- 1 All bibliographic entries can be found here: FDL Bibliography
- 2 Call, The
- 3 Cause and Effect
- 4 Chakras
- 5 Change
- 6 Chanting the Name
- 7 Character
- 8 Character - Levels of attainment
- 9 Charisma
- 10 Charity
- 11 Children
- 12 Chosen Ideal (Ishta)
- 13 Christ - Christ is a state of consciousness
- 14 Christ - Second coming
- 15 Classification of Individuals
- 16 Commitment
- 17 Commitment - Renegotiating commitments
- 18 Commitment - What you love prospers
- 19 Communication
- 20 Company of holy men
- 21 Compassion
- 22 Conditioning
- 23 Consciousness - God's true nature is consciousness, transcending the three states
- 24 Consciousness - Everyday consciousness is time-bound
- 25 Consciousness - Real consciousness is unqualifiedly free
- 26 Consciousness - Superconscious state
- 27 Consciousness - Three Stages
- 28 Consciousness - Purify the consciousness
- 29 Consciousness - Christ Consciousness
- 30 Consciousness - Cosmic Consciousness - Enlightenment - (3) God-Realization - Cosmic Consciousness
- 31 Contemplatives (Solitaries, Hermits, Recluses)
- 32 Contemplatives - Richard Rolle - The stages of his enlightenment
- 33 Control - Futility of trying to control
- 34 Conviction
- 35 Courage
- 36 Correction
- 37 Cynicism
All bibliographic entries can be found here: FDL Bibliography
The holy call is a revelation, an inner prompting, a vision, causing an individual to turn from a personal, self-cenetered, and superficially expressed life to that of a servant of the divine.
The numinosity of such a transcendent call is often of such a magnitude that the individual experiences a rupture of his or her life. He nor she is cast into a vaster consciousness, and often acts with a sense of extreme vulnerability and wounding brought on by the leaving behind - and therefore the betrayal of - everything that had previously held primary value in the individual person's life.
The members of the famnily, circle of friends, professional colleagues, and organizations threatened by such a disruption may exert extreme pressure to reform the called one. And, failing that, to ignore or, worse yet, to cast out the "misguided" individual. (W. Brugh Joy, M.D., "Introduction" to David Spengler, The Call. New York: Riverhead Books, 1996, xiii-xv.)
Cause and Effect
- See also Natural Law - The Law of Karma
The senses derive from physical objects, physical objects from mind, mind from intellect, intellect from ego, ego from the unmanifested seed, and the unmanifested seed from Brahman (1) -- the Uncaused Cause. (UPAN, 19-20.)
- (1) I.e., from God.
Above the senses is the mind. Above the mind is the intellect. Above the intellect is the ego. Above the ego is the unmanifested seed, the Primal Cause.
And verily beyond the unmanifested seed is Brahman, the All-pervading Spirit, the unconditioned. (UPAN, 24.)
[Brahman] is neither cause (1) nor effect. (UPAN,18.)
- (1) In the sense that it does not move or stir. The inactive Father creates - or "causes" - through the active Mother, who is "Herself" the effect of the Father. Many mystics, however, still refer to the Father as the Creator despite the fact that "He" is inactive. Usage across traditions is not consistent.
All things that exist are not without cause. However, neither Ishvara, (1) nor the absolute, nor the self, nor causeless chance, is the maker, but our deeds produce results both good and evil.
The whole world is under the law of causation, and the causes that act are not un-mental, for the gold of which the cup is made is gold throughout. ... Let us surrender self and all selfishness, and as all things are fixed by causation, let us practise good so that good may result from our actions. (The Buddha in GB, 61.)
- (1) "Ishvara," according to Brahmacharini Usha, is "Brahman united with maya, his power." (Usha, RVW, 37.)
During [three watches] of the night ... [Buddha] fixed his mind upon the chain of causation. (Maha Parinibbana-Sutta in CC, 137.)
As to what pertains to Manifestation, the Principle [of life] (1) causes the succession of its phases, but is not this succession. It is the author of causes and effects, but is not the causes and effects. It is the author of condensations and dissipations (birth and death, changes of state), but is not itself condensations and dissipations. All proceeds from it and is under its influence. It is in all things, but is not identical with beings, for it is neither differentiated nor limited. (Chang Tsu in PP, 7-8.)
- (1) The Father.
[God] is the cause of the evolution of the universe, its preservation and its dissolution. (Shankara in CJD, 75-6.)
How could man's limited reasoning powers comprehend the inconceivable motives of the Uncreated Absolute? The rational faculty in man, tethered by the cause-effect principle of the phenomenal world, is baffled before the enigma of God, the Beginningless, the Uncaused. (Sri Yukteswar Giri in Paramahansa Yogananda, AY, 486.)
Maya, (1) which is not essentially different from Brahman, is the material cause, and Brahman, as pure intelligence, is the efficient cause of the universe. After projecting all material forms, Brahman enters into them as life and consciousness and animates them. Thus Brahman, which is transcendental, becomes immanent in the universe. (3) (Nikhilananda, HIN, 45.)
- (1) Maya is a name for the Divine Mother.
- (2) The Heavenly Father.
- (3) In Christianity, Brahman transcendental would be call "God the Father" and Brahman immanent would be called the "Son of God." Maya would be called the "Holy Ghost."
