The
requirement is the persistent ‘one-pointedness of mind’ processing-out ofemotional/mental residuals of lower consciousness levels and
surrendering of all self-identities and mental belief systems. Thi s process
is assist ed and supported by the unimpeded inflow of the spiritual
kundalini ener gy to the higher etheric spiritual bodies above the crown
chakra. The flow of the kundalini ene r gy is a response to surrende ring the
personal will directly to the Div ine T eacher , A vatar , Sage, or Di vinity by
whatever name invoked (e.g., as  per the Ninety-first Psalm, or the words
of K rishna, or Jesus Christ that “All who call on me by whatever name
are Mine and dear to Me”). The love of God by worship, devotion, commitment, declaration, or
selfless service is the catalyst and the formal invitation for the
intercession of Divinity via the power of the nonlinear field of
consciousness itself, which is omniscient, omnipresent, and om nipotent. By s urrender of all resistances, this powerful nonlinear field becomes
progressively dominant and eventually an all-encompassing Presence. T ranscending Level 850. Fro m the viewp oint of the intellect, the problematic duality enc ountered
at co nsciousness  level 850 may  seem somewhat academic and therefore
the prov ince of metaphysics, the ology , or ontology , but when the level is
reached experientially , it is far more than that. It is a very major step with
very major dif ferences in the o utcome because spiritual devotees who
reach this level have often been influenced by misinterpretations of the
teachings of the Buddha that misidentify the meaning of ‘V oid’ and
believe that the Nothingness/V oid is the ultimate state, which it
decidedly is not, as determined by both consciousness calibration
research and subjective experience. In traditional spiritual languaging, each of these advanced levels is
‘guarded’ by the ‘dragons’ of a duality . This is especially true at level
850 where the p resenting limitation to be transcended is the co nundrum
of the seeming opposites/alterna tives of whether the ultimate R eality is
Allness versus Nothingness, or is Existence versus Nonexistence. The voi d of Nothingness calibrates at 850 and is the end poi nt of the
pathway of negation that denies the reality of every thing or any thing(i.e., the linear form or ‘thingnes s’ as attachment). The error tha t follows
is th e pr esumption that the transcendence of all form is the sole condition
of Budd hahood. This is an easy  mistake to make because experientially ,
the cond ition of  the V oid is enormously impressive. As it unfo lds, it is
inef fable, infinite, timeless, Oneness, all encompassing, still, silent,
unmoving, and strangely inclusive of the ‘awareness of nonawareness’
that prec ludes even beingness or existence. This state is definitely and
experientially , without question, beyond duality . There is neither subject
nor obje ct; there is nothing left to surrender and no one left to s urrender;
thus, it indeed seems to be the  ultimate state of Enlightenment itself. Another dif ficulty at that level is that there are no teachers with whom to
consult, share, or reflect confirmation, much less instruction, for the state
is in deed wondrous, and the need for such a direction would no t seem to
be necessary or present itself for confirmation. If th e sta te of V oid (Nothingness) were the ultimate reality , it w ould be a
permanent cond ition, and there would be no entity to report it. H owever ,
it is not,  and therefore, sooner or later , one leaves the V oid and returns to
conscious existence. Next occurs the subjective experiential phenomenon
of suddenly emer ging into Existence from the oblivion of the V oid. (In
this lifet ime, the occurrence was at age three, as described elsewhere. Suddenly , out of Nothingness an d nonawareness, there was the shock of
not o nly Existence, but also the discovery of physicality and that a body
accompanied th e return from N othingness to Beingness. Thu s, in this
lifetime, the dilemma at calibr ation level 850 was initially p resented
strongly in early life, and it recu rred later , at which time it was rejected
and transcended. (It took thirty-eight years to resolve.) The Knowingne ss that is needed to transcend this level is that Divine
Love is also non linear and without subject, object, form, condi tionality ,
or locati on. The limitation (incompleteness) of the V oid is reac hed as a
consequence of intense dedication to the pathway of negation; however ,
missing is the realization that Love is a primary quality of Divinity and is
also non linear , a nd that spiritual love is not an attachment. The error of
the p athway of n egation is to m isidentify and refuse Love because, in its
general, ordinary human experie nce, it is a limitation and an attachment
(between a ‘me’ and a ‘you’ or an ‘it’). In contrast, Divine Love is predominant, powerful, overwhelming, and
the primary quality or essence of the Presence. It is profound andunconditional, with no subject or object. It is not an emotionality but a
condition or a s tate that is liber ating rather than limiting. The V oid (cal. 850) is comparable to infinite, empty , conscious space. In contrast, the
Presence of Divinity is like the heart of the sun. There is no mistaking it
for the Love is realized as the very core and Source of one’ s primary
Self. Clarification of the Pr oblems of The V oid. A dvant aged by  the advent of consciousness calibration resea rch plus
subjective experience, the misunderstanding of the subject of the V oid
