If	these	are	excluded,	then	the	remaining	books
collectively	calibrate	at	only	125. The	New	Testament	calibrates	at	640. However,	if	Revelation	were
removed	(it	calibrates	at	only	70),then	the	New	Testament	would	calibrate	at
790. The	current	Bible	calibrates	at	475. To	make	it	authentically	‘holy’	as	its
title	implies,	it	would	have	to	exclude	all	the	books	of	the	Old	Testament
(except	Genesis,	Psalms	and	Proverbs)	and	Revelation. If	that	were	done,	then
the	Bible	would	be	truly	holy	and	calibrate	at	740. Importantly,	the	Lamsa	version	of	the	Bible	(translated	from	the	Aramaic
Peshitta)	is	more	accurate	than	the	King	James	version	(translated	from	the
Greek). It	calibrates	20	points	higher. The	King	James	version	has	serious
errors,	for	example,	on	the	cross	Jesus	is	misquoted	as	saying,	“My	God,	why
hast	Thou	forsaken	me?”	In	the	Aramaic	translation,	the	quote	is,	“My	God,for	this	I	was	spared.”	Jesus	spoke	Aramaic,	not	Greek	(see	Introduction,
Lamsa	Bible,	p.	xi). If	the	Lamsa	Bible	excluded	the	Old	Testament	(except	for	Genesis,
Psalms	and	Proverbs)	and	Revelation,	it	would	calibrate	at	810. If	Revelation
were	removed	from	the	Lamsa	translation	of	the	New	Testament,	then	the
Lamsa	New	Testament	would	calibrate	at	880.CHAPTER	5
Circumventing	the	Ego
Simplicity
The	core	of	all	the	great	spiritual	teachings	and	teachers	can	be	surmised	in	a
few	simple	paragraphs. (Operationally,	they	all	amount	to	the	admonition	to
avoid	that	which	makes	one	go	weak	with	muscle	testing	and	pursue	that
which	makes	one	go	strong!) Choose	to	be	easygoing,	benign,	forgiving,	compassionate,	and
unconditionally	loving	towards	all	life	in	all	its	expressions,	without
exception,	including	oneself. Focus	on	unselfish	service	and	the	giving	of
love,	consideration,	and	respect	to	all	creatures. Avoid	negativity	and	the	desire	for	worldliness	and	its	greed	for	pleasure
and	possessions. Forego	opinionating,	the	judgment	of	right	versus	wrong,	the
vanity	of	being	‘right’,	and	the	trap	of	righteousness. Seek	to	understand
rather	than	to	condemn. Venerate	the	teachers	of	these	basic	principles	and	ignore	all	others. Apply
these	principles	to	one’s	view	of	oneself	as	well	as	of	others. Trust	in	the	love,
mercy,	infinite	wisdom,	and	compassion	of	Divinity	that	sees	through	all
human	error,	limitation,	and	frailty. Place	faith	and	trust	in	the	love	of	God
who	is	all-forgiving,	and	understand	that	condemnation	and	fear	of	judgment
stem	from	the	ego. Like	the	sun,	the	love	of	God	shines	equally	on	all. Avoid
negative	depictions	of	God	as	an	anthropomorphic	error,	i.	e.,	jealous,	angry,
destructive,	partial,	favoring,	vengeful,	insecure,	vulnerable,	contractual,	etc. Surrender	and	Sacrifice
These	are	arbitrary	terms	that	presume	that	one	is	looking	at	spiritual
principles	from	the	viewpoint	of	the	ego’s	vested	interests	and	justifications
for	negativity. To	the	ego,	spiritual	principles	represent	a	possible	loss	of
positionality,	but	from	the	viewpoint	of	spirit,	they	are	gains. The	primary	surrenders	and	sacrifices	have	to	do	with	the	substitution	of
humility	for	vanity. In	actual	practice,	one	merely	relinquishes	the	vanities	of
opinionating	and	judgmentalism. The	letting	go	of	positionalities	undoes	the
limitation	of	the	‘error	of	the	polarity	of	the	opposites’,	which	is	the	dualistic
consequence	of	perception. By	letting	go	of	the	self-referential	term	‘I’	as	ahabit	of	thinking,	the	hold	of	the	narcissistic	core	of	the	ego	is	lessened. Substitute	the	habit	of	expressing	ideas	in	the	third	person	instead	of	with	the
subjective	pronoun	‘I’. The	use	of	impersonal	statements	about	how	things
seem	avoids	getting	personally	embroiled	in	issues. Dispassionate	statements
tend	to	be	more	balanced	and	objective	because	they	include	many	sides	of	an
argument	rather	than	a	single-sided,	biased	view. What	one	witnesses	in	the	world	of	human	events	is	neither	right	nor
wrong	but	the	acting	out	of	the	energy	fields	of	consciousness	as	they	impinge
and	express	through	particular	individuals	under	specified	conditions	of	time
and	place. If	we	avoid	the	hypothetical	positionality	that	people	‘could’	be
different	than	they	are,	we	see	that,	in	actuality,	people	cannot	really	help
being	other	than	they	are. If	they	could	be	different,	they	would	be. Limitations	define	possibilities;	the	hypothetical	does	not	exist;	it	is	not	a
reality	but	an	imagination. It	is	irrational	to	condemn	human	behavior	by
comparing	it	with	the	hypothetical	ideal. Indignation	gives	way	to	compassion	through	understanding	and	brings
into	prominence	the	truth	of	the	great	historical	statements,	“They	know	not
what	they	do”	(Jesus	Christ),	or,	“The	only	sin	is	that	of	ignorance”	(Buddha). Transcending	The	Negatives
It	is	not	very	efficient	or	rewarding	to	‘battle	sin’	and	get	into	a	struggle	to
use	‘will	power’	to	overcome	defects. These	are	already	positionalities	and
traps	that	bind	the	mind	in	the	dualistic	error	of	the	‘opposites’. The	way	out	of	conflict	is	not	to	try	to	eliminate	the	negative	but	instead
to	choose	and	adopt	the	positive. To	view	that	one’s	mission	in	life	is	to
understand	rather	than	to	judge	automatically	resolves	moral	dilemmas. Professionals	do	this	all	the	time. Doctors	and	lawyers	will	actually	even	tell
their	patients	and	clients	that	their	job	is	to	heal	or	defend	and	not	to	judge. The	surgeon	operates	equally	on	the	broken	hip	of	the	saint	or	the	criminal. “It	is	not	my	position	or	function	to	judge	in	such	matters,”	is	a	common
statement. Much	relief	is	experienced	when	we	realize	that	by	adopting	a	spiritual
life,	righteous	condemnation	and	the	hate	that	ensues	from	it	can	be	left	to
others. This	pursuit	of	the	spiritual	‘good’	benefits	all	mankind,	and	it	could
therefore	be	said	to	be	the	most	praiseworthy	vocation	of	all. The	spiritual	commitment	then	defines	a	distinct	role	that	differs	from	that
of	the	uncommitted	person. It	implies	a	different	set	of	standards	and	focus	of
energy	and	attention	from	the	ordinary	seeking	of	the	vanities	of	the	ego	and
worldly	accomplishments. One	sacrifices	material	or	egocentric	gain	for
spiritual	progress,	and	in	so	doing,	the	transient	is	subordinated	to	thepermanent,	and	that	which	is	of	true	value	is	chosen	over	that	which	is	only
an	illusion. A	yardstick	that	is	helpful	in	making	decisions	is	to	project
oneself	ahead	to	one’s	deathbed	and	ask,	Which	decisions	do	I	want	to	be
accountable	for	at	that	time? We	know	with	certainty	from	spiritual	research	(which	anyone	can	verify)
that	consciousness	does	not	miss	one	single	iota	of	life;	all	is	to	be	counted
and	taken	responsibility	for,	and	nothing	goes	unnoticed	or	unrecorded. This
is	in	general	agreement	with	the	totality	of	man’s	experience	and	wisdom
throughout	all	cultures	and	ages	and	is	the	common	theme	of	all	religions	and
spiritual	teachings. In	practice,	then,	one	transcends	the	negative	by	merely	choosing	the
opposite. With	the	internal	discipline	that	stems	from	passionate	commitment,
the	negative	choices	are	no	longer	seen	as	options. We	all	then	become
conscientious	objectors	when	we	draw	the	line	and	set	boundaries. This	rather
automatically	occurs	as	a	consequence	of	choosing	spiritual	goals	that	we
value	above	the	goals	of	the	world. Keeping	One’s	Own	Counsel
Spiritual	views	are	not	very	popular	in	society	in	general. It	is	not
necessary	to	impose	one’s	views	on	others. Proselytizing	is	best	done	by
example	rather	than	by	coercion	and	lapel	grabbing. We	influence	others	by
what	we	are	rather	than	by	what	we	say	or	have. To	express	views	that	are
contrary	to	public	opinion	may	be	sociologically	praiseworthy,	but	to	do	so
leads	to	conflict	and	enmeshment	in	the	arguments	and	discord	in	the	world. The	pursuit	of	‘causes’	is	the	role	of	the	social	and	political	reformer,	which	is
an	activity	different	from	that	of	the	seeker	of	enlightenment. Praiseworthy
endeavors	can	be	seen	as	deserving	of	sympathetic	support,	but	they	are	also
perceptually	defined	positionalities	with	intrinsic	limitations	and	agendas. Embroilment	in	the	issues	of	society	is	a	luxury	that	the	seeker	of	spiritual
enlightenment	needs	to	forego. Each	person	has	their	own	karma	or	destiny	to	fulfill,	and	it	is	best	not	to
confuse	these	missions. The	spiritually	motivated	saints	of	history	did	indeed
uplift	mankind,	and	such	was	the	nature	of	their	missions	and	the	merit	of
spiritual	courage,	which	often	included	even	the	sacrifice	of	their	physical
lives. Collectively,	these	social	saints	inspire	whole	nations	and	cultures,	and
thus,	by	their	public	lives,	silently	serve	all	mankind	for	generations. The	calling	of	the	private-life	spiritual	aspirant	is	more	socially	humble
but	equally	important	and	of	service	to	the	whole	of	mankind. The	social	saint
uplifts	by	external	action	and	example. The	devotee	uplifts	by	internal
progression. Every	increase	in	the	level	of	consciousness	affects	theconsciousness	of	all	mankind	in	a	manner	that	is	unsung	but	discernible	and
demonstrable	by	spiritual	research. The	calibrated	level	of	the	consciousness
of	mankind	is	a	composite	resultant	of	everyone’s	stage	of	evolution,	and	the
higher	calibrated	levels	are	immensely	more	powerful	than	the	negative	ones. The	power	of	love	emanated	by	the	consciousness	of	only	a	fraction	of
mankind	actually	totally	counterbalances	the	negativity	of	the	whole	mass	of
humanity. Seventy-eight	percent	of	the	world’s	population	is	still	in	the
negative	range,	below	the	calibrated	level	of	200,	only	four	percent	even
reaches	the	level	of	Love,	which	calibrates	at	500,	and	only	0.4	percent
reaches	Unconditional	Love,	which	calibrates	at	540. Therefore,	every	loving
or	compassionate	thought	outweighs	many	thousands	of	negative	thoughts
held	by	others. We	change	the	world	not	by	what	we	say	or	do	but	as	a
consequence	of	what	we	have	become. Thus,	every	spiritual	aspirant	serves
the	world. Ordinary	Life
Meaning	is	defined	by	context,	which	determines	motive. It	is	the	motive
that	establishes	spiritual	value. To	dedicate	one’s	actions	as	a	service	of	love
to	life	is	to	sanctify	them	and	transform	them	from	self-seeking	motives	to
unselfish	gifts. We	define	excellence	as	dedication	to	the	highest	standards. Every	act	can	then	be	held	as	an	opportunity	to	glorify	God	by	sheer	purity	of
endeavor. All	physical	tasks	and	labor	can	be	ingredients	in	one’s	contribution
to	the	world. Even	the	smallest	task	can	be	seen	as	serving	the	common	good,
and	if	viewed	in	that	light,	work	becomes	ennobled. How	life	is	contextualized	can	bring	either	joy	or	resentment. Begrudging
is	replaced	by	generosity. If	others	benefit	from	one’s	efforts,	so	much	the
better. Everyone	has	the	opportunity	to	contribute	to	harmony	and	beauty	by
kindness	to	others	and	thereby	support	the	human	spirit. That	which	is	freely
given	to	life	flows	back	to	us	because	we	are	equally	part	of	that	life. Like
ripples	on	the	water,	every	gift	returns	to	the	giver. What	we	affirm	in	others,
we	actually	affirm	in	ourselves. The	Exceptional	Life
To	be	realistic,	one	has	to	take	into	account	that	to	choose	to	devote	one’s
life	to	reaching	enlightenment	in	our	society	is	uncommon	and	relatively	rare. The	goal	of	society	in	general	is	to	succeed	in	the	world,	whereas	the	goal	of
enlightenment	is	to	transcend	beyond	it. It	is	important	to	remember	that	the
world	operates	within	the	limited	Newtonian	paradigm	of	linear	causality,
which	has	its	prevailing	perceptions	of	what	is	‘real’. Spirituality,	on	the	otherhand,	is	based	on	the	invisible	realities	and	realms	of	nonduality	and	therefore
may	seem	unreal	or,	at	best,	an	oddity	to	the	ordinary	world. To	the	hard-headed	realist	who	operates	out	of	material	reductionism	and
measurable,	concrete	‘results’,	the	values	of	the	spiritually	committed	seem
vague,	ephemeral,	and	suspect. Therefore,	the	levels	of	Science	and	Logic,
which	calibrate	in	the	400s	and	dominate	our	society,	view	values	and
motives	of	those	in	the	levels	of	the	500s	with	skepticism,	and	go	on	to	deny
any	reality	at	all	to	the	levels	above	600. Usually	most	people’s	understanding	of	spirituality	or	religion	(which
they	confuse	with	each	other)	is	that	they	have	to	do	with	‘right	and	wrong’. Society	is	generally	pervaded	by	the	moralistic	opposites	of	good	and	bad,
which	results	in	the	whole	panorama	of	cultural	institutions	of	law,	prisons,
government	regulations,	taxes,	bookkeeping,	courts,	police,	military,	politics,
and	war. By	contrast,	purely	spiritual	organizations	lack	authoritarian	structure,
own	no	buildings	or	edifices,	have	no	officers,	treasuries,	goods	or	monies,
