Salka Wind Blog

Posts on the Andean Cosmovision

Tag: mysticism (page 1 of 2)

Thread A: Paths to the Other Side of Reality

This post is a continuation of Thread A and is pretty much what I have been working up to in that thread.  My goal is to shed further light on the Andean Cosmovision by viewing it within the larger context of various other paths that lead into the other side of reality.  I usually don’t step out of my path to compare it to others as I know them less well.  I would like to apologize ahead of time if I do not adequately or accurately portray the path you are on.  In any event I hope that you find this post interesting or useful or both.


In the post The Other Side of Reality I developed the idea that we do not consciously experience reality itself, we experience instead a neuronal representation of reality created by our mind, brain and sensory organs. This representation can be thought of as a map of reality, and like all maps it corresponds to the territory being mapped yet at the same time it is fundamentally different than, and much less than, the territory. The territory, reality itself, exists beyond all of our thoughts and concepts and perceptions. I refer to this essential “suchness” of reality as “the other side of reality”.

Our consciousness is the observer who experiences our representation of reality.  It is possible to turn off our mind/brain’s process of representing reality and when we do our consciousness becomes directly aware of reality itself. When we do this we turn our eyes away from the shadows cast by puppets on the wall (ala Plato’s Cave) and walk out into the ineffable, sacred, beauty of the Cosmos. Over the millenia many paths have been developed in many cultures for reaching that state.

In the post The Guardian of the Threshold I defined our “ego” as all of the thoughts, concepts, and beliefs we have about ourselves. Our ego is not who we are, it is our map or representation of who we are. We exist as Beings, however, beyond all of the thoughts and beliefs we have about ourselves. Just as the essential suchness of reality is ineffable, beyond all thought, and ultimately mysterious, the essential suchness of who we are is ineffable, beyond all thought, and ultimately mysterious.

A major challenge we face when we seek to experience the other side of reality is that when we endeavor to turn off our map of reality we are also turning off our ego. Our ego tends to respond to this as if it were facing death. In mystical approaches this is known as the little death, the (temporary) death of the ego, as compared to the big death (our actual physical death). Like the computer HAL in the movie 2001, the ego does not take the prospect of being turned off very well. The ego responds with everything it can think of to stop us. Its main weapon is fear. In this way the ego, in mythological terms, serves as the guardian at the threshold to the other side of reality.

In this post I would like to take these two ideas–the nature of the other side of reality and the nature of the ego–and use them to differentiate three paths that lead to the other side of reality; the Path of Knowledge, the Path of Power, and the Path of Heart. While the Andean Cosmovision cannot be encompassed with words or understood through thought, my intellect (yachay) likes to have some idea of where that-which-is-beyond-thoughts might fit into the scheme of things.  It is with that in mind that I would like to share the following reflections.

1) Mystics and the Path of Knowledge. The goal of the mystic is to turn off the brain/mind’s interpretation (map) of reality. When this happens our consciousness gets to know (in a purely experiential, not intellectual, way) the other side of reality. The other side of reality cannot be put into words. “The Tao that can be talked about is not the Tao” (Tao Te Ching). When mystics do attempt to describe the mystical experience their words point at that which is beyond words. The concepts of time, and of the universe being made up of separate objects, are concepts, part of our brain/mind’s map of reality, rather than being a part of the essential suchness of reality that exits beyond our thoughts. Thus when mystics attempt to describe the mystical experience they speak of entering Eternity (a state outside of time) and they speak of being One with the Cosmos (of no longer being a separate entity). They also speak of experiencing the Sacred (which exists beyond any belief system).

Many mystical paths use meditation to achieve this special way of knowing reality. When I first entered the field of psychology there was a great deal of interest in the psychology of consciousness, altered states of consciousness, and meditation. The following was proposed as a way of understanding meditation. I am not sure it quite does meditation justice, but I have found it to be interesting at least.

