Meditation Instructions
Meditation is the conscious abidance in, and as, our true self or conscious presence. We are not trying to attain anything but simply being in our natural state of knowing-presence—where we exist, as ourselves, beyond the mind and ersatz reality. We are simply abiding, in a conscious way, in our being, in that which is already present. The goal of meditation is fully present from the very beginning; even if we do not know our true self, our true self is present in that unknowing. There is really nothing “to do” in order to be what we already are; in fact, the general method involves a systematic “undoing” or bypassing of our mental conditioning that continually leads our awareness away from our true self. So, we want to “undo,” or get beyond, our long history of limited conditioning; we want to become conscious of that which is already present (and stop devoting all our attention that which is imaginary, mind-made, and not truly present). This is where our sincere effort must be applied: not in trying to attain something we lack but in becoming conscious of, and abiding in--and coming into full ownership of--that which we already are.
It is important to bear in mind that the state of meditation (which is the pure abidance in and as one's conscious presence) is something much different from various methods of meditation which are beneficial ways to use the mind so as to guide a person's awareness beyond the mind toward the state of meditation.
"Where are You?"
Then the man and his wife heard the sound [voice] of the LORD God as he was walking through [back and forth in] the garden, in the cool [breeze] of the day, and they hid themselves from the LORD God among the trees of the garden.
And the LORD God called to the man [i.e., Adam and Eve] and said, “Where are you?" (Genesis 3:8-9)
The first question that God asked human beings was, “Where are you?” After Adam and Eve received the knowingness of Good and Evil--which meant the knowingness or awareness of relative knowledge, where one is able to perceive him or herself as a distinct entity, seemingly separate from God--they quickly became lost in this awareness of limitation; they (i.e., their true selves) became lost among the trees, among their own thoughts, emotions, and mind-created self-image. In our meditation we want to discover where we are (i.e., where our essential consciousness is)—and, once we discover where we are, we want to be where we are and not someplace else, such as in a mind-made concept or image of who we are.
The method of meditation we use in the Twelve Foundations involves a series of concentration and centering techniques where one’s awareness becomes more precisely directed toward one’s conscious presence. (In our normal state we have no clear sense of our conscious presence or its location; we only sense the various things we are aware of). In this method we systematically “pull in” our awareness from all the things we are not (and all the things we unconsciously, and quite incorrectly identify with) and then consciously abide in that which we are, our true self, pure awareness.
To represent this method visually, imagine a large circle. The circle has a lot of space and so the center-point may not be that easy to locate. However, once we have established the larger circle we can then establish a smaller circle within that larger circle—both of which have the same center-point. Now from the vantage point of the smaller circle, the center-point will be easier to find. Again, once the smaller circle is established, we can draw a smaller circle within it, and from that even smaller circle, the center will again be even easier to locate. Likewise, in our meditation method, we begin by focusing on the body (which can be seen as the first outer circle) and then we try to locate that place from which we are aware of the body, which is our conscious presence (the center-point); then we focus on the breath (the first inner circle), and then we try to sense or locate our presence or that place from where we are aware of the breath; then we become aware of the thoughts (and one way to do this by consciously repeating the words, “I Am”) and then the place from which we are aware of the thoughts; then we become aware of the feeling or sense of “I Am,” and the place from which we are aware of, or know, that feeling; then we become aware of the space between the breaths, and the place from which we are aware of that “gap” or nothingness between the breaths. (Being aware of the gap really means being aware of, or simply being, pure-objectless, awareness). If we remain in that pure awareness, there comes a shift from an awareness of the gap (which comes and goes between the breaths) to pure, uninterrupted awareness itself (which is equally present during the in-breath, the out-breath, and the space between the breaths).
This pure awareness, or “I Am,” is the essential consciousness which is present before any thought arises. So the “gap” between the breaths (or between the thoughts) is not a gap, per se, but an opening into pure objectless awareness. Thus, focusing on this “gap,” or space, clears the awareness of all objects and allows us to be still; from this place of stillness we are able to access pure awareness, as it is, without being colored or obscured by the mind.
