Introduction to the Inherent Treatment Plan
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One of the great strengths of craniosacral biodynamics is its orientation to Health. There is an understanding in the field that the underlying health of the human system is a principle that is with us from the moment of conception, is never lost and always at work. In this understanding, the potential for healing, and the knowledge of what needs to occur, is already enfolded within the conditions and suffering present. Becker called this territory the arising of the inherent treatment plan. (Becker, 1997, 2000)
The inherent treatment plan orients us to the knowledge that the arising and sequencing of what has to happen within any given healing process is a function of primary respiration, not of practitioner analysis, and will unfold in its own way. The practitioner does not have to analyze or diagnose to learn what needs to happen, nor do they have to decide what to do, or how to intervene. They do, however, have to develop an inner state of stillness, orientation and listening that opens a perceptual doorway to this intrinsic process.
I once heard Becker, on a recorded tape, say, “Trust the Tide and get out of the way!” That certainly sums it up. As one listens to the human system with a wide and still perceptual field, needing and expecting nothing, and learns to orient to primary respiration and the stillness from which it arises, something begins to emerge.
A clarification of intention begins to happen. It is not my intention, or your intention as practitioner; it is the healing and centering intention of the Breath of Life. Clinical method is then a matter of the practitioners’ orientation and their ability to attune and resonate to the intentions of primary respiration and the nature of the arising process. Work then centers on supporting the healing process in any way that is clinically appropriate and does not get in the way of the inherent forces acting to resolve the issue. This process is humbling, and a great gratitude to the Intelligence inherent within all conditions, the Health that is never lost, will surely arise.
Common Factors and Stages in the Inherent Treatment Plan
- The practitioner:
- Enters a state of presence, a being-state
- Orients to primary respiration in his or her own system
- Orients to primary respiration relative to the client’s system
- Establishes and negotiates a safe relational field in a wide field of awareness (wide perceptual field)
- Has the ability to sense primary respiration oriented to the client’s midline and system in a wide perceptual field
- Has the ability to deepen into Dynamic Stillness and orient to healing processes that emerge from its depths
- The settling of the relational field.
- The settling and shift of orientation of the client’s system from conditional patterns and nervous system activation to wholeness and primary respiration – the holistic shift.
- The emergence of healing intentions, forces and processes from levels of mid-tide, Long Tide, or Dynamic Stillness.
- The clarification and resolution of inertial and traumatic forces and patterns within the context of primary respiration.
- Commonly finishing with a phase of re-orientation of the system to natural midlines and reorganization of the fluid and tissue fields to natural fulcrums.
The Three Bodies
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There is a very useful orientation in biodynamic osteopathic practice that helps orient practitioners to the dynamics of primary respiration called the three bodies. They are (1) the physical body (2) the fluid body, and (3) the tidal body.
The physical body is composed of the body’s cells and tissues. It also includes the deeper organization of these as embryological form and development. The embryo has become an archetypal presence in biodynamic work and the skilled practitioner can sense embryological forces and organization at work even in the adult system. The mid-tide is sensed as motility within the cells and tissues of the physical body at a rhythmic rate of 1-3 cycles a minute.
The fluid body includes all of the body’s fluids as a unified field of action, and is the medium within which the potency of the Breath of Life is expressed. As potency is expressed within the fluid body, it generates the fluid tide and, because of this, it is also called tidal potency. Within the fluid body, tidal potency is the activating and organizing principle, fluids are the medium for that principle, and the physical body is organized around its action.
Within the natural world it is water that conveys the most primary and formative forces of life. In this sense, the fluid body is truly an expression of the waters of life itself and is a holistic fluid-entity that has primordial origins. From the first cell that emerged from the primeval ooze, to the most complex organism alive today, it is the fluid body of that organism which allows life to exist and take form. This fluid-potency field can be sensed 50 centimetres/20inches or so around the body as an energetic presence. The mid-tide is sensed as the fluid tide within the fluid body.
The tidal body refers to the wider tidal presence of the Long Tide as the root of primary respiration within which the midline, ordering matrix, fluid body and body-mind system is suspended and breathed. The tidal body has its midline through the centerline of the physical body, extends into space as a vast torus-shaped field that seems to suspend the fluid and physical bodies in the vastness of the universe. As one settles into a still relationship to the presence of the Long Tide as tidal body, it can seem that the totality of the client’s mind-body system, and his or her fluid and physical bodies, are suspended within its action.
