Radiant Mind » Nonduality http://www.radiantmind.net Buddhist psychology and nondual therapy | Peter Fenner Ph.D. | buddhism, nondualism Fri, 13 Nov 2015 01:33:26 +0000 en-US hourly 1 http://wordpress.org/?v=4.3.12 The Heart of Awakening http://www.radiantmind.net/the-heart-of-awakening/ http://www.radiantmind.net/the-heart-of-awakening/#comments Fri, 06 Sep 2013 08:25:21 +0000 http://www.nondualtraining.com/?p=3842 An introduction to Radiant Mind
With Peter Fenner and Portland coaches

4-6 October 2013 – Portland, OR

This workshop will give you a strong opportunity to see through your preferences into a space of clear awareness, where nothing needs to change, and nothing needs to stay the same. We will dance together in effortless ease while fully embodying our unique human existence.

Peter Fenner will present 4 hours each day by video conference. Jan Hodgman, and Portland coaches will offer Radiant Mind explorations in other sessions.

Peter_Video_Conference_melbourne

 

Location

Opening to Life
407 NE 12th – Portland Oregon

Fee

Recommended fee: $200
Early bird registration by 15 September: $180
Participants under 25: $100

Registration

For more information and to register, please contact Jan Hodgman par email or go to www.zenjan.weebly.com

 

 

 

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Introduction to Radiant Mind, by Jan Hodgman http://www.radiantmind.net/introduction-radiant-mind/ http://www.radiantmind.net/introduction-radiant-mind/#comments Fri, 12 Oct 2012 02:13:56 +0000 http://www.nondualtraining.com/?p=3631 Recognizing Our Ultimate Nature
January 19 and 20, 2013 – Anacortes, WA

Join Jan Daiyū Hodgman for a weekend at the end of the spiritual path—resting in the ground of pure being—while being fully engaged and connected with each other. Through dialogue, inquiry, silence, alert listening and explorations, we will come to recognize our natural state as unconditioned awareness, where nothing more is needed, and nothing can be taken away.

At this Introduction to Radiant Mind, we’ll taste the opportunity to enter directly into this present moment, new and fresh, free of concepts, while fully embodying our unique human existence.

Jan Hodgman brings decades of meditation, 8 years of Japanese Zen monastic experience, work in hospice and as a hospital chaplain, and certification as a Focusing Trainer to her facilitation of Radiant Mind.
In 2012, Peter Fenner asked her to start offering introductions to Radiant Mind.
Jan leads a group in “Luminous Awareness” in Anacortes, WA and offers regular meditation instruction, telecalls and one-on-one coaching in nondual awareness and Focusing.

When?

Saturday, January 19 and Sunday, January 20
9:30 am to 4:30 pm

Where?

Croatian Cultural Center
801 Fifth Street
Anacortes, WA

Fee

Advance payment: $200
$100 for those under 25

The weekend price is $225 if paid at the door.

Registration

For more information and to register, please contact par email Jan Hodgman
Phone: 1 (360) 293-2367 in Anacortes, WA.

Advance payment through Paypal here or by check sent to:

Jan Hodgman
PO Box 876
Anacortes, WA 98221

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“If I had the time, I’d be like the Buddha!” http://www.radiantmind.net/if-i-had-the-time-id-be-like-the-buddha-2/ http://www.radiantmind.net/if-i-had-the-time-id-be-like-the-buddha-2/#comments Sun, 13 May 2012 00:08:57 +0000 http://www.nondualtraining.com/?p=3285 One of the common things I hear from people when I’m running a workshop is that, “This space is great, but my life is so busy. I just don’t have the time to rest and be present to “what is.” I’ve got the meals to prepare, emails to do, phone calls with family and friends, making a living! All I really want is to spend my life in this space, but I have all these other commitments that I can’t walk away from. What can I do? How can I respond to the demands of life and still cultivate the connection to nondual awareness?”

I respond to this plea in different ways. First, I will point out that the “doing nothing” that’s happening in a workshop or on a teleconference call can’t be compared with inactivity. I may say, “It’s true that in Timeless Wisdom workshops we aren’t playing sport, surfing the internet, engrossed in a movie, negotiating airport security, or visiting our parents, but the “this” we are doing—that’s happening here—is ultimately unrelated to being still, or inaction. At the very least we can see how, right now, it’s possible to abide in awareness—and talk, listen, make notes, stand up, sit down, and move around.

the art of not looking back
Photo M. Andrews DR
 

It’s true that, as beginners, it’s easier for us to enter awareness when the environment is simple, stable and undemanding. But, it’s also important not to make a connection and think that “this”—being here—is doing nothing. We aren’t doing nothing in the way we typically use that phrase. We aren’t sitting around aimlessly, watching things go by. We are resting in a pristine state of being: a state where we could rest, fully aware, without a flicker of boredom or distress, for eternity. This is completely different from “hanging around, letting time pass by, doing nothing, until something comes along.”

In fact, I question the belief that we really want to spend more time resting in awareness? I think that, if we really wanted to spend more time “here”, somehow we’d figure out how to do it. The Buddha worked it out—how to be permanently free—as have hundreds of thousands of other sages. What’s clear is that there is a fundamental change in priorities. For the Buddha, the priority wasn’t having a roof over his head, or knowing where his next meal was coming from. Something completely different was going on. So different that he didn’t need a roof over his head, money in his pocket, or fallible human company. It’s easy to say, “Ah, but he could renounce all those things because he was enlightened.” But this is a cop out. For the Buddha, the only thing was abiding in liberating awareness, needing nothing, rejecting nothing, and letting his life unfold with no concern or preoccupation about tomorrow, or the next minute. His power and influence as the founder of a new religion came precisely from his capacity to encounter everything that came his way: scorching heat, drenching rain, an empty stomach, ridicule, unrestrained adoration, assassination attempts, numerous smear campaigns, without any of these producing the slightest mental or emotional disturbance. Such was the power of his unconditioned love and nondual wisdom.

If the same priority was alive in us, we wouldn’t be who we are. It’s very simple; we’d be a completely different person, someone so different from who we are, we couldn’t even recognize ourselves. We would see a clone of our body, but the speech, functioning, gait, comportment, lifestyle, network of friends and colleagues and career (if we could still call it that) would be completely different: like someone from a different planet. For a start, we wouldn’t be saying, “I don’t have enough time to rest in awareness. My life is too busy. I have too many other commitments.”

There is nothing to be gained in thinking, “I don’t have enough time for this work.” We rest in awareness for us long as we can. If we could do more of “this” we would. I have no doubt about this.

