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Awareness, Higher Consciousness, Enlightment, Map of Consciousness
Awareness, Higher Consciousness, Enlightment, Map of Consciousness

The Higher Power Within Us. By tuning into the intuition and allowing it to become the guiding force in our lives, we allow our inner “conductor” to take its rightful place as the leader of the orchestra. Rather than losing our individual freedom, we receive the support we need to effectively express our individuality. Moreover, we will enjoy the experience of being part of a larger creative process. Tavistock Institute. Part 124

The Higher Power Within Us. By tuning into the intuition and allowing it to become the guiding force in our lives, we allow our inner “conductor” to take its rightful place as the leader of the orchestra. Rather than losing our individual freedom, we receive the support we need to effectively express our individuality. Moreover, we will enjoy the experience of being part of a larger creative process. Tavistock Institute. Part 124

We are living in a very exciting and powerful time. On the deepest level of consciousness. a radical transformation is taking place.

As the evolution of human consciousness gains greater and greater momentum, we are being challenged. on a planetary level. to let go of our present way of life and create a new one. In a sense. our “old world” is dying. and a new world is coming into being. For many of us. the old world was based on an external focus — having lost our fundamental spiritual connection, we have believed that the material world is the only reality.

Thus. feeling essentially lost, empty. and alone. we have continually attempted to find happiness and fulfillment through external “things- —money. material possessions. relationships. work, fame. food. drugs. and so on.

The new world is being built as we open to the higher power of the universe within us and consciously allow that creative energy to move through us. As each of us connects with our inner spir-itual awareness, we learn that the creative power of the universe is inside of us. We also learn that we can create our own experience of reality and take responsibility for doing so.

The change begins within each individual. but as more and more individuals are trans-formed, the mass consciousness is increasingly affected. My observation that a profound transformation of conscious-ness is taking place in our world at this time is based on the changes

Paradoxical as it may seem, these changes are the greatest blessing that any of us could possibly imagine. The truth is that the way of life that we have been following for centuries no longer works. While appropriate for its time, it cannot take us where we need and desire to go. The focus on materialism and the external world was necessary in a time when our primary challenge was physical survival. Our patriarchal values and the traditional roles of men and women may have been necessary in order to ensure the protection of our families for a certain period of time in our evolutionary process.

At this time, many human beings (and other species as well) on the earth are still struggling for physical survival. Yet there are an increasing number of us who no longer have to be preoccupied primarily with sheer survival. We have the opportunity, and thus the responsibility, to begin looking for deeper fulfillment on spiritual, mental, and emotional levels. We are searching for greater meaning and purpose in our lives, and for ways to live more responsibly and harmoniously on our planet.

Thus, our first task in building the new world is to admit that our “life education” has not necessarily taught us a satisfying way to live. We must learn a way of life that is very different from the way we approached things before. This may not be easy for us, and it will take time, commitment, and courage.

The Higher Power Within Us

The foundation for life in the new world is built on the understanding that there is a higher intelligence, a fundamental creative power or energy in the universe that is the source and substance of all existence. The words and concepts that have been used to describe this power are innumerable.

Once we acknowledge the higher power of the universe, the obvious question arises: “How can we contact this power and gain access to it?” After all, if there is within us a superior wisdom or a deeper knowledge than we normally experience, by tapping into it, we should be able to receive valuable guidance in how to live well in this confusing world.

This is where we find ourselves in opposition to life as most of us have been taught to live it in the old world. In modern western civilization, we have learned to respect and even worship the rational, logical aspect of our being, and to dismiss, depreciate, or deny our intuition. We do acknowledge the ability of animals to seemingly understand things that are way beyond their rational capacity; we call this instinct. But it’s a mystery that defies logical explanation, so we shrug our shoulders and dismiss it as something vastly inferior to the magnificent human ability to reason.

Our culture’s entire value system is firmly based on the belief that the rational principle is superior and, in fact, constitutes the highest truth. The western scientific tradition has become our religion. We are taught from a young age to try to be reasonable, logical, and consistent, to avoid emotional, irrational behavior, and to suppress our feelings. At best, feelings and emotions are considered foolish, weak, and bothersome. At worst, we fear they may threaten the very fabric of civilized society.

Our established religious institutions often support this fear of the intuitive, nonrational self. Once based on a deep awareness of the universal spiritual principle in every being, many religions only pay lip service to that idea now. Instead, they seek to control the behavior of their devotees, using elaborate rule structures purported to save people from their deep, irrational, and basically “sinful” natures. And according to many psychological disciplines, the dark and dangerous instinctual nature of man must be controlled. From this perspective, it is only the rational part of us that is capable of harnessing this mysterious force and channeling it into healthy, constructive modes.

The truth is that all aspects of our being are integral, important, and valuable parts of us. The more we distrust and suppress these energies, the more likely they are to eventually burst out in distorted ways. In other words, our problems are not necessarily caused by our emotional, nonrational nature running wild and uncontrolled; instead, both personal and social problems are more likely to be the result of fear and the suppression of our emotions, instinctual nature, and intuition. In this book, we are focusing on how we can reclaim the power of our intuitive sense.

Once we accept the reality of a higher power that is channeled to us through our intuition, it becomes clear that many of our personal problems and the ills of the world are actually caused by not following our intuition.

Our rational mind is like a computer — it processes the input it receives and calculates logical conclusions based on this information. The rational mind is finite; it can only compute the input it has received directly. In other words, our rational minds can only operate on the basis of the direct experience each of us has had in this lifetime.

The intuitive mind, on the other hand, seems to have access to an infinite supply of information. It appears to be able to tap into a deep storehouse of knowledge and wisdom — the universal mind. It is also able to sort out this information and supply us with exactly what we need, when we need it. Though the message may come through a bit at a time, if we learn to follow this supply of information piece by piece, the necessary course of action will be revealed. As we learn to rely on this guidance, life takes on a flowing, effortless quality. Our life, feelings, and actions interweave harmoniously with those of others around us.

It is as if each of us played a unique instrument in a huge sym- phony orchestra, conducted by a universal intelligence. If we play our part without regard for the conductor’s direction or the rest of the orchestra, we will have total chaos. If we try to take our cues from those around us, rather than the conductor, it will be impossible to achieve harmony — there are too many people, all playing different things. Our intellect is not able to process so much input and decide on the best note to play at each moment. However, if we watch the conductor and follow his direction we can experience the joy of playing our unique part, which can be heard and appreciated by everyone, and at the same time experience ourselves as part of a greater harmonious whole.

By tuning into the intuition and allowing it to become the guiding force in our lives, we allow our inner “conductor” to take its rightful place as the leader of the orchestra. Rather than losing our individual freedom, we receive the support we need to effectively express our individuality. Moreover, we will enjoy the experience of being part of a larger creative process.

To whatever degree you listen to and follow your intuition, you become a “creative channel” for the higher power of the universe. When you willingly follow where your creative energy leads, the higher power can come through you to manifest its creative work. When this happens, you will find yourself flowing with the energy, doing what you really want to do, and feeling the power of the universe moving through you to create or transform everything around you.

We are all born with an infinite number of different qualities or energies within us. One of our most important tasks in life is to discover and develop as many of these energies as possible, so that we can be well-rounded, and experience the full range of our potential.

We can think of these energies as different archetypes, subpersonalities, or selves within us. In a way, it’s as if there are many different characters living inside of us, each with its own task and purpose.

Since the physical world is a plane of duality, for each of these energies within us, there is an opposite energy. In order to experience wholeness and balance, we need to develop and integrate both sides of every polarity.


Nothing Is Everything. What Is Meditation? We need to awaken to the functioning presence of spiritual realities in our lives. Tavistock Institute. Part 123

Nothing Is Everything. What Is Meditation? We need to awaken to the functioning presence of spiritual realities in our lives. Tavistock Institute. Part 123

The words of a realized man cannot go to waste, they are like seeds, they will wait to the proper time to sprout, but once implanted they will bear their fruit.

“My words if implanted in you will destroy all other words and concepts.” Nisargadatta Maharaj

INTEGRATING INTO EMPTINESSThis process was channeled to invite greater inner spaciousness to help integratethe healings, clearings, and activations that are received. The word emptinesswas channeled to amplify the formless qualities of the soul to help furtherunravel the ego and embody the light of heart-centered consciousness.To integrate into emptiness, please read the followingstatements, either silently or aloud:

All is emptiness; emptiness is all.
One is emptiness; emptiness is one.

None is emptiness; emptiness is none.
Space is emptiness; emptiness is space.
Sound is emptiness; emptiness is sound.
Name is emptiness; emptiness is name.
Form is emptiness; emptiness is form.
Time is emptiness; emptiness is time.
Nothing is emptiness; emptiness is nothing.
Everything is emptiness; emptiness is everything.
Thinking is emptiness; emptiness
is thinking.Feeling is emptiness; emptiness is feeling.
Moving is emptiness; emptiness is moving.
Still is emptiness; emptiness is still.
Perceiving is emptiness; emptiness is perceiving.
Noticing is emptiness; emptiness is noticing.
Aware is emptiness; emptiness is aware.
Breathing is emptiness; emptiness is breathing.
Living is emptiness; emptiness is living.
Learning is emptiness; emptiness is learning.
Discerning is emptiness; emptiness is discerning.
Growing is emptiness; emptiness is growing.
Opening is emptiness; emptiness is opening.
Awakening is emptiness; emptiness is awakening.
Realizing is emptiness; emptiness is realizing.
Liberating is emptiness; emptiness is liberating.
Being is emptiness; emptiness is being.
Knowing is emptiness; emptiness is knowing.
Everything is emptiness; emptiness is everything.
Nothing is emptiness; emptiness is nothing.
Time is emptiness; emptiness is time.
Form is emptiness; emptiness is form.
Name is emptiness; emptiness is name.
Sound is emptiness; emptiness is sound.
Space is emptiness; emptiness is space.
None is emptiness; emptiness is none.
One is emptiness; emptiness is one.
All is emptiness; emptiness is all.

“Stay in the consciousness as a portal to the Absolute”.

Maybe the best way to conclude is to recall a time when
He began pacing and shouting at me:
“There is no birth
There is no death
There is no person
It’s all a concept
It’s all an illusion!!!!!
As He directed this powerful energetic focus at me, “light”
passed from His hand and through “me”.

Somehow the word ‘Nothing’ doesn’t interest the seeker
whereas the word ‘Everything’ overwhelms him/her. Why
is it so? Why is there so much fear for this ‘Nothing’? The
thought of one’s absence, even though momentary, seems
to create fear of non-existence although each and everyone
enjoys this absence of ‘separate self’ every night during deep
sleep. The fear of Nothing is fear of death which is in turn the
fear of Unknown. The inability to recognize the hidden secret
beneath this Nothing, somehow forces the seeker to shut the
doors of Ultimate Understanding sans seeker. In short the word
Nothing repels and the word Everything attracts him/her, as
these apparent contradictions are perceived at their face value.
These contradictions do not exist outwardly but rather exist as
the inner division in seeker’s mind.

Seeking or Understanding?

Seeking is based on some reason, Understanding is without any!

Seeking is with an effort and purpose,
Understanding is spontaneous and effortless!
Understanding is absent in Seeking,
While the ‘seeker’ is absent in the Understanding!
Seeking consists of seeker, seeking and the sought,
While this trinity is utterly absent in the Understanding!
Search consists of search, searcher and the searched,
Understanding denies the very ‘searcher’!
Seeking consists of stages, intervals and may be some practices,
While the Understanding is eternal and despite of them!
Seeking has an aim,
While nature of Understanding is itself aim-less!
Seeking is supported by listening, reading or pondering,
While Understanding is Self-sustaining (Independent)!
Fear of forgetting gathered knowledge prevails in Seeking,
While even the thought of having understood is
absent in Understanding!
Background of Seeking is duality,
While Understanding is groundless Non-Duality!
Seeking is an ever changing state,
Whereas Understanding, a ‘stateless’ state!
In Seeking, lock exists and search for the key happens,
While in Understanding, clear conviction prevails that
lock and key were never separate!

What Is Meditation?

Maharaj: Our sense of being is without a body. It is called
Brahman. Without your knowledge, the chant of “I am
Brahman” goes on within you.
One who realizes one’s true identity as Brahman, is worshipped
by spiritual aspirants.
That Brahman or God is your true form. This identity has
no death. You have fear of death because of your body identity.
If you develop your faith as you are told now, you will never
experience death. Then you will find no need to ask anybody
regarding spiritual matters. Instead, people will visit you in
quest of Truth.
Visitor: What is meditation?
M: Not to lose sight of your true identity is meditation. Your
body identity should find no room in your faith. When you
realize your consciousness as God of all Gods, you will find
yourself as infinite and boundless.
V: Is not God greater than me?
M: Your consciousness is the proof that the God is. Without
you, who is there to recognise His greatness? Do not forget
this fact.

You suffer because your existence is restricted to a body.

What is the difference between the mumukshu, one who
desires to be liberated and a Sadhaka, a spiritual seeker?

kNothing Is Everything k
M: A mumukshu has a body; but the seeker is bodiless. Because
of your body identity, death and rebirth apply to you.
V: What is the difference between a Seeker and a Sage or
M: A Siddha has achieved the ultimate. There is not the slightest
of doubt that he is not the body with name and form. He is no
more an individual; neither a man nor a woman.
V: One who has spiritual powers, is he a Siddha?
M: No. One who is established in the Self, is a Siddha.
V: Does a Sage remember his ignorance prior to His becoming
a Sage.
M: Just as the Sun does not know darkness, a Sage does not
know ignorance.


We must understand the creator of time—the past, present, and future—for time is birth anddeath. The consciousness of time creates continuity, everlastingness, but it is not the eternal, it isnot timelessness.The creator of time is the self, the consciousness of the ‘me’ and the ‘mine’: my property, myson, my power, my success, my experience, my immortality.

The concern of the self over its ownstate creates time. The self is the cause of ignorance and sorrow, and its cause and effect is desire,the craving for power, wealth, fame. This self is unified by the will of desire, with its pastmemories, present resolutions, and future determinations.

The future then becomes a form of lust,the present a passage to the future, and the past the driving motive. The self is a wheel within awheel of pleasure and pain, enjoyment and grief, love and hate, ruthlessness and gentleness.

These opposites are created for its own advantage, for its own gain, out of its own uncertainty. Itis the cause of my birth, my death. Thought is held by the will of desire, by the will of self, butsorrow and pain begin their work of awakening thought; and if this awakening is not maintained,thought slips into comforting beliefs, into personal fantasies and hopes.

But if the slowly awakening thought begins to gently and patiently study the cause of sorrowand so begins to comprehend it, it will find that there is another will: the will of understanding.This will of understanding is not personal; it is of no country, of no people, of no religion. It is thiswill that opens the door to the eternal, to the timeless.

The study of the self is the beginning of right thinking—the self that is held in the will of desire.This self creates continuity by craving for immortality, but with it comes the everlastingness ofsorrow, pain, and the conflict of the ‘me’ and the ‘mine’.

There is no end to this save in the will ofunderstanding, which alone dissolves the cause of sorrow.Become aware of the course of desire; out of that awareness, there is born right thinking. Virtueis freeing thought from the ‘me’ and the ‘mine’ for compassion for the uncertainty that self-desirecreates.


The gurus who exist beyond our immediate,physical perception. They were our elder brothers, more evolved than us and so worthy of beingfollowed. They had a plan for humanity and showed us the means, the technique for its fulfilment.

To deal with ignorance is most difficult, for it is often clothed with goodwill. One must acceptthe goodwill with eagerness, but ignorance eventually destroys goodwill. To dispel delusion is farmore important than any belief, than to accept any plan, any technique. It is insidious andextremely subtle, and without first understanding its causes and ways, all thought-feelingbecomes a plaything of illusion. How can you discern what is true if there is ignorance? How canyou discern the truth of a falsehood, or the falsehood in a truth, when the mind is distorted byillusion?

To see the truth as truth, and the falsehood as false, demands freedom from ignorance, from stupidity. It is the greatest gift. Prejudice, credulity, relying on mere opinion, ill will, fear, greed, sensate values, and cravingbreed ignorance and illusion. And thought must be concerned with transcending the causes ofignorance.

This being of primary importance, we can give only secondary consideration to thequestion of Masters.How extremely difficult it is to find a teacher, a guru, in this physical world! Have you soughtone? If you have sought one, wide-eyed, intelligently, then you will know what an arduous task itis. Your choice depends on your conditioning and its reactions, on your moods, hopes, andopinions, and a choice based on prejudice can lead only to confusion. Knowing how difficult it isto find a teacher, who is merely a signpost to the real, can you trust and accept a teacher whomyou do not see with your physical eyes, whom you recognize on the hearsay of another?

When you have the greatest difficulty in finding a teacher here on this plane, how can you be so sure ofone who has been created or discovered by another? Is this not superstition? Is not the acceptanceof authority, of the one or of the many with their opinions, the beginning of ignorance, stupidity?

To follow another, in ignorance, does not lead to the comprehension of the real, and ignorance is not to be broken down in the acceptance of another, however great. Ignorance is self-caused,and only you yourself can destroy it.

This hope that another can lead you to reality, to happiness,is the result of thoughtlessness. You do not become thoughtful through the acceptance ofauthority of another. Another may point out the way, but you yourself have to discern, youyourself must walk.

There is none to save you but yourself.What does he mean when he asserts that they are more evolved? Is the realization of truth amatter of time and growth, or is it to be experienced when thought-feeling is freed from time andgrowth? Does this freedom lie along the path of time? Is it not another form of ignorance to thinkthat time will give understanding?

Strenuous application brings understanding, and it is a form ofslothfulness to think in terms of time and growth. Besides, what is it that evolves? (Greed,however much it may evolve, will remain, perhaps more refined, more subtle, under a differentname.) Is there not a continual change, a constant becoming and dying, and an identification thatgives a continuity to the ‘I am’? The ‘I am’ is different from yesterday, and thought clings to the ‘Iam’ in fear of the unknown, of being insecure.

Does not the highest thought spring frominsecurity, from non-identification? Is there a permanent entity that continues? Or is there onlythat which is real, immortal, which is to be realized only when all grasping has ceased?

This craving to be breeds ignorance and sorrow, and time will not free thought from sorrow. Sorrow isto be transcended by understanding its cause in the present, and a postponement, under adignified name, will not bring happiness. Lust, worldliness, and clinging to personal continuitybring pain, and these must be transcended through awareness and right thinking.Do you think a plan, a glorified blueprint, can liberate man from his bondages, making him happy?

Must he not exert himself to extricate himself from his own self-enclosing limitations andhindrances? He has created his own sorrow, and he alone can transcend his own creation.

The means, the technique, to realize the eternal is to comprehend and master himself. Self-knowledge cultivates right thinking, and this knowledge is not to be bought through the worship of another,or through the authority of another, or through any ritual or prayer; nor does it lie in any book orin any church.

It is to be discovered and nurtured through self-awareness of your thoughts-feelings. It is a strenuous ‘path’ to walk, and though there be many signposts, yet each one must discern, with heightened intelligence and watchfulness.

It is the particular fancy of each group to consider itself the most favoured, and by this method it gathers to itself those who are seeking favours and so flatter themselves. It is a trick of the propagandist and unworthy of those seeking truth.

For, truth does not belong to any group, toany organization, to any individual; the bigger and more powerful the organization, religious orotherwise, the further is it from reality, and so is it with the group and with the individual.Humility, which comes with candour, with that freedom from pretentiousness, is essential to discover that which is the ultimate solution of all our problems.

Do you not think that to lose oneself in wayside shrines, to decorate and collect aroundsignposts is a waste of time and unworthy of him who seeks truth? Professional mediators,beautifying externalities, and repetition of rituals are vain to him who is seeking the eternal.Earnestness, which is so rare, is dissipated in the things of ignorance, and the mind-heart is madedull.

Sensitivity and pliability of mind-heart are lost if there is no understanding of the ways of illusion. Stupidity breaks down the exquisite elasticity of the mind-heart, and it becomes a prey to delusion. Gather that earnestness to dispel ignorance and to understand and transcend ill will and sensory values. You seem earnest, and let us employ it for right means, which will uncover theright end.

We need to awaken to the functioning presence of spiritual realities in our lives.


Letting Go – The Pathway of Surrender – Dedicated to removing the blocks to the Higher Self on the path to Enlightenment

Letting Go – The Pathway of Surrender – Dedicated to removing the blocks to the Higher Self on the path to Enlightenment

Dedicated to removing the blocks to the Higher Self on the path to Enlightenment


This book provides a mechanism by which to unlock our innate capacities for happiness, success, health, well-being, intuition, unconditional love, beauty, inner peace, and creativity. These states and capacities are within all of us.

They do not depend on any outer circumstance or personal characteristic; they do not require belief in any religious system. No single group or system owns inner peace, as it belongs to the human spirit by virtue of our origin. This is the universal message of every great teacher, sage, and saint: “The kingdom of heaven is within you.” Dr. Hawkins says frequently, “What you are seeking is not different from your very own Self.” How can something innate to us—part and parcel of our true being—be so difficult to attain? Why all the unhappiness if we were endowed with happiness? If the “kingdom of heaven” is within us, why do we often “feel like hell”?

How can we get free of the sludge of non-peace that makes our journey to inner peace seem so arduous, like molasses running uphill on a freezing cold day? It’s nice to hear that peace, happiness, joy, love, and success are intrinsic to our human spirit. But what about all of the anger, sadness, despair, vanity, jealousy, anxieties, and daily little judgments that muffle the pristine sound of silence within us? Is there really a way to shake off the sludge and be free? Dance with unimpeded joy? Love all living things? Live in our greatness and fulfill our highest potential? Become a channel of grace and beauty in the world? In this book, Dr. Hawkins offers a pathway to the freedom that we long for but find difficult to attain. It may sound counter-intuitive to get somewhere by “letting go”; however, he certifies from clinical and personal experience that surrender is the surest route to total fulfillment.

Letting Go: The Pathway of Surrender provides the roadmap to a freer life for anyone who is willing to make the trip. Your life will be changed for the better if you apply the principles described in this book. They are not difficult to understand or to implement. They do not cost anything. They do not require special attire or travel to an exotic country. The major requirement for the journey is a willingness to let go of the attachment to your current experience of life.

We learn that the answer to the problems we face is within us. By letting go of the inner blocks to it, the truth of our inner Self shines forth and the path to peace is revealed. Other spiritual teachers have emphasized the cultivation of inner peace as the only real solution to personal difficulties, as well as collective conflicts: “Inner disarmament first, then outer disarmament” (The Dalai Lama);

“Be the change you want to see in the world” (Gandhi). The implication is clear. Because we are all part of the whole, when we heal something in ourselves, we heal it for the world. Each individual consciousness is connected to the collective consciousness at the energetic level; therefore, personal healing emerges collective healing. Dr. Hawkins may be the first to attempt to understand this principle in light of scientific and clinical applications. The crucial point is: by changing ourselves, we change the world. As we become more loving on the inside, healing occurs on the outside. Much like the rising of the sea level lifts all ships, so the radiance of unconditional love within a human heart lifts all of life.

Dr. David R. Hawkins is a world-renowned author, psychiatrist, clinician, spiritual teacher, and researcher of consciousness. Details of his extraordinary life are given in the “About the Author section at the back of the book. His unique work effulges from a wellspring of universal compassion and is dedicated to the alleviation of suffering in all dimensions of life.

The gift of Dr. Hawkins’ work to human evolvement is beyond what can be said about it. The state of Enlightenment is totally complete in its bliss, such that one would never leave it except out of a total surrender of love to God and to one’s fellow human beings, to share the gift that was given. This book on letting go, and all of his work in the world, is the result of that surrender.

As you will read in one of the chapters, there was a very deep surrender that allowed the resumption of his personal consciousness in order to fulfill certain commitments in the world. The state of oneness was not lost or left, but extraordinary love had to be directed toward the challenge of verbalizing the ineffable. You will notice that some of his pronouns do not fit grammatical convention—for example, “our life”—yet they are true to the experience of a spiritual state that knows the impersonal oneness of all life. That Dr. Hawkins would re-enter the world of logic and language in order to share a “Map of Consciousness” with us—so that we might also complete our destiny—speaks volumes of his selfless love for humanity. By showing us the way to liberation, Dr. Hawkins gives us the chance of reaching it.