Meditations generally fall into one of two categories; those that call for us to “focus in” and those call for us to “open up”. Focussing-in meditations involve attending to an unchanging stimulus, such as a mantra, or our breathing, or a flower. Opening-up meditations involve paying attention to all of the every-changing stimuli reaching our senses in the moment. In order to work properly our mental processes that create our representation (map) of reality rely upon a certain rate of information flowing into our minds. Focussing-in meditations (attending to an unchanging stimulus) underwhelm our map-making processes causing them to collapse, rather like a wind sock with no wind. Opening-up meditations (paying attention to everything at once), on the other hand, bring in so much information that they overwhelm our map making processes, also causing them to shut down. With either type of meditation, and extensive practice, we can learn to stop our process of creating a representation of reality and when that happens we become conscious of what is left, the essential, unprocessed suchness of reality itself. This is what I believe is pointed at by such terms as enlightenment, satori, buddhahood, etc.

It may take many years of dedicated practice to collapse our representation of reality. But along the way benefits arise. Our maps of reality tend to be self-reinforcing. Our map largely determines what we pay attention to and what meaning we assign to what we perceive, which then tends to reinforce our map, which then determines our experience of reality, and so on. My relatively limited experience on the path of the mystic is that when I am meditating, cracks (metaphorically) appear in my map of reality, light from the essential nature of the Cosmos leaks through, and my map of reality begins to change in ways that open me up to new ways of Being.

To touch the other side of reality requires that we temporarily put aside our ego. It is a challenge to put aside our concepts of reality and our concepts of ourselves when moving through our social world. Everyone we meet reinforces our concept of the world and our concept of self.  For this reason mystics often seek isolation, by going to meditation retreats, or even by becoming hermits. It is much easier to shed our society’s view of reality and of ourselves when we are outside of our society. The archetype of the wise old person living in a cave in the mountains comes from this path.

2) Shamans and the Path of Power. The term “shaman” comes from the indigenous culture of Siberia where it refers to people who have special powers that fall outside of our normal map of reality. The term has since been adopted by our Western culture and applied to people with similar powers in cultures across the globe. I am simply using the term here to refer to individuals who walk the path of power. The power might be used to gain information on the origins of a person’s health problems, or to retrieve lost pieces of a person’s soul, or to alter the energy of a person or a situation, or for other purposes that lie outside of our culture’s view of reality.

An important characteristic of power is that it is not inherently good or bad. Technology, for example, is a path of power and technology can be used to heal someone (e.g. medicine) or to kill them (e.g. nuclear weapons). How power is wielded, for good or bad, depends not upon an inherent characteristic of power but upon the values of the person wielding it. Shamanism is a path of power. Some people become shamans in order to have the power to heal others, to do good, to serve humanity. Other people become shamans to boost their ego, to feed their own self-importance, and to manipulate the world to their own advantage. In observing people who follow this path I note that some are loving and humble, some are creepy and have huge egos, and others are somewhere in between. Power is power, it doesn’t care.

How is it possible for someone to enter into the other side of reality and at the same time maintain a big ego? How is it possible to have the mystical experience of immersion in the essential suchness of reality and still maintain a materialistic and selfish approach to reality? The answer is that it is not possible. The path of power is not a path into the essential nature of reality that lies beyond all maps of reality. It is, instead, the development of a different map of reality, one that includes aspects of reality that fall outside of the map provided by Western culture. It is still a map of reality, just a different map, one that opens up new abilities and power.

My understanding of this has been shaped by don Juan Matus (a Yaqui spiritual guide) in the writings of Carlos Castaneda. Don Juan used the term “sorcerer” to refer to people who are on the path of power. To gain power a sorcerer needs to experience a completely different way of perceiving, being in, and interacting with reality. This is no easy task, and to survive the challenges that arise a person needs to have the impeccability of a warrior. Much of the earlier work of don Juan with Carlos was to help Carlos develop a sorcerer’s map of reality.

In don Juan’s worldview there is also a step beyond becoming a sorcerer, and that is to become a “man of knowledge”. Having two completely different maps of reality (our every-day map and the sorcerer’s map) makes it possible, for a sorcerer who so wishes, to transcend all maps and know the ineffable suchness of reality itself. Thus the path of power can eventually become a path of knowledge. For this to happen the ego would need to be dropped to get past the guardian at the threshold of the other side of reality.  According to don Juan, relatively few sorcerers choose to move on to become people of knowledge.  Those who take the path of power to feed their ego and sense of self-importance, or to gain advantage in the material world, would be actively moving away from what it would take to reach the other side of reality.