I invite you to be honest and realistic about how you are with this. Complaining about our time being limited and committed, and wishing it were otherwise–that there wasn’t so much to do, there weren’t so many responsibilities–merely fosters conflict. No one ever entered (or re-entered) this state by thinking, “I wish I could do more of this.” Unless, of course, in thinking like this we see that there is no “this” to want more of! No one has ever entered buddhamind wishing that their life was different. In this work we embrace what is, aware of our deepest longings and our present choices, acknowledging where we are with love and understanding.

The Bhagavad-Gita speaks about the practice of desireless action (nishkama-karma). When time is available, we sense that there’s nothing we need to do, and so we do exactly that. We find a quiet place and abide in unconditioned awareness. In the rush of getting things done we may forget the possibility of being “here,” but not entirely. Unconditioned awareness is always here, silently in the background, needing and expecting nothing but somehow drawing us into it. Knowing that the ever-present possibility can shine through at any moment, we grow in our capacity to find the time for abiding. We remember how sweet, peaceful, spacious and free this space is, and we receive it as the sourceless gift of the universe. We find a few minutes each day, and each week, to rest in nondual awareness, and we plan ahead for a retreat so we can dwell more deeply and uninterruptedly in timeless presence.

Copyright © Peter Fenner, 2012

 

Peter Fenner, Ph.D. is a spiritual leader in the adaption and transmission of Asian nondual wisdom. Pioneer in the development of nondual therapy, he created the Radiant Mind Course® and the Natural Awakening: Advanced Nondual Training. Peter runs courses, trainings, retreats and satsang telecalls and offers individual coaching sessions. His students and clients include Buddhist psychotherapists, psychologists, coaches, Zen masters, Sufi masters, Vipassana and Mindfulness teachers, Yoga teachers, psychiatrists, medical doctors, hospice workers, students of Tibetan Buddhism, followers of Advaita, artists and spiritual seekers worldwide.

Peter was a celibate monk in the Tibetan Buddhist tradition for 9 years and has a Ph.D. in the philosophical psychology of Mahayana Buddhism. Over a period of 40 years Peter Fenner has distilled the essence of traditions like Zen, Dzogchen and the Buddhist Middle Way, and adapted them to suit creatively our post-modern culture. He is the Director of Education of Timeless Wisdom.

The Radiant Mind Course (www.radiantmind.net) is taught in North America, Australia, and Europe, as well as the Natural Awakening Training, (www.nondualtraining.com.) Peter also offers retreats on 5 continents.  He has presented his work at leading universities and institutions including Columbia, Stanford, CIIS and Naropa.

Peter Fenner has written extensively on Buddhist nondual traditions. His books and CDs include:

Stay in touch with Peter Fenner

 

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Selflessness and the Mandala of Pure Perception http://www.radiantmind.net/selflessness-and-the-mandala-of-pure-perception/ http://www.radiantmind.net/selflessness-and-the-mandala-of-pure-perception/#comments Tue, 06 Mar 2012 01:24:02 +0000 http://www.nondualtraining.com/?p=3131 By Peter Fenner, Ph.D.

The buddhas teach that there is a self, that there is no self, and that there is neither a self nor the absence of a self.

Nagarjuna

The flower’s perfume has no form, but it pervades space.  Likewise, through a spiral of mandalas formless reality is known.

Saraha

When we inquire into the reality of the “being within us” who seems to experience everything that we sense, feel and think, we can never find the experiencer.  If we find something—like the sense of a center, a feeling of “me” in the head, heart or anything—this would be something that’s being “experienced.”  We still wouldn’t have found “who” is experiencing this.

These days many people are finding their way into “selflessness” or “centerlessness”—the state of being without there being a center or separate experiencer.  People realize this state through self-inquiry, using questions like “Who or what is experiencing this moment?” People may struggle for a few minutes thinking that the word “me” is the experiencer, but after a few affirmations, most people who engage in this type of inquiry can see that, yes, the idea of “me” or “I” is a particular idea that’s also being experienced.  Some people find it easy to discover selflessness using the perceptual doorways made famous by Douglas Harding’s “experiments.”  We point one of our fingers at our face and see that we can never see, never find, what our finger is pointing at.  The finger points at a space, a clearing, that is the centerless universe that circumscribes our reality.

No “non-self” either

Moreover, if we try to find the “absence of a center,” or a “self,” or “me,” we can’t find what’s not there.  So, contrary to what some people conclude, we can’t say that there is “no self,” or “no experiencer,” either.  We are left speechless, seeing that we neither exist nor don’t exist.

Sometimes people get nervous when they first encounter the realization that there is no findable “me” that sits in our head, or stands behind everything out there. People fear that the bottom of their lives might fall out.  But, if we look at what really happens, nothing changes at all.  Our fear is baseless because, while we can’t find ourselves, equally we can’t conclude that we don’t exist.  We have no basis at all for saying “Who we aren’t!”  If we look at things, we are here—you and I—and  everyone else is exactly where they are.  And yet we are all unfindable!

At this point you might be thinking, “I can’t think about ‘this’.”  And, yes, that’s precisely the case. We can’t think about “this.”  We are beyond dualistic concepts. We can’t even say, “we are beyond.”  Nothing whatsoever changes when we realize selflessness because a self was never there in the first place.  We might think that something goes away (the self) but it doesn’t.  There is nothing to disappear!

Liberated in the here-and-now

This realization is wonderful because it creates a sense of open, unbounded, freedom that’s completely fused with the infinitely complex mandala of our unique, empirical existence.  This realization allows us to be totally free in the same moment that we are, effectively, trapped in the particulars of our moment-by-moment experience.  Think about it, in this moment, nothing can be different.  The thought we are thinking displaces every other thought, if we are inhaling we can’t be exhaling.  The word you are reading right now can’t be another word, because this is the one that’s here.  Your body can’t be in a different location in this very moment, because it is where it is.  Every square centimeter of our life-world is filled to the limits with a panoramic display of colors, shapes, sensations and thought-forms.  We are engulfed in a seamless and totalizing sea of sensations and cognition that has no ruptures or interruptions.

If you’re like me, your capacity for resting in the ground of being is highly conditioned. The external circumstances and state of my body-mind need to be “just right” if I’m to have any chance of resting in awareness.  Even when things are just right, I can still be distracted by my “important” projects or necessary interests, like thinking that I really need to know the current updates in world news.  It takes just a small discomfort to wish that “things were different.”  Frustrations, anxieties, fears, annoyances, boredoms, and vulnerabilities abound.

