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begins the spiritual work. Intention is what is important; not so
much form. For without intention we tend to drift about in the
habits and patterns of our personality. Intention can open a door to
a way out. Now, there are many possible kinds of intention, just as
there are many possible goals. One possible intention is freedom,
to be free of our subjective cage. Our intention might also be to
break out of our present level and pattern of mind, in order to
reach a higher level and more expansive consciousness.
There is an
unfortunate condition in our human existence, which is that we tend
to become lost and trapped in repetitive patterns of mind and
emotion. We get trapped in our unique cage of karmic thought and
emotion. It’s karmic because it is revolving and repeating.
This is our subjective cage. We each are in a unique subjective
world of our thought patterns, beliefs about reality, and emotional
issues. This is what we believe is reality, and of course it is
reality but only until we break free of it. A difficult problem,
though, is that we tend to forget (or maybe don’t even know)
that this reality-experience we are in is just one small possible
world. And we don’t have to remain stuck in this cage. The way
out is called freedom. And freedom is a greater space in
consciousness – a greater openness of mental space.
step in meditation is to transcend the usual
personality routine – those automatic patterns of thoughts
and behavior. Meditation functions as a kind of stop and recalibrate
time, stop and re-tune our self. Such transcendence of the
personality routine requires some fundamental steps, all included in
a useful meditation practice. One step is relaxation of the body and
mind, and quietness is part of this. One reason for this relaxation
is to relax the personality pattern itself – which has a
rigidity in its automatic and routine mode – so we are
actually relaxing the rigidity of this pattern which then softens
and loosens it, making it more pliable for change. But as well,
unified consciousness is required, an unscattered consciousness,
which is the remedy for those semi-conscious, automatic personality
patterns. The mind is now truly waking up and the usually scattered
parts of mind are coming together into a unity. Next, bring
attention (or consciousness) into the heart of being. Then here,
experience I am. Sometimes it helps to have the question in mind of
who am I, or one can simply delve deeper into this inquiry and
discovery. But it is the heart that reveals the essential emotions,
feelings, sincerity, and intentionality of who we truly are. Our
fundamental attitude and intention here is to deeply discover and
realize our sincere, authentic, truth of being. This truth of our
being is the same as our soul, and also same as the spirituality or
divinity within us. This is not the same as the outer shell of
personality. Crack the shell to find the kernel.
is up to us
theme of true metaphysics and religion is that we each need to be
responsible for our spiritual Path. It is up to us, each day, or
even each moment, to come into relationship with the Greater Divine
Mind/Love/Will, or more simply, God, then maintain this connection
and live from this greater inspiration and knowing. It is up to us
to make the necessary effort and practice, and open to the Greater
Divine, and allow the Divine Power and Presence to move through our
experience. If we do not, then nothing Real will happen, and our
usual personality patterns will merely continue on and on, including
our automatic reactions to undesired circumstances. Until we take
responsibility for our self and our Path, with consciousness and
intention, the usual will most likely continue, which really means
we are not on any Path at all.
Up by our
bootstraps -- Buddha says, work out your own salvation.
claim that God will do everything, or that it’s all up to God
anyways, are using misleading religious clichés to justify
their lack of taking any responsibility. By only relying on God and
not taking responsibility for oneself along the spiritual path, is
like deciding to become an invalid depending on Another, so that you
don’t have to do any work. God wants people to do some work;
we are not meant to remain as babies or invalids.
process of divine manifestation, and as part of the spiritual path,
God does play a significant part. Where would one be on the Path
without the Greater Divine Love, Wisdom and Inspiration? So of
course God or the Divine is significant. It is this very Power of
Love and Guidance and Healing that we need to be open and allow
through us. But this flow of the Divine into manifestation, through
us, requires our conscious agreement and effort at opening. We have
to make the connection. Why? Because we are the one in this
relationship that has been turning away or not opening the door. The
Greater Divine Power, God, is standing at our door, knocking and
waiting. That is why it is now up to us. God is already ready and
waiting; waiting for you to open the door and consciously allow this
relationship. So there is no sense just waiting for God to open our
door and embrace us. God is respectively waiting for us to open the
door and renew the relationship; because God did not leave us,
rather we had left God. So God provides the Creative Will, Love and
Wisdom for spiritual manifestation. But we have to be in the
agreement, in the relationship. We need to be conscious mediators
between the Divine and manifestation. God does not force Itself into
manifestation. Rather, God inspires the mediators.
level of Consciousness and Being there are groups of intermediates
between the next higher and next lower levels. Each of us are at one
of these levels, helping to intermediate between the higher above us
and the lower below us. Therefore, those above are as our teachers
and those below are as our students. Yet the whole of this great
system is inspired by God, Allah, Shiva, or whatever one calls the
Supreme Conscious Being from which all levels of Consciousness and
Being emerge. God’s Will depends on the mediators. God’s
Will depends on us. I do not mean that God depends on us for there
to be a Divine Will. Surely, God is the originator of God’s
Will. But the fulfillment of this Divine Will depends on us. This is
because the fulfillment of Divine Will requires a receptivity and
agreement. In other words, we need to be receptive and agree to it.
The Divine Will radiates as inspiration, guidance and love. But it
does not forcibly dictate or compel. It is like Truth that is always
here, but many do not see it.
of Divine Will requires a blending and cooperation of two main
forces. One is the active energy of Divine Will; the other is the
receptive and responsible activity of human will. This is the
metaphysical science. Another way to describe it is to say that we
need both receptive and active energies, and then the higher energy
of Will can enter through us. But the idea that God will do it all
is just nonsense. And the idea that God is doing everything, as ‘He
Wills’, is also a bunch of nonsense. A related idea, that
everything is really perfect, since it is all God’s Will or
God’s Plan, is equally nonsense. We have to be ready to give
up some of the old religious clichés, in order to understand
the real truth. There is a Divine Will, but it waits upon us as
receptacles and instruments for its manifestation. This Divine Will
inspires, yet waits for us to realize it and act upon it. Eventually
everyone will come into this realization, but it takes time and
learning and mistakes; which is why our human history is so full of
troubles and treachery. Yet, in spite of all of the stupidities and
evils around, the servant and disciple of God keeps on working from
the Divine Will and Inspiration, trying to bring about more
realization and good in humanity.
and Receptive meditation
meditations involve some degree of activeness and some
receptiveness. Yet some meditations are more active and some are
meditations involve more of our will.
Two kinds of
active meditation can be mentioned.
intentional visualization, which is to inwardly see something
positive occur. Positive visualization is another term for this.
Visualize the positive, in order for the positive to actually occur.
This follows the mental principle of energy follows thought.
Thinking or visualizing something as occurring will produce a
pattern or path for its actual occurrence, Energy follows thought.
The effect of this can even be instantaneous, though in some cases
there will be a time lag between the mental occurrence and the
physical. If we are visualizing something which requires a number of
physical causes, then this will require more time. But if we simply
visualize Light permeating our being, then this can be
instantaneous, since it only involves the higher planes.
of active meditation is higher thinking. This is intentional
thinking, or intentional reflection upon a spiritual theme or idea.
But since this is to do with a spiritual idea, one needs to be
receptive to Higher Mind, or to what is Really True, as well as
being intentional in the practice.
Here are two
kinds of receptive meditation. One kind is a like a listening. It is
listening to the Higher. Or it may be listening to the Deeper inside
oneself. Or it may be a seeing, as in a receptive seeing. Or it may
even be a receptive feeling of what is Higher or Deeper.
of receptive meditation can be called a ‘being with’
meditation. The meditator is just being with whatever is. An example
of this is when one peacefully experiences a sunset or a beautiful
view. The only activity necessary in this is to just be conscious
and fully present with what is. It’s more of a receptive
experience, or an appreciative experience. And a key in this is
simply ‘being with’ it. For it is not merely a ‘looking
at’ something beautiful. Most people ‘look at’ a
sunset or a beautiful view. They are looking at something which is
very definitely outside of themselves. But a meditation of ‘being
with’ the sunset is much different. It is an at-one-ment.
leads us to consider meditations involving, in somewhat equal
proportions, both activeness and receptiveness. We have already
mentioned intentional higher thinking, which is to reflect upon
higher ideas or principles, yet to do this properly one must also
practice receptive listening or a receptive attunement to such
higher ideas. As well, the practice of receptive listening to the
Higher or Deeper will also require an ability to actively focus.
This is similar to any real listening to others, because the
listener needs to actively be present and apply some degree of a
will-to-listen. So we might call this active listening, to
distinguish it from a mere passive state. Anyone who wishes to learn
in a college class should know that real listening and comprehension
requires active will, or in other words an active listening, rather
than assume that listening and learning is merely a passive pursuit
like opening a jar and pouring stuff in. Real learning is more of an
interaction between the source of knowledge and the receiver. Both
have their respective active roles, yet it is true that the learner
is more on the receptive side. This seems lot to say about
listening, but it is a very important factor in spiritual teachings,
whether we are listening and learning from others or from our own
inner intuitive source, or maybe we are listening and learning from
the inner Masters of Wisdom. There has to be some will in any real
learning, a will-to-learn and willingness to listen.
realization could be considered an active practice. One normally
thinks of realization as something that just happens without any
will or active mode on our part. It is true that realizations can
come suddenly, surprisingly, and without any activity on our part.
However, this is not necessarily the only way realizations can
occur, for it is possible to actively catalyze realizations. All one
needs to do is to make realization an active practice. Make an
intention to realize something. Look around and realize something,
realize a truth. Or close the eyes and realize something about
oneself. Just try this. Most people will be skeptical about this
because they haven’t ever tried it, as they assume that all
realizations come upon a passive state. But also important to
realization is the mode of receptivity.
and letting go must also involve some degree of an active mode.
One only really opens up their mind and heart when they have some
intention or will to do so. We even say that opening up requires a
willingness – but it’s a willing receptivity. Letting go
is similar. One has to be willing to let go. Yet this willingness is
a surrender; so it isn’t like taking charge or making
something happen how we want it, so it is certainly not like what we
usually think of as an action. But is a kind of verb, isn’t
it? I let it go, or I let go. There is an activity in this; it’s
just not trying to make something particular happen.
to relax and enjoy peace inside is a very high station along the
path. Stress is often to do with desire and ego, whereas spiritual
acceptance and attunement bring emotional peace. So relaxation, or
the feeling a being totally relaxed and at peace, is quite a refined
spiritual place. Find the place of peace within. Find it in the
centre of being. This place of peace is also the place of the soul.
It is a place where reactions, tensions, and disturbances (sometimes
from outside but sometimes from inside) are peripheral. Those
tensions and disturbances may well cloud the atmosphere of our
energy field, making us feel in a whirlwind or sometimes in a
hurricane, but they cannot really disturb our soul centre. Though
sometimes we can feel all overwhelmed, it’s just because we
are not in touch with our innermost centre of peace.
So find a
way to relax and find the peace within.
Let go of tension and stress. This is most important but not
easy to do when one is already stressed. There is natural stress
when one attempts challenges, but here we are concerned about the
unnecessary and harmful inward stresses that linger on into those
times when we ought to feel relaxed. For example, if one feels
stress when just sitting around or when meditating or when going to
bed, then this is not a good stress.
root causes of such stress, or anxiety, is desire and reaction,
which have to do with the emotional body (or we can call this the
emotional aura or energy field). Stress stems from desires, because
we get worried about our desires being fulfilled. And stress also
stems from reactions, such as anger or regret, which are reactions
to unmet desires.
So if one
were free of desires and fear of failures, and also free of
reactions to unmet desires, then most our stresses would not even
exist. So ultimately we could simply say that the way to freedom for
stress is the abandonment of desires and reactions about desires.
This is parallel to the Buddhist path of renunciation, but it is not
at all an easy path. The actual Buddhist path is a practice of
non-attachment to desires, so one does not have to completely
eliminate them, but nonetheless, this non-attachment is not at all
easy. Remember that non-attachment to desires would also mean
non-reaction and non-worry about their success or lack of.
Generally, non-attachment is the path to take, but we cannot expect
to succeed in an absolute sense. So a better approach is to make
non-attachment a practice, and do the best you can, realizing that
one always gets more success with something with more practice. Also
be wary of any inner tendencies to try too hard to succeed, for this
will surely cause more stress.
attempting such practices of non-attachment to desires or even
letting go of desire itself, we also need more immediate remedies to
our stress problems. So here is the immediate practice to alleviate
stressful energies. It requires intention and breath. First, one has
to have a definite intention to let go of the stress, or a definite
decision. This has to be maintained throughout the practice
involving breath and transformation of energies. The breath practice
is rather simple. Breath deeply and slowly. Then breathe in God’s
Loving Energy, or Divine Love, and let this good energy fill all the
spaces of one’s stress, filling up the stressed emotional
field. Next, breathe out the stress, with a feeling of letting it
all go, and let it all go out through the base chakra (or anus) and
see it all go to Mother Earth, which will transform it into a more
useful life energy. Mother Earth, or let us say the Green Ecosystem,
will transform our energy eliminations into useful energy. This is
part of the spiritual ecosystem. The plant-tree kingdom receive and
use our emotional energies, even the stressful and chaotic ones, and
they transform these energies. So give your emotional stuff to
Earth! This is an important self-healing practice we can do when
walking in a forest or in any natural space.
See and feel the
highest qualities of nature. Walk in a sacred natural place and feel
the quality of energy there. Feel the spiritual presence there.
Listen, feel. Be open to the silence. Meditation in nature is a
wonderful experience. Let nature bring you into meditation. Just be
with it. Be in it. Let the place speak through the silence.
silence is meditation. Just listening. Just pure awareness, pure
mind, without commentary and without opinion. Most verbal and mental
chatter is commentary, or else opinion. People want to give their
little opinion about almost everything. People want to share their
thinking, which is mostly opinion. And the mind is like this. It
wants to make commentary about everything, or else it wants to give
its opinion about this or that. But pure awareness mind is just
listening, just seeing, just feeling, and thus experiencing directly
and intensely what is present. Yet with commentary and opinion, the
mind never really experiences what is, since it is all to quick to
make a comment or opinion about what is. So just be in nature. Just
be conscious in nature. Just be in a pure experience – without
commentary, without opinion, and without chatter. Then it is
possible to have a profound meditative experience in nature.
different kinds of meditation, and one of the important kinds is
though there are other names for it as well. This kind of meditation
is just being consciously. Its aim is to just be, and its
method is to just be. Now this is certainly quite simple, and many
will prefer meditations that are not so ridiculously simple. Complex
meditations will be preferred, with step one, then two, etc. And
these are good kinds of meditation as well. But there is nothing
that can really replace the importance of just being meditation. It
is extremely simple, radically simple, yet somewhat tricky to
explain and certainly not so easy to achieve. One of the reasons it
is difficult is because it is so radically different from our normal
average way of being. It falls against the grain of our
habitual mental patterns. Yet ironically, it is really with
the grain of our own truth and who we are in essence.
effort involved, but this effort is merely to relax from our usual
ways of effort. There is an aim, but this aim is to just consciously
be oneself without focus on any aim. So, it is more of a
disattachment and surrendering of aim and effort. One could even say
that it is aimless and effortless. On the other hand, there is a
required aim and effort needed to get to the point when all aim and
effort is let go. Now if one is reading this with little study and
great impatience, then it might appear as contradictory nonsense.
But if one studies this teaching seriously and also makes some
practice in it, then what is being said here will make sense.
One has to
begin any adventure or any practice with some kind of intention and
even some kind of aim, and also some amount of effort. Otherwise,
one will never get out of the stream of routine that is currently in
power. We normally do not wake up to realize that we are currently
in a stream of routine, with all sorts of ritualistic patterns and
subconscious habits. And the most difficult to realize habits of
routine are mental and emotional. The most difficult to alter are
these mental and emotional routines. So because of this difficulty
in changing course, or of becoming free of the current stream of
routine; intention and effort are needed at the very start, and also
aim, but at some point these have to be surrendered.
