It is the Stillness that moves all things and that enfolds the return of each to their Source.

When I consider how Taoism can inform our practice, I recognize an invitation to shift away from efforts to establish order, harmony, and peace primarily with the thinking mind. I recognize an invitation to attune to the natural order, inherent in this very moment. To a mind overly preoccupied with defense against chaos, initially this departure from referencing thought can be disconcerting. However, as the mind is directed to attune to the organic rhythms of life successfully managing itself, thoughts can find their place—their notes in the larger orchestra of this moment.

The breath is often a rhythm for the mind to attune to, for its sustaining notes of in-tide and out recall attention to the organic rhythms and intelligence of the natural order. The intelligence born of the Tao that lives in each of us recognizes itself in this natural order, an order that gradually returns harmony to the thinking mind, enfolding it and refreshing it in the ever-new moment.

The sound and movement of each breath, as well as sights, smells, sounds, and vibrations in the environment express the natural order inherent in this very moment. And each of these harmonize with the drone note, or the sustained chord, of Emptiness—expressing as underlying and all-pervading silence and stillness.

In meditation and contemplation, one can attune not only to the natural order of what appears to the senses but also to the “pause notes” and “chord of silent Stillness.” This is all possible when one’s mind eases into a receptive state, such that the song of the moment in its entirety flows into one’s awareness and one’s awareness merges into the moment.

A person’s mind, and a person in general, can develop an appetite for attunement to natural order and to inherent stillness. Thus, many are drawn to time in nature and some to time contemplating an inquiry such as “What is stillness?” or “What is stillness?” or “Stillness is what?”. In meditation, one’s attunement to the pause between sounds or to the pervading silence may result in one’s consciousness merging with Stillness or with the dark velvety empty expression of Void (perhaps most familiarly encountered as one’s consciousness enters sleep). It is in these times of communion that one’s consciousness can come into accordance with the Tao and know the perfume of Its intelligence guiding the course of life.

What a tremendous invitation! Such an invitation is ever available to restore what is out of sync . . . and indeed all notions of ourselves, to the enfolding wisdom of the unfathomable, natural order.

© Mukti Gray 2023

From Toronto Silent Retreat Day, April 2018

Here we all are, being exactly who we are. And yet, there’s this opportunity to discover and know it ever more deeply. It’s not that we don’t know that at some level, but the deeper knowledge of being, our nature as Spirit, or Spirit incarnate in human expression, is sometimes more hidden or less conscious. This is an opportunity to bring that into consciousness, a consciousness that registers not only in our mind, but also in our body, in our heart, and in our whole being.

You could think of this as an opportunity to really nurture the fullness of all that you are and bring that forward, especially with respect to the quality of being that cannot be contained in ideas or notions. Who we are is not beholden to our structures of memory, of who we’ve taken ourselves to be through the narrative of our life, or who we might hope to become. The essence of being that I’m pointing to and supporting is something that can’t be contained in such notions, yet it has been present throughout the entirety of our lives—bearing witness to our life and noticing all of the various chapters unfolding, both the highs and the lows. 

You might call forward a sense of that observing quality that bears witness to all of the unfoldings. Maybe you can have a sense of yourself that’s been present from as far back as you remember. Maybe at times you recall sitting at the playground or on the beach, or just being out in nature when you were young. Sometimes it’s easier to access, from those memories, some sense of taking life in and observing and bearing witness to it all, with the mind not jumping in too much—creating conclusions, ideas, narratives, and interpretations—but an open seeing that carries through the whole range of senses.  

There is a kind of open listening, open sensing—an innocent vantage point that’s not layered over by the conditioned learnings that we have. One of the opportunities is just to let that sense of pure being shine and come forward more, in whatever ways it might work its way forward, to help us return to a sense of greater wholeness and connection with ourselves and life. In this way, our nature as Spirit can have the capacity to come forward and recognize that it is, in a sense, the true residency of our person and the true resident inherently imbibing all of life and giving it vital expression.

The more we become at home with that aspect of life that orients toward stillness or silence, the more that can really be present to complement the birth and movement of Spirit more fully incarnating. So when realization is spoken of as a path of union, it’s really the joining of the movements of coming to rest from the ego identity. It’s as though that energy transfers to Spirit and vitalizes its birth into this world and into incarnate expression more fully. The more we can feel that as an integral expression of life, of all that we are, paradoxically, the more vitalizing our spiritual path can become. And the more Spirit can be incarnate.

Some people might say about this, “Okay, I’m just getting out of the way for Spirit to come through.” And you could say that, but it’s not necessarily this kind of either/or. It’s really the joining of the human and Spirit together in a way where the business of relinquishing and actualizing becomes more aright in our whole personhood.

© Mukti Gray 2018

Excerpted from Mukti’s self-guided course Got Juice (Q&A)

Q: I would like to ask about the nature of love. I think one reason I have felt a disconnection from my heart is that I started dismissing the feeling of love as just a passing phenomenon. In particular, I find myself mistrusting the love that arises in response to directed attention, as if I have manipulated or even manufactured my experience. How does love relate to that which doesn’t come and go?

A: Your question “What is Love?” is one that can be more meaningful without a fixed conclusion, as it invites the questioner more fully into the living mystery (of oneself, another, life, and love). There is a beauty in leaving the question open-ended, so that its response continues to reveal itself over the course of a lifetime. As I speak more to your question and risk “pinning it down” to give context, please remember the importance of letting the response to your question live on.