Gradual evolution

The path for many people is gradual.  Moments of selfless awareness arise within the larger context of our life—all the events that happen from our birth, initial awakening, on into death and beyond.  The first recognition of pure, primordial awareness may occur as a child, or the serene setting of a contemplative dialogue with a nondual master, after years of meditation practice, while taking in a sunset, or in dokusan with a Zen roshi.  Or, perhaps we are introduced to the nature of mind by watching a YouTube video or informally in a café when a friend who knows this space shares the unfindable “this.”  Sometimes the first recognition happens spontaneously without any obvious precondition.  One day, everything drops away and we find ourselves in a space that’s like the open sky: beyond all concepts and feelings.  Or, perhaps this realization creeps up on us, and we can’t say exactly when we first become aware of the fact that we can’t find ourselves.

Having tasted the goal, the path consists of incrementally expanding and deepening our capacity to abide more continuously and reliably in selfless awareness as we engage the full range of experiences that are delivered to us by our karmically conditioned body-mind.  The scope for integrating what’s possible within the extremes of nirvana and samsara are enormous. Perhaps it has no limit.

Universal awakening: limitless integration

In Mahayana Buddhism the scope for our evolution is said to be inconceivably vast.  Quantum physics leads to the conclusion: “If it can happen, it will.”  Mahayana takes this further saying, “Everything can happen, and already is.”

The scope for deepening and expanding the embodied realization of selflessness is limitless.  According to the Mahayana, there is no conceivable event or experience that can disturb the vast, open-minded equanimity of a buddha. For a buddha, violent emotional invasions are received as whispered teachings of “perfect wisdom.”  Mental energies that would otherwise be experienced as psychological anguish and torment auto-liberate into a continuous stream of meditative quietude.  Physical pain is instantly and continuously transmuted by buddhamind into super-sensory pleasure.  For buddhas, energy in any form is the currency of bliss—exchangeable like dollars and euros for whatever we wish.  They live continuously in a “heaven on earth.”

One of my teachers, Lama Thubten Yeshe, often used the example of atomic power.  Awakened beings radiate a fusion-energy field.  They live in a matrix, a holographic mandala, that penetrates other people’s psyche and transforms any environment they inhabit.  The realization of buddhas is contagious, like a chain reaction.  Lama Yeshe embodied this capacity himself.  In the space of one or two minutes he would do a complete make-over of people’s limited conception of themselves.  They would arrive at his doorstep feeling very miserable about themselves, and leave a few minutes later with a life-changing experience of their spiritual potential.

Even though we are just scratching the surface of these buddha-like capacities, it’s inspiring to see that we have everything that’s needed to follow the same path to universal awakening (mahabodhi).  We are aware, and more over, we can see that we can be free in the moment without anything needing to change at all.

Pure perception

Within the vision of universal awakening, a gap between where we are now and the irreversible liberation of all mind-streams, is creatively and lovingly bridged by visioning the ideal spaces within which people can wake up and be constantly suffused and infused with the nectar of selfless awareness.  This is called “pure perception.”

“Pure perception” arises naturally when we see that there is no end to the dimensions and realities that can be touched and transformed by the liberating field of selfless awareness.  Ultimately, there is no other work to do.  We learn to how to think, feel and live at the result-level.  The type of visioning I’m talking about here comes to us effortlessly as we tune into precisely what people need in the moment in order to abide in the primordial state.

As the Buddha says in the Prajnaparamita Sutra:

Bodhisattvas are ceaselessly inspired by the conviction that the infinitely diverse structures of relativity, far from being some dangerous disease, are actually a healing medicine. Why?  Because in their intrinsically selfless nature, interdependent structures perfectly express the mystery and transmit the spiritual energy of universal companionship.  Not just awakened sages but all structures of relativity are dwellers in the boundlessness which constitutes all-embracing love, selfless compassion, sympathetic joy and blissful equanimity.

The wonderful thing about “pure perception” is that we can taste it now.  By definition, this is the nature of pure perception.  Pure perception is never something that happens in the future.  The idea that “pure perception” can only happen in the future, degrades the very quality of this experience itself.  In pure perception we bring an exalted appreciation to our experience of the world, including our own physical form.  We see the intrinsic harmony within and between all phenomena.  We experience the seamless, unimpeded flow of everything that arises and dissolves within the reality-sphere that is the mandala of our own existence.  Nothing is out of place; everything gives unique expression to an infinite network of conditions that are implicated in every manifestation from the most miniscule to the most cosmic, from the most insignificant to the most magnificent.   Everything is revealed as an expression of the unfindable vastness.

Copyright © Peter Fenner, 2012

 

Peter Fenner, Ph.D. is a spiritual leader in the adaption and transmission of Asian nondual wisdom. Pioneer in the development of nondual therapy, he created the Radiant Mind Course® and the Natural Awakening: Advanced Nondual Training. Peter runs courses, trainings, retreats and satsang telecalls and offers individual coaching sessions. His students and clients include Buddhist psychotherapists, psychologists, coaches, Zen masters, Sufi masters, Vipassana and Mindfulness teachers, Yoga teachers, psychiatrists, medical doctors, hospice workers, students of Tibetan Buddhism, followers of Advaita, artists and spiritual seekers worldwide.

Peter was a celibate monk in the Tibetan Buddhist tradition for 9 years and has a Ph.D. in the philosophical psychology of Mahayana Buddhism. Over a period of 40 years Peter Fenner has distilled the essence of traditions like Zen, Dzogchen and the Buddhist Middle Way, and adapted them to suit creatively our post-modern culture. He is the Director of Education of Timeless Wisdom.

The Radiant Mind Course (www.radiantmind.net) is taught in North America, Australia, and Europe, as well as the Natural Awakening Training, (www.nondualtraining.com.) Peter also offers retreats on 5 continents.  He has presented his work at leading universities and institutions including Columbia, Stanford, CIIS and Naropa.

Peter Fenner has written extensively on Buddhist nondual traditions. His books and CDs include:

Stay in touch with Peter Fenner

 

 

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How will this change me—will I be happier? http://www.radiantmind.net/how-will-this-change-me-will-i-be-happier/ http://www.radiantmind.net/how-will-this-change-me-will-i-be-happier/#comments Sat, 03 Mar 2012 05:58:39 +0000 http://www.nondualtraining.com/?p=3115 A question that frequently, and naturally, arises in any type of transformational work is, “How will this change me?” “Will I be more effective?” “Will I suffer less?” People would like to hear that their lives will be richer, more harmonious, and that they will be better able to deal with challenging situations. It’s tempting for people to infer that such change will happen. People in Radiant Mind, Natural Awakening and parallel programs regularly offer personal accounts about how they feel more peace and openness through engaging in nondual work. They report how their relationships and communications improve, and their fears and anxieties decrease. People validate their participation in this way. New participants are comforted and reassured by such reports. Marketing materials often imply such things, “You will discover a space where there is more intimacy, openness and less struggle, etc.”