can be further clarified. The confusion arises from the pathway of
negation as well as from the terminology ascribed to alleged statements
by the Buddha ( who advised to n ot use the term ‘God’ due to wi despread
misinformation about the true nature of Divinity).T o assist
understanding, the following calibrations are very useful: As can be se en from the above, calibration level 850 denotes
identification with attributes, qualities, or characteristics of Divinity but
not Divinity itself. Thus, Allness, Omnipresence, Nonlinearity , Oneness,
etc., are  qualitie s of Divinity b ut still lack the core identity , which is
conscious aware ness of God as Divinity and thus the Creator of the seen
and uns een (the  linear and the nonlinear) and the Source of Love and
consciousness/awareness. The teachings of the Buddha were o stensibly
worded to avoid preconceptions about the term ‘God’, but because the
Buddha calibrated at 1,000, he therefore was indeed God Realized. The tran sition fr om calibration level 850 to 1,000 is the consequence of
rejection of the V oid as the ultimate reality and af firmation of the
Realization that the Source of the Enlightened states is Divinity as God ,
which is inclusive of all the attributes that calibrate at 850, plus God as
Infinite Love . Full Enlightenment realizes the Presence as God and
Divinity as the Source and Essence of Life, Creation,
Consciousness/A wareness, and Existence. God is therefore desc riptively
omnipotent, omniscient, and omnipresent, and both Immanent and
T ranscendent, as well as Manifest and Unmanifest (the Godhead). Calibration level 1,000 is the u ltimate state possible within the human
domain (calibrates as ‘true’). T ranscending the V oid. While s piritual students may consider that the problem inherent to the
very advanced, extremely high-l evel problem of transcending the V oid is
not likel y to be a challenge in this lifetime, they can be quite m istaken,
for a ny s tudent c an suddenly find oneself at an extremely high l evel with
no a dvance warning. Thus, all students should be instructed ahead of
time as to how t o handle very advanced states of consciousness . It is not
just a catchy ph rase that says that heaven and hell are only one-tenth of
an inch apart. One can, in fact,  go from the very depths of H ell to the
most extremely advanced states (as described in the subjective
experience of the author in previous works). One re ason for the seemingly endless delays on the way to
Enlightenment is doubt, which should be surrendered as a resistance. It is
important to know that it is actually extremely rare for a hum an to be
committed to spiritual truth to the degree of seriously seekingEnlightenment, and those who do make the commitment do so  because
they are actually destined for Enlightenment. At t his time, spiritual evolution is proceeding at an ever -exhilarating
pace, and spiritual information  never before available is now readily
accessible. The progress of a spiritual student of today is already
accelerated and advantaged by access to spiritual information that in past
times was limited to the very select few . Spiritual progress does not follow in convenient, definable, progressive
steps, a s a description such as this on transcending the levels of
consciousness m ight seem to imply . On the contrary , unexpected great
leaps may very well occur at any time, and all students s hould be
advantaged by having the necessary information of what to know at
certain points along the way . The knowledge that is needed at ‘the end’ is
essential right from the ‘beginning’. T o know what is necessary to know in order to reach Divine states
accelerates progress; otherwise, there is an unconscious resistanc e of fear
due to ignorance. This fear i s overcome by the acquisition of the
necessary understanding; therefore, there is nothing left to fea r , and all
fear is an illusio n—a knowing-ness that is also required at very a dvanced
states. A ny student who is seriou s about spiritual alignment and devotion
to God, to Love, to T ruth, to fellow humanity , or to the allev iation of
human suf fering or in all sentient beings, is already very far advanced. Consistent application of any spiritual principle can unexpectedly result
in a very major and sudden lea p to unanticipated levels. At th at point,
memory may not even be avai lable, and instead, the Knowingness of
Spiritual T ruth presents itself silently . Spiritual students should accept
the reality that they are alr eady gifted . A serious reader of a book such as
this could hardly be otherwise . Divinity knows its own; ther efore, to
accept that truth is to already feel joy . T o not experience joy by
understanding this means that it is being resisted. This awareness is
reinforced by understanding that, contrary to the dualistic Newtonian
paradigm of reality , one is not just the consequence of the past. On the
contrary , the present position is due to the attraction of po tentiality ,
because both the past and the future are illusions. T herefore,
commitment to Enlightenment now becomes like a magnet pu lling onetowards it, and t he rate of evolu tion is up to the individual’ s willingness
to surrender resistances. Enlightenment is not a condition to be obtained; it is merely a certainty
to be surrendere d to, for the Self is already one’ s Reality . It is the Self
that is attracting one to spiritual information. The Final Surr ender . At th e previous levels of consci ousness, the illusions of perception have
been surrendere d, as have inte rpretations of superimposed ‘meaning’,
