Tag: contemplative spirituality

  • Swimming Past the Alligator

    Swimming Past the Alligator

    Dreams, healing, and the long work of becoming whole

    This morning I remembered a small piece of a dream.

    I was swimming in water, and there was an alligator nearby.

    Instead of panicking, I simply swam past it.

    I remember making an aggressive sound—not from fear, but from protection. I was not alone. There was a child with me, and I felt responsible for their safety.

    Later I remembered another fragment: in another dream, I was offering gentle spiritual guidance to a young person.

    These were only fragments.

    But sometimes fragments are enough.

    Because sometimes a dream does not come to entertain us.
    Sometimes it comes to show us something we could not see before.


    The dreams we have when we are young

    When I was very young—single digit years—I had frequent nightmares. In those dreams I was being chased or threatened by monsters. I never confronted them. I always ran.

    There was fear.
    There was helplessness.
    There was no sense of power.

    Eventually those nightmares stopped.

    But something else remained.

    What followed was not nightmares, but something quieter and harder to name: a long period of adult life marked by insecurity, lack of confidence, and the feeling of not quite fitting into the world.

    The monsters had left my sleep.

    But their shadows remained in my waking life.

    Many people know this experience. Trauma does not always continue as dramatic nightmares. Sometimes it continues as hesitation. As self-doubt. As the quiet feeling of being different or unsafe without knowing exactly why.

    And sometimes this can last decades.


    A word I did not understand for thirty years

    When I was in my thirties I first encountered a psychological word:

    Individuation.

    Carl Jung used this word to describe the lifelong process of becoming whole — integrating the wounded parts of ourselves, the fearful parts, the hidden parts, and the strong parts into one living person.

    For thirty years I did not really understand what that meant.

    Then recently something changed.

    Not because I studied more.
    Not because I forced insight.

    But because life had slowly done its work.

    And then came the dream.

    Instead of running from the monster, I was swimming calmly past it.

    Instead of being threatened, I was protecting.

    Instead of being the frightened child, I had become the guardian of a child.

    That is when I began to understand what individuation might actually mean.

    Not perfection.

    Not becoming fearless.

    But becoming someone who can remain present in the water even when the alligator is still there.


    What the alligator might mean

    Jung often suggested that dangerous animals in dreams may represent powerful emotional forces or parts of ourselves we once feared.

    If water represents the emotional or unconscious life, then swimming might represent learning to move through our own feelings instead of being overwhelmed by them.

    And the alligator?

    Perhaps it represents something we once thought would destroy us.

    A memory.
    A fear.
    A past wound.
    A shadow.

    But here is the important part:

    In the dream, the alligator did not disappear.

    Healing did not mean the danger was erased.

    Healing meant I was no longer powerless in its presence.

    That is a very different kind of freedom.


    A change many people never notice

    One of the most important changes in healing is not that fear disappears.

    It is that our relationship to fear changes.

    As children, many of us could only run. Our nervous systems were not ready to do anything else.

    But over years—sometimes many years—something can slowly develop:

    Inner resources
    Perspective
    Compassion
    Stability
    Understanding

    And sometimes one day we notice something surprising:

    We are no longer running.

    We are still in the water.

    But we are not drowning.


    The child in the dream

    Perhaps the most meaningful part of the dream was not the alligator.

    It was the child.

    In the dream I was protecting a child. Not a boy or a girl. Just a child.

    Many psychological traditions would say this child may represent the vulnerable part of ourselves we once were.

    The part that did not feel safe.
    The part that needed protection.

    And perhaps healing is not about becoming invulnerable.

    Perhaps healing is about becoming the person who can finally protect that inner child.

    Not by fighting monsters.
    Not by denying fear.

    But by staying present.


    Nightmares across a lifetime

    Not everyone has nightmares only in childhood. Some people carry them into adulthood. Some begin having them later in life. Some veterans carry dreams of war for decades. Some people carry dreams shaped by loss, illness, or trauma.

    And this deserves to be said gently and clearly:

    Having nightmares does not mean you are weak.

    It often means your nervous system is still trying to make sense of what was too much to process at the time.

    Sometimes healing does not mean the dreams stop immediately.

    Sometimes healing means we slowly become less afraid of what they are showing us.


    A different way to think about difficult dreams

    Instead of asking:

    Why am I having this dream?

    Sometimes a more compassionate question might be:

    How has my relationship to fear changed?

    Or even:

    Am I still running, or am I learning to stay?

    Because sometimes progress is not dramatic.

    Sometimes progress is simply this:

    You are still in the water.
    And you are calmer than before.


    What healing sometimes looks like

    Healing is rarely a straight path.

    Sometimes it looks like therapy.
    Sometimes meditation.
    Sometimes prayer.
    Sometimes long conversations.
    Sometimes simply surviving long enough for the nervous system to learn safety.