and	they	avoid	expressing	any	views	and	remain	uninvolved	with	outside
issues. Intrinsically,	spiritual	organizations	make	no	public	statements	and
operate	solely	out	of	voluntary	adherence	to	spiritual	principles. Neither	do
they	proselytize,	and	although	they	have	no	employees,	they	operate	out	of
service. They	have	no	debts,	obligations,	or	investments,	and	thus,	the	truly
spiritual	can	be	said	to	be	‘in	the	world,	but	not	of	it’. Spirituality	seeks
neither	credit	nor	does	it	accept	blame. The	best	examples	of	such	a	group	in	our	current	society	are	the	so-called
‘twelve-step’	groups	whose	only	power	derives	from	their	spiritual	purity	and
that	have	evolved	to	the	point	of	addressing	themselves	to	a	major	number	of
human	sufferings. These	groups	calibrate	at	540,	which	is	the	level	of
Unconditional	Love. The	‘exceptional	life’	becomes	so	by	virtue	of	context	and	meaning
whereby	choice	sets	up	a	hierarchy	of	values	that	motivates	all	activities. The
difference	between	the	ordinary	and	the	exceptional	life	is	primarily	one	of
context. To	value	love	above	gain	is	already	such	a	major	shift	of	attitude	that
it	transforms	life. When	people	become	spiritually	inspired	and	dedicated,	their	whole	life
may	go	through	a	very	major	disruption. Many	such	persons	abruptly	leave
jobs,	careers,	family,	friends,	and	positions	and	frequently	go	off	to	seemingly
remote	places. This	major	move	is	often	viewed	with	alarm	by	family	and
associates	who	seek	plausible	psychological	explanations. In	the	ordinary
world,	sane	people	do	not	just	suddenly	bolt	and	leave	everything	in	order	to
find	God. Spiritual	aspirants	confound	the	worldly	with	their	willingness	togive	up	everything	to	follow	some	invisible	inner	calling. Because	the
spiritually	oriented	person’s	goals	are	invisible,	it	seems	to	the	ordinary	world
that	the	person	may	have	gone	mad,	insane,	or	is	trying	to	‘escape	reality’. Families	or	friends	may	also	be	angry	and	resentful	at	the	seeming
desertion	and	rejection	of	the	very	goals	for	which	the	world	strives. To	leave
privilege,	money,	power	and	position	seems	outrageous	or	even	insulting. Many	devotees	adopt	the	simple	nonmaterial	lifestyle,	which	again	seems	to
previous	associates	as	‘deserting	responsibility’. Spiritual	Groups
Joining	a	spiritual	group	or	organization	is	a	personal	choice	determined
by	many	factors,	both	present	and	past. The	most	important	factor	to	consider
is	the	actual	calibrated	level	of	consciousness	of	the	group	or	organization	and
its	leaders. Classically,	the	‘grace	of	the	guru’	is	the	inner	source	of	power	of
specific	spiritual	teachings,	which	is	in	agreement	with	the	calibrated	levels	of
consciousness. Thus,	the	actual	calibrated	levels	of	the	originator	of	a
teaching	and	of	the	teachings	themselves	are	critical. This	is	a	point	that
cannot	be	emphasized	too	strongly. Zealous	enthusiasm	is	no	substitute	for	truth,	nor	is	the	belief	in	the	faith
of	thousands	or	even	millions	of	followers. Spiritual	discernment	is	a	rare	gift
and,	historically	speaking,	it	does	not	occur	until	the	‘third	eye’	opens	with
spiritual	vision. Until	that	happens,	any	spiritual	seeker,	no	matter	how
earnest,	can	be	easily	fooled. If	spiritual	imposters	were	not	impressive,
charismatic,	believable,	and	convincing,	they	would	have	no	followers. It
actually	takes	an	expert	or	a	person	of	very	advanced	consciousness	to	tell	the
difference. The	reason	for	this	spiritual	error	is	that	the	error	of	the	false	guru
is	one	of	context,	and	the	context	is	beyond	the	limited	perception	of	the
initiate. Erudition	is	also	not	a	guarantee	of	truth. There	are	teachers	of	great
brilliance,	but	when	one	does	research,	one	finds	that	the	heart	chakra	is	out
of	balance. In	contrast,	very	loving	teachers	who	are	‘all	heart’,	but	in	whom
the	third	eye	or	crown	chakra	is	‘out’,	lead	followers	down	an	errant	path	to
possibly	the	most	painful	of	all	human	experiences	in	which	spiritual
disillusionment	leads	to	depression	and	even	to	suicide. Traditional	Major	Religions
The	admonition,	
caveat	emptor
,	applies	without	exception. Many	of	the
world’s	great	religions	originated	from	primitive	nomadic	tribes	and	cultures. Ignorance	at	the	time	was	very	major. Ignorant	people	tend	to	be	easilyswayed	and	impressed,	especially	through	fear	and	superstition,	and	they	tend
to	think	in	anthropomorphic	terms. In	those	days,	cults	were	rampant. Science
was	missing	and	therefore	many	events	in	nature	were	attributed	to
supernatural	powers. To	influence	these	supernatural	powers,	amulets,	pieces
of	animals,	bones,	stones,	carved	figures,	magical	sounds,	and	symbols
evolved. Included	were	earthly	locations	and	phenomena	of	nature,
mountains,	and	volcanoes,	along	with	sacred	lands	or	‘holy’	places	and	ruins. The	‘gods’	were	responsible	for	major	earth	disasters	and	qualities. Famine,	flood,	earthquakes,	eclipses	of	the	sun,	and	positions	of	the	stars
were	all	involved	with	supernatural	significance	and	magical	powers. People
worshipped	animals	and	animal	spirits. Animism	was	prevalent. Involved	in
all	this	were	the	‘spirits’. Therefore,	manipulating	spirits	became	prevalent. Sacred	drugs,	charms,	spells,	trances,	incantations,	and	sacrifices	were
considered	to	have	great	value. The	angry	gods	were	to	be	assuaged	by	self-
starvation,	flagellation,	animal	sacrifice,	mutilation,	playing	with	dangerous
beasts	and	cobras,	lying	on	beds	of	nails,	mortifications	of	the	flesh,	disease-
ridden	‘holy’	poverty,	ritual	infliction	of	pain,	and	the	killing	of	animals,	fowl,
and	virgins. This	morass	of	savagery	and	ignorance	was	often	the	very	culture	out	of
which	religions	arose. Why	God	could	be	considered	to	be	pleased	by	the
spilling	of	animal	blood	or	the	death	of	a	maiden	cannot	be	understood	unless
one	realizes	that	these	cultures	had	created	belief	and	deified	that	which	was
the	exact	opposite	of	God. These	gross	distortions	of	truth	arose	as	projections
from	the	dark	side	of	the	ego,	and	these	negative	‘gods’	were	really	the	gods
of	the	spleen,	given	to	revenge,	jealousy,	envy,	spite,	retaliation,
condemnation,	rage,	destruction,	punishment,	casting	souls	into	Hell,	and
smiting	whole	civilizations	with	pestilence,	famine,	flood,	fire,	and	storm. As	a	religion	arose	out	of	this	morass	of	negativity,	it	tended	to	emphasize
and	focus	on	the	negatives	of	sin,	Hell,punishment,	and	righteousness	and
used	these	as	an	excuse	for	all	forms	of	cruelty,	war,	mutilation,	persecution,
conviction,	burning	at	the	stake,	banishment,	imprisonment,	and	the	cutting
off	of	hands. All	this	was	believed	to	be	holy	since	suffering	in	all	its	forms	was
deified. Therefore,	the	killing	of	infidels	was	lauded,	and	conflict	was	seen	as
justified. It	could	always	be	rationalized	by	invoking	past	cultural	injustices
that	seemed	to	justify	retribution	for	many	centuries	and	generations	on	end. In	the	grip	of	this	negativity,	religion	became	society’s	worst	oppressor
and	perpetrator	of	rampant	injustice	and	cruelty. A	culture	that	lives	by	the
venom	of	the	spleen	expects	and	projects	a	god	that	is	menacing,	cruel,	and
violent. To	misidentify	the	‘gods	of	Hell’	with	the	God	of	Heaven	is	such	amassive	and	staggering	spiritual	error	that	the	extent	and	gravity	of
consequences	to	mankind	are	almost	incomprehensible. The	totality	and	extent	of	human	suffering	had	at	one	time	earlier	in	life
revealed	itself	to	this	consciousness,	and	the	revelation	was	shocking. In	that
instant,	atheism	replaced	religion. Belief	in	a	god	as	creator	of	such	extensive
horror	and	suffering	was	not	comprehensible. Years	later	came	the	realization
that	the	error	was	made	by	attributing	the	qualities	of	the	ego	to	God. In
retrospect,	it	is	clear	that	the	atheism	was	merely	the	rejection	of	the	false
gods	of	mankind	because	there	was	a	prevailing	spiritual	intuition	that	held
that	a	real	God	would	be	the	opposite	of	that	which	was	preached	by	religion. That	intuition	was	later	confirmed	when	the	emergence	and	the	radiance	of
Divinity	within	this	consciousness	obliterated	the	remnants	of	any	such
absurd	beliefs. A	simple	inspection	of	the	Scale	of	Consciousness	reveals	that	the
historic,	angry	‘gods’	calibrate	well	below	200	and	are	therefore	not	in
integrity;	they	are	in	the	direction	of	falsity	rather	than	truth. On	the	Scale,
‘God’,	as	seen	by	the	negative	energy	fields,	is	described	as	indifferent,
vengeful,	punitive,	condemning,	vindictive,	and	despising. (God	despises	all
sinners.) These	are	the	gods	of	hate	with	which	mankind	has	justified	its
cruelty	and	barbarism	throughout	the	ages. Surely,	the	history	of	civilization	for	at	least	the	last	five	thousand	years
has	been	that	of	repetitive	horror,	which	culminated	in	the	last	century	with
the	slaughter	and	mayhem	of	millions	of	people. The	misidentification	of
demons	as	gods	has	had	vast	consequences	of	staggering	gravity	to	mankind. In	this	historic	setting,	there	were	still	those	of	greater	spiritual
advancement	who	protested	the	ways	of	destruction,	but	society	soon	labeled
them	as	the	enemy	that	had	to	be	silenced. In	a	blind	society,	a	protester	who
can	still	see	the	light	is	viewed	as	unpatriotic,	or	an	iconoclast,	or	psychotic,
or	a	coward	and	certainly	a	threat	to	the	status	quo. To	not	go	along	with
socially	current	delusions	is	to	be	viewed	as	dangerous	and	subversive. In	history,	the	rare	spiritual	devotees	who	experienced	higher	states	of
consciousness,	or	even	enlightenment,	were	called	mystics	and	were	often
branded	as	heretics	and	were	persecuted,	excommunicated,	and	burned	at	the
stake. Their	teachings	were	threats	to	the	power	structures	that	were	based	on
spiritual	error. The	rule	of	guilt,	sin,	and	fear	was	indeed	threatened	by	a	God
of	infinite	mercy,	compassion,	and	unconditional	love. Until	now,	it	has
actually	escaped	man’s	discernment	that	truth	brings	peace,	whereas
falsehood	brings	fear. By	that	sign,	it	is	possible	to	tell	the	difference. In	the	late	1980s,	the	consciousness	level	of	mankind	finally	leaped	from
190,where	it	had	been	for	many	centuries,	and	crossed	the	crucial	and	criticallevel	of	200,	which	is	the	level	of	Integrity,	to	its	present	level	of	207. This
higher	level	of	consciousness	is	no	longer	hospitable	to	savagery	and	hate,
and	most	of	society,	including	the	churches,	no	longer	emphasizes	sin	and
fear. They	speak	now	of	the	God	of	Love. The	current	Pope	speaks	against
killing,	execution,	and	inquisition	and	about	the	failure	to	defend	the	innocent
and	downtrodden. Like	springtime,	the	promise	of	a	new	era	in	man’s	understanding	of	God
is	emerging. Now	the	level	of	consciousness	of	mankind	is	high	enough	to	be
able	to	recognize	the	truth	of	a	God	of	Love	instead	of	worshipping	the	god	of
guilt	and	hate. Mankind	now	stands	at	the	great	threshold	of	real	awakening,	which	may
be	the	actual	nature	of	the	Second	Coming	of	Christ	as	foretold	in	scripture. Civilization	almost	reached	the	point	of	nuclear	self-extermination	before	it
‘hit	bottom’	and	turned	again	to	the	Light. The	subversion	of	spiritual	truth
into	its	opposite	can	occur	only	if	the	consciousness	level	of	mankind	is
below	200,	but	it	begins	to	correct	itself	when	the	prevailing	level	of
consciousness	crosses	over	the	line	to	Truth	and	Integrity	at	200. It	is	only	in	recent	years	that	mankind	has	accepted	the	grace	of	the
discernment	of	truth	from	error. The	guillotine	is	no	longer	a	symbol	of
equality,	freedom,	and	brotherhood	but	can	now	be	seen	for	what	it	is. Society
now	encounters	new	moral	dilemmas	with	the	interfacing	of	the	residuals	of
the	old	god	and	the	new	paradigm	of	reality. We	now	have	such	paradoxes	as
atheists	going	to	court	to	establish	their	God-given	right	to	freedom	as
promised	by	the	Constitution	and	the	Bill	of	Rights,	which	state	that	such
freedoms	and	rights	stem	from	God’s	having	created	all	men	as	equal. At	just	over	the	consciousness	level	of	200,	God	is	seen	as	the	epitome	of
fairness,	equality,	and	freedom. He	has	at	last	become	benign	and	friendly. That	Heaven	is	actually	attainable	now	seems	like	a	plausible	reality	as	new
hope	arises	out	of	the	bleak	despair	of	mankind’s	generations	of	hopelessness. Humanity	is	in	the	process	of	being	reborn,	and	the	God	of	Joy	is	replacing
the	God	of	dread	and	fear. Emergence	of	The	New	Paradigm	of	Reality
As	the	level	of	consciousness	of	mankind	advances,	major	shifts
automatically	occur	in	prevailing	attitudes	and	social	styles. The	negative
becomes	progressively	less	attractive,	less	acceptable,	and	less	persuasive. Hate,	revenge,	pridefulness,	and	self-righteousness	find	fewer	and	fewer
