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The purpose of meditation is to transcend the mind and its mental activities and limitedperceptions, thereby transcending duality and becoming increasingly aware of Oneness.To transcend level 600 (the emerging level of Enlightenment on the Map of Consciousness)requires dropping one’s identification with the witnessing/observing qualities, which are actually autonomous qualities inherent to consciousness itself.

Map of consciousnsess. The ego—or more accurately, the belief that one is the ego—obscures the Realization of the Reality of the Self as the Oneness of All That Is. The dissolution of the ego results in liberation from the bondage of the illusions that create suffering.

A form or style of contemplation that leads one to Self-realization is witnessing and observing.Whereas the ego is focused on the experiencing of sensations and the processing of experience,witnessing and observing shift the focus to an impersonal field of awareness, helping one transcendthe attractions and aversions of the self through nonattached observation.

After one has observed the general field of mind, it is apparent that the specific content of thethought stream itself is not likely to be rewarding. One has to stand back and move further into thenext level of consciousness and ask what is it that is watching, observing, being aware of, and registering the flow of thoughts. In the same way that the eye is unaffected by what is observed or theear by what is heard, the ongoing process of witnessing is unaffected by that which is witnessed.

Just as there is no entity that is doing any thinking, there is no witness behind witnessing.Witnessing is an impersonal, inborn aspect and characteristic of consciousness itself. One can retreat from involvement with the contents of thought and choose to adopt the point of view of observing orwitnessing.Witnessing or observing does not focus on any idea or image, but allows them to flow by withoutinvolvement. One then realizes that the thought images are occurring spontaneously and the thought stream is impersonal.

The thoughts are not “mine,” as there is no “me” involved.As the physical eye sees images, it does not claim authorship of the images, nor does the ear claimauthorship of sound. Therefore, with some experience with witnessing and pure observing, it also becomes apparent that the thoughts are not authored by a unique personage called “I.”

They are theresult of combinations and permutations of ideational and emotional programs that are playing on thegame board.

The realization that the mind is not the same as “I” or “me” breaks the identification ofthe self with the mind.Non-resistance does not mean to ignore or deny. Instead, it means to witness, observe, and be aware—which, as an experiential style, moves one from being the imaginary actor in the movie of life tobeing the witness/observer, who is thereby emotionally uninvolved yet capable of participation.

This attitude diminishes the temptation to invest in positionalities or outcomes. When personal willsurrenders and Divine Will takes its place, Creation becomes continuous and evolutionary andsubserves the unfolding of awareness.

There is no “who” witnessing, experiencing, or observing; rather, it is an innate quality that isoperating effortlessly without the drain of the energy of intention to modify the process. All of lifemerely becomes a “given”—and awareness of the essence of subjectivity diminishes the sense of apersonal “I” or “me” to the innate presence of the Self that is beyond thinkingness of content, butinstead encompasses it.

This awareness is the “Light” by which we “see” mentally and emotionally.By this awareness, focus now turns inward to the source of the Light, instead of to the details of whatis illuminated. It is solely by this Light that one can even be aware of the content of mind, or else howwould one even know what one is experiencing or thinking about?Spiritual intention subserves, reinforces, and focuses on witnessing and observing rather than on“doingness” or specifics. Spiritual processing is like positioning oneself in the wind or in a watercurrent.

The contemplative lifestyle facilitates transfer of the sense of identity from body/mind to witness/observer, which is more primary and closer to the Truth of the Self and Reality. The next stepis the withdrawal of the sense of “I” from the witness/observer, where it moves to the faculty ofconsciousness/awareness itself, which is a quality rather than a personage.

One major advantage ofbeing the witness/observer instead of the participant is that the witness does not talk; it just seeswithout comment. It could be said that the witness/observer is aligned with the forest rather than thetrees.

A useful decision or choice is to decide to stop mentally talking about everything and refrain from interjecting comments, opinions, preferences, and value statements. It is therefore a discipline to justwatch without evaluating, investing worth in, editorializing, commenting, or having preferences aboutwhat is witnessed.The witness/observer is a contemplative attitude of poise.

Phenomena appear and disappear. Onemust constantly surrender the desire to experience the phenomena or the desire to “juice” theexperience of the experiencing itself.Consciousness/awareness is located just beneath or prior to the function of the watcher/ observer. Itis silent and unmoving, like the sky or space itself.

By relinquishing anticipation, clinging, seekingpleasure, or avoiding unpleasantness, the focus remains poised on the razor’s edge of the crest of thefleeting moment. In this poised position, mental activity and imaging gradually recede, revealing thatthe underlying field is activated by the desire and intention of thinkingness itself.As focus and interest move from content to the observer/witness, it will be found that theobserver/witness is an emanation of consciousness as awareness—and a nonlinear, impersonal qualitythat is primary, innate, and autonomous.

Attention is selective based on presumptive value, which is only transitory. By watching what themind selects for attention, its proclivities become apparent and reveal the sources of attraction andaversion.

By relinquishment of the propensity to project either desire or aversion, all becomes of equalvalue when devoid of projected specialness.One-pointedness of mind means to focus on the crest of the wave of witnessing/experiencing, plusbeing willing to surrender perceived loss or gain.