The aim can
be said in many ways. This is merely one. The aim is to consciously
just be oneself. Perhaps we might also add the aim of knowing
oneself. But knowing oneself without any pre-conceptions or
conditioned ideas. If one carries into this a set of already
established ideas or beliefs about oneself, then these thoughts can
get in the way of discovering one’s real true being. Thus, the
just being meditation has to surrender and be nonattached to these
pre established ideas in one’s mind. In fact, all thoughts and
ideas will have to be surrendered – which requires first a
nonattachment to them. These thoughts and beliefs will probably
arise, since this is part of our mental routine, but these will need
to be surrendered – for the sake of discovering one’s
unconditioned true essence. So the aim is to just consciously be
oneself, but just in the beingness of oneself, without having to
think about oneself or think about who one is, and without any
recurring ideas about oneself. The aim is to just be conscious in
the beingness of oneself. For unless one comes consciously into the
very ground of being, the very essence-beingness of oneself, there
can be no genuine discovery of who one is.
Yet in the
true discovery of oneself, there is no definite ground to stand
upon. No final resting place. Because any place one lands is itself
a limiting concept about oneself. Whatever ideas emerge about
oneself are aspects of oneself, yet not the ultimate complete truth
of oneself. Realize that any ideas can only be partial truths about
oneself. One’s essence is itself an infinite indefinable depth
of possibility. So there is no final or absolute resting point in
the quest for self-knowing. No final ground to ultimately stand on.
In a sense, then, the method of this meditation is free fall. Well,
at least, one needs to become nonattachment enough and trusting
enough to be free of any fear about not having some definite ground
to stand upon regarding the truth of oneself. Only in this
nonattachment and trust can one be free enough to discover truths of
beingness without preconceptions and also soar into the possible
expanded spaciousness of mind-reality without limitations.
is to know oneself in this essence, and to be able to relax in this
and just be, without the impatient routines of mind insisting on
having to think about everything, plan and calculate. Yet to achieve
this, finally, one has to give up efforts to achieve. This is
because the aim is really already here. In a sense, the aim is to be
aimless, and the effort is to be effortless. The method has to do
with an unraveling of thoughts and efforts. It is an
unraveling of both. It is a relaxing and unraveling. This unraveling
is, perhaps, what makes this kind of meditation unique and special
from other kinds. It is a kind of loosening of thoughts and effort,
a loosening or unraveling of those particular patterns in oneself.
of unraveling is quite important, because the major obstacle in this
meditation practice is a mental-ego pattern to compulsively make
effort toward some definite desire or achievement, and also to
compulsively think about and analyze these efforts and those aims.
These compulsive patterns are very difficult to break. But the
meditation practice of being just conscious requires nonattachment
and freedom from such active patterns. Besides, this meditation
practice is the method for transforming those patterns. But it will
not necessarily be easy. We need to be realistic about this. So
there will be a needed effort, even though this seems contradictory
to this meditation practice of non-effort. You have to understand
the subtlety of this. The meditation itself is a practice of
effortlessness and just being oneself, rather than trying to do
something or make something; and yet, to reach this effortlessness
requires an effort and work to triumph past the obstacles of
compulsive doing and the mental compulsion to always think and
socially/culturally conditioned to think that life is being wasted
and time wasted, if one is not working towards either some sort of
achievement or some sort of pleasure. These seem to be the two major
choices for sane activity. Either you are working and
thinking-planning towards some kind of achievement, or else engaged
in some kind of pleasure. But the meditation of being just
conscious, or of just being, and being able to relax in this and
remain in this, is a radical departure from one’s mental
conditioning of compulsive doing and thinking.
It can be
quite difficult to sit and just be consciously relaxed in the
beingness of oneself, without a compulsiveness of thinking or trying
to do something in order to achieve something. When one has an
attitude that there is nothing specially needed to do or think
about, then a deep realization will spontaneously happen in this
meditation of just being. This will be a realization of one’s
essential being. But understand that there is nothing one especially
needs to do or think about, in order to have deep realization of
beingness, because one’s essential being is already right here
and is already the truth of oneself. So one doesn’t actually
need to do something to get here, nor think in a
certain way. In fact, if one gives up the doing and the thinking,
the realization of essential being will spontaneously arise. Indeed,
any attitude of needing to do something first or a supposed need to
think about something rightly or believe in a certain way, will
merely keep one blocked from the essential realization of pure
selfness – which being-essence, not mere ego.
meditation is consciously Just Being. From this comes all of
the finest insight and wisdom. This begins as a meditation on
oneself, which evolves into a pure experience of I – the one
who is conscious. This experience is very profound. And yet another
stage transcend this, in which the I disappears. Because in deeper
truth there is no real I; the I is merely a concept or a belief,
though individual choice and intention are actually real. The
Reality in this deepest of meditations is not I nor oneself, but
rather Being Itself, the Only Being there really is, which can be
called God or Allah or Brahman or whatever. This is realized when
the ego-self lets go of its own self, or when it lets go of its
underlying concept of I-ness that is making it appear to be real. So
when the I-ness is released, Being Itself emerges suddenly into
experience, and this is much much more than an individual self.
Consciousness has been freed from the previous mental bounds,
resulting in a spacious expansive experience of Reality. This is
Allah, or God, though still limited by our individual capacity of
consciousness. Thus, consciousness is not of I, nor on
I, but of Life Itself, Being Itself, Presence Itself.
In this is
self-transcendence, for there is no longer any self nor I.
there is only Beingness, or the One Universal Self as it were. This
is the mystical meaning of meditating on God or of being in prayer
with God. It is a unitive meditation, for there is only oneness, not
twoness. It’s not a meditation of our awareness on some idea
or power. Neither is it a prayer between us and God. Because in
this, there is only Oneness in the experience. There is only the One
Being Itself, which happens to be the knowing consciousness; rather
than a consciousness and what its conscious of. For in this, it’s
all the same.
meditation embraces what is. Now this is not about a concept
or idea. At times it is very useful to meditation on an idea or a
quality or a theme. But in this meditation, known as Mahamudra,
there is only Consciousness and Being. But these are actually One
Reality, which can be intellectually distinguished as Consciousness
and Being. Being is Consciousness, and Consciousness is Being. They
aren’t separate things or parts; just that the One Reality is
both Consciousness and Being. It is also both Mind and Heart. And it
is also both Presence and Vibration. These are all Qualities of the
One, or essential experiences of the One. The Maha meditation is all
about the One Consciousness, Being, Presence, Vibration, and Life.
Become consciously absorbed in this Living Reality, the Reality of
Life, the Beingness of Life, the Vibrational Presence in which we
live. It’s all about being conscious in the Life-Presence, of
the world around or the space around. For in all space there is this
One Great Presence, which is also Consciousness, Beingness, and
Vibration (felt as either the Vibration of Life or of Love).
meditation of essence is to meditate in being. Being is one’s
essence of self. So this meditation is to return to one’s pure
essence, which we can call being. But there is nothing much to say
about what this meditation is about. It does not have any form, nor
any concepts to dwell upon. Thus, it is pure formless meditation.
Though that is the goal, which may require time to discover, because
the mind will try to continue in its inertia of providing content –
either thinking or being distracted by something. So it takes a
while to reach this possible place of non-thinking mind at peace –
or to just be conscious without any thought. And it takes some
practice. Part of the practice is to acquire a steadfast attention
to just being, and another part is to renunciate the mental habit of
seem rather easy for the mind to simply rest in the peace of just
being – just being conscious – but it is not so easy for
the mind to simply rest and not think. The mind is usually restless,
rather than restful. And of course there is nothing inherently wrong
with an active, thinking mind. The possible problem is when our mind
cannot simply rest in non-thinking or in just being. There is a kind
of ineptitude of mind, or incompetence, if the mind cannot simply
take a rest from thinking. What power does this mind have that
cannot rest in non-thinking, or is this mind a slave to its thinking
habits? So, we are speaking about a significant power of the mind
that has nothing to do with thinking; in fact, it has everything to
do with not thinking. It is to just be conscious, or to simply be
conscious in being.
track just a bit: Esoterically, this is called the pure path –
to discover the essence of being and just consciously be. Then from
here we move onto the Greater Vehicle, or called the Universal
Wisdom. This is the realization that one’s own simple being is
the same as Universal Being, and the meditation is called Conscious
Being. Some will understand what this is about, and some may not.
But really, it doesn’t matter because both meditations are
essentially the same, since there is no difference between pure
being meditation and Universal Being. To side track even further:
there is no difference between Being and God, and no difference
between Being and Buddhic Mind. These are all just different terms
for the same.
awakened mind is to be completely receptive and present to whatever
is. This also requires emptiness in mind, empty of
preconceptions and expectations about the other person or the
circumstance encountered. This could also be called a state of pure
mind because there is nothing in mind: only the empty and receptive
state. From this state, insight is possible, insight into what
really is. Sometimes we simply need to stop our usual mental chatter
and refrain from our usual thoughts and expectations, in order to
truly perceive what is really present or who is really present.
inner reality Objective and Subjective Reality
teachings make a distinction between outer and inner reality,
or between objective and subjective reality. We could argue
that these are not necessarily separate realities, in that they
often merge or filter in together. For example, some of our inner
reality might reflect the outer world around us, and we have
probably introjected from outer to inner. Likewise, some of what we
believe is the outer reality might be projections or reflections
from our inner world. Nonetheless, the distinction between inner and
outer is overall useful, as long as we realize that there is some
crossover from inner to outer and from outer to inner.
bigger picture, the bigger spiritual metaphysics, the One Being has
both a Subjective and Objective Reality, though again these are not
absolutely separate. The world we perceive and in which we
physically interact is the Objective, while the Subjective is
Consciousness, Mind and Heart.
If we go
inside ourselves into the subjective, at first we probably encounter
the thoughts and emotions of our personal psyche – which is
our inner individuality as distinct from other individuals. But if
can go further inside, past the personal realm, it is possible to
reach the Universal Essence of Subjective Mind, which is
Transpersonal. This can be called the Mind of God, or of Allah or
Shiva or Brahman, or whatever name is given to the One Universal
Being that is the Cause and Wholeness of all. At this deepest level
of Essence, Consciousness is One Unity. Here is the Unity of Being.
Consciousness is One, and Love is One. So at this level of
Subjective Essence there is Only One – one Mind, one Love, one
Reality of Being. Here is the Unity, which is reachable by
meditation. It is knowable by meditation, and this is the goal of
Yoga – to attain this knowingness of Unity. And since this
same Subjective Essence is within and through all people, all life,
there is really unity pervading all people.
though, people don’t know this unity, or it isn’t
immediate and continuous in our realization; because the realm of
personal psyche is so active and at the forefront of experience, or
else because the outer world is so forceful and distractive to an
inner meditation. The outer world is pervaded by the Essential
Unity, by Divine Consciousness, but its events and activities are
often not in harmony – so the Unity is not yet manifested.
Divine Being pervades all, and all is in this One Unity. But not
everyone is in conscious unity – that is, not everyone is in
this consciousness of Unity. Therefore, not all speech and action is
in harmony with the Unity of Being. And thus, the external objective
world can be disharmonious and out of synch with the Divine Unity.
People can make mistakes and the external world does not reflect a
perfected wisdom as potentially it could. Yet, a harmonious unity of
our external world is the goal – as love and wisdom filter
into the external world from the inner realm of Potential and
realized Unity. So, Unity in our world is a Process at work toward
completion, which comes from the Inner into the Outer.
take this understanding into actual spiritual practice. First,
discover the Unity through meditation practice. Realize and
experience the Unity of Being first through the inner subjective
realm. Remove mind from the outer perceived realm of differences and
diversity, and proceed to go inward into the inner subjective space.
This is part of the Whole Divine Subjective Reality – the
Knowing aspect of the One Self. The beginning of inner experience is
just a part of the Whole, like an individualized portion of the
Whole, which can be understood as our divine soul (the child of
God). Yet in this inward meditation one proceeds to open up to the
Whole and surrender any boundaries or limitations, which can also be
experienced as an opening to the Greater Light or to the Greater
Love, and this process of opening can continue indefinitely until
there is no more separation nor even any individuality, as only the
Wholeness of Being is Real.
heart, Open mind
practice of wakefulness is Open mind Open heart. This means opening
our wakefulness to the greater mysteries of God, both outside us and
inside us. The practice here is to simply open your mind and open
your heart. Be empty of preconceptions and expectation about what
the experience will be. So this is an opening of mind and heart,
with an unconditional accepting attitude, or the attitude of an
explorer who is ready and awake to learn about whatever is here in
this world. If we have this practice with someone in front of us,
our mind and heart is wakefully open to who this person is and their
present concern. If we are in a peaceful world of nature, our mind
and heart is simply open to what-is, including the diversity of
life, its movements, and also the energies and presences around us.
Space Meditation is a way of experiencing the inner and outer
world without any borders, boundaries or fences. One experiences all
phenomena and diversity as reflective lights of the One, so the
heart and mind becomes an open space, and all is received in love.
This includes all of each person and all of oneself as well. We can
still acknowledge levels of quality, levels of beauty, and levels of
healthfulness, and we can still desire and strive for these levels
of refinement; yet all is nonetheless loved, and in this love there
is healing and refinement. The love actually brings about the
healing and refinement, and circumstances will miraculously change
with the power of love. In effect, we love all that is and we also
love our natural desire and striving to make life even more
beautiful and to heal any temporary disharmonies. All is realized as
in the One, even including conflicts, disagreements and also our
striving desire to heal and resolve those conflicts.
Now to reach
this experience of love in Unity, it is usually easier to begin in
the inner subjective realm, then this transformation of inner
experience will subsequently unfold in our outer world of
experience. So we begin with meditation, or in some traditions it is
called prayer. It is a deep inner experience involving ego-surrender
– a surrender of self-arrogance and ego-manipulation –
and also involving a free and trustful opening of both mind and
heart. Also, watch for any feelings of boundaries or of separation,
then with trust allow these to dissolve upon the out breath. Upon
the in breath one opens, and upon the out breath one allows any
barriers or disharmonies to dissolve. Open to love, to Essence, to
Divine Reality, to Oneness. In essence there really is only One
only HU. HUuuuuuuuuuuuuuuuuu.
make the whole of spiritual practice to do with love –
realizing that love is the Real. In practice, come into the Inner
Reality of Love and here find Love permanent.
meditation, there is just one Inner Reality, and you simply
surrender to this. And also realize that all diversities are of the
same One Being.
aims can be present in meditation, two purposes, two processes. One
is clearing. The other is connection. Both are tremendously
important. Clearing is to do with clearing tensions and
discomforts in the physical, emotional, and mental aspects of
oneself. This is clearing the physical, emotional and mental aura.
Each person will feel and know the energies that need clearing. And
if in doubt about what needs to be cleared, then clear it all!!
Clear everything, all energies, and become the pure water. Become so
clear that consciousness can see through all three auras and not see
anything there but the very light of consciousness. The way to reach
this clearing is to first relax. Relax and let go. Surrender
physical tensions, emotional distresses, and thought concerns. It’s
like taking a shower. Sometimes it helps to imagine a waterfall of
watery light clearing away all the distresses and tensions and
unneeded thoughts. Sound can also help, such as the sound of Hu. And
what is the purpose of clearing? To be clear, to be purified, so the
Light of consciousness can shine through. So truth can shine
through. So that your inner reality can shine through and be
discovered. Or perhaps, so that God can shine through.
in this meditation the other important purpose is connection.
A clear and pure heart and mind is insignificant unless there is
also connection, which them makes movement through this cleared
space of oneself. But what kind of connection? Obviously we are not
suggesting to be open to anything. Find connection to the very
highest, or the very greatest, or the very most innerness of
oneself. Make connection with what or who you love. Make connection
with what or who is most spiritually important to you. Everyone is
searching for something. Every human heart is searching for
something. Make connection with this. But you will need a cleared
space in mind and heart, in order to make this connection. The
clearer is the space, the easier is the connection. Yet you will
also need the intention or inner desire to make some connection.
connection happens on two possible levels, mind and heart.
Both can happen together, which is best, but in analysis we have to
consider one at a time.
connection in the heart made? How is connection in the mind made?
Aim is for the Divine to come through us, to live through us, to
express through us. Emptiness is the key for the Divine Love and
Intelligence to come through. Emptiness, openness and willingness
for the Divine to come through – this is what we need.