As we begin to stabilize in this awareness we eventually realize that we are that awareness—not that we are “looking within,” or being aware of that awareness, but that we are “looking from within,” that we are that awareness. In this shift there is not only an awareness of, but abidance in, and as, pure awareness or “I Am.”
Meditation is the conscious abidance in, and as, our true self or conscious presence. We are not trying to attain anything but simply being in our natural state of knowing-presence—where we exist, as ourselves, beyond the mind and ersatz reality. We are simply abiding, in a conscious way, in our being, in that which is already present. The goal of meditation is fully present from the very beginning; even if we do not know our true self, our true self is present in that unknowing. There is really nothing “to do” in order to be what we already are; in fact, the general method involves a systematic “undoing” or bypassing of our mental conditioning that continually leads our awareness away from our true self. So, we want to “undo,” or get beyond, our long history of limited conditioning; we want to become conscious of that which is already present (and stop devoting all our attention that which is imaginary, mind-made, and not truly present). This is where our sincere effort must be applied: not in trying to attain something we lack but in becoming conscious of, and abiding in--and coming into full ownership of--that which we already are.
It is important to bear in mind that the state of meditation (which is the pure abidance in and as one's conscious presence) is something much different from various methods of meditation which are beneficial ways to use the mind so as to guide a person's awareness beyond the mind toward the state of meditation.
"Where are You?"
Then the man and his wife heard the sound [voice] of the LORD God as he was walking through [back and forth in] the garden, in the cool [breeze] of the day, and they hid themselves from the LORD God among the trees of the garden.
And the LORD God called to the man [i.e., Adam and Eve] and said, “Where are you?" (Genesis 3:8-9)
The first question that God asked human beings was, “Where are you?” After Adam and Eve received the knowingness of Good and Evil--which meant the knowingness or awareness of relative knowledge, where one is able to perceive him or herself as a distinct entity, seemingly separate from God--they quickly became lost in this awareness of limitation; they (i.e., their true selves) became lost among the trees, among their own thoughts, emotions, and mind-created self-image. In our meditation we want to discover where we are (i.e., where our essential consciousness is)—and, once we discover where we are, we want to be where we are and not someplace else, such as in a mind-made concept or image of who we are.
The method of meditation we use in the Twelve Foundations involves a series of concentration and centering techniques where one’s awareness becomes more precisely directed toward one’s conscious presence. (In our normal state we have no clear sense of our conscious presence or its location; we only sense the various things we are aware of). In this method we systematically “pull in” our awareness from all the things we are not (and all the things we unconsciously, and quite incorrectly identify with) and then consciously abide in that which we are, our true self, pure awareness.
To represent this method visually, imagine a large circle. The circle has a lot of space and so the center-point may not be that easy to locate. However, once we have established the larger circle we can then establish a smaller circle within that larger circle—both of which have the same center-point. Now from the vantage point of the smaller circle, the center-point will be easier to find. Again, once the smaller circle is established, we can draw a smaller circle within it, and from that even smaller circle, the center will again be even easier to locate. Likewise, in our meditation method, we begin by focusing on the body (which can be seen as the first outer circle) and then we try to locate that place from which we are aware of the body, which is our conscious presence (the center-point); then we focus on the breath (the first inner circle), and then we try to sense or locate our presence or that place from where we are aware of the breath; then we become aware of the thoughts (and one way to do this by consciously repeating the words, “I Am”) and then the place from which we are aware of the thoughts; then we become aware of the feeling or sense of “I Am,” and the place from which we are aware of, or know, that feeling; then we become aware of the space between the breaths, and the place from which we are aware of that “gap” or nothingness between the breaths. (Being aware of the gap really means being aware of, or simply being, pure-objectless, awareness). If we remain in that pure awareness, there comes a shift from an awareness of the gap (which comes and goes between the breaths) to pure, uninterrupted awareness itself (which is equally present during the in-breath, the out-breath, and the space between the breaths).