That is the primary skill that is needed.Spiritual evolution is the automatic consequence of watching the mind—and its proclivities as an“it”—from the general viewpoint of the paradigm of context rather than content. Instead of trying toforce change, it is merely necessary to allow Divinity to do so by deeply surrendering all control,resistance, and illusions of gain or loss. It is not necessary to destroy or attack illusions but merely toallow them to fall away.

To watch the mind from a detached position is educational and nonstressful, and it can be done withequanimity.With the style of detached observation, the unfolding of life reveals itself to be the consequence ofthe spontaneous emergence of actuality as a manifestation of potentiality when conditions arefavorable.

6MEDITATIONA specialized approach to transcending the self is meditation. Dr. Hawkins notes that the limitationof closed-eye sitting meditation is that it takes you out of the world, tending to polarize your spiritualwork with your daily life (as you are either doing one or the other). Despite this noteworthy limitation,meditation provides spiritual students at various levels a means of disciplining the mind on their pathto transcending it.

The purpose of meditation is to transcend the mind and its mental activities and limitedperceptions, thereby transcending duality and becoming increasingly aware of Oneness.To transcend level 600 (the emerging level of Enlightenment on the Map of Consciousness)requires dropping one’s identification with the witnessing/observing qualities, which are actuallyautonomous qualities inherent to consciousness itself.

With deep meditation, it is discovered that these qualities have unconsciously been identified with, which requires the surrender of the illusion orpayoff of being the witness or the observer.Witnessing and observing are autonomous, leading to the discovery that there is no actual “person”doing the witnessing and observing.The intent of meditation is detachment, especially detachment from the notion that thoughts are“mine” or represent “me.” In Reality, they are merely “its,” as is the mind itself.

The idea ofownership arises from the personalization of these thoughts due to familiarity because the mind (like acamera) was present to record these past thoughts, events, and memories. However, it recorded themonly because they were imbued with importance. Note that little roadside detail is recalled from aboring cross-country drive. The mind’s inner camera records what is valued.

What was consideredunimportant was not recorded.Recall and rerun are also the consequence of imagined, projected value. Basically, withexamination, it will turn out that the only real value is that something is “mine.” Thus, just anordinary shoe is not really noticed, but “my shoe” is now imbued with value and is thereforeremembered.Ninety-nine percent of the mind is already silent and without linear content.

Only one percent is active (as proven by consciousness calibration research), but that one percent is the focus of attention.Note by close observation that each thought arises from a silent, clear field of energy that is the sourceof thinkingness, ideas, and images. It does not arise, as the mind presumes, as a result of linearcausation.

On the contrary: each thought arises independently of all the others, like flying fish soaringout of the ocean. The ocean is like the silent, primary, a priori condition of the mind and thoughts.The concept that they are somehow caused or meaningfully correlated is actually a superimposed after thought. Each flying fish arises independently of the others out of a primordial stillness.

One benefit of meditation is the discovery that, intrinsically, the energy field of the mind is itselfbasically void of thoughts, feelings, and images—and these activities actually occupy only about onepercent of the total mind field. Like the sea beneath the waves, 99 percent of the mind is still, silent,and void; this can be detected and intuited if such a fact is made known to the student.

The undisciplined mind is attracted and glamorized by the active content of mind—with itskaleidoscopic parade of thoughts, images, and feelings—because of the subtle narcissistic payoff ofthese activities. To silence the mind, it is necessary to notice the subtle yet continuous payoffs, bewilling to surrender these illusory gains, and instead identify with the mind as a silent energy fieldthat is not limited to the personal self. Note that the ego is addicted to mentalization and craves its constant entertainment and stimulation, even if it includes negativity.

Q: How can meditation persist in one’s daily existence?A: By merely constantly posing the question to oneself of “what” is doing the acting, talking,feeling, thinking, or observing. This is a focus of attention with no languaging.There is an energy in the mind that is constantly creating a stream of thoughts. You watch what isgoing through consciousness, like goldfish through a bowl. The thoughts are the goldfish, but you arethe water. The unenlightened person thinks, I am the goldfish; I am my thoughts; I am this worry; I amthis fear; I am this regret. You begin to identify where consciousness is. Consciousness is what iswitnessing these thoughts.

Thoughts are flowing through consciousness, and consciousness itself isinvisible and has no form. You begin to identify with the observer instead of that which is observed.To bypass and transcend the seductive attraction of the content of stream-of-consciousnessthinkingness, humility about its importance quickly reveals the following: that without the projectionof value, 99 percent of thoughts are just plain boring and platitudinous. Disenchantment with them diminishes their attraction by withdrawal of interest.

The other illusion is that attention to thoughts isnecessary to survival, whereas in reality, survival is up to the Self.With sharp focus, it becomes apparent that thoughts can be relinquished earlier and earlier in theprocess of their emergence and formation. With continued focus and relinquishment of theirentertainment value, they will slowly disappear as recognizable forms and subside to just being atransitory urge to think. The gratification of this impulse can be refused.