enthusiasts. Punitive	actions	are	now	seen	to	have	very	unpleasant
consequences;	inequality	and	injustice	become	harder	to	rationalize. Pulling
up	historical	negative	gods	is	no	longer	fashionable	or	persuasive,	and	suchextremes	lose	their	ring	of	acceptable	validity. Responsibility	replaces	sin,	ethics	replace	vindictive	moralizing,	and
understanding	replaces	condemnation. Such	terms	as	‘good’	and	‘bad’	become
relative,	and	increasingly,	context	is	defined	and	appreciated	as	a	contributing
factor. Social	sanity	begins	to	replace	hysteria,	and	the	propaganda	of	hate	is
not	so	easily	sold	to	the	populace. Although	this	progression	of	consciousness	now	prevails	in	much	of	the
Western	world,	it	is	still	resisted	by	areas	of	the	globe	where	the	old	gods
prevail. There,	the	religious	wars	and	their	political	adherents	continue	to
distort	spiritual	truth	and	propagate	human	conflagration	and	war. Most	interestingly,	the	veil	of	ignorance	that	clouds	such	cultures	is	now
being	pierced	by	the	electronic	communication	media	that	obliterates	political
boundaries. Who	thought	that	evil	would	eventually	lose	its	grip	via	the
transistor	chip? The	message	of	truth	and	freedom	is	now	freely	available	to	almost
everyone. Tyranny	falls	beneath	the	onslaught	of	the	Internet. Information	is
now	the	mightiest	tool	invented	since	Gutenberg	invented	the	printing	press. Via	free	communication,	all	mankind	is	at	last	coalesced	and	united	in	an
emerging	freedom	and	brotherhood. The	different	‘tongues’	that	have
separated	mankind	into	conflicting	divisions	are	now	uniting	in	a	shared
language	that	even	children	readily	comprehend. The	emergence	of	a	new	paradigm	of	reality	was	also	reflected	in	the
rather	spontaneous,	recent	demise	of	totalitarian,	atheistic	communism	in	the
former	USSR	and	Eastern	Europe. Its	decline	in	the	rest	of	the	world	is	also
inevitable	and	guaranteed	by	free	communication	as	well	as	economic
necessity. Communism	in	the	USSR	fell	without	a	shot. It	was	not	‘defeated’
by	a	‘war	against	evil’,	but	by	the	emergence	of	its	opposite. Evolution	is	not
via	vanquishing	the	negative	but	through	choosing	and	adhering	to	the
positive. This	was	also	demonstrated	by	the	peaceful	realignment	of	North
and	South	Korea. In	the	world	of	science	as	well,	a	major	shift	also	was	occurring	during	the
latter	years	of	the	last	century. The	previous	blindness	of	science	was	its
limitation	to	the	deterministic	materialism	of	the	Newtonian	linear	paradigm
of	reality	that	condemned	scientific	awareness,	causing	it	to	stop	at	the
consciousness	level	that	calibrates	at	499. This	is	the	level	of	Newton,
Einstein,	Freud,	and	all	the	other	great	thinkers	and	scientists. Information
that	was	not	explicable	by	integral	calculus	was	ignored	as	‘chaotic’	and
outside	the	realm	of	scientific	investigation. Inasmuch	as	all	life	and	its	intrinsic	processes	are	nonlinear,	all	such
knowledge	and	reality	were	far	outside	the	paradigm	of	what	was	possible	inthe	view	of	classical	science. All	this	was	profoundly	changed	with	the
discovery	of	
chaos	theory,
	or	
nonlinear	dynamics,
	which	opened	all	life	for
investigation. A	bridge	appeared	to	enable	understanding	between	science	and
spirituality	via	the	clarity	made	possible	by	the	calibrated	Scale	of
Consciousness. Science	had	decided	that	unless	something	was	definable	and	measurable
(‘reality	is	measurement’),	it	was	unreal	and	imaginary. Thus,	science
invalidated	any	serious	study	or	inquiry	into	the	human	value	of	love,
compassion,	beauty,	forgiveness,	inspiration,	faith,	companionship,	loyalty,
gratitude,	hope,	and	happiness—in	other	words,	all	that	constitutes	the	actual
core	and	reality	of	human	existence	and	motivation. Science	is	also	unable	to	grasp	the	significance	of	the	subtle	and	the
intangible. It	is,	however,	the	best	tool	man	has	had	thus	far	for	evaluating
and	manipulating	the	physical	world. That	it	has	limits	is	not	a	defect	but
merely	defines	its	range	of	usefulness. In	fact,	to	know	one’s	limits	is	a
strength,	not	a	weakness. An	important	element	in	chaos	theory	is	the	discovery	of	so-called
‘attractor	fields’. These	reveal	that	behind	what	appears	to	be	inexplicable,
chaotic,	and	random	events	is	actually	a	hidden	energy	field	whose	pattern
influences	the	appearance	of	‘stochastic’,	or	random,	data. These	patterns	are
discernible	behind	what	appear	to	be	senseless	or	incomprehensible
occurrences	in	nature	and	include	explanations	of	global	and	environmental
changes	and	weather	patterns	as	well	as	the	actual	beating	of	the	human	heart. The	inexplicable	remains	unpredictable	but	it	becomes	comprehensible. The	hierarchical	levels	of	spiritual	reality	are	now	verifiable	and	approachable
as	previously	invisible	domains	whose	importance	has	been	unsuspected. That	all	of	human	behavior	and	belief	is	dominated	by	levels	of	consciousness
of	increasing	power	with	their	own	hidden	attractor	fields	is	an	understanding
that	elucidates	the	underpinnings	of	the	behaviors	of	mankind	throughout
history. To	know	the	calibrated	level	of	consciousness	of	any	culture,	nation,
group,	person,	or	institution	reveals	a	very	predictable	range	of	expected
attitudes,	thoughts,	emotions,	and	mental	content. Like	flocks	of	birds	that
follow	an	invisible	pattern,	the	behavioral	patterns	of	whole	segments	of
society	are	open	to	study	and	awareness. A	given	population	can	only	accept
the	paradigm	of	reality	that	is	within	or	not	too	far	outside	its	own	parameter
as	denoted	by	its	innate,	calibrated	field	of	consciousness. These	invisible	energy	fields	extend	beyond	time	and	space	and	are
present	everywhere	throughout	all	history,	at	all	times,	and	for	everyone. Like
a	radio	receiver,	each	person	attunes	to	the	thought	field	of	their	own	level	ofconsciousness. Those	in	the	300s,	for	example,	reverberate	quite	differently
from	those	in	the	400s. Each	level	tends	to	discount	the	reality	of	the	other
levels. For	instance,	at	190,	pride	is	a	very	powerful	motivator,	e.g.,	Hitler’s
Germany. Pride	then	becomes	the	justification	as	well	as	the	means	and	the
end	to	self-fulfillment. By	contrast,	in	the	400s,	reason,	logic,	and	scientific	information	prevail. It	is	not	until	consciousness	reaches	the	500s	that	love	and	compassion	take
on	any	real	meaning,	or	reality,	or	basis	for	behaviors. Conflict	between	the	different	levels	of	the	energy	fields	influences	the
resulting	class	troubles	and	the	clashes	of	society	with	all	its	political
positions. The	pendulum	of	public	opinion	tends	to	swing	from	one	extreme
to	the	other	in	which	the	ruling	group	tries	to	eliminate	the	views	of	those
who	differ	from	its	prevailing	thought	forms	and	beliefs. At	the	higher	levels,
conflict	is	resolved	by	understanding,	compassion,	and	comprehension,	while
at	the	lower	levels,	conflict	is	resolved	by	strife,	persecution,	and	war. The	emergence	of	mankind	out	of	the	darkness	and	ignorance	of	the	past
into	the	hope	and	promise	of	the	Light	has	thus	far	been	unrecognized	for
what	it	is	and	for	the	profound	shift	that	it	really	implies. This	major	shift
from	190	to	207	
is	the	most	profound	and	significant	event	in	all	of	man’s
history. Characteristically,	its	occurrence	was	silent,	unspoken,	and	beyond
perception. The	possibility	of	this	eventuality	as	man’s	destiny	was	foretold
by	the	appearance	in	mankind	of	the	great	avatars. The	infinite	power	of	Divinity	radiates	down	through	the	levels	of
consciousness	like	sunlight	in	the	forest. It	sustains	all	life. When	deprived	of
the	power	of	Light,	consciousness	reverts	to	its	temporary,	illusory	substitute
called	force. Force	is	limited,	whereas	power	is	unlimited. Therefore,	the	end
is	certain	as	force	cannot	stand	against	power,	and	without	the	infusion	of
power,	force,	by	its	very	nature,	expends	and	extinguishes	itself. With	the	expansion	of	knowledge	to	include	the	nonlinear	nonduality	of
reality,	it	will	become	stunningly	apparent	that	the	most	profound,	radically
scientific	statement	that	is	possible	to	make	is,	in	fact,	
“Gloria	in	Excelsis
Deo.”CHAPTER	6
The	Resolution	of	the	Ego
Revelation	occurs	when	the	obstacles	standing	in	its	way	are	removed. These
obstacles	fall	of	their	own	accord	when	their	underpinnings	are	taken	away. Such	an	underpinning	is	the	concept	of	‘cause’. Why	this	realization	is	so
important	can	be	grasped	when	we	see	that	the	belief	in	cause	is	a	major
support	of	the	illusion	that	one	is	a	separate,	self-existent,	and	independent
self,	or	ego. ‘Cause’	is	implicitly	dualistic—there	is	a	‘this’	that	causes	a	‘that’. There
is,	therefore,	an	imputed,	logical	necessity	for	an	‘I’	that	is	the	explanation
and	the	cause	of	the	‘that’	of	actions. Thus,	there	is	an	imaginary	‘thinker’
behind	thoughts,	a	‘doer’	behind	actions,	a	‘feeler’	behind	feelings,	an
‘inventor’	behind	inventions,	etc. Also	characteristic	is	the	confusion	of	identity	with	actions	and	behaviors,
roles,	or	titles. This	confusion	arises	from	the	misidentification	of	the	self	not
only	as	a	separate	doer,	but	it	also	goes	on	to	blur	into	a	self-image	that	one	is
one’s	actions,	behaviors,	feelings,	thoughts,	etc. The	belief	that	one	is	certain
qualities,	such	as	good	or	bad,	or	one’s	vocation,	tends	to	embroider	the
illusion	of	a	separate	doer	behind	the	actions,	with	an	endless	list	of
descriptive	adjectives. The	‘I’	becomes	submerged	beyond	recognition	into	an	endless	morass	of
self-definitions. If	they	are	‘good’	definitions,	one	feels	happy;	if	they	are
‘bad’,	one	then	feels	depressed	or	guilty. In	actuality,	all	self-definitions	are
fallacious	and	equally	misleading. It	is	useful	to	recognize	that	the	illusion	of	a	separate	self	or	entity	creates
a	false	identity	whose	tenacity	is	seemingly	difficult	to	overcome	for	several
reasons. One	becomes	enamored	of	this	precious	‘self’,	which	then	becomes
an	obsession	and	the	subjective	focus	of	languaging	and	thought. The	self
becomes	glamorized	as	the	hero	or	heroine	of	one’s	life	story	and	drama. In
this,	the	‘I’	self	becomes	the	perpetrator,	the	victim,	the	cause,	the	responsible
recipient	of	all	blame	and	praise	and	the	principle	actor	in	the	melodrama	of
life. This	also	requires	that	the	self	be	defended	and	that	its	survival	becomes
all	important. This	includes	the	necessity	to	be	‘right’	at	any	cost. Belief	in	the
reality	of	the	self	becomes	equated	with	survival	and	the	continuance	of
existence	itself. To	transcend	the	identification	with	the	self	therefore	requires	letting	go	ofall	the	above	mental	propensities. This	requires	the	willingness	to	‘sacrifice’
all	these	traits	and	mental	habits	to	God	out	of	love	and	humility. Radical
humility	can	be	arrived	at	only	by	confining	thoughts	and	opinions	to	their
verifiable	validity. This	means	the	willingness	to	let	go	of	all	presumptions	of
thought. With	persistence,	the	vanities	disappear	as	truths	and	are	now	seen	as
the	basis	for	errors. In	one	final,	glorious	crash,	one	realizes	that	the	mind
does	not	really	‘know’	anything. If	anything,	it	only	knows	‘about’,	and	it
cannot	really	know	because	to	really	know	means	to	be	that	which	is	known,
e.g.,	to	know	all	about	China	doesn’t	make	one	Chinese. To	limit	the	mind	to	what	it	provably	knows	is	to	reduce	it	in	size	and
influence	so	it	becomes	one’s	servant	and	not	one’s	master. It	becomes
obvious	that	the	mind	actually	deals	in	presumptions,	appearances,	perceived
events,	nonprovable	conclusions,	and	mentations	that	it	misidentifies	as
reality. No	such	reality	as	that	constructed	by	the	mind	actually	exists. The	mind	tends	to	be	expansive	and	credits	itself	with	‘worthy’	thoughts
and	opinions. When	carefully	examined,	one	finds	that	all	opinions	are
worthless. They	are	all	vanities	and	have	no	importance	or	intrinsic	merit. Everyone’s	mind	is	loaded	with	endless	opinions,	and	when	seen	for	what
they	are,	opinions	are	really	only	mentations. What	is	of	more	importance,
however,	is	that	they	stem	from	and	reinforce	positionalities,	and	it	is	these
positionalities	that	bring	on	endless	suffering. To	let	go	of	positionalities	is	to
silence	opinions,	and	to	silence	opinions	is	to	let	go	of	positionalities. The	value	of	memory	also	becomes	diminished	by	the	realization	that	not
only	does	the	mind	misperceive	in	the	present,	but	also	it	routinely	does	so	in
the	past,	and	what	one	is	remembering	is	really	the	record	of	past	illusions. All	past	actions	were	based	on	the	illusion	of	what	one	thought	one	was	at	the
time. There	is	profound	wisdom	in	the	rueful	saying,	“Well,	it	seemed	like	a
good	idea	at	the	time.”