The letting go technique is a pragmatic system of eliminating obstacles and attachments. It can also be called a mechanism of surrender. There is scientific proof of its efficacy, an explanation of which is included in one of the chapters. Research has shown the technique to be more effective than many other approaches currently available in relieving the physiologic responses to stress. After researching most of the various stress-reduction and consciousness methods, this approach stands out for its sheer simplicity, efficiency, clinical efficacy, absence of questionable concepts, and rapidity of observable results. Its simplicity is deceptive and almost disguises the real benefit of the technique. Simply stated, it sets us free from emotional attachments. It verifies the observation made by every sage, that attachments are the primary cause of suffering.

The mind, with its thoughts, is driven by feelings. Each feeling is the cumulative derivative of many thousands of thoughts. Because most people throughout their lives repress, suppress, and try to escape from their feelings, the suppressed energy accumulates and seeks expression through psychosomatic distress, bodily disorders, emotional illnesses, and disordered behavior in interpersonal relationships. The accumulated feelings block spiritual growth and awareness, as well as success in many areas of life.

While in contemplation one day, the mind said: “What in the world is wrong with us?” “Why doesn’t happiness stay put?” “Where are the answers?’ “How do we address the human dilemma?” “Have I gone nuts or has the world gone crazy?”

The solution to any problem seems to bring only brief relief, for it is the very basis of the next problem. “Is the human mind a hopeless squirrel cage?” “Is everybody confused?” “Does God know what He’s doing?” “Is God dead?”

The mind just kept chattering along: “Does anybody have the secret?” Don’t worry—everybody’s desperate. Some seem cool about it. “I can’t see what all the fuss is about,” they say. “Life seems simple to me.” They are so scared they can’t even look at it! How about the experts? Their confusion is more sophisticated, wrapped in impressive jargon and elaborate mental construction.

They have predetermined belief systems into which they try to squeeze you. It seems to work for a while and, then, it is just back to one’s original state again.

Intuitively, we know that somewhere there is an ultimate answer. We stumble down dark byways into cul-de-sacs and blind alleys; we get exploited and taken, disillusioned, fed up, and we keep on trying. Where is our blind spot? Why can’t we find the answer? We don’t understand the problem; that’s why we can’t find the answer. Maybe it’s ultra simple, and that’s why we can’t see it. Maybe the solution is not “out there,” and that’s why we can’t find it. Maybe we have so many belief systems that we are blinded to the obvious.

Throughout history, a few individuals have reached great clarity and have experienced the ultimate solution to our human woes. How did they get there? What was their secret? Why can’t we understand what they had to teach? Is it really next to impossible or nearly hopeless? What about the average person who is not a spiritual genius? Multitudes follow spiritual pathways, but scarce are the ones who finally succeed and realize the ultimate truth. Why is that? We follow ritual and dogma and zealously practice spiritual discipline—and we crash once again!

Even when it works, the ego quickly comes in and we are caught in pride and smugness, thinking we have the answers. Oh, Lord, save us from the ones who have the answers! Save us from the righteous! Save us from the do-gooders!

Confusion is our salvation. For the confused, there is still hope. Hang on to your confusion. In the end it is your best friend, your best defense against the deathliness of others’ answers, against being raped by their ideas. If you are confused, you are still free.

If you are confused, this book is for you. What’s in the book? It tells of a simple method to reach great clarity and transcend your problems along the way. It’s not by finding the answers, but by undoing the basis of the problem. The state reached by the great sages of history is available; the solutions are within us and easy to find.

The mechanism of surrender is simple and the truth is self-evident. It works during daily life. There is no dogma or belief system. You verify everything for yourself, so you cannot be misled. There is no dependence on any teachings. It follows the dicta of “Know thyself”;

“The truth shall set you free”; and “The kingdom of God is within you.” It works for the cynic, the pragmatist, the religionist, and the atheist. It works for any age or cultural background. It works for the spiritual person and the non-spiritual person alike. Because the mechanism is your own, nobody can take it away from you. You are safe from disillusionment.

You will find out for yourself what is real and what are just the mind’s programs and belief systems. While all of this is going on, you will become healthier, more successful with less effort, happier, and more capable of real love. Your friends will notice a difference; the changes are permanent. You aren’t going to go for a “high” and crash later. You will discover there is an automatic teacher within yourself. Eventually you will discover your inner Self. You always unconsciously knew it was there.

When you come upon it, you will understand what the great sages of history were trying to convey. You will understand it because Truth is self-evident and within your own Self. This book is written with you, the reader, constantly in mind. It is easy, effortless, and enjoyable. There is nothing to learn or memorize. You will become lighter and happier as you read it. The material will automatically start bringing you the experience of freedom as you read through the pages.

You are going to feel the weights being removed. Everything you do will become more enjoyable. You are in for some happy surprises about your life! Things are going to get better and better! It’s okay to be skeptical. We’ve been taken down the primrose path before, so be as skeptical as you like. Indeed, it’s advisable to avoid gushing enthusiasm.

It is a setup for a letdown later. Therefore, rather than enthusiasm, quiet observation will serve you better. Is there such a thing as something for nothing in the universe? Oh, yes, most certainly there is. It’s your own freedom which you have forgotten and don’t know how to experience. What is being offered to you is not something that has to be acquired. It is not something that is new or outside of yourself. It is already yours and merely has to be reawakened and rediscovered. It will emerge of its own nature. The purpose of sharing this approach is merely to put you in touch with your own inner feelings and experiences. In addition, there is much helpful information that your mind will want to know. The process of surrender will begin automatically, for it is the nature of the mind to seek relief from pain and suffering and to experience greater happiness.


What is it?

Letting go is like the sudden cessation of an inner pressure or the dropping of a weight It is accompanied by a sudden feeling of relief and lightness, with an increased happiness and freedom. It is an actual mechanism of the mind, and everyone has experienced it on occasion.

A good example is the following. You are in the midst of an intense argument; you are angry and upset, when suddenly the whole thing strikes you as absurd and ridiculous. You start to laugh. The pressure is relieved. You come up from anger, fear, and feeling attacked to feeling suddenly free and happy.

Think how great it would be if you could do that all of the time, in any place, and with any event. You could always feel free and happy and never be cornered by your feelings again. That’s what this technique is all about: letting go consciously and frequently at will. You are then in charge of how you feel, and you are no longer at the mercy of the world and your reactions to it. You are no longer the victim. This is employing the bask teaching of the Buddha, which removes the pressure of involuntary reactivity.

We carry around with us a huge reservoir of accumulated negative feelings, attitudes, and beliefs. The accumulated pressure makes us miserable and is the basis of many of our illnesses and problems. We are resigned to it and explain it away as the “human condition.” We seek to escape from it in myriad ways. The average human life is spent trying to avoid and run from the inner turmoil of fear and the threat of misery. Everyone’s self-esteem is constantly threatened both from within and without.

If we take a close look at human life, we see that it is essentially one long elaborate struggle to escape our inner fears and expectations that have been projected upon the world. Interspersed are periods of celebration when we have momentarily escaped the inner fears, but the fears are still there waiting for us. We have become afraid of our inner feelings because they hold such a massive amount of negativity that we fear we would be overwhelmed by it if we were to take a deeper look.

We have a fear of these feelings because we have no conscious mechanism by which to handle the feelings if we let them come up within ourselves. Because we are afraid to face them, they continue to accumulate and, finally, we secretly begin looking forward to death to bring all of the pain to an end. It is not thoughts or facts that are painful but the feelings that accompany them.

Thoughts in and of themselves are painless, but not the feelings that underlie them! It is the accumulated pressure of feelings that causes thoughts. One feeling, for instance, can create literally thousands of thoughts over a period of time. Think, for instance, of one painful memory from early life, one terrible regret that has been hidden. Look at all the years and years of thoughts associated with that single event.

If we could surrender the underlying painful feeling, all of those thoughts would disappear instantly and we would forget the event. This observation is in accord with scientific research. The Gray-LaViolette scientific theory integrates psychology and neurophysiology. Their research demonstrated that feeling tones organize thoughts and memory (Gray-LaViolette, 1981). Thoughts are filed in the memory bank according to the various shades of feelings associated with those thoughts. Therefore, when we relinquish or let go of a feeling, we are freeing ourselves from all of the associated thoughts.

The great value of knowing how to surrender is that any and all feelings can be let go of at any time and any place in an instant, and it can be done continuously and effortlessly. What is the surrendered state? It means to be free of negative feelings in a given area so that creativity and spontaneity can manifest without opposition or the interference of inner conflicts. To be free of inner conflict and expectations is to give others in our life the greatest freedom. It allows us to experience the basic nature of the universe, which, it will be discovered, is to manifest the greatest good possible in a situation. This may sound philosophical, but, when done, it is experientially true.

Christ said, “Why do you see the splinter which is in your brother’s eye, and do not feel the beam which is in your own eye (Matthew 7:3)?”

All the Great Masters point us within. Everything in the universe emits a vibration. The higher the vibration, the more power it has. Emotions, also, because they are energy, emit vibrations.

There is progressive diminishing of dependence on anything or anyone outside of ourselves. These principles are in accord with the basic teaching of the Buddha to avoid attachment to worldly phenomena, as well as the basic teaching of Jesus Christ to “be in the world but not of it.”

There are numerous complicated psychologies of the human emotions. They often involve considerable symbology and references to mythology, and they are based on hypotheses that are hotly debated. As a result, there are various schools of psychotherapy with their different aims and methods. Simplicity is one of the earmarks of truth, and so we will describe a simple, workable, testable map of the emotions that can be verified by subjective experience, as well as by objective testing.

The Goal of Survival Whichever psychology is studied reveals that the primary human goal, superseding all others, is survival. Every human desire seeks to ensure one’s personal survival and the survival of one’s identified groups, such as family, loved ones, and country. Humans fear, most of all, the loss of the capacity to experience. To that end, people are interested in the survival of the body because they believe that they are the body and, therefore, they need the body to experience their existence.

Because people view themselves as separate and limited, they are stressed by their sense of lack. It is common for humans to look outside of themselves for the satisfaction of their needs. This leads them to experience themselves as vulnerable because they are insufficient unto themselves. The mind is, therefore, a survival mechanism, and its method of survival is primarily the use of emotions. Thoughts are engendered by the emotions and, eventually, emotions become shorthand for thoughts.

Thousands and even millions of thoughts can be replaced by a single emotion. Emotions are more basic and primitive than mental processes. Reason is the tool the mind uses to achieve its emotional ends. When used by the intellect, the basic underlying emotion is usually unconscious or at least out of awareness. When the underlying emotion is forgotten or ignored and not experienced, people are unaware of the reason for their actions and they develop all kinds of plausible reasons.

In fact, they frequently do not know why they are doing what they are doing. There is a simple way to become conscious of the underlying emotional goal behind any activity through use of the question, “What for?” With each answer, “What for?” is asked again and again until the basic feeling is uncovered. An example would be the following. A man wants a new Cadillac. His mind gives all the logical reasons but logic doesn’t really explain it. So he asks himself, “What do I want the Cadillac for?” “Well,” he says, “it is to achieve status, recognition, respect, and solid citizen success status.” Again: “What do I want status for?” “Respect and approval from others,” he might say, “and to ensure that respect.” Again: “What do I want respect and approval for?” “To have the feeling of security.” Again: “What do I want security for?” “To feel happy.” The continual question, “What for?,” reveals that basically there are feelings of insecurity, unhappiness, and lack of fulfillment. Every activity or desire will reveal that the basic goal is to achieve a certain feeling.

There are no other goals than to overcome fear and achieve happiness. Emotions are connected with what we believe will ensure our survival, not with what actually will. Emotions themselves are actually the cause of the basic fear that drives everyone to seek security constantly.

“Like goes to like.” The different energies constellate in “attractor patterns” or “levels of consciousness.” The Map of Consciousness (see Appendix A) provides a linear, logarithmic view of this nonlinear energetic terrain. Each level of consciousness (or attractor pattern) is calibrated on a logarithmic scale of energetic power, ranging from 1-1000. The level of Pull Enlightenment (1000), at the top of the Map, represents the highest level attainable in the human realm; it is the energy of Jesus Christ, the Buddha, and Krishna. The level of Shame (20) is at the bottom, close to death, representing bare survival. The level of Courage (200) is the critical point that marks the shift from negative to positive energy. It is the energy of integrity, being truthful, empowerment, and having the capacity to cope. The levels of consciousness below Courage are destructive, whereas the levels above it are life-supportive. A simple muscle-test reveals the difference: negative stimuli (below 200) instantly weaken the muscle, and positive stimuli (above 200) instantly strengthen the muscle. True “power” strengthens; “force” weakens. Above the level of Courage, people seek us out because we give energy to them (“power) and we have goodwill towards them. Below the level of Courage, people avoid us because we take energy from them (“force”) and we want to use them for our own material or emotional needs. Here, we delineate the basic scale, starting from the higher energies down to the lower:

My Personal thoughts; (To understand this scale the three first chakras can be represented from energy frequency from 0-200 in this scale, and this also reprsent the Matrix or the mind prison Mankind is trapped within. Much what see, hear and read in news, media and watch from the movie industry is designed to keep mankind in the lower state of mind). Ego therefore don´t want to be enlighten, but instead feeding people´s mind with ignorance. “Enlightenment is ego’s ultimate disappointment.”

Peace (600): This is experienced as perfection, bliss, effortlessness, and oneness. It is a state of non-duality beyond separateness and beyond the intellect, as in the “peace that passeth all understanding.” It is described as Illumination and Enlightenment. It is rare in the human realm. Joy (540): Love that is unconditional and unchanging, despite circumstances and actions of others. The world is illuminated by exquisite beauty, which is seen in all things. The perfection of creation is self-evident. There is closeness to unity and discovery of Self; compassion for all; enormous patience; the feeling of at-oneness with others and a concern for their happiness. A sense of self-completion and self-sufficiency prevails. Love (500): A way of being that is forgiving, nurturing, and supportive. It does not proceed from the mind; rather, it emanates from the heart. Love focuses on the essence of a situation, not the details. It deals with wholes, not particulars. As perception is replaced with vision, it takes no position and sees the intrinsic value and lovability of all that exists.

Reason (400): This aspect differentiates humans from the animal world. There is the ability to see things in the abstract, to conceptualize, to be objective, and to make rapid and correct decisions. Its enormous utility is problem solving. Science, philosophy, medicine, and logic are expressions of this level. Acceptance (350): This energy is easy-going, laid back, harmonious, flexible, inclusive, and free of inner resistance. “Life is good. You and I are good. I feel connected.” It meets life on life’s terms. There is no need to blame others or blame life.
Willingness (310): This energy subserves survival by virtue of a positive attitude that welcomes all expressions of life. It is friendly, helpful, wants to assist, and seeks to be of service.

Neutrality (250): This is a way of life that is comfortable, pragmatic, and relatively free of emotionality. “It’s okay either way.” It is free of rigid positions, nonjudgmental, and noncompetitive. Courage (200): This energy says, “I can do it.” It is determined, excited about life, productive, independent, and self-empowered. Effective action is possible. Pride (175): “My way is the best way.” says this level. Its focus is achievement. desire for recognition, specialness, and perfectionism. It feels “better than … ” and superior to others. Anger (150): This energy overcomes the source of fear by force, threats, and attack. It is irritable, explosive, bitter, volatile, and resentful. It likes to “get even,” as in “I’ll show you.” Desire (125): It is always seeking gain, acquisition, pleasure, and “getting” something outside oneself. It is insatiable, never satisfied, and craving. have to have it.” “Give me what I want, and give it to me now!” Fear (100): This energy sees “danger,” which is “everywhere.” It is avoidant, defensive, preoccupied with security, possessive of others, jealous, restless, anxious, and vigilant. Grief (75): There is helplessness, despair, loss, regret, and the feeling, “If only I had … ” Separation. Depression. Sadness. Being a “loser.” Mournful, as in “I can’t go on.” Apathy (50): This energy is characterized by hopelessness, playing dead, being a “drain” to others, being immobilized, and the feelings: “I can’t” and “Who cares?” Poverty is common. Guilt (30): In this energy field, one wants to punish and be punished. It leads a self-rejection, masochism, remorse, “feeling bad,” and self-sabotage. “It’s all n fault” Accident-proneness, suicidal behavior, and projection of self-hatred ono “evil” others are common. It is the basis of many psychosomatic illnesses. Shame (20): Characterized by humiliation, as in “hanging your head in shame.’ It is traditionally accompanied by banishment. It is destructive to health and leads to cruelty toward self and others.

The energy levels are also traditionally associated with the body energy centers that are sometimes referred to as “chakras.” The chakras are energy centers through which “kundalini energy” is said to flow, once it is awakened at the level of Courage (200). The energy centers (chakras) can be measured by a variety of clinical techniques and sensitive electronic instruments.

On the Map of Consciousness, the chakras calibrate as follows: Crown (600), Third Eye (525), Throat (350), Heart (505), Solar Plexus (275), Sacral or Spleen (275), Base or Root Chakra (200). When we relinquish negative feelings, the energy in our higher chakras increases. For instance, instead of habitually “venting our spleen” (second chakra), we are now described as “all heart” (fifth chakra). This energy system has a direct impact on the physical body.

The energy in each chakra flows out through channels called “meridians” to the whole energy body, which is like a blueprint to the physical body. Each meridian is associated with a particular organ, and each organ is associated with a particular emotion. A negative emotion throws off the energy balance of its associated acupuncture meridian and related organ.

For instance, depression, despair, and melancholy are associated with the liver meridian, so these emotions tend to interfere with liver function. Every negative feeling impairs a body organ and, as the years go by, that organ becomes diseased and eventually fails to function. The lower our emotional state, the more negatively we influence not only our own lives but also all of life around us.

The higher the emotional level of evolution, the more positive our life becomes on all levels, and we support all life around us. As negative emotions are acknowledged and surrendered, we get freer and move up the scale, eventually experiencing predominantly positive feelings. All lower emotions are limitations and blind us to the reality of our true Self. As we surrender our way up the scale and near the top, a new type of experience begins to happen. At the very top of the scale, there occurs the realization of one’s true Self and the varying levels of Illumination.

The main importance of this is to note that, as we get higher and freer, what the world calls spiritual awareness, intuition, and growth of consciousness occur. This is the common experience of all who surrender their negative feelings. They become more and more conscious. That which is impossible to see or experience at lower levels of consciousness becomes self-evident and stunningly obvious at higher levels.

This whole book can be downloaded from PDFDRIVE.COM. Just search for Letting Go – The Pathway of Surrender


Chapter 1: Introduction
Chapter 2: The Mechanism of Letting Go
What is it?
Feelings and Mental Mechanisms
Feelings and Stress
Life Events and Emotions
Mechanism of Letting Go
Resistance to Letting Go
Chapter 3: The Anatomy of Emotions
Goal of Survival
Scale of Emotions
Understanding Emotions
Handling Emotional Crises
Healing the Past
Enhancing Positive Emotions
Chapter 4: Apathy and Depression
“I Can’t” vs. “I Won’t”
Choosing the Positive
The Company We Keep
Chapter 5: Grief
Allowing the Grief
Handling Loss
Preventing Grief
Chapter 6: Fear
Fear of Public Speaking
Healing Effect of Love
Owning the “Shadow”
Chapter 7: Desire
Desire as an Obstacle
Power of Inner Decision
Chapter 8: Anger
Using Anger Positively
Chronic Resentment
Chapter 9: Pride
Vulnerability of Pride
Joy and Gratitude
Chapter 10: Courage
Courage to Let Go
Awareness of Others
Chapter 11: Acceptance
Everything Is Perfect As It Is
Acceptance of Self and Others
Personal Responsibility
Chapter 12: Love
Love in Everyday Life
Love Heals
Unconditional Love
Chapter 13: Peace
Profound Impact of Peace
Silent Transmission
Surrender to Ultimate Reality
Chapter 14: Reducing Stress and Physical Illness
Psychological Aspects and Stress Proneness
Medical Aspects of Stress
Energy System Response to Stress and the Acupuncture System
Interventions to Alleviate Stress
Kinesiologic Testing
Kinesiologic Testing Technique
The Relationship of Consciousness to Stress and Disease
Chapter 15: The Relationship between Mind and Body
Influence of Mind
Disease-Prone Beliefs
Comparison with Other Techniques
Chapter 16: The Benefits of Letting Go
Emotional Growth
Problem Solving
Resolution of Psychological Problems: Comparison with
Chapter 17: Transformation
State of Inner Freedom
Chapter 18: Relationships
Negative Feelings
The Human Condition
Positive Feelings
Sexual Relations
Chapter 19: Achievement of Vocational Goals
Feelings and Abilities
Negative Feelings Related to Work
Positive Feelings Related to Work
Feelings and the Decision-Making Process
Feelings and Sales Ability
Chapter 20: Physician, Heal Thyself
Basic Principles
Healing of Multiple Diseases
Healing of Vision
Chapter 21: Questions and Answers
Religious and Spiritual Goals
Meditation and Inner Techniques
Alcoholism and Drug Addiction
The Mechanism
Surrender to the Ultimate


Cutting Through Spiritual Materialism – “It is important to see that the main point of any spiritual practice is to step out of the bureaucracy of ego”. Dharma is applicable to every age, to every person; it has a living quality. It is not enough to imitate your master or guru; you are not trying to become a replica of your teacher.

Cutting Through Spiritual Materialism – “It is important to see that the main point of any spiritual practice is to step out of the bureaucracy of ego”. Dharma is applicable to every age, to every person; it has a living quality. It is not enough to imitate your master or guru; you are not trying to become a replica of your teacher.


The inspiration to find the truth, to see what is real, and to lead a genuine life—the culmination of which can be enlightenment—is what underlies every spiritual journey. However, embarking on this journey is rarely as straightforward as we may wish.

The journey toward enlightenment ultimately may be both profound and simple, yet the process of understanding that simplicity tends to be multidimensional, if not downright complicated.

For in order to understand a spiritual path, we must acknowledge and understand our own mind, now, as it pertains to the journey. What misunder-standings and concepts we may have about a spiritual practice, we must overcome so that we’re not merely practicing according to our own conceptualized idea.

Ego, and the myriad games it plays to unravel our inspiration for enlightenment, must always be monitored. To understand the essential qualities of the spiritual path, especially what obstacles or conundrums might lie ahead, we need a clear sense of direction. We need teachings, instructions, and guidance from someone who has traveled the path and therefore can give valid and confident advice about how others could travel this same path.

Cutting Through Spiritual

Materialism has become a classic. For those in the audience who were experimenting with rejecting society in order to pursue an idealistic, transcendental path, his teachings shed new light onworking with themselves in the context of their own country, family, and culture. As an enthusiastic newcomer to the West and a spiritual elder as well, he was able to introduce to them the basic workability of their own situation as part of the spiritual path.

Rejecting everything was not the solution. Training one’s mind, body, and speech in accordance with the truth would bring about the understanding and wisdom that produces peace.

Many of those students followed his advice, continuing on their spiritual journeys and at the same time becoming parents, teachers, business people, and even dharma teachers. These people have now become the elders for a new generation of inquisitive minds.

Even though the message of this book was addressed to a particular group at a particular time in history, it is not only for that generation. These teachings will never be dated or pigeonholed. In the last thirty years, in our continuing pursuit of whatever will distract us from the truth of pain and suffering, we have become even more materialistic.