    And sometimes, unexpectedly, healing looks like a dream that quietly says:

    You are not who you used to be.


    A closing reflection

    If I were to turn this dream into a simple contemplative question, it might be this:

    What in my life once terrified me that I can now face with a little more calm?

    Or even more gently:

    Where have I already grown stronger than I realize?

    Sometimes we do not see our own healing because it happened slowly.

    But sometimes a dream reminds us.

    Not with fireworks.

    Just with an image:

    You are in the water.
    The danger is still there.
    But you are no longer alone.

    And you are no longer afraid in the same way.

    May all beings find safety.
    May all beings find healing.
    May all beings discover their own quiet strength.

  • 🌌 Where All Directions Bow to Stillness

    🌌 Where All Directions Bow to Stillness

    A Gaze Beyond the Gaze: In the spirit of sky-gazing


    Lie back beneath the vaultless dome,
    Let clouds drift by like thoughts unknown.
    Release the mind, release the name,
    No watcher here, no self to claim.

    Let sky be sky, and mind be wide,
    No grasping hand, no need to guide.
    Just openness, so vast, so clear—
    What you are looking from is here.

    Into the Mystic

    At the very top of the world, if one were to sit in silence at the North Pole, something curious happens. The compass loses its ordinary song. North, so long held as our guide, vanishes beneath your feet. South radiates in every direction. East and West dissolve—not into chaos, but into the poetry of motion. Clockwise becomes East, counterclockwise becomes West. And you, the still point, are held at the axis where meaning begins to soften.

    This is not just a geographic curiosity. It is a mirror of the mind.

    In the Dzogchen tradition, we are invited to rest not merely in the knowing mind (sems), but in that which knows mind itself—sems nyid, the nature of mind. It is not something we manufacture through effort, nor something distant to be attained. It is nearer than near, always already present—like Polaris in the night sky, unmoving, while all else revolves.

    To sit at the North Pole and gaze upward is to dwell at a kind of worldly axis mundi, a symbol of rigpa, the primordial knowing that does not grasp, does not fabricate. From this point, every direction—every thought, every emotion, every arising—moves outward as “South”: the play of relative reality (kun rdzob), full of beauty, full of sorrow, full of form. But the upward gaze, the still recognition of what-is, lifts us toward don dam, the ultimate view.

    It is not about choosing one over the other. Dzogchen does not ask us to abandon the world or reject the compass. Rather, it invites us to see clearly—to understand that East and West only appear when we begin to walk. That what we call “direction” arises with perception. That what we call “self” arises with identification. And when we rest, utterly still, not pushing, not naming—we begin to recognize what has always been there.

    The pristine mind

    Pure like the Pole Star. Silent like the snow. Empty of essence, yet luminous with love.

    Here, the relative view—the dance of thoughts and roles and rotating worlds—becomes the compassionate display of awareness itself. And the absolute view is not elsewhere. It is this, ungrasped, unspoiled, ever-present.

    The moment we stop insisting on where we are going, we arrive.

    And from that still place, compassion flows—not as a moral stance, but as a natural warmth. Wisdom arises—not as accumulation, but as clarity. Loving-kindness becomes the language of space itself. We begin to see, not through the eyes of effort, but through the vision of what the Tibetans call lhun grub: spontaneously present, effortless, free.

    Let us walk, then, not to reach a place, but to circle gently like the sun, like the stars, around the stillness at the center. Let us live our days as if the compass rose were etched in light upon our hearts. Let us love without needing direction, forgive without needing map.


    At Earth’s bright peak where compass spins,
    “Up” becomes where silence begins.
    Polaris keeps her vigil there—
    a lantern hung in starry air.

    And you, dear traveler, have never been far from it.
    Even now, it calls you home.

    🙏🕊🙏


  • Deepening Prayer: From Requests to Communion with the Divine

    Experiencing Prayer as a Profound Connection with the Divine

    Introduction

    In many religious traditions, prayer is often perceived as a means of making requests or interceding on behalf of others. Yet, a deeper understanding of prayer reveals it as a profound opportunity for communion with the Divine. This post explores how we can transform our approach to prayer from one of mere requests to a rich, personal connection with God, drawing from various spiritual traditions.

    Exploring Contemplative Practices

    Contemplative prayer, practiced in Christianity and other traditions, focuses on fostering an intimate connection with the Divine. In Christianity, contemplative prayer invites believers into a space of stillness and receptivity. For instance, the use of repetitive phrases like “Maranatha” helps to open one’s heart to God’s presence, moving beyond mere supplications to a deeper, more personal engagement.