By doing so, it becomesamazingly apparent that one thinks only as a consequence of desiring to do so, and that thoughts andimages only have imaginary value.The discovery that one is really the source of thinkingness reveals that one is not really the victimof the mind, but rather the originator of the phenomenon by virtue of intention and desire.

Freedom is a consequence of the deep humility that reveals that the only reason one thinks is because one wantsto, in order to derive an experiential benefit or payoff.It is simple to observe that although there is a “talking mind” going on at the same time, there isalso a silent awareness that is more global and unfocused and operates automatically. Contemplationor meditation that focuses attention on context rather than content facilitates moving one’s identityfrom the transient and volitional (thereby becoming personal) to the unchanging quality of awareness itself. This leads to the discovery that one is the field and not the specifics of the content. This jump inrealization can be very sudden, which is a level of the Buddhist state of satori.


he devotional pathway, or the way of the heart, is another approach spiritual students canembrace. More than just religious observance, the devotional path requires the aspirant to surrenderall of the self’s proclivities to that which is greater—to the Truth of Divinity itself. His or her way ofbeing then becomes love: a love for Truth and God and a willingness to let go and surrender anythingblocking the experience of this love.

The ego often seems to collapse in a piecemeal fashion. Once faith in the reality of the ego as beingthe true self is undermined, its dissolution has already begun. When one’s loyalty and allegiance isshifted from the ego to the ultimate reality of God, a space is created. Into the opening flows God’sGrace, as represented by the Holy Spirit.

To strive to know God is in itself pristine and the ultimate aspiration.A useful approach is to let the love for God replace the willfulness that is driving the seeking.

One can release all desire to seek, realizing that the thought that there is anything else but God is a baselessvanity. This is the same vanity that claims authorship for one’s experiences, thoughts, and actions.

With reflection, it can be seen that both the body and the mind are the result of the innumerableconditions of the universe, and that one is at best the witness of this concordance.

Out of an unrestricted love for God arises the willingness to surrender all motives, except to serveGod completely. To be the servant of God becomes one’s goal rather than enlightenment. To be aperfect channel for God’s love is to surrender completely and eliminate the goal-seeking of thespiritual ego. Joy itself becomes the initiator of further spiritual work.In the end, it will be found that the sacrifice of letting go of the mind is actually the greatest giftone can receive.If, in the exact passing moment of each instant, there is a complete willingness to totally surrenderto it, one can suddenly transcend the ego in a flash.

And then the way opens for Realization, whereinthe Light of God as Self reveals the Source of all Existence and Reality.If the ego has neither past, present, nor future to focus on, it falls silent and is replaced by thesilence of the Presence. Thus, the way to sudden enlightenment is available at all times. It occursnaturally when the fascination with the story of the “me” of the past, present, or future is relinquished.

The illusion of “now” is replaced by the reality of “Always.”The spiritual student is often seeking to transform, overcome, or slay the ego, when all that is necessary is to simply abandon it. This requires the development of trust, faith, and confidence in theReality of God. When the seeking for gain is abandoned, life becomes relatively effortless andpeaceful.The mind of the aspirant has to bypass and refuse temptation.

Later it will be seen that nothing waslost, as that temptation was merely another illusion. The aspirant gives up the vanities of opinionationand the duties of saving the world. One’s inner spiritual evolution is of greater value to society thanany form of doingness. The level of compassion radiates out and contributes silently to mankind’s wisdom.

Without belief in its appearance as defined by perception, the world we thought was real disappears.When we choose to be at one with the inner, ever-present potentiality of joy and peace, the worldtransforms into a humorous amusement park—and all the drama is seen to be just drama.

The ego—or more accurately, the belief that one is the ego—obscures the Realization of the Reality of the Self as the Oneness of All That Is. The dissolution of the ego results in liberation from the bondage of the illusions that create suffering.

These illusions are susceptible to fearless scrutiny thatreveals the underlying fallacies. The only tool needed is the willingness to unreservedly surrender allbeliefs, opinions, and attitudes to God.The core of the ego is narcissistic pride; secretly, it thinks that it is God. Without undue strain, itcan be caught in its secret, inflationary, dualistic presumptions, which are undone by simple humility.

This is the doorway to freedom and the experience of happiness.Negativity is based on an energetic force (of animal origin) that can be overcome only by power,which is solely of Divine origin. Therefore, it is operationally necessary to request and invoke God’shelp by whatever means available.

The real Self brings up the false self for investigation, which eventually leads to the disassembly ofthe ego structure itself. In the beginning, a seeker assumes there is a personal self that is seeking thereal Self. Actually, it is the real Self that is drawing the seeker to it.The ego equates survival of life with control. In a final surrender of control, the underlyingprimordial fear arises. Life is a consequence of the Divinity of its Source, which is the ultimateconfrontation to the very core of the ego.

When peace is more valued than the entertainment of the insatiable ego, it will be discovered to beever present and available. That one even has such an option is unknown by 99.7 percent of thepopulation.