Agreement might be an alternative description for willingness. One
has to agree to the Divine coming through, or willing for the divine
in the sense of being willing to be a medium for the Divine.
is an emptiness of mental preoccupations. It doesn’t mean to
be an airhead or to have no mind. The mind is divinely useful, so
there is a need for something to be happening in mind when needed.
The mind’s true function is not to just be an empty bliss all
of the time. But when the mind is at work, we want the Divine to be
working through it. We want higher intuition to be expressing
through the mind, not just an ordinary repetition of thinking that
is habitually concerned with one’s own pleasures or
achievements. So what we mean by emptiness of mind is an emptiness
of these repetitious patterns of mind and habitual over-concern for
one’s own pleasures and successes. Empty the mind of all these
usual preoccupations, in order for the mind to crystal clear and
like a peaceful lake. Then the higher intuition or Divine
Intelligence will be able to come through. The Divine cannot come
through if the mind is full of thinking. It has to be clear as a
spotless mirror, peaceful as a quiet lake, and empty like a chalice
awaiting the Divine Intelligence. A clear and empty mind can also
see the world and people around more clearly and truthfully. We do
not see how the world truly is if our minds are full of
preconceptions and pre-judgments about things. If the mind is
already full of presumptions, preconceptions and prejudgments, then
this is all the mind actually sees when it views the world and
people in it. So this is another reason for being able to have an
emptiness is not just about the mind. It is about our emotions and
all our inner experience of being. So really the whole meaning of
emptiness is an emptiness of all being, and especially emptiness of
selfness. Now of course we all have selfness, and without any
selfness we would simply merge into our environment and offer
nothing unique to the world. So selfness is good, in its basic
functional purpose. But one does not need to be continually
self-focused and preoccupied with what the self wants. In other
words, the negative possibility of selfness is to habitually
preoccupied with oneself, to be habitually concerned with what I
want or how I feel, or me me me. This is the kind of selfness that
we can be empty of. And this is what we mean by being empty of
oneself. It is only when we are empty of self, in this sense, that
the Divine can come through, because otherwise there is no room in
us for the Divine. There is no room in us, if we are full of
ourself. Most people in the world are very full of themselves. Their
experience of living is so dominated by self-concern, which mostly
includes self-wants and concern about how others think about them.
If all of this can be emptied and disappear, then the mind and all
of our being will be clear enough and have room enough for the
Divine to come through. But the Divine cannot come through us if we
are so full of ourself.
people express from this self-fullness. Their fullness of self
simply overflows into the world. Their minds and hearts are
obviously preoccupied with self-desires, self-pride, and
self-interests, as well as negative reactions to circumstances that
threaten such preoccupations. When people express from their
habitually self-fullness, this will probably not express the highest
Divine Love and Truth. Instead, their expression will probably be
self-ego tainted and colored by self-interests. If this is true,
then it must also be true that not all events in the world are
divinely inspired. The Aim is for expression to be divinely
inspired, or to have the Divine express through us in quality way.
But this does not happen very well if we are full of self and
self-ego preoccupied. So the needed transformation is towards
emptiness of self, so the Divine can come through us with clarity
and quality. When we are sufficiently empty, then there is more
possibility for the Grace of Divine Love and Wisdom to come through
us. This is an important divine principle to remember and work with.
The emptier we become the more possibility there is for Divine Love,
Wisdom and Creativity to move through us.
emptier we are, the closer we come to Divine Being, God-Being, and
the closer we come to Light. The emptier the mind is, the more Light
can shine through it. One way of understanding this is that we have
a certain amount of consciousness energy, but usually it gets used
up in thinking patterns or else in sensory phenomena. But once we
withdraw from automatic unintentional thinking or from sensory
attractions, all of a sudden more of this consciousness energy is
available. In other words, if consciousness energy is wrapped up
automatic thinking or in the sensory world, then there is very
little pure consciousness available. But if we withdraw from what is
holding consciousness wrapped up, then consciousness is free to
shine in its purity, and the result of this is to experience an
increase of consciousness or of inner light. Remember that
consciousness and inner light are really the same. In fact,
everything is ultimately made from the consciousness energy or inner
Light of the Creator-Being-God. The closer one comes to God, the
greater is our experience of inner Light. The greater is our
experience of inner Light, the closer we are to God.
Sufism, the very point is to come ever closer to God, with an
ultimate ideal of conscious union with God, and the way to this goal
is to become evermore empty and pure in being. The real Sufis were
known as the pure ones. They were pure in mind and heart, having
surrendered mental and emotional attachments, and having mastered
their selves. It is not that one becomes empty and pure, and then
embarks toward God; rather, when one becomes emptier and purer in
being, God is then able to come into our experience. So the emptying
and purifying is really a direct way to become closer to God and
more in the Light. Similar to clearing a lens or shining a mirror,
the purification process simply allows the God-Light to be
experienced. Thus, one comes closer to God as a direct result of
becoming emptier and purer in being, because God can then come
through us; whereas it is much more difficult for God to come
through a chalice that is already full of itself or a lens that is
clouded with all sorts of things.
spiritually evolve, from separation towards synthesis and unity,
and from ignorance towards gnosis. This can also be understood as a
progressive comprehensiveness of realization and manifest capacity.
We each have an inner divine potential to comprehensively realize
and manifest the most intelligent and virtuous divine qualities. If
we are on the right path, we are progressively realizing and
ever-better manifesting these divine qualities. We begin with some
degree of spiritual realization and some degree of spiritual
manifestation; then we gradually progress towards greater
comprehensiveness in our realization and manifestation.
comprehensiveness means realizing more of the whole God-Being and
becoming more of a whole and complete spiritual person. One should
occasionally stop on once in while and consider how one is not yet a
fully realized being; for there is more to realize about God in this
world and also more to manifest of God’s Qualities. We may be
on the path to a fully comprehensive gnosis and manifestation, but
we are not fully there; so we need to maintain our spiritual
motivation and perseverance. And we may never fully reach a complete
comprehensiveness of spiritual realization and manifestation, but we
can at least pursue this. Yet there are so many side-paths that we
get tempted to take, it is quite a miracle that we actually progress
being is meant to be on this path towards greater comprehensiveness;
it is our higher purpose in life. On this path, one progresses
through levels of spiritual energies and qualities, progressing
higher in fineness and wider in comprehensiveness. There is a
progressive refinement and synthesis of the spiritual qualities.
This is also
related to the realm of Angels. In the esoteric tradition, angels
refer to higher beings made of spiritual light-energy, who
ontologically descend directly from the God-Source, so they exist
between God and man. The Angelic realm is between the Being-Source
and the mental realm of thought and ideas – which is the
highest level of the human being. The Angels are simply names or
references for the highest spiritual qualities of God. In other
words, they are the qualities of God, existing as Energy-beings in
their own dimension. Each angel is the beingness of a particular
spiritual quality. And each angel knows its own particular quality
more than anyone could ever fully know; and yet each cannot really
understand the other qualities. They only understand themselves. And
even when they perceive other different beings, they cannot help but
project their own color of reality, and so they understand
everything else from their own particular perspective or quality.
They are, as such, the ontological sources of divine qualities.
Thus, for each divine quality realized or manifested through us,
that particular angel is present and active through us. Thus, we
have these angels in us, and we are these angels. Though the divine
capacity of the human being is such that we can comprehend and
manifest more than just one particular divine quality. We can
comprehend, synthesize, and include a great plurality of divine
qualities, while each angel can only know its own quality. So the
human being has a capacity to progressively include, synthesize, and
comprehend more and more of the divine angelic qualities; thus
synthesizing these angelic beings in oneself. Esoterically, the
first step is to make contact with an angel-being. A second step is
to receive help from this angel-being. A third step is to allow this
angel-being to express through oneself in certain situations. And
the fourth step is to actually synthesize this angel-being into
one’s own inclusive being. Finally, the angels become as parts
of oneself. Though each angel-being continues to exist in its
dimension as the pure ontological source of its particular
generative quality. They do transcend our limited selves, so in that
sense they are outside of us. Yet remember that the angels are
divine qualities in ourselves; they are our divine capacities. But
until these are actualized and assimilated as our self, they are
thought-projected to be outside of ourselves.
spiritual energy-qualities. They are the qualities of God, and the
first emanations of God. The angelic realm is mediates between the
Absolute God-Source and mind-ideas. The angels of spiritual
qualities are really the sources of our mental ideas, rather than
being just the ideas. Qualities ontologically precede ideas. For
instance, the spiritual quality of peace ontologically precedes an
idea of peace; that is, the idea of peace emerges into mind only
because the quality of peace subsists already. It is already a
reality in Being, though not yet completely actualized in most
individual beings or communities.
being, in essence, is that part of the Whole God which has a
capacity to integrate and synthesize these qualities of God. So we
have a capacity to progress through these spiritual energies, to
rise through the world of angels and synthesize them in our own
being and expression. This is the progression of a soul. Every soul
begins as a mixture of various angelic, spiritual quality energies.
At first these will be weak, divided and partial; though nonetheless
they will be spiritual qualities. Then, as the soul progresses
through life experience and challenge, it becomes more of an
integrated synthesis of the spiritual qualities. This is also a
progression from lower to higher energy; for the higher energies are
also greater synthesis. This can also be understood as a progression
from pluralistic separation to more integrated unity.
Our own spiritual work
An important aspect of the spiritual work that is meant to help
the world evolve is to do with oneself. Or in other words, a large
aspect of world service, from an esoteric perspective, is to do with
one's own expansion of consciousness, one's own purification of
heart, and one's own intensification of spiritual will.
Make a Goal towards God consciousness, God Love and God Will (the
Will towards love and beauty). Make a Goal towards Self-knowing. God
and the Self are the same. Two words for the same reality. The Self
is our real essential self, the Self at the essence of all selves.
This is not just my self; it's our Self, our true Self. This is God –
Who is within and all encompassing. The Self of God is both within
and surrounding everyone. The sense of being a limited self is just
from one's limited sensory perspective.
The way towards God consciousness is by self-surrender. This of
course sounds very pious. It is pious, but it may not mean what is
usually thought of by this term. What is meant by self-surrender,
esoterically, is a continual surrender of self in the experience of
meditation or in prayer. It is a surrender of any current limited
self-consciousness. It is a surrender of any self-separation (in
one's mind) from other selves. It is a surrender of one's heart to
God, the One in whom we live. So it's a surrender of self boundaries,
self separation, and self limitations. It is a surrender of one's
smaller light into the much larger Light of God.
Our smaller light is our own self consciousness at this time, or
our own self-knowing. This needs to surrender itself into the greater
Light, or allow itself to be dissolved into the greater Light. In a
sense, one disappears into the greater Light. Or one disappears into
a greater Presence.
Or this could be a surrender into a greater Unknown, as one is
willing to surrender into what is not yet known – in order to
come into that next step of Knowing. Our next greater self-knowing
can only unfold as we surrender or let go of our present
self-knowing. So there has to be a willingness and fearlessness to
self-disappear into the Unknown, but consciously rather than fall
Now just to make something clear here – one should never
assume that one has absolutely reached God consciousness, nor that
one is ever experiencing the complete absoluteness of God. These
teachings are not assuming this, nor even suggesting it is possible.
It might be possible, but this should never be assumed since there is
no way to really know. For all anyone knows, there could always be a
greater room of which one is not yet aware, which is just on the
other side of a hidden veil. Thus, no one can rightly claim to have
complete God consciousness, since it would be impossible for that
person to absolutely know whether another veil existed or not.
The best attitude to hold is that it is possible to incrementally
enter into ever-expanding states of consciousness and love –
and to ever-increasingly approach the infinite absoluteness of God
consciousness and love. The key understanding is that one is capable
of an increasingly closer experience and communion with God. One can
self-surrender into greater and ever-greater states of divine
consciousness, or Self-consciousness, or of the Infinite Light. This
produces ever-greater Self-knowingness and real Self-understanding.
This is also known as the soul's journey towards God.
Another way of understanding this is that it's about an expansion
of consciousness and love. Consciousness can ever-expand into the
Infinite. Love can ever-expand into infinite inclusiveness. So one
can understand spiritual evolution as the steps towards being an
evermore Inclusive Self, evermore inclusive in consciousness
and in love. This means that one's consciousness, or subjective
experience, is evermore embracing and inclusive.
In other words, one's consciousness is gradually expanding towards
being everyone and everything.
essential practice is expansion of consciousness –
consciousness to include the Whole of Self. This is also called
God-consciousness. Or consciousness of God. Our usual sense of self
is probably limited to just this physical body, emotions and
and hold consciousness into the greater field of Universal
Everything. Then surrender all limited self-identification into the
All-Self. I am the Universal, the All, the Only Being.
decision to live in expanded Awareness. But this is just as much a
heartful Awareness as it is mindful. Expansive Awareness is both
heart expansive and mind expansive.
beyond thought and desire
We have to
go beyond mere thought, or thinking or reasoning, in order to
have direct and immediate experience of Being Essence, the Divine
Truth. This is our own Being Essence, and this is also the Being
Essence of all life. It is my own and it is everyone’s. But
thought just gets in the way, like clouds obstructing the clear sky.
So thoughts have to fade away. They have to be surrendered. And this
is done in a trust or faith that God, or Being Essence is already
present behind the thoughts. Stop standing in the way looking at
your own shadow. Instead, lay down and let the Truth of Being be
present without shadows or obstructions.
gets in the way is incessant desire. This may be desire for material
benefits, or it may be desire for social applaud. But one cannot
reach the heights of heavenly experience if still carrying the
weighty burdens of these desires. For these desires are like weights
on our ankles, holding back our inherent ability to fly freely to
the heavenly sky of Pure Being. In addition, these desires bring
about a restlessness, in their incessant trying to get something,
which produces a churning of the lake of heart and mind. Then,
instead of a peaceful and clear lake, we have an unsettled and muddy
So what we
need is a calm attitude of mind, a coming to peace, and simply
sitting in Being Essence without any restless desire nor obstructing
thought. How does one get there? Relax and just be. Breathe
consciously and sink into the lake of Being Essence. Let go of any
thoughts or desires that weigh you down, then float easily up into
the heavenly sky of Being Essence. These are just ways to describe
speaking about thought and desire, it should be pointed out that
these are not fully negative, as though we never should have any
thought or desire. First of all, thought and desire have important
functions in life. Thought is useful for understanding the world and
planning how to achieve our goals. Desire is useful for motivation
and getting things done. Second, these can even play a role in
reaching realization of Being Essence. Use thought for intention.
That is, use a thought to make an intention to reach experience of
the Divine. This is using thought as a tool, rather than merely
letting thought steer us. Begin to use thought and mind
intentionally, in service to a deeper heart desire or spiritual
desire. A spiritual heart desire is a very positive quality and
energy, and it is certainly not to be discarded. This deeper heart
desire for Truth and for God enables us to focus our energies and
propel us to our goal. So desire can also be an attractive energy to
God. God’s attractive force upon us is like a desire for us to
return, and this is experienced as a desire or attraction to God.
This desire for God brings us closer to God.
purification is transformation of lower energies into higher, or
transformation of the lower ego into higher being. To become
purified is not so much a matter of personal will. One needs will, a
will to be purified in the spiritual light or fire, yet the way to
that purification is not actually by a force of will. Will
initializes the alchemical transformation, but will is not the final
key. Surrender is the key, and the other great key is allowing the
higher energies of Love to permeate one’s being. Love is the
great purifying energy, so the way is to fall into love or surrender
into it. If allowed, love will transmute the dross and dirt that we
have unfortunately accumulated. Love will redeem us, heal us, and
finally resurrect us. This is what the Christian mystics meant by
the redeeming power of Christ. It’s the power of Love. The
other great key to spiritual purification, or purifying the ego, is
the light of consciousness. The lower energies remain as they are
because they are able to hide from higher consciousness. Yet higher
consciousness is kind of ruthless in a way, because it doesn’t
let the lower ego hide, and when it meets with lower energies those
energies are transformed. So consciousness is a key and is able to
transform energies in our self.
these keys have been briefly discussed, but it should be understood
that they all have to be present for the transformation. Both love
and consciousness have to be present together, along with a balance
of will and surrender. The easiest way to begin is to bring love
into the present, then add in the other keys, until it all clicks as
a transformative experience. Nothing more can be said; thinking
about it is not the practice nor the experience of it.