Although the Bud-dhist way is not theistic, it does not contradict the theistic dis-ciplines. Rather the differences between the ways are a matter of emphasis and method. The basic problems of spiritual materialism are common to all spiritual disciplines. The Bud-dhist approach begins with our confusion and suffering and works toward the unraveling of their origin. The theistic ap-proach begins with the richness of God and works toward raising consciousness so as to experience God’s presence. But since the obstacles to relating with God are our confusions and negativities, the theistic approach must also deal with them. Spiritual pride, for example, is as much a problem in theistic disciplines as in Buddhism. According to the Buddhist tradition, the spiritual path is the process of cutting through our confusion, of uncovering the awakened state of mind. When the awakened state of mind is crowded in by ego and its attendant paranoia, it takes on the character of an underlying instinct. So it is not a matter of building up the awakened state of mind, but rather of burning out the confusions which obstruct it. In the process of burning out these confusions, we discover enlightenment. If the process were otherwise, the awakened state of mind would be a product, dependent upon cause and effect and therefore liable to dissolution. Anything which is created must, sooner or later, die. If enlightenment were created in such a way, there would always be the possibility of ego reasserting itself, causing a return to the confused state. Enlightenment is permanent be-cause we have not produced it; we have merely discovered it (p.4).

In the Buddhist tradition the analogy of the sun appearing from behind the clouds is often used to explain the discovery of enlightenment. In meditation practice we clear away the confusion of ego in order to glimpse the awakened state. The absence of ignorance, of being crowded in, of paranoia, opens up a tremendous view of life. One discovers a different way of being. The heart of the confusion is that man has a sense of self which seems to him to be continuous and solid. When a thought or emotion or event occurs, there is a sense of someone being conscious of what is happening. You sense that you are read-ing these words. This sense of self is actually a transitory, dis-continuous event, which in our confusion seems to be quite solid and continuous. Since we take our confused view as be. ing real, we struggle to maintain and enhance this solid self. We try to feed it pleasures and shield it from pain. Experi-ence continually threatens to reveal our transitoriness to us, so we continually struggle to cover up any possibility of dis-covering our real condition. “But,” we might ask, “if our real condition is an awakened state, why are we so busy trying to avoid becoming aware of it?” It is because we have become so absorbed in our confused view of the world, that we consider it real, the only possible world. This struggle to maintain the sense of a solid, continuous self is the action of ego Ego, however, is only partially successful in shielding us from pain. It is the dissatisfaction which accompanies ego’s struggle that inspires us to examine what we are doing.

Since there are always gaps in our self-consciousness, some insight is possible. An interesting metaphor used in Tibetan Buddhism to describe the functioning of ego is that of the “Three Lords of Materialism”:

the “Lord of Form,” the “Lord of Speech,” and the “Lord of Mind.” In the discussion of the Three Lords which follows, the words “materialism” and “neurotic” refer to the action of ego.

The Lord of Form refers to the neurotic pursuit of physical comfort, security and pleasure. Our highly organized and technological society reflects our preoccupation with manipu. I sting physical surroundings so as to shield ourselves from the irritations of the raw, rugged, unpredictable aspects of life. Push-button elevators, pre-packaged meat, air conditioning, flush toilets, private funerals, retirement programs, mass pro-duction, weather satellites, bulldozers, fluorescent lighting, nine to five jobs, television—all are attempts to create a man-ageable, safe, predictable, pleasurable world.

The Lord of Form does not signify the physically rich and secure life-situations we create per se. Rather it refers to the neurotic preoccupation that drives us to create them, to try to control nature. It is ego’s ambition to secure and entertain it-self, trying to avoid all irritation. So we cling to our pleasures and possessions, we fear change or force change, we try to create a nest or playground.

The Lord of Speech refers to the use of intellect in relating to our world. We adopt sets of categories which serve as handles, as ways of managing phenomena. The most fully developed products of this tendency are ideologies, the systems of ideas that rationalize, justify and sanctify our lives. Nationalism, communism, existentialism, Christianity, Buddhism —all provide us with identities, rules of action, and interpretations of how and why things happen as they do.

Again, the use of intellect is not in itself the Lord of Speech. The Lord of Speech refers to the inclination on the part of ego to interpret anything that is threatening or irritating in such a way as to neutralize the threat or turn it into something “positive” from ego’s point of view. The Lord of Speech re-fers to the use of concepts as filters to screen us from a direct perception of what is. The concepts are taken too seriously; they are used as tools to solidify our world and ourselves.

If a world of nameable things exists, then “I” as one of the name-able things exists as well. We wish not to leave any room for threatening doubt, uncertainty or confusion. The Lord of Mind refers to the effort of consciousness to maintain awareness of itself. The Lord of Mind rules when we use spiritual and psychological disciplines as the means of maintaining our self-consciousness, of holding onto our sense of self. Drugs, yoga, prayer, meditation, trances, various psy-chotherapies—all can be used in this way.

Ego is able to convert everything to its own use, even spiri-tuality. For example, if you have learned of a particularly beneficial meditation technique of spiritual practice, then ego’s attitude is, first to regard it as an object of fascination and, second to examine it. Finally, since ego is seeming solid and cannot really absorb anything, it can only mimic. Thus ego tries to examine and imitate the practice of meditation and the meditative way of life. When we have learned all the tricks and answers of the spiritual game, we automatically try to imitate spirituality, since real involvement would require the complete elimination of ego, and actually the last thing we want to do is to give up the ego completely.

However, we cannot experience that which we are trying to imitate; we can only find some area within the bounds of ego that seems to be the same thing. Ego translates everything in terms of its own state of health, its own inherent qualities. It feels a sense of great accomplishment and excitement at having been able to create such a pattern. At last it has created a tangible ac-complishment, a confirmation of its own individuality. If we become successful at maintaining our self-consciousness through spiritual techniques, then genuine spiritual de velopment is highly unlikely.

Our mental habits become so strong as to be hard to penetrate. We may even go so far as to achieve the totally demonic state of complete “Egohood.” Even though the Lord of Mind is the most powerful in sub-verting spirituality, still the other two Lords can also rule the spiritual practice. Retreat to nature, isolation, simple, quiet, high people—all can be ways of shielding oneself from irri-tation, all can be expressions of the Lord of Form.

Or perhaps religion may provide us with a rationalization for creating a secure nest, a simple but comfortable home, for acquiring an amiable mate, and a stable, easy joh. The Lord of Speech is involved in spiritual practice as well. In following a spiritual path we may substitute a new religious ideology for our former beliefs, but continue to use it in the old neurotic way. Regardless of how sublime our ideas may be, if we take them too seriously and use them to maintain our ego, we are still being ruled by the Lord of Speech.

Most of us, if we examine our actions, would probably agree that we are ruled by one or more of the Three Lords. “But,” we might ask, “so what? This is simply a description of the human condition. Yes, we know that our technology cannot shield us from war, crime, illness, economic insecurity, laborious work; old age and death; nor can our ideologies shield us from doubt, uncertainty, confusion and disorienta. tion; nor can our therapies protect us from the dissolution of the high states of consciousness that we may temporarily achieve and the disillusionment and anguish that follow. But what else are we to do?

The Three Lords seem too powerful to overthrow, and we don’t know what to replace them with.

The Buddha, troubled by these questions, examined the process by which the Three Lords rule. He questioned why our minds follow them and whether there is another way. He discovered that the Three Lords seduce us by creating a funda-mental myth: that we are solid beings. But ultimately the myth is false, a huge hoax, a gigantic fraud, and it is the root of our suffering. In order to make this discovery he had to break through very elaborate defenses erected by the Three Lords to prevent their subjects from discovering the fundamental deception which is the source of their power.

We cannot in any way free ourselves from the domination of the Three Lords unless we too cut through, layer by layer, the elaborate defenses of these Lords.

The Lords’ defenses are created out of the material of our minds. This material of mind is used by the Lords in such a way as to maintain the basic myth of solidity. In order to see for ourselves how this process works we must examine our own experience.

“But how,” we might ask, “are we to conduct the examination? What method or tool are we to use?” The method that the Buddha discovered is meditation. He discovered that struggling to find answers did not work. It was only when there were gaps in his struggle that insights came to him. He began to realize that there was a sane, awake quality with-in him which manifested itself only in the absence of struggle.

So the practice of meditation involves “letting be.” There have been a number of misconceptions regarding meditation. Some people regard it as a trancelike state of mind. Others think of it in terms of training, in the sense of mental gymnastics. But meditation is neither of these, although it does involve dealing with neurotic states of mind.

The neurotic state of mind is not difficult or impossible to deal with. It has energy, speed and a certain pattern. The practice of meditation involves letting be—trying to go with the pattern, trying to go with the energy and the speed. In this way we learn how to deal with these factors, how to relate with them, not in the sense of causing them to mature in the way we would like, but in the sense of knowing them for what they are and working with their pattern.

There is a story regarding the Buddha which recounts how he once gave teaching to a famous sitar player who wanted to study meditation. The musician asked, “Should I control my mind or should I completely let go?” The Buddha answered, “Since you are a great musician, tell me how you would tune the strings of your instrument.” The musician said, “I would make them not too tight and not too loose.” “Likewise,” said the Buddha, “in your meditation practice you should not im-pose anything too forcefully on your mind, nor should you let it wander.”

That is the teaching of letting the mind be in a very open way, of feeling the flow of energy without trying to subdue it and without letting it get out of control, of going with the energy pattern of mind. This is meditation practice. Such practice is necessary generally because our thinking pattern, our conceptualized way of conducting our life in the world, is either too manipulative, imposing itself upon the world, or else runs completely wild and uncontrolled.

Therefore, our meditation practice must begin with ego’s outermost layer, the discursive thoughts which continually run through our minds, our mental gossip. The Lords use discursive thought as their first line of defense, as the pawns in their effort to deceive us.

The more we generate thoughts, the busier we are mentally and the more convinced we are of our exis-tence. So the Lords are constantly trying to activate these thoughts, trying to create a constant overlapping of thoughts so that nothing can be seen beyond them. In true meditation there is no ambition to stir up thoughts, nor is there an ambi-tion to suppress them. They are just allowed to occur spontaneously and become an expression of basic sanity. They become the expression of the precision and the clarity of the awakened state of mind (p. 10).

Spiritual Materialism

We have come here to learn about spirituality. I trust the genuine quality of this search but we must question its nature. The problem is that ego can convert anything to its own use, even spirituality. Ego is constantly attempting to acquire and apply the teachings of spirituality for its own benefit.

The teachings are treated as an external thing, external to “me,” a philosophy which we try to imitate. We do not actually want to identify with or become the teachings. So if our teacher speaks of renunciation of ego, we attempt to mimic renuncia-tion of ego. We go through the motions, make the appropriate gestures, but we really do not want to sacrifice any part of our way of life.

We become skillful actors, and while playing deaf and dumb to the real meaning of the teachings, we find some comfort in pretending to follow the path. Whenever we begin to feel any discrepancy or conflict be-tween our actions and the teachings, we immediately interpret the situation in such a way that the conflict is smoothed over.

The interpreter is ego in the role of spiritual advisor. The situation is like that of a country where church and state are separate. If the policy of the state is foreign to the teachings of the church, then the automatic reaction of the king is to go to the head of the church, his spiritual advisor. and ask his blessing.

The head of the church then works out some justification and gives the policy his blessing under the pretense that the king is the protector of the faith. In an individual’s mind, it works out very neatly that way, ego being both king and head of the church.

This rationalization of the spiritual path and one’s actions must he cut through if true spirituality is to be realized. How. ever, such rationalizing is not easy to deal with because every-thing is seen through the filter of ego’s philosophy and logic, making all appear neat, precise and very logical. We attempt to find a self-justifying answer for every question.

In order to reassure ourselves, we work to fit into our intellectual scheme every aspect of our lives which might be confusing. And our effort is so serious and solemn, so straight-forward and sin-cere, that it is difficult to be suspicious of it. We always trust the “integrity” of our spiritual advisor. It does not matter what we use to achieve self-justification: the wisdom of sacred books, diagrams or charts, mathematical calculations, esoteric formulae, fundamentalist religion, depth psychology, or any other mechanism.

Whenever we begin to evaluate, deciding that we should or should not do this or that, then we have already associated our practice or our knowledge with categories, one pitted against the other, and that is spiri-tual materialism, the false spirituality of our spiritual advisor. Whenever we have a dualistic notion such as, “I am doing this because I want to achieve a particular state of conscious-ness, a particular state of being,” then automatically we sepa-rate ourselves from the reality of what we are. If we ask ourselves, “What is wrong with evaluating, with taking sides?”, the answer is that, when we formulate a secondary judgment, “I should be doing this and should avoid doing that,” then we have achieved a level of complication which takes us a long Nay from the basic simplicity of what we are. The simplicity of meditation means just experiencing the ape instinct of ego.

“It is important to see that the main point of any spiritual practice is to step out of the bureaucracy of ego”.

If anything more than this is laid onto our psychology, then it becomes a very heavy, thick mask, a suit of armor. It is important to see that the main point of any spiritual practice is to step out of the bureaucracy of ego.

This means stepping out of ego’s constant desire for a higher, more spiri-tual, more transcendental version of knowledge, religion, vir-tue, judgment, comfort or whatever it is that the particular ego is seeking. One must step out of spiritual materialism. If we do not step out of spiritual materialism, if we in fact prac-tice it, then we may eventually find ourselves possessed of a huge collection of spiritual paths.

We may feel these spiritual collections to be very precious. We have studied so much. We may have studied Western philosophy or Oriental philosophy, practiced yoga or perhaps have studied under dozens of great masters. We have achieved and we have learned. We believe that we have accumulated a hoard of knowledge.

And yet, having gone through all this, there is still something to give up. It is extremely mysterious! How could this happen? Im-possible! But unfortunately it is so. Our vast collections of knowledge and experience are just part of ego’s display, part of the grandiose quality of ego. We display them to the world and, in so doing, reassure ourselves that we exist, safe and secure, as “spiritual” people.

There is a saying in the Tibetan scriptures: “Knowledge must be burned, hammered and beaten like pure gold. Then one can wear it as an ornament.” So when you receive spiritual instruction from the hands of another, you do not take it uncritically, but you burn it, you hammer it, you beat it, until the bright, dignified color of gold appears. Then you craft it into an ornament, whatever design you like, and you put it on. Therefore, dharma is applicable to every age, to every person; it has a living quality. It is not enough to imitate your master or guru; you are not trying to become a replica of your teacher. The teachings are an individual personal experience, right clown to the present holder of the doctrine.

One of the difficulties in surrendering to a guru is our preconceptions regarding him and our expectations of what will happen with him. We are preoccupied with ideas of what we would like to experience with our teacher: “I would like to see this; that would be the best way to see it; I would like to experience this particular situation, because it is in exact accordance with my expectation and fascination.”

So we try to fit things into pigeonholes, try to fit the situation to our expectations, and we cannot surrender any part of our anticipation to all. If we search for a guru or teacher, we expect him to be saintly, peaceful, quiet, a simple and yet wise man. When we find that he does not match our expectations, then we begin to be disappointed, we begin to doubt.

In order to establish a real teacher-student relationship it is necessary for us to give up all our preconceptions regarding that relationship and the condition of opening and surrender.

“Surrender” means opening oneself completely, trying to get beyond fascination and expectation. Surrender also means acknowledging the raw, rugged, clumsy and shocking qualities of one’s ego, acknowledging them and surrendering them as well. Generally, we find it very difficult to give out and surrender our raw and rugged qualities of ego. Although we may hate ourselves, at the same time we find our self-hatred a kind of occupation. In spite of the fact that we may dislike what we are and find that selfcondemnation painful, still we cannot give it up completely.

If we begin to give up our self-criticism, then we may feel that we are losing our occupation, as though someone were taking away our job. We would have no further occupation if we were to surrender everything; there would be nothing to hold on to. Self-evaluation and self-criticism are, basically, neurotic tendencies which derive from our not having enough confidence in ourselves, “confidence” in the sense of seeing what we are, knowing what we are, knowing that we can afford to open. We can afford to surrender that raw and rugged neurotic quality of self and step out of fascination, step out of preconceived ideas.

We must surrender our hopes and expectations, as well as our fears, and march directly into disappointment, work with disappointment, go into it and make it our way of life, which is a very hard thing to do. Disappointment is a good sign of basic intelligence. It cannot be compared to anything else: it is so sharp, precise, obvious and direct. If we can open, then we suddenly begin to see that our expectations are irrelevant compared with the reality of the situations we are facing. This automatically brings a Jeeling of disappointment. Disappointment is the best chariot to use on the path oJ the dharma. It does not confirm the existence of our ego and its dreams. However, if we are involved with spiritual materialism, if we regard spirituality as a part of our accumulation of learning and virtue, iJ spirituality becomes a way of building ourselves up, then of course the whole process of surrendering is completely distorted. If we regard spirituality as a way of making ourselves comfortable, then whenever we experience something unpleasant, a disappointment, we try to rationalize it: “Of course this must be an act of wisdom on the part of the guru (p. 23-25)

This was just a few pages from the beginning of the book. There is 220 more pages to read. You can download the whole book from PDFDRIVE.COM

Foreword Xl
Introduction 3
Spiritual Materialism I3
Surrendering 23
The Guru 3I
Initiation 53
Self-Deception 63
The HardWay 77
The Open Way 9I
Sense of Humor III
The Development of Ego I2I
The Six Realms 138
The Four Noble Truths I5I
The Bodhisattva Path 167
Shunyata 187
Prajna and Compassion 207
Tantra 2I7


While we cannot know the whole plan. each of us can know our place in it. It is not a secret that someone else can unlock for us. We carry it inside us. The divine gene that carries our cosmic DNA includes our plan for this lifetime. All it really takes to activate it is what an anonymous fourteenth-century writer called “the lively longing for God.” The whole journey of transfommtion is really about rediscovering our true identity and will. The mind creates the abyss, the heart crosses it.

While we cannot know the whole plan. each of us can know our place in it. It is not a secret that someone else can unlock for us. We carry it inside us. The divine gene that carries our cosmic DNA includes our plan for this lifetime. All it really takes to activate it is what an anonymous fourteenth-century writer called “the lively longing for God.” The whole journey of transfommtion is really about rediscovering our true identity and will. The mind creates the abyss, the heart crosses it.

The mind creates the abyss, the heart crosses it.

Therefore, the abyss is the materiality of nature in which the ego emerges out of but is always immersed in: it experiences itself as drive—as a desirous subjective being, which is the formative organization and expression of unconscious agency that epigenetically be-comes the ego of consciousness. It is only in relation to itself that the ego forges a gap between itself and the abyss—which becomes the domain of all that the self refuses to identify as being identical to itself.

The ego materializes out of an abyss in which it itself remains. In this way, the unconscious ego is itself an abyss that must mediate the multiple, overdctermined, and antithetical forces that populate and besiege it.

In the ego’s determinate activity of mediation, it sets itself in opposition to other-ness that it must sublate, and this inevitably means that certain aspects of its interiority (e.g., content, images, impulses, wishes, ideation) must be com-bated and/or superceded.

It is only on the condition that the ego intuits itself that it gives itself life felt as subjective experiential immediacy. When seen from the standpoint of the ego’s mature development, the abyss becomes anything that the ego refuses to identity as belonging its own constitution. Freud (1923) tells us that “the ego is first and foremost a bodily ego” (p. 26) by the simple fact that we are embodied. But he did not fully describe this process: the ego is first and foremost an unconscious embodiment that intuits its Self within the natural immediacy in which it finds itself.

Through continual dialectical bifurcation, the ego expands its internal experiential and representational world and thus acquires additional capacities, structures, and attunement through its mediated, conscious relational contingencies and epigenetic achievements. In doing so, the ego forges an even wider and deeper abyss casting all otherness into the liar of self-externalization. Therefore the chasm between the ego and the abyss is one in which the ego creates itself.

The ego of consciousness emerges from an unconscious void that it sinks back into at any given moment, thus never truly attaining ontological distinction.

The ego first awakens as unconscious subjectivity within the feeling mode of its original being that it experiences as drive, the restless compulsion to experience.

This is why ego and drive are not ontologically differentiated; ego is merely the appearance of drive. Drive is embodied natural desire, our original being that goes through endless transformations in the contextualization and enactment of our personal individu-alities and interpersonally encountered realities. Drive is transporting, and this is what governs the dialectic.

The reason why the domain of drive and, more broadly, that of the abyss, seems so foreign to the ego is that from the standpoint of conscious self-differentiation, we our so much more than our mere biologies. We define our subjective experiences, and when they come from unintended locations as extraneous temporal encroachments—from the monstrous to the sublime—they are not identified as emanating from within or by one’s own determinate will.

Absolute Spirit is destined to be the all-encompassing, self-articulated develop-ment of pure reason as absolute self-consciousness. It is when spirit achieves its fruition as absolute knowing that its telos is satisfied, the fulfillment of self-actualization. But when spirit is confined to its dark interior and mistakes the simple universal for the absolute universal, we may say that spirit suffers.

It suffers from its own ignorance, its isolation, its loneliness; it is bound to unconsciousness not capable of effecting its exalted transition to comprehensive understanding. im-prisoned in night—the pit of its own indeterminateness—spirit is circumscribed by its simple self-certainty.

Becoming a Master or a GURU is in itself a revolutionary act with far-reaching consequences. Before you set out to trnasform “the System,” however, first remember that we made it and in our own interests. We sustain it constantly, either in agreement, with our support, or in opposition with our dissent. The opponents of the System are as much a function of the System as its defenders. The System is a ghost assembled in the minds of human beings operating within “the System.” It is a virtual parent we made to look after us. We made it very big and difficult to see in its entirety and we serve it and nourish it every day.

These mysteries have the power to move us to that other personal / universal level beyond the ego where something in us creates or discovers meaning


Sooner or later even the most materialistic person will ask. ‘What is the point ()tiny life? Why am I here going through all these changes?’ The very cry of the heart to know is an affirmation that there are answers, however veiled they may seem at any given moment. tend to believe—or at least hope—that there will be some authorities around who can answer the mystery of our changing lives. The advice given by the oracle at Delphi was “Man, know thysclr—not “seek an evert.”

A Sufi stogy warns us about experts. It seems there was a man presumed dead who suddenly began banging on his coffin. The people raised the coffin lid, and the man said. “What are you doing? I am not dead.” After a bit of silence one of the crowd said, ‘The doctors and the priests have declared that you are dead. So dead you are” And he was promptly buried!

I once read that the difference between mysticism and religion is that religion is believing in someone else’s experience of God. whereas mysticism is believing in your own. It is inspirational, encouraging, and comforting to study someone else’s journey into enlightenment.

All of us would have a much harder time stumbling around in the dark density of materialism if we didn’t have the illuminations of enlightened ones who have gone before us. Their radiance, lighting up the treacherous twists and turns of the path toward self-awareness, is a gift, for when we focus on the wisdom of an enlightened person, we have that same potential within us quickened. But it is so much easier to acquire stories about enlightened ones than it is to follow their lead.

In Song of the Bird. Anthony de Mello tells the story of an explorer who went to the Amazon. As he enjoyed the richness of the country he thought to himself. how will I ever be able to tell the people back home what it feels like to paddle the canoe over the waterfalls? How can I describe the riotous colors of the flowers, the exotic sounds. the rich fragrances?

So he decided to make them a map. When he returned home the people were thrilled by his stories. They pinned the map on the town hall. Some people memorized every turning of the river. Some became map experts. But none of them journeyed to the Amazon themselves. The teacher tells of his first meeting with the man who was to become his guru. Chitrabhanu had been traveling all over India learning to ‘talk the talk” with many wise ones, and he thought he knew a lot.

But the first thing his guru told him was “You don’t know anything. You’re just a good parrot.” He says that was the true beginning of his learning. Most of us quote a truth a long time before we own it. We talk of oneness even as we fight for ego tenitorv. We speak of God’s love at the same time that we are backing away from Grace.

The fact that a truth is recognized does not mean that the old. programmed self abdicates the crown of ego willingly. But in time, and with commitment to our search, it does.

“Seek and you shall find” is the master key. It is not just the promise to believers in any one system. nor is it a romantic notion. It is a tough. working law of energy. The dynamic of this law of energy is attraction.

The desire to understand sets in motion powerful forces, and the answers begin to come slowly, a bit at a time. The right book, the sudden intuitive knowingness, the person with a piece of the puzzle—they all seem to appear as if by magic.

What we used to think was coincidence is in fact directed by an unseen intelligence. I’ve always liked the expression “Coincidence is God’s way of staying anonymous.’ Is it supernatural? No. Naturally super? Oh. yes. The fact is. we’ve just been working it unconsciously. unaware of the powerful. unrelenting law of attraction. We have been creating our own reality all along. Now we can make it intentional.