This pure awareness, or “I Am,” is the essential consciousness which is present before any thought arises. So the “gap” between the breaths (or between the thoughts) is not a gap, per se, but an opening into pure objectless awareness. Thus, focusing on this “gap,” or space, clears the awareness of all objects and allows us to be still; from this place of stillness we are able to access pure awareness, as it is, without being colored or obscured by the mind.
As we begin to stabilize in this awareness we eventually realize that we are that awareness—not that we are “looking within,” or being aware of that awareness, but that we are “looking from within,” that we are that awareness. In this shift there is not only an awareness of, but abidance in, and as, pure awareness or “I Am.”
Calming and Balancing the Chi (Life-Force)
Before sitting for meditation it is always a good practice to calm and balance the chi or life-force by going through gentle movements and deep breathing into the lower belly region. Chi kung is especially helpful in this regard. (A video of a short chi kung routine, called "the five elements plus" will soon be posted).
Right Attitude / Set a Positive Intention to Meditate
This practice begins by sitting in a relaxed, upright posture, and invoking the pure intention to meditate. We want to "put things aside" or "clear our schedule." (When we understand the great value of meditation our intention to dedicate some time each day to meditate will be powerfully supported.) So, we wantto set a clear intention to sit quietly, in meditation, for the next 20 minutes or so, without distraction or the need to follow the mind in this or that direction. Send a clear message to your subconscious mind; ask it not to send a constant flow of "relevant" thoughts. Make it clear that you are not interested in this arising flow of thoughts (at this time) and will not follow them.
The purpose of the subconscious mind is to provide, to your conscious mind, a thought or image which has an interest or relevance to you and your values. Most of the subconscious thoughts go by unnoticed; however if a thought grabs your attention, then it must be of interest to you (and this is the message that is sent to the subconscious mind); if it is of interest to you (which means it has been picked up by your conscious mind, not whether it is good or bad) then the subconscious mind continues to provide you with more of the same kind of thoughts. Our continual, semi-conscious involvement with this subconscious thought-flow is the hallmark of our normal state of living. When beginning our meditation, we want to put forth a clear, positive intention not to follow or have our awareness be drawn into the subconscious thought stream. We want to ignore, or “not respond to,” or “let fall away like water off a lotus leaf,” these arising thoughts—not by reacting to these thoughts with another thought, or by making a conscious rejection of the thought (which means we first have to accept it in order to then reject it) but by simply allowing the thought to rise and subside without following it or allowing it to command our attention.
So, our practice begins with a positive intention to abide in our own presence, to put away daily concerns, and not to follow (or place any importance upon) the subconscious thoughts that are arising during this time.
Once we are present, once we intend to meditate, we want to be positively present, and whole in our presence. So, we want to imagine or invoke the feeling of wholeness and contentment; we want the feeling of having (or having accomplished) everything we want. There is nothing we need to do, nothing we need to gain, nothing we need to think about. Invoke that feeling; have the feeling of contentment, joy, peace, and wholeness. [For further discussion on invoking your divine qualities, see Supplemental Practices below]
Step 1. Body Consciousness and Presence
This step involves becoming aware of the body, its presence, it energetic “weight,” and then becoming aware of the place from which you are aware of the body.
We begin this part of the meditation by becoming aware of the body sense, the energetic presence of the body. Now, within the field of the body we can also become aware of sensations in the body. Maybe we become aware of our back, or the weight of the body upon the meditation cushion, or the way our hand rests upon our lap. So become aware of "the body" but also aware of body sensations. Once you have a clear sense of "the body," become aware of, or sense, the place from which you are aware of the body. If you cannot locate any place, that is OK; just rest in the state of not knowing. You are aware of the body and you don't know where you are located in that awareness. You can bring your awareness back to the body for a few moments, and again see it you can locate that place of awareness. (You might want to become aware of a particular location in your body. If you are aware of the throat region, from where are you aware? If you are aware of your nose, from where are you aware?)
You might be more inclined toward that center of awareness if you lean your head back slightly (as opposed to pulling the chin in and keeping the head upright). This slight leaning back of the head directs your energy toward the back of your head and away from the more active location in the front of the head, which is the center of the eyes and waking consciousness.