The Great Work
It is said that the
Great Work is to do with oneself. It’s to do with becoming
more awake, more conscious of oneself and of life, and it’s
also about Transformation. One difficulty with transformation is
when one part of the little self wants to transform another little
part. One part of our self doesn’t like another part, so it
wants the other to change. This kind of transformation can work a
little, but the Great Work is about Transformation of all our self,
and this requires higher Grace, Divine Grace. The little self cannot
do its transformation all on its own. So the Great Work of
Transformation requires Divine Grace, and yet the little self must
also participate by being open and allowing for transformation, and
by being willing to surrender into a Greater Love. So an important
element of the Work is softening and surrender, rather than a
struggling fight between one part and another. And this includes an
opening to the transforming power of Love.
An important theme
in the Great Work of Transformation is clearing. Our energy
bodies need to be cleared, then continually cleared. So this becomes
an important practice. Our energy bodies include the mental,
emotional, and etheric.
body, or energy field, is different from the mental and
emotional experience. It is felt as the vital life energy running
through the physical body, which is the same as chi and prana, and
this energy field is directly related to physical health. We can
work with this energy through breath and movement and also with
visualization. This energy body needs continual clearing and
refreshment. Bring in the highest and purest vital life energy from
the sky, and from the green, and from the fire below in the Earth,
Breathe this in with visualization and feeling, and see it all
circulating throughout the etheric and physical body, and clearing
away any negative or dark energies. Bring in the freshest and purist
energies, and light as well, then see this vital energy and light
clearing and purifying one’s whole energy aura.
Next, we need to
work with our mental and emotional fields, clearing our mind and
emotions. Again, work with Light; not forcing the Light, but
allowing Light to shine through our mind and emotions. The goal is
to keep mind and emotions clear, pure and positive.
In this, there is
self transformation. But there is also world transformation, because
whatever clears in our own mind /emotions is also a clearing in the
world. This is known as the Astral Clearing. One is clearing
the whole astral plane of the world. So we can participate in more
than just our own clearing. Help clear the whole world.
Clear the mind of
all negative thoughts. How? With positive and loving thoughts. Clear
the emotions of all impatience and frustration. How? With Trust.
Remember that mind and emotions are intimately related. So the
emotions can be cleared and healed with positive, trusting thoughts.
Work with the highest and most positive thoughts, and be in
the most trusting and peaceful emotions. It’s like a
How we perceive is
also importantly related. See the highest and most positive in the
world and in everyone. In fact, how we perceive others and the world
is a necessary part of the Great Work, which also creates a
transformation of our self. So try to see the best and most positive
in others. Then the whole world changes for the better. The whole
world transforms around us when we see the best and most positive in
others, rather than let our mental habits of opinion and judgment
determine how we see the world. And when we transform how we see
others and the world, those people and that world seem to transform
as well. It’s like magic. So transform the world by seeing and
recognizing the best positive goodness in everyone we meet, and with
creative imagination see everyone in the world in a more positive
This is something
to work on, to practice. At times it will seem easy, but then at
other times it will be difficult and we will falter. But remember
this is a continual work. Practice will make it easier.
One needs to
keep working on making practice. In Hindu this is called
Sadhana, meaning a spiritual practice or discipline. The word
practice is appropriate in this, because the spiritual consciousness
and life requires practice, just as any kind of endeavor that one
hopes to become better at. Great spiritual teachers, initiates or
masters are those who have attained mastery by fervent and
persevering practice, just as a great musician must have practiced
hard before reaching where they are now. Practice itself is hard
enough to maintain, let alone mastery. The concept of practice also
reminds us that we are not yet attained, since we are still
practicing. But it can also relieve us from being too judgmental
about our self; since we are simply practicing, we do not have to
expect any perfection in our practice. Yet to do any spiritual
practice requires some discipline – which requires intention
and perseverance. However, we could just as well regard discipline
as an aspect of practice.
many possible practices in each spiritual path, but in each there is
the need for practicing. And in some way, the practicing itself is
more important than the actual particulars of the practice, because
of the required intention, remembering, effort, perseverance, and
the overall will and discipline involved. Each step in a spiritual
practice, or each try at it, is a step out of the bonds of automatic
thinking and behavior. So whatever one practices intentionally and
consciously is one’s step into freedom. And freedom is much of
what it’s all about. The spiritual practice itself could be
regarded as practicing freedom, that is, freedom from the bondage of
our habitual mental, emotional and behavioral patterns. These
patterns of obsessive thoughts, repeating desires, and unconscious
behaviors are so often going on and so often what our life is, that
we don’t even realize how trapped we are in it all. This is
known as the great Trap. It’s not the physical world nor the
body that is the real trap. Certain religious sects called this the
trap, but this is not correct. The real trap is our subconsciously
manifesting repeating patterns of the same thoughts, the same
obsessive desires, and reactions.
The only way
out of it is conscious, intentional practice. What practice to
choose? Really any practice will do, but the best are those with
intention towards greater love, higher listening, joy, givingness,
and alignment with a higher purpose. The key is to keep on climbing
out of the Trap. The first important step is freedom. Free oneself
from reactive patterns, guilts and worries. Free oneself from
obsessions. This will not be easy, because they are the repeating
patterns of our subconscious. But freedom is a definite feeling and
one will know it. Be as the eagle, know thyself as the eagle, and
fly free and high. The second step after freedom is to fly high. Fly
high spiritually. Fly high into love, joy and even ecstasy. This
becomes the new enjoyment. The new spiritual enjoyment is beyond
mere body pleasures, beyond drugs, and beyond sensational rushes.
The new kind of joy, the spiritual fly high joy, is love and joy
that is found in the freedom and in the Spirit we are now
consciously in. Flying high is to fly towards love, wisdom and
divine Will. Practice higher love, wisdom and beauty. This requires
choice and intention, and practice. This choice is might be
difficult, because we are choosing a higher path over the previous
But let us
bring this into something that is do-able anytime. Just pick a
spiritual practice or spiritual goal; then start practicing it.
Simple as that! But it’s the practicing that makes the
difference. Practicing higher thought, more beautiful thought, more
loving thought. Practicing expanded love and considerate love.
Practicing conscious breath. Practicing choice.
effort in meditation is first needed.
come first, then we will eventually come into an effortlessness.
Effortless meditation, without any feeling of being deliberate, is a
wonderful experience, such as when one is lost in light or in love,
or in peace or in joy, or in emptiness and bliss. But these states
do not just happen without a meditational stage of deliberate
effort. This is because we most often begin meditation from a state
of automatic mind, where there is no real conscious intention, and
where the mind is already effortlessly going about its usual
pattern. The mind is doing its thing, and we are on automatic. So
meditation must first break free from this automatic state, and this
will require intentional, deliberate effort, or conscious will.
Thus, spiritual practice must begin with deliberate effort, before
we can ever get to a spontaneous spiritual activity of mind.
One of the
very most important spiritual practices is simply being
intentionally conscious. It may be hard to understand what this is,
since everyone already believes they are conscious throughout the
day. First to understand is what has been said previously, that
mostly we are on automatic pilot. The mind is automatic; it’s
in a pattern. It’s not evolving, but rather revolving and
repeating the same stuff or the same ways or the same thoughts. So
we call this automatic mind. There is consciousness here, but
actually not very much. External stimuli is entering our mind, and
also and the repeating stuff from our subconscious is emerging into
consciousness. Nothing really ever changes, until we consciously
observe ourselves and make conscious, intentional choices.
So the very
important spiritual practice we are describing here can be called
intentional consciousness, or being intentionally and
deliberately conscious. It is kind of like waking up from a dream
state, or from the automatic state whereby our subconscious ego is
running the show. The importance of this practice is threefold.
already hinted at, the practice of intentional consciousness breaks
the usual automatic patterns of mind. It is a different mode of mind
altogether, being intentional rather than automatic. For instead of
our subconscious ego and its patterns emerging unimpeded into
conscious experience; intentional consciousness does not just
succumb to the emergence of automatic patterns from the
importance is that intentional consciousness observes the content
emerging from the subconscious mind, observing its ego desires and
reactions. This helps our conscious intelligence learn about our own
subconscious contents and also how our experience is so often a
result of these subconsciously-automatic emerging desires,
reactions, and past associations. This self-observation also will
necessarily involve intelligent valuation, because we need to know
the difference between intelligent response and mere ego reactions.
So we might add to the name of this practice, calling it intelligent
intentional consciousness. In other words, our best intelligence
needs to be self-observing and valuating what is useful from what is
importance of intentional consciousness is that one can
intentionally contact and attune to higher-deeper purposes. There is
no sense in remaining caught up in automatic patterns, which is one
good reason for practicing intentional consciousness, but also we
can make contact with the highest-deepest purposes, the deeper love
and higher will. In other words, we can intentionally-consciously
dis-identify with our automatic desires and reactions, and instead
make connection and attunement with the highest-deepest Purpose that
is presently possible for us to realize. We can intentionally be
conscious of Divine Love, which is the essential Reality. We can
also reach to Divine Wisdom, and then possibly reach to Divine Will.
intention to allow God to enter. Find the intention in oneself. This
is where the power is.
awareness (also called meta-cognition) is being aware of and
reflecting upon our present thoughts and emotions. And we learn from
this. This is how learning occurs.
and Downstream practices
practice is any activity that brings one into a higher energy state,
or a deeper heart space, or a better attunement with the Source, or
into greater Light and Love. These practices require an intention or
a decision, and they take one out from an ordinary automatic pattern
of life; thus being transformative. They move one into an enhanced
state of being, different from our ordinary or usual state.
of practices are more demanding and require extra discipline and
effort. These are the uphill practices. But some kinds of practices
are much easier and not so effortful. Most will consider the harder
disciplined practices as better, but this is not necessarily so.
Both kinds have a value, so both kinds ought to be pursued. The
difference mostly depends on one’s attitude, more than
anything else. One kind requires a struggling and disciplined
effort, while the other kind requires a willingness and relaxed
attitude to get into a flow with it all.
Being in a
flow is the key to the easier way. This is an opposite attitude from
the disciplined, effortful kind of practice. The disciplined kind is
sort of like marching to a count; it has a regimental quality to it,
and one feels like being a soldier or an obedient devotee. On the
other hand, the easy flowing kind of practice is all about letting
go and enjoying it all. Enjoyment and flow are the keys in this kind
of practice. It’s more like a spontaneous, enjoyable dance.
It’s more like actual singing than voice exercises. Chanting
and singing are its best examples, and also dancing. The secret to
this is finding what is enjoyable. For if an activity is enjoyable,
then it is maintained by this enjoyment rather than requiring
discipline or uphill effort. Find what is enjoyable. The easy
flowing way is to get into an enjoyment with a practice, or altering
a practice in some way to make it enjoyable. With the enjoyment one
can then get into an easy flow with it, which sustains the practice
just as well, if not better, than the disciplined way.
most spiritual paths tend to involve some kind of difficult
discipline or special devotional obedience. Yet, this is not
necessarily the only way. For some types of people the discipline
way feels more appropriate. But for some other types of people the
way of flow will be the best way. Ultimately, each type of person
ought to work with both kinds of practice, so not to remain
meditation the self can be transcended by letting go of oneself. In
other words, I let go of myself, which is to let go of the concept
and emotional identification of ‘myself’. From this
self-sacrificing leap a new and wider dimension of experience
suddenly appears – which is Universal Being. What happens is
that this letting go of selfness clears the space of consciousness –
the individual self (or I) disappears in this self-sacrifice –
and what suddenly becomes clear to experience is the underlying
Reality of Universal Being which was already present but never yet
experienced because the individual selfness was previously in focus.
Once the small focus [on I or me] disappears, the background
Beingness suddenly comes into view or into immediate experience. The
greater Beingness was already there but unknown due to one’s
small focus or fixation upon our I-ness.
pathway to self-transcendence is by directly experiencing Divine
Presence in and through the I-self-ness. This pathway might seem
different from the other, but really they are merely two different
perspectives on the same transformation. In this second way the
practitioner does not self-sacrifice or let go of oneself, but
instead, inwardly perceives the greater Divine Presence
effervescently pervading and inspiring oneself. In other words, the
Universal Being as Divine Presence is found to be already present in
and through oneself; so when one becomes aware of this
Essence/Presence and remains in this awareness, then the small
self-focus has been transcended. Therefore, this brings about the
same result as the former way. One way is to surrender the
self-focus or fixation on oneself to discover Universal
Being/Presence underlying this self or existing in the background.
While the other way is discover Universal Being/Presence directly
pervading in and through oneself.
How about a book called “mystical experiences”
Depths of Mind
deeper levels of mind are the more universal levels, moving into the
Mind of God; while the more surface levels are the personal mind.
Thus, mind stretches in depth from one's unique personal mind all the
way to absolute universal Mind – which is the deep essence of
all personal minds. This means that, in theory, each personal mind is
connected in depth to the Divine Mind of God. There is a connection,
but normally the connection is so weak and obscured that the personal
mind has no access to the universal Divine Mind, and the Divine Mind
has reliable means to communicate its wisdom and will to the personal
mind. Thus, even though the Divine Mind exists in the deep Depths of
each personal mind, there is not enough connectivity and
communication between these two poles, the Depth and the surface, for
there to be significant practical value. The personal part of mind is
so preoccupied with its own content that it cannot realize that the
Divine Mind is just underneath it and ready to help with greater
intelligence and higher vision. Then from the other perspective, the
Divine Mind is unable to help and guide the personal mind when the
connectivity is so obscured by the personal mind preoccupations. Any
real positive change in this situation must come from the personal
part of mind, for this is where the limitation lies.
So in summary, our personal mind has a very deep Depth, which is
the Divine Mind; the deeper into mind, the more comprehensive and
complete is the experience of Divine Mind, or Essence. So on one side
a continuum there is an unknowable Depth of Divine Mind, while on the
other side is the pole of personal mind – which is limited in
its knowing, a knowing based on just personal experience. Our goal
should be to connect the two poles – the personal mind entering
into the Depth of Divine Mind, and the Divine Mind entering into the
surface levels of personal mind.
Somewhere in the middle-between is our individual soul. Our
individual soul has a conscious connection with Divine Mind, yet it
is not comprehensively universal. Each soul has some degree of
uniqueness and distinctness in relation to other souls. This is
because each soul is on its own individual and unique path towards
realizing the Depth and Totality of Divine Mind. Or in other words,
each soul is on a unique journey towards God Knowing, also known as
Our soul is in the depths of mind, deeper than the surface
personal mind yet not as unfathomably deep as the absolute Divine
Mind. And our soul is connected to both the personal mind and Divine
Mind. It mediates between. Our soul is a degree, or an amount, of the
Divine Gnosis. Our soul has a connection with our personal mind, but
the connectivity depends on how well the personal mind can open up
the connection rather than keep it obscured.
Each soul stands at some degree in the Depth of Divine Mind; or in
other words, each soul is more closer or less closer to the absolute
Depth of Divine Mind. This deepening and more comprehensive
relationship has progressed over many lifetimes. Thus, each soul
stands at the limit, at this time, of how deep into Divine Mind that
the personal mind can go. The personal mind can only go into the
Divine Mind as far as its soul presently has. So each soul stands as
a limit of possibility, at this time. However, each soul can progress
further, given enough self-work and experience coming from the
challenges or intentional work of the personal aspirant. Each
personal life of the soul is the soul's place of work – with
its learning opportunities and challenges – in which the soul
further develops its spiritual knowing, its compassionate love, and
its spiritual will. The soul learns and progresses from its
connection and involvement with the personal life; but
simultaneously, the personal mind must progress towards its own soul
knowing. Then, once the personal mind connects completely with its
own soul and reaches its soul limit of divine knowing, the
soul-infused person can then progress as a conscious Soul-person
towards ever deeper Divine realizations and knowing.
might also be called personal self, ego-self, or self-consciousness.
What is the I-self? The basis of I-self is a thought-desire.