When Dante awoke into the Cosmic Sense, into the new Cosmos, the first thing to strike him ... was the vision of the "Eternal Wheels" -- the "Chain of Causation" -- the universal order -- a vision infinitely beyond expression by human words. His new self ... had its eyes fixed on this, the Cosmic unfolding. Gazing thereupon the Cosmic vision and the Cosmic rapture transhumanized him into a god. It is this vision of the universal order coming instantaneously, lighting the world as lightning illumines the landscape, but, unlike lightning, remaining, that has led the present writer to adopt the name "Cosmic Consciousness" -- a Consciousness of the Cosmos. (Maurice Bucke in CC, 137.)
The First Cause for everything, that is what is known as God. (Mata Amritanandamayi, AC, I, 3.)
The effect should merge in the cause some day. The effects are the sense organs, mind, intellect, vital forces, etc. The world itself is an effect. Real life is a dispassionate, constant effort to merge these into the Supreme Self (Paramatma) which is the Cause. (Mata Amritanandamayi, AC, I, 24.)
- See Kundalini - Chakra System
The nature of the relative world is mutability. (Sri Krishna in BG, 74.)
That Reality which pervades the universe is indestructible. No one has the power to change the Changeless. (Sri Krishna in BG, 36.)
All formations are transient. (The Buddha in BB, 27.)
Whatsoever is originated will be dissolved again. (The Buddha in GB, 41.)
He who knows and sees [that all created things perish] is at peace though in a world of pain; this is the way of purity. (Buddha in TCB, 66.)
As long as the bikkhus (1) exercise themselves in the perception of: impermanence in all things; the non-existence of a permanent ego; ... so long may the bikkhus be expected not to decline, but to prosper. (Buddha in BPM, 151.)
- (1) Monks.
The wise wake up [from desiring and seeking]. They choose reason over custom. They fix their minds on the sublime and let their bodies change with the season. All phenomena are empty. They contain nothing worth desiring. (Bodhidharma, ZTB, 2-3.)
All forms or phenomena are transient and illusive. (Hui Neng, SHN, 15.)
All things -- good or bad, beautiful or ugly -- should be treated as void. (Hui Neng, SHN, 44.)
All phenomena, existing and apparent, Are ever transient, changing, and unstable; But more especially the worldly life Hath no reality, no permanent gain [in it]. (Milarepa in TGYM, 17.)
Change is merely modified continuity. (1) (Krishnamurti in COL, I, 15.)
- (1) Of things, that is. What is does not change.
All that changes is phenomenal; it is not really existential. Anything that changes is only on the surface. The innermost, the ultimate core, never changes. (Bhagwan Shree Rajneesh, IATG, 3.)
You already are doing only what you want to do. You don't need to change. You just need to accept what you're already doing. You don't have to change anything to have everything be perfect. It's perfect right now. You just have to recognize that it is. (John Enright, Gestalt trainer, Awareness Responsibility Communication Seminar, 1980.)
Chanting the Name
Which is dearer, fame or self? Which is worth more, man or pelf? Which would hurt more, gain or loss? The mean man pays the highest price; The hoarder takes the greatest loss; A man content is never shamed; And self-restraint is not in danger; He will live forever. (Lao-Tzu, WOL, 97.)
Man can only seize [God] with good character. (Ibn Arabi, KK, 24.)
There is gold buried in your heart, (1) but you are not yet aware of it. It is covered with a thin layer of clay. Once you are aware of it, all these activities of yours will lessen. (Paramahansa Ramakrishna in GSR, 108.)
- (1) Cf. Jesus's metaphor of treasure buried in a field, the field being the body; specifically, the heart. (Matthew 13: 44.)
Character - Levels of attainment
Remember, O disciple, that great though the gulf may be between the good man and the sinner it is greater between the good man and the man who has attained knowledge; it is immeasurable between the good man and the one on the threshold of divinity. (Ascended Master, probably the Master Hilarion, channelling through Mabel Collins, LOP, 15.)
It is written that for him who is on the threshold of divinity no law can be framed, no guide can exist. (Ascended Master, probably the Master Hilarion, channelling through Mabel Collins, LOP, 30.)
In speaking regularly with spiritual seekers, it dawned on me one day how addicted so many of them are to the power of charisma. They swap stories about how powerful this or that teacher is and compare experiences. They get a charge from it, many mistaking charisma for enlightenment. Charisma attracts at all levels: political, sexual, spiritual, etc., and it feeds the ego's desire to feel special. The ego loves getting hits of power - it's like a form of spiritual candy. The candy may be sweet but can you live on it? Does it make you free? Freedom is not necessarily exciting; it's just free. Very peaceful and quiet, so very quiet. Of course, it is also filled with joy and wonder, but it is not what you imagine. It is much, much less. Many mistake the intoxicating power of otherworldly charisma for enlightenment. More often than not it is simply otherworldly, and not necessarily free or enlightened. (Adyashanti, "Selling Water by the River," Inner Directions Journal, Fall/Winter, 1999, downloaded from www.adyashanti.org, 2004.)
He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor. (Proverbs 14:31.)
He that hath pity upon the poor lendeth unto the Lord; and that which he hath given will he pay him again. (Proverbs 19:17.)
It is said in the scriptures that only those who have been charitable in their former births get money in this life. (Paramahansa Ramakrishna in GSR, 397.)
Charity is very noble. There is a great deal of difference between daya, compassion, and maya, attachment. Daya is good, but not maya. Maya is love for one's relatives - one's wife, children, brother, sister, nephew, father and mother. But daya is the same love for all created beings without distinction. (Paramahansa Ramakrishna in GSR, 267.)
Money is not harmful if it is devoted to the service of God. (Paramahansa Ramakrishna in GSR, 114.)