value, and significance. This leads to loss of identification with
emotionality or linearity in the form of mentalizations and withdrawal of
investment of interest in that w hich is transitory , including the physical
body and worldly phenomena. Eventually even  the illusion o f witnesses/observer/ watcher dissolves
into aw areness/consciousness itself, which is discovered  to be
nonpersonal and autonomous. T here is no longer the limitation of ‘cause
and ef fect’ or ‘ change’. The illusion of ‘time’ also dissolves  into the
Allness of Divine Concordance. There is neither attraction nor  aversion
to ev en existence itself for even the manifest is seen to be a consequence
of discernment by consciousness as a concept. All has been surrendered to God, and then the very last remna nt of the
self rem ains as the seeming source of life—the core of the e go itself,
with the conviction that it is th e author an d primordial sour ce of one’ s
very life and existence. As this arises, so also does a knowing-ness that
‘even th is, too’ must be surrendered to God. This last barrier is  signaled
by a sudden burst of the last re maining fear , which is very strong and
intense—the very basic fear of death. Then arises a knowingness, which
has been nascent in the spiritua l aura, that ‘all fear is an illus ion’ and
‘death is not a possibility’. Then, as a consequence of faith and devotion,
the last illusion is surrendered. Next emer ges the literal, actual, feared
sensation of dying—a brief but very intense agony because, unlike
physical death, it has never been  faced before. That is the only and final
‘death’ possible. As the agony dies away , there is an emer gence into the
Revelation of the Infinite Glory of Divinity . The last vestige of the
ego/mind disap pears into the Silence of the Presence. The stunning
perfection and beauty of the A llness of Creation as Divinity radiatesforth, and all is still, beyond all time. Gloria in Excelsis Deo is the State
itself. Section Five. T ranscendence. Overview: Spiritual T ransformation. Chapter 19. Limitations and Distractions. Chapter 20. Passing the Gates. Chapter 21. T ranscending the Mind. Chapter 22. Becoming the Prayer . Section Five – Overview . Spiritual T ransformation. The pro gression of the evolution of consciousness is accelerated by the
combination of intention plus attention. In worldly terms, the process is
explicable as the Heisenber g principle, whereby the potentiality is
activated to actuality by the introduction of consciousness and i ntention. This explanation  applies to the mechanics of the phenomenon and is
termed the ‘collapse of the wa ve function’, the consequence of which
then app ears as emer gence. (In mathematics, the transition from the
Schršdinger tim e-dependent an d time-independent equations to their
resolution as the Dirac equations.) While the scientific model is very interesting, informative, and
confirmative of the ef fect of con sciousness, it does not take into account
the relat ive power of the observ er ’ s level of consciousness or intention. Scientific objectivity calibrates i n the 400s, whereas spiritual intention is
far m ore powerful and calibrates  from 500 on up. For instance, a t highly-
evolved levels of consciousness , merely holding an optimal resolution in
mind tends to b ring it into manifestation, as do af firmations (e .g., “My
life is ruled by order and harmony .”). As dem onstrated by the Map o f Consciousness, the calibratab le power
increases logar ithmically; thus , spiritual evolution is progressively
facilitated by the higher levels o f spiritual advancement as compared to
the consciousness of the scientific observer , which characteristically
calibrates in the mid-400s. The infl uence of spiritual intention can therefore be over one thousand
times stronger than ordinary intellectual ef fort (calibrates as ‘true’). Thus, the spiritual devotee need not be an apologist to the skeptical
materialist but instead merely explain that they are simply applying the
Heisenber g prin ciple for the benefit and betterment of self and the
world. When p henomena appear that are beyond the expectations of logic or
reason, they tend to become described as ‘mystical, inef fable, ormiraculous’ to denote the consequence of intention and the response of
the cont extual field that results in emer gence. Therefore, to ‘expect a
miracle’, or ‘pray for the highest good’ accelerates the resolu tion of a
perceived problem. This is facilitated by surrendering judgmentalism or
the desi re to control outcomes. Thus, one is ‘responsible for the ef fort
and not the results’ (a dictum of twelve-step spiritual groups). Surrendering the control of outcomes is also beneficial in that it
precludes either self-blame or pr ide about them. Whether a conc lusion is
seen as desirable or undesirable depends on the level of consciousness of
the observer (i.e., positionalities). Spiritual endeavor is fulfilling and self-propagating because of the inner
satisfaction of subjectively experiencing the fulfillment of potential. Focus of attention in and of itself tends to support progres s, which
consequently becomes progressively ef fortless. Delays may be
encountered due to strong resistances that may arise out of a long prior
karmic history and therefore may take even years to overcome because
of their recurrent reinforcement over long periods of time. The Pr oblem of Paradigm. Each pe rson experiences, perceives, and interprets the world  and its
events in accordance with their own predominant level of consciousness. This is further reinforced by the mind’ s proclivity to explain via