Normally it is a complex of many thought-desires, but at its most
fundamental state it ends up being a single thought-desire, which is
like a thought bubble within a greater Field-Space. This greater
Field-Space is God-Being, Universal Mind, Love-Being. So the ego
I-self, or self-consciousness, is within a greater Universal
Field-Being of Mind Consciousness. It is surrounded by this greater
Field and sustained by it, just as any light reflected off objects
depends upon a Source of light such as the Sun. So the individual
self-mind, the little I am, is within and surrounded by the Greater
Self-Mind, the Greater I AM, which is we call God or Allah or Shiva
or other names.
Now, in the
meditation of surrender and transcendence, the subject I-self
surrenders itself and lets itself dissolve within the Greater
Field-Being, the Greater Consciousness. The thought-desire bubble of
I-self disappears in the Greater Space of Consciousness/Being. At
first there is fear of death that holds this back, but gradually the
I-self is coaxed by the Love-Presence of Great Being until the
little I-self bubble lets go its self-created boundary and melts
into the Universal Mind-Love-Being. And as the I-self is letting go
of itself, there is more allowing of the Universal Love-Being into
experience. Allowing and receptivity are essential keys in this
transcendence, because when the I-self becomes purely receptive and
allowing, there is just openness and no more boundaries.
copied this segment into Balance
process of transcendence and for the purpose of self-transmutation,
the I-self needs to let go and dissolve into the Greater Being from
which it originally came. But this is not the highest goal of the
spiritual disciple. We are not meant to eliminate our I-self
completely at every moment. Self-transcendence is only meant to be a
practice and a portal to another level of self-experience. For the
individual I-self is significant and necessary along the road of
Divine Discovery and Divine Expression. The real ideal is a healthy
balance between self-transcendence and self-will.
need for the I-will. There is a need for this affirmation of self
and will. This is because we each must take immediate responsibility
for being an agent of God, and agency happens through will. I must
will. God’s Will is already at work. It is the greater Power
that is trying to work through us living beings. But until we say ‘I
will’, or until we are willing to be an agent of
God, there is no conscious agency for Divine Will to come through.
Of course something of the Divine may happen unconsciously and
unintentionally through us. That can happen, but it is not a
reliable act to count on since it would also depend on other parts
of our subconscious not getting in the way. So it is far better to
be a conscious and intentional agent of God, rather than hope that
the Divine works through us while we are sleep walking.
conscious aspirant acts with intention and will. He does not say,
“my will is not needed because God will do everything,”
or “I have no will and I let God do everything.” All of
this is nonsense, yet still quite a popular religious idea. If no
one used any will, then how would anything get done? Or is God
supposed to work through us, as if we were like puppets? Is that the
ideal of spiritual life, to become like a puppet, waiting for God to
move my arms and legs? It is time to break from these false ideas.
God wants us to have and use will. That is why we have this
capacity. We need to use conscious will, yet may it be aligned with
Higher Will. One could wait for God to inspire your will and help
guide it, but don’t wait for God to do everything or move you
like a puppet. You need to exercise your own will and get done what
needs to get done.
way of understanding God is that God is Will. God is
Will. Well actually God is Will, Love, Consciousness, and
Intelligence: all four aspects in One Being. Yet it is helpful to
consider each aspect at one time. So we can say that God is Will.
And the universe is filled with Will, since the universe is filled
with God. And so Divine Will is everywhere. But it is not active and
perfect everywhere. Rather this Divine Will, God, is present
everywhere. It is like waiting for us. It is waiting for our will,
waiting for us to be willing, waiting for us to have conscious
I-will [serve the Divine]. The greatest will is the will-to-serve.
Though other wills are significant as well, such as the
will-to-know. Affirm I-will love and serve. I am here to serve
Divine Love and Wisdom.
that we are individual beings within Being. We are beings of Being.
We are instruments of God-Being. We are functional capacities of
God-Being. Thus we are functions of God-Will. Our will is to be
reflective of God-Will.
consciousness means ?
This is a
word which, like many key words, refers to a phenomena or
experience. The reference is what is referred to, and this is the
meaning. So a definition would have to somehow point to such an
experience. But how does one use words to point to an experience
without using other words that also in turn need to be defined? At
best one uses ever simpler words to describe or define the
experience, so that as one approaches the experience, via words, the
words get simpler at each step. Another approach to the meaning of a
key word is to describe or explain how one knows if the word being
used for a certain discourse is true or not; that is, what are the
criteria for its verification. One would then have to say what
evidence there is for using this word in descriptions. This approach
again forces us back to describing the phenomena being referenced.
In the specific case of consciousness, we could add one more
approach, which is that consciousness simply must be presupposed for
any experience to be known, and this may well be the meaning –
that is, consciousness means that which we must presuppose for any
knowing to be. We could, of course, eliminate the term consciousness
and just use experience in its place. For when one says they are
experiencing something, this already includes the meaning of
consciousness. Afterall, could there be an experience without
consciousness? Thus, consciousness and experience really mean the
same, since neither could ever be true without the other. Except
that consciousness is usually regarded as a kind of energy, whereas
experience is often just a mysterious event that strict objectivists
can never explain, though experience could just as well be regarded
as a kind of energy. Mostly though, experience is regarded as an
event, as in one is experiencing, or one is having an experience.
Yet consciousness too might regarded as an event, or a kind of
energetic happening. In a critical analysis it seems that the word
consciousness is actually just an alternative grammatical use
derived from its true base of being conscious. In other words, being
conscious, as an activity or event, is the true phenomena, and
consciousness is merely a grammatical derivative of the base word
conscious – which is to experience or to know directly. Still,
this approach seems to beg the question of what make it possible to
be conscious or to experience, and this deeper question is probably
why the term consciousness and its use arose. For in order to
explain or say how one could be conscious, or experience, it does
seem that one might then suppose a metaphysical energy that we could
call consciousness. Finally, let us make a supposition about the
meaning of consciousness, as a kind of energy. Let us suppose that
consciousness is really the same as light. When we look out into the
objective world, we notice light and science finds that without this
energy of light we would sense nothing, that is we would have no
outer experience without physical light. Now suppose that this same
basic energy of light also works subjectively or within the
knowing-experiencing part of a being. This then is the light of
consciousness, and it is what makes knowing and experience possible.
Thus, the supposition here is that consciousness is light energy,
yet working within the brain or mind or intelligence of a being.
Metaphysically, consciousness is light; it is the Light of God, the
Knowing of God, the experiencing of God. The Light of God is
consciousness; therefore, this Light of God is no further than the
consciousness of my own experience.
meaning of consciousness would have to be intrinsically related to
the meaning of conscious. So, in whatever way one uses the word
‘conscious’ in sentence (such as I am consciously
loving) would have to be a key to the meaning of consciousness. Such
as: he who is ‘conscious’ must therefore have
‘consciousness’; the two words have to mutually imply.
layers/levels of Being,
Let us not
become complacent that we have arrived into an experience of the
Ultimate Being, for there are many layers/levels. The Ultimate Being
is the Infinite Reality in which all layers and structures of Being
exist. It is the Ultimate Background of Being, from which all Beings
emanate out of. This is important to know in our journey towards The
Absolute One, who we can call Absolute God. Because in our journey
towards Absolute God, we will need to pass through the many layers
of Being which precede this Final Arrival. Some teachers have even
said that the layers and the journey are actually infinite. As for
this teacher here, I don’t really know. I have arrived into
Stations of One Being, experiences of Vast Being, and this Space of
Being appears to be infinite, but how would I know for certain if
that is so? For there could always be a greater Space. So how could
anyone ever really know if they have reached the Final Destination
or the Ultimate? A new and greater Space of Being, a greater
Reality, might suddenly open up unexpectedly at any moment. So we
should keep this in mind – that we just don’t know how
far we are in this Great Journey. And one ought to be wary of anyone
claiming that they have arrived at the Ultimate Destination –
that they are ‘There’ and no further need they go.
this in meditation. After preparation practices and meditation,
imagine that you arrive in an experience of infinite Being-Space, or
Pure Consciousness, or Pure Love. This is a great arrival. And let
us say that this is the highest and deepest and most spacious
spiritual experience you have ever known. You are in a Samadhi, a
Great Realization of Being. This is a worthy place to abide in.
Enjoy. Be. You have dissolved into a Great Oneness of Being.
Now in this
Space, there are two modes of experience. One is ‘I am this
Being’. This affirms who you really are. You realize that you
are this Being, and this Being is you. So you realize, ‘I am
this Being,’ or ‘this Being is I’. The other
possible mode is simply ‘This IS’, which is without any
identification or realization of I am this. The experience, the
Beingness, is just what it IS. This is Truth, this is Reality, this
is God, this is Being Itself. So, one experiences Being in one of
these two possible modes: the ‘I am’ mode or the ‘This
Is’ mode. The first mode has some degree of duality in it, in
‘I am This Being’; while the second mode distinguishes
duality in simply ‘This Is God-Being’ – where
there is no I. Yet neither one is really better than the other,
because both are important in the full transformation process and in
So now you
have reached this Place, this Space, this Beingness. One could stop
right here. And why not stop? Stop and BE. Be Here. Be Who you are.
This is good meditation, good experience. It is good to just BE in
such a meditative Space. It is like just being with yourself. Or it
is like just being with God. Just hanging out with God. Sitting by
the fire with God. Or, just hanging out with your own pure being.
However you want to think of this. Or don’t think about it at
all. Just Be. That is even better.
now, I must tell you a secret. This Beingness, this Spaciousness,
this God you are with, is not the Ultimate Being-God. What you have
reached in this Vast Space, in this highest Realization, in this
deepest Experience, is but one Layer of the One Divine Self-Being.
This is but one Station along the Journey. By all means, stay and
enjoy. Stay and explore. Stay and realize what this is. Yet this is
but one Layer of the [infinite] Self-Onion. This is but one Station
along the Journey. Remember that at every step each experience of
the Divine is always limited, in some degree. God, the Infinite One,
knows Itself in Fullness, but we as limited beings can only have
limited experiences of The One. Yet we can gain ever proximity to
the Infinite, coming closer and closer to experiencing God
Consciousness – in greater degrees of fullness. In each jump
closer to this Goal we move into a Deeper Layer of Divine Being.
once one is in a Deep Experience of Divine Being, the question now
might be, how does one go to the next Layer? (assuming one is ready
to embark once again). There are a few ways, though we cannot delve
with too much elaboration on any of these. One way is to renounce
the Being or Space you are in as an illusory dream of the Deeper
Reality-Being. Another way is to realize that this present
Beingness-Space is dependent on a Background Greater Being-Space.
That is, Something Greater is Behind this present Being-Space. Then
discover the Background Reality. A third way is to surrender the
present identity of Being, and trust that the next layer will then
reveal Itself. In short summary, these three ways for moving on to
the next Level (or Deeper Being) are as follow. One, realizing and
renouncing one’s present experience as an illusory dream state
or limited mental construct. Two, realizing dependence on a
Higher/Deeper Being-Reality, then seeking this Deeper Being. Three,
surrendering one’s present experience state, then trusting
that the next Layer will reveal Itself.
that what is at present a Deeper Layer of Being-experience is now
unconscious. It is the Great Unconscious, the Great Mystery. But
then, when this Layer is consciously known, there will be another
Layer underneath this, which will then be the next Great Unknown,
Unconscious, or Mystery. And we keep on plumbing the Depths in this
wonderful Journey of Inner Self-Exploration. Each new Depth is a new
Layer of Being and a greater Expansion of Self-Experience (or
Self-Realization). There is no hurry. One moves on to the next
Layer, the next Depth, the next Expansion, when one feels ready.
whole discussion only really applies to those times when one reaches
a very deep level of meditation and realization. This is about
moving on from a very Deep Place to an even Deeper Place. So this
discussion is only for those who have already reached those deep
places and have sustained those experiences with mastery and
comfort. This has nothing to do with mere sudden experiences or mere
glances with Being. In order to apply what we have been discussing
requires a good degree of mastery in meditation and a sustainable
experience of Divine Being (to some degree).
the key. If there is mastery in mind, then all else follows
accordingly. Outer circumstances and other people of course are
factors in how our life is, but mind is really the more influential
factor. Two people might have similar outer circumstances and
challenges, but one person might be consistently joyful while the
other is miserable. Why the difference? Because mind makes the
difference. That is, it is how our mind experiences life that makes
the difference. Mind is the experiencer. Mind is consciousness. Mind
is the medium in which we think about life, and it is how we
understand life. So if mind can find joy in its own light, then all
will be joy. Heart is involved in this as well, but for now we are
considering the power of mind and how mind determines the way life
possibility of mind is transcendence. Mind has the power to
transcend the physical and also the emotional. Mind can just be in
its own light. Mind, consciousness, can simply be free on its own.
This is what is meant by liberation. Mentally liberate yourself from
everything. This is easier to do in times of meditation. Consider
the meaning of resurrection. It is to be free from the world. We all
have this possibility, not just Jesus. When we die our mind is freed
from the physical body, but this freedom can happen before we die or
anytime in life. The Masters of mind have the power to resurrect at
any time, which can also be called conscious liberation, whereby
mind is free in its own light. A helpful clue to reaching this is to
realize: I am mind and I am free.
possibility of mind is to create. Mind is ultimately
transcendent from the world yet also is the creator. Remember that
man is the microcosm of God. Mind is the creator. We do this with
thought and visualization. The power of Mind to be creative is
unlimited in essence, but it needs to be actualized in each person,
little by little. The possibility of mind being truly creative,
according the metaphysical law of energies follow thought, means
that we now have to think about what to create. We can create just
for ourselves, or just for the world, or we could do both. We can
use mind to create good for ourselves, and we can also use mind to
create good in the world. When we use mind to create good in the
world, this is called esoteric service, because our creative work is
invisibly unknown to others.
to righteousness is love others. Practice it. You cannot so easily
get rid of righteousness. You can only replace it with love.
into the Essence- Light- Consciousness- Presence- Beingness.
a higher resonance with Divine Being-Presence. Attune and resonate
with the highest-deepest.
relaxing and higher resonance attunement
conscious and alive. and this is the same Self in everyone. I
can look at anyone and see them as a Self that is conscious and
alive. When I simply experience myself as conscious and alive,
without any other thoughts or explanations, this primary
self-experience would be no different than anyone else’s, if
they were to strip down to this primary essence of self-experience.
So this basic, primary experience of being conscious and alive is
the common essence of all human beings, and thus it is our common
self-essence or common self-knowing.
a NEW MODEL
there are many possible levels of being, levels of life, levels of
being awake. The average man doesn’t know this. He thinks
there is just one possibility – that which he is now. He might
imagine different possible circumstances, like being wealthier or
living in a nicer place, but he does not imagine that he could
experience this present reality in new ways, in higher ways. The
wise know that there are different possible levels of experience,
some higher than others. Once we know this, we can know that at any
moment it might be possible to experience life in a higher way, or
in a more awake way. At each level, one cannot really grasp what the
next higher level of experience is like. In other words, higher
levels of experience are beyond comprehension of the lower level;
just as a neophyte cannot grasp the experience of a true master. So
when we come into a higher level of being, we are surprised because
it seems so true yet so veiled from our previous level of being. We
look back, as it were, and realize that we were unknowingly asleep
before. It’s as if the walls of a small room suddenly
disappear and one now witnesses a vast expanse which one had
previously not known existed. Somehow find a way to reach a higher
level, then live at this highest quality of Being. Maybe then,
eventually, a further level will open up.
with emotional energies
aware of the emotional energy quality of the space you are in.
Yet don’t get caught in it. Don’t get caught in the
emotional energies of other people or of places. Try to stay above
and beyond the emotional energies of a space. We need to practice
this, and it is difficult, because our human tendency is to get all
caught up in the emotional energies of others and then react
emotionally ourselves. This might sound like a teaching that looks
down on emotions, but not really.
high and positive emotions; but then there are low and negative
emotions. We may want to fully experience the high and positive
emotions of a certain space. But we don’t want to
unintentionally lose ourselves in the negative or reactive emotional
energies of other people. Yet this is what mostly happens to us.
