Fear of Vulnerability Underpins Self-Alienation

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The ancient yogis use a number of similes and metaphors for the transformational process, one of which is the image of the snake that sheds its skin: once it has outgrown that skin and reached maturity, it must be left behind, and the skin is shed.

But for the yogi, unlike the snake which grows a new skin, the yogi who attains realization of the Self by shedding the ego skin, which was meant only for one’s infantile period of life, but once consciousness has matured into its fullness and its true nature, it does not grow a new skin, because the consciousness has become infinite and has no boundaries, nor is there anything to defend against that requires a skin because there is no other. And not only is there no other, but there is no internal sense of a particular identity, so there is nothing that would be inside a skin or outside.

And it’s this state of the realization of the nonduality of what had been considered the inner and the intimate, versus the external and the alien, that disappears, and one’s self-alienation from one’s infinite Being falls away, and one recognized it to be the one obstacle: one’s own identity was a refusal of one’s infinite Nature. And one’s fear of vulnerability was what was preventing the realization of infinite joy and of eternal life, love, peace, power, beauty, purity, goodness—all of the qualities of the Godself that are instantly realized when one expands into that nature that cannot be encapsulated by any skin.

When the consciousness becomes comfortable in the silence without producing the skin cells of thought, the narrative that produces the sense of a skin that keeps the illusion of a particular identity and tries to protect it from the influence of the other—even though it is the other internalized that has caused the desire to have such an apparatus between oneself and one’s reality—when that production of narratives as a defense no longer takes place, the consciousness in that silent presence automatically receives the constant flow of grace in the form of the creative intelligence of the Infinite Self; and it is that that becomes one’s aura of protection and of connection, an internal connection to all of the infinite archetypal aspects of beauty that constitute the creative intelligence and the will of the Self to manifest as beauty, as truth, as goodness, as that power of the Real that cannot be destroyed or defeated, or harmed in any way, and therefore abides in fearless freedom.

And it is this that enables the nobility and the royalty of the Self to emerge from the skin that had made one a beggar for the validation of the other—and that brings one into the independence that is the prerequisite of creative production of that which has never before manifested.

It is in that absolute novelty that comes out of the cloud of unknowing, out of the essential nature that can never be objectified, that creates a new manifestation of one’s Being within the realm of becoming, that accurately reflects one’s divine nature, and the very special and individual form in which the beauty of the transmission of the Godself’s vibrational frequency into the morphogenic field of the world comes with a specific pure tone of absolute clarity, precision, power, and divine perfection, that contributes to the music of the spheres that together manifest a new world as a symphony of co-creation.

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By signing up to receive your free sample of Shunyamurti’s thrilling new book, Coming Full Circle: The Secret of the Singularity, you are also subscribing to our weekly newsletter, which will help keep you up to date with newly released content and our online and in-person offerings. You may unsubscribe at any time.


One whose consciousness has merged with Brahman, the Absolute, and thus has been liberated from all desire, fear, attachment, and material frames of reference. Thus, a Brahmachari naturally lives a life of celibacy, simplicity, and inner solitude.


Meditative meetings in which the highest teachings are shared. Shunyamurti also offers guidance during questions and answers to resolve the most difficult and delicate matters of the heart.


Information, energy, or nonlinear change that occurs as the effect of events that take place in the future and alter the past, which is perceived in the present as non-ordinary phenomena, synchronicities, unpredictable emergent properties or other notable explicate arisings. The source of such forces may also lie beyond chronological time, in higher dimensions of the Real.

The process of non-process:

Since awakening is instantaneous, along with the recognition that one was never really in the dream, but enjoying the creation of the dream, it must be understood that making awakening into a process can only be part of the dream, and has nothing to do with Awakening itself.

The Real:

When we speak of the Real, unless otherwise qualified, we mean the Supreme Real. The Supreme Real does not appear. Appearance is not Real. All that appears is empty of true existence. There are no real things. All that is phenomenal is temporary, dependent, and reducible to a wave function of consciousness. The world does not exist independent of consciousness. There is no matter or material world. All is made of consciousness. Pure consciousness is Presence. It is no-thing, non-objective, not in space or time. All that appears in Presence, or to Presence, is an emanation of Presence, but is not different from That. This is one meaning of nonduality.

The Real is also a term used in Lacanian psychoanalysis. What Lacan means by the Real is that aspect of phenomenal appearance which is overwhelming, traumatic, or impossible. We would call that Real One. It is a relative Real, not Absolute. We add that there is a Real Two, which consists of divine love. Love is not an appearance, but it changes appearance, through recognition of its Source, into a divine manifestation, a projection of God’s sublimely beautiful Mind as infinite fractal holographic cosmos. Real Three is the unchanging Absolute, beyond all conception or image.

Dharma and dharma:

When we use the term Dharma (capitalized), we refer to our dedication to living in accord with the timeless principles of impeccable integrity that keep us in harmony with Nature and our Supernatural Source.

When we use the term without capitalization, we refer to our acceptance of the community’s processes, protocols, and chain of command with the “Haji! Spirit” of going the “extra mile” and working overtime when necessary to make the impossible inevitable, as our unconditional act of surrender to Love.