With	contemplation	and	meditation,	the	belief	in	an	imaginary	‘I’	as	one’s
actual	self	diminishes	as	all	phenomena	are	realized	to	be	happening	of	their
own	and	not	as	a	consequence	of	an	inner	volitional	‘I’. The	phenomena	of	life	are	not	being	caused	by	anything	or	anyone	at	all. It	is	at	first	sometimes	disconcerting	to	realize	that	all	the	events	of	life	are
impersonal,	autonomous	interactions	of	all	the	facets	of	prevailing	conditions
of	nature	and	the	universe. These	include	bodily	functions,	mentations,	and
the	value	and	meaning	the	mind	places	on	thoughts	and	events. These
automatic	responses	are	the	impersonal	consequences	of	prior	programming. In	listening	to	one’s	thoughts,	one	realizes	one	is	just	listening	to	all	that
programming. There	really	is	not	an	inner	‘me’	that	is	causing	this	stream	of
consciousness. This	discovery	can	be	made	through	the	simple	exercise	ofdemanding	that	the	mind	stop	thinking. It	becomes	apparent	that	the	mind
completely	ignores	one’s	wishes	and	goes	right	on	doing	what	it	does	because
it	is	not	acting	out	of	volitional	choice. Frequently,	in	fact,	it	does	the	exact
opposite	of	what	one	wishes. Basic	to	the	ego’s	continuance	and	capacity	to	dominate	is	its	claim	to
authorship	of	all	subjective	experience. The	‘I	thought’	is	extremely	quick	in
interjecting	itself	as	the	supposed	cause	of	all	aspects	of	one’s	life. This	is
difficult	to	detect	except	by	intense	focus	of	attention	during	meditation	on
the	origination	of	the	thought	stream. The	time	lapse	between	an	internally	sensed	occurrence	and	the	ego’s
claim	to	authorship	is	about	1/10,000th	of	a	second. Once	this	gap	is
discovered,	the	ego	loses	its	dominance. It	becomes	obvious	that	one	is	the
witness	of	phenomena	and	not	the	cause	or	doer	of	them. The	self,	then,
becomes	that	which	is	being	witnessed	rather	than	identifying	with	it	as	the
witness	or	experiencer. The	tracking	capability	and	function	is	interesting. The	ego	actually
interposes	itself	between	reality	and	the	mind. Its	function	is	like	the	tape
monitor	function	of	a	high-fidelity	set. The	tape	monitor	plays	back	the
program	that	has	just	been	recorded	a	split	second	prior	to	the	playback. Therefore,	what	the	person	experiences	in	ordinary	life	is	an	instant	replay	of
what	the	ego	has	just	recorded. In	this	split	instant,	the	incoming	material	is
instantly	edited	by	the	ego	in	accordance	with	its	previous	programming. Thus,	distortion	is	built	in	and	automatic. This	screen	obscures	reality	and	hides	it	from	awareness. One	of	the	first
things	noticed	when	the	ego	is	transcended	is	the	enormous	transformation	of
all	life	into	intense	aliveness. One	gets	to	experience	reality	before	it	has	been
distorted,	muffled,	and	edited	by	presumption. The	impact	when	one	first
experiences	life	presenting	itself	as	it	actually	is,	is	overwhelming. Just
moments	before	the	illusion	of	the	false	self	disappears,	it	has,	in	its
remaining	seconds,	an	emerging	glimpse	of	Reality	as	it	never	could	have
even	imagined	it. The	demise	of	the	ego’s	perceptual	apparatus	reveals
wondrous	splendor. In	that	split	second,	actual	death	was	also	felt	as	the
remnants	of	the	ego’s	structure	expired	with	the	belief	that	it	alone	was	real. In	summation,	it	can	be	said	that	the	ego	is	a	compilation	of	positionalities
held	together	by	vanity	and	fear. It	is	undone	by	radical	humility,	which
undermines	its	propagation. Another	underpinning	of	the	ego	is	our	belief	that	it	is	our	source	of
comprehension	and	survival,	and	we	look	to	it	as	the	font	of	information
about	ourselves	and	the	world. We	see	it	as	our	interface	with	the	world,
which,	like	a	TV	screen,	brings	the	world	and	its	meanings	to	us,	and	we	fearwe	would	be	lost	without	it. Throughout	one’s	lifetime,	the	ego-self	has	been	the	focus	of	one’s
endeavors;	therefore,	the	emotional	investment	in	it	has	been	enormous. The
ego	is	both	the	source	and	the	object	of	striving	and	is	heavily	imbued	with
sentiment	as	well	as	the	whole	gamut	of	human	feelings,	failings,	gains	and
losses,	victories	and	tragedies. One	becomes	obsessed	with	and	enamored	of
this	entity,	its	roles,	and	its	vicissitudes. The	sheer	mass	of	investment	in	this
self	makes	it	seem	too	valuable	to	relinquish. We	are	anchored	to	it	by	all	the
years	of	intimate	familiarity—the	hopes,	the	expectations,	and	the	dreams. One	becomes	attached	to	this	‘me’	that	is	thought	to	be	central	to	the
experience	of	life	itself. In	addition	to	this	enormous	lifetime	investment	in	what	we	believe	to	be
our	self,	there	appears	on	the	horizon	of	the	future	the	specter	of	death. The
awful	information	that	this	‘me’	is	actually	fated	to	come	to	an	end	seems
incredulous. The	prospect	of	death	as	an	ending	to	the	‘me’	seems	unfair,
bizarre,	unreal,	and	tragic. It	makes	one	angry	and	frightened. The	whole
panoply	of	emotions	that	have	been	lived	through	as	a	consequence	of	being
alive	now	has	to	be	replayed,	but	this	time,	about	death	itself. The	relinquishment	of	the	ego	self	as	one’s	central	focus	involves	the
letting	go	of	all	these	layers	of	attachments	and	vanities,	and	one	eventually
comes	face-to-face	with	the	ego’s	primary	function	of	control	to	ensure
continuance	and	survival. Therefore,	the	ego	clings	to	all	its	faculties	because
their	basic	purpose,	to	ensure	its	survival,	is	the	‘reason’	behind	its	obsession
with	gain,	winning,	learning,	alliances,	and	accumulation	of	possessions,	data,
and	skills. The	ego	has	endless	schemes	for	enhancing	survival—some	gross,
some	obvious,	others	subtle	and	hidden. To	the	average	person,	all	the	foregoing	seems	formidable	and	bad	news
indeed. For	those	who	are	involved	in	advanced	spiritual	work,	however,	the
good	news	becomes	apparent. In	actuality,	the	ego-self	doesn’t	have	to	die	at
all;	life	doesn’t	come	to	an	end;	existence	does	not	cease;	and	no	horrible,
tragic	fate	is	waiting	to	end	life	at	all. Like	the	ego	itself,	the	whole	story	is
imaginary. One	does	not	even	have	to	destroy	the	ego	or	even	work	on	it. The
only	simple	task	to	be	accomplished	is	to	
let	go	of	the	identification	with	the
ego	as	one’s	real	self! With	this	relinquishment	of	identification,	it	actually	goes	right	on
walking	and	talking,	eating	and	laughing,	and	the	only	difference	is	that,	like
the	body,	it	becomes	‘that’	instead	of	‘me’	or	‘this’. All	that	is	necessary,	then,	is	to	let	go	of	ownership,	authorship,	and	the
delusion	that	one	invented	or	created	this	self	and	see	that	it	was	merely	a
mistake. That	this	is	a	very	natural	and	inevitable	mistake	is	obvious.Everyone	makes	it,	and	only	a	few	discover	the	error	and	are	willing	or	able
to	correct	it. The	likelihood	of	correcting	this	error	of	misidentification	is	a
transformation	that	actually	cannot	be	done	without	God’s	help. To	let	go	of
one’s	seeming	very	core	of	existence	appears	to	need	great	courage	and
resolve. At	first,	the	prospect	seems	formidable	and	involves	fear	of	loss. The
fear	that	“I	won’t	be	me”	comes	up. There	is	fear	of	the	loss	of	security	and
the	familiar. Familiar	means	comfort,	and	there	is	the	underlying	phrase,	“The
‘me’	is	actually	all	I	have.”	To	let	go	of	this	familiar	‘me’	brings	up	the	fear	of
voidness,	nonexistence,	or	possibly	the	dreaded	‘Nothingness’. To	ease	the	transition	of	identification	from	self	to	Self,	it	is	helpful	to
know	that	the	lesser	becomes	replaced	by	the	greater,	and	thus,	no	loss	is
experienced. The	comfort	and	security	that	were	gleaned	from	clinging	to
one’s	identification	with	the	small	self	is	miniscule	compared	to	the	discovery
of	the	true	Self. The	Self	is	much	closer	to	the	feeling	of	‘me’. The	Self	is	like
‘Me’	instead	of	just	‘me’. The	little	me	had	all	kinds	of	failings,	fears,	and
sufferings,	and	the	real	Me	is	beyond	all	such	possibility. The	little	me	had	to
carry	the	burden	of	the	fear	of	death,	whereas	the	real	Me	is	immortal	and
beyond	all	time	and	space. Gratification	at	the	transition	is	complete	and	total. The	relief	that	all	one’s	lifetimes	of	fears	were	groundless	and	imaginary	is	so
enormous	that,	for	a	period	of	time,	it	is	very	difficult	to	even	function	in	the
world. With	the	reprieve	from	the	death	sentence,	the	wondrous	gift	of	Life
springs	forth	now	in	its	full	splendor,	unclouded	by	anxiety	or	the	pressure	of
time. With	the	cessation	of	time,	the	doors	swing	open	to	an	eternity	of	joy;	the
love	of	God	becomes	the	Reality	of	the	Presence. The	Knowingness	of	the
Truth	of	all	Life	and	Existence	stands	forth	with	stunning	Self-revelation. The
wonderment	of	God	is	so	all	encompassing	and	enormous	that	it	surpasses	all
possible	imagination. To	be	at	last	truly	and	finally	home	is	profound	in	the
totality	of	its	completeness. The	idea	that	man	fears	God	then	seems	so	ludicrous	that	it	is	a	tragic
insanity. In	reality,	that	which	is	the	very	essence	of	love	dissolves	all	fear
forever. There	is	also	a	divine	comedy	in	the	absurdity	of	mankind’s
ignorance. At	the	same	time,	the	blind	struggles	and	sufferings	are	seen	as
pointless	and	needless. Divine	Love	is	infinitely	compassionate;	that	people
believe	in	a	God	who	gets	upset	and	angry	at	people’s	limitations	is	hard	to
believe. The	blind	world	of	the	ego	is	an	endless	nightmare;	even	its	seeming
gifts	are	evanescent	and	hollow. The	true	destiny	of	man	is	to	realize	the	truth
of	the	divinity	of	one’s	source	and	creator,	which	is	ever	present	within	that
which	has	been	created	and	is	the	Creator—the	Self.To	be	content	with	living	in	the	confines	of	the	ego	is	a	pathetic	price	to
pay	for	the	measly	crumbs	that	the	ego	repays	for	submission	and
subservience	to	it. Its	little	gains	and	pleasures	are	pitiful	and	only	fleeting
and	transient. Another	reason	the	ego	is	tenacious	is	its	fear	of	God. This	fear	is	aided
and	abetted	by	the	prevalent	misinformation	about	the	nature	of	God	and	on
whom,	in	this	process	of	personification,	all	kinds	of	anthropomorphic	defects
are	projected,	which	distort	man’s	imagination	about	the	nature	of	deity	itself. Like	a	giant	Rorschach	card,	man’s	fantasies	about	God	become,	as	Freud
correctly	said,	the	ultimate	repository	of	all	man’s	fears	and	delusions. Freud’s
limitation	was	that	although	he	was	correct	in	stating	that	no	such	false	god
exists,	he	did	not	suspect	that,	on	the	contrary,	a	true	God	does	exist	(which
accounts	for	Freud’s	calibrated	level	of	499). Carl	Jung,	one	of	Freud’s
contemporary	psychoanalysts,	went	beyond	Freud	and	proclaimed	the	truth	of
man’s	spirit	and	the	validity	of	spiritual	values. (Jung	therefore	calibrates	at
540.) In	these	observations,	we	clearly	see	the	demarcation	and	the	limits	of
reason,	intellect,	and	rationality. To	understand	the	nature	of	God,	it	is	necessary	only	to	know	the	nature
of	love	itself. To	truly	know	love	is	to	know	and	understand	God;	and	to
know	God	is	to	understand	love. The	ultimate	awareness	and	knowingness	in	the	presence	of	God	is	Peace. That	peace	proclaims	infinite	safety	and	preservation	with	infinite	protection. No	suffering	is	even	possible. There	is	no	past	to	regret	and	no	future	to	fear. Because	all	is	known	and	ever	present,	all	possible	uncertainties	or	fears	of
the	unknown	are	dissolved	forever. The	guarantee	of	survival	is	absolute;
there	are	no	clouds	on	the	horizon	nor	is	there	such	a	thing	as	a	future	or	a
next	instant	that	could	be	hiding	someone	awaiting	misfortune. Life	is	a
permanent	‘today’. The	state	of	Reality	precludes	any	causes,	and	there	is	no	possible
relationship	between	a	subject	and	an	object. Thus,	there	are	no	nouns,	no
pronouns,	no	adjectives,	no	verbs,	no	‘other’,	and	in	fact,	no	such	thing	as
relationship	is	even	possible	in	Reality. Neither	gain	nor	loss	is	possible. The
Self	already	is	All	That	Is,	and	nothing	is	incomplete. There	is	nothing	that
needs	to	be	known,	and	no	questions	remain. All	goals	have	been	totally
completed	and	all	desires	satisfied. The	Self	is	without	desire	and	free	of
wants	or	cravings. It	already	has	everything	by	virtue	of	the	fact	that	it	is
everything. To	be	All	That	Is	precludes	all	possible	lack,	and	there	is	nothing
left	to	do. There	are	no	thoughts	to	think. There	is	no	mind	to	be	concerned
with. The	Self-God-Atman	has	no	needs. It	does	not	get	pleased	or
disappointed. It	has	no	feelings	or	emotions. It	has	no	beliefs	or	attitudes. Theexistence	of	the	Self	is	effortless. That	which	is	the	very	source	of	existence	is
forever	free	and	unconditional. The	resplendent	power	of	God	is	self-
luminous	in	the	very	light	of	consciousness	itself,	which	has	no	necessity	for
a	body	nor	any	materiality	or	form. That	which	is	formless	is	the	very
substrate	of	form. The	Self	is	noncritical,	impartial,	totally	available,	present,
and	accepting. It	is	completely	safe	to	surrender	the	self	to	the	Self. The	unconditional
love	of	the	Self	for	the	self	is	its	guarantee	of	mercy. The	emanation	of	Self	to
self	is	the	province	of	the	Holy	Spirit,	which	is	the	link	between	spirit	and
ego. By	prayer	we	request,	permit,	and	choose	through	free	will	to	allow	the
Holy	Spirit	to	be	our	guide. By	God’s	grace	the	transformation	to
enlightenment	is	made	possible. It	is	said	that	the	resolution	of	the	ego	is	made	difficult	by	resistance. The
ego	doesn’t	want	to	change	or	be	changed	despite	its	sufferings,	fears,	and
regretful	miseries. It	clings	to	being	‘right’	at	any	cost	and	frets	and	jealously
guards	its	cherished	beliefs. It	is,	in	fact,	not	an	enemy	to	be	vanquished,	but	a
patient	that	needs	to	be	healed. The	ego	is	actually	ill	and	suffers	from
delusions	that	are	intrinsic	to	its	structure. The	return	to	sanity	requires	only
the	willingness	of	humility. Truth	becomes	self-revealing;	it	is	not	something
to	be	attained	or	acquired,	but	instead	shines	forth	of	its	own	accord. The
peace	of	God	is	profound	and	absolute. Its	presence	is	exquisitely	gentle	and
complete. Nothing	is	left	untouched	or	unhealed. Such	is	the	nature	and
quality	of	Love. The	Self	is	the	very	fulfillment	in	manifestation	of	the