I often see references to the Andean Cosmovision as a path of power. Peru is a land of many paths and some are paths of power. I have heard don Americo refer to shamans/sorcerers in Peru as “brujas” (witches) but without the negative connotation the word carries in English. On several occasions he has arranged for brujas he respects to work on my energy. I have noticed that he hangs around as they do, I assume that he is monitoring the work to make sure it is beneficial, and I have indeed benefited from their beautiful work. I have also heard many stories of shaman/sorcerers (in Peru and in the West) who do great harm, either on purpose or through ignorance. Power doesn’t care whether it is used for good or harm, only the people on the path of power care (and some do not).

Another term I have heard applied to people on the path of power in the Andes is “layqa”. I believe layqas are the people that don Americo refers to as brujas and brujos. I have searched the anthropological literature to see if this is a correct use of the term layqa, particularly when compared to “paq’os” (described below). I view the academic literature with ambivalence. On the one hand it seems more reliable to me than second-hand information coming through Westerners, particularly as that information is often translated from Quechua to Spanish and then to English. On the other hand, academicians can be completely ensconced in the Western worldview and utterly and stubbornly oblivious to how the Andean Cosmovision may differ from the Western worldview. The bottom line of my research is that it seems layqa is more connected with power, power over nature and power over people, while paq’o has a different, more beneficent, connotation. We will consider paq’os next.

3) Paq’os and the Path of Heart. “Paq’o” is a quechua term that is usually translated into English as either “mystic” or “shaman”. Both terms apply a little and neither exactly fits (see the post Paq’os:  Shamans or Mystics). “Paq’os” and a “path of heart” go together and the latter defines the former, and so I will hold off on a definition of paq’o and develop instead the essential nature of the path of heart.

There are undoubtedly many paths of heart on the planet. I want to focus on the path of heart as I have experienced it during my twenty plus years of working with don Americo Yabar, don Gayle Yabar, and the paq’os of Peru. To what degree my experiences on this path correspond to other paths of heart I know not, but I suspect there are many similarities.

The Andean path of heart is the path of the munay. The munay is one of our three centers of being. It is located in the area of our heart and is the center of love. The love associated with the munay, however, is not an emotion. It has nothing to do with romance or sex or sentimentality or jealousy. It is, instead, the feeling that arises from experiencing our interconnectedness with the rest of the Cosmos, and this feeling is labelled with the closest word in English, which is “love”.

The path of heart is a path of interconnectedness, not as an ideal or a concept but as a process. As for how exactly to proceed along this path, well, I have written this blog and a whole book about it, and that is only part of what I could have said. I would, however, like to give a brief overview here, and perhaps that will be of interest even to those who have read my blog or book or both.

The main image or metaphor that comes to my mind for describing the path of heart is that it involves a certain way of dancing with the Cosmos. Dancing is an active process, something we do, and we are doing it in response to the Cosmos, which in turn is responding to our dance. The dance is, in other words, an active relationship with the Cosmos where we influence each other.

This dance with the Cosmos is made possible through a non-Western map of reality, the Andean Cosmovision. Within this way of experiencing reality the whole Cosmos is conscious. This includes, specifically and especially, the Pachamama (the great Being who is the planet Earth), Mama Tuta (the void, the night, who holds the stars in her embrace), the stars themselves, Tai Tai Inti (the sun), Mama Killa (the moon), the Apus (the Beings who are the majestic mountain peaks), the rivers that cascade down the mountains, Mama Cocha (the ocean), the trees, the stones, everything, including the Cosmos itself. They are all conscious, we can interact with them, we can dance with them, and if we make our dance with the Cosmos a work of art then our life begins to unfold in beauty.

Our steps in the dance are the “meditations” I have shared in this blog and in my book. They are not like the meditations of the path of the mystics, and I only call them meditations because I have no better term. These meditations provide a means for experientially exploring new and profound aspects of ourselves and of the Cosmos. While the meditations have value in themselves there are also beautiful effects that slowly emerge as we continue down this path. These effects arise naturally from the way the meditations allow us to connect to the consciousness of Nature and the Cosmos. This is beautifully stated in a quote from Eckhart Tolle (while not from an Andean perspective it fits nicely).