Thus, there is an unknown freedom available: one can choose merely to refuse the egoinvestment in the world and one’s thoughts about it (that is, surrender it to God).To undo the grip of the mind requires a radical humility and an intense willingness to surrender itsunderlying motivations. This willingness receives energy and power from another willingness—theone that arises from the love of God—and the passion for surrendering love of thought for love ofGod.

To know what is necessary to reach Divine states accelerates progress; otherwise, there is an unconscious resistance of fear due to ignorance. This fear is overcome by the acquisition of thenecessary understanding; therefore, there is nothing left to fear, and all fear is an illusion. Thisknowingness is also required at very advanced states.

One basic truth that is of inestimable value and usefulness is this dictum: all fear is fallacious andnot based on fact. Fear is overcome by walking directly through it until one breaks through into thejoy that the fear is blocking.

The joy that follows facing any spiritual fear comes from the discoverythat it was merely an illusion without basis or reality.All descriptions, no matter how elegant, are nothing more than perceptual measurements anddefinitions of imputed qualities that have no selfexistence. Nothing is as it can be described;therefore, all descriptions are of what a thing is not.The realization of Absolute Reality and Truth is the greatest gift that one can be to the world and allhumanity. Spiritual work, in its essence, is therefore a selfless service and surrender to the Will of God.

As one’s awareness increases, the power of that field of consciousness increases exponentially—and that, in and of itself, accomplishes more than all effort or attempts at relieving the suffering of theworld. All such efforts are futile because they are necessarily misguided by the falsifications andillusions of the perceptual function of the ego itself.“Mind” cannot be transcended by pursuing it, but only by the surrender of the illusion of mind assavior.One can surrender the desire of thinkingness to God, which then quickly brings up the mind’s fearof survival. At that point, one has to surrender the will to survive to God. If one stops thinking, there isthe fear of being mindless.

To be thoughtless is called “Divine idiocy,” or “Divine stupidity.”However, what actually needs to be known will reveal itself—not as thoughts, but as comprehension,understanding, and apperception via totalities.The Infinite Reality is omniscient and independent of talkingness, thinkingness, and verbalizationof words. The narcissistic ego is addicted to talkingness. It is of no value to the Self.

The ego/mindbelieves that if it stops thinking/feeling, the personal self will die, for it is intrinsic to the ego’ssurvival system. Therefore, it fears and avoids silence and stillness. The ego/self identifies with thatwhich is linear, discrete, separate, and definable; that is, content.Everyone already at a certain level knows that they “are”—the ego then quibbles about the detailsof definition, but the Self is not fooled by the ruse.

All false identifications can be dropped in aninstant with the willingness to surrender all mental activities to God.Traditionally, the pathways to God have been through the heart (love, devotion, selfless service,surrender, worship, and adoration) or through the mind (Advaita, or the pathway of nonduality).

Each way may seem more comfortable at one stage or another, or they alternate in emphasis. Nevertheless,it is a hindrance to consider that there is a personal self or an “I” or an ego that is doing the striving orseeking, or that will become enlightened. It is much easier to realize there is no such thing as the egoor an “I” identity that is doing any seeking; instead, it is an impersonal aspect of consciousness that isdoing the exploring and seeking.

The attachment to the “I” core of the ego is the belief that it is the source of one’s life, sosurrendering it seems as though one is surrendering life itself to God.Questions arise as to the source of the capacity to even realize Existence or Beingness, and whethersuch qualities are innate or are superimpositions by silent paradigm presumptions. One asks, “By whatquality does the abstract even become discernible, and is not that knowingness itself merely a higherlevel of abstraction?”

Again, although these queries may seem academic to the intellect,experientially, they are a priority and profoundly transformative as the light of the levels ofconsciousness. At the highest levels, they represent the last clouds that hide the radiance of the sun ofDivinity.There is no inner “thinker” behind thoughts, no “doer” behind actions, no “seeker” ofenlightenment.

Seeking occurs on its own when the time is right, and it emerges as a focus ofattention. All aspects and qualities of consciousness are self-actuating and energize each other underthe general direction of the will.In Reality, everything is spontaneously manifesting the inherent destiny of its essence; it doesn’tneed any external help to do this. With humility, one can relinquish the ego’s selfappointed role assavior of the world and surrender it straight to God.

The world that the ego pictures is a projection ofits own illusions and arbitrary positionalities. No such world exists.Value, from the ego’s viewpoint, is an emotionalized mentalization, and Reality does not requirementalization. With humility, one can honestly state and witness that everything merely “is as it is,”independent of projected worth. Its intrinsic “value” is that it “is”; thusly, existence is completewithin itself and is not needful of projected nominalization as “special.”

When the Divine Essence ofAll of Creation shines forth without obstruction, then the ego/mind goes silent in awe.The basic purpose of spiritual work and dedication is to transcend the innate evolutionarylimitations of the ego and thereby access and develop the nascent capacity of consciousness itself,which bypasses all the limitations of the ego/self. Truth then presents itself by virtue of Divine Grace.Divinity reveals Itself to those who call upon It in God’s time. The pace of spiritual evolution canseem slow, but spiritual endeavor is never futile. Progress can become very sudden and very major indimension and impact.