Those who have money should give it to the poor and needy. (To Trailokya) Jaygopal Sen is well-to-do. He should be charitable. That he is not so is to his discredit. There are some who are miserly even though they have money. There is no knowing who will enjoy their money afterwards. (Paramahansa Ramakrishna in GSR, 398.)
By these philanthropic activities you are really doing good to yourself. If you can do them disinterestedly, your mind will become pure and you will develop love of God. As soon as you have that love you will realize Him. (Paramahansa Ramakrishna to Vidyasagar in GSR, 108.)
Ram [Chandra Datta] ... had heard the Master cautioning the devotees about money: Just as water under a bridge is constantly flowing and as a result never becomes stagnant and foul, so also the money earned by a real devotee should be spent for a noble cause rather than be accumulated. The desire for accumulation breeds the poison of attachment. Ram, therefore, did not save his earnings, but spent money freely for the good of others, especially for the poor, the needy, and the afflicted. He helped many students financially, even to the extent of providing free board and lodging in his own home. (TLWG, 86.)
Whatever you may do, you must always remember that the aim of this life of yours is the attainment of God and not the building of hospitals and dispensaries. Suppose God appeared before you and said to you, "Accept a boon from me." Would you then ask him, "O God, build me some hospitals and dispensaries"? Or would you not rather pray to him: "O God, may I have pure love at your Lotus Feet! May I have your uninterrupted vision!" Hospitals, dispensaries, and all such things are unreal. Furthermore, after realizing God one feels that he alone is the doer and we are but his instrument. Then why should we forget him and destroy ourselves by being involved in too many activities? After realizing him, one may, through his grace, become his instrument in building many hospitals and dispensaries. (Paramahansa Ramakrishna to Shambhu Charan Mallick, in TLWG, 75.)
One of the great laws is that in order to receive we must give, for, like the giant water-basin, it can receive the heavenly rains until it chokes and swells and runs over, giving of its abundance to the dry parched ground beneath it. If it does not, then it bursts and can contain no more. But if it does give of its abundance then, when the great rain comes again from heaven, it will be replenished all the more and again can give as the hungry earth drinks in every drop and waits for the great water vessel to give of its abundance. (Brother Andre, SA, 73.)
Chosen Ideal (Ishta)
Your Ishta (1) is [''pointing to himself''] within this. If you meditate on this, you meditate on your Ishta. (Paramahansa Ramakrishna in RAWSH, 181-2.)
- (1) Chosen Ideal, chosen form of God.
Look, your Chosen Deity is in this place [''pointing to his body'']. If you think of me, that will bring recollectedness of your Chosen Deity. (Paramahansa Ramakrishna to Yogin-ma, in TLWG, 142.)
One's own Chosen Deity is one's own Self. The Chosen Deity and the Atman are identical. The vision of the Chosen Deity is equivalent to Self-Knowledge. (Paramahansa Ramakrishna in RAWSH, 241.)
Christ - Christ is a state of consciousness
Christ is not a person, but a state of consciousness (as is anti-Christ) and no one has exclusive claim to either one. (Paul Ferrini, Ask Paul Archive 1, Paul Ferrini Website, http://www.paulferrini.com/html/b_-_home.html, accessed 8 Jan. 2002.)
Christ - Second coming
- See also Jesus
The Christ Consciousness is coming a second time to manifest through the consciousness of every true devotee of God. (1) (Paramahansa Yogananda, SCC, 1, xi.)
- (1) On the day of enlightenment.
Our one desire is to be at home with Thee [O Christ], to receive the Cosmic Father (1) with joyous, open eyes of wisdom, and to know that we are all sons of our own One God. (Paramahansa Yogananda, SCC, 1, vi.)
- (1) The reference here is to enlightenment.
After listening to and feeling the cosmic sound in all the Physical, Astral, and Ideational cosmos, or in the Physical, Astral, and Ideational Holy Ghost, his consciousness will vibrate in all creation. Then when his expanded consciousness becomes stable in all creation, it feels the presence of Christ consciousness in all vibration. Then the [Yogi] becomes Christ-like; his consciousness experiences the Second Coming of Christ; he feels in his vehicle the presence of Christ-consciousness as Jesus felt Christ expressed in His body. (Paramahansa Yogananda, SCC, 1, 29.)
Classification of Individuals
The issue of commitment is one of the most charged issues that comes up for human beings. Fears of being controlled, abandoned or betrayed are universal. Those who demand love from others or capitulate.to those demands are ultimately abandoned or betrayed. That's because they are betraying themselves.
To say "yes" or "no" to another person is a clear communication. But to say "no" and mean yes or to say "yes" and mean no creates the conditions for abuse.
To understand that you said "yes" but now know that it doesn't feel good is the first step in honoring yourself. To tell your partner is the second step.
Ultimately, no one must hold another person to a commitment made in the past which no longer feels good in the present. If you cannot release another person from the past, how can you release yourself?
What matters is not whether you come together or apart, but whether you do so in mutual honesty and respect. That is the key to it all. (Paul Ferrini, SOH, 31-32.)
Commitment - Renegotiating commitments
Often, in the course of living, commitments need to be revised. A plan is made for the future that is not materializing. No matter how hard you try to follow the plan, it just won't come together. This is a sign to tune in, release past expectations, and be open to what wants to happen in the moment.
Re-negotiating commitments is not a sign of weakness or inconstancy unless it happens chronically. When something doesn't seem to be working for you, the best thing you can do is tell the truth to the other people involved. More often than not you will find that others have their own reservations about the plan. Revising the plan is therefore in the interest of all parties.