“There is a higher order, a higher purpose, a universal intelligence. We can never understand this higher order through thinking about it because whatever we think about is content while the higher order emanates from the formless realm of consciousness. But we can glimpse it, and more than that, align ourselves with it, which means be conscious participants in the unfolding of that higher purpose. In a forest, not a man-made garden, let go of thought, become still and alert, and don’t try to understand or explain. Only then can you be aware of the sacredness of the forest. And soon as you sense that hidden harmony, that sacredness, you realize you are not separate from it, and when you realize that, you become a conscious participant in it. In this way, nature can help you become realigned with the wholeness of life.” Eckhart Tolle, A New Earth, pp 194-195.

The Andean meditations change our relationship with Nature and the Cosmos. When a relationship changes the relata (the entities in relationship) change as well. My experience is that as I have learned to dance with the Cosmos in this new way that subtle and beautiful changes have arisen within me unplanned and unexpected. Don Americo calls these “kamaskas”, small initiations into a new way of being that arise when we align ourselves with the Cosmos. This unfolding of a new way of experiencing reality takes us closer to the other side of reality which begins to inform our experience of who we are.

The theme of the paq’os relationship with the Cosmos is service and the operating principle is ayni. To be a paq’o is to be of service, service to the community, service to the Pachamama, service to the Apus, service to the Cosmos. Ayni (the Andean principle of reciprocity…see the post Ayni) insures that the service is service and is neither servitude nor mastery. We neither dissolve and surrender ourselves to the Cosmos (the path of the mystic), nor do we attempt to coerce and manipulate the Cosmos (the path of power). We dance with the Cosmos and as we do we become realigned with the wholeness of life, and we find our salka.

 

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Yay, yay, yay! My book (The Andean Cosmovision) is coming out this month (July)

My  book “The Andean Cosmovision”  is finally finished, I can hardly believe it.  Americo has been encouraging me to write this book for years.  It was such a big project I couldn’t get going on it until a friend of mine suggested that I write it in individual pieces as posts on a blog, which led to this Salka Wind Blog. I thought the process of turning those posts into a book would be relatively trivial but it has taken more than a year.  I rewrote the material, added some new information, and put it in an order that allows the later concepts and meditations to build upon the earlier ones.  I love it.

The book will be available both as a paperback and as an ebook.  The exact date of the release has yet to be determined but it should be sometime during the last half of July.  I will announce here when you can obtain a copy.

Front Cover

Back Cover

 

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Filling in the Conceptual Corners

In the Andean Cosmovision the Cosmos does not play by the rules of Aristotelean logic where everything must be either A or not A. An example of this can be found in the various ways in which the Andeans conceive the difference between the energies found on the right and left side.

In the previous post (Right Side / Left Side) I described how in the Andes the right side is our ability to operate in everyday life while the left side connects us to the ineffable mystery of the Cosmos. This distinction, and the meditation I provided that goes with it, come from what I learned from don Americo Yabar. Don Americo, however, also draws a different distinction between the right and left side, that of the mystical and the magical.

Our right side is our mystical side, it involves our ability to connect with and learn from the larger Cosmos of which we are but a part. This is the path of knowledge, to follow it we must leave our ego behind and seek the at-one-ment with the Cosmos as a whole. Our left side, on the other hand, is our magical side, it involves our ability to work with the energy of the Cosmos to accomplish our goals, goals that may be wise or not, benevolent or not, loving or not. These goals may be driven by our ego.

Another view of the right/left side distinction in the Andes is provided by the anthropologist Douglas Sharon in his description of the relative roles of the right and left side of the paqo’s mesa (Shamanism, Mesas, and Cosmologies in the Central Andes, 2006).  A mesa (from the Spanish word for table) is a woven cloth that serves as a portable altar. A paq’o spreads the mesa on the ground or on a flat rock and arranges upon it sacred objects. The objects are placed upon either the right side or the left side of the mesa depending upon their attributes. On the left are placed objects associated with ‘hot’ energy, with the past, with the undoing of energies related to sickness and misfortune. On the right are placed objects associated with ‘cold’ energy, with the future, with the energy of good fortune. The paq’o then works from the center of the mesa, transcending both energies.