However, as soon as people are fully engaged with nonduality, we can’t promise anything. There are two reasons for this. First, the focus of our work is on nondual awareness. If we give attention to change at the conditioned level this throws us into time and casualty. This attention doesn’t create an entry point into nondual awareness. In fact, it distracts us from the unbounded panorama of pure awareness.

We can’t know how the infusion of nondual awareness within a mindstream will influence someone’s evolutionary path. Even here, in saying that nondual awareness influences how we think, feel and perceive, I am telling a story. I am moving away from the language of the unconditioned where there’s nothing to say, nothing to describe, where the nondual can’t influence anything because it isn’t a force or power or energy. It is nothing. I acknowledge that I am no longer talking from the nondual. I’m aware that what I am about to say can easily raise as many questions as it seems to answer. I preempt this by saying “I’ll give you my thoughts on this but it will be quite brief because this is just the way that I try to make sense of things.”

Wonderful things do happen when we engage in nondual work. People experience super-deep, super-smooth and totally effortless sessions of natural meditation. They are able to feel totally complete, even blissful, in the midst of illness, irresolution or environmental threats. My approach is to acknowledge these “side effects,” but not dwell on them. They don’t become a focus of the work. In fact, these types of effects arise more consistently and comprehensively when we don’t give them any attention.

People often attribute these changes to the work they are doing. It can be tempting to agree with them and to interpret positive change to the work they are doing. I listen to these reports with pure listening. I don’t reject them or accept them. I’ll say that’s great, but I don’t make a link between the nondual program and the positive changes that are happening.

It’s a trap to attribute such changes to spending more time in nondual awareness. We then begin to assess the effectiveness of nondual work in terms of changes that are happening at the conditioned level. But the unconditioned isn’t ongoingly revealed and presenced when we are anticipating and tracking changes at the conditioned level. When we anticipate and track changes, we are no longer engaged in nondual transmission.

The second reason I don’t make promises that people’s lives will improve is that I don’t know what will happen for someone, tomorrow, next week or next year. While I’m sure that nondual awareness only serves people positively, it’s impossible to know what’s going to happen in a person’s life. We can’t know what those challenges will be. Someone’s life may move from being peaceful and easy to becoming demanding and stressful overnight. This happens all the time. Everyday thousands of people are losing their jobs, needing to sell their home, welcoming a newborn child into their family, and dealing with the news of a terminal illness. The stresses involved in some of these experiences can last for months or years.

Engaging in nonduality doesn’t provide insurance against relationship problems, financial loss, illness or death. All we can confidently say is that the more time we spend in nondual awareness, the better we will be able to handle life’s challenges, no matter what they are. Once we’ve experienced unconditioned awareness, this healing experience percolates through the layers of our conditioning. There is a natural and effortless process, which is different for each complex being, and it happens in its own time. At times, this deconditioning can happen quickly, and then we might regress and find ourselves confronting something that has been deeply held within our conditioning. At other times, deconditioning happens slowly and steadily. The entire process may take more than a lifetime. We might never reside permanently in unconditioned awareness. We have no concern for this. We can simply let the process happen in its own way.

An excerpt from Natural Awakening: Advanced Nondual Training Manual written by Peter Fenner

Copyright © Peter Fenner, 2009-2012

 

Peter Fenner, Ph.D. is a spiritual leader in the adaption and transmission of Asian nondual wisdom. Pioneer in the development of nondual therapy, he created the Radiant Mind Course® and the Natural Awakening: Advanced Nondual Training. Peter runs courses, trainings, retreats and satsang telecalls and offers individual coaching sessions. His students and clients include Buddhist psychotherapists, psychologists, coaches, Zen masters, Sufi masters, Vipassana and Mindfulness teachers, Yoga teachers, psychiatrists, medical doctors, hospice workers, students of Tibetan Buddhism, followers of Advaita, artists and spiritual seekers worldwide.

Peter was a celibate monk in the Tibetan Buddhist tradition for 9 years and has a Ph.D. in the philosophical psychology of Mahayana Buddhism. Over a period of 40 years Peter Fenner has distilled the essence of traditions like Zen, Dzogchen and the Buddhist Middle Way, and adapted them to suit creatively our post-modern culture. He is the Director of Education of Timeless Wisdom.

The Radiant Mind Course (www.radiantmind.net) is taught in North America, Australia, and Europe, as well as the Natural Awakening Training, (www.nondualtraining.com.) Peter also offers retreats on 5 continents.  He has presented his work at leading universities and institutions including Columbia, Stanford, CIIS and Naropa.

Peter Fenner has written extensively on Buddhist nondual traditions. His books and CDs include:

Stay in touch with Peter Fenner

 

 

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A Precious Opportunity http://www.radiantmind.net/a-precious-opportunity/ http://www.radiantmind.net/a-precious-opportunity/#comments Sat, 25 Feb 2012 18:45:17 +0000 http://www.nondualtraining.com/?p=3455

What does it mean to be an event? What are we events of? Ancient philosophies have likened our existence relative to the timeless as being bubbles in a stream, fireflies, or waves in the ocean. To be embodied in this body-mind, is indeed a precious opportunity. Here we can participate in the vastness of Unconditioned Awareness while retaining the deep knowledge that we are not and never have been separate from such Awareness. The greatest opportunity we have is in remembering this. Here, already, is the complete potential and actualization of freedom from suffering.

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Nondual Ecology http://www.radiantmind.net/nondual-ecology-interview-of-peter-fenner/ http://www.radiantmind.net/nondual-ecology-interview-of-peter-fenner/#comments Fri, 12 Aug 2011 19:25:45 +0000 http://www.nondualtraining.com/?p=2389 Unstructured, contentless and ineffable – Part 1

An Interview of Peter Fenner, Ph.D. by Alex Dijk for BewustZijn magazine


The Australian Peter Fenner (1949) lived nine years as a Tibetan monk, and then taught in the academic world. He is now regarded as an expert in applying and adapting Asian nondual wisdom through his programs, the “Radiant Mind Course” and the “Natural Awakening: Advanced Nondual Training.”

“I am very fortunate in that what I do now with my life is essentially what I hope to be doing until I die. I try to live my life so that I suffer less at a personal level. I hope that this then increases my capacity to support other people. My path has been one of discovering, first, to take care of ‘me’ so that I’m less preoccupied with myself, and then having done that, freeing up my time and energy to begin to contribute to others.