Different terms are used to describe Ultimate Reality. With energy fields vibrating at the highestlevels expressible in the physical domain on up to infinity, Ultimate Reality transcends dualisticunderstanding. This chapter offers Dr. Hawkins’s descriptions for the nonlinear, nondualistic natureof All That Is and its related qualities.

Everything merely exists as it was created— complete and perfect. Everything fulfills its purposeby merely being what it is. Everything is the fulfillment of its own essence and potentiality. The only“requirement” for anything that exists is to just be. Its destiny under the conditions of any givenmoment is already completely fulfilled. Therefore, that which it is represents the completion of allpast possibility up to that very moment; everything is the way it is supposed to be.

As essence fulfills its potentiality, it is witnessed by a corresponding level of consciousness. In anynanosecond of observation, nothing is actually changing. What is changing are the position of thewitness and the point of observation. Change is merely a process of sequential perception. Life can bepictured as a series of stop frames, like the flip books of childhood.

This poses the conundrum: is itthe world that is moving, or is it the mind?That which is ultimate and eternal transcends both objectivity and subjectivity and is beyondawareness. It is referred to in the ancient spiritual literature as “the Supreme Spirit.”

Out of the Supreme arises all that is manifest and unmanifest; all consciousness and awareness; all existence;

All That Is; either form or nonform; all that is linear and all that is nonlinear; all that arises out ofcreation; all possibility and actuality.

The Supreme is beyond existence or nonexistence; beyondbeingness or is-ness; beyond all Gods, heavens, or spiritual forms; beyond all names or definitions;beyond all divinities and spiritual denotations. It is out of the Godhead that Divinity arises, and out ofthe Supreme arises the Godhead.Because the ego deals in form and definition, it cannot comprehend the Self—which is beyond allform, but without form would not appear to exist.

In Reality, there is neither subject nor object;therefore, there is no relationship to be explained.There is absolutely nothing in ordinary human experience to compare with the joy of the Presenceof the Love of God. No sacrifice is too great, nor effort too much, in order to realize that Presence.

The Self is the Presence expressed as existence, and out of that consciousness arises the sense ofexistence.To understand the nature of God, it is necessary only to know the nature of love itself. To trulyknow love is to know and understand God, and to know God is to understand love.

The ultimate awareness and knowingness in the Presence of God is Peace. That Peace proclaimsinfinite safety and preservation with infinite protection. No suffering is even possible.The radical Reality is that to understand the essence of anything is to know God.In Reality, everything occurs on its own, with no exterior cause. Every thing and every event is amanifestation of the totality of All That Is, just as it is at any given moment. Once seen in its totality,everything is perfect at all times, and nothing needs an external cause to change it in any way. Fromthe viewpoint of the ego’s positionality and limited scope, the world seems to need endless fixing andcorrection. This illusion collapses as a vanity.

Like springtime, the promise of a new era in man’s understanding of God is emerging. Now thelevel of consciousness of mankind is high enough to be able to recognize the truth of a God of Loveinstead of worshipping a punitive god of guilt and hate.That which is Reality is beyond all form and yet intrinsic to it.

Let form reveal its own nature—there is no need to seek it. The actual essence of form is formlessness, as paradoxical as that maysound.Innate to the Presence is an infinite, timeless Knowingness that illuminates all possibility, beyondall opposites or causality.

Revelation presents itself as self-explanatory and obvious, the essence of alltruth. The totality and completeness of the Knowingness prevails beyond time and is therefore alwayspresent.

One reflection of this is the capacity to comprehend the incomprehensible by its self-revelation of its essence. Therefore, all stands revealed. The unmanifest and the manifest are one andthe same.Truth is radical subjectivity. With the collapse of the illusions of duality—including the supposed“reality” of a separate “self”—there remains only the state of the Infinite “I,” which is themanifestation of the Unmanifest as the Self.There is no division between Creator and that which is created. All is self-creating as themanifestation of the mind of God. This great awareness characterizes the consciousness level of the700s on the Map of Consciousness, where Self is All That Is. Because the universe is self-evolvingand self-fulfilling, no intervention is necessary. All is in perfect balance and harmony.

The Ultimate Truth is beyond is-ness, beingness, or any intransitive verb. Any attempt atSelfdefinition, such as “I Am That I Am” or “I Am” is redundant. The Ultimate Reality is beyond allnames. “I” signifies the radical subjectivity of the state of Realization. It is in itself the completestatement of Reality.The infinite power of Divinity radiates down through the levels of consciousness like sunlight in theforest. It sustains all life. When deprived of the power of Light, consciousness reverts to its temporaryillusory substitute called “force.” Force is limited, whereas power is unlimited. Therefore, the end iscertain as force cannot stand against power; and without the infusion of power, force—by its verynature—expends and extinguishes itself.With the expansion of knowledge to include the nonlinear nonduality of Reality, it will becomestunningly apparent that the most profound radically scientific statement that is possible to make is, infact, Gloria in Excelsis Deo.