Sensing the Long Tide as a tidal body helps the practitioner orient to its subtle substance. Its presence as a suspensory ordering field can be directly sensed. It is not just an airy entity, but is vital and potent and can be sensed as a truly substantial presence both within and around the client’s system and within the universe as a whole. The tidal motion within the tidal body is sensed as a stable rhythmic phenomenon of 100 seconds (50 seconds of inhalation and 50 seconds of exhalation) oriented to a person’s midline.
Cranial Rhythmic Impulse
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Another rhythm oriented to within craniosacral therapy is called the cranial rhythmic impulse (CRI). This term was later shortened by some practitioners to the cranial rhythm. It commonly manifests at rates of 8–14 cycles a minute. The CRI is the most common rhythm discussed in many cranial courses. The CRI is a conditional rhythm that expresses historical forms and central nervous system and autonomic nervous system activation. It is not a tide, but is an artifact of the presence of unresolved conditional forces and patterns within the system.
Whereas the Long Tide is totally stable, and the mid-tide is relatively stable, the CRI is highly variable in its expression. The CRI is first and foremost an expression of the conditions of our lives as these conditions must be met and centered in some way. It is a superficial rhythm generated as tidal potencies act to center the unresolved inertial forces of trauma, toxins, pathogens and experience in general. It is generated as potency acts to neutralize, contain and compensate for the unresolved forces of experience. The CRI is a level of perception within which effects and affects, such as tissue resistance, fluid congestion, emotional charge, and psychological form, are more easily perceived than the underlying tidal forces that order them.
One way to think of this is to use the analogy of ocean tides. The Long Tide is like the gravitational field phenomena that generate the ocean tides. In turn, the tide generated within the waters of the ocean is like the mid-tide and is relatively stable, while the CRI is like the variable wave forms on the ocean’s surface generated as the tide meets the resistance of the land and the motion of the conditioned winds above. The CRI is thus like the waveform riding on deeper tidal motions and is not a tidal phenomenon.
Any unresolved force held within the system, such as unresolved trauma or toxins, will affect the expression of the CRI in some way. As the system experiences inertial forces of various kinds, and as it holds the effects of these as autonomic nervous system affect, tissue resistance and fluid congestion, the CRI changes in rhythm, tone, and tempo. It is a composite rhythm, which manifests in relationship to all of these factors.
Whereas tissue motility within the mid-tide is sensed to be a unified and holistic dynamic, in the CRI tissue structures may seem to be separate in their expression of motion. Because of this, the CRI has become associated with what is known as craniosacral motion, the individual and particular motions of tissue structures sensed within its faster rate. It is like looking at things from the outside-in with a narrow field of viewing. These externalized motions are commonly termed flexion/external rotation and extension/internal rotation. At the level of the CRI, inertia within the system may be perceived as tissue resistances within and between the separate structures.
The Mid-Tide
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As transmutation occurs, an embodied force within the fluids called tidal potency is generated. This allows the forces of the Long Tide, as primary respiration, to manifest as an embodied principle within the body. As this occurs, a tidal rhythm called the mid-tide is also generated.
I find the term mid-tide to be very useful. It orients the practitioner to the interplay and interchange between potency, fluids and tissues within the fluid and physical bodies (see below). Within the mid-tide, potency, fluids and tissues will be perceived to express a tide-like motion at a rate of anywhere from 1-3 cycles a minute (commonly around 2-2.5 cycles per minute). This is a direct expression of the change in state of potency as it shifts from the ordering matrix through its midline into a physiologically functioning principle within cerebrospinal fluid.
The mid-tide has three fields of action: potency, fluids and tissues. Potency is the organizing factor, fluid is the medium of exchange, and cells and tissues organize around its action. As potency moves, fluids and tissues pulsate as a unified field. Fluid motion is called the fluid tide and tissue motion, motility.
The tidal potency is an energetic field sensed within the fluids and locally around the body as a driving and ordering force (up to 50 centimetres/20 inches or so around the body). Its field of action is sometimes called the fluid body. It can be literally sensed by the practitioner as a tidal drive within the fluids that generates the fluid tide.