I’ve been involved with Buddhist teachings for quite a long time. Buddhism captured my attention 40 years ago because the idea that our needs and preferences are the source of our suffering made immediate sense to me at an intellectual level. Having what we don’t want, and not having what we do want, is the recipe for all our pain, upset and dissatisfaction. If we can free ourselves from the ‘need’ for things to be different, or to stay the same, we have discovered a state of unconditional freedom. This is what is meant by the term ‘nirvana.’ It is the state where nothing needs to be different. So the path consists of gradually reducing our needs and loosening the restrictions of our preferences.”

Big demands

“More recently I’ve seen how this teaching and path offers the most efficient way for addressing the ecological imperatives which become more obvious day-by-day. The work of reducing the demands we place on external sources of pleasure and satisfaction is entirely relevant to the environmental discourse of today. It is the demands we make on planet earth that are rapidly degrading the quality of our environment, which in turn compound existing social and geopolitical pressures.

There are really two sets of demands that we make on the external world. There are the demands we make of other people, and the demands we make on the biosphere. The demands we make on others are the source of our interpersonal problems and conflicts: in couples, within families, within societies, between countries, races and religions. When we make demands, we place requirements on other people to be a particular way, and not be so in other ways.

Similarly we make tremendous demands on the environment because we believe that we need all sorts of things in order to be fulfilled. We are relatively incapable of ‘just being with ourselves,’ simply sitting and enjoying our connection and relationship with awareness itself. Instead we need to be entertained, amused, distracted or unconscious. The external resources that are required to keep us just marginally content are truly phenomenal. Just look at the funds involved in producing sporting events, luxury cars, technological gadgets, feature films, etc. If we decreased our demands on the external world by 10%, we would be living in a different world. It would be unrecognizable. Physically, tangibly, the world would be a different place.

Similarly, our relationships would transform if the source of our fulfilment was coming from within. The wonderful thing is we can make this change. We can train ourselves to rest peacefully in the nature of our own being, without needing to look outside for emotional pleasures and sensory stimulation. The greatest pleasure and peace comes from just being able to be completely fulfilled with things exactly as they are.”

Sustainable thinking

“We also set standards for our physical wellbeing that place a huge cost on the environment. We spend enormous amounts of money on our appearance: wearing the right clothes, trying to look young and attractive. In some weird way we want to be in optimum health, right up until the moment of our death! Globally, we expend vast amounts of energy and spend huge sums of money trying to retard the aging process and prolong life.

What a great asset it would be if we could just let ourselves age, for example, without holding on to some notion of agelessness or immortality. No one really believes that we can remain young forever, and still the illusion motivates us to spend enormous resources on trying to forestall the aging process.

The ecological alternative here is to discover how we already have everything that’s needed to be fulfilled in the most comprehensive way possible. This isn’t just a fanciful idea. There are hundreds of thousands of great spiritual masters throughout the ages that have shown us that this is possible. There are sages who lived in ‘great bliss’ in severe environments without any heating or air-conditioning, without the latest gadgets, and without the security of knowing that quality medical care was close at hand.

The ultimate benchmark that these sages offer us is the possibility of making the journey through aging and dying without losing a connection with the supernal bliss of unconditioned awareness. For these sages, death itself was a non-event. As the 16th Karmapa of Tibet said on his deathbed in 1981, ‘nothing happens.’”

Detachment

But more significantly, we can make our own experiment right now. Here we are. We’ve come together in this moment. How do we discover, first-hand, the very same reality that allowed the sages of the past and present to remain unperturbed in the face of the very same experiences that throw us into confusion, obsession, anger or fear.

The remarkable news is that nothing is needed in order to make this discovery. We don’t need ‘more time,’ to be somewhere else, to receive a superior teaching, or engage in a special practice. All that’s required is to see that we can be—that we are, in fact—already fulfilled. In this moment we don’t need anything more. We don’t need more money, a different body, a different partner—not in this very instant.

This moment—right now—is giving us everything we need just to be here; unassumingly, effortlessly, being ‘no one’ in particular, and with no need to be anywhere else. That’s the magic of this moment. This moment is perfect. Why? Because don’t need anything more. Here we are—you and me—in this tight, quite unique, perhaps slightly weird, but effortless conversation. We started with my observations about Buddhism and it’s relevance to ecology, and here we are, not asking for anything more. This moment is giving us everything we need just to be here, in the simplest way possible. We don’t need to be entertained, right now—enough is happening. We don’t need a flashy car—we’re not in it! In this moment, we don’t need a different standard of living, or a better return on our investments—we are clothed, fed and comfortable. We have everything we need, in order to rest with ‘what is.’

The beauty of this moment is that it’s effortless and uncontrived. The magic of this moment is that it’s ungraspable and ineffable. We can’t say what ‘this’ moment is. It leaves without a trace or history. In the very same moment that it arises, it disappears. We can’t say where it comes from, or where it goes. We can’t even say ‘where’ this is, except that ‘this’ is where it is: where ever that is! We can’t think about ‘this’ because there is nothing to think about. This is exactly what the sages mean when they say that ‘this’ is ineffable.

And now we can also see that if we are ‘here’ at the moment of our death, we have no fear. If we were to remain in this state, our death would be uneventful. The process of dying is nothing more than a continual letting go of everything at the conditioned level: our body, our friends, our possessions, our memories—in fact, the entire known world. At our death we say goodbye forever, to everything that we know and we never return. If we are here—resting in unconditioned awareness—everything can drop away with no grasping or attachment.”

Practicing no-practice

“So, how do we go about this? How do we stay connected with ‘present awareness,’ not just now but going into the future? How do we cultivate this way of being? In one way that’s simple, just by being ‘here,’ whenever we can. Right now we have an opportunity, and we are using it. We’re still in this conversation together, and it has taken us into ‘present-moment-awareness.’ And these opportunities will return, again and again.

Visiting this place, resting here, enables ‘this’ to come into the foreground. Over time this might even become the baseline state. But we should be reminded that there is no practice involved in doing this. You haven’t been practicing these last few minutes. Neither have I. We’ve come together in a resonant field that allows the quality of this present moment to emerge like bubbles floating to the surface of water. This is a matter of recognition rather than practice. We recognize when it’s possible to be ‘here,’ and then we recognize ‘this.’

And yes, our capacity to recognize this opportunity does produce a change in our objectives. Our objective swings away from being preoccupied with our body, our finances and our relationships. We see that in this moment, we don’t need more zeros to our investment account. The objective right now is to continue to be ‘here.’ Not here as a physical location, but here as a state of consciousness that simply precludes the possibility of feeling that anything is missing, or wrong, or even that things could be better.