You create your own reality” can read a bit like New Age hype that has nothing to do with the real world of money, power, politics, the homeless. AIDS, or your personal life. Not understood, such a statement seems like an empty cliche at best, often guilt producing. insulting, and totally irrelevant at worst.

Rely on appearances to evaluate existing ‘hard data” and it’s likely to seem totally chaotic, the “roll of the dice.”The trouble is that hard data are constantly changing as yesterday’s absolute truths give way to today’s absolute truths—and tomorrow’s.

It’s little wonder that intelligent people sometimes opt for skepticism. It’s a useful transitional energy.

It questions and probes for the counterfeit. but it is still open to learning. Sri Aurobindo, who was both mystic and intellectual, once said. “First of all I believed that nothing was impossible. and at the same lime I could question everything.” However. cynicism. as opposed to skepticism. is a dead end in the search for understanding. I was once told in Spirit “A cynic is someone who has attempted to make God over in his own image and failed.”

The cynic is likely to say there’s no cause, no guiding intelligence. transcendent or otherwise.

The keepers of some of our myths tell us that an anthropomorphic deity made all the decisions for us, assigning us the role we are playing.

It’s not for us to know why, it’s just the mystery. Yet down through the centuries ancient teachings from all over the world tell us that reality is not something done to us: we create it.

Perhaps the word we should be underlined, for many of the realities we experience are those we have made together. As we look at the enormous challenges of our lives and times, it is worth serious investigation into the possibility that we are indeed creators.

It might result in sane sobering confrontations with our egos on fast consideration. but just imagine the implications for creating the future.

There is danger in oversimplification when discussing how we create our own realities. But be patient while you explore that for a moment, and then we’ll look at some of the principles involved.

First of all, we didn’t just begin with this life.

The you that is beyond personality, the real you, has always existed. There never was a time you were not; there never will be a time you won’t be. If you can accept that. from some higher level of beingness. you chose to be in the life you’re experiencing because it was going to allow you maximum opportunities to grow and contribute, you will see that all those fixed realities you started with had purpose.

No matter how you think you came to be born, it was purposeful.


The principle of attraction—in which we magnetically pull to ourselves what we seek—is a law of enerv.. and, like any other law, is activated through natural processes. The world was round, after all, even when we insisted it was flat. But before we discovered the truth of roundness. we created a host of demons and monsters that guarded the edge of the world.

How could something that never truly existed have the capacity to create such fear and limitation? Because our belief in them was so powerful, we breathed power into them. Such is the power of our minds. The law of attraction—like attracts like—is one of the master keys to reality creation.

“Seek and ye shall find’ is at work when attractions arc pulled in from fear magnets and the narrow demands of the ego. The law is equally at work when we seek to be aligned with our deepest spiritual self and we pull into our world all that is needed for creating from the highest in us.

We have only to look around at our world to see what we have collectively created from our blind egos—wars: dangerous pollutions: social, racial. and economic injustices: knowledge so untempered by wisdom that we teeter on the edge of self-annihilation.

We have brought ourselves collectively to planetary crisis. and we don’t have the luxury of delaying much longer. We are in a time of profound choosing. We must realize that our destiny is one with all people and all life.

Not only are we co-creators with each other, we are also in partnership with the Divine. Evolution pushes us either willingly or by means of hardship into accepting that. Each of us is a magnet that pulls into our world whatever we hold in mind.

Mind is much more than just the brain. Mind embraces our consistently. fueled intentions, thoughts, actions, words, and images. Mind establishes and sustains the fire of consciousness.


The single most potent force you have is your will.

For most of us it is the least understood. Yet everything we see around us. from social conditions to personal relationships, has been willed into existence. As we move through the intense changes of the new decade. we are going to hear more and more about the will.

What is it really and what is the difference between God’s will and human will?

How do we know when we are in accord with God’s will?

When the image of a deity “out there” lingers in the collective mind, it’s not too far removed from the old mountain and river gods. The will of such a deity conies dread. Sooner or later we fear that “it” will demand sacrifices.

We suspect that “it” is taking notes and that any minute all our faults will be revealed and punished. How do we live so that “it” will reward us, or maybe not even notice us? Many loving and intelligent people choose to dismiss the whole idea of a transcendent divine will as wishful thinking or pure superstition. It’s little wonder, then. that they fund that the concept “God is love” simply doesn’t compute with that of “God’s will.” which seems so indifferent to human suffering. It’s never likely to compute as long as we think God’s will is done to us rather than through us.

We will have difficulty accepting that there really is a loving God behind all the chaos we see. Is there a transcendent plan, a blueprint for planet Earth? During times of intense acceleration, such as now. many people catch symbolic glimpses of m hat appears to be an unfolding plan through dreams. visions. intuition.

While we were there, someone in the group bought me a present at the souvenir counter: a paperweight with two Earths etched on it. Not two hemispheres of the Earth, but two Earths exactly alike, side by side. Many people are having similar impressions of the world that is to come out of the dark and dangerous passage we are experiencing now. The message in all of them is to hold tight to a vision of our world in ecological. racial, economic, social, and political balance. How this new world will come into being is through us.

While we cannot know the whole plan. each of us can know our place in it. It is not a secret that someone else can unlock for us. We cam’ it inside us. The divine gene that carries our cosmic DNA includes our plan for this lifetime. All it really takes to activate it is what an anonymous fourteenth-century writer called “the lively longing for God.” The whole journey of transfommtion is really about rediscovering our true identity and will.

The mind creates the abyss, the heart crosses it. There is no direct, permanent, or public access to the divine. Each destiny has a unique curvature and must find its own spiritual belonging and direction. Individuality is the only gateway to spiritual potential and blessing. The heavens will always speak to man on earth. For it is the established order of creation, that life and light should descend from the higher to the lower, from the interior to the external, from the inner to the outer circles of existence.

This saying by a famous Indian mystic clearly demonstrates the gap between the “ rational ” mind and the loving heart.

Healing the mind takes place in two ways : In the first , we bring attention to the content of our thoughts and learn to redirect them

“The deepest you is the nothing inside, the side which you don’t know. Don’t be afraid of nothing.” —Alan Watts

The unseen is the uneatable ones and the secluded one is the lord, the almighty, the healer for all wounds. The invisible sees and knows everything your life consists of, because the appearance is such a beautiful bliss. Nothing can separate you from it, only the secluded one can limit your days of reality.

The genuine word of eternity, where man is a desert and alien both to himself and multiplicity,” writes Meister Eckhart. If nothing works and we still survive, we have learned that there is nothing to fear ever again. “I survived without support means I have no need of my usual supports. I am my own companion sometimes. God as comrade can be I. In certain moments, I am the More.” This is access to the immanent God. We also discover a surprising paradox: our challenge is not to fill ourselves.

Being a hollow bamboo does the most to help us grow into spiritual adulthood. We embrace total disillusionment with shelters. harbors, and retreats and are thereby free from despair. Despair means no hope to hold onto. That condition is one of the givens of life. When we throw away the hope of rescue or exemption from the conditions of human existence and notice that we still survive, we are liberated from dependency and from liability to despair. We walk the path between these extremes.

Then the silence in heaven becomes what is described in a Hermetic hymn: “The angels sing in silence.” When we stay with life processes like these, a new softness happens in our hearts. As Joseph Campbell says: “The mind creates the abyss; the heart crosses it.” We become more accessible to the hardy truth of human existence, more open to the unprotected and unsupported moments in our lives.

The Void is, after all, only unconditional being. It is our experience of existence without the tassels and booties we put on it so we would never hear its thud. This unconditional being is actually our higher Self. It is what the lightened ship of light looks like once the doing, acting, and defending have been jettisoned. We try so hard to avoid ever having to face the Void.

Yet to contain and relax into our own emptiness makes room for a deeply compassionate love to emerge. Vacancy becomes spaciousness, and we open ourselves to all who suffer as we do. This is how our aloneness plays a key role in the release of our unconditional love. It may seem that the Void and all the givens of existence are negative or even punitive. Actually they are the necessary ingredients of human evolution and of true spiritual maturity.

“The modern world has called us to a maturity we are not capable of if all we have is blind faith and literalism.”

“There is no direct, permanent, or public access to the divine. Each destiny has a unique curvature and must find its own spiritual belonging and direction. Individuality is the only gateway to spiritual potential and blessing.”

This is so ironic since faith is based on imagination not on intellect. We feel a wonderful liberation when we find our own truth, free from the rigid dogmatic orthodoxy in which there can be only one correct configuration of life and its meaning. There is something in us—our heroic journey archetype—that does not want to settle into any single stall, something with an inclination to keep seeking. Our minds are meant to seek and, when we find, to seek again. We humans are not cut out to shut the door on finding more wonders, especially not the door an authority has forbidden us to open. An adult with self-respect has a full and unabashed sense of discovery, with all her powers not only intact but ever-increasing.

The sooner we come to understand ourselves, the better it will open the doors of the abyss of the mind! The black hole of emptiness, where’s there is nothing but peace and understanding that creates good or bad, with the solution to all problems! The destiny of life is a mystery unseen from every human’s dreams!

The losing sight of God and of our vital relation to the spititual world, has been the perpetual fault of philosophy for ages. If thought can originate in us, why not life as well ? If the material world acting upon our bodily senses, conveys to us the first ray of knowledge, why may it not originate our life ?

Then outward nature becomes to us God, and we plunge into the starless night of materialism. The bodily senses are only organized matter. How can the motion of their fibres create thought?

Is knowledge a material emanation? Matter, in all its forms, is in itself dead and passive. It acts only as it is acted upon. It moves only as it is moved. If the motion of matter creates thought, ii creates the mind that thinks, for thought is only state of mind. The material universe may then be supposed to be the crea-tor of the Divine Mind, and God himself becomes creature.

Here, by an easy descent, we fall into blank atheism. Thus philosophy has walked about for ages with its disciples, on the brink of a precipice. By few short logical steps they plunge into the abyss of a cheerless infidelity. And this descent to Avernus has been found by many too easy. We have spoken of knowledge received by infirm, as an emanation from one mind to another.

But we have done so only in the same wry as the chemist speaks of light and heat as radiast forces, as if particles of a luminous fluid darted off into space. This theory is abandoned, and light is proved to be only vibration. In its essence it is motion, force. One body illuminates another by communicating its motion to it, and not by pouring into it a luminous fluid.

So one mind imparts its knowledge and affections states to anothe, by causing it to vibrate in harmony with it.

The mind is like a divinely constructed stringed instrument. An angel’s intellect may communicate its motion to its harp strings, and a celestial music is the result. Thought and affection are not something that go forth from the mind that thinks end feels. They arc states, interior movements of the thinking, feeling substance. And as one vibrating string, will communicate its motion to another in tone with it, so one mind imparts its intellectual life to another.

The mind is capable of all knowledge, when it is subjected to the action of divine and celestial forces, just as a musical instrument, properly constructed, is capable of producing the most rapturous sounds, when the hand of a skillful player imparts to it the necessary motion.

One ruling mind will convert all in its pres-ence to its own modes of thought and feeling. What is called the mesmeric state, is produced by the ac-tion of the same law, only the effect is intensified. What are called the magnetic passes are not neces-sary to its production. We have thrown many persons into this state, some of them miles away, but never once made use of the prescribed passes. It is the action of mind on mind.

In the same way, those who revel in the light of a higher day, and the beams of a brighter sun, may impart to us their sublimer thoughts, and their happier affections. Revelation from the inner realm has never ceased, but will be endlessly progressive.

The heavens will always speak to man on earth. For it is the established order of creation, that life and light should descend from the higher to the lower, from the interior to the external, from the inner to the outer circles of existence.

The main dictum of the hermetic tradition as found in the Emerald Tablet in essence states “As Above, So Below” meaning that humanity will find within itself the nature of the entire universe.

⦁ Enlightment is the only way to exit the Archon Matrix Mankind is trapped within/imprisoned within

⦁ “Enlightenment is ego’s ultimate disappointment.” Buddhist Quotes

⦁ “The mind creates the abyss, the heart crosses it.”

⦁ “Happiness is your nature. It is not wrong to desire it. What is wrong is seeking it outside when it is inside”

⦁ “One is never afraid of the unknown; one is afraid of the known coming to an end.”

When it turns out not to match the limited view of our ego, disappointment is the result. Chogyam Trungpa put it simply when he said, “Enlightenment is ego’s ultimate disappointment.” In other words, enlightenment is the end of the ego.

The attainment of enlightenment from ego ‘ s point of view is extreme death , the death of self , the death of me and mine , the death of the watcher . It is the ultimate and final disappointment.

When entities vanish , nothing is lost , for they had no ultimate existence in the first place , being nevertheless real because not divorced from the Void . Liberation is achieved by Enlightenment , the fruit of transcending all egodelusion.

Revolution of the Heart

More and more of us are deciding to no longer be afraid, to no longer play the game. A nem game plan is being written and it speaks of a higher consciousness, noon, enlightened way of being:Atm the players will be empoweml human beings. This is creating change on every level. On one hand, more people are awakening to the possibility of a new reality, and at the same time, we are witnessing an increase in the intensity of fear in those who cling to the old ways of being as they try to maintain the disintegrating outdated construct. Rut this change cannot in’ denied. A tsunami of consciousness is sweeping the old game hoard clean, to leave the stage open for those choosing to create a new collective reality. Change is the only constant in the verse. Yet, it is the thing humans fear mast, another sign that our current paradigm goes against the flow of life. Humans are extremely resistant to change. When a company takes over another, for example, it is not unusual to terminate all the original employees. The reason behind this “cold” approach is that it is easier to train new staff than to ask the current staff to change.

If we apply this example to the current planet’s paradigm, although one might hope that every single human being will embrace a new collective reality, this is unlikely to be the case. Transition is difficult. And one of this magnitude especially so. But this transition is occurring whether we are ready to accept it or not, since it is not based on personal preference but many factors are producing this shift in collective consciousness. Unfortunately, it can be difficult to clearly identify what causes the fear that keeps us from negotiating change. This in itself can be pretty stressful. But the shift currently taking place on the planet is affecting everyone. As the collective level of consciousness changes, everyone and everything that is connected to it is being affected. But because many people are unaware of the types of changes sweeping the planet, a dissonant chord of fear and unease has also begun to permeate both the individual and collective consciousness. Humanity is at the end of its rope. As such, it is realizing that its suffering is not due to some random act of a periodically annoyed deity. Many are asking the hard questions, the ones that challenge the constructs of our current collective reality. We are awakening to our power, and when we do, the rules of the game have to change. It is a historic moment on this planet, capable of rewriting how life will be experienced from this moment on.

The state of enlightenment is also called self-realization or God-realization. It’s called “realization” because the great, enlightened beings have “realized” one fact — a fact that has implications on every element of life as they know it.

They’ve realized the omnipresence of divinity. They’ve realized that everything is one, and that knowledge and the knowing of that knowledge are inseparable. They realize that what you see is what you get, what you get is what you see, and what you see is who you are. In other words, it takes one to know one. We are the world, indeed.

Realization is not just about reading some words and being able to discuss or debate them; but rather to realize the essence behind spiritual insights such as “In the beginning was the word, and the word was God,” “Everything is one,” “The kingdom of Heaven lies within,” or “Thou art That.”

Once you realize the essence of spiritual teachings and make them an integral part of your reality, these teachings filter through and transform your entire world. Your sense of limited individuality fades like a mirage that had been blocking the bright sunlight of supreme truth. As this supreme light blasts through you unimpeded by mortal illusions of limitation and separation, you become enlightened. You emanate not only your own personal human light, but also a higher. more universal light.

Before becoming forever established in the highest realization, you may touch that enlightened space for a while and then return back to limited thinking. Even when you’re feeling limited, remembering the higher spaces you’ve touched helps to keep you moving forward toward your divine birthright of knowing who you are in the highest sense at all times.

With enlightenment, you may continue playing your role, but with the awareness that you’re the one who’s playing your role!

Enlightenment Now: Liberation Is Your True Nature

Out of Time and Into Enlightenment

THE MOST IMPORTANT MYSTERY that we encounter on our endeavor to be free in this life is that what we seek we already possess.

This statement not only goes beyond the psychological parameters of what we believe freedom to be in this life, but it also destroys the concept of how we commonly associate freedom with social success and financial security.

Yet it is a statement that cannot be uprooted, because success and security, in the socially accepted sense, are arbitrary terms, implying that you do not belong in this world and that somehow to belong you need to be accepted by standing on the shoulders of others who you falsely believe threaten your security.

The accepted notion of success is to assume that our very existence is wrong and that somehow we need to make it right. If your psychological center of gravity were corrected so you understood that ‘you existing in this world is itself a miracle, and thus already successful beyond words. then the magic and beauty of our world would unfold purely because the success we were seeking we already intrinsically owned. This clarified reality of success comes only to those who are already completely free in this life. But this raises the question, what does it mean to be completely free in this life?

The mystery that we encounter in our endeavor toward freedom in this life has nothing fundamentally to do with success and security, as these are intrinsic attributes arising out of the knowledge that one already possesses what one once searched for. But instead, that which is within our original nature is enlightenment. the completely free state.

This perception of enlightenment within the field of time poses many difficult ideas of what it means to be liberated, and these ideas themselves are obstacles to true liberation. The main difficulty to overcome is that those who strive for enlightenment unknowingly assign it the quality of a temporary state rather than everlasting.

Striving for enlightenment does ascribe to it the temporal order of the universe, because anything in the field of time is an illusionary concept of past or future, which ultimately distracts our attention from the reality of the present moment. This is known as samsara in Sanskrit, referring to the wheel of time, which is thought to be an illusion. In revealing our time-bound concept of enlightenment, it is extremely hard for most of us to swallow, for the sheer fact that enlightenment is the eternal aspect deep within our consciousness that is a reflection of the eternal universe.

We tend to try and grasp such axiomatic truths with our intellect, which is itself a time-bound instrument of discernment, and in most cases the result of time. This is not to insult the intellect, but rather it is the recognition that if our intuitive faculties have not opened up, then the intellect has little to no chance of peering into the esoteric heart of the universe that lies beyond the temporal scope.

Jesus the Christ, Gautama the Buddha, Bhagavan Krishna, and many others are examples of spiritually liberated beings. They are our way showers. Each of them provides a unique map leading to the same destination, whether it’s defined as selfrealization, enlightenment, satori, nirvana, perfect sanity, samadhi, or ecstasy. We, like them, are candidates for awakening. In fact, we have a mandate to wake up to our true nature and the nature of Reality.

This is a state of spiritual enlightenment. Spiritual liberation Release from the karmic cycle of life, death and rebirth.

Once enlightenment meant to bring the light of insight that liberates the self from suffering and death through the experience of anatta or no-self.

Liberation means freedom from the suffering of uncontrollably recurring rebirth (samsara ) and its causes, while enlightenment brings the ability to help others gain similar freedom.

The sign of progress in the meditations is that the aspiration to freedom begins to exert a steady influence upon the mind, day and night. This yearning for spiritual liberation now becomes an important propelling force.

We see that the deepest power behind cyclic life is the “ I ” – grasping ignorance , the inborn habit of identifying ourselves with something that has no basis in reality ; and we also see how this gives rise to the endless flow of mental distortion.

The ultimate goal of the living spirit is to attain liberation and join with the eternal soul. Every godly personality understands this ultimate goal. In spiritual terms, it means individual living spirits must reach or go even beyond the seventh sphere (swarloka) to establish a contact with the eternal soul. To reach even the sixth sphere, the living spirit has to be free from all external influences generated by the powers of living force.

Transcendental Phase

During the initiation phase, living beings establish contact with the eternal soul, and it starts to gain freedom from external illumination that is received through the cosmic universal system. At this stage, the living spirit becomes free of the limitations imposed by the powers of prokriti or Mother Nature.

Neutral Phase

By attaining such freedom, the living spirit attains neutrality and is no longer subject to living forces responsible for creating electromagnetic fields. The powers of causation, attraction, and repulsion—responsible for the creation of duality—diminish. The living being is able to access the eternal truth, Sot, and unveil the mystery of causation. This process of inner illumination is expressed in spiritual terms as enlightenment or nirvana.

With inner illumination, the individual is able to go beyond the sattwic guna and transcend beyond the fifth sphere.

The ability to visualize divine splendors only comes with the sixth sense.

Spiritual liberation or transcendence is only a part of our spiritual journey . … system provides the opportunity for both embodiment – feeling the spirit move in the body – and enlightenment – freeing the life of the body.

Mankind living or is caught within their frequency band and is feeding and programming this channel with information to our brains and limit our perception to the sense reality



Be As You Are – The Teachings of Sri Ramana Maharshi

PART ONE – The Self

That in which all these worlds seem to exist steadily, that of which all these worlds are a possession, that from which
all these worlds rise, that for which all these exist, that by which all these worlds come into existence and that which is
indeed all these – that alone is the existing reality. Let us cherish that Self, which is the reality, in the Heart.

Chapter 1 – The nature of the Self

The essence of Sri Ramana’s teachings is conveyed in his frequent assertions that there is a single immanent reality,
directly experienced by everyone, which is simultaneously the source, the substance and the real nature of everything
that exists. He gave it number of different names, each one signifying a different aspect of the same indivisible reality.
The following classification includes all of his more common synonyms and explains the implications of the various
terms used.