As we become aware of the body, the body sensations, and also the place of pure awareness (which happens to be co-located in the body but exists independent of the body)—we come to sense that who we are, that knowing consciousness, that pure awareness, is something different from the body and the body sensations that we are aware of. [See: Supplemental Practices — Body Awareness]
Step 2: Breath
The process involving the breath is similar to that involving the body: we want to become aware of the breath and then get a clear sense of the place from which we are aware of the breath. Initially, we want to get a sense of location, that place from where we are aware; ultimately we want to go beyond location and simply be where we are, rather than being aware of any location). Again, lean you head slightly back.
Become aware of your breathing, and breathe into the lower belly. As you become aware of this energy center, and direct your life-breath toward that area, feel your energy becoming stable and grounded. You may be feeling a sense of peace as you direct the subtle energy of the breath toward this center. Now, once you are aware of this center, and feel it, and are stabilized there, become aware of the place from which you are aware of this center. From where are you aware of this center? Get a sense of where you are, where you conscious awareness resides, in your awareness of your breathing. (Again, if you have no clear sense of where you are, then just hold that sense of unknowing. Don't struggle to locate yourself; just rest in that unknowing).
(As a supplemental step, you can become aware of various sounds, and locate the place from where you in the awareness of those sounds. Or, you can open your eyes, without focus on any particular object, and become aware of the place from where you are seeing).
Step 3: Thoughts / Feeling of "I Am"
Now become aware of your thoughts. You can become aware of the thoughts that are arising from the subconscious mind, or something you are thinking about—and then try to locate the place from where you are aware of, or observing, these thoughts. A more focused method is to consciously repeat a word or phrase, such as “I Am” and locate the place from where you are aware of the words “I Am.” You can also become aware of the feeling or sense of “I Am”; don’t focus of the words but the sense of self that the words invoke—and once you have a clear sense of “I Am,” then become aware of, or sense, the place from which you have this sense of “I Am.”
[See: Supplemental Practices — Thought Awareness]
Step 4: Space Between the Breath
Now become aware of your breath, in the heart region or solar plexus. Bring life-energy into one of these regions. (Directing the subtle life-energy of the breath to the heart region will invoke a feeling of love and a sensitivity toward life; drawing the breath-energy to the solar plexus will invoke a feeling of aliveness, power, and fearlessness.) After directing the life-breath to one of these regions, and becoming aware of the region (and its energetic activation) become aware of the place from which you are aware of these regions (and the accompanying sensation or feeling). Now, continue breathing and become aware of the “gap” or the space between the in-breath and the out-breath. This is a state of “suspension” when the mind has nothing whatsoever to focus upon, and so one’s awareness is naturally drawn back to pure awareness itself. Become aware of that “no-space.” Allow that space to expand—and now become aware of, or sense, the place from which you are aware of nothing, which is the space of pure, objectless awareness.
Step 5: Head Space
That space of pure awareness is in the head region, somewhere in the middle of the skull or toward the back of the skull. Bring your attention to the head space and simple be there. You may breath into that space, becoming more focused as the subtle energy of the breath enters the head space; and hold that same focus on the head space as you exhale. Sense the pure awareness in that place—don’t sense the place nor focus on the center or back of the head, sense the awareness itself which is located there. The subtle shift that we need to make at this point is to distinguish the space or location of pure awareness—which was needed, at first, to locate that awareness—from awareness itself. We want to be aware of pure awareness and not the space wherein it is located. (As an analogy: say a person is driving a car and he is sitting in the front seat area: focusing on the front seat area is not the same as focusing upon the person who is sitting in the area. Likewise, focusing on the head space, the location of pure awareness, is not the same as focusing on pure awareness itself). Become aware of pure presence and become that pure presence. Simply abide there.