Besides being interesting on their own merits, the point I want to make is that these various distinctions between the energies of the right and left side don’t necessarily boil down to being different ways of saying the same thing. The right and left side are like this…and they are also like that…and they can be like this other thing entirely. This may not be logical, but who says the Cosmos is logical? Logic is but a part of our ability to think, and our ability to think is but part of our experience, and our experience is but part of the Cosmos, and a part of the whole (e.g. logic) cannot subsume the whole (i.e. the Cosmos). Another way to say this is to point out that our ability to think in a logical way arose out of the evolutionary processes of the Cosmos. That logic works as well as it does in understanding the Cosmos is due to it being a product of the same Cosmos it is trying to understand. Logic cannot, however, be expected to be able to understand the processes from which logic itself emerged. For a really nice exposition of this I recommend Alan Watts’ book Man, Woman, and Nature.

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On Doing Not Doing

Out beyond ideas…there is a field, I’ll meet you there.
Sufi mystic Jelaluddin Rumi (1207-1273)

I first ran into the concept of ‘not doing’ in the works of Carlos Castaneda. His early books, particularly Journey to Ixtlan and Tales of Power had a big effect on me when I was a young man. Later in my life I ran into ‘not doing’ again when I began working with don Americo Yabar. And more recently, I have run across it, in a most beautiful and pragmatic way, in the book A New Earth by Eckhart Tolle. In the previous post I shared the basic outline of how and where to practice ‘not doing’ as part of the Andean approach for exploring our relationship with Nature and the Cosmos. In this post I would like to express more about what I think ‘not doing’ is all about, and also share some techniques for ‘not doing’ that I have found to be useful.

My awareness is almost always focused upon the products of my mind. The mind is an incredible thing, it takes all of the information reaching the senses and makes ‘sense’ of it all. That we see the world as consisting of separate objects rather than one undifferentiated mishmash of colors is thanks to the mind. Not only does my mind figure out, for example, that the chair I am looking at is an object separate from everything around it, it also places the object into the category of ‘chair’, so that when I look at the chair I don’t see just an ‘it’, I see a ‘chair’. That’s amazing when you think about it, and the mind is doing this all of the time we are awake with everything that we perceive. And that is just the start, not only does the mind identify and label everything reaching our sense organs, it also figures out–of all the millions of things happening around us at any one moment–what are the more important things to pay attention to. The mind also makes judgements about the ‘good’ or ‘bad’ of what is happening, and how it affects our view of ourselves and of the people around us and of the world itself, and so on and so on up to more and more abstract levels. The mind may also wander away from what is happening here and now, to consider instead what has happened in the past or might happen in the future, or what might be happening elsewhere. The workings of the mind are accompanied by an internal dialog, a flow of thoughts that accompanies the process of the mind making sense out of the world. Our normal state of awareness is to simply experience and act on the interpretation of the world that our mind presents to us, this is so much our habitual experience that we mistake the interpretation of reality presented to us by the mind as being reality itself.

To say that our mind is massively useful would be a gross understatement. It is rather helpful when putting on your clothes to know what part of reality is you and what part of reality is not, and when eating to know what is food and what is not, and to know why you need to have a job and how to get there, and how the refrigerator opens, and that you need to look both ways before crossing the road, and so on and so on and so on and…well…everything we need to know to live in this world.

After acknowledging its indispensable utility I’d like to point out that the mind is, like, totally mental (sorry…idiomatic joke). It can only give us its mentally created interpretation of reality, not reality itself. Reality is beyond all the thoughts, concepts, ideas, perceptions and feelings we have about it. We can use words and ideas to point at that, by saying that the essence of reality is ineffable, and that it is vastly more mysterious and wondrous than our minds can possibly encompass. And the same is true of us, we are more mysterious and wondrous than our minds can possibly understand. We are the Beings from which our minds and their thoughts emerge, not the being created by our minds.

Knowing yourself deeply has nothing to do with any ideas, concepts, or beliefs you have about yourself. Knowing yourself deeply involves experiencing yourself at the level of Being.  Eckhart Tolle (paraphrase).