When one realizes that one is the universe— complete and at one with All That Is, forever withoutend—no further suffering is possible.Note that both God and all references to the Divine are capitalized, and that of all the possiblepronouns, only “I” is capitalized. The individual “I” can only be aware of itself or its existence as aconsequence of the greater Awareness. This is the innate quality of the Divine “I,” which is its sourceand the focus of the spiritual search.

As such, it is thus nonverbal and the source of experiencing,witnessing, and observing. By analogy, one comes to realize that one is the water and not the fish.The Self is Self-aware beyond the senses.

Divinity shines forth as a massive revelation. Itsobviousness is stark and forceful as a radiance. Its essence is certainty and finality, totality andcompleteness. All searches have ended.God is All Present, simultaneously as manifest and unmanifest, as void and Allness, as visible andinvisible, as the potential and the actual, as the expressed and the unexpressed.It is important to realize this: that which is of God brings peace, and that which is not of God bringsfear.

The infinite potentiality of the manifest becomes the actuality of the manifest by the Will of God asCreation.The Self is the awareness—its source, its completion, its totality, its fulfillment, and its essence. Itis the Reality of Reality, the Oneness and Allness of Identity. It is the ultimate “I-ness” ofconsciousness itself as the manifestation of the unmanifest. Thus, only can the indescribable be described. Amen.

Complete surrender to God unveils the Truth. Nothing is hidden; only the ego is blind. Reality liesjust beyond the mind. Out of the fear of becoming nothing, consciousness denies its only reality that itis everything—the infinite, everlasting Allness out of which existence itself arises.When the self dissolves into the Self, it is experienced as a great expansion from limited, transitory,and vulnerable to immortal, infinite Allness that transcends all worlds and universes. As such, the Selfis not subject to death or birth, as it exists beyond temporality. The obscurity of the Self was the resultof merely misidentifying perception as representing all Reality.

The mercy of God is infinite and unconditional.Life is spawned by the light of Divinity, which is the Ultimate Source of all existence. In thisunfoldment, consciousness is the agent.Life is the radiance of God made manifest, as the universe expressed through evolution. We areboth the product and the witness of Creation as a continuous, eternal process.

The infinite glory, greatness, and power of God has been severely and grossly underestimated andnot comprehended by man. With the replacement of the self by the Self, the power of omnipotence isknown by virtue of the fact that the Infinite is one’s source and reality.

There is no limitation to God.The source of all life and all form is, of necessity, greater than its manifestations—yet it is neitherdifferent from them nor separate to any degree.

There is no conceptual artifact of separation betweenCreator and created. As scripture states, that which is, was, and always shall be.God is the absolute subjectivity that underlies existence and the capacity for awareness. God isbeyond all time, place, or human characteristics.In contrast to the ego’s perception of God, the Absolute Reality of the Self is the manifestation ofGod as the very core of one’s existence.

The love of the Presence is ultrapersonal and experienced asinfinite peace, infinite security, and the safety of foreverness so that there is no imaginary “end” tofear. The God of the Presence imbues the joy of completion. Love is not a “quality” of God but isGod’s very essence.Whether one linguistically considers God to be called “Rama,” “Brahma,” or “Allah” is reallyirrelevant—God is not limited by any positionality or ascribable qualities. Likewise, God is notsubject to the duality of either/or, which would have to be the basis of any favoritism.

The true Self is invisible and has no characteristics by which it can be judged. It has no describablequalities, nor can it be the subject of any adjectives at all. The Self merely is and is beyond verbs,adverbs, and adjectives. It does not even “do” anything.The love of God is absolute and unconditional. The sky does not “be” for some people and “not be”for others, nor does the sun shine on only a select few who have been arbitrarily chosen. God iscomplete and total.

Realization is not a “gain” or an accomplishment, nor is it something that is “given” as a reward forbeing good—these are all notions from childhood. God is immutable and cannot be manipulated intogranting favors, or seduced by bargaining or adulation.

Worship benefits the worshipper byreinforcing commitment and inspiration. God is still, silent, and unmoving.To know that the Self is context and that, in contrast, the self is content is already a huge leapforward. The naïve seeker merely keeps reshuffling the content.

The source of all that exists is Divinity; thus, all that exists is already perfect. Without thatperfection, nothing could exist. From the viewpoint of enlightenment, one might say that the linear isobserved from the context of the nonlinear. To put it differently, existence is the manifestation ofDivinity as form. In and of itself, the universe is therefore harmless.

The viewpoint fromenlightenment transcends the experiencer, the observer, the witness, and even awareness itself.Truth is strength as an expression of integrity.The constant awareness of one’s existence as “I” is the ever-present expression of the innateDivinity of the Self.

This is a universal, constant experience that is purely subjective, and of which noproof is possible or necessary. The “I” of the Self is the expression of Divinity as Awareness, which istherefore beyond time and form. The truth of this identity is obscured by the duality created byperception and disappears when all positionalities are relinquished.The Self is not conditional; it has no qualities and is not dependent or explicable.

The Self has noduration, beginnings or endings, location, form, or limitations. It is the Radiance of the Self thatilluminates existence, without which there would be no awareness. The Self is beyond process.