1 The Self
This is the term that he used the most frequently. He defined it by saying that the real Self or real ‘I’ is, contrary to
perceptible experience, not an experience of individuality but a non-personal, all-inclusive awareness. It is not to be
confused with the individual self which he said was essentially non-existent, being a fabrication of the mind which
obscures the true experience of the real Self. He maintained that the real Self is always present and always
experienced but he emphasized that one is only consciously aware of it as it really is when the self- limiting
tendencies of the mind have ceased. Permanent and continuous Self- awareness is known as Self-realisation.
2 Sat-chit-ananda
This is a Sanskrit term which translates as being-consciousness-bliss. Sri Ramana taught that the Self is pure being, a
subjective awareness of ‘I am’ which is completely devoid of the feeling ‘I am this’ or ‘I am that’. There are no
subjects or objects in the Self, there is only an awareness of being. Because this awareness is conscious it is also
known as consciousness. The direct experience of this consciousness is, according to Sri Ramana, a state of unbroken
happiness and so the term ananda or bliss is also used to describe it. These three aspects, being, consciousness and
bliss, are experienced as a unitary whole and not as separate attributes of the Self. They are inseparable in the same
way that wetness, transparency and liquidity are inseparable properties of water.
3 God
Sri Ramana maintained that the universe is sustained by the power of the Self.
Since theists normally attribute this power to God he often used the word God as a synonym for the Self. He also used
the words Brahman, the supreme being of Hinduism, and Siva, a Hindu name for God, in the same way. Sri Ramana’s
God is not a personal God, he is the formless being which sustains the universe. He is not the creator of the universe,
the universe is merely a manifestation of his inherent power; he is inseparable from it, but he is not affected by its
appearance or its disappearance.
4 The Heart
Sri Ramana frequently used the Sanskrit word hridayam when he was talking about the Self. It is usually translated as
‘the Heart’ but a more literal translation would be ‘this is the centre’. In using this particular term he was not implying
that there was a particular location or centre for the Self, he was merely indicating that the Self was the source from
which all appearances manifested.
Ramana Maharshi – Be As You Are – by David Godman
5 Jnana
The experience of the Self is sometimes called jnana or knowledge. This term should not be taken to mean that there
is a person who has knowledge of the Self, because in the state of Self-awareness there is no localised knower and
there is nothing that is separate from the Self that can be known. True knowledge, or jnana, is not an object of
experience, nor is it an understanding of a state which is different and apart from the subject knower; it is a direct and
knowing awareness of the one reality in which subjects and objects have ceased to exist. One who is established in
this state is known as a jnani.
6 Turiya and turyatita
Hindu philosophy postulates three alternating levels of relative consciousness – waking, dream and deep sleep. Sri
Ramana stated that the Self was the underlying reality which supported the appearance of the other three temporary
Because of this he sometimes called the Self turiya avastha or the fourth state. He also occasionally used the word
turiyatita, meaning ‘transcending the fourth’, to indicate that there are not really four states but only one real
transcendental state,
7 Other terms
Three other terms for the Self are worth noting. Sri Ramana often emphasized that the Self was one’s real and natural
state of being, and for this reason, he occasionally employed the terms sahaja sthiti, meaning the natural state, and
swarupa, meaning real form or real nature. He also used the word ‘silence’ to indicate that the Self was a silent
thought-free state of undisturbed peace and total stillness.
Q: What is reality?
A: Reality must be always real. It is not with forms and names. That which underlies these is the reality. It underlies
limitations, being itself limitless. It is not bound. It underlies unrealities, itself being real. Reality is that which is. It is
as it is. It transcends speech. It is beyond the expressions ‘existence, non-existence’, etc.
The reality which is the mere consciousness that remains when ignorance is destroyed along with knowledge of
objects, alone is the Self [atma]. In that Brahma-swarupa [real form of Brahman], which is abundant Self-awareness,
there is not the least ignorance.
The reality which shines fully, without misery and without a body, not only when the world is known but also when
the world is not known, is your real form [nija-swarupa].
The radiance of consciousness-bliss, in the form of one awareness shining equally within and without, is the supreme
and blissful primal reality. Its form is silence and it is declared by jnanis to be the final and unobstructable state of true
knowledge [jnana].
Know that jnana alone is non-attachment; jnana alone is purity; jnana is the attainment of God; jnana which is devoid
of forgetfulness of Self alone is immortality; jnana alone is everything.
Q: What is this awareness and how can one obtain and cultivate it?
A: You are awareness. Awareness is another name for you.
Since you are awareness there is no need to attain or cultivate it. All that you have to do is to give up being aware of
other things, that is of the not-Self. If one gives up being aware of them then pure awareness alone remains, and that is
the Self.
Q: If the Self is itself aware, why am I not aware of it even now?
A: There is no duality. Your present knowledge is due to the ego and is only relative. Relative knowledge requires a
subject and an object, whereas the awareness of the Self is absolute and requires no object.
Remembrance also is similarly relative, requiring an object to be remembered and a subject to remember. When there
Ramana Maharshi – Be As You Are – by David Godman
is no duality, who is to remember whom? The Self is ever-present. Each one wants to know the Self. What kind of
help does one require to know oneself? People want to see the Self as something new. But it is eternal and remains the
same all along. They desire to see it as a blazing light etc. How can it be so? It is not light, not darkness. It is only as it
is. It cannot be defined. The best definition is ‘I am that I am’. The srutis [scriptures] speak of the Self as being the
size of one’s thumb, the tip of the hair, an electric spark, vast, subtler than the subtlest, etc. They have no foundation
in fact. It is only being, but different from the real and the unreal; it is knowledge, but different from knowledge and
ignorance. How can it be defined at all? It is simply being.
Q: When a man realises the Self, what will he see?
A: There is no seeing. Seeing is only being. The state of Self-realisation, as we call it, is not attaining something new
or reaching some goal which is far away, but simply being that which you always are and which you always have
been. All that is needed is that you give up your realisation of the not-true as true. All of us are regarding as real that
which is not real. We have only to give up this practice on our part. Then we shall realise the Self as the Self; in other
words, ‘Be the Self. At one stage you will laugh at yourself for trying to discover the Self which is so self-evident. So,
what can we say to this question?
That stage transcends the seer and the seen. There is no seer there to see anything. The seer who is seeing all this now
ceases to exist and the Self alone remains.
Q: How to know this by direct experience?
A: If we talk of knowing the Self, there must be two selves, one a knowing self, another the self which is known, and
the process of knowing. The state we call realisation is simply being oneself, not knowing anything or becoming
anything. If one has realised, one is that which alone is and which alone has always been. One cannot describe that
state. One can only be that. Of course, we loosely talk of Self-realisation, for want of a better term. How to ‘realise’ or
make real that which alone is real?
Q: You sometimes say the Self is silence. Why is this?
A: For those who live in Self as the beauty devoid of thought, there is nothing which should be thought of. That which
should be adhered to is only the experience of silence, because in that supreme state nothing exists to be attained other
than oneself.
Q: What is mouna [silence]?
A: That state which transcends speech and thought is mouna. That which is, is mouna. How can mouna be explained
in words?
Sages say that the state in which the thought ‘I’ [the ego] does not rise even in the least, alone is Self [swarupa] which
is silence [mouna]. That silent Self alone is God; Self alone is the jiva [individual soul]. Self alone is this ancient
All other knowledges are only petty and trivial knowledges; the experience of silence alone is the real and perfect
knowledge. Know that the many objective differences are not real but are mere superimpositions on Self, which is the
form of true knowledge.
Q: As the bodies and the selves animating them are everywhere actually observed to be innumerable how can it be
said that the Self is only one?
A: If the idea ‘I am the body’ is accepted, the selves are multiple. The state in which this idea vanishes is the Self
since in that state there are no other objects. It is for this reason that the Self is regarded as one only.
Since the body itself does not exist in the natural outlook of the real Self, but only in the extroverted outlook of the
mind which is deluded by the power of illusion, to call Self, the space of consciousness, dehi [the possessor of the
body] is wrong.
The world does not exist without the body, the body never exists without the mind, the mind never exists without
consciousness and consciousness never exists without the reality.
Ramana Maharshi – Be As You Are – by David Godman
For the wise one who has known Self by diving within himself, there is nothing other than Self to be known. Why?
Because since the ego which identifies the form of a body as ‘I’ has perished, he [the wise one] is the formless
The jnani [one who has realised the Self] knows he is the Self and that nothing, neither his body nor anything else,
exists but the Self. To such a one what difference could the presence or absence of a body make?
It is false to speak of realisation. What is there to realise? The real is as it is always. We are not creating anything new
or achieving something which we did not have before. The illustration given in books is this. We dig a well and create
a huge pit. The space in the pit or well has not been created by us. We have just removed the earth which was filling
the space there. The space was there then and is also there now. Similarly we have simply to throw out all the agelong samskaras [innate tendencies] which are inside us. When all of them have been given up, the Self will shine
Q: But how to do this and attain liberation?
A: Liberation is our very nature. We are that. The very fact that we wish for liberation shows that freedom from all
bondage is our real nature. It is not to be freshly acquired. All that is necessary is to get rid of the false notion that we
are bound. When we achieve that, there will be no desire or thought of any sort. So long as one desires liberation, so
long, you may take it, one is in bondage.
Q: For one who has realized his Self, it is said that he will not have the three states of wakefulness, dream and deep
sleep. Is that a fact?
A: What makes you say that they do not have the three states? In saying ‘I had a dream; I was in deep sleep; I am
awake’, you must admit that you were there in all the three states. That makes it clear that you were there all the time.
If you remain as you are now, you are in the wakeful state; this becomes hidden in the dream state; and the dream
state disappears when you are in deep sleep.
You were there then, you are there now, and you are there at all times. The three states come and go, but you are
always there. It is like a cinema. The screen is always there but several types of pictures appear on the screen and then
disappear. Nothing sticks to the screen, it remains a screen.
Similarly, you remain your own Self in all the three states. If you know that, the three states will not trouble you, just
as the pictures which appear on the screen do not stick to it. On the screen, you sometimes see a huge ocean with
endless waves; that disappears. Another time, you see fire spreading all around; that too disappears. The screen is
there on both occasions. Did the screen get wet with the water or did it get burned by the fire? Nothing affected the
screen. In the same way, the things that happen during the wakeful, dream and sleep states do not affect you at all; you
remain your own Self.
Q: Does that mean that, although people have all three states, wakefulness, dream and deep sleep, these do not affect
A: Yes, that is it. All these states come and go. The Self is not bothered; it has only one state.
Q: Does that mean that such a person will be in this world merely as a witness?
A: That is so; for this very thing, Vidyaranya, in the tenth chapter of the Panchadasi, gives as example the light that is
kept on the stage of a theatre. When a drama is being played, the light is there, which illuminates, without any
distinction, all the actors, whether they be kings or servants or dancers, and also all the audience. That light will be
there before the drama begins, during the performance and also after the performance is over. Similarly, the light
within, that is, the Self, gives light to the ego, the intellect, the memory and the mind without itself being subject to
processes of growth and decay. Although during deep sleep and other states there is no feeling of the ego, that Self
remains attributeless, and continues to shine of itself.
Actually, the idea of the Self being the witness is only in the mind; it is not the absolute truth of the Self. Witnessing
is relative to objects witnessed. Both the witness and his object are mental creations.
Ramana Maharshi – Be As You Are – by David Godman
Q: How are the three states of consciousness inferior in degree of reality to the fourth [turiya]? What is the actual
relation between these three states and the fourth?
A: There is only one state, that of consciousness or awareness or existence. The three states of waking, dream and
sleep cannot be real. They simply come and go. The real will always exist. The ‘I’ or existence that alone persists in
all the three states is real. The other three are not real and so it is not possible to say they have such and such a degree
of reality. We may roughly put it like this.
Existence or consciousness is the only reality. Consciousness plus waking, we call waking.
Consciousness plus sleep, we call sleep. Consciousness plus dream, we call dream. Consciousness is the screen on
which all the pictures come and go. The screen is real, the pictures are mere shadows on it. Because by long habit we
have been regarding these three states as real, we call the state of mere awareness or consciousness the fourth. There is
however no fourth state, but only one state.
There is no difference between dream and the waking state except that the dream is short and the waking long. Both
are the result of the mind. Because the waking state is long, we imagine that it is our real state. But, as a matter of fact,
our real state is turiya or the fourth state which is always as it is and knows nothing of the three states of waking,
dream or sleep. Because we call these three avasthas [states] we call the fourth state also turiya avastha. But is it not
an avastha, but the real and natural state of the Self. When this is realised, we know it is not a turiya or fourth state, for
a fourth state is only relative, but turiyatita, the transcendent state.
Q: But why should these three states come and go on the real state or the screen of the Self?
A: Who puts this question? Does the Self say these states come and go? It is the seer who says these come and go.
The seer and the seen together constitute the mind. See if there is such a thing as the mind. Then, the mind merges in
the Self, and there is neither the seer nor the seen. So the real answer to your question is, ‘They neither come nor go.’
The Self alone remains as it ever is. The three states owe their existence to non-enquiry and enquiry puts an end to
them. However much one may explain, the fact will not become clear till one attains Self-realisation and wonders how
one was blind to the self-evident and only existence so long.
Q: What is the difference between the mind and the Self?
A: There is no difference. The mind turned inwards is the Self; turned outwards, it becomes the ego and all the world.
Cotton made into various clothes we call by various names. Gold made into various ornaments, we call by various
names. But all the clothes are cotton and all the ornaments gold. The one is real, the many are mere names and forms.
But the mind does not exist apart from the Self, that is, it has no independent existence. The Self exists without the
mind, never the mind without the Self.
Q: Brahman is said to be sat-chit-ananda. What does that mean?
A: Yes. That is so. That which is, is only sat. That is called Brahman. The lustre of sat is chit and its nature is ananda.
These are not different from sat. All the three together are known as sat- chit-ananda.
Q: As the Self is existence [sat] and consciousness [chit] what is the reason for describing it as different from the
existent and the non-existent, the sentient and the insentient?
A: Although the Self is real, as it comprises everything, it does not give room for questions involving duality about its
reality or unreality. Therefore it is said to be different from the real and the unreal. Similarly, even though it is
consciousness, since there is nothing for it to know or to make itself known to, it is said to be different from the
sentient and the insentient.
Sat-chit-ananda is said to indicate that the supreme is not asat [different from being], not achit [different from
consciousness] and not an anananda [different from happiness]. Because we are in the phenomenal world we speak of
the Self as sat-chit-ananda.
Q: In what sense is happiness or bliss [ananda] our real nature?
Ramana Maharshi – Be As You Are – by David Godman
A: Perfect bliss is Brahman. Perfect peace is of the Self. That alone exists and is consciousness.
That which is called happiness is only the nature of Self; Self is not other than perfect happiness.
That which is called happiness alone exists. Knowing that fact and abiding in the state of Self, enjoy bliss eternally.
If a man thinks that his happiness is due to external causes and his possessions, it is reasonable to conclude that his
happiness must increase with the increase of possessions and diminish in proportion to their diminution. Therefore if
he is devoid of possessions, his happiness should be nil.
What is the real experience of man? Does it conform to this view? In deep sleep man is devoid of possessions,
including his own body. Instead of being unhappy he is quite happy. Everyone desires to sleep soundly. The
conclusion is that happiness is inherent in man and is not due to external causes. One must realise the Self in order to
open the store of unalloyed happiness.
Q: Sri Bhagavan speaks of the Heart as the seat of consciousness and as identical with the Self.
What does the Heart exactly signify?
A: Call it by any name, God, Self, the Heart or the seat of consciousness, it is all the same. The point to be grasped is
this, that Heart means the very core of one’s being, the centre, without which there is nothing whatever. The Heart is
not physical, it is spiritual. Hridayam equals hrit plus ayam; it means ‘this is the centre’. It is that from which thoughts
arise, on which they subsist and where they are resolved. The thoughts are the content of the mind and they shape the
universe. The Heart is the centre of all. That from which beings come into existence is said to be Brahman in the
Upanishads. That is the Heart. Brahman is the Heart.
Q: How to realise the Heart?
A: There is no one who even for a moment fails to experience the Self. For no one admits that he ever stands apart
from the Self. He is the Self. The Self is the Heart.
The Heart is the centre from which everything springs. Because you see the world, the body and so on, it is said that
there is a centre for these, which is called the Heart. When you are in the Heart, the Heart is known to be neither the
centre nor the circumference. There is nothing else apart from it.
The consciousness which is the real existence and which does not go out to know those things which are other than
Self, alone is the Heart. Since the truth of Self is known only to that consciousness, which is devoid of activity, that
consciousness which always remains attending to Self alone is the shining of clear knowledge.



Awakening the Third Eye

Awakening the Third Eye

This book can be downloaded from PDFDRIVE.COM

A systematic method
The light of the body is the eye: if therefore thine
eye be single, thy whole body shall be full of light.
This book describes a systematic process to open the third eye.
It has been written for those who cannot be satisfied with only an
intellectual understanding of spiritual realities and who wish to
gain access to direct experience.
The development of spiritual vision requires the patient building
of some new ‘organs’ of energy, of which the third eye is an
essential member. These new structures are not physical,
nevertheless they are very real and tangible. Once fully developed,
the perceptions coming through them appear clearer, sharper and
far more substantial than those coming from the physical senses.
A number of techniques will be described which aim at a
methodical cultivation of this new form of perception.
Our approach always emphasizes the superiority of experience over
mental concepts, of first-hand knowledge over belief. Truly, it is
not what you presume or accept as true that will bring about a
spiritual regeneration but what you experience directly. Therefore,
the reader is not asked to believe what is written here but to
practise the exercises.
No former spiritual training or background is expected before
starting the practices. I suggest that you temporarily forget all
you know so that you can engage in the techniques with fresh
awareness. Having shared this knowledge with hundreds of
students in the courses run by the Clairvision School in Sydney, I
know that it is not always those who have meditated for years
who enter the field of perception most easily. To some, spiritual
knowledge gives wings and provides keys to open all the doors; but
to others it is more like chains preventing them from absorbing
anything new. The more you are able to drop any preconceived
ideas, the easier it will be to ‘see’.
It should be clearly understood that our aim is not to develop the
blurry atavistic clairvoyance of trance-medium psychics but to
step towards the vision of the Self. Even though several extrasensory perceptions will arise as you practise the techniques, the
purpose is clearly to find the Self and to learn to see the world
from the Self instead of seeing it from your usual mental
This book should be taken as an introduction, a first thread,
towards a completely different mode of perception and thinking.
It has been written to serve the vast number of human beings who
are presently ready to connect with spiritual realities and to step
into a new form of consciousness. The techniques it offers are
designed for people who are part of the world. They do not invite
you to withdraw from your daily activities but to start
performing them with a different awareness and a new vision,
thereby implementing the line of Proverbs 3:6: “In all your ways
know Him”, said by the Talmud to contain the entire essence of
the Torah.
After saying these words it may be important to state that the
Clairvision School is not a ‘New Age’ organisation. Its methods and
techniques are based on quite different principles from those
usually found in the New Age movement. In particular at no time
do the Clairvision techniques use any channelling, creative
imagination or positive affirmations. No hypnosis or
autosuggestion is used either. The techniques of the Clairvision
School are based on a direct awakening of the body of energy, and
the philosophy and background of the school are to be found in
the western tradition of esoteric knowledge. If you happen to
experience intense openings and realisations while putting our
techniques into practice, it is quite possible that you too have a
connection with this tradition. In particular it is expected that
many will have clear awakenings in the third eye while reading
the book.
Awakening the Third Eye is one of the introductory books to the
Clairvision Corpus, the body of knowledge which is the
background of the Clairvision School. The Clairvision Corpus
contains both experiential and theoretical knowledge in the field
of consciousness and the mysteries of human nature, with a special
focus on transformation and inner alchemy. Alchemy can be
defined as the art of raising the level of vibration of matter.
Inner alchemy therefore refers to a form of spiritual development
in which the ultimate purpose is not to abandon any connection
with the manifested creation and dissolve oneself, but to build up
a vehicle in which the fullness of the Self can be experienced
permanently, even while living in the physical world. This body of
immortality corresponds to what the Christian tradition has called
the glorious body and to the paramam vapuḥ of the Upanishads. It
is similar in many ways, if not identical, to the lapis
philosophorum or philosophers’ stone of the alchemists, and to the
Grail, heart of the western esoteric tradition.
Awakening the Third Eye lays the foundations for an experiential
approach to a work of inner alchemy. Many of the techniques
given in the beginning are not to be regarded as ‘alchemical’ in a
strict sense, but as a necessary preparation without which the
more advanced phases of the work would not make any sense.
Rather than first developing theoretical aspects at length,
indications will gradually be given throughout this book and the
following ones to clarify the purposes and principles of a work of
inner alchemy. The nature of our topic will also provide ample
opportunities to develop various aspects related to subtle bodies.

Chapter 1 – Principles and Method of the Work

1.1 Do not force, do not concentrate, just be aware
Any authentic spiritual work has finding the Self as a primary
aim, and the Clairvision techniques are no exception. The essential
purpose of the process is to ‘be more’. It is common to hear that
human beings are only using a small fraction of their potential.
Their lives are confined within a limited range of thoughts,
emotions, sensations and other modalities of conscious existence,
and yet in most cases they remain completely unaware of these
limitations. Plato’s myth of the cave, even though formulated 24
centuries ago, remains perfectly relevant: if you have always lived
inside a dark cellar, to you this cellar is not a cellar, it is the
whole universe. You can’t even conceive of the wonder waiting for
you if you were to step out and walk in the real world. The work
suggested in this book is all about stepping out of the cellar and
starting to behold the magnificence of the world as seen from the
third eye.
In India, the coconut is considered to be of deep symbolic
significance and is used in fire rituals (yajñās) because it has ‘three
eyes’. Two of these are ‘blind’, meaning they can’t be pierced to
reach the milk, while the third one, in the middle, opens to the
inside of the fruit. Similarly, the third eye is fundamentally the
gate that leads to the inner worlds. Therefore this eye allows you
to know yourself to a depth that surpasses all conventional
methods of psychotherapy or any method based on analysing with
the discursive mind.
Developing the third eye is a direct way of expanding your
conscious universe and discovering your essential values, so that
you may fathom your own mystery. Moreover, it is simple. Simple
does not necessarily mean easy, but this work does not require
complicated theories or lengthy discussions. Its direction is
essentially experiential, for the purpose is clearly to be more. And
being is the most simple thing in the world. A constant
preoccupation while writing this manual was to relate theory to
experience and to give techniques and keys to enable you to
perceive for yourself.
The first three chapters are devoted to getting into the main
aspects of the practice. The remaining chapters are more or less
independent of each other, so that it is quite possible to read them
in the order that feels most natural to you.
Before starting the first technique let us give some basic advice
regarding the principles and method of the work.
You should not be confused by the fact that our purpose is a new
clairvoyance, or vision of the Self. Truly, the Self is already there,
waiting for you in the background of yourself. You are not going
to ‘build’ the Self and its vision, you are going to reveal them or
rather allow them to reveal themselves. Spiritual development is
certainly a fight, but the main weapon in this fight is letting go.
In this perspective of opening it is not appropriate to concentrate,
to try hard or to force. If you were to do so, what would happen?
You would operate from your ordinary mind, meaning that
fraction of yourself with which you presently think – the
discursive mind that goes on talking in your head all the time. You
have been conditioned from an early age to do everything from
the mind. Therefore if you try to ‘do’ the perception business, you
are likely to remain caught in your talking mind – a layer which
is notoriously unfit for any form of spiritual perception.
Stop doing. Be fully aware, but just aware. Allow what is hidden in
the depths to come through and be revealed to your consciousness.
Don’t do anything, let things happen. Flow with what comes.
In the physical world when you want something you have to strive
for it. But in the spiritual worlds everything is reversed, as on the
other side of a mirror. If you want something you have to let it
come to you. It is a new skill which has to be developed. It could be
called ‘active letting go’ or ‘creative letting go’. It is the capacity to
be transparent and to let states of consciousness be revealed
through you.
Just be aware, and everything will happen.
1.2 No creative visualisation, no imagination, just
In the context of the Clairvision techniques it is advised that you
never try to visualise or imagine anything. If images, lights,
spiritual beings or anything else comes to your vision, that is fine.
But don’t make them up, don’t try to induce them. Do not actively
visualise any pattern into your field of consciousness.
Chapter 1 – Principles and Method of the Work
One of the reasons is: suppose an angel comes to you, truly. If you
have been trying to visualise angels every morning for a few
months how will you know whether it is a true angel or one that
you have made up.
The problem is not to get into the perception of images or lights.
If you put the techniques into practice, visions will come. The real
problem is, once these visions come to you, how to discern what is
real from what is a fancy of the mind. So the advice is: be
spontaneous! Never plan or try to attract a vision. Just practise
the techniques and then see what comes. This will make it much
easier to reach the stage where you can rely on your vision.
This approach should not be understood as a criticism of the paths
that use creative visualisation or imagination. There are many
ways. What is true in the context of one particular system of
development does not necessarily apply to others. In the Clairvision
style of work the motto is “just awareness”.

Grasping is the nature of the mind

What is the part of yourself that retracts when you do the
exercise indicated above (section 5.9)? It is the layer of ordinary
mental consciousness, which corresponds to the astral body of
Clairvision language (and of Steiner’s language), and to the manas
of the Indian tradition. It is a layer that functions through
reaction. The Tibetan masters use an excellent word to describe
this: grasping. Watch how your mind usually operates. A thought
comes to your mind, about your fridge, for instance. Immediately
the mind grasps the thought and chains another to it. It is like a
reaction to the previous thought. You think, “I have to go to the
supermarket, to fill up the fridge.” And then another grasping
takes place, another thought is linked to the former one: “I also
have to go to the bank”… and so on. A chain of thoughts is woven,
taking you far from the original thought.
During eye contact, your own experience will confirm how
relevant the word ‘grasping’ is, to describe this quick little
reaction that makes you lose your perception of the blurry image,
and projects you back into the sharp physical image. When this
happens, you definitely feel a kind of little contraction – not a
physical one, but a grasping of the mind.
Subtle perception requires letting go, and that is exactly what the
ordinary mental consciousness, the manas-mind, cannot cope with.
The mind has to grasp, that is its very nature. The manas-mind
grasps you back into the physical image, just as a muscle of the
physical body becomes tense in a situation of emotional stress.

Chapter 5 – Seeing

It is essential that you keep watching this process carefully. Go
back into the focus in the third eye and into the seeingness, let
the image become altered again… and suddenly, another grasping
of the mind takes place, and all the perceptions disappear. When a
master like Sri Aurobindo says that a silent mind is a prerequisite
for higher yogic experience, nothing else is meant than an
eradication of those graspings. The more you watch the graspings,
the more they will appear to you as something superimposed on
your natural perception.