Sometimes you may ask for a change in commitment that won't be reciprocated by the others involved. Then, you will need to tune in and decide if this change is really important to you. Is your fulfillment of the plan really important to the other person? And can you fulfill the commitment and still honor yourself? Usually, if your intention is to honor yourself and the other people, a mutually acceptable solution can be found. Holding fast to the possibility that your highest good is not in conflict with the highest good of others facilitates the discovery of solutions that honor everyone equally.
Abuse and betrayal happen when plans are held rigidly or agreements are broken in fear. If you make a commitment and don't feel comfortable keeping it, you need to communicate this to the people involved. The important thing here is not whether a promise is kept but whether a change in heart or commitment is communicated. At all times, you best honor others by telling the truth about your experience. (Paul Ferrini, SOH, 30-1.)
Commitment - What you love prospers
You have heard the expression "haste makes waste." It is true. What is deeply valued has your full loving intention and attention. It is nurtured, watered, and brought into fullness and truth. It does not happen overnight. It does not happen exactly how or when you want it. It flourishes through your commitment, your constancy, your devotion. What you love prospers. If unfolds. It gets roots and wings. This is the movement of grace in your life. (Paul Ferrini, SOH, 27.)
Communication takes place when the first speaker communicates an experience which the second speaker experiences and acknowledges. Experiencing and acknowledging it is a process not of taking it on or affirming its rightness for one's self, but of experiencing the other person's reality and recognizing that it is the other person's universe, and then letting the matter go. (John Enright, Cold Mountain Institute Seminar, April 15, 1976.)
If we concern ourselves with whether an experience is right or wrong, we are channeling the other person's experience through our considerations of reality - we are not allowing in the other person's experience of reality. We can say, "I see you believe the Third Reich to have been a good thing," without accepting the other person's reality, and adding for our own comfort, "I don't agree with your view of the matter, nonetheless." (John Enright, Cold Mountain Institute Seminar, April 15, 1976.)
When we judge the other person's experience as right or wrong, we are not experiencing it ourselves. (John Enright, Cold Mountain Institute Seminar, April 10, 1976.)
There are no such things as personal and impersonal things. There are only personal things made plain and personal things disguised. Everyone is always trying to say something deeply personal all the time. (John Enright, Awareness, Responsibility, Communication Seminar, January 20, 1979.)
Company of holy men
Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little. (Jesus in Luke 7:46.)
Compassion is the love one feels for all beings of the world. It is an attitude of equality. (Paramahansa Ramakrishna in GSR, 161.)
There is a great deal of difference between daya, compassion, and maya, attachment. Daya is good, but not maya. Maya is love for one's relatives - one's wife, children, brother, sister, nephew, father and mother. But daya is the same love for all created beings without distinction. (Paramahansa Ramakrishna in GSR, 267.)
Maya keeps us in ignorance and entangles us in the world, whereas daya (1) makes our hearts pure and gradually unties our bonds. (Paramahansa Ramakrishna in GSR, 161.)
- (1) Compassion.
Unless you return to the heart, you cannot see with compassion. And one who does not see with compassion does not see accurately. All that is perceived is a fabrication, a hyperbole. It simply feeds your boredom or anxiety. (Paul Ferrini, SOH, 9.)
- See also Vasanas
The experience of pleasure and pain is direct, individual; but the understanding of the experience is after the pattern of others, of the religious and social authorities. We are the result of the thoughts and influences of others; we are conditioned by religious as well as political propaganda. (Krishnamurti, COL, 1, 61-2.)
Consciousness - God's true nature is consciousness, transcending the three states
Brahman ... partakes of every phase of existence. He wakes with the waking man, dreams with the dreamer, and sleeps the deep sleep of the dreamless sleeper; but he transcends the three states to become himself. His true nature is pure consciousness. (UPAN, 60.)
If an individual awakes from his threefold dream of waking, dreaming and dreamless sleep, he sees no other than the Self. He sees the Self dwelling in the lotus of his heart as Brahman, omnipresent, and he declares: "I know Brahman." (1) (UPAN, 62.)
- (1) Swami Prabhavananda's footnote: "The Mandukya Upanishad designates this experience as 'The Fourth,' transcending the three states and differing from them in kind." In Sanskrit, 'the Fourth' is rendered 'Turiya.'
The Self unknown, all three states of the soul are but dreaming -- waking, dreaming, and dreamless sleep. In each of these dwells the Self: the eye is his dwelling place while we wake, the mind is his dwelling place while we dream, the lotus of the heart is his dwelling place while we sleep the dreamless sleep. (UPAN, 62.)
Consciousness is not of one particular level, it is the totality of our being. (Krishnamurti, COL, 2, 166.)
Consciousness - Everyday consciousness is time-bound
Consciousness as we know it (1) is of time, it is a process of recording and storing experience at its different levels. Whatever takes place within this consciousness is its own projection; it has its own quality, and is measurable. (Krishnamurti, COL, 1, 40.)
- (1) As we know it, but not consciousness as it ultimately is.
Consciousness - Real consciousness is unqualifiedly free
Real consciousness is unqualifiedly free. Its psychic depth is an unmodified field of awareness. (Da Free John, KOL, 108.)