Without even being conscious of what is going on, our emotional
sensitivity is picking up on the emotional energies of others, or of
the local space, and then our consciousness gets all wrapped up and
caught up in those energies, then resulting in our own automatic
emotional reactivity. So it requires an extra intentional mental
effort to be disattached from these emotional energies. Use the
practice of conscious breath, along with an intention and will to be
emotionally detached, and combine this with detached intelligent
observation. This is a way to become free from drowning in the
emotional energies of others, and freedom from automatically
reacting to it all.
At the same
time, this is not a teaching that is anti-emotional or degrading of
emotional energies. Living and experiencing emotional energies can
be very beautiful and life-enhancing. But not if the emotional
energies are low and negative. The teaching is to live and love in
the high and positive emotional energies; while somehow,
dis-attaching and non-identifying from the low or negative energies.
We need to have our own internal power to choose, for ourselves,
what kinds of emotional energies to participate in. Choose the good
ones, the enjoyable and positive ones; while being dis-attached from
the chaotic or negative ones. This means that we need to have a
self-power and ability to not merely get caught up in whatever
emotional energy is going on. So we need to develop this self-power
to dis-attach our emotional sensitivity from whatever energies
happen to be going on. Once we exercise this power of detachment,
then we can exercise our power of choice – choosing what
emotional energies to participate in, and what to not.
kinds of emotional energies are, in themselves, very powerful
forces, which the average human being most often gets caught up in;
that is, our own emotional bodies tend to get caught up in the
emotional energies of the people we are around and even with the
spaces we are around. It’s like falling into a river and
getting caught in the strong current. Most people are continuously
falling into the emotional river that is all around them. They fall
into these emotional forces, get caught up in them, and even lost in
them. This is an overall fitting analogy for the average person,
which is probably oneself. Wake up! One needs to continually remind
oneself to be aware of the surrounding emotional space, and to not
automatically fall into it and get lost in it. And it requires
practice to develop an ability of non-attachment and
non-identification. We need this ability to counteract the automatic
tendency for falling into the river. Then, we will acquire the
spiritually advanced ability to actually choose when to fall in.
Because sometimes it is quite wonderful to fall into an overall
emotional energy, enjoying dancing and swimming in that group
emotional energy. But since not all emotional waters are pure and
beautiful, it behooves us to develop an ability to choose which
waters to swim in, or not.
Renunciation of Buddha and the Becoming of Christ
tend to become archetypes in our minds. Buddha tends to be seen as
an archetype of renunciation. This is true, even though Buddha is
also to do with compassion and service in the world. So the
simplistic archetype of renunciation is not the whole of Buddhism,
but it is a significant quality.
meaning of renunciation. There are many related meanings, but one
meaning would be non-participation. Don’t participate in what
is going on. Normally we would consider participation as a good
quality. It is social, and it has to do with being involved with
others and with life. So, usually we would say that participation is
good, maybe even necessary. But what if a possible participation is
not helpful? Not all groups or activities are worthy of
participating in. There are a whole bunch of crazy people with crazy
ideas, and some are even dangerous. As any teenager will know,
sometimes one has to just say no. So, continually, one has to decide
what to participate in, and what not. Therefore, renunciation is not
really anything exotic or weird; it is something we must do
throughout ordinary life. Nonetheless, renunciation can be a
difficult task. It is easy and natural to not-participate in things
that we dislike, but it’s not so easy to stop participating in
what we like, or in relationships we are already in. This is when
the renunciation requires a special effort.
But let us
also consider renunciation as it mostly applies to oneself. We will
need to renunciate from certain things externally, but let us also
consider internal renunciation. Sometimes we need to renunciate
certain parts of our own self, or renunciate an ordinary pattern we
might have. This kind of renunciation is subtle. We need to
renunciate a way of life, or a way of living; without renunciating
life itself. We just need to give up some things, or let go of some
patterns. This is all quite obvious, isn’t it? But not so
obvious, perhaps, are renunciations to do with our reactions or
Not to react to other’s stuff, or not participate in it.
participating in reactions or in the emotional games that people
And not just
agreeing easily with propaganda that coming at us from economic and
political sources (from both sides).
The way of
renunciation is thought to be a renunciation of the world. But this
is too simplistic. One does not to leave the world at all, nor hide
away in a cave or monastery. Instead, renunciate the world of
illusion, which is the illusory nonsense that people think is real.
Imagine a child having an emotional fit about not getting their way.
Or imagine an adult getting emotionally upset about the driver in
front of them. This is the kind of nonsense that is world illusion.
It is illusion because this relationship between world and reaction
is thought to be the world. It is the world experienced. The world
we experience as ‘real’ is often an illusion, because it
is all mixed up with our emotions and reactions. The world as we
experience it and think is real is also mixed up with our
presumptions, prejudices and other belief-concepts. The solution to
this is to renunciate from such illusions, but this involves seeing
through the illusions we are creating about the world around us. so
it is not really about abandoning the real world; rather, it is
about abandoning the nonsense we are bringing to the world.
Renunciation of Buddha and the Becoming of Christ
is sometimes thought to be in contrast to Buddhism, since one
invokes God while the other believes that God is an unnecessary
concept. Yet there are many similarities, too many to consider at
this time. But also often in contrast are Christ and Buddha, though
here too are many more similarities than actual differences. Now for
interest sake, let us see Buddha as representing renunciation, while
Christ represents participation. The life of Christ life is defined
by his voluntary participation in the world, and he chose to stay
the course in this even though his life was at stake. Christ
sacrifices himself to the world and for the world. He is spiritually
committed to serving the world and healing those in it. So he is
fully participating in the world with his whole life.
we could also say that Buddha participates in the world because he
walks around teaching, even though he leaves the social world to
discover his own wisdom-awakening. But, different from Christ, he is
teaching the way of non-attachment and annihilating our socially
conditioned beliefs, while Christ’s teaching is that we are
children of an almighty loving God and that this world is his
creation. God’s children need to serve God’s creation;
much the same as children need to keep their house clean and in
order. Christ is teaching that everyone and also this world is
sacred. There is evil, but this is from ignorance or the unrealized
mind of many people.
God’s world and we are God’s children. Everything and
everyone is sacred.
Evil is the
result of not knowing this, and thus treating others or earth as
things to spite and manipulate. So Christ’s teaching is to
love this world and everyone in it, since this is all God’s
creation. Now, interesting, this has similarity to Buddha’s
teaching, which is that we are all in the same kind of boat –
that is, we all have a similar existential circumstance and are
under the same existential law of karma, and thus empathy with
others is natural, and compassion is a true natural response.
there is some similarity with both teachings regarding renunciation,
or non-participation. Already mentioned is the renunciation
teachings of Buddhism, which includes non-attachment,
non-identification, non-reaction, and also a skeptic attitude
towards most truth claims of religions and culture. Yet Christ’s
teachings also have a renunciating theme, which is called the
renunciation of sin and evil. And also Christ shows by example his
critical attitude towards religious authority figures and the greed
of society. Jesus does not renunciate the whole world, but he
renunciates the culture of greed, prejudice, hatred, etc.
Furthermore, he teaches the renunciation of sin and evil. But this
sin and evil is not inherent in the earth or the world. Instead, it
is a human problem, though he does not seem to explain why this is.
Nonetheless, this sin and evil are tendencies we need to renunciate
and denounce. We see how to do this by how Jesus heals. He heals by
affirming the Truth of Divine Goodness, while denouncing forces of
sin and evil which he regards as delusions of the person (the same
as being possessed).
so much to write about on this -- it seems overwhelming.
learn from the above scattered kind of writing.
perhaps consider the ontology from Being … start from the
Being, then add in space and Time and energy/matter, then also the
Intelligence of this Being… and what love is, and what will
is… thus developing a metaphysics from Being…
back from the sidetracks??
spiritual path is very much about mind and heart. It’s
about our state, or quality, of mind and heart. It’s primarily
about the purity of mind and heart. Mind and heart mostly
co-function together, but they can have some independence. They also
have interrelated meanings, but we can also discuss each one
So, what is
an ideal state of the spiritual mind? Pure and free mind. We can
learn from the archetypal idea of Buddha. Though, let’s
consider the state of Buddha, rather than anything about Buddha as a
religious master or teacher. What is the mental state of Buddha, or
what is Buddha mind? Simply said, it is empty, pure, and free mind.
It is empty and free of thought distractions and desire wishes. This
is because the Buddha mind is free of karma. Buddha has freed
himself from karma. And this is quite important, because most people
in the historical days of India believed in a kind of inevitable
karma. Yet Buddha freed himself of karma, just in meditation. This
is possible because karma is essentially made of thought. Or we
might even say that karma is thought. Thoughts determine how we
react and how we create, so thoughts have future results, which can
be good or bad, in terms of life harmony. Karma, thus, can be
understood as thought-karma and manifesting karma, the former being
the karma-cause and the latter being the karma-result. Worrying
about the outer-manifest karma is sort of a waste of time, though we
have to deal with the stuff we made. But working with thought-cause
karma is very efficacious, because then we are dealing with the root
causes. So Buddha understood that he could release or annihilate his
karma just through meditation and, specifically, by releasing
thought attachments. These thought karmas are like causal chains, as
each thought is related to another; so as one comes to the
foreground, another is ready on the way, because they are causally
connected. Therefore, it is hard to break the chain. Another way to
understand these thoughts is to imagine balls roaming all over the
space of mind. Each thought is a moving ball, and these balls often
collide with other thoughts that had been merely at rest. So our
present moving thoughts will collide into some resting thoughts,
which then make those thoughts move into other thoughts, and so it
goes. Also to remember about these thoughts is that they are most
often connected to desires or wishes. This connected reality of
thought and desire is called kama-manas, desire mind. Anyway, these
thoughts/desires are extremely difficult to release and let go.
There is a kind of glue or stickiness about the whole desire-mind,
and so we have this stickiness of attachment to deal with. The
master named Buddha was one who successfully released these thought
karmas and attachments, so much so that they simply never came back
and he was left in a content-less mind state known as nirvana,
meaning emptiness or nothingness, because there was no more thought,
no more desire, and thus, no more karma. So the state of Buddha-ness
is mental freedom, with mental clarity and purity. And when there
are no more thoughts, desires or attachments left in the mind, and
no more karmic thought chains, then there is freedom and just Pure
Consciousness. In this sense, Buddha is just Pure Consciousness, or
just Pure Conscious Being. We all can reach this state, though it
will never be permanent until we have completely released all of our
karmas of thoughts.. which take a while and will certainly require
dedicated meditational practice.
can still think, use thoughts, mentally figure out things, and use
memory, because we need memory and practical thinking to function
aptly in the world. But Buddha-mind is not bound by thinking and
thoughts. Nor do the thoughts arise automatically and without
practical purpose. Thoughts do not lead Buddha; Buddha leads
thought. Thoughts can be as tools to use on the Path, but we should
not let our tools use us. The thought-body, as it were, is like
having a donkey to help us on the path, but we need to not
allow the donkey to wander wherever. Intention and Intelligence have
to come together, guided by Love, to lead the mind, and thus to lead
from reaction is an important daily (Minutely) practice
Now let us
consider the pure heart. Christ is the archetypal idea
of Love being personified, or Love being expressed through
the human heart. Christ gives us an ideal of being Love, or being
Pure in heart. Three qualities are especially meaningful in
connection with love. These are compassion, embracing, and caring.
Compassion is being with
Love Embracing and Compassion
are those who have attained a purity of selfless service, whereby
nothing else is continuing in their being, no karmas of kama-mana
THIS NEXT part was copied into Balance
(as an essence of meditation and of being in the moment here or
many meanings of patience. Three will be given here. There is outer
patience. This is needed in our outer life with other people and
with circumstances. We would like things to go the way we think is
right, but this won’t always happen. First of all, we often
have an ego-centric perspective about life, and so we expect that
circumstances will fit our wishes. It’s like expecting that
the bus will arrive right away because just got to the stop. Most
often we have to adapt to outer circumstances beyond our control,
and there is no use in becoming upset when things don’t fit
our timing. We cannot expect life to the adjust to us; rather, we
must learn to adjust to life as it happens. This is part of outer
patience. Second, we cannot expect that everyone will agree with how
we view things or what we believe is a right way. A kind of patience
is needed in order to suspend our own beliefs and judgments about
what is true and right, so that we can hear what others believe. And
sometimes we just need to accept other people’s views, even
though they are different or even opposite to our own. This too
requires a kind of patience. Third, we need to realize that everyone
is on a learning path. This means that everyone makes mistakes and
no one is perfect; even by their own standards, let alone ours. So
we need patience with everyone; similar to how we need patience with
a child learning a new skill. Patience is not expecting or forcing
everything to happen in an ideal way, right away. We need patience
with learning and time, and with different perspectives on truth and
patience is similar to outer patience, except that it applies to
oneself and the emphasis is being patient with one’s own
learning path and progress. We cannot expect instant mastery in what
we set out to achieve. Learning and mastery takes time, so this also
requires patience. In fact, if we lack patience with ourselves, we
will make more inner obstacles, and then mastery will take even more
time. Nobody wants to make mistakes, and we all have ideals for
ourselves, according to our own vision and standards; but we cannot
expect to always live up to our own ideals, nor expect to never make
mistakes. So, patience with ourselves is also about being easy with
ourselves: not being too hard on ourselves, nor being meanly
judgmental about ourselves. Thus, patience goes along with love and
compassion; which we can apply to ourselves and others as well. Yet,
along with patience we should be practicing determination (or
effort); otherwise patience alone can turn into a passivity.
Determination and patience balance well together. They are like two
essential legs on the path. Go forth with determination and effort,
yet also have patience and compassion along the way. And again, this
can apply to ourselves and also to our relationships.
of patience, the most subtle one, is deep patience with life. This
is being patiently open to the moment and to whatever it brings. It
is being peacefully content with just being, allowing the place and
the moment to unfold in its own way and in its own time, without
opinion nor manipulation. Trust in life and trust in the moment is
part of this quality of being. What makes this a patient quality is
that one is not pushing anything to happen, not trying to make
anything happen, but rather allowing the moment to unfold or
allowing experience to be whatever it is. It is a inner repose with
life and a satisfaction with what is. An example of deep patience is
being able to sit by a little creek in nature and just be in the
place and in the moment, without plans or worries or the need to
move doing something else. This requires patience inside oneself, a
patience with just being in the moment and place, and allowing the
experience to simply unfold in its own way, without any manipulation
by thought or desire.
is meditation, yet it is an outward meditation with life, or with
nature. It is an active state of mind, in that one is fully
conscious, but it is a not-doing.
The not-doing requires patience. The opposite of patience is wanting
to fix or change something, or wanting to move on to somewhere else
or be somewhere else. The opposite of this contentful patience, of
just being, is a habit of doing and also a habit of wanting to move
on to the next thing rather than being patient with just what is in
this particular precious moment. Being able to not-do, and not-plan,
and not move on, is an ability that takes some practice at first and
patience as well, because our habitual tendency is to always stay
busy with something, doing things, or always having a goal to reach
or plans to fulfill. How often do we really relax and just
experience the place we are now at, the place of this unfolding
moment? And not simply rush off to the next place or the next plan.
This is deep living patience. And it is also trusting in the moment.
this moment means feeling alright with being right here, right now,
and not thinking about being somewhere else, nor that one should
be somewhere else. One is not thinking that one should have made a
different choice rather than this one. And one is not regretting
being in this place, in a thought that one could be somewhere
better. Instead, one feels just right about being in the place one
is and opens up to the enjoyment of being in this particular place.