mentalization and interpretation of perceived data. Thus, each level tends
to be self-reinforcing by the circuitry of reification. This process results
in what is best described as ‘p aradigm allegiance’, or the presumption
that the perceived/experienced world represents ‘reality’. Because the mind, by virtue of its innate structure, is unable to
dif ferentiate per ception from essence, or r es c ogitans (interna) from r es
extensa (externa) ,it makes the naive assumption that it experiences and
therefore knows ‘reality’, and that other viewpoints must therefore be
‘wrong’. This phenomenon constitutes illusion, which is the automatic
consequence of the limitation resulting from the mental process. For com fort and  mental reinforcement, people tend to congregate with
others who share the same paradigm. Paradigm is also alluded to as
‘dimension’, and more distinc tly as ‘context’ or ‘overall field’. Theproblem is addressed philosoph ically as ‘metaphysics’, which  literally
means b eyond the physical by which the mind derives levels and
categories of abstraction (e.g., species, class, genus, etc.) or common
characteristics (living versus inert). Context determines parameters with implied or stated qualifications or
limits, as well as requirements and specifics that identify levels of
abstraction that in turn modify or determine ‘meaning’ (hermeneutics)
that is concordant with appraisals of value, significance, or worth. Paradigm is also parallel to exp ectation and also intention, much as the
search engine preselects the rang e of possible discoveries on the  Internet. Paradigm thus predetermines the range of possible experiences or
discoveries and is a factor a bout which ordinary consciousness is
unaware. Paradigm is thus infrequently defined directly; most often it is
merely presumed. The importance  of paradigm is markedly seen at consciousness level
200, and  most clearly at the tra nsition from the Newtonian paradigm to
quantum mecha nics, and then again at consciousness level 500, at the
emer gence of the subjectivity of Love. The next major jump (very rare)
is at consciousness level 600, which marks transcendence of the linear
domain and emer gence of the no nlinear dimension. This also reflects the
dif ferentiation between content (linear) and context (nonlinear), as
shown by the following classifications:From the above, it is apparent th at context profoundly af fects experience,
meaning, signi ficance, importance, and value. Also af fected is
expectation, wh ich, in and of itself, is unwittingly selective, coloring
experience and even seeming perceptions. The linear dimension is within the province of the objective ‘p rovable’,
whereas, in contrast, the nonlinear is af firmable, demonstrable, and
confirmable, but primarily subjective and experiential. The nonlinear is
neither s ubject t o nor definable or describable by the linear as they are
dif ferent paradigms but not mutually exclusive. These contrasts are
classically noted  by the dif fere ntiation between academic (Newtonian)
science and clinical science. The former is predictive of o utcomes,
whereas the latter is subject to numerous influences of context , such as
intention, integrity of purpose, calibration level of participants, and many
identifiable, but also many unknown, variables. Thus, the seasoned
clinician uses all appropriate modalities that experience has shown to be
beneficial (e.g., ‘nontraditional’ modalities). Academics deal with predictables and statistics. The clinician deals with
outcomes and results. Thus, to ‘have a heart’ is requisite for the  clinician
but is not a measurable in academics. The clinical experience of
seasoned clinicia ns is often with  people and situations that have  not been
responsive to academia. While academic science fails to recognize the validity of ‘unscientific’
ideologies or methods, or even  denigrates them, the clinician is more
versatile, intellectually humble, and therefore interested in what works. Perhaps the best-known and universally recognized example i s that of
Alcoholics Anon ymous by which literally millions of the most hopeless
have dramatically recovered, including many high-profile persons,
celebrities, and even presidents. Also included in the recoveries are many
thousands of doctors and other professionals. AA is decidedly totally
‘unscientific’ and very purely , solely spiritual yet profoundly powerful
and ef fe ctive. Often an active alcoholic comes to AA only after having
run the gamut of standard acad emic treatments. However , the  primary
requisite for recovery is ‘unscientific’ humility and surrender to a Higher
Power . Thus, the spiritual and scientific  are two totally dif ferent paradi gms, and
each has its appropriate place in society . The fact that there is fraudulentscience does not disprove good science anymore than pseudospirituality
disproves true, authentic spirituality . The cap acity to comprehend spirituality does not appear in the evolution
of consc iousness until calibratio n level 200, concordant with a shift in
the brai n’ s physiology and information-processing circuits. Thus, the
incapacity repre sents an evolutionary physiological limitatio n that is
calibratable even at the time of birth, e.g., as per AA ’ s we ll-known
citation from Chapter 5: “There are unfortunates constitutionally
incapable of being honest with themselves. They are not at fault. They
seem to have be en born that wa y , but even some of them recover if they
have the willingness….”