Creator	as	existence	itself. Nothing	exists	that	is	outside	the	love	of	God. The	story	of	Truth	has	been	told	repeatedly	throughout	the	ages,	but	it
bears	telling	again. Into	the	void-like	space	created	by	the	ego’s	realization
that	in	actuality	it	knows	nothing	suddenly	flows	the	love	of	God,	like	a	dam
that	has	been	opened. It	is	as	though	Divinity	had	been	waiting	all	these
millennia	for	this	final	moment. In	a	moment	of	serene	ecstasy,	one	is	home	at
last. The	Real	is	so	overwhelmingly,	obviously,	and	totally	present	that	it
seems	incredulous	that	belief	in	any	other	kind	of	‘reality’	is	even	possible. It
is	like	some	strange	kind	of	forgetting,	like	the	story	of	the	Hindu	god	who
willed	himself	to	be	a	cow	and	then	forgot	that	he	had	done	it	and	had	to	be
rescued	by	another	of	the	gods. Sometimes	the	ego	misidentifies	itself	more	specifically	as	the
personality. It	thinks,	“I	am	such-and-such	a	person.”	And	it	says,	“Well,
that’s	who	I	am.”	From	this	illusion	arises	the	fear	that	one	will	lose	one’s
personality	if	the	ego	is	relinquished. This	is	feared	as	the	death	of	‘who	I
am’. By	internal	observation,	one	can	differentiate	that	the	personality	is	asystem	of	learned	responses,	and	the	persona	is	not	the	real	‘I’. The	real	‘I’
lies	behind	and	beyond	it. One	is	the	witness	of	that	personality,	and	there	is
no	reason	one	has	to	identify	with	it	at	all. With	the	emergence	of	the	real	Self
as	the	true	‘I’,	the	personality,	after	some	delay	of	adjustment,	goes	right	on
interacting	with	the	world,	which	does	not	seem	to	notice	the	difference. The
personality	continues	to	be	sort	of	entertaining	and	often	comical,	and	like	the
body,	becomes	sort	of	a	novelty. Instead	of	‘me’,	the	persona	has	become	an
‘it’	that	runs	on	its	own	generator,	so	to	speak. It	has	its	habits,	styles,	likes,
and	dislikes,	but	they	are	no	longer	of	any	real	significance	or	importance,
and	they	have	no	consequences	of	happiness	or	unhappiness. Likewise,	a
lingering	semblance	of	ordinary	human	emotions	also	seems	to	come	and	go,
but	they	have	no	influence	or	power	because	they	no	longer	have	any
identification	or	ownership	as	‘mine’. People	in	the	world	seem	to	expect	certain	responses	and	get	upset	if	these
do	not	occur,	so	out	of	love,	they	are	allowed	to	seem	to	occur,	although	they
are	actually	slight	and	of	no	real	importance	or	significance. With	the
relinquishment	of	identification	of	Self	with	the	ego,	it	is	difficult	and	not
natural	to	become	involved	in	the	details	of	the	world	that	require	linear
processing. The	focus	now	seems	to	be	on	essence	rather	than	on	details	of
form	that	require	extra	energy	to	handle. This	is	partially	due	to	the	fact	that
the	brain’s	EEG	frequencies	that	accompany	advanced	states	of	consciousness
or	enlightenment	are	slow	Theta	waves	(4-7	cycles/second).They	are	slower
than	the	Alpha	waves	(8-13	cycles/second)	that	occur	in	meditation. In
contrast,	the	ordinary	mind,	which	is	an	experience	of	the	ego,	is
predominantly	at	13+	cycles	per	second	of	beta	waves. The	world	seems	to	pay	endless	attention	to	the	irrelevant,	and	it	is
necessary	to	recall	that	it	considers	such	things	as	important,	significant,	or
even	worth	dying	for. Out	of	respect	for	people’s	feelings,	some
approximation	with	normal	social	responses	is	reassuring,	or	else	people	feel
rejected	or	unloved. For	instance,	people	react	with	happiness	or	sadness	to
what	they	perceive	as	gains	or	losses. In	actuality,	neither	is	really	occurring,
but	it	is	obvious	that	it	is	experienced	as	real	by	the	individual. Sympathy,	in
the	meantime,	has	been	replaced	by	compassion	and	awareness	rather	than	by
a	concordant	emotionality. What	the	people	in	the	world	actually	want	is	the	recognition	of	who	they
really	are	on	the	highest	level,	to	see	that	the	same	Self	radiates	forth	within
everyone,	heals	their	feeling	of	separation,	and	brings	about	a	feeling	of
peace. To	bring	peace	and	joy	to	others	is	the	gift	of	the	benevolence	of	the
Presence.Section	Three
The	Pathway	of	ConsciousnessCHAPTER	7
The	Mind
Introduction
The	traditional	pathways	to	God	classically	have	been	generally	described
as	the	great	yogas:	Raja	Yoga,	Karma	Yoga,	and	Advaita,	among	others. These	are	the	pathways	through	the	heart,	surrender,	love,	service,	worship,
devotion,	and	lastly,	
Advaita
,	the	pathway	through	mind. It	has	been	said	that
the	pathway	of	the	mind	is	not	suitable	for	most	seekers	during	this	Kali	Yuga
(an	eon,	or	58,000	years	of	one	complete	revolution	of	the	Zodiac)	as	there
are	too	many	worldly	distractions. The	pathway	of	mind	requires	the	capacity
for	concentration	or	one-pointedness	of	mind. However,	it	may	be	the	best
way	for	the	person	who	channels	their	energy	through	thought	and	thinking
rather	than	feeling. What	follows	is	a	general	orientation	to	approach	and	start	on	this
pathway. Most	seekers	also	do	the	heart	pathway	at	the	same	time;	it	is	merely
a	matter	of	emphasis	on	one	or	the	other. They,	of	course,	are	not	exclusive,
and	in	the	end,	they	become	the	same. This	will	also	lead	into	a	discussion	of
a	concomitant	style	of	meditation. Observation
The	mind	at	first	observation	seems	to	be	a	nonstop	talking	machine	with
a	constant	barrage	of	endless	thoughts,	ideas,	concepts,	meanings,	memories,
plans,	apprehensions,	doubts,	repetitions,	and	nonsense	verses. Then	arise
fragments	of	music,	past	events,	stories,	paragraphs,	scenarios,	opinions,
speculations,	images	of	objects,	and	people	past	and	present. Next	come
imaginations,	fantasies,	daydreams,	fears,	speculations,	and	numerous
phantasmagoria. Interspersed	with	all	this	endless	babble	are	fragments	of
news,	media	events,	scenes	from	movies,	television	shows,	and	Internet
conversations. On	top	of	all	this	are	financial	and	business	worries,	bills	to	be
paid,	schemes,	family,	culture,	politics,	concerns,	and	so	on,	ad	infinitum. At	first	glance,	there	is	a	seeming	overwhelm	and	a	hopeless	morass	over
which	one	has	very	little,	if	any,	control. With	focus	and	concentration,	some
logical	thought	sequences	are	possible,	but	then	the	mind	quickly	lapses	back
into	its	restless	sea	of	thoughts,	images,	and	fantasies,	with	no	surcease. Can	any	sense	be	made	of	all	this? Is	there	any	place	one	could	start	toeven	approach	this	utter	madhouse? The	Buddha	said	that	the	true	self	is	glimpsed	in	the	space	between
thoughts,	and	yet,	there	seems	to	be	no	cessation	in	the	mind’s	endless
activities. If	anything,	the	mind	seems	to	engage	in	endless	frenetic	activity	as
though	it	dreads	a	moment	of	silence	more	than	anything	else. Does	it	fear
that	silence	will	mean	its	end	has	come? It	seems	to	pin	its	hope	of	survival
on	nonstop	chatter. It	will,	in	fact,	quickly	fill	in	any	possibility	of	silence
with	nonsense	rhymes	or	senseless	sound	bytes;	it	will	start	chanting	“cha-
cha-cha”	or	“itty-bittyboo”	or	“bee-bop-a-boo”—anything	rather	than	silence. What	in	the	world	is	going	on	with	the	mind? Motive
By	observation	it	can	be	seen	that	beneath	the	images	and	words
themselves,	there	is	a	driving	energy,	a	desire	to	think,	to	mentate,	to	keep
busy	with	any	input	the	mind	can	find	to	fill	in	the	gaps. One	can	detect	a
drive	to	‘thinkingness’,	which	is	
impersonal
. With	observation,	one	can	detect
that	there	is	no	‘I’	thinking	the	thoughts	at	all. In	fact,	the	‘I’	rarely	intervenes. The	real	‘I’	has	trouble	even	getting	in	a	few	sensible	words	or	thoughts. When	it	is	capable	of	this,	we	call	this	intervention	‘concentration,’	but	it
takes	effort	and	energy	to	push	aside	the	babble	and	distractions	to	be	able	to
organize	a	sequence	of	logical	thoughts. The	first	part	of	such	a	process	is	to	focus	on	the	desired	subject	and	limit
the	stream	of	content	to	the	topic	chosen	for	contemplation. Psychologists
here	surmise	that	the	stream	of	thought	is	determined	by	instinctual	drives,	or
that	the	content	of	thought	is	organized	according	to	associations	and
conditioning. All	the	theorizing	about	the	nature	of	thoughts	surmises	that
there	is	an	inner	‘thinker’,	an	invisible	homunculus	who	sits	in	charge	of	this
ongoing,	multifactorial	set	of	processes	called	mentation. Computers	study	these	phenomena	and	hope	to	come	up	with	artificial
intelligence	programs. However,	at	best,	these	merely	imitate	certain	limited
logic	processes. The	multifaceted,	complex	processes	of	the	total	mind	are
nonlinear	and	unable	to	be	encompassed	within	the	Newtonian	paradigm	to	be
suitable	for	computerization. Its	primary	content	is	best	described	as
seemingly	random	or	chaotic,	with	interspersed	runs	of	logic,	reason,	or
intelligence	that	just	as	quickly	fade	back	into	the	noise	of	endless	chatter
again. The	periods	of	intelligent	logic	sequences	seem	to	appear	chaotically. Like
reveries,	fantasies,	or	daydreams,	the	mind	just	as	randomly	selects	short
periods	of	reality-focused,	sequential	processing. Intuitive	leaps	occur	with	no
warning. Just	as	likely	are	periods	of	thought	blocking,	lapses,	forgettings,and	various	fragments	lost	in	an	endless	maze. One	thing	is	obvious—the	mind	is	totally	unreliable. It	cannot	really	be
depended	upon	at	all. It	is	not	able	to	be	consistent,	and	its	performance	is
sporadic	as	well	as	erratic. It	will	forget	to	take	the	keys	to	the	office,	forget
telephone	numbers	and	addresses,	and	be	the	source	of	frustration	or
annoyance. The	mind	is	contaminated	by	emotions,	feelings,	prejudices,	blind
spots,	denials,	projections,	paranoias,	phobias,	fears,	regrets,	guilts,	worries,
anxiety,	and	the	fearsome	specters	of	poverty,	old	age,	sickness,	death,	failure,
rejection,	loss,	and	disaster. In	addition	to	all	the	foregoing,	the	mind	has	also
been	innocently	and	erroneously	programmed	by	endless	propaganda,
political	slogans,	religious	and	social	dogmas,	and	continual	distortions	of
facts,	not	to	mention	falsifications,	errors,	misjudgments,	and	misinformation. Even	carefully	orchestrated	and	disciplined	traditional	social	institutions,
such	as	the	law	and	legal	proceedings,	trials	and	legal	processes,	are	rife	with
error	(as	starkly	revealed	by	DNA	testing). Even	eyewitnesses	are	dead	wrong
over	and	over	again. Above	all	else,	the	primary	defect	of	the	mind	is	not	only
its	content,	usually	irrelevant	or	in	error,	but	it	has	no	means	of	telling	truth
from	falsehood. It	is	merely	a	game	board. How	To	Proceed
From	the	foregoing,	it	can	be	seen	that	it	is	futile	to	try	to	find	truth	via
the	mind. (The	benefit	of	the	way	of	the	heart,	or	Unconditional	Love,	is	that
it	bypasses	many	of	the	traps	and	quagmires	of	the	so-called	mind.) Even	if
the	mind	could	be	trusted	to	produce	a	logical,	stable	product,	it	easily	fails	to
grasp	the	significance	of	context,	and	it	interprets	the	results	or	misapplies
them,	e.g.,	the	current	‘politically	correct’	game	that	never	seems	to	anticipate
unexpected	consequences. The	pathway	through	the	mind	is	really	the	pathway	of	‘no	mind’	in	that
its	techniques	are	designed	to	bypass	the	mind	and	thinkingness	altogether. We	could	liken	the	mind	to	a	goldfish	bowl. The	water	is	consciousness	itself. The	fish	are	the	thoughts	and	concepts. Beyond	the	content	of	mind	is	the
context	or	space	through	which	the	thoughts	occur. The	water	always	remains
the	same	and	is	unaffected	by	the	thoughts. We	tend	to	cling	to	thoughts
because	the	ego,	in	its	vanity,	classifies	them	as	‘mine’. This	is	the	vanity	of
possession	that	automatically	adds	value	and	importance	to	anything
(possessions,	country,	relatives,	opinions)	as	soon	as	the	thought	‘mine’	is
prefixed. Once	the	supposed	value	of	a	thought	has	been	enhanced	by	the
prefix	‘mine’,	it	now	takes	on	a	tyrannical	role	and	tends	to	dominate	thought
patterns	and	automatically	distorts	them. Most	people	actually	dread	their
own	mind	and	live	in	fear	of	it. It	can	assail	one’s	peace	of	mind	at	any	time,without	warning,	with	sudden	fears,	regrets,	guilts,	remorses,	memories,	etc. To	undo	the	dominance	of	mental	content,	it	is	necessary	to	remove	the
illusion	that	thoughts	are	personal,	that	they	are	valuable,	or	that	they	belong
to	or	originate	from	one’s	own	self. Like	the	body,	the	mind	and	its	contents
are	really	a	product	of	the	world. One	is	born	with	an	organ	called	a	brain,
which	is	predetermined	by	genetics	to	have	certain	structures	and	capabilities
as	well	as	limitations,	depending	on	chromosomes	and	gene	combinations,
DNA	sequences,	etc. From	all	this	genetic	garble	arises	a	fragile,	complex	growth	pattern	of
brain	neurons	and	synapses	now	subject	to	intrauterine	influences	and	post-
natal	fates,	such	as	nutrition,	nurture,	and	emotional	and	intellectual	climate. Together	with	this	is	the	influence	of	an	infinite	number	of	neurotransmitters,
neurohormones,	environmental	hazards,	and	accidental	programmings. The
IQ	is	already	set;	the	convolutions	are	already	in	place,	and	now	one	has	to
make	the	best	of	it	because	society,	with	all	its	complexity	and	error,	then
proceeds	to	systematically	program	this	defective	organ	with	software	of
questionable	accuracy,	usefulness,	or	veracity. Like	the	body,	the	mind	is	not	one’s	real	self,	and	like	the	body,	it	is
basically	impersonal. It	has	thoughts,	but	these	thoughts	are	not	a	product	of
the	self. Even	if	the	person	does	not	want	a	mind,	they	have	one	anyway. There	is	no	choice	in	the	matter;	the	mind	is	imposed	and	thrust	upon	one
unasked. The	fact	that	having	a	mind	is	an	involuntary	imposition	helps	with
the	realization	that	it	is	not	a	personal	choice	or	decision. Further	Observations
After	one	has	observed	the	general	field	of	mind,	it	is	apparent	that	the
specific	content	of	the	thought	stream	itself	is	not	likely	to	be	rewarding. One
has	to	stand	back,	move	farther	into	the	next	level	of	consciousness,	and	ask
what	is	it	that	is	watching,	observing,	being	aware	of,	and	registering	the	flow
of	thoughts. Just	as	the	eye	is	unaffected	by	what	is	observed	or	the	ear	by
what	is	heard,	there	is	the	ongoing	process	of	witnessing,	which	is	unaffected
by	that	which	is	witnessed.