The fluid tide can be perceived as tide-like longitudinal and transverse fluctuations throughout the body. The action of the tidal potency also generates tissue motility, an inner respiratory motion within cells and tissues, and acts to order the fluid-tissue field. This can be sensed as an inner welling up and receding within the tissue field and within individual tissue structures.
At the level of the mid-tide, the human system is perceived to be whole. Tissues, as a particular field of action, are experienced to be a unified tensile field that expresses motility as a whole, rather than simply as separate parts in motion. Likewise, within the mid-tide, inertia and resistance within the system is experienced as distortions within whole tensile fields of action, rather than just resistance between separate parts.
Transmutation, Ignition and Incarnation
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Sutherland described a process within which the forces of the ordering matrix become embodied as an organizing and enlivening principle. He called this process transmutation, a term that denotes a change in state. He perceived a change in the state of life force or potency as it manifested in the fluids of the human system. Randolph Stone DO calls these shifts step-downs. Transmutation occurs in order to convey the creative and ordering intentions of the Breath of Life to every cell and tissue. As in Bohm’s concept in new physics, each form of potency that steps-down is holographically enfolded in the other.
One of the important transmutations is from the field forces of the matrix to the fluids of the body. Think of the ordering matrix as a precise multi-dimensional form within which the human body is suspended and sustained. There is a transmutation of potency from this matrix via its midline, into the fluids of the body. Potency then manifests directly as an ordering and orienting principle in the body’s fluids. Sutherland described this occurring via what he called ignition. He stated that the Breath of Life manifests its creative intentions as a “spark” within the body’s fluids. (Sutherland, 1998) This spark moves through the quantum midline of the ordering matrix and generates a force or potency within the body’s fluids that maintains order and generates the inherent motions of the fluid tide and tissue motility. This embodied level of life force conveys the intentions of the Breath of Life, the Long Tide and ordering field it generates.
This concept of ignition begins at the earliest moments of life. At the time of conception, there is an ignition of potency within the fluids of the embryo. This conveys the intention to create a human form and to incarnate as a human being. Stone talks about the moment of conception as being an extremely fiery process in which the bioelectric field ignites as an organizing form within the single cell of the conceptus. This is the primal ignition that ignites the ordering field and concentrates life forces that allow incarnation into human form. The Long Tide is like a carrier wave that allows our innate being or spirit to ignite in human form. I discuss the nature of being, which I describe as a locus of presence and awareness in a chapter of my new book, Foundations in Craniosacral Biodynamics. The nature of innate being, or essential spirit, is the core of our life and the focus of the deepest therapeutic processes. Innate being is usually obscured to everyday awareness, but is always present as the hub of our existence.
The three primary ignition processes, which are Long Tide processes, are Conception Ignition (also known as Primal Ignition), Heart Ignition and Birth Ignition. Each process mediates aspects of our being-here. Conception ignition lays the ground for the incarnation of being where a quantum level ordering field is generated; Heart Ignition occurs when the primordial heart folds into the forming embryonic body and meets the midline, a body form is now present for being or spirit to fully incarnate into, thus Heart Ignition is about the embodiment of being; Birth Ignition occurs after birth when the umbilical cord stops pulsing and an ignition of potency or primary life force infuses the fluids of the new born allowing him or her to be a fully functioning separate physiological being, it is thus about the empowerment of being. All three ignition processes can be perceived and oriented to in clinical practice.
The Quantum, Primal and Fluid Midlines
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When the Long Tide first generates the ordering matrix at conception, it lays down a fulcrum, a center of organization that is later located in the third ventricle of the brain. This is called ajana chakra in yogic philosophy. From this center, a quantum midline, classically called the sushumna, descends. This is the quantum midline that Ho described in her work with quantum fields and the organization of microscopic life. (Ho 1998) Practitioners perceive it as an ever-present shaft of light within clients. When it completes its decent, an ascending spiraling of forces around the midline arises that generates further organizing centers. These are the classic elemental chakras located in the throat, heart area, umbilical area, pelvis and perineum. We call these primary fulcrums.
Within a craniosacral biodynamic context, the most important of these are the three fulcrums located within the third ventricle, the heart center and the umbilical center. These relate to what are called primary ignitions within the human system and are described in detail with clinical approaches in Fundamentals of Craniosacral Biodynamics (due out Spring 2011). They organize orbs of structure and function and respond to both our inner life of thought and feeling and, as Ho discovered, to environmental factors.