    Similarly, in Buddhism, practices such as Shikantaza, or “Just Sitting,” and Shamatha, or “Calm-Abiding,” cultivate mental clarity and a direct experience of the divine in the present moment. Shikantaza encourages a state of pure awareness, where one simply exists without distraction, while Shamatha develops stability and focus, paving the way for a deeper spiritual connection.

    Jewish mystical traditions also contribute to this understanding. Practices like Bittul, the surrender of the ego, and Hitbonenut, profound contemplation, emphasize the experience of God’s presence through the negation of self and deep reflection.

    Scriptural Insights on Personal Communion

    Jesus’s own practices highlight the importance of personal communion with God. His retreat into the desert for 40 days and nights and His frequent solitary prayers illustrate a model for seeking direct connection with the Divine. Jesus’s teachings, such as in John 15:4-5, where He speaks of abiding in Him, suggest a deep, personal relationship with God. Similarly, Matthew 6:6 emphasizes private prayer as a means of engaging intimately with the Divine.

    Jesus used parables to invite personal reflection and insight into God’s kingdom, and His statements about divine unity, like in John 14:20, suggest an intimate, experiential knowledge of God. These elements point to a mystical dimension of prayer, where personal experience and direct connection with the Divine are central.

    Comparison of Intercessional Prayer and Direct Communion Prayer

    Intercessional prayer and direct communion prayer serve distinct purposes in the spiritual journey, each offering unique approaches to connecting with the Divine.

    Intercessional Prayer

    Intercessional prayer focuses on making requests or petitions, often on behalf of others. This type of prayer involves asking God to intervene in specific situations, whether for healing, guidance, or support. It emphasizes the role of prayer as a means of advocating for one’s needs or the needs of others. In many Christian traditions, intercessional prayer is a vital aspect of communal worship and personal devotion, highlighting the belief in a God who responds to our requests and concerns. For example, praying for a friend’s recovery or for peace in the world exemplifies this approach.

    Direct Communion Prayer

    In contrast, direct communion prayer emphasizes a more intimate and experiential connection with the Divine. Rather than focusing on specific requests, this practice seeks to foster a deep, personal relationship with God through stillness, contemplation, and presence. Practices such as contemplative prayer, Shikantaza (Just Sitting), and Bittul aim to transcend the act of asking and enter a space of pure being and direct experience of God’s presence. This approach is less about seeking specific outcomes and more about experiencing a profound union with the Divine. The goal is to immerse oneself in the Divine presence, as seen in the practices of Christian mystics like St. John of the Cross and St. Francis of Assisi, who sought a direct, personal communion with God.

    Historical Context and Institutional Influence

    The Church’s role as an intermediary historically shaped the understanding and practice of prayer. The focus was often on external rituals and mediation, which influenced how individuals experienced and related to the Divine. This approach sometimes overshadowed the potential for personal, direct communion with God.

    However, throughout history, Christian mystics and contemplatives have emphasized direct experience with the Divine. For example:

    • St. John of the Cross explored the “dark night of the soul,” a profound spiritual purification leading to union with God beyond ordinary experiences.
    • Teresa of Avila focused on deep, contemplative prayer and mystical experiences, offering insights into personal connection with the Divine.
    • St. Francis of Assisi exemplified a life of profound spiritual simplicity and deep communion with God, expressed through his love for creation and his radical commitment to poverty. His life was a testament to the possibility of experiencing and embodying divine presence in everyday life.

    These figures highlight a tradition of exploring direct and personal connections with the Divine, which contrasts with more institutionalized approaches that focus on intermediary roles and external forms.

    Conclusion

    Transforming our understanding of prayer from mere requests to a form of communion invites us to deepen our connection with the Divine. By embracing contemplative practices and exploring personal experiences of God, we can enrich our spiritual journey and cultivate a more profound and intimate relationship with the Divine. This journey into mystical prayer and contemplation underscores the value of seeking direct, personal experiences of the Divine, transcending conventional practices to embrace a deeper, more profound spirituality.

    Reflective Questions

    1. How do you currently experience prayer in your spiritual practice? Are there ways you could deepen this experience to foster a more personal connection with the Divine?
    2. In what moments of solitude have you felt a profound sense of communion with God or the Divine? How can you cultivate more of these moments in your daily life?
    3. How do the contemplative practices discussed resonate with your own spiritual journey? Are there specific practices or elements you feel drawn to explore further?
    4. Reflect on a time when a mystical or contemplative experience significantly impacted your understanding of spirituality. What insights or transformations emerged from that experience?
    5. How does the historical context of prayer and mysticism influence your current approach to prayer? Are there any historical figures or practices that inspire you to deepen your spiritual practice?

    Feel free to share your thoughts, experiences, or any questions in the comments section below. I look forward to engaging with your reflections and exploring these ideas further together.

    🙏🕊️🙏