_OceanofPDF.com_The_Eye_of_the_I_-_David_R_Hawkins.txt
Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        If	these	are	excluded,	then	the	remaining	books
collectively	calibrate	at	only	125. The	New	Testament	calibrates	at	640. However,	if	Revelation	were
removed	(it	calibrates	at	only	70),then	the	New	Testament	would	calibrate	at
790. The	current	Bible	calibrates	at	475. To	make	it	authentically	‘holy’	as	its
title	implies,	it	would	have	to	exclude	all	the	books	of	the	Old	Testament
(except	Genesis,	Psalms	and	Proverbs)	and	Revelation. If	that	were	done,	then
the	Bible	would	be	truly	holy	and	calibrate	at	740. Importantly,	the	Lamsa	version	of	the	Bible	(translated	from	the	Aramaic
Peshitta)	is	more	accurate	than	the	King	James	version	(translated	from	the
Greek). It	calibrates	20	points	higher. The	King	James	version	has	serious
errors,	for	example,	on	the	cross	Jesus	is	misquoted	as	saying,	“My	God,	why
hast	Thou	forsaken	me. ”	In	the	Aramaic	translation,	the	quote	is,	“My	God,for	this	I	was	spared. ”	Jesus	spoke	Aramaic,	not	Greek	(see	Introduction,
Lamsa	Bible,	p. xi). If	the	Lamsa	Bible	excluded	the	Old	Testament	(except	for	Genesis,
Psalms	and	Proverbs)	and	Revelation,	it	would	calibrate	at	810. If	Revelation
were	removed	from	the	Lamsa	translation	of	the	New	Testament,	then	the
Lamsa	New	Testament	would	calibrate	at	880. CHAPTER	5
Circumventing	the	Ego
Simplicity
The	core	of	all	the	great	spiritual	teachings	and	teachers	can	be	surmised	in	a
few	simple	paragraphs. (Operationally,	they	all	amount	to	the	admonition	to
avoid	that	which	makes	one	go	weak	with	muscle	testing	and	pursue	that
which	makes	one	go	strong. ) Choose	to	be	easygoing,	benign,	forgiving,	compassionate,	and
unconditionally	loving	towards	all	life	in	all	its	expressions,	without
exception,	including	oneself. Focus	on	unselfish	service	and	the	giving	of
love,	consideration,	and	respect	to	all	creatures. Avoid	negativity	and	the	desire	for	worldliness	and	its	greed	for	pleasure
and	possessions. Forego	opinionating,	the	judgment	of	right	versus	wrong,	the
vanity	of	being	‘right’,	and	the	trap	of	righteousness. Seek	to	understand
rather	than	to	condemn. Venerate	the	teachers	of	these	basic	principles	and	ignore	all	others. Apply
these	principles	to	one’s	view	of	oneself	as	well	as	of	others. Trust	in	the	love,
mercy,	infinite	wisdom,	and	compassion	of	Divinity	that	sees	through	all
human	error,	limitation,	and	frailty. Place	faith	and	trust	in	the	love	of	God
who	is	all-forgiving,	and	understand	that	condemnation	and	fear	of	judgment
stem	from	the	ego. Like	the	sun,	the	love	of	God	shines	equally	on	all. Avoid
negative	depictions	of	God	as	an	anthropomorphic	error,	i. e. ,	jealous,	angry,
destructive,	partial,	favoring,	vengeful,	insecure,	vulnerable,	contractual,	etc. Surrender	and	Sacrifice
These	are	arbitrary	terms	that	presume	that	one	is	looking	at	spiritual
principles	from	the	viewpoint	of	the	ego’s	vested	interests	and	justifications
for	negativity. To	the	ego,	spiritual	principles	represent	a	possible	loss	of
positionality,	but	from	the	viewpoint	of	spirit,	they	are	gains. The	primary	surrenders	and	sacrifices	have	to	do	with	the	substitution	of
humility	for	vanity. In	actual	practice,	one	merely	relinquishes	the	vanities	of
opinionating	and	judgmentalism. The	letting	go	of	positionalities	undoes	the
limitation	of	the	‘error	of	the	polarity	of	the	opposites’,	which	is	the	dualistic
consequence	of	perception. By	letting	go	of	the	self-referential	term	‘I’	as	ahabit	of	thinking,	the	hold	of	the	narcissistic	core	of	the	ego	is	lessened. Substitute	the	habit	of	expressing	ideas	in	the	third	person	instead	of	with	the
subjective	pronoun	‘I’. The	use	of	impersonal	statements	about	how	things
seem	avoids	getting	personally	embroiled	in	issues. Dispassionate	statements
tend	to	be	more	balanced	and	objective	because	they	include	many	sides	of	an
argument	rather	than	a	single-sided,	biased	view. What	one	witnesses	in	the	world	of	human	events	is	neither	right	nor
wrong	but	the	acting	out	of	the	energy	fields	of	consciousness	as	they	impinge
and	express	through	particular	individuals	under	specified	conditions	of	time
and	place. If	we	avoid	the	hypothetical	positionality	that	people	‘could’	be
different	than	they	are,	we	see	that,	in	actuality,	people	cannot	really	help
being	other	than	they	are. If	they	could	be	different,	they	would	be. Limitations	define	possibilities;	the	hypothetical	does	not	exist;	it	is	not	a
reality	but	an	imagination. It	is	irrational	to	condemn	human	behavior	by
comparing	it	with	the	hypothetical	ideal. Indignation	gives	way	to	compassion	through	understanding	and	brings
into	prominence	the	truth	of	the	great	historical	statements,	“They	know	not
what	they	do”	(Jesus	Christ),	or,	“The	only	sin	is	that	of	ignorance”	(Buddha). Transcending	The	Negatives
It	is	not	very	efficient	or	rewarding	to	‘battle	sin’	and	get	into	a	struggle	to
use	‘will	power’	to	overcome	defects. These	are	already	positionalities	and
traps	that	bind	the	mind	in	the	dualistic	error	of	the	‘opposites’. The	way	out	of	conflict	is	not	to	try	to	eliminate	the	negative	but	instead
to	choose	and	adopt	the	positive. To	view	that	one’s	mission	in	life	is	to
understand	rather	than	to	judge	automatically	resolves	moral	dilemmas. Professionals	do	this	all	the	time. Doctors	and	lawyers	will	actually	even	tell
their	patients	and	clients	that	their	job	is	to	heal	or	defend	and	not	to	judge. The	surgeon	operates	equally	on	the	broken	hip	of	the	saint	or	the	criminal. “It	is	not	my	position	or	function	to	judge	in	such	matters,”	is	a	common
statement. Much	relief	is	experienced	when	we	realize	that	by	adopting	a	spiritual
life,	righteous	condemnation	and	the	hate	that	ensues	from	it	can	be	left	to
others. This	pursuit	of	the	spiritual	‘good’	benefits	all	mankind,	and	it	could
therefore	be	said	to	be	the	most	praiseworthy	vocation	of	all. The	spiritual	commitment	then	defines	a	distinct	role	that	differs	from	that
of	the	uncommitted	person. It	implies	a	different	set	of	standards	and	focus	of
energy	and	attention	from	the	ordinary	seeking	of	the	vanities	of	the	ego	and
worldly	accomplishments. One	sacrifices	material	or	egocentric	gain	for
spiritual	progress,	and	in	so	doing,	the	transient	is	subordinated	to	thepermanent,	and	that	which	is	of	true	value	is	chosen	over	that	which	is	only
an	illusion. A	yardstick	that	is	helpful	in	making	decisions	is	to	project
oneself	ahead	to	one’s	deathbed	and	ask,	Which	decisions	do	I	want	to	be
accountable	for	at	that	time. We	know	with	certainty	from	spiritual	research	(which	anyone	can	verify)
that	consciousness	does	not	miss	one	single	iota	of	life;	all	is	to	be	counted
and	taken	responsibility	for,	and	nothing	goes	unnoticed	or	unrecorded. This
is	in	general	agreement	with	the	totality	of	man’s	experience	and	wisdom
throughout	all	cultures	and	ages	and	is	the	common	theme	of	all	religions	and
spiritual	teachings. In	practice,	then,	one	transcends	the	negative	by	merely	choosing	the
opposite. With	the	internal	discipline	that	stems	from	passionate	commitment,
the	negative	choices	are	no	longer	seen	as	options. We	all	then	become
conscientious	objectors	when	we	draw	the	line	and	set	boundaries. This	rather
automatically	occurs	as	a	consequence	of	choosing	spiritual	goals	that	we
value	above	the	goals	of	the	world. Keeping	One’s	Own	Counsel
Spiritual	views	are	not	very	popular	in	society	in	general. It	is	not
necessary	to	impose	one’s	views	on	others. Proselytizing	is	best	done	by
example	rather	than	by	coercion	and	lapel	grabbing. We	influence	others	by
what	we	are	rather	than	by	what	we	say	or	have. To	express	views	that	are
contrary	to	public	opinion	may	be	sociologically	praiseworthy,	but	to	do	so
leads	to	conflict	and	enmeshment	in	the	arguments	and	discord	in	the	world. The	pursuit	of	‘causes’	is	the	role	of	the	social	and	political	reformer,	which	is
an	activity	different	from	that	of	the	seeker	of	enlightenment. Praiseworthy
endeavors	can	be	seen	as	deserving	of	sympathetic	support,	but	they	are	also
perceptually	defined	positionalities	with	intrinsic	limitations	and	agendas. Embroilment	in	the	issues	of	society	is	a	luxury	that	the	seeker	of	spiritual
enlightenment	needs	to	forego. Each	person	has	their	own	karma	or	destiny	to	fulfill,	and	it	is	best	not	to
confuse	these	missions. The	spiritually	motivated	saints	of	history	did	indeed
uplift	mankind,	and	such	was	the	nature	of	their	missions	and	the	merit	of
spiritual	courage,	which	often	included	even	the	sacrifice	of	their	physical
lives. Collectively,	these	social	saints	inspire	whole	nations	and	cultures,	and
thus,	by	their	public	lives,	silently	serve	all	mankind	for	generations. The	calling	of	the	private-life	spiritual	aspirant	is	more	socially	humble
but	equally	important	and	of	service	to	the	whole	of	mankind. The	social	saint
uplifts	by	external	action	and	example. The	devotee	uplifts	by	internal
progression. Every	increase	in	the	level	of	consciousness	affects	theconsciousness	of	all	mankind	in	a	manner	that	is	unsung	but	discernible	and
demonstrable	by	spiritual	research. The	calibrated	level	of	the	consciousness
of	mankind	is	a	composite	resultant	of	everyone’s	stage	of	evolution,	and	the
higher	calibrated	levels	are	immensely	more	powerful	than	the	negative	ones. The	power	of	love	emanated	by	the	consciousness	of	only	a	fraction	of
mankind	actually	totally	counterbalances	the	negativity	of	the	whole	mass	of
humanity. Seventy-eight	percent	of	the	world’s	population	is	still	in	the
negative	range,	below	the	calibrated	level	of	200,	only	four	percent	even
reaches	the	level	of	Love,	which	calibrates	at	500,	and	only	0. 4	percent
reaches	Unconditional	Love,	which	calibrates	at	540. Therefore,	every	loving
or	compassionate	thought	outweighs	many	thousands	of	negative	thoughts
held	by	others. We	change	the	world	not	by	what	we	say	or	do	but	as	a
consequence	of	what	we	have	become. Thus,	every	spiritual	aspirant	serves
the	world. Ordinary	Life
Meaning	is	defined	by	context,	which	determines	motive. It	is	the	motive
that	establishes	spiritual	value. To	dedicate	one’s	actions	as	a	service	of	love
to	life	is	to	sanctify	them	and	transform	them	from	self-seeking	motives	to
unselfish	gifts. We	define	excellence	as	dedication	to	the	highest	standards. Every	act	can	then	be	held	as	an	opportunity	to	glorify	God	by	sheer	purity	of
endeavor. All	physical	tasks	and	labor	can	be	ingredients	in	one’s	contribution
to	the	world. Even	the	smallest	task	can	be	seen	as	serving	the	common	good,
and	if	viewed	in	that	light,	work	becomes	ennobled. How	life	is	contextualized	can	bring	either	joy	or	resentment. Begrudging
is	replaced	by	generosity. If	others	benefit	from	one’s	efforts,	so	much	the
better. Everyone	has	the	opportunity	to	contribute	to	harmony	and	beauty	by
kindness	to	others	and	thereby	support	the	human	spirit. That	which	is	freely
given	to	life	flows	back	to	us	because	we	are	equally	part	of	that	life. Like
ripples	on	the	water,	every	gift	returns	to	the	giver. What	we	affirm	in	others,
we	actually	affirm	in	ourselves. The	Exceptional	Life
To	be	realistic,	one	has	to	take	into	account	that	to	choose	to	devote	one’s
life	to	reaching	enlightenment	in	our	society	is	uncommon	and	relatively	rare. The	goal	of	society	in	general	is	to	succeed	in	the	world,	whereas	the	goal	of
enlightenment	is	to	transcend	beyond	it. It	is	important	to	remember	that	the
world	operates	within	the	limited	Newtonian	paradigm	of	linear	causality,
which	has	its	prevailing	perceptions	of	what	is	‘real’. Spirituality,	on	the	otherhand,	is	based	on	the	invisible	realities	and	realms	of	nonduality	and	therefore
may	seem	unreal	or,	at	best,	an	oddity	to	the	ordinary	world. To	the	hard-headed	realist	who	operates	out	of	material	reductionism	and
measurable,	concrete	‘results’,	the	values	of	the	spiritually	committed	seem
vague,	ephemeral,	and	suspect. Therefore,	the	levels	of	Science	and	Logic,
which	calibrate	in	the	400s	and	dominate	our	society,	view	values	and
motives	of	those	in	the	levels	of	the	500s	with	skepticism,	and	go	on	to	deny
any	reality	at	all	to	the	levels	above	600. Usually	most	people’s	understanding	of	spirituality	or	religion	(which
they	confuse	with	each	other)	is	that	they	have	to	do	with	‘right	and	wrong’. Society	is	generally	pervaded	by	the	moralistic	opposites	of	good	and	bad,
which	results	in	the	whole	panorama	of	cultural	institutions	of	law,	prisons,