 
T emptations. Spiritual evolution is a process of unfoldment, emer gence, and
purification as a consequence o f what one has become rather than as a
result of what one is doing or ha s been. Spiritual errors can be concluded
by h umility and caution as well as forewarning. T emptations occur along
the pathway and have been alluded to in the discussion of the various
levels. It is best to periodically review them so as to be on guard. Those
temptations that  represent levels below 200 are often suppressed and
therefore may suddenly reemer ge unbidden at levels over 200. At any level, Pr ide can return, accompanied by the temptation to exploit
spiritual titles or control over followers. Spiritual pride can lead to
overestimation of self as Self and make claims, such as ‘higher than
Jesus’, or ‘a great leader ’, or acclaim oneself as a ‘performer of miracles’
or an ‘avatar ’ and exhibit global ambitions. T o be spiritually  gifted is by Grace, which results in the humility that
acknowledges the state yet does not take credit for the condition that
would result in ego inflation, g randiosity , and a misstatement  of truth
that could lead to wanting or exploiting control over others as well as
glamorization and theatrical display or exploitation of the phenomena
that are the consequence of the siddhis . Supernatural qualities or
phenomena are not of the personal self but of the field. It is an  error to
claim personal credit or specialness. V ulnerability to the temptations is a consequence of naïveté,
unpreparedness, or denial, which is motivated by the desire fo r gain or
pride. There is also the attraction of the spiritual ego to status, rank, and
adulation by followers consequent to fame. T eachers are placed on
pedestals, which can easily result in inflation of the spiritual ego of the
teacher or a feeling of importance. Humility and gratitude for the gift of
the Spirit needs to be reaf firme d. Spiritual ener gy can also exhibit the
emer gence of healings when karmic propensities are favorable. It is an
error to claim p ersonal credit or exploit these phenomena, which are
witnessed rather than being ‘caused’ by the ‘practitioner ’. Therefore,
psychic gifts are to be respected and used for the highest good rather
than for personal gain. T ranscending the T emptations. V ulnerability persists as long as there are still desires for gain, pride,
vanity , control, wealth, or sensual pleasure. W ith spiritual maturity ,
perception is replaced by vision  that reflects essence and spirit ual truth,
resulting in the capacity to see through self-deceptions. V ision is
associated with spiritual wisdom, which makes clear that exploitation
leads to loss and descent rather than progressive ascendancy . Spiritual purity is the conseque nce of self-honesty , which is a result of
true dev otion. T o be a servant of God is to align with Divine Guidancethat leads to looking to the Self rather than catering to self or the world. A strong sense o f karmic responsibility also gives strength and the safety
of humility . It is mindful that numerous are the once ‘greats’ who have
yielded to temptations and falle n into traps by the mechanism s of self-
delusion and rationalization. The wo rld of fers great opportunity for ascent, but also equally of
descent, which occurs only as a  consequence of an act of the will, and
therefore, neither blame nor excuses precludes consequences. Doubt can
also be resolved by the utilization of consciousness calibration
techniques that are very simple, such as merely asking whether an action
or a decision would serve the highest good. The Spiritual Ego. Devotion and dedication sometimes lead to what is best termed
‘overambition’, overzealousnes s, or even fanaticism, which represent
imbalance. A frequent error is to try to force the rise of the kundalini
ener gy by artificial exercises and practices. The kundalini automatically
rises to its own appropriate level in accord with the ener gy field of the
prevailing level of consciousnes s. This occurs as a consequence  of what
one has ‘become ’ and ‘is’. T o force the spiritual ener gy by man ipulative
means c an resu lt in serious dis orders, imbalances, and even irrational
mental states of confusion or delusion. This may result in g randiose
states and self-claims to be a ‘prophet’, or even ‘Jesus Christ’ or a
‘messiah’. (The se were observed during the author ’ s years as a
consultant to many religious and spiritual groups.) Some spiritual practices may als o lead to altered states of consciousness
or au tosuggestiv e states that are misidentified as spiritual. While mantras
and certain repetitious practice s have some value, depending on the
calibrated level of their truth as well as the intention behind them, they
can also  become a substitute for  the progressive realizations that underlie
and substantiate true spiritual advance. The true state is reflected  in what
one has  become rather than w hat one believes or does. Thus, occult
practices or magical manipulations and gymnastics are better bypassed in
favor of  true, substantial spiritual growth. Progress is facilitated by the