Step 6: Shift from Location to Presence
In this step we want to shift the nexus of our awareness from location (in the head space) to presence, or pure awareness itself. The subtle shift we want to make at this point, after we have located pure awareness, and after we are able to sense it directly, is to then become it, to realize it as our essential self. The shift is from being aware of pure awareness to being pure awareness. When we are aware of awareness, the nexus of our consciousness is still somewhere outside of, or separate from, that pure awareness—and able to be aware of it. We want to be that pure awareness, exist as that pure awareness, rather than simply being aware of it. So abide in and as that awareness. Feel yourself as that pure awareness. There is no need to do anything, just be. Don’t locate yourself anywhere; don't be aware of that awareness; don't even identify with that awareness—just be.
Before sitting for meditation it is always a good practice to calm and balance the chi or life-force by going through gentle movements and deep breathing into the lower belly region. Chi kung is especially helpful in this regard. (A video of a short chi kung routine, called "the five elements plus" will soon be posted).
Right Attitude / Set a Positive Intention to Meditate
This practice begins by sitting in a relaxed, upright posture, and invoking the pure intention to meditate. We want to "put things aside" or "clear our schedule." (When we understand the great value of meditation our intention to dedicate some time each day to meditate will be powerfully supported.) So, we wantto set a clear intention to sit quietly, in meditation, for the next 20 minutes or so, without distraction or the need to follow the mind in this or that direction. Send a clear message to your subconscious mind; ask it not to send a constant flow of "relevant" thoughts. Make it clear that you are not interested in this arising flow of thoughts (at this time) and will not follow them.
The purpose of the subconscious mind is to provide, to your conscious mind, a thought or image which has an interest or relevance to you and your values. Most of the subconscious thoughts go by unnoticed; however if a thought grabs your attention, then it must be of interest to you (and this is the message that is sent to the subconscious mind); if it is of interest to you (which means it has been picked up by your conscious mind, not whether it is good or bad) then the subconscious mind continues to provide you with more of the same kind of thoughts. Our continual, semi-conscious involvement with this subconscious thought-flow is the hallmark of our normal state of living. When beginning our meditation, we want to put forth a clear, positive intention not to follow or have our awareness be drawn into the subconscious thought stream. We want to ignore, or “not respond to,” or “let fall away like water off a lotus leaf,” these arising thoughts—not by reacting to these thoughts with another thought, or by making a conscious rejection of the thought (which means we first have to accept it in order to then reject it) but by simply allowing the thought to rise and subside without following it or allowing it to command our attention.
So, our practice begins with a positive intention to abide in our own presence, to put away daily concerns, and not to follow (or place any importance upon) the subconscious thoughts that are arising during this time.
Once we are present, once we intend to meditate, we want to be positively present, and whole in our presence. So, we want to imagine or invoke the feeling of wholeness and contentment; we want the feeling of having (or having accomplished) everything we want. There is nothing we need to do, nothing we need to gain, nothing we need to think about. Invoke that feeling; have the feeling of contentment, joy, peace, and wholeness. [For further discussion on invoking your divine qualities, see Supplemental Practices below]
Step 1. Body Consciousness and Presence
This step involves becoming aware of the body, its presence, it energetic “weight,” and then becoming aware of the place from which you are aware of the body.
We begin this part of the meditation by becoming aware of the body sense, the energetic presence of the body. Now, within the field of the body we can also become aware of sensations in the body. Maybe we become aware of our back, or the weight of the body upon the meditation cushion, or the way our hand rests upon our lap. So become aware of "the body" but also aware of body sensations. Once you have a clear sense of "the body," become aware of, or sense, the place from which you are aware of the body. If you cannot locate any place, that is OK; just rest in the state of not knowing. You are aware of the body and you don't know where you are located in that awareness. You can bring your awareness back to the body for a few moments, and again see it you can locate that place of awareness. (You might want to become aware of a particular location in your body. If you are aware of the throat region, from where are you aware? If you are aware of your nose, from where are you aware?)
You might be more inclined toward that center of awareness if you lean your head back slightly (as opposed to pulling the chin in and keeping the head upright). This slight leaning back of the head directs your energy toward the back of your head and away from the more active location in the front of the head, which is the center of the eyes and waking consciousness.