government	regulations,	taxes,	bookkeeping,	courts,	police,	military,	politics,
and	war. By	contrast,	purely	spiritual	organizations	lack	authoritarian	structure,
own	no	buildings	or	edifices,	have	no	officers,	treasuries,	goods	or	monies,
and	they	avoid	expressing	any	views	and	remain	uninvolved	with	outside
issues. Intrinsically,	spiritual	organizations	make	no	public	statements	and
operate	solely	out	of	voluntary	adherence	to	spiritual	principles. Neither	do
they	proselytize,	and	although	they	have	no	employees,	they	operate	out	of
service. They	have	no	debts,	obligations,	or	investments,	and	thus,	the	truly
spiritual	can	be	said	to	be	‘in	the	world,	but	not	of	it’. Spirituality	seeks
neither	credit	nor	does	it	accept	blame. The	best	examples	of	such	a	group	in	our	current	society	are	the	so-called
‘twelve-step’	groups	whose	only	power	derives	from	their	spiritual	purity	and
that	have	evolved	to	the	point	of	addressing	themselves	to	a	major	number	of
human	sufferings. These	groups	calibrate	at	540,	which	is	the	level	of
Unconditional	Love. The	‘exceptional	life’	becomes	so	by	virtue	of	context	and	meaning
whereby	choice	sets	up	a	hierarchy	of	values	that	motivates	all	activities. The
difference	between	the	ordinary	and	the	exceptional	life	is	primarily	one	of
context. To	value	love	above	gain	is	already	such	a	major	shift	of	attitude	that
it	transforms	life. When	people	become	spiritually	inspired	and	dedicated,	their	whole	life
may	go	through	a	very	major	disruption. Many	such	persons	abruptly	leave
jobs,	careers,	family,	friends,	and	positions	and	frequently	go	off	to	seemingly
remote	places. This	major	move	is	often	viewed	with	alarm	by	family	and
associates	who	seek	plausible	psychological	explanations. In	the	ordinary
world,	sane	people	do	not	just	suddenly	bolt	and	leave	everything	in	order	to
find	God. Spiritual	aspirants	confound	the	worldly	with	their	willingness	togive	up	everything	to	follow	some	invisible	inner	calling. Because	the
spiritually	oriented	person’s	goals	are	invisible,	it	seems	to	the	ordinary	world
that	the	person	may	have	gone	mad,	insane,	or	is	trying	to	‘escape	reality’. Families	or	friends	may	also	be	angry	and	resentful	at	the	seeming
desertion	and	rejection	of	the	very	goals	for	which	the	world	strives. To	leave
privilege,	money,	power	and	position	seems	outrageous	or	even	insulting. Many	devotees	adopt	the	simple	nonmaterial	lifestyle,	which	again	seems	to
previous	associates	as	‘deserting	responsibility’. Spiritual	Groups
Joining	a	spiritual	group	or	organization	is	a	personal	choice	determined
by	many	factors,	both	present	and	past. The	most	important	factor	to	consider
is	the	actual	calibrated	level	of	consciousness	of	the	group	or	organization	and
its	leaders. Classically,	the	‘grace	of	the	guru’	is	the	inner	source	of	power	of
specific	spiritual	teachings,	which	is	in	agreement	with	the	calibrated	levels	of
consciousness. Thus,	the	actual	calibrated	levels	of	the	originator	of	a
teaching	and	of	the	teachings	themselves	are	critical. This	is	a	point	that
cannot	be	emphasized	too	strongly. Zealous	enthusiasm	is	no	substitute	for	truth,	nor	is	the	belief	in	the	faith
of	thousands	or	even	millions	of	followers. Spiritual	discernment	is	a	rare	gift
and,	historically	speaking,	it	does	not	occur	until	the	‘third	eye’	opens	with
spiritual	vision. Until	that	happens,	any	spiritual	seeker,	no	matter	how
earnest,	can	be	easily	fooled. If	spiritual	imposters	were	not	impressive,
charismatic,	believable,	and	convincing,	they	would	have	no	followers. It
actually	takes	an	expert	or	a	person	of	very	advanced	consciousness	to	tell	the
difference. The	reason	for	this	spiritual	error	is	that	the	error	of	the	false	guru
is	one	of	context,	and	the	context	is	beyond	the	limited	perception	of	the
initiate. Erudition	is	also	not	a	guarantee	of	truth. There	are	teachers	of	great
brilliance,	but	when	one	does	research,	one	finds	that	the	heart	chakra	is	out
of	balance. In	contrast,	very	loving	teachers	who	are	‘all	heart’,	but	in	whom
the	third	eye	or	crown	chakra	is	‘out’,	lead	followers	down	an	errant	path	to
possibly	the	most	painful	of	all	human	experiences	in	which	spiritual
disillusionment	leads	to	depression	and	even	to	suicide. Traditional	Major	Religions
The	admonition,	
caveat	emptor
,	applies	without	exception. Many	of	the
world’s	great	religions	originated	from	primitive	nomadic	tribes	and	cultures. Ignorance	at	the	time	was	very	major. Ignorant	people	tend	to	be	easilyswayed	and	impressed,	especially	through	fear	and	superstition,	and	they	tend
to	think	in	anthropomorphic	terms. In	those	days,	cults	were	rampant. Science
was	missing	and	therefore	many	events	in	nature	were	attributed	to
supernatural	powers. To	influence	these	supernatural	powers,	amulets,	pieces
of	animals,	bones,	stones,	carved	figures,	magical	sounds,	and	symbols
evolved. Included	were	earthly	locations	and	phenomena	of	nature,
mountains,	and	volcanoes,	along	with	sacred	lands	or	‘holy’	places	and	ruins. The	‘gods’	were	responsible	for	major	earth	disasters	and	qualities. Famine,	flood,	earthquakes,	eclipses	of	the	sun,	and	positions	of	the	stars
were	all	involved	with	supernatural	significance	and	magical	powers. People
worshipped	animals	and	animal	spirits. Animism	was	prevalent. Involved	in
all	this	were	the	‘spirits’. Therefore,	manipulating	spirits	became	prevalent. Sacred	drugs,	charms,	spells,	trances,	incantations,	and	sacrifices	were
considered	to	have	great	value. The	angry	gods	were	to	be	assuaged	by	self-
starvation,	flagellation,	animal	sacrifice,	mutilation,	playing	with	dangerous
beasts	and	cobras,	lying	on	beds	of	nails,	mortifications	of	the	flesh,	disease-
ridden	‘holy’	poverty,	ritual	infliction	of	pain,	and	the	killing	of	animals,	fowl,
and	virgins. This	morass	of	savagery	and	ignorance	was	often	the	very	culture	out	of
which	religions	arose. Why	God	could	be	considered	to	be	pleased	by	the
spilling	of	animal	blood	or	the	death	of	a	maiden	cannot	be	understood	unless
one	realizes	that	these	cultures	had	created	belief	and	deified	that	which	was
the	exact	opposite	of	God. These	gross	distortions	of	truth	arose	as	projections
from	the	dark	side	of	the	ego,	and	these	negative	‘gods’	were	really	the	gods
of	the	spleen,	given	to	revenge,	jealousy,	envy,	spite,	retaliation,
condemnation,	rage,	destruction,	punishment,	casting	souls	into	Hell,	and
smiting	whole	civilizations	with	pestilence,	famine,	flood,	fire,	and	storm. As	a	religion	arose	out	of	this	morass	of	negativity,	it	tended	to	emphasize
and	focus	on	the	negatives	of	sin,	Hell,punishment,	and	righteousness	and
used	these	as	an	excuse	for	all	forms	of	cruelty,	war,	mutilation,	persecution,
conviction,	burning	at	the	stake,	banishment,	imprisonment,	and	the	cutting
off	of	hands. All	this	was	believed	to	be	holy	since	suffering	in	all	its	forms	was
deified. Therefore,	the	killing	of	infidels	was	lauded,	and	conflict	was	seen	as
justified. It	could	always	be	rationalized	by	invoking	past	cultural	injustices
that	seemed	to	justify	retribution	for	many	centuries	and	generations	on	end. In	the	grip	of	this	negativity,	religion	became	society’s	worst	oppressor
and	perpetrator	of	rampant	injustice	and	cruelty. A	culture	that	lives	by	the
venom	of	the	spleen	expects	and	projects	a	god	that	is	menacing,	cruel,	and
violent. To	misidentify	the	‘gods	of	Hell’	with	the	God	of	Heaven	is	such	amassive	and	staggering	spiritual	error	that	the	extent	and	gravity	of
consequences	to	mankind	are	almost	incomprehensible. The	totality	and	extent	of	human	suffering	had	at	one	time	earlier	in	life
revealed	itself	to	this	consciousness,	and	the	revelation	was	shocking. In	that
instant,	atheism	replaced	religion. Belief	in	a	god	as	creator	of	such	extensive
horror	and	suffering	was	not	comprehensible. Years	later	came	the	realization
that	the	error	was	made	by	attributing	the	qualities	of	the	ego	to	God. In
retrospect,	it	is	clear	that	the	atheism	was	merely	the	rejection	of	the	false
gods	of	mankind	because	there	was	a	prevailing	spiritual	intuition	that	held
that	a	real	God	would	be	the	opposite	of	that	which	was	preached	by	religion. That	intuition	was	later	confirmed	when	the	emergence	and	the	radiance	of
Divinity	within	this	consciousness	obliterated	the	remnants	of	any	such
absurd	beliefs. A	simple	inspection	of	the	Scale	of	Consciousness	reveals	that	the
historic,	angry	‘gods’	calibrate	well	below	200	and	are	therefore	not	in
integrity;	they	are	in	the	direction	of	falsity	rather	than	truth. On	the	Scale,
‘God’,	as	seen	by	the	negative	energy	fields,	is	described	as	indifferent,
vengeful,	punitive,	condemning,	vindictive,	and	despising. (God	despises	all
sinners. ) These	are	the	gods	of	hate	with	which	mankind	has	justified	its
cruelty	and	barbarism	throughout	the	ages. Surely,	the	history	of	civilization	for	at	least	the	last	five	thousand	years
has	been	that	of	repetitive	horror,	which	culminated	in	the	last	century	with
the	slaughter	and	mayhem	of	millions	of	people. The	misidentification	of
demons	as	gods	has	had	vast	consequences	of	staggering	gravity	to	mankind. In	this	historic	setting,	there	were	still	those	of	greater	spiritual
advancement	who	protested	the	ways	of	destruction,	but	society	soon	labeled
them	as	the	enemy	that	had	to	be	silenced. In	a	blind	society,	a	protester	who
can	still	see	the	light	is	viewed	as	unpatriotic,	or	an	iconoclast,	or	psychotic,
or	a	coward	and	certainly	a	threat	to	the	status	quo. To	not	go	along	with
socially	current	delusions	is	to	be	viewed	as	dangerous	and	subversive. In	history,	the	rare	spiritual	devotees	who	experienced	higher	states	of
consciousness,	or	even	enlightenment,	were	called	mystics	and	were	often
branded	as	heretics	and	were	persecuted,	excommunicated,	and	burned	at	the
stake. Their	teachings	were	threats	to	the	power	structures	that	were	based	on
spiritual	error. The	rule	of	guilt,	sin,	and	fear	was	indeed	threatened	by	a	God
of	infinite	mercy,	compassion,	and	unconditional	love. Until	now,	it	has
actually	escaped	man’s	discernment	that	truth	brings	peace,	whereas
falsehood	brings	fear. By	that	sign,	it	is	possible	to	tell	the	difference. In	the	late	1980s,	the	consciousness	level	of	mankind	finally	leaped	from
190,where	it	had	been	for	many	centuries,	and	crossed	the	crucial	and	criticallevel	of	200,	which	is	the	level	of	Integrity,	to	its	present	level	of	207. This
higher	level	of	consciousness	is	no	longer	hospitable	to	savagery	and	hate,
and	most	of	society,	including	the	churches,	no	longer	emphasizes	sin	and
fear. They	speak	now	of	the	God	of	Love. The	current	Pope	speaks	against
killing,	execution,	and	inquisition	and	about	the	failure	to	defend	the	innocent
and	downtrodden. Like	springtime,	the	promise	of	a	new	era	in	man’s	understanding	of	God
is	emerging. Now	the	level	of	consciousness	of	mankind	is	high	enough	to	be
able	to	recognize	the	truth	of	a	God	of	Love	instead	of	worshipping	the	god	of
guilt	and	hate. Mankind	now	stands	at	the	great	threshold	of	real	awakening,	which	may
be	the	actual	nature	of	the	Second	Coming	of	Christ	as	foretold	in	scripture. Civilization	almost	reached	the	point	of	nuclear	self-extermination	before	it
‘hit	bottom’	and	turned	again	to	the	Light. The	subversion	of	spiritual	truth
into	its	opposite	can	occur	only	if	the	consciousness	level	of	mankind	is
below	200,	but	it	begins	to	correct	itself	when	the	prevailing	level	of
consciousness	crosses	over	the	line	to	Truth	and	Integrity	at	200. It	is	only	in	recent	years	that	mankind	has	accepted	the	grace	of	the
discernment	of	truth	from	error. The	guillotine	is	no	longer	a	symbol	of
equality,	freedom,	and	brotherhood	but	can	now	be	seen	for	what	it	is. Society
now	encounters	new	moral	dilemmas	with	the	interfacing	of	the	residuals	of
the	old	god	and	the	new	paradigm	of	reality. We	now	have	such	paradoxes	as
atheists	going	to	court	to	establish	their	God-given	right	to	freedom	as
promised	by	the	Constitution	and	the	Bill	of	Rights,	which	state	that	such
freedoms	and	rights	stem	from	God’s	having	created	all	men	as	equal. At	just	over	the	consciousness	level	of	200,	God	is	seen	as	the	epitome	of
fairness,	equality,	and	freedom. He	has	at	last	become	benign	and	friendly. That	Heaven	is	actually	attainable	now	seems	like	a	plausible	reality	as	new
hope	arises	out	of	the	bleak	despair	of	mankind’s	generations	of	hopelessness. Humanity	is	in	the	process	of	being	reborn,	and	the	God	of	Joy	is	replacing