Your sharing and question, as to how love relates to That which does not come and go, brings forward some tricky juxtapositions along the spiritual path. When one becomes more conscious of the workings of thought, one can see how it can shape experience. There can be a discounting or shying away from any experience that seems created or referenced in thought. There can even be a subtle conclusion (conscious or unconscious thought) that what does not come and go is more important to embrace than impermanence is. Upon hearing or following pointers to That which does not come and go (or the Eternal), impermanence can be rejected. (Like some hear pointers to go beyond ego and then reject ego.)

When dualistic thought is still, the choosing of one position over its opposite quiets. In the absence of position, the knowing (in one’s being) of what is permanent and impermanent are revealed to be inseparable. This can set the stage for awareness to wake up to itself as all that it is aware of, to the perspective that nothing is apart from awareness. Such a realization can be called awakening to oneness. From this universal consciousness, That which does not come and go knows itself as the comings and goings and can love itself as them. Love feels to be awareness in relation to itself, through intimately recognizing and knowing itself. This is a knowingness of being, of the manifest made conscious (aware).

Your sharing leads me to believe that you may be interested in my sharing the following: You may have heard Adya speak of head awakening being associated with “freedom from,” heart awakening with “freedom to,” and gut or hara awakening with “freedom from freedom.” You could think of head awakening as freedom from boundaries of thought (especially identification with the “I” thought) and expressing as clarity, and heart awakening as freedom from distance (especially identification with “inside” vs. outside) and expressing as intimacy, and gut awakening as freedom from referencing or identifying with freedom, expressing as fluidity within stillness.

These awakenings may occur suddenly and/or gradually. From my past and current experience, the expression of these awakenings factor in one’s finite, imperfect human expression. Thus, it is helpful to come to love and be at peace with imperfection as another expression of awareness loving itself.

© Mukti Gray 2018

Previously we touched into the topic of “nonduality.” That is knowing, not on the level of mind, but a knowing of a different order—through consciously being what you are. That is a sense of existing right now, a sense of life looking out your eyes, and life feeling through your senses into this experience, this space of the room, this place. It’s like we are a sense apparatus for raw life, raw consciousness, which feels through us as instruments with five or more senses. What is sensed registers in awareness—this knowingness of existence, this knowingness that is existence itself. This knowingness may express inside as if to say, “I exist.” Existence is very mysterious; sometimes “I don’t exist” describes it more accurately, especially in the absence of self-referencing thought.

Earlier we were talking about suspending the tendency to reference thought, feeling, or emotion—in particular when it comes to the sense of what you are. This is a wonderful practice. In fact, it was a homework assignment that Adya gave the first year that he was teaching, and which I ask you to deeply consider now: Who would you be without referring to a thought, feeling, or emotion to tell you who you are, to tell you what you are?

Asking this question makes you stop, right? Often inside there are all of these self-referencing patterns: “Oops, can’t go the thought route; oops, can’t go the feeling route; oops, can’t go the emotional route; oops, oops, oops.” Then you can feel cornered. Then the opportunity is to sense what it is to be stopped.

From that perspective that doesn’t reference thought, feeling, or emotion, can you feel how your existence would interact differently with certain beliefs, even a juicier one like “Life didn’t turn out the way I thought it would”? Even something really disappointing, or really difficult, or even violent, would not ruffle your ever-present nature. Can you feel how it’s not ruffled—that it doesn’t get pulled off-balance because it doesn’t take sides to begin with? It doesn’t camp in any side to begin with, so when a position is asserted in thought, it doesn’t come up with an opposing side.

If you’re interested in this aspect of struggle, what I’m talking about is really fundamental. To see that perspective, to know it, to really saturate yourself in knowing your natural state that is always available underneath positions of mind—and that’s available when you suspend referencing thought, feeling, and emotion—is to discover that that natural state is inherently unequipped to struggle, to seek, or even to reference time. It doesn’t operate in terms of here or there. In seeking, we’re trying to get here or trying to get there, and then our thoughts are in the future. This natural awareness is already functioning now, looking out of your eyes, and when not referring to a dualistic pattern of thought, is actually incapable of mental struggle.

Could you be bold enough even to ask if this natural awareness is what you are? Is it familiar? Does it have an age? Has it been with you? Has it ever not been with you? This fundamental sense of life, existence, is awake to all the comings and goings of experience—experiences of being a person who likes this and likes that, who has a gender, an age, and roles. Your whole sense of self could revolve around all of these relative knowings of identity, or it could actually shift out of these thoughts into a remembrance—as if to say, “Ohhh, before I knew anything about myself, this was here—this knowingness of existence.” Can you feel how different your sense of self is, in this remembrance? Are you following me? Are you really checking it out?

The more you shift your investment out of the checking account of “me” into the savings account of awareness, it’s like the more rich you become. Transferring your investment is transferring your energy (the energy of your psyche) and transferring your attention. The more you transfer your investment out of all the ways that you try to know yourself through your identities, your beliefs, your conclusions, your positions of mind—and allow the energies to return to this sense of fundamental, aware being—the more your appetite turns to living without division.

There can be a turning of interest inside and your appetites change. I don’t know about you, but when I was a kid I could eat sugar, sugar, sugar, all the time. Now things can taste too sweet, and the kids in my family say, “What do you mean it’s too sweet?” It doesn’t compute in their world that something can be too sweet. But appetites shift over time—appetites for anything, obviously not just food . . . the company you keep, or anything. As your appetites shift, you may say, “I’m just not interested in energizing this sense of inner division and struggle.” And when not energizing struggle, the energy is freed up, and then . . .

From a lecture given by Mukti at her 2009 Kripalu retreat, “The End of Suffering.”

© Mukti Gray 2018