All descriptions are inappropriate and inapplicable to the Self.The Love and Power of God are one and the same.God can only be known and not proven. Beyond subjectivity, no world exists. Without the Presenceof God, nothing could be known or experienced, even including one’s own existence. Existence assubjectivity is complete, total, and whole; it is also the very basis of joy.

The Self is the Presence ofthe Source of Existence as the Infinite “I.”The spontaneity of life is an expression of essences interacting effortlessly. The miracle of Creationis continuous, and all life shares in the Divinity of its Source, for nothing comes into existence exceptby Divine ordinance. Once the sacredness of life is revealed, there follows the knowingness of what ismeant by the phrase Gloria in Excelsis Deo!The concept of God doing battle with the forces of evil is an impossibility created by guiltridden,fearful fantasies.

In Reality, there is no possible threat to heaven or to God or to the purity of AbsoluteReality. The Real exists and the unreal does not, and the Real is not threatened by the unreal.Life itself is not subject to cessation, but only to change of form.

The Source and essence of life isGod, Who is not subject to demise. One cannot lose one’s source. Death is the end of one chapter of aseries of stories that finally cease only when the ego-author surrenders to its source.The Self is like one’s inner grandmother who watches over a child so he does not forget to take hisraincoat or mail the rent check. God is not ominous but loving; fear arises from the imagination.

The Presence of the Self is complete, permanent, and totally fulfilling—it has no needs. Everythingoccurs spontaneously as an expression of its intrinsic essence. There is nothing and no one to “cause”anything to happen.The Infinite Supreme is the same for all mankind throughout all time. The God of all humanreligions is one and the same, and transcends all the tribal gods of old. God is both transcendent andimmanent, both in heaven and within us. The realized Self is the knowingness of God Immanent,which is in accord with Christ’s teaching that heaven is within us. The infinite, timeless Reality hasalso been historically referred to as the “Buddha Nature,” “Christ Consciousness,” the “Supreme” ofKrishna, and so on.

Truth stands revealed on its own without proclamation or need of aggrandizement. Its AbsoluteSovereignty shines forth without need of acclaim or praise.The Self is beyond, yet innate in, all form— timeless, without beginning or end, changeless,permanent, and immortal. Out of it arises awareness, consciousness, and an infinite condition of “athome-ness.” It is the ultimate subjectivity from which everyone’s sense of “I” arises. The InfiniteReality does not even know itself as “I” but as the very substrate of the capacity for such a statement.It is invisible and all-present.The source of the Self is the reality of Divinity.

Although it is the source of existence, it is notsubject to it, nor is such a term applicable.The innate qualities of Divinity are mercy and compassion. There are no favors to be sought; it is only necessary to accept that which already exists as a given.Divinity is without parts or division.All that is truly of God brings peace, harmony, and love and is devoid of all forms of negativity.

Spiritually aware persons realize that they can only carry the message, for it is the inner truth that isthe teacher.The Presence as Self illuminates the Allness of Reality. Everything is equal by virtue of theDivinity of its existence as the Infinite Supreme, out of which all existence and creation arise.

There isno selectivity or division; all is of equal value and importance.The purity of Divinity is beyond comprehension by the ego because the ego is limited by form andalways assumes a duality of subject and object.The universe is self-creating spontaneously. Nothing is causing it to express itself.

The Unmanifestof the Godhead is the infinite potentiality of infinite context and all possibility. The universe isspontaneously autonomous—even the thought of “existence” is merely a notion.God is the universal “I-ness” of manifestation. Behind even the universal “I-ness” of God is theSupreme as the Unmanifest, which is unnamable.

Because the essence of God is the catalyst of Creation, all that is created contains that same quality.Therefore, the ultimate context of God is an infinite progression of infinite potentialities andpossibilities, each of which then creates a further infinite progression of infinite progressions.Although not really satisfactory, the explanation is the view from the perspective of Self as at onewith the Creator.The Self knows, by virtue of its essence, all that exists beyond time and therefore beyond memory.The Glory of God shines forth as the Source of Existence, as well as the Reality that is knowable bythe subjective awareness of the Self as the Infinite “I.”The infinite context of all that exists and of all possibility is obviously God.

The possibility of the transformation from potentiality to actuality is provided by the infinite powerof the primordial substrate of all existence, which alone has the power to transform the unmanifestinto the realm of the manifest.In Unity and Oneness, everything is simultaneously intrinsic to everything else, but not by virtue ofbeing either the “same” or “else.” Within the infinite context of Allness, potentiality is activated byDivine Ordinance, commonly known as God’s Will. The term will is, however, somewhat misleadingin that it implies volition. Creation is witnessed as the unfolding and revelation of the emergence ofinfinite potentiality as Creation.

Thus, there is no duality of a “this” (Creator) creating a “that”(Creation), for Creator and Creation are one and the same.Truth and Reality are identical and eternally present, merely awaiting discovery.It is not possible to arrive at Truth and ignore consciousness, because Truth is the very product ofconsciousness.

The Presence of Self constitutes the classic purusha, or Radiance of Self as Source. Self “knows” byvirtue of identity with Divinity itself. It thereby is its own Awareness, and by its Presence, it therebymakes itself “known” as the “Knower.” Thus, it does not know “about,” but is the completion of itsown essence.Divinity knows its own; therefore, to accept that truth is to already feel joy.