In February I passed through an experience that seemed to vindicate my understanding. ... I saw that what appeared as the sahasrar, the terminal chakra and primary lotus in the head, had been severed. The sahasrar had fallen off like a blossom. The Shakti, which previously had appeared as a polarized energy that moved up and down through the various chakras or centers producing various effects, now was released from the chakra form. There was no more polarized force. Indeed, there was no form whatsoever, no up or down, no chakras. The chakra system had been revealed as unnecessary, an arbitrary rule or setting for the play of energy. The form beneath all of the bodies, gross or subtle, had revealed itself to be as unnecessary and conditional as the bodies themselves. ... Now I saw that reality or real consciousness was not in the least determined by any kind of form apart from itself. Consciousness had shown its radical freedom and priority in terms of the chakra form. It had shown itself to be senior to that whole structure, dissociated from every kind of separate energy or Shakti. There was simply consciousness itself, prior to all forms, all dilemmas, every kind of seeking and necessity. ... There was no need to have recourse to any kind of phenomena, problem or structure of seeking. The Shakti was not the primary or necessary reality. Reality was the Self-nature, the foundation of pure consciousness, Siva, who is always already free of the Divine play. Thus, I was certain again that real life was not a matter of experience and evolution. It was to be founded in radical, present consciousness. (Da Free John, KOL, 117-9.)
Consciousness - Superconscious state
When the divine joy comes, immediately my breath is still and I am lifted into the Spirit. I feel the bliss of a thousand sleeps rolled into one, and yet I don't lose my ordinary awareness. This is universally the experience of those who go into the superconscious state. (Paramahansa Yogananda, MEQ, 161.)
I can remain in any state I wish to. Often I stay between the sleepland and the awareness of the world. (Paramahansa Yogananda, MEQ, 161.)
I can go to the depths of sleep and enjoy the sleep state and at the same time be with the world. Or I can sleep and dream, and at the same time also hear everything that is going on around me. ... In the superconscious state you can see that your body and mind are sleeping and yet have total awareness of all happenings. This is possible only when you have developed the ability to enter at will the superconsciousness, and return at will to the ordinary state of mind. (Paramahansa Yogananda, MEQ, 162.)
Consciousness - Three Stages
There are three stages in the development of human consciousness. The first stage is Subconscious Knowledge. Driven by instinct and emotions, this is the stare of ancient man, or man as animal. The second stage is Conscious Knowledge. It is characterized by the quest for information, which builds the intellect but ultimately comes up spiritually empty. This is the state of modern man, or man as thinker. The third stage is Super-Conscious Knowledge. It is the state of total surrender of all intellectual solutions, all need to control or plan. It is characterized by conscious unknowing. It is the state of the divine person, or co-creator. You are living at a time when stage two is coming to closure and stage three is being born.
The entrance into stage three calls for a different way of living individually and collectively. It calls for a repudiation of the controlling mind. It calls for a thorough investigation of that mind, the fears on which it is based, and the utter futility of its creations. (Paul Ferrini, SOH, 23-4.)
Fear must be faced. It must be dealt with. It must be made conscious. This brings the darkness to the light. It ends the split between ego and spirit, inner and outer. The light that comes when darkness has been fully explored is not the same light that was there when darkness was pushed away. In stage one, you reject the darkness because you are afraid of it. In stage two, you push it away by trying to explain it. And in stage three, you embrace the darkness and integrate it. (Paul Ferrini, SOH, 24.)
In stage two, your joy was thin and capable of cracking. Any deep challenge would undermine it. In stage three, your joy is fathoms deep. Challenges are accepted and perfected in it. There is no place in a joy this deep for even the possibility of punishment. This is not the joy of Adam in the garden. But the joy of Job in the desert.
Stage three is all about undoing the conceit of the ego mind. In stage one, man is ignorant of God. The Old Testament is the teaching for stage one man. It stays: "Do this or God will punish you!" It is fear-based at the deepest emotional level. That is why God destroys whole cities in his wrath. The message to man is "become aware of God outside of you."
In stage two, man is aware of God but still separate from him. The New Testament is the teaching for stage two man. It says: "God is not vengeful. He loves you and asks you to come and embrace his teaching. Your life will be happier if you make room for God in your life." Stage two teachings focus on what you will miss if you keep God out of your life. It is the teaching of persuasion, still based on fear and separation.
My teaching (1) was always a stage three teaching. I have always said to you: "you will find God in your own heart and in the hearts of your brothers. God cannot ever be separate from you, for the divine is your very essence." But when the stage three teaching is heard by stage two ears, the result is a stage two interpretation of that teaching.
Now this is changing. (Paul Ferrini, SOH, 24-5.)
- (1) Paul Ferrini speaks here allegedly channeling Jesus.
Many of you are hearing the teaching as it was originally intended. You are in communion with me (1) in your daily lives. You constantly ask for my guidance and my support. You are coming to the realization that you know nothing, that practically everything you have been taught about me or my teaching is false and must be rejected. You know that the only way in which you can hear me is through your own heart and through the complete embrace of your experience. This is the essence of your surrender to me.
You are asking now very simply and directly for a way without fear. You are asking how to stay in the present moment. You are willing to practice what you preach. You are willing to be participants as well as observers, role models as well as teachers. There are many apostles now, far more than there were when I was physically present in your experience. Now, together, we can move to stage three and experience the big letting go -- the ending of the past -- and establishment of grace as the guide in our lives. (Paul Ferrini, SOH, 25.)
- (1) Paul Ferrini speaks here allegedly channeling Jesus.