As we become aware of the body, the body sensations, and also the place of pure awareness (which happens to be co-located in the body but exists independent of the body)—we come to sense that who we are, that knowing consciousness, that pure awareness, is something different from the body and the body sensations that we are aware of. [See: Supplemental Practices — Body Awareness]
Step 2: Breath
The process involving the breath is similar to that involving the body: we want to become aware of the breath and then get a clear sense of the place from which we are aware of the breath. Initially, we want to get a sense of location, that place from where we are aware; ultimately we want to go beyond location and simply be where we are, rather than being aware of any location). Again, lean you head slightly back.
Become aware of your breathing, and breathe into the lower belly. As you become aware of this energy center, and direct your life-breath toward that area, feel your energy becoming stable and grounded. You may be feeling a sense of peace as you direct the subtle energy of the breath toward this center. Now, once you are aware of this center, and feel it, and are stabilized there, become aware of the place from which you are aware of this center. From where are you aware of this center? Get a sense of where you are, where you conscious awareness resides, in your awareness of your breathing. (Again, if you have no clear sense of where you are, then just hold that sense of unknowing. Don't struggle to locate yourself; just rest in that unknowing).
(As a supplemental step, you can become aware of various sounds, and locate the place from where you in the awareness of those sounds. Or, you can open your eyes, without focus on any particular object, and become aware of the place from where you are seeing).
Step 3: Thoughts / Feeling of "I Am"
Now become aware of your thoughts. You can become aware of the thoughts that are arising from the subconscious mind, or something you are thinking about—and then try to locate the place from where you are aware of, or observing, these thoughts. A more focused method is to consciously repeat a word or phrase, such as “I Am” and locate the place from where you are aware of the words “I Am.” You can also become aware of the feeling or sense of “I Am”; don’t focus of the words but the sense of self that the words invoke—and once you have a clear sense of “I Am,” then become aware of, or sense, the place from which you have this sense of “I Am.”
[See: Supplemental Practices — Thought Awareness]
Step 4: Space Between the Breath
Now become aware of your breath, in the heart region or solar plexus. Bring life-energy into one of these regions. (Directing the subtle life-energy of the breath to the heart region will invoke a feeling of love and a sensitivity toward life; drawing the breath-energy to the solar plexus will invoke a feeling of aliveness, power, and fearlessness.) After directing the life-breath to one of these regions, and becoming aware of the region (and its energetic activation) become aware of the place from which you are aware of these regions (and the accompanying sensation or feeling). Now, continue breathing and become aware of the “gap” or the space between the in-breath and the out-breath. This is a state of “suspension” when the mind has nothing whatsoever to focus upon, and so one’s awareness is naturally drawn back to pure awareness itself. Become aware of that “no-space.” Allow that space to expand—and now become aware of, or sense, the place from which you are aware of nothing, which is the space of pure, objectless awareness.
Step 5: Head Space
That space of pure awareness is in the head region, somewhere in the middle of the skull or toward the back of the skull. Bring your attention to the head space and simple be there. You may breath into that space, becoming more focused as the subtle energy of the breath enters the head space; and hold that same focus on the head space as you exhale. Sense the pure awareness in that place—don’t sense the place nor focus on the center or back of the head, sense the awareness itself which is located there. The subtle shift that we need to make at this point is to distinguish the space or location of pure awareness—which was needed, at first, to locate that awareness—from awareness itself. We want to be aware of pure awareness and not the space wherein it is located. (As an analogy: say a person is driving a car and he is sitting in the front seat area: focusing on the front seat area is not the same as focusing upon the person who is sitting in the area. Likewise, focusing on the head space, the location of pure awareness, is not the same as focusing on pure awareness itself). Become aware of pure presence and become that pure presence. Simply abide there.