To not experience joyby understanding this means that it is being resisted.Enlightenment is not a condition to be obtained; it is merely a certainty to be surrendered to, for theSelf is already one’s Reality. It is the Self that is attracting one to spiritual information.Because Divinity is nonlinear and intangible, God is the ultimate screen upon which to project theendless errors and proclivities of the human ego.Consciousness-calibration research confirms that God is transcendent, inherent, and present in allthat exists as the very Source of Existence itself. Thus, the nonlinear is simultaneously present in thelinear.The Self knows the Ultimate Reality by virtue of identity; it is it. The Self thereby recognizes thePresence.

The Allness of Divinity is strongly confirmed by the immense power of Love as intrinsic toCreation and Divinity. The Presence of Love is allpervasive and experienced as one’s intrinsic Self. Itmelts linearity into Oneness, which is simultaneously exquisitely gentle and—paradoxically—infinitely powerful. Love is the Ultimate Law of the Universe.Divinity is the Source of all Existence, including one’s own.Q: It is said that the seeker and the sought are one and the same. Is that correct?A: It is actually incorrect. That which is looking for the Self is the ego/self; thus, they are not thesame.

The Self has no need or capacity to search for that which it already is.Realize that the depiction of God as a “judge” is an illusion of the ego that arises as a projection ofguilt from the punishment of childhood. Realize that God is not a parent.God’s grace could be understood as the absolute certainty of the karmic coherence of the entireuniverse in all its expressions as realms and possibilities. Grace is the provision within the realm ofconsciousness for the availability to use all the means to salvation and absolute freedom. By choice,one determines one’s own fate.

There are no arbitrary forces to be reckoned with.What is searching for higher truth is not a personal “I.” Rather, it is an aspect of consciousnessitself that expresses as inspiration, devotion, dedication, and perseverance—all of which are aspects ofthe spiritual will. Therefore, the source of the search for the Self is the Self itself actualizing thenecessary processes by virtue of its own qualities, which are facilitated by Grace.

As can be discerned by consciousness research at this time, the infinite potentiality of theunmanifest became manifest as the energetic submatrix of the potential physical universe. In itscontact with matter, the energy of consciousness actualized the potential of biological life.Consciousness as life is one and the same basic reality. In spiritual terminology, consciousness is theradiance of Divinity (“the light of God” of Genesis).

Because the terms God or Divinity areproblematic, in their place one can refer to Deity as “the ultimate omnipotent reality”—the absolute,irreducible Source of All Existence.Subjectivity—devoid of content and beyond the duality of subject and object—is the Self. Thesubjective “I” of the Self is independent of content or form, beyond all thought or concepts. It is notfeelings or thoughts that are important, but only the subjectivity that underlies their seemingimportance.Paradoxically, it is radical subjectivity that leads to the amazing discovery of the only possible true “objectivity.”

The only fact that can be objectively verified in all times and places and under allconditions by anyone anywhere is the absolute, irreducible fact of subjectivity.Even radical scientific inquiry leads to the discovery that without subjectivity, nothing is knowable—nor could it even be said to exist.

The awareness of awareness, the awareness of being conscious,and the awareness of content all depend on rising out of this subjectivity.The subjectivity of consciousness is the illumination of the Self as the universal “I” of Reality. It isthe Eye of God. That “I” is the Essence of All That Is and includes the totality of the Presence as theever-present Source of Existence, beyond all time or place. It has no beginning and no end.

Creation and the Creator are one and the same. To describe God as Manifest or Unmanifest, or as transcendentor immanent, are only arbitrary points of view. Reality is beyond all such attempts at description.Truth is autonomously self-evident by virtue of its existence as Allness.Life, like existence, has no opposites—just as truth has no opposite, self-existent pseudoreality suchas falsehood. Truth is either present or not. Divinity, God, Allness, Oneness, and the Absolute are AllThat Is; no opposite to God can exist. Only the truth is true; nothing else exists.

All fear, then, arisesfrom attachment to form due to the illusion that form is a necessary requirement for existence.Death is not possible to life any more than a shadow can kill light. Truth is not impaired or negatedby falsity, and only its expression can be misunderstood or misrepresented.

There is no opposite tolife, to God, to Truth, or to the Allness of Reality.The realization and knowingness of God is radically and purely subjective. There is not even thehypothetical possibility that reason could arrive at Truth. Truth is knowable only by virtue of theidentity of being it.Truth is the radical simplicity and obviousness of God. It is unity. The word unity signifies thecompleteness of the Self-identity of existence.

All is complete by virtue of being itself. Nodescriptions or nominal designations are required; they are all distractions. Even to just witnessrequires no thought. There is no necessity to mentalize Reality; it does not enhance what is but insteaddetracts from it.Evil is not the opposite of God but simply the denial of God, just as falsity is not the opposite oftruth but its refusal.Truth has no trappings.

Many false teachers indulge in theatrical self-presentations that are merelylures and self-gratifications of being “special.”

Peter Horttanainen

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