willingness to surrender ambiti on to God. Error can be precluded bybeing al ert to the ego’ s desire to survive by taking over the  spiritual
process. The Lur e of the Siddhis. There ar e many supposedly ‘spiritual’ techniques and systems  that are
merchandised an d promoted, complete with testimonials and ce lebrities. The overt commercialization re veals the overall intention, which is to
profit ra ther than promote the actual spiritual evolution of the naive
seeker . While some of the techniques certainly have value, they can be
obtained free of char ge from an y integrous textbook on spirituality . Of
equal da nger are the seduction and proselytization of a variety of cults
that are based o n glamorization  of leaders, control of followers, well-
known brainwas hing techniques , financial and sexual expectations, and
control o ver per sonal lives. All o f these calibrate extremely low . There is
considerable in formation avail able about them under ‘cults’. These
or ganizations also specialize in the techniques of entrapment, seduction,
specialness, and the exploitation of innocence and naïveté. The spir itual ego  sees progress as gain or status rather than as a gift and,
therefore, respo nsibility . It will even parade pseudohumi lity and
overpiety and can become quite sanctimonious. It is also impressed by
rank, titl e, and the adulation of lar ge numbers of followers, as w ell as by
pompous display , theatrics, and the manipulation of pa ranormal
phenomena. The peddling of paranormal phenomena is a serious warning
as th e appeal is  obviously to t he ego, which is easily glamo rized by
parapsychological events (teleportation, telekinesis, distant viewing,
bilocation, levit ation, materializ ation of objects, astral projection, and
more, including even the Doppelganger phenomenon (doubling). T o d esire a siddhi for its own sake  is a warning that the spiritual ego is
seeking specialn ess. The real phenomena are unintended, nonv olitional,
spontaneous, and autonomously emer gent. They are very definitely not
the c onsequence of techniques, nor can they be learned or taught, much
less for a price. Artful gymnastics that are taught for a fee calibrate
below 2 00. T o begin with, the intention is nonintegrous, although
frequently due to naïveté. Learning a water -into-wine trick does not turn
one into  a Jesus Christ. These imitations have flourished for centuries in
India and have re-emer ged as commercialized ventures in the W estern
world. T hey are to be avoided b y any spiritual aspirant who is devoted toreaching Enlightenment. ‘Caveat emptor ’ applies to a serious degree. The siddhis are a gift of God;  they are not a commercial, artificially
acquired skill. Therefore, they definitely are not the consequence of a
training or a practice. The T rue Siddhis. The phenomena occur naturally and spontaneously at the consciousness
level of approxim ately 540 as a consequence of the intrinsic pow er of the
consciousness field itself. They are intriguing, interesting, and pleasing
but not desired for their own sake. They are therefore akin to the pleasing
surprise of a sudden rainbow (which may also actually be an
occurrence). Th ere is no intenti on involved. What is held in mind may
well actu alize or  not. Most often , the phenomena are not anticipated, but
after a while, th eir frequent recurrence leads to a likely expectation. The
assiduous positioning of basic spiritual principles is what precedes the
appearance of the seemingly miraculous (hence the title of the spiritual
treatise, A Course in Miracles [cal. 600]). The witn essed p henomena are also seen by others and therefore are not
personal subjective observations. Any or all of the siddhis may occur ,
and all are spont aneous and outside contextualization as cause and ef fect. They are the actualization of potentiality when conditions are fortuitous,
as in a high level of consciousness. The way  to witnessing the true siddhis is simple and free of monetary
requirements, repetitious practices, training, or instructions by adepts: 
 
1 . Surrender all attraction or desir e for the siddhis themselves. T hey
are a glamour and a distraction. 2 . Surrender every moment to God, including all attracti ons,
aversions, or desires for control or gain. 3 . Choose to be unconditionally compassionate and for giving to all of
life in all its expressions. 4 . Choose to see the beauty , perfection, and sacredness of all life. Integr ous Health Systems.In contra st to the artificially ma nipulated imitations of the siddhis, there
are integrous exercises and ener gy-building health systems that are
designed to improve health, happiness, and the level of functioning for
which there is an appropriate fee as it requires teachers, classes, and
trainers, etc. In contrast to tho se that are deleterious, such p rograms
calibrate over 200 and are designed to improve physical fitness and one’ s
sense of well-being (‘a healthy  mind is a healthy body’). Appreciation
for life often s tarts with increased attention to its quality , including