Step 6: Shift from Location to Presence
In this step we want to shift the nexus of our awareness from location (in the head space) to presence, or pure awareness itself. The subtle shift we want to make at this point, after we have located pure awareness, and after we are able to sense it directly, is to then become it, to realize it as our essential self. The shift is from being aware of pure awareness to being pure awareness. When we are aware of awareness, the nexus of our consciousness is still somewhere outside of, or separate from, that pure awareness—and able to be aware of it. We want to be that pure awareness, exist as that pure awareness, rather than simply being aware of it. So abide in and as that awareness. Feel yourself as that pure awareness. There is no need to do anything, just be. Don’t locate yourself anywhere; don't be aware of that awareness; don't even identify with that awareness—just be.
Quotes on Meditation Practice
The true goal of our work is the experience of unity with Universal Presence. It is a meeting between the experiencer of separation, the one who has forgotten its origin, and the light of Creation. This very meeting is the purpose of Creation, the goal of evolution in time, the ultimate meaning in life.
The purpose of our work is not to eliminate anything, as such. We begin from the place of Complete Acceptance. We do not wish to stop the mind, to eliminate emotions or our human needs. Neither do we want to eliminate ego-consciousness which is positive in its essence. All is right as it is but what is missing is a deeper experience of the Self. That=s why, what we need to do [rather than eliminate parts of our self] is to add the lacking part of our wholeness. We must add the invisible, that which dwells beneath the phenomenal reality. . . After reaching the inner expansion, your human nature is not annihilated. The relative part of you, the psyche or personality continues to exist. Your personality always remains as a part of your multi-dimensional existence. Your relative Me is not extinguished but embraced from the depth of your Being. What it means is that you remain as you have always been—an ordinary human being, but the experience of yourself is rooted in the Beyond, in the transcendental state.
The goal of meditation is not to make the mind blank. The aim is to dwell clearly beyond the mind. Therefore, you simply accept the mind as it is. Through this very acceptance, you find yourself already beyond the mind. Even though you accept the mind, you are not giving it energy. To accept the mind is not getting lost in thinking. To accept it is to be beyond the mind. This point is very important. You are neither fighting with the mind nor indulging in it. It is the middle path. When you keep this middle point, the mind will soon become silent without any conflict.
That Me is complete from the bottom up to the top; she is whole. Your Me is already present. . . you are not looking for something outside of what you are. You are looking for that which is present in the heart of your very existence. You are deepening this experience through right understanding, right cultivation, and right effort. The element of effort is indispensable as part of our evolutionary journey—even though you have support from Existence, support from the exoteric dimensions, support from below and above. It is your destiny, it is your responsibility to co-create your own Awakening. If you will not co-create, we assure you that you will remain in a state of painful separation. You will be forever stagnated in a state of limitation, remaining fragmented and sorrowful.
The true goal of the spiritual path is not at all to negate individuality. The aim, rather, is to re-awaken the state of unity with Existence from the perspective of an individual reality.
In order to return to the state of unity, in a conscious way, awareness must be awakened. The way awareness operates in an ordinary person is very limited and fragmented. One is fully identified with arising thoughts and the psychosomatic flow of outer perceptions. No center or clear sense of Me can be found in such a reality. This type of semi-awareness is flat, lacking any depth. For this reason we emphasize work with attention. It is to free awareness from its shadow-like existence. Awareness is the light of knowingness which makes everything visible. When awareness is shallow, only the perceived is recognized; the perceiver is overlooked. Only when awareness become conscious of its own light, in separation from the perceived, does the perceiver awaken to its own existence. That is the birth of the real Me. Here, consciousness, for the first time, refers to itself instead of to the outer.
The purpose of the spiritual path, the purpose of meditation, is the dimensional shift from the mind to the depth of Being. In this timeless space you are still present but not as the ego-mind; you are present as the Soul, which is the original light of Me.
The sense of identity behind the mind never changes, it always remains the same. When you recognize the State of Presence—which is the center in the mind—something very significant takes place. Suddenly you see that you are not who you thought you were. You discover that you are made from the light of Awareness.
Meditation is the art of entering an unconditional state beyond the mind. Here, your sense of existence is beyond the movement of thoughts. You are not trying to stop the mind, not at all. You are relocating your sense of Me—from being lost in the mind to the state of AI Am.@ When this experience is stabilized, you will never lose it; it remains irrespective of your life situation. Spiritual expansion aims not at a temporary relief of the mind but at the permanent state beyond the mind.