the	God	of	dread	and	fear. Emergence	of	The	New	Paradigm	of	Reality
As	the	level	of	consciousness	of	mankind	advances,	major	shifts
automatically	occur	in	prevailing	attitudes	and	social	styles. The	negative
becomes	progressively	less	attractive,	less	acceptable,	and	less	persuasive. Hate,	revenge,	pridefulness,	and	self-righteousness	find	fewer	and	fewer
enthusiasts. Punitive	actions	are	now	seen	to	have	very	unpleasant
consequences;	inequality	and	injustice	become	harder	to	rationalize. Pulling
up	historical	negative	gods	is	no	longer	fashionable	or	persuasive,	and	suchextremes	lose	their	ring	of	acceptable	validity. Responsibility	replaces	sin,	ethics	replace	vindictive	moralizing,	and
understanding	replaces	condemnation. Such	terms	as	‘good’	and	‘bad’	become
relative,	and	increasingly,	context	is	defined	and	appreciated	as	a	contributing
factor. Social	sanity	begins	to	replace	hysteria,	and	the	propaganda	of	hate	is
not	so	easily	sold	to	the	populace. Although	this	progression	of	consciousness	now	prevails	in	much	of	the
Western	world,	it	is	still	resisted	by	areas	of	the	globe	where	the	old	gods
prevail. There,	the	religious	wars	and	their	political	adherents	continue	to
distort	spiritual	truth	and	propagate	human	conflagration	and	war. Most	interestingly,	the	veil	of	ignorance	that	clouds	such	cultures	is	now
being	pierced	by	the	electronic	communication	media	that	obliterates	political
boundaries. Who	thought	that	evil	would	eventually	lose	its	grip	via	the
transistor	chip. The	message	of	truth	and	freedom	is	now	freely	available	to	almost
everyone. Tyranny	falls	beneath	the	onslaught	of	the	Internet. Information	is
now	the	mightiest	tool	invented	since	Gutenberg	invented	the	printing	press. Via	free	communication,	all	mankind	is	at	last	coalesced	and	united	in	an
emerging	freedom	and	brotherhood. The	different	‘tongues’	that	have
separated	mankind	into	conflicting	divisions	are	now	uniting	in	a	shared
language	that	even	children	readily	comprehend. The	emergence	of	a	new	paradigm	of	reality	was	also	reflected	in	the
rather	spontaneous,	recent	demise	of	totalitarian,	atheistic	communism	in	the
former	USSR	and	Eastern	Europe. Its	decline	in	the	rest	of	the	world	is	also
inevitable	and	guaranteed	by	free	communication	as	well	as	economic
necessity. Communism	in	the	USSR	fell	without	a	shot. It	was	not	‘defeated’
by	a	‘war	against	evil’,	but	by	the	emergence	of	its	opposite. Evolution	is	not
via	vanquishing	the	negative	but	through	choosing	and	adhering	to	the
positive. This	was	also	demonstrated	by	the	peaceful	realignment	of	North
and	South	Korea. In	the	world	of	science	as	well,	a	major	shift	also	was	occurring	during	the
latter	years	of	the	last	century. The	previous	blindness	of	science	was	its
limitation	to	the	deterministic	materialism	of	the	Newtonian	linear	paradigm
of	reality	that	condemned	scientific	awareness,	causing	it	to	stop	at	the
consciousness	level	that	calibrates	at	499. This	is	the	level	of	Newton,
Einstein,	Freud,	and	all	the	other	great	thinkers	and	scientists. Information
that	was	not	explicable	by	integral	calculus	was	ignored	as	‘chaotic’	and
outside	the	realm	of	scientific	investigation. Inasmuch	as	all	life	and	its	intrinsic	processes	are	nonlinear,	all	such
knowledge	and	reality	were	far	outside	the	paradigm	of	what	was	possible	inthe	view	of	classical	science. All	this	was	profoundly	changed	with	the
discovery	of	
chaos	theory,
	or	
nonlinear	dynamics,
	which	opened	all	life	for
investigation. A	bridge	appeared	to	enable	understanding	between	science	and
spirituality	via	the	clarity	made	possible	by	the	calibrated	Scale	of
Consciousness. Science	had	decided	that	unless	something	was	definable	and	measurable
(‘reality	is	measurement’),	it	was	unreal	and	imaginary. Thus,	science
invalidated	any	serious	study	or	inquiry	into	the	human	value	of	love,
compassion,	beauty,	forgiveness,	inspiration,	faith,	companionship,	loyalty,
gratitude,	hope,	and	happiness—in	other	words,	all	that	constitutes	the	actual
core	and	reality	of	human	existence	and	motivation. Science	is	also	unable	to	grasp	the	significance	of	the	subtle	and	the
intangible. It	is,	however,	the	best	tool	man	has	had	thus	far	for	evaluating
and	manipulating	the	physical	world. That	it	has	limits	is	not	a	defect	but
merely	defines	its	range	of	usefulness. In	fact,	to	know	one’s	limits	is	a
strength,	not	a	weakness. An	important	element	in	chaos	theory	is	the	discovery	of	so-called
‘attractor	fields’. These	reveal	that	behind	what	appears	to	be	inexplicable,
chaotic,	and	random	events	is	actually	a	hidden	energy	field	whose	pattern
influences	the	appearance	of	‘stochastic’,	or	random,	data. These	patterns	are
discernible	behind	what	appear	to	be	senseless	or	incomprehensible
occurrences	in	nature	and	include	explanations	of	global	and	environmental
changes	and	weather	patterns	as	well	as	the	actual	beating	of	the	human	heart. The	inexplicable	remains	unpredictable	but	it	becomes	comprehensible. The	hierarchical	levels	of	spiritual	reality	are	now	verifiable	and	approachable
as	previously	invisible	domains	whose	importance	has	been	unsuspected. That	all	of	human	behavior	and	belief	is	dominated	by	levels	of	consciousness
of	increasing	power	with	their	own	hidden	attractor	fields	is	an	understanding
that	elucidates	the	underpinnings	of	the	behaviors	of	mankind	throughout
history. To	know	the	calibrated	level	of	consciousness	of	any	culture,	nation,
group,	person,	or	institution	reveals	a	very	predictable	range	of	expected
attitudes,	thoughts,	emotions,	and	mental	content. Like	flocks	of	birds	that
follow	an	invisible	pattern,	the	behavioral	patterns	of	whole	segments	of
society	are	open	to	study	and	awareness. A	given	population	can	only	accept
the	paradigm	of	reality	that	is	within	or	not	too	far	outside	its	own	parameter
as	denoted	by	its	innate,	calibrated	field	of	consciousness. These	invisible	energy	fields	extend	beyond	time	and	space	and	are
present	everywhere	throughout	all	history,	at	all	times,	and	for	everyone. Like
a	radio	receiver,	each	person	attunes	to	the	thought	field	of	their	own	level	ofconsciousness. Those	in	the	300s,	for	example,	reverberate	quite	differently
from	those	in	the	400s. Each	level	tends	to	discount	the	reality	of	the	other
levels. For	instance,	at	190,	pride	is	a	very	powerful	motivator,	e. g. ,	Hitler’s
Germany. Pride	then	becomes	the	justification	as	well	as	the	means	and	the
end	to	self-fulfillment. By	contrast,	in	the	400s,	reason,	logic,	and	scientific	information	prevail. It	is	not	until	consciousness	reaches	the	500s	that	love	and	compassion	take
on	any	real	meaning,	or	reality,	or	basis	for	behaviors. Conflict	between	the	different	levels	of	the	energy	fields	influences	the
resulting	class	troubles	and	the	clashes	of	society	with	all	its	political
positions. The	pendulum	of	public	opinion	tends	to	swing	from	one	extreme
to	the	other	in	which	the	ruling	group	tries	to	eliminate	the	views	of	those
who	differ	from	its	prevailing	thought	forms	and	beliefs. At	the	higher	levels,
conflict	is	resolved	by	understanding,	compassion,	and	comprehension,	while
at	the	lower	levels,	conflict	is	resolved	by	strife,	persecution,	and	war. The	emergence	of	mankind	out	of	the	darkness	and	ignorance	of	the	past
into	the	hope	and	promise	of	the	Light	has	thus	far	been	unrecognized	for
what	it	is	and	for	the	profound	shift	that	it	really	implies. This	major	shift
from	190	to	207	
is	the	most	profound	and	significant	event	in	all	of	man’s
history. Characteristically,	its	occurrence	was	silent,	unspoken,	and	beyond
perception. The	possibility	of	this	eventuality	as	man’s	destiny	was	foretold
by	the	appearance	in	mankind	of	the	great	avatars. The	infinite	power	of	Divinity	radiates	down	through	the	levels	of
consciousness	like	sunlight	in	the	forest. It	sustains	all	life. When	deprived	of
the	power	of	Light,	consciousness	reverts	to	its	temporary,	illusory	substitute
called	force. Force	is	limited,	whereas	power	is	unlimited. Therefore,	the	end
is	certain	as	force	cannot	stand	against	power,	and	without	the	infusion	of
power,	force,	by	its	very	nature,	expends	and	extinguishes	itself. With	the	expansion	of	knowledge	to	include	the	nonlinear	nonduality	of
reality,	it	will	become	stunningly	apparent	that	the	most	profound,	radically
scientific	statement	that	is	possible	to	make	is,	in	fact,	
“Gloria	in	Excelsis
Deo. ”CHAPTER	6
The	Resolution	of	the	Ego
Revelation	occurs	when	the	obstacles	standing	in	its	way	are	removed. These
obstacles	fall	of	their	own	accord	when	their	underpinnings	are	taken	away. Such	an	underpinning	is	the	concept	of	‘cause’. Why	this	realization	is	so
important	can	be	grasped	when	we	see	that	the	belief	in	cause	is	a	major
support	of	the	illusion	that	one	is	a	separate,	self-existent,	and	independent
self,	or	ego. ‘Cause’	is	implicitly	dualistic—there	is	a	‘this’	that	causes	a	‘that’. There
is,	therefore,	an	imputed,	logical	necessity	for	an	‘I’	that	is	the	explanation
and	the	cause	of	the	‘that’	of	actions. Thus,	there	is	an	imaginary	‘thinker’
behind	thoughts,	a	‘doer’	behind	actions,	a	‘feeler’	behind	feelings,	an
‘inventor’	behind	inventions,	etc. Also	characteristic	is	the	confusion	of	identity	with	actions	and	behaviors,
roles,	or	titles. This	confusion	arises	from	the	misidentification	of	the	self	not
only	as	a	separate	doer,	but	it	also	goes	on	to	blur	into	a	self-image	that	one	is
one’s	actions,	behaviors,	feelings,	thoughts,	etc. The	belief	that	one	is	certain
qualities,	such	as	good	or	bad,	or	one’s	vocation,	tends	to	embroider	the
illusion	of	a	separate	doer	behind	the	actions,	with	an	endless	list	of
descriptive	adjectives. The	‘I’	becomes	submerged	beyond	recognition	into	an	endless	morass	of
self-definitions. If	they	are	‘good’	definitions,	one	feels	happy;	if	they	are
‘bad’,	one	then	feels	depressed	or	guilty. In	actuality,	all	self-definitions	are
fallacious	and	equally	misleading. It	is	useful	to	recognize	that	the	illusion	of	a	separate	self	or	entity	creates
a	false	identity	whose	tenacity	is	seemingly	difficult	to	overcome	for	several
reasons. One	becomes	enamored	of	this	precious	‘self’,	which	then	becomes
an	obsession	and	the	subjective	focus	of	languaging	and	thought. The	self
becomes	glamorized	as	the	hero	or	heroine	of	one’s	life	story	and	drama. In
this,	the	‘I’	self	becomes	the	perpetrator,	the	victim,	the	cause,	the	responsible
recipient	of	all	blame	and	praise	and	the	principle	actor	in	the	melodrama	of
life. This	also	requires	that	the	self	be	defended	and	that	its	survival	becomes
all	important. This	includes	the	necessity	to	be	‘right’	at	any	cost. Belief	in	the
reality	of	the	self	becomes	equated	with	survival	and	the	continuance	of
existence	itself. To	transcend	the	identification	with	the	self	therefore	requires	letting	go	ofall	the	above	mental	propensities. This	requires	the	willingness	to	‘sacrifice’
all	these	traits	and	mental	habits	to	God	out	of	love	and	humility. Radical
humility	can	be	arrived	at	only	by	confining	thoughts	and	opinions	to	their
verifiable	validity. This	means	the	willingness	to	let	go	of	all	presumptions	of
thought. With	persistence,	the	vanities	disappear	as	truths	and	are	now	seen	as
the	basis	for	errors. In	one	final,	glorious	crash,	one	realizes	that	the	mind
does	not	really	‘know’	anything. If	anything,	it	only	knows	‘about’,	and	it
cannot	really	know	because	to	really	know	means	to	be	that	which	is	known,
e.
The text does not mention a specific calibrated level for the Bible.
What is the calibrated level of the Bible?
The main point of the spiritual teachings is to avoid negativity and focus on the positive, and to understand and forgive others rather than judge them.
What is the main point of the spiritual teachings?
The ego is seen as a separate entity that is tied to the individual's own desires and fears, whereas the Self is seen as the true, unchanging, and all-knowing aspect of the universe.
What is the difference between the ego and the Self?
The text suggests that the ego is an illusion and a source of suffering and negativity, and that it is not the true self. It is also implied that the ego is a major obstacle to spiritual growth and enlightenment.
What is the significance of the "I" or the ego?
The text does not explicitly state the purpose of meditation, but it does suggest that it is a means to transcend the ego and connect with the true Self.
What is the purpose of meditation?