aesthetics.CHAPTER 19. Limitations and Distractions. Intr oduction. Although the spiritual literature supplies an enormous amount of
information about spiritual reali ty and the truths to be realized, t here still
seems t o be a scarcity of some important details and n ecessary
information for the student. There are many helpful things to know that
do n ot a ppear in  the traditional l iterature unless one searches for them or
concludes that such events are primarily of historic interest rather than
diversions that may have occur red to any seriously committed spiritual
traveler . It is be tter to know suc h things well in advance becau se when
they occur , there may be no one around with whom to consult. Therefore, some information is of practical value and prevents
consternation or confusion. Discussion. Most discussion s of such matt ers start at the bottom of the Scale of
Consciousness and move up to t he top, but in this case, it is important to
start from the top and move down because the top of the Scale of
Consciousness is the actual destiny of every seriously committed
spiritual studen t. Unexpected advanced states of conscious ness can
emer ge unannounced. Therefore, T ranscendence beyond level 850 may
bring u p some problems that may be important to know about
beforehand. These are concomitant to moving into very powerful high-
ener gy fields of consciousness for which the human nervous system is
not prep ared due to the infreq uency of its occurrence throughout the
evolution of Homo sapiens. One can see that as the levels increase,
power increases logarithmically to high-frequency ener gy leve ls. Thus,
very major increases occur in no t only the power of the ener gy itself but
also in its vibra tory frequency . An analogy would be to compare the
capacity of an old-fashioned radio vacuum tube with that of a t ransistor ,or a 1 10-volt-capacity wire’ s being required to handle a 6 ,000-volt
current. Subjectively , the body can intermittently feel as though the nerves
themselves are overstressed. This can be experienced as an
uncomfortable and generalized burning sensation, as though one ’ s aura is
on fire. This may be accompanied by stressful aches or pains, sudden
feelings of weakness, or the inability to function. These vicissitudes are
common in the history of mystics or in the stories of well-kno wn sages
of anci ent tim es who shared the problems and suf ferings they
experienced. The ability to do personal consciousness research using the muscle-test
diagnostic techn ique can be very  helpful at these stages, and with prayer ,
the s ource of the  resistance can be intuited and made conscious. At very
advanced levels , it is not the personal ego from which resistances and
positionalities arise, but instead from the collective consciousness of
mankind. Thus, to locate the sou rce of conflict, it is not fruitful t o look at
one’ s pe rsonal c onsciousness bu t instead to look at the overall levels of
consciousness of mankind in its major movements throughout time. For
example, there can be the arisin g of judgmentalism, indignation, or even
rage at the suf ferings of mankind, even though one has personally
overcome this duality . Although the personal self may  have transcended right versus wrong,
good versus bad, and lovable v ersus unlovable, these perceptions and
positionalities are not resolved  in the deeper layers of the c ollective
unconscious. W ith deep prayer and deep humility , the fate of the world
can be surrendered to God at ev er -deeper levels, for it becomes obvious
that all that is w itnessed is actually in accord with Divine Provid ence and
W isdom. W orldly life provides the maximum opportunities for the
evolution of consciousness via the undoing of past negative karma and
the accrual of positive karma on both an individual and group basis. A quick review of past human h istory reveals that there is obvio usly a lot
of ‘nega tive karma’ to be undone, to say the least. Whole ge nerations
have been in ac cord with the g rossest forms of brutality , savagery , and
barbaric behavi ors that continue to this day . Thus, this world can be
surrendered to serve the high est good as a workshop of maximum
opportunity . As the Buddha said, rare it is and extremely fortunateindeed to be born a human. Rarer still is it to hear of the T ruth, and even
rarer yet is it to pursue the T ruth (Enlightenment). Another unsuspected alteration in the functioning capacity of very
advanced states of consciousness is that prior ‘left brain’ (linear)  types of
capabilities and interests decline. The Self is nonlinear , and it takes
considerable ene r gy to process sequential linear information, e specially
in its details. Thus, the world of technology , with all its gad gets and
multiple operational options, is very likely to be completely beyond
one’ s ca pacity . Unless a device works merely with a simple on-of f
switch, i t is likely to be totally n eglected. On the other hand, th ere is no
problem at all with concentration; in fact, on the contrary , suspended