Over time, the contrast becomes clear. If we had the option of resting ‘here’ for the rest of our lives, or accumulating more assets, or keeping ourselves young and beautiful, the choice is obvious. It’s a choice between unconditional contentment and the ups and downs of chasing after fleeting experiences.”

Nondual Ecology – Part 2

Peter Fenner, Ph.D.

Copyright © Peter Fenner, 2011

 

Peter Fenner, Ph.D. is a spiritual leader in the adaption and transmission of Asian nondual wisdom. Pioneer in the development of nondual therapy, he created the Radiant Mind Course® and the Natural Awakening: Advanced Nondual Training. Peter runs courses, trainings, retreats and satsang telecalls and offers individual coaching sessions. His students and clients include Buddhist psychotherapists, psychologists, coaches, Zen masters, Sufi masters, Vipassana and Mindfulness teachers, Yoga teachers, psychiatrists, medical doctors, hospice workers, students of Tibetan Buddhism, followers of Advaita, artists and spiritual seekers worldwide.

Peter was a celibate monk in the Tibetan Buddhist tradition for 9 years and has a Ph.D. in the philosophical psychology of Mahayana Buddhism. Over a period of 40 years Peter Fenner has distilled the essence of traditions like Zen, Dzogchen and the Buddhist Middle Way, and adapted them to suit creatively our post-modern culture. He is the Director of Education of Timeless Wisdom.

The Radiant Mind Course (www.radiantmind.net) is taught in North America, Australia, and Europe, as well as the Natural Awakening Training, (www.nondualtraining.com.) Peter also offers retreats on 5 continents. He has presented his work at leading universities and institutions including Columbia, Stanford, CIIS and Naropa.

Peter Fenner has written extensively on Buddhist nondual traditions. His books and CDs include:

Stay in touch with Peter Fenner

 

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Nondual Ecology – Part 2 http://www.radiantmind.net/nondual-ecology_part-2_by_peter-fenner/ http://www.radiantmind.net/nondual-ecology_part-2_by_peter-fenner/#comments Fri, 08 Jul 2011 17:48:29 +0000 http://www.nondualtraining.com/?p=2394 Unstructured, contentless and ineffable – Part 2

An Interview of Peter Fenner, Ph.D. by Alex Dijk for BewustZijn magazine

[…] Click here to read Nondual Ecology – Part 1

A shared experience

“The place we are exploring now is where we always are. It’s never a different place. We’re not talking about me sitting here in Amsterdam being interviewed, and you, wherever you are, reading this. It’s here where we meet, in a space where we access a state of consciousness that goes beyond our individual conditions, yet doesn’t deny them either. This is a transcendental state of consciousness, but not transcendental in a way that disconnects us from the reality of our lives. We are fully present, totally present to each other in this moment. At the same time, we are accessing a state of consciousness that has nothing to do with us that is timeless, that isn’t limited by our physical location.

This is the same state of consciousness that the great sages were familiar with and lived their lives from. And we’re here, touching it, learning how to connect with it, learning how to expand it. There have been people who have lived their entire lives from this place, but even if we’re unable to do that in this lifetime, still, just connecting this once, to know that this is possible, is the greatest blessing that can happen. Why? Because this gives us a new frame of reference that can really change our lives. We say: ‘Aha! So it’s not just about my career! It’s not just about getting the right partner! It’s not just about bringing up the right children, and being the perfect parent!’ Some of those things might be part of our lives, but living is also knowing how to access unconditioned, timeless awareness that is beyond cultures, beyond you and me.

This is the only state that we can truly share with each other, in which we both know exactly where the ‘other’ is. There’s no scope for misinterpretation here. I don’t have to ask you what you mean by ‘this.’ You don’t have to ask me what I mean – we know this is beyond our personal interpretations.”

What are we talking about?

“As a reader you now have two options. Either you are in the groove of where we’re moving, or you might be quite lost. It’s easy to get lost in this at some point, because that’s what happens when we’re still trying to ‘understand’ what ‘this’ is. The need to know, the need to understand, is sometimes like a mountain that we have to climb over or move through before we can rest here. We have a habit of needing to know and thinking that if we can’t know what this is, then we have no means of relating to it.

One of my guiding principles is to do whatever needs to be done in order to rest in this space, in order to be here. That’s not the same as doing nothing. If we do nothing, if we’re inactive, the world just demands our attention anyway, doesn’t it? It forces its way into our lives in the form of broken relationships, medical problems, financial difficulties, and so on. Things go wrong if we don’t take care of our career, our responsibilities to our parents, our children, our body and so on.

Our presencing of pure awareness make us more finely attuned to what’s happening at the conditioned level. It shows us how to do no more and no less than what’s required at the level of environment, body, money, and relationships in order to spend more time in this ultimate state, called buddhamind.”

This-ness

“Within the unconditioned state itself, there’s no activity. And yet, right now there’s also quite a lot of action. A lot is happening in our conversation while we’re resting in awareness. This is also highly creative because I don’t know what I’ll be saying from one minute to the next. I don’t know how you will be responding to me and vice versa, so it’s a dynamic state, but at the same time ‘nothing’ is happening at all. Communication and the silence of unperturbed awareness are happening at the same time. There are two dimensions to tune into. There’s the dimension of movement and activity, of words coming out of my mouth: the conditioned state. That’s obvious. And we also tune into the ‘field’ of awareness within which this is all happening.

This awareness is like a mirror: it reflects what’s happening, but isn’t changed by the activities themselves. The only hesitancy I have in using a word like ‘field,’ or any word really, is that it has associations for people. And so the ideal in pointing to the unconditioned dimension of this moment is to use words that have minimal associations. If the words we use have associations, they give us something to think about. This is why some traditions simply refer to this as ‘suchness’ or ‘this-ness.’ A word like ‘suchness’ is great because it points to ‘this’ without saying anything else.

This state has no structure. It’s completely unstructured; it’s contentless. That means we can never understand awareness. It’s not an object of knowledge. What we can understand, what we can study, what we can theorise about and write about are the objects of awareness: sense phenomena, thoughts and feelings. We can develop physical and psychological theories about the nature of reality at the objective level, which is the level of the objects of awareness, but awareness itself can not be known.”

Prajñāpāramitā

“Something unique is happening in this conversation. It’s moving differently than most conversations. We can feel how our minds are functioning differently. We can feel the energy moving in our bodies. We are aware of the different phenomena, the transformations that are happening at the conditioned level, the mental, emotional and physical impact this has on us. Exploring awareness in the way that we are can produce all sorts of wonderful feelings, including a sense of wonder and excitement. This is great. You can just let that happen. But we can also recognize that the excitement has nothing to do with ‘this.’ Excitement comes and goes. You can let it be here long as it is, know that at some point it will disappear. As the excitement matures, we can really tune into how this is different, because it can’t be lost. There is ‘nothing’ to lose. Here we are again, pointing to a dimension of reality that is generally inaccessible to most people.