Consciousness - Purify the consciousness
Consciousness - Christ Consciousness
- See Christ and Enlightenment - (2) Mid-range experiences - Seeing the Light in all of creation called Christ Consciousness
Consciousness - Cosmic Consciousness - Enlightenment - (3) God-Realization - Cosmic Consciousness
Contemplatives (Solitaries, Hermits, Recluses)
[Brother] Moses was zealous in all he did, but became discouraged when he concluded he was not perfect enough. Early one morning, St. Isadore, abbot of the monastery, took Brother Moses to the roof and together they watched the first rays of dawn come over the horizon. Isadore told Moses, "Only slowly do the rays of the sun drive away the night and usher in a new day, and thus, only slowly does one become a perfect contemplative." (Brother Moses the Black, Desert Father, in http://en.wikipedia.org/wiki/Moses_the_Black, downloaded 27 May 2006.)
No one in this vale of tears is going to attain perfection in the contemplative life overnight. For, first of all, a man's heart must be set really on fire by the torch of eternal love, so that he feels it burn with love, and he knows his conscience melt with exceptional sweetness. (Richard Rolle, FOL, 106.)
I have not written for the experts, unless they have forgotten and put behind them all those things that belong to the world; unless now they are eager to surrender to a longing for God.
To achieve this however they must, first, fly from every worldly honour; they must hate all vainglory and the parade of knowledge. And, then, conditioned by great poverty, through prayer and meditation they can devote themselves to the love of God. It will not be surprising if then an inner spark of the uncreated charity should appear to them and prepare their hearts for the fire which consumes everything that is dark, and raises them to that pitch of ardour which is so lovely and pleasant. Then will they pass beyond the things of time, and sit enthroned in infinite peace. (Richard Rolle, FOL, 46-7.)
Those contemplatives ... never, or scarcely ever, engage in outside activity, or accept the dignity of ecclesiastical preferment or rank. They tend to keep themselves to themselves, ever ready to reach up to Christ with joyful song. (Richard Rolle, FOL, 53.)
It does not seem the least surprising that a mortal man should be seized with such love for God, because in his secret heart he feels no other consolation than that which heaven gives. Like the notes of an organ he rises up to achieve his high and manifest desire, to contemplate God. What others intend to his hurt, he turns to glory, so that his soul already seems quite impervious to suffering: not even the fear of death can disturb him, nor anything whatever shake him out of his poise. For now he is moved by pressing love, and because his mind us constantly on Jesus he quickly discerns his own weaknesses, corrects them, and avoids them. So he consistently practices righteousness until such time as he is led up to his God, to sit with the heavne-born on an everlasting throne. This is the reason why he stands with a clear conscience, unwavering, unaffected by worldly deprsssion, and never carried away by vainglory. (Richard Rolle, FOL, 56-7.)
It behoves him then who would sing his love for God and rejoice fervently in such singing, to pass his days in solitude. Yet the abstinence in which he lives should not be too excessive, nor on the other hand should he display too much extravagance. Better for him slightly to exceed the limits if it is done in ignorance and with the sound intention of sustaining the body, than that he should falter by over strict fasting, and through physical weakness be unable ti sing. ... The true lover of Christ, one who is taught by him, does not worry overmuch whether there is too much or too little. (Richard Rolle, FOL, 77.)
Fasting is effective in the control of the desires of carnal lust, and in the mastery of a wild and wayward mind. But in him who attains the heights of contemplation with joy and ardent love, the desires of the flesh now lie virtually dead. It means death to evil longings for the man who surrenders himself to contemplation, whose inner self is being changed to a glory and pattern that is different. Now it is no longer he who lives, but Christ who lives in him, and as a result he is overwhelmed by love and longing for him. (Richard Rolle, FOL, 78.)
He who has his love here [with God], and glories in it now, is inspired by the Holy Spirit. He cannot go wrong; he can do what he likes, and he will be safe. No mortal man can give him such sound advice as that which he has within himself from God Eternal. ... God keeps him within his will, so that he does not go beyond it. ...
No one ought to assume, however, that he is one such just because his renunciation of the world is perfect, and his entrance into the solitary state irreproachable, and his contemplation of things supernal transcendent, This grace is not given to all contemplatives, but only rarely and to very few, and then to those who attain to supreme quiet of mind and body; they are chosen solely for the business of loving God. It is difficult to find such men, who are few and far between; they are held very dear, and are much sought after, loved by God and man. Angels rejoice when they quit this life, for they are fit for angelic company. On the other hand, there are many who in great devotion and sweetness offer their prayers to God, and through their prayer and meditation are able to taste the delights of contemplation, who do not move on but remain in their quiet state. (Richard Rolle, FOL, 79.)
He who for God's sake has chosen the solitary life, and lives it properly, knows not so much 'woe' as 'wonderful strength', and rejoices continually as he recalls the Name of Jesus. The less men fear to embrace for God a life that has no human comfort, the more it will be given them to glory in divine consolation. For they are the recipients of frequent spiritual visitations which certainly they would not know in community. It is for this reason the beloved soul is told, I will lead her into solitude and I will speak to her heart. (1) ... Their sole desire is for the joys which are eternal; and so they make time for devotion and contemplation, never wavering in their wholehearted effort to love Christ. Many of their number, although they live physically among people, are mentally remote from them; they never falter in their heavenly longing because in spirit they are far removed from a sinful way of life.
Thus, hermits rightly have one controlling motive: they live loving God and their neighbour; they despise worldly approval; they flee, so far as they may, from the face of man; they hold all men more worthy than themselves; they hate idleness; they withstand manfully the pleasures of the flesh; they taste and seek ardently heavenly things; they leave earthly things on one side without coveting them; and they find their delight in the sweetness of prayer. (Richard Rolle, FOL, 83.)
