www.alethic-coaching.org

Gary Hawke

Connecting to the Pulse of Freedom: The

Work-ins of metaReality and Integral Life

Practice.

Creating a metaPractice of Transformation

and Emancipation.

Gary Hawke International Conference on Critical Realism

London 2014

http://www.theartsdesk.com/theatre/interview-director-peter-brook

“We have to stage the visible, and through it, show the

invisible.”

Peter Brook on the Holy or Ontological Theatre.

Let us begin with Integral Life Practice

“ILP integrates our basic human aspirations. ILP does not view the impulse to grow (to become all that you can be) as if it is separate from the impulse to contribute (to make a difference, to be of service to others and our world.) We cannot live a fully self-actualized life without making contributions to others and our world. We cannot make our fullest contributions to others and our world without growing and waking up and actualizing our potentials” (Terry Patten 2009)

Patten T, What is Integral Life Practice? http://www.integralspiritualpractice.com

“The universal starting point for ILP is the 4 Core Modules. That’s because theyrelate to four primary dimensions of your individual being: body, mind, spirit, andshadow. They don’t require anything or anyone else but you. So you can, if youwish, work on them by yourself. If you consistently engage practices in each ofthese four areas, you’ll empower and turbocharge your overall development.”

Excerpt From: “Integral Life Practice: A 21st-Century Blueprint for Physical Health, Emotional Balance, Mental Clarity, and Spiritual Awakening.” p 61

Nonexclusion - guides us in accepting the valid truth claims of each

practice but only insofar as they make statements about the existence of their own axiology, and not when they make statements about the existence of phenomena enacted by other practices.

Enfoldment - suggests that all practices are in themselves true and

adequate; but some practices can be more encompassing, more inclusive, more holistic than others.

Enactment - suggests that one practice will bring forth a particular set

of experiences and, accordingly, one practice does not give “the correct practice” and therefore it cannot be used as if it did, in order to negate, criticize, or exclude other experiences brought forth by other practices.

Integral Life Practice makes use of Integral Theories Integral Methodological Pluralism

Suppose one distinguishes:

pactice1 , as the transformative capacity analytic to the concept of agency, or that when we practice we are increasing our relationship to an intrinsic aspect within our dialectic of the desire for freedom.

practice2 is practice as a structure of domination, exploitation, subjugation and control, in which I see my practice as the only thing that can being me freedom, leading to freedom not as a transformative capacity but something that is given to me.

The Two Version of Practice

And moving on to The Philosophy of metaReality

The aim of practice1 is to absent the conflict and contraction at the demi real orthe world of dualism, creating a self reflectively consolation at the actual or dualworld, and allow a re-enchantment of the meta Real at the level of the non dual.

We can, must and will be re-united, as embodied personalities, with our transcendentally real selves which are our ground-states and our self-alienation terminated. (Bhaskar 2012, p39)

Bhaskar, R 2012: pp 278 The Philosophy of MetaReality: Creativity, Love and Freedom Routledge

As we practice it is

out calling to

reunite with the

four planes of

relationships, and

to re-enchantment

the three levels of

awareness within

the four plains.

“… traditional forms of Non-Dualism are, in actuality, founded in the efforts to excludeconditionally manifest reality and (therefore) seclude oneself in the Bliss of contemplating the Transcendental “Self”. Thus, such traditional forms of Non Dualism are “non-dual” only by virtue of excluding or intentionally ignoring the conditional aspects of reality. Such traditional forms of Non-dualism are, in fact, still “built” on an essentially dualistic conception of existence – a conception that pits “self” against “not-self” and attempts to resolve resulting conflict by focusing entirely on the “inner world“ of the self and exclude involvement in the “outer” world of “not-self”.” (Adi Da Samraj: The Aletheon 2009, pp 2070n5)

As we practice we need to be mindful of escaping into the bliss of the non dual as an escape from the dualistic world of contractions. However the more we express our desire for freedom through practice, the more we are able to create a deeper relation to the four plains of the constellation of the world of dualism and embody a re-enchanted reality as the non dual.