5.11 Which state of perception is the altered one?

Let us develop this last point, because it has immense repercussions
on the way we see the world.
When people start working on themselves, they usually have an
implicit preconception: They consider that the world, the way
they see it every day through their mind, is the ‘real one’. And
they infer that auras and spiritual beings can be superimposed on
this vision of the physical reality, through some sort of additional
Now this exercise (5.9) demonstrates exactly the opposite. It is the
sharply outlined mental image that appears as an artificially
constructed reality. As soon as you let go of the graspings of the
mind, the image explodes into a fluid multitude of astral colours.
It is not when you see auras, spiritual beings, etc. that something
is added – it is when you see through the mind! The mind
contracts and adds a facade of rigid contours on top of the fluid
reality. The more you get to see the functioning of your mind,
the more you realize that it is a kind of cramp. Release the cramp
and the sharp physical reality disappears: the non-physical worlds
open to you.
All this is a gradual process of course, it is not going to happen
overnight. The mind is tenacious, it is not going to let go of you
too quickly. Nevertheless, when you do the work, a new perception
slowly develops. From time to time, you find yourself just ‘being’.
It is a very simple and innocent state of consciousness. And in this
simplicity, auras and other worlds are perceived.
Most of the time you are caught in the usual functioning of the
mind. But as you advance, the mind appears more and more like a
crust on top of your being. It becomes obvious that the mind is
something added, superimposed. It is only by clinging and grasping
that it can operate. So you automatically start to regard the sharp
Chapter 5 – Seeing

images as something artificially constructed by the mind, and the
fluid level of lights and colours as the reality behind it. You begin
to be more and more interested in seeing the world the way it is,
and not the way your mind makes it up.
One of the reasons I insist on this point is that it is not a
philosophical theory but something you can observe easily in
yourself, through the practice. As you keep on working with
exercise 5.9, the graspings of the mind will become more and more
obvious to you.

The work on the etheric body

Before resuming our exercises on the channels of the etheric body,
let us dwell on some of the aims of this part of the work. You
must have noticed, and there is nothing surprising about this, that
a strong awareness of the third eye tends to reinforce the
vibration along the channels. The more you are in the eye, the
more you feel the vibration in the meridians. This is very logical
since the eye is the main switch of the body of energy. By
operating the switch, you activate circulations of vibration all over
the body.
But the opposite is also true! When you awaken a strong vibration
in the meridians, you can feel the vibration in your eye better.
Often, just by rubbing your hands and stimulating the tingling
energy in them, an immediate boost can be felt in your eye. The
eye appears more tangible, denser, more ‘crystallised’ and more
There is a profound mechanism behind this simple finding. The
etheric layer is not a bunch of disassociated patches, it is a
coherent layer. It has a unity. All its parts are much more directly
interconnected than the different parts of the physical body.
Because of the fluid nature of the etheric body, any wave of
vibration in one of its parts will resonate with the whole layer. So
when you shake or rub your hands and awaken a strong vibration
in them, the whole of the etheric layer is stimulated and,
therefore, so is the etheric part of your third eye. One of the
results will be a boost to your clairvoyance.
The third eye is made of different parts. One of its parts belongs
to the astral layer, another to the etheric layer. It is only when all
the parts are fully built and communicating with each other that
your clairvoyance becomes reliable. Imagine a one metre long pipe.
If even one millimetre of this pipe is blocked, then neither water
nor air can flow through. You can’t even see through the pipe.
This is why, in order to develop your vision of non-physical
realms, it is so valuable to proceed in this work of developing the
etheric body. While implementing the practices on ‘seeing’
(Chapters 5 and 7), it is a good idea to do a few channel releases at
the beginning and in the middle of the sessions.
Later on, in the process of building the body of immortality,
channel release will be resumed on a higher mode. The purpose will
then be to infuse the consciousness of the Higher Self into the
etheric layer, in quest of the Life-Spirit or trans-substantiated
etheric body, one of the cornerstones of the glorious body. The
present phase of channel release, even though humble, has a value
in preparing for these summits to come, by initiating a connection
between the etheric and your conscious self.

The whole book can be downloaded from PDFDRIVE.COM

Table of Contents
A systematic method
Chapter 1 – Principles and Method of the Work
1.1 Do not force, do not concentrate, just be aware
1.2 No creative visualisation, no imagination, just awareness
1.3 Trust your experience
1.4 Don’t analyse during an experience
1.5 Psychic protection
1.6 Practise, practise, practise…
1.7 Why delay?
1.8 Play with the techniques
1.9 Remain relative
Chapter 2 – The Mysteries of the Larynx
2.1 Throat friction
2.2 Purposes and effects of the throat friction
2.3 The mysteries of the larynx
2.4 Humming sound and the magic of bees
Chapter 3 – Awakening the Third Eye
3.1 What is the third eye?
3.2 First opening
3.3 Various experiences
3.4 Experiential references
3.5 If you are not feeling any vibration at all
3.6 More about the third eye
3.7 Third eye meditation
3.8 More humming/buzzing
3.9 How to organize your practice
3.10 The mysteries of the space
Chapter 4 – Channel Release: Let It Flow!
4.1 Channel release
4.2 Connected shaking
4.3 Connected rubbing
4.4 Vibration = etheric
4.5 General advice concerning the work on the meridians
4.6 Shou jue yin, ‘Heart Constrictor Meridian’
4.7 Shou shao yin, ‘Heart Meridian’
4.8 Shou tai yin, ‘Lung Meridian’
4.9 More details on the paths of the meridians
4.10 The different levels of perception of energy circulations
4.11 Practice
4.12 Releasing negative energies
Chapter 5 – Seeing
5.1 The path of the seers
5.2 Concerning the practices of eye contact
5.3 Reconnection with the space
5.4 Eye contact with focus in the eye and ‘seeingness’
5.5 To end any practice of eye contact
5.6 To blink or not to blink
5.7 A few common experiences while practising eye contact
5.8 What to do with your experiences
5.9 Watching the graspings of the mind
5.10 Grasping is the nature of the mind
5.11 Which state of perception is the altered one?
5.12 Atlantean climax
5.13 Eye contact, full technique: the triple process of vision,
including the vision of the heart
Chapter 6 – Channel Release 2
6.1 The work on the etheric body
6.2 Zu shao yang, ‘Gallbladder’ Meridian
6.3 The full technique of channel release on a meridian
6.4 Variation without rubbing
6.5 The sound of the vibration
6.6 Zu tai yang, ‘Urinary Bladder’ Meridian
6.7 The cosmos in your hands
6.8 Gestures of energy
6.9 The energy between your hands
6.10 Cosmic antenna
6.11 Ribcage practice
6.12 Zu yang ming, ‘Stomach’ Meridian
Table of Contents
6.13 Jnāna-mudrā and the energy in the lungs
Chapter 7 – Seeing (2)
7.1 The use of darkness
7.2 Use more candles and oil lamps, less electricity
7.3 In quest of the ultimate wall rendering
7.4 The white shawl
7.5 The basic technique for seeing an aura
7.6 Where exactly should you look while doing eye contact?
7.7 Channel release from time to time
7.8 Working on auras
7.9 Aura testing
7.10 Vata, pitta, kapha
7.11 Trans-verbal communication
7.12 More about seeingness
7.13 Intermezzo: which eye are you?
7.14 The yes/yes technique
Chapter 8 – Practices on the Etheric Body
8.1 The etheric layer as a whole
8.2 The life ether
8.3 Exploring different qualities of the etheric
8.4 Exploring the limits
8.5 Exploring the circulations of the etheric
8.6 The etheric vibration outside your body
8.7 Vibration meals
8.8 The vibration in your bath
8.9 Etheric excretion at the end of a bath
8.10 Loo practice
8.11 Releasing into the earth
8.12 Tree hugging
8.13 Crying
8.14 Sucking the citrus
8.15 Yawning
8.16 The right side of the ring
8.17 A note about wrist watches
Chapter 9 – Awareness
9.1 Centredness through vigilance in the eye
9.2 Inner alchemy
Table of Contents
9.3 Permanence in the eye
9.4 The harvest of permanence
9.5 Practice
9.6 Practice
9.7 Practice
9.8 Test
9.9 Intermezzo: changes in vision
9.10 The eye-heart awareness
9.11 When to start?
Chapter 10 – A Few Experiences on the Way
10.1 Tingling in various body parts
10.2 Let things come and go
10.3 If a meditation experience becomes too intense…
10.4 Feeling vibration higher up than between the eyebrows
10.5 Feeling heat
10.6 The breath stops
10.7 The pressure in the eye becomes uncomfortable
10.8 Controlling headaches
10.9 Other possible causes of headaches
10.10 Dizziness
10.11 Getting fed-up or emotional
10.12 Hearing sounds
10.13 When there is no energy, the energy is somewhere else!
10.14 After sattva: tamas. To fight tamas: rajas.
Chapter 11 – The Art of Tuning In
11.1 Tuning in
11.2 Drinking colours
11.3 Flowers, plants and elemental beings
11.4 Fighting mental rigidity
11.5 Trees
11.6 Practice
11.7 Sexually-related feelings
11.8 You are what you eat
11.9 A few suggestions on how to communicate with angels
Chapter 12 – Ley Lines, Earth Lines and Energy Wells
12.1 The first reflex whenever you hear cancer
12.2 Commonly observed facts about the lines
Table of Contents
12.3 Ley lines and earth lines
12.4 What are these lines?
12.5 Energy wells
12.6 Lines and spiritual practice
12.7 Dowsing the lines: the gear
12.8 Learning the eye-belly attitude for dowsing
12.9 Dowsing technique
12.10 Dowsing the lines: do’s and don’ts
12.11 The belly signal
12.12 Feeling the lines without rods
12.13 Seeing the lines
12.14 The aura of the dowser
12.15 Diagnosing geopathic stress
12.16 Finding energy wells
12.17 Can one neutralise noxious earth lines?
12.18 A geography of enlightenment
Chapter 13 – Night Practice 1: Theoretical Aspects
13.1 Critical times
13.2 Initiatory death and the mystery of the threshold
13.3 Sleep and subtle bodies
13.4 Angels and the chiselling of the organs of clairvoyance
13.5 Night practice and the etheric body
13.6 Night practice and awareness in the eye (1)
13.7 Third eye flaring – a possible experience
13.8 Night practice and awareness in the eye (2)
13.9 Allow enough normal sleep
Chapter 14 – Night Practice 2: Instructions for the
14.1 If you are reading the instructions for friends
14.2 If you do not have much time
Chapter 15 – Night Practice 3: The Whys and Hows of
the Technique
15.1 Preparation
15.2 Phase 1: exhaling
15.3 Phase 2a: circulating in the body parts
15.4 Phase 2b: awareness and seeingness of the organs
15.5 Phase 3: awareness of the breath and countdowns
Table of Contents
15.6 Phase 3c: vibration in the nose while inhaling
15.7 Phase 4
15.8 Phase 5: recalling the images of the day
15.9 Phase 6: spontaneous images
15.10 Experiences during night practice
15.11 Taking the night at both ends
15.12 Morning sharing
15.13 A symbol used as a bridge
15.14 Keep recalling your dreams across the buffer zone
15.15 Use the memory of the third eye
15.16 If you can never remember anything
15.17 Variation for acupuncturists
Chapter 16 – Complementary Techniques
16.1 Neti
16.2 The use of rhythms
16.3 Fasting for openings
16.4 Proper management of sexual energies
16.5 Vaccinations
16.6 Telephone
16.7 Moxas on bai hui (Governor 20)
16.8 Pony tail
16.9 Blind walking
Chapter 17 – Protection
Protection level 1: Reinforcing the structure
17.1 Simple things first
17.2 Get enough sleep and rest
17.3 The right diet
17.4 The right physical exercise
17.5 Be happy!
17.6 Alcohol and spiritual work – a dangerous mixture
Protection level 2: Correct management of energies
17.7 Choose your colours
17.8 Find your spot
17.9 How to purify a room
17.10 Work in harmony with the Moon cycle
17.11 Frequent use of running water
17.12 Releasing energies into the elements
Table of Contents
Chapter 18 – Protection: Sealing the Aura (1)
18.1 The fight or flight reaction
18.2 Sealing the aura: why and when
18.3 Opening and closing the aura, introductory practice
18.4 Protection through being in the eye
18.5 The will centre
18.6 Practice
18.7 Eye-belly awareness
18.8 Walking from the belly
18.9 Stimulating the fire
Chapter 19 – Baby Work
19.1 The aura of a pregnant woman
19.2 The aura of a newborn baby
19.3 Babies are very aware in their eye
19.4 Watching baby fall asleep
19.5 Your baby as a meditation teacher
19.6 A few words to the travellers
19.7 How long does it last?
19.8 The fabulous babies
Chapter 20 – Protection: Sealing the Aura (2)
20.1 Where are you speaking from?
20.2 Speaking from different levels
20.3 What if you have to display authority?
20.4 The eye-belly power
20.5 Inhaling/exhaling
20.6 Closing the aura through deep exhalation
20.7 Drawing energy in and out
20.8 Exhaling when facing a crowd
20.9 The same protection using normal breathing
20.10 Sealing the aura
20.11 Practice
20.12 What if nothing works?
20.13 Permanent awareness in the will centre
20.14 Continual abdominal breathing
20.15 Stambhāsana
20.16 Practice
Chapter 21 – There Is No Real Protection But the Power
of Truth
Table of Contents
21.1 Power of Truth
Chapter 22 – Glimpses of What Comes Next
22.1 ISIS, the Clairvision techniques of regression
22.2 The vision of thought forms
22.3 The transformation of thinking
22.4 The quest for the Grail




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  2. The Greatest Obstacle to Enlightenment
    Enlightenment – what is that?
    A beggar had been sitting by the side of a road for over thirty years. One day a
    stranger walked by. “Spare some change?” mumbled the beggar, mechanically
    holding out his old baseball cap. “I have nothing to give you,” said the stranger. Then
    he asked: “What’s that you are sitting on?” “Nothing,” replied the beggar. “Just an old
    box. I have been sitting on it for as long as I can remember.” “Ever looked inside?”
    asked the stranger. “No,” said the beggar. “What’s the point? There’s nothing in
    there.” “Have a look inside,” insisted the stranger. The beggar managed to pry open
    the lid. With astonishment, disbelief, and elation, he saw that the box was filled with
    I am that stranger who has nothing to give you and who is telling you to look
    inside. Not inside any box, as in the parable, but somewhere even closer: inside
    “But I am not a beggar,” I can hear you say.
    Those who have not found their true wealth, which is the radiant joy of Being
    and the deep, unshakable peace that comes with it, are beggars, even if they have
    great material wealth. They are looking outside for scraps of pleasure or fulfillment,
    for validation, security, or love, while they have a treasure within that not only
    includes all those things but is infinitely greater than anything the world can offer.
    The word enlightenment conjures up the idea of some super-human
    accomplishment, and the ego likes to keep it that way, but it is simply your natural
    state of felt oneness with Being. It is a state of connectedness with something
    immeasurable and indestructible, something that, almost paradoxically, is essentially
    you and yet is much greater than you. It is finding your true nature beyond name and
    form. The inability to feel this connectedness gives rise to the illusion of separation,
    from yourself and from the world around you. You then perceive yourself,
    consciously or unconsciously, as an isolated fragment. Fear arises, and conflict within
    and without becomes the norm.
    I love the Buddha’s simple definition of enlightenment as “the end of suffering.”
    There is nothing superhuman in that, is there? Of course, as a definition, it is
    incomplete. It only tells you what enlightenment is not: no suffering. But what’s left
    when there is no more suffering? The Buddha is silent on that, and his silence implies
    that you’ll have to find out for yourself. He uses a negative definition so that the mind
    cannot make it into something to believe in or into a superhuman accomplishment, a
    goal that is impossible for you to attain. Despite this precaution, the majority of
    Buddhists still believe that enlightenment is for the Buddha, not for them, at least not
    in this lifetime. You used the word Being. Can you explain what you mean by that?
    Being is the eternal, ever-present One Life beyond the myriad forms of life that
    are subject to birth and death. However, Being is not only beyond but also deep
    within every form as its innermost invisible and indestructible essence. This means
    that it is accessible to you now as your own deepest self, your true nature. But don’t
    seek to grasp it with your mind. Don’t try to understand it. You can know it only
    when the mind is still. When you are present, when your attention is fully and
    intensely in the Now, Being can be felt, but it can never be understood mentally. To
    regain awareness of Being and to abide in that state of “feeling-realization” is
    enlightenment. When you say Being, are you talking about God? If you are, then why don’t you
    say it?
    The word God has become empty of meaning through thousands of years of
    misuse. I use it sometimes, but I do so sparingly. By misuse, I mean that people who
    have never even glimpsed the realm of the sacred, the infinite vastness behind that
    word, use it with great conviction, as if they knew what they are talking about. Or
    they argue against it, as if they knew what it is that they are denying. This misuse
    gives rise to absurd beliefs, assertions, and egoic delusions, such as “My or our God
    is the only true God, and your God is false,” or Nietzsche’s famous statement “God is
    The word God has become a closed concept. The moment the word is uttered, a
    mental image is created, no longer, perhaps, of an old man with a white beard, but
    still a mental representation of someone or something outside you, and, yes, almost
    inevitably a male someone or something.
    Neither God nor Being nor any other word can define or explain the ineffable
    reality behind the word, so the only important question is whether the word is a help
    or a hindrance in enabling you to experience That toward which it points. Does it
    point beyond itself to that transcendental reality, or does it lend itself too easily to
    becoming no more than an idea in your head that you believe in, a mental idol?
    The word Being explains nothing, but nor does God. Being, however, has the
    advantage that it is an open concept. It does not reduce the infinite invisible to a finite
    entity. It is impossible to form a mental image of it. Nobody can claim exclusive
    possession of Being. It is your very essence, and it is immediately accessible to you
    as the feeling of your own presence, the realization I am that is prior to I am this or I
    am that. So it is only a small step from the word Being to the experience of Being.
  3. What is the greatest obstacle to experiencing this reality?
    Identification with your mind, which causes thought to become compulsive. Not
    to be able to stop thinking is a dreadful affliction, but we don’t realize this because
    almost everybody is suffering from it, so it is considered normal. This incessant
    mental noise prevents you from finding that realm of inner stillness that is inseparable
    from Being. It also creates a false mind-made self that casts a shadow of fear and
    suffering. We will look at all that in more detail later.
    The philosopher Descartes believed that he had found the most fundamental
    truth when he made his famous statement: “I think, therefore I am.” He had, in fact,
    given expression to the most basic error: to equate thinking with Being and identity
    with thinking. The compulsive thinker, which means almost everyone, lives in a state
    of apparent separateness, in an insanely complex world of continuous problems and
    conflict, a world that reflects the ever-increasing fragmentation of the mind.
    Enlightenment is a state of wholeness, of being “at one” and therefore at peace. At
    one with life in its manifested aspect, the world, as well as with your deepest self and
    life unmanifested – at one with Being. Enlightenment is not only the end of suffering
    and of continuous conflict within and without, but also the end of the dreadful
    enslavement to incessant thinking. What an incredible liberation this is!
    Identification with your mind creates an opaque screen of concepts, labels,
    images, words, judgments, and definitions that blocks all true relationship. It comes
    between you and yourself, between you and your fellow man and woman, between
    you and nature, between you and God. It is this screen of thought that creates the
    illusion of separateness, the illusion that there is you and a totally separate “other.”
    You then forget the essential fact that, underneath the level of physical appearances
    and separate forms, you are one with all that is. By “forget,” I mean that you can no
    longer feel this oneness as self-evident reality. You may believe it to be true, but you
    no longer know it to be true. A belief may be comforting. Only through your own
    experience, however, does it become liberating.
    Thinking has become a disease. Disease happens when things get out of balance.
    For example, there is nothing wrong with cells dividing and multiplying in the body,
    but when this process continues in disregard of the total organism, cells proliferate
    and we have disease.
    Note: The mind is a superb instrument if used rightly. Used wrongly, however, it
    becomes very destructive. To put it more accurately, it is not so much that you use
    your mind wrongly – you usually don’t use it at all. It uses you. This is the disease.
    You believe that you are your mind. This is the delusion. The instrument has taken
    you over. I don’t quite agree. It is true that I do a lot of aimless thinking, like most people,
    but I can still choose to use my mind to get and accomplish things, and I do that all
    the time.
    Just because you can solve a crossword puzzle or build an atom bomb doesn’t
    mean that you use your mind. Just as dogs love to chew bones, the mind loves to get
    its teeth into problems. That’s why it does crossword puzzles and builds atom bombs.
    You have no interest in either. Let me ask you this: can you be free of your mind
    whenever you want to? Have you found the “off” button? You mean stop thinking altogether?
  4. No, I can’t, except maybe for a moment or
    Then the mind is using you. You are unconsciously identified with it, so you
    don’t even know that you are its slave. It’s almost as if you were possessed without
    knowing it, and so you take the possessing entity to be yourself. The beginning of
    freedom is the realization that you are not the possessing entity – the thinker.
    Knowing this enables you to observe the entity. The moment you start watching the
    thinker, a higher level of consciousness becomes activated. You then begin to realize
    that there is a vast realm of intelligence beyond thought, that thought is only a tiny
    aspect of that intelligence. You also realize that all the things that truly matter –
    beauty, love, creativity, joy, inner peace – arise from beyond the mind. You begin to
    Freeing yourself from your mind
    What exactly do you mean by “watching the thinker”?
    When someone goes to the doctor and says, “I hear a voice in my head,” he or she
    will most likely be sent to a psychiatrist. The fact is that, in a very similar way,
    virtually everyone hears a voice, or several voices, in their head all the time: the
    involuntary thought processes that you don’t realize you have the power to stop.
    Continuous monologues or dialogues.
    You have probably come across “mad” people in the street incessantly talking or
    muttering to themselves. Well, that’s not much different from what you and all other
    “normal” people do, except that you don’t do it out loud. The voice comments,
    speculates, judges, compares, complains, likes, dislikes, and so on. The voice isn’t
    necessarily relevant to the situation you find yourself in at the time; it may be
    reviving the recent or distant past or rehearsing or imagining possible future
    situations. Here it often imagines things going wrong and negative outcomes; this is
    called worry. Sometimes this soundtrack is accompanied by visual images or “mental
    movies.” Even if the voice is relevant to the situation at hand, it will interpret it in
    terms of the past. This is because the voice belongs to your conditioned mind, which
    is the result of all your past history as well as of the collective cultural mind-set you
    inherited. So you see and judge the present through the eyes of the past and get a
    totally distorted view of it. It is not uncommon for the voice to be a person’s own
    worst enemy. Many people live with a tormentor in their head that continuously
    attacks and punishes them and drains them of vital energy. It is the cause of untold
    misery and unhappiness, as well as of disease.
    The good news is that you can free yourself from your mind. This is the only
    true liberation. You can take the first step right now. Start listening to the voice in
    your head as often as you can. Pay particular attention to any repetitive thought
    patterns, those old gramophone records that have been playing in your head perhaps
    for many years. This is what I mean by “watching the thinker,” which is another way
    of saying: listen to the voice in your head, be there as the witnessing presence.
    When you listen to that voice, listen to it impartially. That is to say, do not
    judge. Do not judge or condemn what you hear, for doing so would mean that the
    same voice has come in again through the back door. You’ll soon realize: there is the
    voice, and here I am listening to it, watching it. This I am realization, this sense of
    your own presence, is not a thought. It arises from beyond the mind. So when you listen to a thought, you are aware not only of the thought but also
    of yourself as the witness of the thought. A new dimension of consciousness has
    come in. As you listen to the thought, you feel a conscious presence – your deeper
    self – behind or underneath the thought, as it were. The thought then loses its power
    over you and quickly subsides, because you are no longer energizing the mind
    through identification with it. This is the beginning of the end of involuntary and
    compulsive thinking. When a thought subsides, you experience a discontinuity in the
    mental stream – a gap of “no-mind.” At first, the gaps will be short, a few seconds
    perhaps, but gradually they will become longer. When these gaps occur, you feel a
    certain stillness and peace inside you. This is the beginning of your natural state of
    felt oneness with Being, which is usually obscured by the mind. With practice, the
    sense of stillness and peace will deepen. In fact, there is no end to its depth. You will
    also feel a subtle emanation of joy arising from deep within: the joy of Being.
    It is not a trancelike state. Not at all. There is no loss of consciousness here. The
    opposite is the case. If the price of peace were a lowering of your consciousness, and
    the price of stillness a lack of vitality and alertness, then they would not be worth
    having. In this state of inner connectedness, you are much more alert, more awake
    than in the mind-identified state. You are fully present. It also raises the vibrational
    frequency of the energy field that gives life to the physical body.
    As you go more deeply into this realm of no-mind, as it is sometimes called in
    the East, you realize the state of pure consciousness. In that state, you feel your own
    presence with such intensity and such joy that all thinking, all emotions, your
    physical body, as well as the whole external world become relatively insignificant in
    comparison to it. And yet this is not a selfish but a selfless state. It takes you beyond
    what you previously thought of as “your self.” That presence is essentially you and at
    the same time inconceivably greater than you. What I am trying to convey here may
    sound paradoxical or even contradictory, but there is no other way that I can express
    Instead of “watching the thinker,” you can also create a gap in the mind stream
    simply by directing the focus of your attention into the Now. Just become intensely
    conscious of the present moment. This is a deeply satisfying thing to do. In this way,
    you draw consciousness away from mind activity and create a gap of no-mind in
    which you are highly alert and aware but not thinking. This is the essence of
    meditation. In your everyday life, you can practice this by taking any routine activity
    that normally is only a means to an end and giving it your fullest attention, so that it
    becomes an end in itself. For example, every time you walk up and down the stairs in
    your house or place of work, pay close attention to every step, every movement, even
    your breathing. Be totally present. Or when you wash your hands, pay attention to all
    the sense perceptions associated with the activity: the sound and feel of the water, the
    movement of your hands, the scent of the soap, and so on. Or when you get into your
    car, after you close the door, pause for a few seconds and observe the flow of your
    breath. Become aware of a silent but powerful sense of presence. There is one certain
    criterion by which you can measure your success in this practice: the degree of peace
    that you feel within.
    So the single most vital step on your journey toward enlightenment is this: learn
    to disidentify from your mind. Every time you create a gap in the stream of mind, the
    light of your consciousness grows stronger. One day you may catch yourself smiling
    at the voice in your head, as you would smile at the antics of a child. This means that
    you no longer take the content of your mind all that seriously, as your sense of self
    does not depend on it.
    Enlightenment: Rising above Thought
    Isn’t thinking essential in order to survive in this world?
    Your mind is an instrument, a tool. It is there to be used for a specific task, and when
    the task is completed, you lay it down. As it is, I would say about 80 to 90 percent of
    most people’s thinking is not only repetitive and useless, but because of its
    dysfunctional and often negative nature, much of it is also harmful. Observe your
    mind and you will find this to be true. It causes a serious leakage of vital energy.
    This kind of compulsive thinking is actually an addiction. What characterizes an
    addiction? Quite simply this: you no longer feel that you have the choice to stop. It
    seems stronger than you. It also gives you a false sense of pleasure, pleasure that
    invariably turns into pain.