- (1) Hosea 2:14.
In [the solitary] state men are occupied with nothing outward, but give themselves totally to divine contemplation, so as to be on fire with love for Chriost, the cares of the world put behind them. And so celestial music resounds amongst them, and sweet flowing melody rejoices the solitary. (Richard Rolle, FOL, 84-5.)
For in this life he is straining every nerve to burn with the fire of the Holy Spirit and, captured as well as consoled by the delight of love, to exult in God. So the perfect solitary will burn vigorously in his love for God, and when he is 'above himself', in ecstacy through contemplation, he is lifted up to celestial joy and song and sound. Such a man indeed is like the seraphim: there is an inner blaze of indescribable and unwavering charity. His heart is shaped by the divine fire and ablaze beyond description, he is borne to his Beloved. Indeed, at death he is taken up at once to the chiefest seats of heaven, that he may dwell serenely, in place of Lucifer., This will be his lot because he has been fired with indescribable love, and has sought the glory of his Creator alone, and yet has walked humbly, and has not thought himself better than the rest of sinful men. (Richard Rolle, FOL, 85.)
Holy hermits, away from tumult and town, experience sweetness with a clear conscience through the generosity of Christ. ... Though in the body they suffer hardship and adversity, yet in the spirit they maintain a constant harmony and fervour. (Richard Rolle, FOL, 86-7.)
Admittedly in the beginning of their new life ... hermits inevitably are wearied by many different temptations. But after the storm of evil promptings God infuses them with the calm of holy desires. And if they exercise these desires vigorously with tears and meditation and prayer, seeking only to love Christ, they will soon make them feel that they are now living more in pleasure than in grief, worry, or toil. They will have him whom they have loved, sought, and longed for. Then indeed will they rejoice and not grieve. (Richard Rolle, FOL, 87.)
But men of this sort, who have been raised to such exalted love ought not to be chosen for positions of authority or for outward honour, or to be called to any kind of secular employment. ... The holy contemplatives ... are the most rare and therefore the most dear of men. Like gold in their outstanding and fervent love, they are like the sky in the glory of their heavenly living. They surpass the life of any saint, and are the more beautiful and bright among the stones (I am speaking of course of the elect). They whose sole purpose is to love and possess this life shine more brightly than all other men, past or present. But if anyone wants to polish them, as it were, by loading them with honours, he will only diminish their ardour, and dull their beauty and brightness. And if they themselves accept public office and dignity, they do in fact demote themselves, and become less worth. So they ought to be left to engage in their own pursuits, in order that their brightness may continue to grow. Richard Rolle, FOL, 90-1.)
Little wonder when a man is first made a true contemplative, and tastes the sweetness and feels the warmth, that he almost dies through excess of love! He is held tight in the embrace of eternal love, almost as though it were physical, because with unceasing contemplation, and with his whole heart, he is attempting to reach up to and see that indescribable light. In the end such a man will allow his soul no comfort unless it comes from God, for now he is longing for such, and to the end of his life here he knows he will so desire, crying out anxiously with the Psalmist, When shall I come and appear before the face of God? (Richard Rolle, FOL, 106.)
As the Self is all-pervasive it has no particular place for solitude. The state of being free from mental concepts is called "dwelling in solitude." (Ramana Maharshi, SI, Chapter 2, Question 19.)
Contemplatives - Richard Rolle - The stages of his enlightenment
From the time of my conversion of life and mind [to become a contemplative] until the day the door of Heaven swung back and his Face was revealed, so that my inner eye could contemplate the things that are above, (1) and see by what way it might find the Beloved and cling to him, three years passed, all but three or four months. But the door remained open for nearly a year longer before I could really feel in my heart the warmth of eternal love.
I was sitting in a certain chapel, delighting in the sweetness of prayer or meditation, when suddenly I felt within myself an unusually pleasant heat. At first I wondered where it came from, but it was not long before I realized that it was from none of his creatures but from the Creator himself. It was, I found, more fervent and pleasant than I had ever known. (2) But it was just over nine months before a conscious and incredibly sweet warmth kindled me, and I knew the infusion and understanding of heavenly, spiritual sounds, sounds which pertain to the song of eternal praise, and to the sweetness of unheard melody; sounds which cannot be known or heard save by him who has received it, and who himself must be clean and separate from the things of earth. (3) (Richard Rolle, FOL, 92-3.)
- (1) The door of heaven opening wide and the inner eye activating appears to indicate an experience of savikalpa samadhi or sixth-chakra enlightenment. (2) It is possible that this next vivid but transitory experience is Brahmajnana or seventh-chakra enlightenment. (3) After the passage of nine months, the experience has stabilized and become, quite probably, (cf.)
sahaja nirvikalpa samadhi or vijnana.
I cannot tell you how surprised I was the first time I felt my heart begin to warm. It was real warmth too, not imaginary, and it felt as if it were actually on fire. I was astonished at the way the heat surged up, and how this new sensation brought great and unexpected comfort. I had to keep feeling my breast to make sure there was no physical reason for it! But once I realized that it came entirely from within, that this fire of love had no cause, material or sinful, but was the gift of my Maker, I was absolutely delighted and wanted my love to be even greater. (Richard Rolle, FOL, 45.)