Of course the mutual entailment of inner and outer implied by the theory of co-

presence means that whenever we are working on ourselves, we are not only

immediately working on the world (obviously insofar as we are part of the world)

but working on that aspect of being which is enfolded within all other like beings

too. In this perspective from the theory of co-presence there is actually no such

thing as solitary or individual action. We are always, even in our most private

moments, affecting (or potentially, that is tendentionally) a momentous change in

the world. We are never alone when we are all one. When we are whole, that is

free, then we are at one with the cosmic totality. (Roy Bhaskar 2012 pp 152 n25)

Bhaskar, R 2012 The Philosophy of MetaReality: Creativity, Love and Freedom Routledge

Practice1 is a process inwhich we work onourselves, the world,and all beings.

1) Concentration, single-pointedness,

mindfulness and the power of

attention.

2) Exercises in the motility and

universality of consciousness.

Exercises in identity consciousness,

transcendental identification and co-

presence.

3) The creative power of thought,

including visualisations.

4) Koans and ways of subverting the

egoic mind.

5) Practicing watchfulness; just

observing.

6) Witnessing. (Bhaskar R 2012 pp 174)

And to support the process of self realisationthe philosophy of metaReality offers a set of practices that just as we work out in the gym we can work in the realism of the non dual.

Bhaskar, R 2012 The Philosophy of MetaReality: Creativity, Love and Freedom Routledge

“…I see the whole process of self-realization and emancipation as necessarily coming from within.” Bhaskar, R and

Hartwig, M. 2012. Beyond East and West. In: Harwig, M. and Morgan, J ed. Critical Realism and Spirituality, Routledage, pp. 221.

1

23

1M - Begins with the moment of calling to practice as a desire or will to become free.

Our practice as being in movement

2E - Moving to the creation of our practice, or exploring the edge of working toward the letting go of that which holds back our freedom.

3L – With love we bind ourselves to the totally of a new level of being as our practice begins to open up a deeper relationship to freedom.

4D – As our practice deepens we become a transformative agent, and express freedom as the domain of right action.

5A – Awakening to the understanding that to be fully free means that we have to expand out intention for freedom to all, and that our being free is a condition of the freedom of all. This allows out practice to become a practice of spiritual emancipation.

6R – With freedom as our emancipatory practice for all, we able see reality as re-enchanted.

7Z – Our practice now bring us to our ground state as we express freedom as the zone of the non dual.

Brining together

Integral life practice offers a flexible frame

work in which to set our practice.

The Philosophy of metaReality provides

the levels of being that we want to

practice in.

Emancipation can be seen as a trialectic of being, in which wecreate a new perspective, which leads to a new action, whichleads to a new being.

Integral Life Practice aims to develop and expand the legitimacyand authenticity of the agent’s perspective, throughdevelopmental growth.

Critical Realism exposes the importance of maintainingnonidentity and absence as an exposition of the unblocking ofoblivion, leading to the agent as an open totality expressing theircausal intentionality as right action on all 4 plains of the socialbeing.

And through Philosophy of metaReality’s Workins, the agent isable to begin the process of re-enchantment of the world asidentity over difference from the inside out, as their pulse offreedom.

Where next

If it is embodied intentionality which

earths social life, (Bhaskar 2008 p164)

then practice is the process in which we

work towards the right action of an

emancipatory intention for freedom at

all four plains of the social being.

Bhaskar, R, 2008 Dialectic: The Pulse of Freedom Routledge

Chris Smith 2010 pp 18

Conclusion

Humans are profoundly finite creatures, in bothbody and mind. The tensions arising betweenhuman capacities and human limits—betweenthe vastly capable and severely finite in humanlife—give rise through emergence to creativepatterns of lived practice that often solidify intowhat we call social structures.

Smith C (2010) What is a Person, The University of Chicago Press

www.alethic-coaching.org

Gary Hawke