Why should we be addicted to thinking?
Because you are identified with it, which means that you derive your sense of self
from the content and activity of your mind.
Because you believe that you would cease to be if you stopped thinking. As you
grow up, you form a mental image of who you are, based on your personal and
cultural conditioning. We may call this phantom self the ego. It consists of mind
activity and can only be kept going through constant thinking. The term ego means
different things to different people, but when I use it here it means a false self, created
by unconscious identification with the mind.
To the ego, the present moment hardly exists. Only past and future are
considered important. This total reversal of the truth accounts for the fact that in the
ego mode the mind is so dysfunctional. It is always concerned with keeping the past
alive, because without it – who are you? It constantly projects itself into the future to
ensure its continued survival and to seek some kind of release or fulfillment there. It
says: “One day, when this, that, or the other happens, I am going to be okay, happy, at
peace.” Even when the ego seems to be concerned with the present, it is not the
present that it sees: It misperceives it completely because it looks at it through the
eyes of the past. Or it reduces the present to a means to an end, an end that always
lies in the mind-projected future. Observe your mind and you’ll see that this is how it
The present moment holds the key to liberation. But you cannot find the present
moment as long as you are your mind.

I don’t want to lose my ability to analyze and discriminate. I wouldn’t mind learning
to think more clearly, in a more focused way, but I don’t want to lose my mind. The
gift of thought is the most precious thing we have. Without it, we would just be
another species of animal.
The predominance of mind is no more than a stage in the evolution of consciousness.
We need to go on to the next stage now as a matter of urgency; otherwise, we will be
destroyed by the mind, which has grown into a monster. I will talk about this in more
detail later. Thinking and consciousness are not synonymous. Thinking is only a
small aspect of consciousness. Thought cannot exist without consciousness, but
consciousness does not need thought.
Enlightenment means rising above thought, not falling back to a level below
thought, the level of an animal or a plant. In the enlightened state, you still use your
thinking mind when needed, but in a much more focused and effective way than
before. You use it mostly for practical purposes, but you are free of the involuntary
internal dialogue, and there is inner stillness. When you do use your mind, and
particularly when a creative solution is needed, you oscillate every few minutes or so
between thought and stillness, between mind and no-mind. No-mind is consciousness
without thought. Only in that way is it possible to think creatively, because only in
that way does thought have any real power. Thought alone, when it is no longer
connected with the much vaster realm of consciousness, quickly becomes barren,
insane, destructive.
The mind is essentially a survival machine. Attack and defense against other
minds, gathering, storing, and analyzing information – this is what it is good at, but it
is not at all creative. All true artists, whether they know it or not, create from a place
of no-mind, from inner stillness. The mind then gives form to the creative impulse or
insight. Even the great scientists have reported that their creative breakthroughs came
at a time of mental quietude. The surprising result of a nation-wide inquiry among
America’s most eminent mathematicians, including Einstein, to find out their working
methods, was that thinking “plays only a subordinate part in the brief, decisive phase
of the creative act itself.”1 So I would say that the simple reason why the majority of
scientists are not creative is not because they don’t know how to think but because
they don’t know how to stop thinking!
It wasn’t through the mind, through thinking, that the miracle that is life on earth
or your body were created and are being sustained. There is clearly an intelligence at
work that is far greater than the mind. How can a single human cell measuring
1/1,000 of an inch across contain instructions within its DNA that would fill 1,000
books of 600 pages each? The more we learn about the workings of the body, the
more we realize just how vast is the intelligence at work within it and how little we
know. When the mind reconnects with that, it becomes a most wonderful tool. It then
serves something greater than itself.

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A NEW EARTH. Awakening to Your Life`s Purpose

A NEW EARTH. Awakening to Your Life`s Purpose

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Is humanity ready for a transformation of consciousness, an inner
flowering so radical and profound that compared to it the flowering of
plants, no matter how beautiful, is only a pale reflection? Can human beings
lose the density of their conditioned mind structures and become like
crystals or precious stones, so to speak, transparent to the light of
consciousness? Can they defy the gravitational pull of materialism and
materiality and rise above identification with form that keeps the ego in
place and condemns them to imprisonment within their own personality?
The possibility of such a transformation has been the central message
of the great wisdom teachings of humankind. The messengers – Buddha,
Jesus, and others, not all of them known – were humanity’s early flowers.
They were precursors, rare and precious beings. A widespread flowering was
not yet possible at that time, and their message became largely
misunderstood and often greatly distorted. It certainly did not transform
human behavior, except in a small minority of people.
Is humanity more ready now than at the time of those early teachers?
Why should this be so? What can you do, if anything, to bring about or
accelerate this inner shift? What is it that characterizes the old egoic state of
consciousness, and by what signs is the new emerging consciousness
recognized? These and other essential questions will be addressed in this
book. More important, this book itself is a transformational device that has
come out of the arising new consciousness. The ideas and concepts
presented here may be important, but they are secondary. They are no more
than signposts pointing toward awakening. As you read, a shift takes place
within you.

This book’s main purpose is not to add new information or beliefs to
your mind or to try to convince you of anything, but to bring about a shift in
consciousness; that is to say, to awaken. In that sense, this book is not
“interesting”. Interesting means you can keep your distance, play around
with ideas and concepts in your mind, agree or disagree. This book is about
you. It will change your state of consciousness or it will be meaningless. It
can only awaken those who are ready. Not everyone is ready yet, but many
are, and with each person who awakens, the momentum in the collective
consciousness grows, and it becomes easier for others. If you don’t know
what awakening means, read on. Only by awakening can you know the true
meaning of that word. A glimpse is enough to initiate the awakening process,
which is irreversible. For some, that glimpse will come while reading this
book. For many others who may not even have realized it, the process has
already begun. This book will help them recognize it. For some, it may have
begun through loss or suffering; for others, through coming into contact with
a spiritual teacher or teaching, through reading The Power of Now or some
other spiritually alive and therefore transformational book – or any
combination of the above. If the awakening process has begun in you , the
reading of this book will accelerate and intensify it.

An essential part of the awakening is the recognition of the
unawakened you, the ego as it thinks, speaks and acts, as well as the
recognition of the collectively conditioned mental processes that perpetuate
the unawakened state. That is why this book shows the main aspects of the
ego and how they operate in the individual as well as in the collective. This
is important for two related reasons: The first is that unless you know the
basic mechanics behind the workings of the ego, you won’t recognize it, and
it will trick you into identifying with it again and again. This means it takes
you over, an impostor pretending to be you. The second reason is that the act
of recognition itself is one of the ways in which awakening happens. When
you recognize the unconsciousness in you, that which makes the recognition
possible is the arising consciousness, is awakening. You cannot fight against
the ego and win, just as you cannot fight against darkness. The light of
consciousness is all that is necessary. You are that light.

If we look more deeply into humanity’s ancient religions and spiritual
traditions, we will find that underneath the many surface differences there
are two core insights that most of them agree on. The words they use to
describe those insights differ, yet they all point to a twofold fundamental
truth. The first part of this truth is the realization that the “normal” state of
mind of most human beings contains a strong element of what we might call
dysfunction or even madness. Certain teachings at the heart of Hinduism
perhaps come closest to seeing this dysfunction as a form of collective
mental illness. They call it maya, the veil of delusion. Ramana Maharshi,
one of the greatest Indian sages, bluntly states: “The mind is maya.”
Buddhism uses different terms. According to the Buddha, the human
mind in its normal state generates dukkha, which can be translated as
suffering, unsatisfactoriness, or just plain misery. He sees it as a
characteristic of the human condition. Wherever you go, whatever you do,
says the Buddha, you will encounter dukkha, and it will manifest in every
situation sooner or later.

According to Christian teachings, the normal collective state of
humanity is one of “original sin.” Sin is a word that has been greatly
misunderstood and misinterpreted. Literally translated from the ancient
Greek in which the New Testament was written, to sin means to miss the
mark, as an archer who misses the target, so to sin means to miss the point of
human existence. It means to live unskillfully, blindly, and thus to suffer and
cause suffering. Again, the term, stripped of its cultural baggage and
misinterpretations, points to the dysfunction inherent in the human

The achievements of humanity are impressive and undeniable. We
have created sublime works of music, literature, painting, architecture, and
sculpture. More recently, science and technology have brought about radical
changes in the way we live and have enabled us to do and create things that
would have been considered miraculous even two hundred years ago. No
doubt: The human mind is highly intelligent. Yet its very intelligence is
tainted by madness. Science and technology have magnified the destructive
impact that the dysfunction of the human mind has upon the planet, other
life­forms, and upon humans themselves. That is why the history of the
twentieth century is where that dysfunction, that collective insanity, can be
most clearly recognized. A further factor is that this dysfunction is actually
intensifying and accelerating.

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When you don’t cover up the world with words and labels, a sense of
the miraculous returns to your life that was lost a long time ago when
humanity, instead of using thought, became possessed by thought. A depth
returns to your life. Things regain their newness, their freshness. And the
greatest miracle is the experiencing of your essential self as prior to any
words, thoughts, mental labels, and images. For this to happen, you need to
disentangle your sense of I, of Beingness, from all the things it has become
mixed up with, that is to say, identified with. That disentanglement is what
this book is about.

The quicker you are in attaching verbal or mental labels to things,
people, or situations, the more shallow and lifeless your reality becomes, and
the more deadened you become to reality, the miracle of life that
continuously unfolds within and around you. In this way, cleverness may be
gained, but wisdom is lost, and so are joy, love, creativity, and aliveness.
They are concealed in the still gap between the perception and the
interpretation. Of course we have to use words and thoughts. They have their
own beauty – but do we need to become imprisoned in them?
Words reduce reality to something the human mind can grasp, which
isn’t very much. Language consists of five basic sounds produced by the
vocal cords. They are the vowels a, e, i, o, u. The other sounds are
consonants produced by air pressure: s, f, g, and so forth. Do you believe
some combination of such basic sounds could ever explain who you are, or
the ultimate purpose of the universe, or even what a tree or stone is in its


The word “I” embodies the greatest error and the deepest truth, depending
on how it is used. In conventional usage, it is not only one of the most
frequently used words in the language (together with the related words:
“me,” “my,” “mine,” and “myself”) but also one of the most misleading. In
normal everyday usage, “I” embodies the primordial error, a misperception
of who you are, an illusory sense of identity. This is the ego. This illusory
sense of self is what Albert Einstein, who had deep insights not only in to
the reality of space and time but also into human nature, referred to as “an
optical illusion of consciousness.” That illusory self then becomes the basis
for all further interpretations, or rather misinterpretations of reality, all
thought processes, interactions, and relationships. Your reality becomes a
reflection of the original illusion.

The good news is: If you can recognize illusion as illusion, it
dissolves. The recognition of illusion is also its ending. Its survival depends
on your mistaking it for reality. In the seeing of who you are not, the reality
of who you are emerges by itself. This is what happens as you slowly and
carefully read this and the next chapter, which are about the mechanics of the
false self we call the ego. So what is the nature of this illusory self?
What you usually refer to when you say “I” is not who you are. By a
monstrous act of reductionism, the infinite depth of who you are is confused
with a sound produced by the vocal cords or the thought of “I” in your mind
and whatever the “I” has identified with. So what do the usual “I” and the
related “me,” “my,” or “mine” refer to?





This book reveals a mental magic that assures success, that absolutely guarantees increased achievement, whether your profession
is in the arts or business, in science or sales, in sports, war, or politics. Here you will learn the secret way in which your mind is tied
to the source of all power; you will learn how you are capable of
becoming anything and doing anything you can visualize.
Every man’s consciousness is constantly changing, is trapped at
the knife-edge overlap of past and future, reacts rather than acts, is
incomplete and partial, eternally seeks itself, for since the mere
state of being throws no light on that state, consciousness learns of
itself through reaction to outside stimuli. If a man comes to believe
he is unsuccessful, it is because he carries the impression he has
been unsuccessful, and this conclusion, once adopted, inescapably
molds him into the shape of the thing he believes, locks him in a
prison of his own making.

The magic by which a man becomes free is imagination. By training himself to cast up mental pictures of the thing he desires, by resisting sensual stimuli, even envisaging the exact opposite, he
tends to assume a factual position in accordance with his vision,
for his vision then becomes his experience, rather than the sensual
stimuli that moved him before. Consciousness always assumes a
form to suit its knowledge of itself, and where such knowledge
breaks beyond the limits imposed by sensory experience, man begins to grow into the image of the Secret Self.

There is only one mind in all creation; that mind is in everyone, is
in its true state of being not confined to anyone, not confined to the
body. It is a central, knowing consciousness in which everything
dwells, which dwells in everything. In a bodily-confined state it assumes the limitations imposed upon it by the knowledge of itself
which it receives through the senses, but when bondage to those
4 senses is broken by development of an inner power to perceive and
know directly, then slavery to its embodiment is at an end.
Perfect action and perfect works stem from an inner conviction of
the mental cause behind all things. A man changes the state of his
outer world by first changing the state of his inner world. Everything that comes to him from outside is the result of his own consciousness. When he changes that consciousness he alters his perception and thus the world he sees. By coming to a clear understanding of the process and effect of mental imagery he is led irrevocably along the correct path to his goal.

By working with this cause of all things—his own consciousness—he achieves infallibility in works, for inasmuch as his mental imagery propels him into
action, that action is always true to the picture in his mind and will
deliver him its material counterpart certainly.
In this book you will find a program for training the image power
of the mind, so that a scene or situation cast up in consciousness
will arrive in three dimensions, with color and sound, pulsing with
life, as real for you as the outside world. Haven’t you ever dreamed
such dreams? Haven’t you sometimes in sleep become immersed
in a mental and spiritual world with such solidity and dimension
that you were certain it was real and the material world a delusion?
If ever you have known the overwhelming power of mental imagery to influence your attitude and perception, then you will
quickly see that the salvation of each of us is to train his image
power to obey him. In this manner it is possible to become free
from the promptings and urgings of nature, from death and disease
and destruction, from ineffectuality and frustration. For the man
whose inner power of vision transcends the constantly distracting
stimuli of the outer world has taken charge of his own life, is truly
master of his fate.

I give you the end of a golden string:
Only wind it into a ball,—
It will lead you in at Heaven’s gate,
Built in Jerusalem’s wall. (WILLIAM BLAKE)

Chapter 1


SHAKESPEARE’S Hamlet in his famed soliloquy pondered,
“To be or not to be,” and thus faced squarely the primary challenge of life. Most people only exist, never truly are at all. They
exist as predictable equations, reacting rather than acting, walking
compendiums of aphorisms and taboos, reflexes and syndromes.
Surely the gods must chuckle at the ironic spectacle of robots fancying themselves free, but still, when finally the embodied consciousness rises above the pain-pleasure principle of nature, then the true meaning of freedom is made apparent at last.

We exist in order that we may become something more than we
are, not through favorable circumstance or auspicious occurrence,
but through an inner search for increased awareness. To be, to become, these are the commandments of evolving life, which is going somewhere, aspires to some unsealed heights, and the awakened soul answers the call, seeks, grows, expands. To do less is to
sink into the reactive prison of the ego, with all its pain, suffering,
limitation, decay, and death. The man who lives through reaction
to the world about him is the victim of every change in his environment, now happy, now sad, now victorious, now defeated, affected but never affecting. He may live many years in this manner, rapt with sensory perception and the ups and downs of his surface
self, but one day pain so outweighs pleasure that he suddenly perceives his ego is illusory, a product of outside circumstances only.
Then he either sinks into complete animal lethargy or, turning
away from the senses, seeks inner awareness and self-mastery.
Then he is on the road to really living, truly becoming; then he begins to uncover his real potential; then he discovers the miracle of
his own consciousness, the magic in his mind.

Mastery over life is not attained by dominion over material things,
but by mental perception of their true cause and nature. The wise
man does not attempt to bend the world to fit his way or to coerce
events into a replica of his desires, but instead strives for a higher
consciousness that enables him to perceive the secret cause behind
all things. Thus he finds a prominent place in events; by his utter
harmony with them he actually appears to be molding them. He
moves effortlessly through the most strenuous action, the most perilous times, because his attunement with the mental force that controls the universe guides him to perform the work that needs to be done.


This mental force that controls the universe may be called anything
you like and visualized any way you choose. The important thing
is to understand that it exists, to know something about how it
works, what your relationship to it is. It might, for instance, be likened to an enormous electromagnetic field. All conscious forms of
life then would be tiny electro-magnetic fields within the universal
field and finding positions within it, each according to the kind and
quality of its field. Where each individual field would wind up
within the main field then would be a matter of inexorable law and
absolutely unavoidable, as is illustrated by the millions of people
who perform the same tasks over and over with absolutely the
same results, almost as if following ritual. Perhaps they are always
sick, always defeated, “just barely misers,” perhaps always broke,
always out of a job. If we give just the slightest reflection to our
own lives we cannot help but be startled by how we seem dogged
by the same situation in all things, year after year, time after time.
This deadly recurrence is the source of most frustration and mental
illness, is the bottom root of all failure.

Yet it is avoidable. And the way by which it is avoidable brings
complete emancipation of the mind and spirit. For the tiny electro-
magnetic field has inherent within it the ability to change the kind
and quality of its field, so that it will be moved about within the
main field with all the power and sureness of the main field until it
arrives at the position its new quality of consciousness demands.
The important thing to remember about this illustration is that the
tiny electro-magnetic field does not move itself. It is moved by the
large field. And behind its movement lies all the power of the large
field. Any attempt by it to move itself is obviously futile since it is
held in place by a power infinitely greater than itself. And it is held
where it is because of what it is. The moment a change occurs
within itself, it is moved by a power outside itself to a new position
in the field, one in keeping with its new potential.

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The Alchemy of Bliss. Tavistock Institute. Part 114

The Alchemy of Bliss. Tavistock Institute. Part 114

As you’ve definitely figured out by now, if we want to activate any given key, we can begin to do so by consciously infusing our lives with the alchemical associations and prop-erties of that key. And, no matter what key we are focusing on, one might say that our alchemical undertaking is a func-tion of the creativity key. After all, the alchemy of bliss is a method of transforming the entire process of life into one giant art project: something with an endless supply of possibilities something magical, playful, and fun.

The process of changing a lower level metal such as copper or iron into gold is called alchemy. The greatest alchemy is inner alchemy. Let´s us open, our being the change that collective consciousness can bring.

Our personal alchemy springs from within. Our inner transformation is directed from within. Our spiritual growth is an inner calling. When our being is ready, willing, waiting, and ripe, we are filled with Love. This powerful force will certainly lead us to the ultimate state: nithyanancla – eternal bliss.

There are no miracles in life. In our mind, we classify everythin6 we cannot comprehend as a miracle.

To be in the present is to be in bliss.

We all live and express nine dimensions of consciousness throughout our lives, yet most of us seem to be aware of the existence of only the sec-ond, third, and fourth dimensions. The second dimension is below Earth’s surface, the third is our solid world, and the fourth is the realm of our collective mind. The first dimension located in the center of Earth is the source of grounding ourselves, and the higher five dimensions are where the transcendent parts of our essence exist. These five higher lev-els have been mostly screened out of the fast-moving, technological world we live in, yet without reaching these levels, we cannot find the Divine and know bliss.

The alchemy of divine direction is at work within you like the leaven which the “woman took and hid in three measures of meal till the whole was leavened.”‘ Even so, the alchemy begins at the fiery core of being in the center of your heart flame; and it works hour by hour, day by day, from the within to the without. As you give the mantra and the meditation, you are planting seeds of your own cosmic consciousness at conscious and subconscious levels of being. These seeds will germinate and push through to the surface by the light of your own I AM Presence and by the watering of the living word of your own Christ Self.

If you would find the path of freedom, if you would be sure that when you find it you will know it. if you would be certain that in knowing it you will take it and not be deterred by the persuasions of the world. then take my advice: Pursue the Flaming One. The disc of the central sun Of your own cosmic consciousness! Pursue with diligence the teacher, The Great Divine Director. And the flame of divine direction he adores!

Pursue the innermost light of being And the clarity of right seeing.
Pursue the preparation For the coming of the new day.
For preparation is all In choosing and finding the way.
Freedom calls and freedom answers
Yes. freedom’s light and freedom’s goal.
I AM the way, the open door Of opportunity to every soul.
Now I will tarry with my readers
To train and retrain the consciousness In right choices for new-age leaden.
I am come to clear the way For divine direction,
That those idling in indecision May see and know and choose All right decision.
I am in the cleansing fires Of transmutation’s ray The Master of the Seventh Ray.

In the moment when conceiving stops—espe-cially self-conceiving—we are freed from the selfish hungers, because we are freed from the constructed self-concept that sustains them. In this moment we are freed from what practitioners of Ordinary Mind Zen call “the self-centered dream.” This freedom is possible. Indeed, if we are at-tentive, we will notice that freedom visits us each time the mind relaxes out of self-sustaining tensions. These specks of liberation multiply and link together as understanding grows. This is the alchemy of nonclinging. Sometimes, too, there is an ava-lanche of awakening, which may be sustained by the steadiness of mind engendered by meditation. In the moment of liberation, we cease to cling to an imagined stability or security in what is always changing. We cease our quest for pleasure in what is painful and for an enduring identity in the flux of personal and social fabrications. In the absence of clinging, something wonderful is possible.