Why are we doing this? We’re not doing anything. This transcendent dimension of being is just here again. It’s not a ‘thing,’ but still it’s here, and we are pointing at it, because we can. Most people miss this, because it’s invisible. We can’t hear it, we can’t touch it, or even think about it, so it’s very easy to miss. And still, nothing could be simpler than this. Nothing needs to change. We don’t have to do anything different. There’s no more work to be done.

When we read the writings from the great sages of thousands of years ago, we know that they knew ‘this.’ They were here, in this exact same space. This is what they were pointing to in their writings and teachings. They use different names like primordial awareness and the awakened mind. In Sanskrit, it’s called prajñāpāramitā which means ‘transcendental wisdom.’

If you look at it, everything we do is ultimately aimed at being here, because this is where the path stops. There’s no more path, and nowhere further to go. The work is over, the work is done. We’ve gained the ultimate state. We’re resting in the state that’s the ultimate goal of all human endeavours in every field. From conducting wars, to entering into relationship, to trying to make a billion dollars, whatever it is, it is all aimed at being here. It’s all aimed at getting to the point where the game is over, where we can truly and deeply say that everything has been accomplished. And here we are at that point, at least in this moment. We’re at the top of the mountain. There is nowhere further to go. And what’s so incredible is that it’s not even an accomplishment. We can say what it is, but we don’t need to.”

Incredible

“But at some point we won’t believe this. At some point we’ll think: ‘No, hang on, there are these other important things that need to happen.’ We’ll forget this, and there will be projects and things that we think we will have to put our effort and energy into. We’ll think that we’ve lost this state, when in fact there’s nothing to lose. This is beyond loss and gain, we haven’t gained any thing. We have and we haven’t. That’s the paradox.

There’s nothing to perpetuate, nothing to hang on to. If we get into the mindset of trying to perpetuate ‘this,’ it’s no longer ‘this,’ it’s something else. All we need to do right now is appreciate how this is happening by itself. If we think we need to do something to ‘stay here,’ we immediately see that there’s nothing to perpetuate. And that’s how this continues, by seeing that there’s nothing to perpetuate!

Thank you very much for this opportunity to share this time and space with you.”

Copyright © Peter Fenner, 2011

 

Peter Fenner, Ph.D. is a spiritual leader in the adaption and transmission of Asian nondual wisdom. Pioneer in the development of nondual therapy, he created the Radiant Mind Course® and the Natural Awakening: Advanced Nondual Training. Peter runs courses, trainings, retreats and satsang telecalls and offers individual coaching sessions. His students and clients include Buddhist psychotherapists, psychologists, coaches, Zen masters, Sufi masters, Vipassana and Mindfulness teachers, Yoga teachers, psychiatrists, medical doctors, hospice workers, students of Tibetan Buddhism, followers of Advaita, artists and spiritual seekers worldwide.

Peter was a celibate monk in the Tibetan Buddhist tradition for 9 years and has a Ph.D. in the philosophical psychology of Mahayana Buddhism. Over a period of 40 years Peter Fenner has distilled the essence of traditions like Zen, Dzogchen and the Buddhist Middle Way, and adapted them to suit creatively our post-modern culture. He is the Director of Education of Timeless Wisdom.

The Radiant Mind Course (www.radiantmind.net) is taught in North America, Australia, and Europe, as well as the Natural Awakening Training, (www.nondualtraining.com.) Peter also offers retreats on 5 continents. He has presented his work at leading universities and institutions including Columbia, Stanford, CIIS and Naropa.

Peter Fenner has written extensively on Buddhist nondual traditions. His books and CDs include:

Stay in touch with Peter Fenner

 

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What is Nonduality? Video http://www.radiantmind.net/what-is-non-duality-video-with-peter-fenner/ http://www.radiantmind.net/what-is-non-duality-video-with-peter-fenner/#comments Fri, 13 May 2011 22:01:54 +0000 http://www.nondualtraining.com/?p=1798 Non duality a brief introduction by Peter Fenner

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Nondual Therapy and Nondual Coaching http://www.radiantmind.net/nondual-therapy-and-nondual-coaching-some-distinctions/ http://www.radiantmind.net/nondual-therapy-and-nondual-coaching-some-distinctions/#comments Tue, 10 May 2011 01:00:48 +0000 http://www.nondualtraining.com/?p=1601 Nondual Therapy and Nondual Coaching – Some Distinctions

Question: What is the difference between nondual therapy and nondual coaching?

Peter Fenner: Nondual therapy has emerged from within the field of psychotherapy. Nondual therapists are credentialed psychologists or psychotherapists who have easy access to nondual awareness, who recognize this as the ultimate state of being and are skillful in supporting their clients in resting as awareness when this can arise naturally and appropriately. They have received training within one or several therapeutic modalities such as transpersonal, humanistic, existential, eclectic, cognitive-behavioral or depth psychology. Nonetheless, nondual awareness sits in the foreground as an ever-present possibility in each clinical encounter.

The therapeutic context means that clients tend to approach a therapist feeling that some event or events in their life history negatively impact the quality of their present and future life. With this assumption, entry into the nondual is often preceded by the release of somatically embedded emotions and detachment from personal narratives prior to engaging with questions such as; “Who thinks that?” or, “Where are those feelings being received?”

In nondual therapy, nondual awareness itself is also used as an agent for clearing past traumas and for seeing that less work—or even no work—needs to be done in terms of processing the past in order to be totally complete and fully integrated with the present moment. Awareness is used as the ultimate healer. For the most part, nondual therapy augments other forms of therapy. Ultimately there’s no such thing as “nondual” therapy since there is “no one” in need of anything.

These days, many informed spiritual people specifically decide to work with therapists who have access to the nondual and can integrate this into their therapy. People recognize a need to work with their obsessions, fears, traumatic memories, shadow side, but want to do this in a way that doesn’t fortify the energy of their limitations, or conflict in any way with ever-present awareness.

Nondual coaching differs from nondual therapy in at least two ways. Firstly, nondual coaching can be a “stand alone” offer. People approach nondual coaches with the specific intention of discovering nondual awareness and learning how to become more and more familiar with this state. In contrast, people tend to engage nondual therapists with the dual objective of improving their emotional wellbeing and exploring pure awareness. The tacit or explicit agreement when people work with a nondual coach is that the coach will “speak from, and relate from, the space of awareness itself.”