This is all about trusting in the moment. There is nothing better to
do than what we are now doing, nothing more right to do, and nothing
else that we should be doing. This is the place we are now,
and this is what we are now doing, and this is good, this is right,
this is just fine the way it is.
trusting in the moment and trusting that we are in the right place
in this moment. It probably won’t be possible to feel this way
all of the time and in every circumstance. But we need not worry
about all the time. Rather, just begin when it feels possible; begin
to trust in the moment and trust in the place where we are. Then,
when we completely feel good and right about being just where we are
in this moment, a deeper meditation can unfold, because now we can
completely relax in this moment and place, without thinking about
being somewhere else or needing to do something else. And so now we
can relax and explore what is here and who we are right now. This is
this trusting of moment and place brings forth an experience of
unity, where there is no distinct division between self and place,
and there is even a timeless quality to these moments.
mind and heart are the keys for meditation and virtue. Out from
clear mind-heart can emerge the Divine Mind-Heart, which has always
been the essence of our limited mind-heart. The Divine is always
ready to emerge, both into our experience and through our
self-expression, but normally it is clouded and obscured by thoughts
and emotions of the mind and heart. Thus, clearing is the way, the
path, the method. For once we are clear, the Divine Intelligence and
Love will emerge and unfold naturally through us. This might sound
too simple and even too easy, but it is the way. The Sufis use a
repeated phrase that means, ‘No other but God’. It can
also mean, ‘nothing is but God’ this is an affirmation
of Unity, Only One Being. But it can also be an affirmation about
what we accept in our experience. So it can mean, ‘Let there
be nothing but God’. And this goes along with a practice of
surrendering everything we hold onto, so that only God will remain
in our mind and heart. If we surrender all thought and all emotion
and all selfness, then eventually there is nothing but God in our
mind and heart.
What we seek
is transparency in mind and heart, a transparency of the
consciousness in our heart…. whereby consciousness (or inner
experience) is more transparent.
is to meditate or repeat prayer in the heart, while continually
clearing mind and heart, so that the transparency of mind-heart
becomes evermore clear. This transparency is like looking through a
window out into the whole universe of space, an infinite space of
the heart, and seeing nothing obstructing this view into the
infinite. It is when one sees clearly, through mind and through
heart, and the window is perfectly clear and transparent. One’s
whole self appears t be transparent as well. And because of this
transparency, The Divine Consciousness and Love shines through,
without anything clouding it. Then, you know the Divine, and this is
all you know.
meditation is in the heart, and the true Way is living in the heart.
Way is to live in the heart. This is a very radical Way of
being. It is radical, because most people learn to live in the head.
People have heard of this way of living in the heart, but most have
rejected this possibility because they fear that if they actually
live in the heart and from the heart, they will lose all rational
intelligence and also become kick balls for others. In other words,
the common belief about this possibility of living in the heart is
that intelligence will be lost and also personal power. One is
afraid of becoming a mad irrational lover of everyone and also a
push over for others.
these fears, consider that you can live in the heart and from the
heart, but still keep your thinking and rational mind, and also keep
your personal power and protection. You keep your intelligence and
protective power, but you make your true home in the heart. Mind and
power can still be accessed, but one lives and centers in the heart.
One interacts with the world from the heart, meets the world from
the heart, sees the world from the heart, and makes decisions from
the heart. And if you need the mind to figure things out, or if you
need protection from the world, then you can use these capacities.
Nonetheless, you can still live in the heart and from the heart;
rather than living in the head-mind or living from personal power.
Living in the heart is really a very special way to live.
in the Heart
closer to God by turning inward. The world is like the Body of God,
which we live in, and the natural world manifests the Mind of God.
So in the world we find the manifesting Mind and Body of God. Here
we find God Objectified. But to find Subjective God and God in
Essence, we turn our awareness inward. We look inside our own deep
being. For some traditionally religious people, this sounds arrogant
and it might sound like one thinks they are God, but this is a
misunderstanding. One is not being arrogant when one turns inside to
find God, and no one is claiming to be God in the sense of being the
same as our Creator and Sustainer. Rather, what one is believing is
that we are all in God, living in God’s Being, and God is in
us, living in and through us. Therefore, we can find God inside
ourselves, yet we have to go very deep into our core essence and
also let go of our little personality thoughts about being this
person or that person, or about believing this or that. One has to
let go of everything about oneself, and go very deep into one’s
then eventually be revealed in this inner consciousness. It probably
won’t happen right away, because God inside is veiled by quite
a lot of self-thoughts and personal emotions. So in a way this is
like peeling an onion and, in fact, there might be some emotional
pains in need of release as part of this peeling process. This is
called the journey within, and it is not just a one day journey. But
if one pursues inward and works through the processes of peeling and
release, then eventually one comes to the very essence or core of
oneself, and one will discover that this is the Light or
Consciousness of God, though in a limited portion (just as one sun
is not the same as all the galaxies of suns).
journey and the discovery of God within is specifically a journey in
the heart. The meditation for discovering God within is in the
heart, rather than in the mind or in the head. Often, one begins
meditation practices in the head or practicing focusing the mind,
etc. This is of course important, because if the mind is always
chattering, then one will never get anywhere. But at some point, we
need to meditate in the heart, because here is where we will find
God within. In the most advanced spiritual practices, it is really
about being in the heart, where one discovers a much deeper inner
knowing that cannot be found in the head mind. God is in our heart.
So we come
closer to God, and closer to experiencing God, when we turn
awareness inward into our heart. Simply, we call this turning inward
into the heart. The Mevlevi Sufis, under the spiritual guidance of
the Mystic Rumi, have a practice called the Turn or commonly called
whirling. But the physical aspect of this practice is less important
than the inward aspect of it, because one is really practicing an
inward meditation of continually turning inward into the heart. And
by turning inward into the very heart of their being, the turning
semazen remains balanced because they are orbiting around their true
centre of being, the heart. And the semazen is empty of all
self-thinking, by surrendering mind into heart, and surrendering
little self to God - in what is known as servanthood. This state of
servanthood is a key to ego transformation; for there is a very
significant transformation of oneself, if the ego can surrender
itself and allow itself to be a servant of God, which again is an
attitude of the heart. Finally to mention is that this physical
practice of Turning is symbolic of the more important inner practice
of turning towards God, in our heart, and also surrendering and
giving all of oneself to God, which is necessary for any real
transformation of self-ego.
consciousness is finally in the heart, there will come a time when
God is not anymore within. This is because once we are truly within,
after having gone within, God suddenly is experienced as all around,
in the space all around. Once one is completely in the heart, there
comes a time when there is no more within, because one is already
there. And it is here, in this heart within, that God may then be
experienced in the space all around. It is like going on a journey
into a deep sacred cavern to find God’s home; but when one
finally arrives inside the deep cavern, the home of God is not
anymore deep within but all around in this space. So, once one has
journeyed within and finally arrived in the space of within-ness,
the God presence is now found to be all around.
So we can
experience God as the Divine Presence in the space around us.
of presence, or having presence, can fundamentally be described in
the following manner. First, presence involves full awareness of
oneself, not just of the body, but awareness of our complete self,
including mind, emotion, and our pure beingness. This is being fully
consciously present in our self, rather than awareness being
scattered or when awareness is primarily involved in thought.
presence involves full awareness of the space around, including
people, objects, and energies. This full awareness of the space
around is essential to really being present in our immediate space
or environment. More often, we are only partially present in our
immediate space or when we interact with others, because part of our
awareness is scattered in various thoughts, or worries, or plans for
doing something – other than what we are doing right now. Our
thoughts are often drifting off either into the remembered past or
into the imagined future, rather than our full awareness of mind
being completely present in this very moment, right here with
whoever is here or whatever is here. Presence is being fully
present, right now and right here.
presence involves a conscious and intentional bringing all of
oneself into this present moment and space. This includes all of our
awareness, mind, emotion and heart, as well as all of our physical
senses and sensations. We bring all of our mind, but also all of our
heart. This means being whole-heartedly present. It also means
bringing all of our spiritual qualities, from within, into the
present and into this immediate space. This would include our love,
caring, concern, dedication, sincerity, highest wisdom, and
goodwill. The list of possible spiritual qualities can of course be
and open heart ; caring and dedicated heart}
essential qualities of heart can we bring into presence, or into the
present? Some have already been mentioned. Four essential qualities
of whole-heartedness will be especially mentioned here, though each
is derived from love, the very essence of heart.
essential quality is a clear heart; not a heart preoccupied
with mere self-interests or carried on resentments. Can we clear
away these preoccupations? Can we clear away all resentments and
essential quality of heart, besides clarity, is an open heart.
We can bring our openness into presence, and into the way we
interact. This is an openness to the other, or to the group, or to
the immediate world around. And this openness is open to receive who
the other is and what presence they bring. A real meeting of
presences can only occur when there is this mutual quality of
openness. But of course, openness always has to begin with one
person starting it, so may it be me. If one person begins the
openness, it is likely that others will follow, because when someone
has an open hearted presence, our subconscious fears and distrust
will naturally dissolve.
is another essential quality of whole-heartedness. The open heart is
similar to caring, but caring is more than being open to another.
First, it is having positive good thoughts about other’s
well-being. Second, it is being ready and willing to give whatever
we can to the real needs of this person and to help them progress
further as developing human-divine being. When we care about the
world, or community, we not only have good thoughts but also are
ready to help or lend a hand when needed. To be full of caring in
one’s heart is to be ready to give and full of a capacity to
give. There is much more to say about caring, but this was a start.
is another essential quality of whole-heartedness. Dedication does
not have to mean dedication to someone else, though it might include
this. More importantly is dedication to love itself, dedication to
being fully and whole-heartedly present, and dedication to serving a
higher purpose than just our own little desires. Dedication is
similar to commitment -- being strongly present and unwavering.
Dedication is also related to sincerity.
To be fully
present to whatever IS, and to simply discover what IS, without a
preconceived agenda to find this or that, or to change this or that.
absolutely essential spiritual practice is mindfulness, and there
are various degrees of mindfulness. First, we can be mindful of our
body, behavior, and physical surroundings. Next, we can be mindful
of our emotional energy – our feelings, moods, reactions and
desires – and also the emotional quality of our surroundings.
Next, we can be mindful of our mental world – our thoughts,
assumptions, and judgments. Yet we also need to be mindful of that
beyond our own being. Firstly, be mindful of the local physical
environment. Then in addition, be mindful of the emotional and
spiritual quality of the place. But we can even expand from this
level to be mindful of the larger world, even the whole world. And
again, this mindfulness can extend into the physical, emotional and
also mental world of the whole world. Additionally, we can be
mindful of interconnected relations; that is, mindful of how
interconnected this world is, physically and in mind. We are now
approaching a mindfulness of the Unity of all life. So the next step
is mindfulness of Unity. What is meant by Unity is more than
connectiveness, though it certainly involves connectivity. Unity
means the Reality of One Being. So this is mindfulness of One Being
(which of course includes oneself and everyone). This is also called
God – The One Being – in Whom we all are.
ponder upon is that each life is God’s life, and each moment
is God’s moment.
of spiritual wakefulness
one is the
level of being fully conscious as we do things in regular life, such
as daily work, chores, cooking, dressing, and other activities. Most
people assume they are awake at these times, but we often do these
things with very little consciousness because we can do them
automatically, mechanically, and almost subconsciously. So on this
level we practice wakeful consciousness in what we say, do, and how
we are in mind and emotion. This is being wakeful to oneself. We can
also be more awake in how we sense the world around us. For example,
when walking in a forest, how awake are we really to what is around
us? In any outer experience we can be awake more or less. So we can
practice being more awake to what is around us, and this can include
being more awake and sensitive to subtle energies of nature.
(So at this
level of wakefulness, we are more conscious and sensitive to the
awake – we are awake to both the outer world and our inner
world. Remember that God, and the Process of Divine Revelation,
occurs both through the outer world and through our inner world.
That is, God emerges from both the outer world and the inner world.
We experience God through both the outer and the inner; that is, God
is discovered both outward and inward. God is outside and around us,
and God is inside and through us. So the experience of God and
wakefulness to God has these two dimensions, the outer and the
inner. In the outer, one might be awake to divine intelligence, love
and beauty that is manifested through people and nature. From the
inner, one might be awake to divine intelligence, love, and creative
inspiration that is emerging from within us.
that God and all of the divine qualities are seeking to emerge from
deep within us, from the deeper dimension of Spirit-Essence within.
Often we think that we are seeking God, including God’s love
and wisdom; which is true, but it is also simultaneously true that
God’s Love and Wisdom and Creativity is seeking us –
seeking to emerge through us to become known and manifested in the
world. God is seeking to be alive and awake through us, and to
unfold spiritual qualities through us. This is our functional
purpose for God; it is our real reason for being. Some do this quite
naturally without any philosophy or religion, while others
consciously know this purpose and perform their spiritual role
intentionally. Others do not know, nor do they succeed much for the
good of this spiritual purpose. Also remember that God seeks to
experience divine qualities in the outer world around us; so any
moments that we are awake to intelligence, love and beauty in the
world are experiential reflective moments for God, as we have become
the perceptive instruments for God.
In both the
natural and social world, there are two sides for us to be wakeful.
These two sides will be called the outer and the inner, or they can
be called form and presence.
(below are thoughts and notes about presence which could be
edited or summarized better.
more to this than just a self-awareness and spacial and kinesthetic
awareness, though the intensified awareness of self and environment
would of course be foundational to presence. This foundational
awareness in the practice seems gurdjiefian (in a sense) -- which is
how I understand being 'consciously aware' (as an
extra-state-of-awareness, or conscious of awareness, or
'self-consciousness') which could then be the same as 'having
self-presence', or being 'self-present'.
But there is an
added profoundness to the practice when we include all oneself into
this present moment or into whatever activity or whatever
place-space we are. That is, all of my awareness, all of my
energies, all my intention, all my commitment, all my heart, and all
of self from highest to lowest. This then becomes a huge possibility
and a practice that could never be merely taken for granted (as
easily done or mastered. Thus, bringing whole-heartedness as well as
full mindfulness to our present moments and to our activities and
meditations or prayers. As people sometimes say regarding presence,
that you have full presence when you are fully here-present - and we
can feel-taste someone's presence - the presence of a teacher or
we can also bring to the moment a deep consciousness of Being
(Oceanic consciousness), or God-consciousness or God-realization or
God-presence to the moment and place.
Furthermore, it seems
that presence is magnified when one is conscious of Divine Presence,
and at this point the self-presence seems to be assimilated into the
Divine Presence. But at this point descriptive language becomes too
intention to be fully present,
intensified or maximized; not a lazy
being-consciousness into this
Bring all of
one’s energy to this present moment
All of one’s
awareness/consciousness and inner
listening into this
All of one’s
spiritual light and love
All of one’s
spiritual energies and highest
spiritual heart and awakened mind
to this present
here with all of oneself, (from
highest planes to
Open heart of
love/compassion and ready/awake to
awake to need – to what is calling
for our attention
willing to respond to any need, or to
what is being
What is NOT
happening is merely being in a
thinking mind, or a
distracted mind, or in emotional
It is NOT a
half-ass awareness of the present.
It is not an
incomplete present-ness : like,
sort of here for you”
here is my
description of being in the state of presence, returning to
presence, and sustaining presence.
(or consciousness) is fundamental, but it must be an intensification
of awareness. Awareness has to intensified/heightened to its
maximum. Though this would not be a clinching of the fists kind of
mental intensification; it ought to be a relaxed yet energized
is an intensified awareness (or consciousness) of whatever is
present in this moment, without becoming mentally occupied just on
fill the room with one’s general awareness is also a way of
filling the room with presence.
also involves a receptive sense of listening or feeling what is
around. This might involve fully listening to another person, or
maybe feeling the energies of a space.
- One must
bring all of oneself fully here in this present, so to be fully
here, present. This involves bringing all one’s energies
(soul, mental, and emotional) into this present or into this space.
my file on presence to add to here
what is already pasted here and what is not)
God is the
infinite possible, the Source, the Ocean of Being.
the expression, limited yet divine.
Be the Good.
The Will of
God is the same as the Good
together as a Group to be a power of Good in the world.
heart-wisdom of humanity is the hierarchy.
unlimited in possible expansion and expression.
conscious mind of man is part of God’s Self-knowingness.
imagination of man is part of God’s Creative Imagination,
reflecting the higher more or less.
mind must exercise its volition, its decision-choice, the I-will.
uses divine power. Affirm your choice!!!
individual power of choice is the power of God in me.
of choice is the greatest divine power in us.
unwavering affirmation and faith in the outcome.
But also be
intelligent and cautious about your choices, knowing their power.
mind is also learning – becoming more intelligent – by
understanding Intelligence of Spirit. Also : another function of
conscious mind is knowing and learning.
The mind of
God in me is my soul, my light.