In his book A New Earth, Eckhart Tolle points out that we are not the experience created by our minds (our perceptions, our thoughts, our feelings), we are instead the experiencer, we are consciousness. Consciousness cannot be known, for it is the knower not what is known, and while we cannot ‘know’ consciousness we can become aware of our existence as consciousness itself, we can sense it here and now as our very Presence. When we move our awareness to consciousness itself we experience the world beyond/before/behind the interpretations of the mind. This is the basic dance step of the mystic.

While we cannot understand or talk about that which lies beyond all our mental constructs of reality we can use words as guideposts to help us get there. Carlos Castaneda, Americo Yabar, and Eckhart Tolle are all excellent sources for how to proceed down this path. I have culled a variety of techniques from them that I have found to be useful and I present some of them below. Sometimes one technique seems to work better than others, and on some days when I am doing the not doing meditation I may have to try more than one before my experience starts to shift. And on some days, of course, nothing works. Here are some hints (adapted from Tolle’s book):

*Move your consciousness away from the products of your mind (perceptions, emotions, and thoughts) and be aware of your consciousness itself. Let go of thought, become still and alert, and feel your own presence, become your own consciousness.

*Time is a construct of our mind, outside of the mind there is only eternity, ‘eternity’ defined not as an infinite length of time but as the state of timelessness. One way to ‘not do’ is to enter completely into Now. I played around with this for a while, a few times a day I would ask myself ‘is it still now?’, and then I would notice where my experience went when I checked out whether it was indeed still now. What I found was that for me there is something that is always there in my experience when I check out ‘now’. Now I can sometimes just go directly there…where was I…oh yeah. At times I can just go directly to that experience of now. The mind can only interpret reality within a flow of time, it can’t do its thing in pure now (eternity), but consciousness is still there.

*When my internal dialog has the bit in its teeth and has taken off I find it very difficult to enter the now, and I have found the following steps help me get started. First I pay attention, exquisitely, to my breathing. I can’t do that fully and carry on with my mental internal dialog at the same time. After doing that for a while I pay attention to the living energy of my body, the sensations that are available which inform me that my body is indeed still here and alive, it is kind of a gentle tingling within the body but not really tingling…just check it out to see what I mean. That puts me in the present moment as well, then I go on to fully enter the now as described in the preceding paragraph.

*We can only perceive light because dark also exists. Without darkness we could not see light. We can only hear sounds because silence also exists. Without silence we could not hear sounds. Listen to the ever-present silence that is the background to all sound.

*’Doing’ involves paying attention to the various forms (chairs, people, words) that our mind creates out of reality and also attending to the meaning our mind applies to those forms. Let that go, experience what you experience before your mind has organized the world for you. A way that works for me is to attend to the void out of which the forms arise.

So, how does this all tie into the Andean approach? For me it ties in by being something that I have been encouraged to do by Americo. (Paraphrase) “Just go out in Nature, and ‘not do’, especially ‘not doing’ thinking. If the power permits, that is all you have to do, there is no ‘process’ to do, there are just vibrations, your energy and the energy of Nature and how your energy begins to change when you do this. That’s it. I recommend that you do it a lot.” (personal communication). The challenge, by the way, in quoting Americo is that I almost never write down what he says when he says it. I sometimes write it down later that day, or perhaps the next, and then often I just jot down a cryptic note that I then expand back out at a later time to the best of my understanding.

There is a significance to practicing ‘not doing’ in Nature, in a place of salka. I have found this to be a common thread in many of the sources who have had an influence on my view of reality over the years: don Americo Yabar (of course), and as already mentioned the writings of Carlos Castaneda (Journey to Ixtlan and Tales of Power) and Eckhart Tolle (A New Earth), as well as the writings of Alan Watts (e.g. Man, Woman, and Nature) and the anthropologist Gregory Bateson (e.g. A Sacred Unity). I would like to share with you my distillation of what they have to say about this. I prefer to speak from my own experience but in this area I have not gone far enough down the path, so what I would like to share instead is my understanding of what lies down this path, for it is this understanding that draws me to want to explore it.