At about the forth week of embryonic development, a second midline phenomena manifests as an uprising force within the embryonic disc. Victor Schauberger, an Austrian scientist, similarly wrote of uprising midline forces that arise within the center of all organizing matrices. Schauberger likened this midline to the vast vortex-like uprising force generated within the center of a tornado. (Coates 1996) Within the embryonic disc, these uprising forces generate a midline-orienting axis for the organization of the cellular and tissue world. I call this the primal midline.
It is around and within this midline that the primitive streak and notochord of the embryo forms. The vertebral bodies, in turn, form around the notochord, as does the heart of the cranial base. The primal midline can be sensed throughout life as an uprising force ascending from the coccyx, through the vertebral bodies and cranial base, to the ethmoid bone from where it seems to disappear in space like a fountain spray of life. This midline is maintained as the primary cellular and structural organizing axis of the human body throughout life and every cell is aligned to its function.
The primal midline constantly orients us to the precision of the creative process and ordering forces generated by the Breath of Life. As we have seen above, this is a constant process of creation and that is one of the great gifts of life. For in that continual creation there is the continual potential for health, order, and change.
A third orienting midline, called the fluid midline, also manifests during early embryological development as the nervous system takes shape. This is a midline of potency within the neural tube and central nervous system. It becomes the organizing midline of the fluid tide and can be sensed throughout life as a midline surge of potency within the cerebrospinal fluid core.
Sutherland, Stone and Schauberger stressed that it is water that conveys the life principle and allows life to be created within the natural world. Picture a glass of water. As you vibrate the glass, the water takes various shapes and motions in response. As the fluids are “vibrated” by the potency of the Breath of Life in specific ways, the cellular and tissue world manifest specific forms and particular motions. This process is precise.
From the quantum core and primal midline, all other manifestations of potency are generated: “It is the internal gravity of the individual energy and lines of forces. . . .” (Stone, 1999) In other words, it sets up a precise internal matrix of forces and potencies that maintains the universal design of a human being.
In summary, the quantum midline orients all of the human form to the ordering matrix and mediates the transmutation of potency within the fluid system, while the primal and fluid midlines orients the cellular and fluid systems world to quantum midline. These three, the potency, the fluids, and the tissues, become a unified biodynamic field of action
The Human Ordering Matrix
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The Long Tide generates a local field of action called the ordering matrix or ordering field. When the local centrifugal and centripetal winds of the Long Tide enter dynamic equilibrium, a stable field is generated. This quantum-level matrix can be sensed as a subtle field within and around the human system. It manifests at conception and functions as a quantum-level primal template that orders embryological development and maintains the coherency of the body-mind system throughout life.
The organization of the quantum field is directly expressed as an organizing force within the fluids of the body via processes Sutherland called transmutation and ignition. He called this embodied ordering force potency, a dynamic biomagnetic ordering force that generates natural, inherent motions in the body called the fluid tide and tissue motility.
In classic yogic teaching this level of field-matrix organization is called the chakra system and its field pulsations. In this tradition, life force is called prana and is organized in very discrete ways. Like the Long Tide, prana is not just a local phenomenon but also one that emerges from a vast field of action.
In a similar way, the Chinese speak of organizing centers called Tan T’ien that are energetic fulcrums for different functions in the body-mind. They especially orient to the umbilical and abdominal centers, the heart center and the third ventricle as a seat of spirit. The Chinese call the potency within the fluids, jing (ching), or essence and the various manifestations and transformations of life force ji or chi.
I believe that all of these ways of describing reality, whether in terms of quantum fields, holographic principles, potency and the Breath of Life, the chakras and Tan Tian, prana and chi, all point to the same truth. The human system is organized within subtle quantum-level, bioelectric-biomagnetic fields that are expressions of a deeper Creative Intention at work.
When practitioners hold a relatively wide perceptual field and allow their minds to become still within this field of listening, these phenomena can actually become discernible. Awareness of this level of organization has very important clinical implications. Healing processes can be initiated from the depths of the creative principle, which underpins all of the biodynamic interchanges within the human system.