When this is
directive, one is directed by God because soul is God in me.
of man is the Spirit of God; there’s only one spirit.
of God is Self-knowing.
My spirit is
the Self-Knowing in me, or my Self-knowing.
is thinking and action without egomania, that is, without an
inflated sense of self importance and concern for just one’s
is losing oneself, then finding a spiritual purpose, or finding
purpose in serving the greater Life.
part about the divine child:
God is both
majesty and innocence, both King and child.
the sound of HU (it sounds like who) is the Divine Essence –
before attributes or before knowing God in this or that way. HU is
the Divine Being prior to Divine Knowledge and prior to
manifestation. It is Divine Essence in its most primal purity. For
Sufis, the sounding of HU or the moving into this experience, is
also a way towards ego-annihilation, as one dissolves into the
primary essence. Moreover, HU is WHO, the Divine Subject, the One
Self Who experiences all the objects of life and all objects of
experience. This is the true real Being, whom we are. We are just
rays from this One Conscious Self. This is the Divine Within, the
True Self; yet most often layered with veils of i-dentification,
i-ness, and all the various limited beliefs and reactive emotions
about oneself. This is why we need to get at our core; give up these
layers of i-dentification and i-ness beliefs in order to discover
the One who we are in essence.
Essence is HU. Pure Consciousness is HU. HU is the First Essence and
the first knowing of Being.
Also, HU is
the first vibration or first sound of Divine Essence. So HU is the
first beginning of manifestation from the Unmanifest. Out from the
Transcendental Unmanifest Being comes the first Sound-Vibration of
HU. So HU is Spirit coming into this world of manifestation. Hu is
God’s Creative Power and Grace coming into manifestation. And
the breath of HU upon someone brings them Grace. So HU brings Spirit
into this world.
Yet HU also
returns us back to the Source. HU is Spirit coming into the world,
but then HU is Spirit returning back. Spirit comes and returns on
the same sound. So a Sufi Master breathes out and sounds the HU, in
order to facilitate the movement of Spirit-Essence-Grace into this
world. And yet the sound of HU is also a path of return, upon which
we return to the Essence, to just Being. One could also say this is
the return to God.
So HU is the
pathway of birth, manifestation from Essence, and HU is also the
pathway of death, dissolving back into the Essence, God. This is the
rhythm of Divine Breath, the coming in of Life and the going out,
birth and death.
Death is an
act of returning, just as birth is an act of coming in. Both are
equally important directions. Though of course, births are much more
enjoyed by us than deaths. Births seem to be miracles, while deaths
seem to all be tragedies. No doubt that deaths have a tragic and sad
feeling. But we have to accept death as an inevitable part of this
existence. Actually, we experience deaths everyday, in some way,
because throughout every day and every year and every life there are
dying things in our lives. In fact, circumstances are always
dissolving, always changing, always in flux. This is the nature of
our transient existence. Life around us is continually transforming,
changing, and also so are we. So every moment is, to some extent, a
death and a new birth. Notice the changes. There is nothing we can
do but accept. HU.
Presence, Love, Intelligence coming through manifestation.
degrees. Just as the Divine Self in persons is often veiled by their
identifications (veils of belief and I-ness)
there seeking to come out,
With love to
See God in
laugh and smile,
To love and
I found the
Friend in God,
Then I found
God in my friend
I who calls
Thee is Thee who calls me.
is the substratum of Being-Consciousness.
essence Treasure needing to be known
When we get
beyond the illusion of my mind and my heart, then the Holy
Spirit might begin moving through our experience. This Holy
Spirit is the Divine Presence. It comes in many possible qualities,
such as joy, love, and peace. You feel it coming through the heart.
But it only comes when one is open to something greater or more
essential than oneself. This is Divine Transpersonal Love.
Experiencing greater Love is the most fulfilling of all experiences.
It’s also vital to our health and emotional well-being.
One can take
two kinds of path, but both end up the same. One can seek what is
beyond one’s own personal mind, the greater mind. Or, one can
seek the very essence or truth of one’s own personal self.
Each way brings one eventually to the same. Likewise, I can seek to
know myself, my own deepest truth and purpose. Or, I can seek to
know the greater Reality, the greater truth and purpose that is
beyond this little self. These are different and seemingly opposite
kinds of path; yet they actually come to the same truth and purpose.
For the Greater Purpose is really the same as my own deepest
purpose. Both reflect one another. The Greater Truth and essential
individual truth are reflectively the same.
journey is to find out who I am. There are so many places to visit
on this whole planet and so many possible experiences; yet we seldom
think about the discovery of our own self.
psychology the inner world of conflict, the psyche in conflict and
in development, is known as Prakriti, sometimes translated as
the lower human nature. In polar relation is Parusha, Spirit
or Consciousness, which is beyond conflict. Parusha can also be
understood as the spiritual nature of oneness, while Prakriti is the
nature of diversity and conflict. Both are basic to the reality of
our self. Now in one sense, there often is a conflict between
Parusha and Prakriti, in that our Prakriti nature may attempt to
suppress or avoid the power of Parusha, in order to maintain its
status quo, much like both sides of conflict refusing to allow a
higher source to resolve the conflict. Prakriti nature prefers to
fight everything out or maintain this struggle for dominance.
Parusha, though, does not actually take sides in the psychological
conflicts of the Prakriti psyche. Instead, Parusha provides the
power of pure consciousness and impartial self-observation, which
are the necessary means for resolving self-conflicts of the psyche.
So in this sense, Parusha is not really battling Prakriti, but
offering itself as the energy and model of peace. Prakriti may be
battling Parusha, but Parusha never battles Prakriti. Instead,
Parusha offers this power of honest self-observation in an attitude
of unconditional love, which is the power of Spirit, and its will is
to resolve conflicts, bringing about peace, love, harmony and
cooperation in oneself; thereby transforming Prakriti with
consciousness and love.
of the shoulds
to the spiritual practice of surrender, in order to uncover the
deeper core and reality of our self, we need to surrender all
preconceptions of what is there and what should be
there. And we need to make the journey of self-discovery without any
old patterns of shoulds dictating the rules and landscape of
awareness and being is often caught up in cultural, religious, or
parental ‘shoulds’, which can become subtle
and hidden patterns that will eventually obscure spiritual seeing
and experience. So we need to be vigilant in self-observation, in
order to catch these patterns at the moment they come into action.
But they are very good at hiding, masking, and obscuring themselves.
They are also very adept at justifying themselves, in ‘I
should be doing this’ or that; though remember that we also
project these same shoulds onto others. Now it would be
unfair to suggest that all shoulds need to disappear; which
would be like saying all morals should disappear. Shoulds
have a rightful place in our psyche and also behavior. The problem
is when rigid and uncompromising shoulds always dictate how
we relate with others and how we go about in our own self-discovery.
At least in terms of self-discovery, these shoulds often get
in the way of freely experiencing who we are at the deeper core of
self, because the shoulds continually want to direct the
discovery and make sure that any possible discovery does not
contradict or oppose one of the sacrosanct, self-justifying shoulds.
La illaha il
alla is the clearing of everything in our mind, emotions and
energy field. It means there is no God but God. Yet this is meant to
be more of an affirmation or commitment, than an idea. It affirms
there shall be no other than God in one’s energy field and
consciousness. I let go and clear away all thoughts and emotions, to
be completely empty like a perfect flute. Finally I let go of
myself, all of me, all of this individual identification. And when
there are no obstructions and no fascinations of the mind, when
everything is let go of, then God naturally comes into awareness,
because God is the real Essence or Truth of our being. God is Who we
really are, and God will become our only experience, once the many
obstacles and fascinations of the mind are let go of and cleared
away. God then comes into awareness, into experience; but not if we
have particular expectations, ideas or images of what God is. For if
we have such expectations, ideas or images of God; then these
self-produced ideas will come into experience, rather than the Truth
of God. So we not only need to let go of and clear away our own
self-identifications, but we also need to let go of our God images
and ideas. Remember that your mere ideas about God could not be the
Truth of God, and you want to experience God, not just an idea about
God. Therefore, give up your thoughts and ideas about God, so that
God can come into experience unobstructed and uncolored by these
ideas. This is the commitment and affirmation that I only want God,
and everything less than God I willingly let go of. Once there is
this absolute dedication, mixed with patience, God eventually
arrives into our experience, untainted by expectations and
presuppositions. God eventually emerges from the depths of hidden
mystery, once the obstructions and the veils of thought have
cleared, because God is who we really are, so this emergence is
fundamentally natural. Then we begin to learn about God as God
really is. And we understand more of our own true qualities of
being. But first, we need to allow God to emerge without any
So the next
practice is just repeating Allah, in our heart. This is opening the
channel for Allah to emerge. It is like an encouragement for Allah
to emerge through the now clear and empty flute. Allah, show me your
Truth of Being and your beautiful Qualities, and may all of You
express through me, your servant, your lover, your child, your
instrument. And the more Allah is repeated; the more Allah emerges,
comes through this being, and into the world. Study this and then
practice this. May God bless you.
Allah Practice for purification of mind and heart.
of repeating Allah, from the heart, in rhythm with breath, with
love, devotion and surrender, is helpful in concentrating the mind
and heart towards God, and also purification of the mind and
emotions. Higher transformation requires transmutation of lower
energies into higher energies. We are normally stuck in lower
energies, or east we are usually stuck in automatic patterns and
preoccupations. So the only way out must involve sacrifice and
transmutation. The practice of Allah brings about this sacrifice and
transmutation. For besides the obvious focus and repetition of
sound, there needs to be a sincere sacrifice of usual preoccupation
and a turning towards what is greater and finer, a turning towards
God. It is a letting go of the old stuff, and a turning towards a
much more refined state of being, at a higher stage of Love and in a
more intense experience of Light.
So part of
this practice is letting go, and the other part is entering in. One
is entering in to a greater Love and Light. But this entering into
the Greater Love and Light is actually the easy part. The much
harder part is sacrificing the preoccupations, desires, and
attachments of the moment; in order to reach the point of freedom
whereby one can enter into the higher realms and move ever closer to
Allah. The final thing to remember is that subtle snares and
deceptions are all along the Way to higher realization, or to Allah.
These are not made by Allah; rather, they are part of the ego in
need of transformation.
practice of repeating Allah is for purification and transformation.
It is for the purpose of ascending to higher levels of love and
consciousness. One is saying, in effect, Allah is my highest focus
and nothing lower than Allah can disturb my consciousness or hold me
back. So in the practice one ought to be ascending higher and
higher, and continually moving beyond the lower attachments. You are
traveling back to God, and nothing lesser will disturb or distract
you. This is the attitude. Only Allah, only Allah, only Allah. This
is the sense, the feeling, the attitude. And thus, one keeps on
moving past the old preoccupations and attachments; moving onward
and upward and inward towards Allah. Allah, I keep turning towards
You and You alone. This is the purification. This is the ascension.
No more idolatry. Just return back to Allah. Return to the essential
realization of True Being. I am now just Love, just Light, just
Life, just Pure Being. Just open Love. Just knowing Light. Just
living Presence. Only Allah. This is the practice.
experience Allah? There are a number of ways, rather than just one
way. But we can mention the main ways. First to understand, though,
is that Allah can be experienced as either inside us or all around
us. These are the two gestalt modes of experience. Next to consider
are the different kinds of experience, of which just a few shall be
mentioned. One kind of experience of Allah is about love. Allah is
love. So we can experience Allah as love. For example then, one
might repeat the sound of Allah while focusing on or tuning in to
the vibration of love, the Power of love, or the Presence of love;
which may be inside us or all around us. Or instead of love, one
might focus on or tune in to the vibration of peace, the Power of
peace, or the Presence of peace. One could tune in to other
Spiritual Qualities as well. We can bring our mind and heart to any
Quality that is a Divine Quality of God, then contemplate upon this
Quality, Vibration, or Presence, as we sound the name Allah. We can
also simply feel the Presence of the Divine, inside us or around us.
This is an experience of a Greater Presence, which has the Qualities
of love, peace, harmony, wisdom and light. Finally to mention is the
Presence of Life, within us or around us. This Presence of Life is
Allah. Yet this needs to be a direct experience, not merely an
intellectual thought. It is an experience of Living Essence, the
Living Essence of life. It is not just thinking, wow I’m
alive. It’s deeper. It’s an experience of the Conscious
Living Power of life, or the Power behind life.
and experience of Allah is to come into the Presence of Allah. Then
we come into the Qualities of Allah and also into the Will of Allah.
From the mystical view, one comes into the Will of God through
experience of God. For example, when God is consciously in one’s
heart, as Presence or Love, then one is already in the Will of God
and one’s self-expression is under the Will of God. This is
different from the exoteric religious view, which believes that one
does the Will of God when one performs the given rituals and follows
the given rules. One should always be careful in discussing
religious views, because sensitivities can be high. But in general,
there are often fine rituals and rules in religion, which help the
aspirant’s heart come closer to God and help make the world a
better place; while there may also be rituals and rules in a given
religion which were at one time useful and good, but now have become
burdensome and dysfunctional. So performing given rituals and
following given rules may not necessarily be God’s Will, even
they once were. The circumstances and needs of life change over
time. For example, some rules that were useful in childhood may not
be useful anymore. So we need to know when to let go of certain
rules and rituals, or at least know when to let go of certain
rigidities about them. This is part of growing up.
God is the pure I-consciousness without quality. If all quality and
content is removed from our conscious experience, without lessening
pure consciousness, then what remains is God-experience, though to
some extent this will be a limited God-experience because of
limitations in our physical medium.
transcendental I is the Divine Spirit.
then go through the inner portal to the next dimension of God, and
find that all real Being is God.
Be in the
NOW. Dissolve attention from the past and future, so to be just
in the now. From here arises spiritual power, love, and insight.
lover and Beloved there is no obstacle but yourself, a curtain in
inner experience (when emptied) is God-Divine.
or the love, is God. This Beingness is God.
Beingness is Realizing God)
everyone and everything around me is God-Divine
and kaleidoscopic, multi-layered and multi-colored )
Even the bad
is just an absence of Divine Good…
Divine Potential undeveloped, in progress, or temporally stuck.
self-being is the start. But then sacrifice this self, this place of
Beingness is placeless. It isn’t seclusively centered anywhere
or in anyone.
you are IN the Whole. I (this self) in relation to the Whole (or
Total Self). (or with Mother –as Earth)
conscious of the Whole and make a sacrificial relationship with it.
attachment to your own point of view. Surrender to the Whole.
Surrender awareness to the Whole.
Just BE the
two ways to experience God-Being. One way is to let your-self
dissolve into the One Being. As I dissolve, the One Being remains.
The other way is to go deeper into the I-self, going deep into who
you are, into a direct knowledge of your own self depth, your own
deepest truth, which is God.
The HU sound
refines consciousness energy to higher frequency; it refines into
Essence. HU is the movement into Essence. It is the path of
self-annihilation into Essence.
the Essence. This is the path of the mystics. The other half of this
practice is to see Essence in the world, seeing with the inner eye
of the heart.
the One Who is consciously experiencing through us;
So to really
Know God is to experience the One Who is experiencing.
One experiencing through us is our greater soul, which is our higher
Being-Intelligence. The next One experiencing through us the
Earth-Being. And the next One experiencing through us is Universal
Being, God. This is actually simplifying a more complex
understanding involving greater Masters and Angelic Intelligences.
From our own
still-point, at the center-most source of our being, at the center
where all thoughts and feelings revolve around, from here comes all
potentials, all possibilities, all creativity and all renewal.
Return to this center of oneself. Then, return to the Root of the
root of your being. Keep going deeper inside to find God. At the
deepest level of mind/heart experience the God-Being.
always at work through nature. And also remember that we too are of
is coming into expression through us and through nature, from INNER
to Outer, as the great Process of Unfoldment.
Be aware of
of just being in the love presence,
transformed in the Fire of Love
- move from
an experience of love to being love.
things and events exist in space, but this doesn’t exhaust
space. Absolute space is always greater than the space containing
things and events, and space is independent of these things and
events. This is the external space of God, and everything exists in
this space of God. Thus, everything is in God in the same way as
everything is in the universal space. Likewise as well, all inward
experience and I-consciousness exists in God Consciousness –
the inner space of God.