Here it is. We as Beings have emerged from the higher order patterns of the conscious Cosmos. The Cosmos can be said to have a greater-than-human ‘intelligence’ if we don’t limit our meaning of ‘intelligence’ by having it only apply to the sort of mental intelligence that arises from the human mind. Just as we Beings have emerged from the higher order patterns of the Cosmos our minds have emerged from within us. The mind, then, is a product of higher order patterns and there is no way that our mind can comprehend the patterns, the processes, from which it emerged. It is not a matter of not being clever enough, it is instead simply impossible for the mind to understand its own origins. It would be like a knife trying to cut its own edge, like trying pull ourselves up by our own bootstraps, like a mirror trying to see itself. The mind cannot possibly know the consciousness from which it arose for consciousness is the knower, and when the knower becomes the known it is no longer the knower. Consciousness retreats exactly as fast as the mind pursues, for it is the pursuer.

Now, the mind knows how to create things, for example, a clock. The process the mind uses to create things is not the same process the Cosmos used to create the mind, for the mind is much more limited than the Cosmos and operates off of different principles. We in the West live in a physical and social world that has been predominantly shaped by the human mind, which is one reason why the mind is so great at helping us get by in our society. Our human created world, however, tends to isolate us from an understanding of the higher order patterns of Nature and the Cosmos.

When we situate ourselves in a place of salka, and shift our consciousness from the content of our minds to the higher order Being who has a mind, i.e. move our awareness to consciousness itself, we experience our connection to Nature and the Cosmos, to the higher order, patterns, consciousness from which we emerge. We become, as Tolle puts it, conscious participants in the unfolding of the higher purpose of consciousness. As Americo puts it (comments in parenthesis are mine), the intelligence of the Cosmos is thinking about the solution for our current situation on this planet (‘thinking’ in the same sense that a flower contemplates blooming) and when the time is right (e.g. it is time to blossom) all we need to do is to be in harmony with the Cosmos. ‘Not doing’ in Nature is a way to do this.

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Don Americo Yabar

Don Americo Yabar

Don Americo Yabar

Don Americo Yabar (don Américo Yábar) is a mystic from the Andes of Peru. Since childhood he has been studying under and working with some of the greatest paqos (mystics/shamans) of the Andes. Having also received a college education in Europe he serves as a chakaruna, a human bridge of energy that connects the energy of the Andes with that of the West.

I first met don Americo in 1994 at a workshop in the deserts of Southern Utah. I subsequently went to several more of his workshops and then began to travel to Peru to study with him there. While I have been in Peru he has also arranged for me to work with other paqos and healers of the area, and in general has provided the opportunity for me to connect with the Andean people at a very heart-felt level.

There are some things I would like to share about Americo that reflect not only upon him but also, and perhaps more importantly, upon the basic qualities of the path that he exemplifies, the path that attracted me, that I am attempting to nourish with the Salka Wind site, and that perhaps is attractive to you as well.

 

Don Americo Yabar and Q'ero Paqos

Don Americo Yabar & Q'ero Paqos

What has drawn me to associate with Americo is (among other things) his integrity, his love, and his joy of life. ‘Walking your talk’ is for me a minimum requirement for a path with a heart. Americo not only walks his talk, his walk is even more expressive and impressive than his talk (and as a mystic who is also a poet he talks very beautifully indeed). Anywhere I go with Americo in the Andes, from Cusco to the smallest village, people come running up with smiles, or lean out of a window and wave in delight to see Americo. Being with him is an instant ticket to having the opportunity to interact with the villagers at a heart-felt level, this is an opportunity I always embrace, and is an important part of the ineffable beauty and power of my experiences in Peru. While Americo is an impressive mystic in the traditional sense (whatever the hell that means) the path he walks shows up most profoundly in the way in which he interacts with the people of Peru, and does what he can to help them get by, and works to nourish their roots in their traditional culture.

For all of that, Americo is “just this guy, you know?” (description of Zaphod Beeblebrox, galatic president, in Douglas Adams’ Hitchhikers Guide to the Galaxy), not a Saint, not a guru, just a very human guy. I find this attractive about the path as well, as we travel it we don’t turn into Americo Yabar clones, we instead begin to blossom into who we uniquely are, we don’t rise above our humanity, we begin instead to express its true nature.

Don Americo and Oakley Gordon in Peru

Don Americo and me in Peru

 

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