We can begin by agreeing that there are two fundamental kinds of love – personal love and essence love.

Although the first, personal love, may take many forms, it is characterized by the love of one person for another within the scope of our usual mind/body life. That love will vary in character and quality following the psychological development of the individuals involved.

The second kind of love is what I have called essence love. It exists outside of the realm of personal identity, outside of conventional consciousness. it cannot be known through our usual sensory or mental capacities. It can only be known through direct experience, by being one with it. It then knows itself.

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A desert mirage, an echo, train tracks appearing to meet in the distance, and magic tricks are among those experiences that we can see or hear, but they are not actually real. These are sensory-based illusions that we initially think are real, but later learn that they are not real.

Love, kindness, patience, and spirit cannot be directly seen. They have no form, shape, texture, color, weight, or location. We cannot touch, feel, see or smell them. However, we would all agree that they are real.

In both instances things don't exist in the manner in which they appear.

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Our lives are influenced and guided by our sense of “self.” When we refer to our self – I believe, I think, I feel – it is important to ask what self, what “I,” are we referring to. Is it our customary, personal day-to-day self, or our natural, inner self? Which “self” have we placed at the center of our life?

What we place at the center will define how we experience the world. When our small personal self is at the center – past history, ideas, perceptual patterns, and learned identities – will determine the character of our relationships, reactions, and life. It is quite different when we place our natural true self at the center of our life. Wh1at is your center - small or large self.

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We have all had moments when the tumult of life stops and clear and truthful insights arise from the depth of our being. We call them “aha” experiences. These moments of understanding are neither planned nor organized. They come unexpectedly and spontaneously. They are brief and carry with them a sense of truth, authenticity, and authority. We don’t know how or where they come from. We might not be able to explain these insights to others, but without question we know them to be our truth. They have a clear and decisive impact on our lives.

These spontaneous insights may be about concerns we’ve been struggling to understand or they may offer a glimpse into the great questions of life. Suddenly there is clarity. But what would it be like if we were able to have a decisive experience that fully and permanently resolved the essential questions of every human life

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A child is born with a clear, pure awareness. Not an awareness of this or that or an awareness accompanied by interpretations, commentary, judgments, or preferences. A simple clear awareness is experienced without labels and filled with a natural wonder, awe and curiosity. And that miracle of beingness is experienced, but at the time unknown to the infant.

We use the same terms – empty awareness, pure awareness, choiceless awareness, and timeless awareness – for both this natural foundational awareness of childhood and the re-discovered beingness touched later in life, if fortunate, by the spiritual seeker.

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We have all experienced glimpses of a larger consciousness that lies beyond our personal identity and day-to-day life. These glimpses are characterized by a sense of flow, ease, wholeness, peace, delight, and freedom. They are a welcome release from the day-to-day struggles of our usual self and life. We would, of course like, to know what causes these glimpses so that we can re-experience them at will. Join me in exploring how our glimpses of the great mystery can become our life.

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Consciousness is not a “thing.” It has no form, shape, color, texture, weight, mass, contour, or location. These qualities refer to tangible objects with tangible characteristics that can be described and communicated through language. That is not so with consciousness. Although it is the central aspect of human life, in its full scope it defies the limited capacities of the spoken word.

Join me as we explore in discussion and practice the three aspects of consciousness: awareness, absence of fixed content, and clarity.

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There are five increasingly complex and dysfunctional levels of ego development, the development of our personal "I." These are: the Mere "I," the Reified "I," the Self-cherishing "I," the Protective and Defensive "I," and the Social "I."

As adults we attempt to function with this complex and afflictive sense of self. Long forgotten is the simple, easeful, and innocent “mere I,” which was once sufficient to navigate worldly life and enjoy it.

Instead of upgrading the “mere “I” as needed to respond to a more demanding adult experience, we manufacture a multi-level, complex, seemingly solid and self-sustaining ego structure. Join me in this discussion and practice to better understand the complexities of our personal "I" and the relevance and simplicity of the "mere "I."

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