This means that skilled coaches can operate more consistently at a “results level” in which there is little deviation into the stories and interpretation we have about our life and conditioned experience. The function of the coach is to continually reveal centerless awareness in ways that allow their clients to become more and more familiar with this space. When clients identify with their personal experience or begin to construct that they are resting or not resting in awareness, the coach observes this deviation into the dualistic mind.

I know many therapists who work with the nondual, who weave the nondual into their therapy in a very skillful way, but this is different from unfolding a session at the 100% results or acausal level. In fact, very few coaches unfold their sessions at a purely acausal level because no matter what people say, this isn’t what they want. In the same way that we say we don’t want to suffer, but nonetheless continue year after year with energizing the very experience that we complain about. It’s demanding on a client to function purely at the results level. When therapists and coaches sense that “coming purely from the nondual” is too much for their clients they shift into a causal paradigm and begin to look into their client’s personal stories. Sometimes this shift is a skillful means, but it can also come from a fear of losing clients.

Another significant difference between nondual therapy and nondual coaching is that therapists (and this includes nondual therapists) have a professional obligation to help people who come to them in need of support, even if this means referring people to other mental health professionals. From a nondual perspective “picking and choosing” clients can’t happen. The process of engaging with a nondual teacher arises through a self-selecting mechanism that goes beyond personal preferences or professional obligations.

 

Question: From what you are saying, from the nondual perspective, it is better to work with a nondual coach?

Peter: I haven’t said that. In the course of any session with a therapist or coach, most people can only rest in awareness for a few minutes at a time. The advantage of working with a licensed psychotherapist is that they have received many years of training and supervision in the art of caring for people’s emotional and mental wellbeing. Nondual therapists pace their introduction to centerless awareness to the intrinsic capacities of their clients. They also aren’t newcomers to the block. Many have spent 20, 30 or 40 years exploring nondual awareness. And there is an essential guarantee that psychotherapists treat their clients respectfully and practice in a way that clients needn’t be concerned about any relational intrusions or ethical transgressions. This is important to most people.

Coaching as a professional intervention is much younger than psychotherapy. While there are professional associations that aim to uphold the standards of their members, no professional training or license is needed to set up shop as a coach. In general, coaching focuses on the future, on creating and leveraging opportunities and on achieving specified outcomes.

It is misleading to think of nondual coaching as a specific form, for instance, of life coaching. Nondual awareness can be integrated into life coaching, career coaching, sports coaching, health or even financial counseling. Within this framework the coach takes on the future orientation of their clients, but also shows how none of our planning for a better future is needed if we rest in nondual awareness in the present moment. They may also show that the best thing to do to “secure the best future” is to presence awareness whenever this is possible. Nonetheless, a life coach who is using the nondual will continue to return to their clients’ agendas.

Nowadays, the term “nondual coaching” refers to the specific action of introducing people to the nature of mind. At its essence, nondual coaching is the same as “mind-to-mind” transmission in Zen or pointing out instructions in Mahamudra or Dzogchen. People work with a nondual coach with the very specific intention of discovering, resting and acting from centerless awareness. Of course, we know that this intention presupposes that presencing awareness isn’t happening in this moment. And this is precisely the type of assumption that a coach points out.

In the Natural Awakening: Advanced Nondual Training we don’t explicitly differentiate between nondual therapy and nondual coaching. We offer a process that’s equally applicable to both; that can be used by both coaches and therapists. If, for example, someone feels that a particular life event—a trauma or their upbringing—is an obstacle to presencing awareness, then the initial tack may seem to be therapeutic. On the other hand, if someone is seeking to improve their living circumstances—their financial wellbeing, finding a career that’s more consistent with their values, etc.—the initial conversation may look like life coaching. But very quickly the conversation will transform into an inquiry into what’s missing in the here and now.

Nondual coaching and nondual therapy share a focus on “working in the here and now,” and both approaches use nondual dialogue, or unfindability inquiry to dissolve our constructions that anything is wrong or missing in the present moment. Whether the approach is more like therapy or coaching is determined, in part, by where people are coming from in terms of being located in a past or future concern, and whether the perceived obstacles to fulfillment are emotional or situational.

The outcomes of both nondual therapy and nondual coaching are the same. The endpoint can’t be different because the result—the embodied presencing of nondual awareness—goes beyond dualistic ideas of sameness and difference.

 

Question: So what would you recommend for a beginner?

Peter: For a real beginner I’d recommend gaining more familiarity with nondual awareness itself. At some point a particular direction will come to you, or it may not.

 

Question: I’m at the point where I’m familiar with this state. I rest here often, and I’m beginning to support others in terms of discovering how to be “here.” What would you recommend to me in terms of perhaps training as a psychologist, or beginning to tell people that I’m a nondual coach?

Peter: You don’t need to think about that right now. That question just gives you something to think about. The question of a direction will become obvious. This isn’t about becoming a therapist, a coach, or anything else. This is about being here, complete in this moment, and sharing this space through whatever structures and labels present themselves in the moment.

If you are to become a nondual coach, you don’t need to tell anyone about who you are. It will become obvious to other people that you can contribute to them in this way. People will start to talk about you as a nondual coach. If there is anything you “need” to do from your side, you won’t be doing nondual coaching or nondual therapy.

Copyright © Peter Fenner, 2011

 

Peter Fenner, Ph.D. is a spiritual leader in the adaption and transmission of Asian nondual wisdom. Pioneer in the development of nondual therapy, he created the Radiant Mind Course® and the Natural Awakening: Advanced Nondual Training. Peter runs courses, trainings, retreats and satsang telecalls and offers individual coaching sessions. His students and clients include Buddhist psychotherapists, psychologists, coaches, Zen masters, Sufi masters, Vipassana and Mindfulness teachers, Yoga teachers, psychiatrists, medical doctors, hospice workers, students of Tibetan Buddhism, followers of Advaita, artists and spiritual seekers worldwide.

Peter was a celibate monk in the Tibetan Buddhist tradition for 9 years and has a Ph.D. in the philosophical psychology of Mahayana Buddhism. Over a period of 40 years Peter Fenner has distilled the essence of traditions like Zen, Dzogchen and the Buddhist Middle Way, and adapted them to suit creatively our post-modern culture. He is the Director of Education of Timeless Wisdom.

The Radiant Mind Course (www.radiantmind.net) is taught in North America, Australia, and Europe, as well as the Natural Awakening Training, (www.nondualtraining.com.) Peter also offers retreats on 5 continents. He has presented his work at leading universities and institutions including Columbia, Stanford, CIIS and Naropa.

Peter Fenner has written extensively on Buddhist nondual traditions. His books and CDs include:

Stay in touch with Peter Fenner

 

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