Finished my second circling retreat at the Monastic Academy last week. I continue to be impressed with we-space practices, especially we-space retreats of which this is my third. /1
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Sitting in a circle with 'nothing to do' alongside 20-30 others for 6-8 hours a day turns out to be highly triggering. My experience is that it drops me back into the felt dynamics of my family system.
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This can be quite terrifying and challenging, but becomes tractable when combined with the bio-emotive framework and meditation. My experience was something like: 1. Pay attention to the somatic response, trying to perceive when emotional 'trigger' begins to emerge
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2. Continue to participate in the circle, which tends to amplify the trigger further, while adding more dimensionality to the underlying pattern 3. Leave the circle and use the bioemotive framework to process and release the underlying emotional wound (aka lots of crying) /4
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4. Come back in the circle with a greater sense of freedom and connection 5. Repeat This seems to be a fast track for cleaning up.
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Replying to @dthorson
This sounds like you guys are building a tantra? Any environment where people are interacting with each-other with meditative intent will basically turn into tantra. Surprising direction of development.
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Replying to @leashless @dthorson
I'm curious to know
@Meaningness's take on how this (Vinay's remark, in the context of Daniel's whole thread) connects with eg the Aro Buddhism > "Self-liberation means allowing emotional energy to be as it is." http://arobuddhism.org/community/an-uncommon-perspective.html …2 replies 0 retweets 3 likes -
Not sure what you are asking?, but: - Circling has always sounded creepy to me (but I know almost nothing about it) - What Vinay says seems right, if hedged for the vagueness of “meditative” and “tantra” - Self-liberation is the principle of Dzogchen, not tantra
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Replying to @Meaningness @Malcolm_Ocean and
Re your last point - my understanding was that Dzogchen/atiyoga *is* tantra, deriving in parts from Kashmir Saiva tantra
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Replying to @_rahultrivedi @Malcolm_Ocean and
That has long been the opinion of Tibetans opposed to Dzogchen. The early history of Dzogchen is obscure, and it’s possible there’s some influence from Shaivism (and Zen, and other things). They aren’t the same now. https://approachingaro.org/dzogchen-controversy …pic.twitter.com/0JhnVxsi0G
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Whether Dzogchen counts as *Buddhist* tantra is just a question of how wide you want to make the word “tantra”’s definition, which is arbitrary. If counted as part of tantra (which one can legitimately do) Dzogchen is highly distinctive; the basic principles are different.
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Replying to @Meaningness @_rahultrivedi and
I've always thought (based on shallow experience) that dzog chen was an identical realization to my branch Hindu tantra (at least the samarasa / svecchachara bits of Hinduism.) Never got to the bottom of it but the people feel the same.
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