The Long Tide
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In his work, Sutherland became more and more aware of a formative level of primary respiration. This was perceived as stable tide-like phenomena within and around the human system. Over time, he realized that these tidal motions were direct expressions of the creative intention of the Breath of Life. He called this level of primary respiration the Tide. Becker called it the Long Tide to differentiate it from other tidal motions and this is the term that is commonly used in the field.
The Long Tide is the root of what Sutherland called primary respiration and is a key perception in a biodynamic approach. The Long Tide is a direct expression of the creative intention of the Breath of Life and is the most formative expression of primary respiration. It seems to arise from “nowhere”, manifests like a great wind arising within a vast field of action and radiates through everything. It generates local ordering fields that, in turn, mediates embryonic development, ignites an ordering potency in the fluids of the body and maintains cohesiveness and balance throughout life. The Long Tide is known in many cultures. The Tibetans call it the Unconditioned Winds of the Vital Forces. It is “unconditioned” as it is not affected or conditioned by our personal experience. It maintains the creative intention of the Breath of Life as an organizing principle no matter what conditions are present.
The Long Tide is very stable and is the most inherent constitutional resource of the system. It manifests as a stable primary respiratory cycle of 50-second inhalation and 50-second exhalation (100 seconds in all), commonly perceived as a streaming of radiance that seems to move through both practitioner and client all at once. People speak of a sense of awe, and of stillness, light and great space in its presence. A deep sense of interconnection and support is also commonly experienced. What the Buddhists call the mutuality or co-arising nature of all things becomes more obvious.
People begin to feel that there is something much deeper supporting their human condition than mental-emotional states, physical structure, function and physiology. Practitioners commonly sense that it moves from the outside in, manifests through the midline, makes healing decisions and maintains the coherency of the human system. Indeed, Peter Levine, an important trauma expert, calls it a coherency wave, as it functions to maintain the coherency of the human system in the midst of all conditions. (private communications between Sills and Levine, 1999)
The Long Tide and its action are also known in some areas of fringe science. There is a wonderful video of the research of a botanist, William Seifriz, on a primordial living organism, the slime mold. The research was done at the University of Pennsylvania in the 1950’s. The slime mold is an undifferentiated fluid mass of protoplasm without cell membranes, with multiple free-flowing cell nuclei. Seifriz studied the slime mold under microscopes and noted that its protoplasm is constantly streaming first one way and then the other in 50-second cycles. He also noted that this is a stable rhythm, not affected by the toxins and anesthetics he introduced into the protoplasm of the slime mold. With great insight, he said that if we could only understand the nature of the constant and stable rhythmic streaming of the protoplasm, we would be close to understanding life itself! He was observing the Long Tide acting directly in a primeval organism.
Viktor Schauberger was an Austrian scientist of last century whose research is also relevant to our discussion. He came from a family of foresters and spent much time in nature. In his observations in the natural world, he came to recognize a subtle, yet powerful ordering force that he called the Original motion. (Coates, 1996) Similar to Sutherland, he perceived that it is a manifestation of what he called Creative Intelligence, the divine creative intention in action and, like Sutherland, he perceived that it transfers its ordering intentions to the waters or fluids of the world. Schauberger noted that the Original motion, or Long Tide, acts from the “outside-in” to generate a stable field of action with a midline at its center, which, in turn, organizes cohesive living structures.
Schauberger perceived that the Long Tide manifests locally via spiral-like centrifugal and centripetal motions. He perceived that this is a universal principle at work in all levels of creation. It is equally present in the creation of stars and galaxies and in the generation of microscopic plants and animals. These motions were likened by Schauberger to the action of a tornado, a local phenomenon that arises in the vastness of the whole of the earth’s atmosphere.
Schauberger maintained that when a dynamic equilibrium is established within these centripetal and centrifugal forces, a stable ordering field is generated that underlies the organization of the human system. This is a dynamic field of action that is continually being renewed and re-established in every moment.
Emptiness
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Although the Dynamic Stillness is implicit in all form, it is in turn, an explicate expression of an even deeper mystery. In many Eastern spiritual traditions, such as Buddhism and Taoism, this mystery is called Emptiness, and is understood to be the unfathomable ground of life.