Beyond the hungers and ignorance is a very high happiness. The self is no longer birthed, in this life or in others. More simply, we cease to believe in the dream of “me” that the mind continually weaves. In this joy, rapture and equanimity conjoin. Wisdom vanquishes constructed identities, which liberates generosity and love from the anchors of self. There is ac-ceptance without greed, discernment without rejection, and stability with-out the illusion of permanence.

Unbinding is a process of transformation. While there may be a state of being unbound, it is the process of unbinding that is most obviously relevant to our lives. Interpersonally, the stilling of the conditioned in-cludes, but is not limited to, the quieting of relational desire and fear.

Personal and relational desire and fear naturally diminish in tandem, because the personal and social self are intertwined. When we are no longer concerned with upholding self-identity, there can be no concern for the death of any given social identity. This cooling is why it is sorrowless—but there is more to it than that.

When we are with others and not constructing a self, the heart is poised and balanced. Because there is no reaching out or retreating inward, it is not surprising or frightening that conditioned, fabricated boundaries of the self have vanished. The natural wisdom of the heart-mind is realized. This interpersonal wisdom is compassion. It is sympathetic joy. We dwell in the paradox of selfless intimacy. We are the sea and the sky, shar-ing blueness and a horizon, partaking of the same empty spaciousness. It does not bother us that this state is impermanent. The next moment, like this one, is met with equanimity.


Kundalini lies dormant but, like a tiny seed when the conditions are right, can awaken and grow into a mighty tree. In the same way an electrical cable connects a computer to the mains, the awakened kundalini connects human awareness to the all-pervasive power of divine love. Kundalini, then, is the divine power in man which when liberated becomes the causal factor in all higher experiences of the yogin. Tavistock Institute. Part 113

Kundalini lies dormant but, like a tiny seed when the conditions are right, can awaken and grow into a mighty tree. In the same way an electrical cable connects a computer to the mains, the awakened kundalini connects human awareness to the all-pervasive power of divine love. Kundalini, then, is the divine power in man which when liberated becomes the causal factor in all higher experiences of the yogin. Tavistock Institute. Part 113

Divine sparks became separated and trapped in matter , and some human beings received the divine spark and others did not .

the redemption of the sparks is not simply “the enthusiasm for the concrete,” but rather an act that gives a new direction to the world with its materiality, enabling it to overcome the distance between the spheres of the secular and the holy, between matter and spirit.

The disciples asked, “Whaa the secret of this Saiyashasira (factual science) behind the Kundalini Shakhty, Gurujir ‘

Assume your vertebral column as the tube to be magnetized and the meditation as the strong magnet. Meditating is as good as rubbing and arranging the spine inside the vertebral column. As soon as the Sushumna gets a spark by rubbing the spine by the spiritual magnet, the first wheel of spirituality starts cranking.

The first cranks the second … The second cranks the third … The third cranks the fourth … The fourth cranks the fifth …The fifth cranks the sixth …The sixth cranks the seventh … All the movements of all these seven stages of the lotus heart will electrify or charge the Kundalini.

That electrification of your body produces the magnetic field around you and it further develops into a halo. “That’s why a saint has a halo around his head. And he is said to be godhead. That’s why he becomes supernatural. He can do miracles. Physics fails before him. But to obtain this mystical power one has to absorb all the voltage in the entire universe like a spiritual transformer comprising contemplative coils. One has to accumulate all the light, heat and energy in the entire cosmos as Sun.

One has to preserve all the waters of the earth within him. One has to inhale all the air in the atmosphere. One has to comprise in him all the ether above the earth. “Yet the most prominent and paramount factor is that he shall not use all these physical matters! lie possesses all these physical properties, yet he lives without enjoying them. That’s the secret of a saint. When Ile walks on fire, he uses the ocean as water concealed in him to extinguish the fire.

That’s why God has made all the substance on earth as flammable and water as non-flammable. When a yogi is submerged in water, he uses the air concealed in him as Pranavayu (life-saving gas). When Ile remains on the icy mountain as a hermit, he uses the fire (heat) in him to withstand the cold. When he passes through the dark, he makes use of the light within him. When he resides underground without food, he makes use of all the energy within him.

All these actions or processes are counter-balanced. That’s the artha seuhya or fact behind it. “To gain these powers through yoga and meditation, one should be the owner of a pure body, pure heart, pure mind, pure soul and pure spirit. If you allow any atom of impurity to enter, the rivet shakes. The power goes off. Hence, you go back to the state of an ordinary man.

“With the awakening of Kundalini, your inner eye will be opened.”

To avoid conflicts, some alchemists deliberately concealed their work in Christian terminology. For instance, the word “Christ” was often used to refer to the Philosopher’s Stone, the spark of life concealed in the darkness of matter

Finally, gold will gain the upper hand and combine the entirely with itself, such that they can never again be separated from one another by the power of fire, water or air. With this, the first step in the process is complete, but we are still nowhere near creating the Philosopher’s Stone, having only prepared Philosopher’s, whose sole Philosopher’s . purpose it is to awaken the dead gold and enrich it, and especially its seed. And so, if we apply this to gold and add in Philosopher’s , and cook it all for seven to nine A months as we described earlier, we will produce the Philosopher’s Stone in the true seed of the gold, which will have a millionfold potency for reproduction. Let us now look at the field in which the seed is sown.

“This will make your life natural and peaceful, free from nervous exhaustion and worry, because it will enable you to keep your vital force of life ever renewed and reinforced. It will enable you to charge your battery, to electrify it every day. Today you resemble a small boat tossing on the waves of a stormy life without oars, at the mercy of wind and wave, always in danger of rocks and shoals. Practice Pranayama and you will plough thru the vast sea of life like a giant dreadnought. “Learn Pranayama practice Pranayama, and be master of yourself and your circumstances.” Excerpt from the Author’s Pranayama—Lessons Three and Four.

“The Alchemy of Bliss” is for those who have reached a certain point in their spiritual practice and yet find the experience and connection with the Kundalini spinal and bodily currents (especially the Bliss vibration) elusive.

It is customary in religious traditions, particularly in mystical or metaphysical sub-traditions, to posit human bodies as manifestations of cosmic energies, the body electric at times transformed into pure consciousness. Could we then see improvising, perhaps especially as practiced in and through these metaphysics, as a kind of yogic form of becoming immense, of unleashing energies and potentials, practicing and sensing a mode of selfhood that is beyond the limits of selfhood? These different architectures of meaning, then, provide the sonic, interactive cues by which participants become responsive to the religiosity that the systems themselves posit was there all along, was the only thing that could possibly bring such music into being, could summon—instrumentally, spiritually—such altered states of energy from the vastness of the all. The self becomes part of the sound, which is a part of these metaphysics, which are part of divine creation itself, however improvised, however understood. The entire universe is electrified, magnified, ascended in vibratory flux. As with Spiritualism’s engagement with cosmic frequencies, the yogic attention to the kundalini energy opening the “portal of cosmic being.

One praying in this fashion is not aware that he or she is a temple of divine energy, a temple of the Holy Spirit, or that the presence of the divine energy that raised Jesus from the dead is lying dormant within, awaiting resurrection. That divine energy that lies within us, similar to what Indian adepts call the Kundalini energy that lies dormant at the base of the spine, I prefer to call “resurrection current.” This current is spiritual electricity that causes people who have a loving connection with God to do what Jesus told his disciples to do, that is, to have their life, being, and movement in the Holy Spirit. The early followers of Jesus reached out to people, allowing the energy of God in that res-urrection current to use them as channels for healing the sick and producing miracles, electrifying the very atmosphere around them.

Awakening of this divine energy (divya takti) is kundalini. Please know that this divine energy gets awakened only by divine grace. And the divine grace is something which one cannot dream of.

Yoga texts mention the awakening of this divine energy. HahaYoga says that one has to put in all efforts to awaken the sleeping or dormant energy. The prakrti has to be brought to the realm of the soul. In reality, only true saints have their kupdalin awakened by divine grace.

Please understand that kupdalin is a power of pure intelligence. If one has got that pure power, know that the divine grace has dawned on him.

Once ‘kundalini awakening’ has taken place and is established through meditation, the kundalini is said to purify the subtle body automatically, thus dispelling all mental, physical, and spiritual diseases.

To achieve the real state of meditation, one needs to awaken the kundalini energy within. With the support of kundalini, meditation becomes effortless and natural. Kundalini is the mothering energy lying dormant at the base of the spine in the sacrum bone. This energy is awakened by a process called enlightenment (self-realization) to connect us to the divine and begin the work of healing and balancing our chakras.

Kundalini lies dormant but, like a tiny seed when the conditions are right, can awaken and grow into a mighty tree. In the same way an electrical cable connects a computer to the mains, the awakened kundalini connects human awareness to the all-pervasive power of divine love.

Kundalini, then, is the divine power in man which when liberated becomes the causal factor in all higher experiences of the yogin.

This energy is latent in all beings. Because of his ability to manifest this divine, boundless Cosmic energy, man is described as a manifestation of the Divine. Humanness consists in the manifestation of what is hidden and invisible in man.

“With this power of sight, man is able to see the entire creation. There is no greater power than this. Thus, man is endowed with all powers. But this boundless power is being recognized and exercised by each one according to the level of his development. The same electrical energy is used for a variety of purposes: for heating, lighting, operating a fan, etc. Likewise, the divine Cosmic energy in human beings is used by different persons for varied purposes. This energy is latent in all beings. Because of his ability to manifest this divine, boundless Cosmic energy, man is described as a manifestation of the Divine. Humanness consists in the manifestation of what is hidden and invisible in man.

“The manifestation of Divine Power must not be interpreted in terms of magic. Remember there is nothing that Divine Power cannot accomplish. It can transmute earth into sky and sky into earth.

All the powers in the world are within you. The outside world is a reflection of your inner being. Students should recognize this truth. Various scientists are being praised. But all powers are within you, electrical power, magnetic power, the power of light and fire and radiation. Every human being is a computer. Every individual is a mini-generator. Every person is a lamp and a radio station.” SS June 1995 P 153

Another way to see or understand these powers is that the GURU or MASTER can chose to awake others to enlightment.

Tracing the original wound of woman, brings us back to a time when the male and female energies were separated, and their backs turned on each other. They stopped working together, and their power was suppressed and forgotten. This disconnection was intentionally encouraged and then carefully managed. Fear was a way of creating control and as the world evolved, a way of creating power. A very false sense of power however. Not one of true authentic power. The secrets to higher consciousness were stolen and hidden away, allowed only to a select few, initiated into silence and sworn to secrecy because the power of that knowledge could change everything.


The average person may think that kundalini belongs only to those whose spiritual practice elevates them into a ratified atmosphere of consciousness, but this is not so. Kundalini is universal, available to all. Anyone who prays or meditates regularly is likely at some point to feel the power of kundalini. Gateway to higher consciousness. Tavistock Institute. Part 111

The average person may think that kundalini belongs only to those whose spiritual practice elevates them into a ratified atmosphere of consciousness, but this is not so. Kundalini is universal, available to all. Anyone who prays or meditates regularly is likely at some point to feel the power of kundalini. Gateway to higher consciousness. Tavistock Institute. Part 111

When we remain absolutely still we experience the exquisiteness of the breath as transformer of the subtle body as the Kundalini is activated. The wakening of the Kundalini is not simply the arousal of a dormant force within us, as Gopi Krishna explains: The arousal of kundalini, in its true sense, does not simply imply the ac-tivity of a hitherto sleeping force, but actually the start of a new activity by changing the whole system to adapt it to a new pattern of conscious-ness through changing the composition of the bioenergy or subtle life force permeating the whole body.

When Kundalini awakens. She spiritualizes the body and mind as if the divine influence of God has descended on the physical plane. Such influence varies in intensity with different persons and in particular individuals too its flow of intensity fluctuates from time to time.
As a minute spark of fire may burn heaps of straw in no time and the ensuing big conflagration is not different from the original spark, so the divine spark of the awakened Kundalini is the Lord Himself. When the whole heap of straw has been consumed, the fire extinguishes into voidness. Burning of straw is but the manifestation of heat lying involved in it through the involutionary process. All the fire that appeared from combustion was simply lying hidden in the form of straws, as if the fire itself had assumed the form of straws. Ignition once started soon uncoils the whole amount of heat stored up there and sends the whole heap into flames. Similarly when a master throws sparks of divine fire, it ignites and sets the involved Kundalini to flames, which soon takes up the form of a big fire—the Lord on the physical plane. A Yogi calls Him the self of his self, but when all straws have been burnt, like the extinguished fire, the Kundalini power also merges into the Absolute. One has simply to raise one’s self to the ignition point. All other preparations in the form of piety, virtuous deeds, devotion to God, and prayers or other methods of invoking God, improve our combustibility in that respect that the slightest touch
or contact with spiritual persons may light in us the divine fire instantaneously.

When Kundalini lies in dormant condition, spiritual consciousness remains clouded with the physical forces and Atman appears in bondage, but when She is aroused shining with the dawn of spiritual consciousness, she assumes the role of Guru.

And the seventh angel sounded; and there were great voices in the sky (activation of the Seventh Sense Power), saying, The Kingdoms of this world are become the kingdoms are of lord (Real Man); and he shall reign for ever and ever (Rev. 11:15).

This is the Super-conscious Department of Mind, so potent that no one is able to measure it, with a vibratory rate beyond the rate of vibration capable of being registered by any mechanical instrument so far produced by science, and which psychologists say never forgets, and even contains all the wisdom of past ages.

“There should be Time no longer” means that in the Sevenfold Hind Power man rises above the illusion of Time (Rev. 10:6).

And the seventh angel poured out his vial into the air; and there came a great voice from the temple, from the throne (brain), saying “He is born.” (Rev. 16:17).

This is the birth of the Redeemed Man, with the Sevenfold Mind Power. This is the Resurrection of the World Within, the Kingdom of Heaven within; the Resurrection of the god (Pineal Gland).

At this point, the church fathers also falsified their translation, making it read “It is done” (Rev. 16:17). They changed “He” to “it,” and “born” to “done.” “He is born” becomes “It is done”

Revelation in this Forbidden Field was carefully guarded. What little the Masters wrote about it was always so heavily veiled in symbol and fable that only the most advanced Occultists could decode it.

Neither should we relate the secrets of this Forbidden Field in any but the most general terms. Only a few can comprehend what we say, and fever still can be constrained to believe it.

Science knows not that the Pineal is the organ of the Seventh Sense. It is the organ of memory, of expectation and anticipation. It is the organ that never forgets and even contains all the wisdom of past ages.

Man would know nothing of past or future without the function of the Pineal. Many have poor memory, some have little, others almost none, because the Pineal is dormant, semi-dormant, sluggish.

It seems that the conscious phase of mind depends on the Pituitary and Pineal glands. The weaker their function, the weaker the conscious phase of mind. By increased action of these glands, man’s knowledge of himself, of his environment, and of the universe is increased.

Some increase in the action of these glands may be produced by concentration of thought. Also, brain power to perceive situations is thus improved.

Kundalini is also known, is a catalyst which leads to enlightenment and transcendental consciousness

Kundalini awakening and the subsequent changes in the physical and mental bodies is not a psychosomatic or unnatural event. Instead Kundalini awakening is a very scientific and biological event in the body. Today research done in the mind and consciousness seem to be coming closer to this understanding. They can see that there are marked physical differences in those men and women who have consistently practiced meditation.

After the crown has fully opened, the feminine and masculine energies of the body can move permanently into wholeness. Once this has occurred, the now undifferentiated force can flow back downward, opening the spiritual heart and completing the process of enlightenment. Some choose to postpone achieving full enliqhtenment in „ order to be of service to their fellow humans, to be a catalyst, or assistant for the evolution of humankind.

The fear of death dissolves. A drastic reorganization process occurs in which we no longer focus on the sort of commotion and projections emerging out of trauma and blind emotive reaction, nor identify with the human form as the dominant force and concern in our existence.

The key points for understanding kundalini from a Thomist perspective are the nature of the human soul as a spiritual being in potency which needs to be united to the material universe in the body in order to activate itself, and how the human soul contains and animates these lower levels of material being. What is kundalini? It is a fundamental energy of the soul that activates all the levels of the soul, from lowest to highest, fitting it for enlightenment

If kundalini is such a fundamental, energy why don’t more people experience it?

We have to distinguish between this energy in a general sense which all of us have and which is operative in our development, from kundalini in a dramatic and manifest form which is limited to a few people. This fundamental process moving us toward enlightenment can take place even if we are not consciously aware of it, but kundalini in its manifest form gives us an invaluable picture of what is at stake.

When the Kundalini reaches the Sahasrara, it means the person is on the first step towards what Krishna calls moksha and Buddha calls nirvana or liberation Depending on the person, it may take lives for awakening the Kundalini, and it may take many lives again for the Kundalini to reach the Sahasrar, and again, many lives to attain liberation.

You can remain locked up and limited in the conscious ego’s physical motivation and walls of protection or you can free yourself and go beyond time.

The Kundalini Deep inside the body lies a treasure, Of which humanity is ignorant, Only a few have discovered it, The perfume of which is fragrant. Vast is this treasure, Beyond timeless measure, Available to but only, The saintly and the austere. It hath no directions, no map for it,

To fall into the hands of the unholy and the impure. This treasure in its grace reveals itself, To the holy one who dives deep within himself.

The Kundalini Book of Living and Dying is such a significant work; it explains the nature of kundalini, why it is important, and how any person can bring its benefits into his or her life. In the process of enlightening our-selves, we contribute mightily to the enlightenment of the soul of global humanity.

Our ability to evolve as human beings and as souls, our ability to unite with God, our ability to leave behind forever hate, war, and ter-rorism will be facilitated—even determined—by kundalini.

This energy of enlightenment resides within each and every one of us, often dormant until we make the choice to seek unity with God. In our ensuing spiritual study and practice, we awaken the sleeping power within, and we are profoundly changed—physically, mentally, and spiritually. The hallmarks of kundalini are phenomena such as surges of electricity in the body, detachment from the body, intense heat and fire, buzzing sounds, a feeling of being in the presence of God, and awareness of spiritual presences such as angels.

More important, however, are the benefits that lie beyond the phenomena: creativity, genius, enhanced well-being, longevity, and, most significant of all, enlightenment. Experiences of kundalini have been recorded around the world since ancient times. Kundalini is the divine fire of God and the gods, the samadhi of adepts, the raptures of saints, the healing power that floods through the hands of healers, the inspiration of invention, the intense happiness of a peak experience.

The average person may think that kundalini belongs only to those whose spiritual practice elevates them into a ratified atmosphere of consciousness, but this is not so. Kundalini is universal, available to all. Anyone who prays or meditates regularly is likely at some point to feel the power of kundalini.

By means of this sacrifice, this individual incarnates the Christ, thereby embodying the supreme source of wisdom and compassion. This is the entrance to the Direct Path to complete liberation from the ego, a route that only very few take, due to the fact that one must pay the entirety of one’s karma in one life.


Be Here Now: Open Your Mind to Spirituality

Be Here Now: Open Your Mind to Spirituality

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The dualistic proclivity of the mind prevents the realization of the Oneness of Reality or the occurrence of Self-realization

NATURE OF “MIND” – How does one traverse the spiritual landscape to move beyond suffering to experience the peace and love of God Often used …


For self-mastery to work, you must work on yourself, in time that will project outside of you and manifest in the reality it is directed to manifest in. All you can do is work on yourself, over time the collective will do the same. As more do it, it contributes to more becoming Masters easier, though when unbounded, you are all Masters. You just have to realise that when in the Human body, you can be a master to. It’s up to you.

Ego is one of the main programs trying to stop you from reconnecting with the God within, it can be broken. It’s a distraction and is one of the main emotions you must master in order to see the illusion of separation for what it is, an illusion. Ego divides, which is what they want, the Archons (The Lower Light).

Ego is the reason for the tower of Babel which led to the separation of Humanity and led to Humanity losing the oneness and not understanding each other. Ego is the reason why they (The Archons) manufactured and in a smart way, got the go ahead by the masses for royalty and a social structure, which did and does contribute to the Lower Lights power, which is a front like the Reptilians being the ones in control of the manipulation, when it is really the Archons. Ego is the root to all this, but it was engineered that way.

What most don’t realise, is that being here you must walk in two worlds, it’s part of the self-mastery Human experience, and that is one of the hardest things to do while here.

When one starts to awaken, they realise the illusion and see the manipulation for what is, at which time they think they have it all worked out, only to find how deep the rabbit holes goes, then they try to project their reality on others which is worse than what those who are controlled by the Archons (The Lower Light) do, as they have an idea of the real reality, where those manipulated do not.

With awakening, what also happens with the lesson of self-mastery is learning to let things go, and to judge yourself, not others, and then later on to not even judge yourself. All this starts with you.

You see the more you know, the more you recognise. You see the real reality slowly for what it is, it is a process. One is not fully enlightened till they have done their walk and are connected fully back with Source. That being the case, what needs to be mainly recognised at this time with one’s self, is that of being in both worlds at the same time, and having a balance of both worlds.

Yes the Human mind over time, as it has been conditioned, has be conditioned to give you doubt, that is part of the Reptilian trait which was also given to the Human body computer, this is distraction. Anything with distraction and hierarchy is an illusion and is not coming from a place of love and serviced, it is a distraction.

Many races embrace what they are good at, compared to how most Humans on Earth do not, as they are programmed from an early age to help strengthen and contribute energy to the energy grid created by the Archons (The Lower Light). This is breaking down though.

For self-mastery to work, you must work on yourself, in time that will project outside of you and manifest in the reality it is directed to manifest in. All you can do is work on yourself, over time the collective will do the same. As more do it, it contributes to more becoming Masters easier, though when unbounded, you are all Masters. You just have to realise that when in the Human body, you can be a master to. It’s up to you.

The Savior’s role involves creating a cohesive force that can break the stranglehold that the Demiurge and archons have on the human consciousness.

Failing to accomplish their ends and fearing the power of the earthly couple , the archons try another approach.

Wisdom is associated with physical death (mortal ego), because only when one lets go of the physical body, the vessel in which ego – consciousness is held, can wisdom be freed from the shackles of the flesh.

There is deep doctrine in the legend of the Fall; it is the expression of a dim presentiment that the emancipation of ego consciousness was a Luciferian deed. Man’s whole history from the beginning is a conflict between his inferiority and his arrogance (Jung, CW (9i), para. 420).

In contrast to the Stoics, the Gnostics taught that only a handful of human beings — the elect — can pierce the veil of ignorance obscuring our true nature, and the only law of nature in this fallen world is a malignant will to power.

In Buddhist and Gnostic traditions alike, the purpose of illuminist discipline is to “get behind the veil to find reality and become free.

To see the Real for what it is requires being able to discern error, which is the unintentional mistaking of the Real, as well as deception, which is the intentional use of error, or imposition of error.

Error imposed by intention becomes drugh, the Lie. These nuances, excruciating as they may be, are essential to a sound grasp of the Gnostic theory of error, and bear directly on the issue of alien intrusion in the human mind. In short, there is a web of deception around the essential error that enmeshes us in “co-emergent ignorance” with the Archons.

The archons are envious of Adam because of the spark concealed within him , the spark they wish to grasp and keep for their own. But in their ignorance , they do not know that the divine cannot be taken by force , and so the earthly powers fail when they try to take possession of the spiritual powers.

“The body moved and gained strength, and it was luminous. “And in that moment the rest of the powers became jealous, because he had come into being through all of them and they had given their power to the man, and his intelligence was greater than that of those who had made him, and greater than that of the chief archon. And when they recognized that he was luminous, and that he could think better than they, and that he was free from wickedness, they took him and threw him into the lowest region of all matter.

These things they knew , for they wanted to take the free man and make him a slave to them forever (The Matrix). Mankind is held enslaved/imprisoned within their Lower Ego-Matrix. Because the Spirit is asleep they dont understand they living within their Matrix.