What mortal man could survive that heat at its peak ... if it persisted? He must inevitably wilt before the vastness and sweetness of love so perfervid, and heat so indescribable. Yet at the same time he is bound to long eagerly for just this to happen: to breathe his soul out, with all its superb endowment of mind, in this honeyed flame, and, quit of this world, be held in thrall with those who sing the Maker's praise. (Richard Rolle, FOL, 45.)
From the time my conversion began until, by the help of God, I was able to reach the heights of loving Christ, there passed four years and three months. When I had attained the high degree I could praise God with joyful song indeed! And here that blessed state has remained since that initial impetus; (1) and so it will continue to the end. (Richard Rolle, FOL, 94)
- (1) The fact that the state has remained or stabilized is an indication that it is probably (cf.)
vijnana or sahaja nirvikalpa samadhi.
I think there is a degree of perfect love which once a man reaches he will never thereafter lose. It is one thing to be able to lose it; it is another always to hold on to it because one does not want to let it go, even if such were possible. But the perfect abstain as much as they can from everything which will destroy or hinder their perfection. Though their own free will remains they are filled with the grace of God, and by it they are continually moved to love and speak and do good - and to draw back from an evil mind or mouth or deed. When a man is perfectly converted to Christ, he will hold in contempt all things that are transient, but keep a tight hold on his longing for his Maker - as far as is given to mortals, who have to allow for the corruption of the flesh. And then, not surprisingly because of this vigorous effort, he sees with the inward eye heaven open, as it were, and all the inhabitants there. Then it is that he feels that warmth most sweet, burning like a fire. He is filled with wonderful sweetness, and glories in jubilant song. Here indeed is charity perfected, and no one can know what it is like unless he lays hold of it; and he who does never loses it. But lives in sweetness and dies in safety. (Richard Rolle, FOL, 106-7.)
Control - Futility of trying to control
You think you are the doer of your life and that you have created safety, when in fact your life is about to explode and you are about to realize that you have no conscious control over what happens. You believe that you are powerful, yet you demonstrate again and again your utter powerlessness.
This is an interesting paradox, is it not? No matter how hard it tries, the ego cannot create safety. No matter how many times the ego tries to push you out of the present moment, it inevitably brings you into it full force, because the price of denial is pain.
The more you seek to control life the more life will give you the message that it cannot be controlled. And then you will feel powerless and try even harder to control. You see! It is a silly game. You cannot win the game, yet you can't stop playing it either. This is the one supreme addiction. It has many forms. Even the attachment to risk-taking is a form of control. The forms are endless. (Paul Ferrini, SOH, 28-9.)
Life moves, undulates, breathes in and out, contracting and expanding. This is its nature, the nature of what is. Whatever is, is on the move. Nothing remains the same for very long. The mind wants everything to stop so that it can get its foothold, find its position, so it can figure out how to control life. Through the pursuit of material things, knowledge, ideas, beliefs, opinions, emotional states, spiritual states, and relationships, the mind seeks to find a secure position from which to operate.
The mind seeks to nail life down and get it to stop moving and changing. When this doesn't work, the mind begins to seek the changeless, the eternal, something that doesn't move. But the mind of thought is itself an expression of life's movement and so must always be in movement itself. When there is thought, that thought is always moving and changing.
There is really no such thing as thought. There is only thinking, so thought which is always moving (Adyashanti: as thinking) cannot apprehend the changeless. When thought enters into the changeless it goes silent. When thought goes silent, the thinker, the psychological "me," the image-produced self, disappears. Suddenly it is gone. You, as an idea, are gone. Awareness remains alone. (Adyashanti, "Only Awareness Remains," 2003, downloaded from www.adyashanti.org, 2004.)
Spiritual people can be some of the most violent people you will ever meet. Mostly, they are violent to themselves. They violently try to control their minds, their emotions, and their bodies. They become upset with themselves and beat themselves up for not rising up to the conditioned mind's idea of what it believes enlightenment to be. No one ever became free through such violence. Why is it that so few people are truly free? Because they try to conform to ideas, concepts, and beliefs in their heads. They try to concentrate their way to heaven. But Freedom is about the natural state, the spontaneous and un-self-conscious expression of beingness. If you want to find it, see that the very idea of "a someone who is in control" is a concept created by the mind. Take one step backward into the unknown. (Adyashanti, "Selling Water by the River," Inner Directions Journal, Fall/Winter, 1999, downloaded from www.adyashanti.org, 2004.)
The mind, in a deep sense of liberation, tends to get very quiet. It doesn't have its job anymore. It has its usefulness, but it doesn't have its full-time occupation of sustaining an intricately fabricated house of cards. (Adyashanti, Downloaded from http://www.members.shaw.ca/adyashanti/, 16 May 2004.)
Attribute to yourselves the bliss of God-Consciousness; then you too will experience ineffable joy. The bliss of God-Consciousness always exists in you. It is only hidden by the veiling and projecting power of maya. (Paramahansa Ramakrishna in GSR, 277.)
To feel that one is a free soul is very good. By constantly repeating, "I am free. I am free," a man verily becomes free. On the other hand, by constantly repeating, "I am bound. I am bound," he certainly becomes bound to worldliness. The fool who says only, "I am a sinner. I am a sinner," verily drowns himself in worldliness. One should rather say: "I have chanted the name of God. How can I be a sinner? How can I be bound?" (Paramahansa Ramakrishna in GSR, 274.)
- See Stand Alone
My son, despise not the chastening of the Lord, neither be weary of his correction.
For whom the Lord loveth he correcteth; even as a father the son in whom he delighteth. (Proverbs 2:11-2.)