Buddhism stresses that all forms are inherently empty and that emptiness is the essential truth of existence. This emptiness is not a vacuum, but is the essence of all form. In the Christian tradition, this understanding was beautifully expressed in The Cloud of Unknowing, a medieval spiritual text. Its writer maintains that one can only know God through unknowing all things in love. In this unknowing, the profound Emptiness that is God is known in darkness, a state of total balance within which all created things subside.
In medieval times, Meister Eckhart, a Dominican friar, beautifully described the godhead as the Unknowable Emptiness. This understanding is not based on beliefs or religious forms, but on direct contemplative and meditative experience. (Fox 1983) One of the best descriptions of the ground of emptiness, comes from another early Chan Master, Hung Zhi,
The field of boundless emptiness is what exists from the very beginning …Vast and far reaching without boundary, secluded and pure, manifesting light, this spirit (essence) is without obstruction. Its brightness does not shine out but can be called empty and inherently radiant. Its brightness, inherently purifying, transcends casual conditions beyond subject and object. Subtly but preserved, illuminated and vast, also it cannot be spoken of as being or non-being… (Leighton, D and Yi Wu, 2000 p. 4, Cultivating the Empty Field: The Silent Illumination of Zen Master Hongzhi, Tuttle Library of Enlightenment.)
Here we see that emptiness lies at the foundation of our conditioned reality and is not separate from everyday experience. In craniosacral biodynamics this truth is echoed in the belief that health is also “neither produced nor destroyed” and cannot be increased or decreased. Health is never lost and is ever present and available. It is a constant.
This understanding of health runs against our cultural and medical conditioning, yet is so important to us all. Health is ever present, is never diseased and does not die. The Tide of life is greater than the concept of “myself” and the passing of the body is not to be feared. As Laozi says in the Dao De Jing, “Dao endures, your body dies, there is no danger.”
Dynamic Stillness
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The Breath of Life arises from profound Stillness. As practitioners deepen their relationship to client’s systems, over time, Stillness becomes a direct clinical perception and is found to lie at the heart of all clinical process. Because of the direct perception of Stillness in clinical work, there is a clear tradition of its appreciation in the cranial field.
Sutherland encouraged practitioners to sense the stillness at the heart of the Tide. Here he was not talking about a simple ceasing of tidal motion, but was pointing to a much deeper truth. Becker talked about the dynamic and alive stillness at the heart of all life. Following on from Becker’s insight, this implicate ground of emergence is commonly called the Dynamic Stillness in the cranial field.
This appreciation of stillness is seen in all of the great spiritual traditions. Commonly, the first stage of contemplative practice is to drop under the conditioned movement of the mind and to enter stillness. As this process deepens, the meditator or contemplative discovers that stillness is a ubiquitous ground of emergence for all of life and is a gateway to its deepest mysteries. Stillness deepens beyond the conceptual mind and its conditioned state to the roots of our human condition. In the Christian monasteries of the middle ages, inner stillness, a darkness of knowing, was an essential step towards unity with God. This understanding is also a keystone of the Buddhist tradition. In the Zen text, Chinul’s “Straightforward Explanation of the True Mind”, Chinul (1158-1210) states,
…the basic substance (essence) of the true mind transcends causality and pervades time. It is neither profane nor sacred; it has no oppositions. Like space itself, it is omnipresent; its subtle substance is stable and utterly peaceful; beyond all conceptual elaboration. It is unoriginated, imperishable, neither existent nor non-existent. It is unmoving, unstirring profoundly still and eternal. . . . Neither coming nor going, it pervades all time, neither inside nor outside, it permeates all space . . . all activities at all times are manifestations of the subtle function of true mind. (Cleary, T, 1997 p. 8, Kensho, The Heart of Zen, Shambala Press)
This is perhaps the best description of Dynamic Stillness that I have ever encountered. In Zen teaching true mind is the heart of awareness itself. It is an omnipresent and vibrantly still ground from which our very being arises. It is profoundly still, yet dynamically present and all function arises from it. It permeates all space, and all activities and forms are manifestations of its subtle function and action. The Dynamic Stillness is an implicate realm of potential from which the Breath of Life arises. The power of the Breath of Life is rooted in this Stillness as it manifests Creative Intelligence throughout space and time. An awareness of Dynamic Stillness thus brings the practitioner to the center of things, the basic essence of life itself.