(Aziz Kristof, The Human Buddha, 36, 28, 32, 48, 53, 55, 69, 71, 84)
The true goal of our work is the experience of unity with Universal Presence. It is a meeting between the experiencer of separation, the one who has forgotten its origin, and the light of Creation. This very meeting is the purpose of Creation, the goal of evolution in time, the ultimate meaning in life.
The purpose of our work is not to eliminate anything, as such. We begin from the place of Complete Acceptance. We do not wish to stop the mind, to eliminate emotions or our human needs. Neither do we want to eliminate ego-consciousness which is positive in its essence. All is right as it is but what is missing is a deeper experience of the Self. That=s why, what we need to do [rather than eliminate parts of our self] is to add the lacking part of our wholeness. We must add the invisible, that which dwells beneath the phenomenal reality. . . After reaching the inner expansion, your human nature is not annihilated. The relative part of you, the psyche or personality continues to exist. Your personality always remains as a part of your multi-dimensional existence. Your relative Me is not extinguished but embraced from the depth of your Being. What it means is that you remain as you have always been—an ordinary human being, but the experience of yourself is rooted in the Beyond, in the transcendental state.
The goal of meditation is not to make the mind blank. The aim is to dwell clearly beyond the mind. Therefore, you simply accept the mind as it is. Through this very acceptance, you find yourself already beyond the mind. Even though you accept the mind, you are not giving it energy. To accept the mind is not getting lost in thinking. To accept it is to be beyond the mind. This point is very important. You are neither fighting with the mind nor indulging in it. It is the middle path. When you keep this middle point, the mind will soon become silent without any conflict.
That Me is complete from the bottom up to the top; she is whole. Your Me is already present. . . you are not looking for something outside of what you are. You are looking for that which is present in the heart of your very existence. You are deepening this experience through right understanding, right cultivation, and right effort. The element of effort is indispensable as part of our evolutionary journey—even though you have support from Existence, support from the exoteric dimensions, support from below and above. It is your destiny, it is your responsibility to co-create your own Awakening. If you will not co-create, we assure you that you will remain in a state of painful separation. You will be forever stagnated in a state of limitation, remaining fragmented and sorrowful.
The true goal of the spiritual path is not at all to negate individuality. The aim, rather, is to re-awaken the state of unity with Existence from the perspective of an individual reality.
In order to return to the state of unity, in a conscious way, awareness must be awakened. The way awareness operates in an ordinary person is very limited and fragmented. One is fully identified with arising thoughts and the psychosomatic flow of outer perceptions. No center or clear sense of Me can be found in such a reality. This type of semi-awareness is flat, lacking any depth. For this reason we emphasize work with attention. It is to free awareness from its shadow-like existence. Awareness is the light of knowingness which makes everything visible. When awareness is shallow, only the perceived is recognized; the perceiver is overlooked. Only when awareness become conscious of its own light, in separation from the perceived, does the perceiver awaken to its own existence. That is the birth of the real Me. Here, consciousness, for the first time, refers to itself instead of to the outer.
The purpose of the spiritual path, the purpose of meditation, is the dimensional shift from the mind to the depth of Being. In this timeless space you are still present but not as the ego-mind; you are present as the Soul, which is the original light of Me.
The sense of identity behind the mind never changes, it always remains the same. When you recognize the State of Presence—which is the center in the mind—something very significant takes place. Suddenly you see that you are not who you thought you were. You discover that you are made from the light of Awareness.
Meditation is the art of entering an unconditional state beyond the mind. Here, your sense of existence is beyond the movement of thoughts. You are not trying to stop the mind, not at all. You are relocating your sense of Me—from being lost in the mind to the state of AI Am.@ When this experience is stabilized, you will never lose it; it remains irrespective of your life situation. Spiritual expansion aims not at a temporary relief of the mind but at the permanent state beyond the mind.
(Aziz Kristof, The Human Buddha, 36, 28, 32, 48, 53, 55, 69, 71, 84)