mental processing facilitates it. There are also unanticipated pe riods in which the option to withdraw
from the body it self appears, even at seemingly very odd mome nts. This
summons up any residual attraction or aversion to worldly life , and the
option to  diseng age from the bo dy is attractive and has to be sur rendered
to G od. This oc curs at a dif fere nt level than it did in working through
prior levels of a ttachment, aversion, or identification with the  physical
body . When the option to leav e appears, it is merely witnessed. The
option i s very clearly an open  one; therefore, one merely w itnesses
whether the body will walk on o r not, or whether it will breathe again or
not. There is no personal will in the matter or choice to be made. The
outcome is obviously up to Divinity vis-ˆ-vis one’ s karmic inheritance. A v ariety of ot her transitory alterations occurs that have to do with
changes in balance and interpretation of the input from the senses. Unlike earlier life experience, co mmunication is on a dif ferent l evel, and
what people are talking about in their languaging seems unin telligible
and actu ally mea ningless. One can request by prayer that the Holy Spirit
interpret and translate it into comprehension. This intentionality  need not
be restat ed, and it is noticed that there is a split-second delay bet ween the
speaking that is heard and its inner translation into what it means. It is
like being partially deaf or having a learning problem, but one quickly
learns to cover up the delay (due to the absence of the ‘experien cer ’) and
therefore frequently responds to conversations with “What?”By the time
the communication has been translated and the meaning has become
clear , it appears that the ce ntral point of a seemingly lengthy
conversation can really be summarized in just a few words. Thisdif ficulty is due to the disparity of styles in processing fro m linear
presentation to nonlinear awareness. The sign ificance of communic ation is that of essence rather than the
details of form. Thus, the spiritual response of the inner Self may be
quite brief and cryptic because it is precisely focused on the essence of
the question. The questioner is  expressing not only linearity and the
presumption of sequence, but al so the Newtonian forms of subje ct/object
and cau se/ef fect contextualization, as well as this/that. For a variable
period of time, customary soci alizing and discourse are neither really
welcome nor facile in their perfo rmance. In the meantime, the b ody goes
about spontaneous action in accord with its karmic propensities wherever
it is apparently serviceable to Divinity , and its whereabouts is not really a
matter of concern. The adju stment encountered fro m level 600 on up occurs because the
mind is silent and no longer processes data in a sequential, linear style. Thus, th e customary data bank of memory is not processed according to
sequential logic  and prioritized compartmentalization. For exa mple, in
ordinary life, a lost object is traced back through memory to prior
movements in a time frame. B y contrast, in the nonlinear c ondition
without time or sequence, there  is no longer a question to be asked, and
as the situatio n presents itself, the answer instantly comes forth
unprocessed out of silence. At consciousness levels below 600, a comparable rapid process can also
be acces sed by use of the muscle-testing research technique. ‘T rue’ or
‘false’ is an instant response of consciousness, which encompasses
enormous data beyond mentalization, logic, or information processing. While numerical designation is suitable for consciousness research
projects, it is no t necessary in d aily practice when the great ma jority of
questions can be answered in the form of a simple ‘yes’ or ‘no’. T o
provide the equivalent of what  can be accessed via the muscle-testing
techniques or the spontaneous functioning of the silent, nonlinear Self
would require a great multiplicity of computers that even then would not
be a ble to process the necess ary evaluations of quality , importance,
desirability , app eal, value, integrity , etc. For example, to fully e valuate a
job of fer  would necessitate integ rating close to a million factors, any one
of which could spell success or failure. The options of a job venture
include an enormous complexity of factors, such as the suitability ofambiance, congeniality , excellence of fit, and karmic appropriateness, as
well as the like lihood of an en ormous number of economic and social
factors. Even if the processing of all that data were possible, it would
still end up as only the best-educated guess. In contrast, the field of co nsciousness itself, by virtue  of its
omnipresence a nd omniscienc e, automatically translates the  infinite
number of factors into a singularity such as a ‘yes’ or a ‘n o’. This
occurrence auto matically inclu des both conscious and unconscious
factors, includin g unasked questions. All of this is correlated with
suitability to the consciousness level of the questioner . Also to be
considered is the disparity betwe en the world view of the ego and that of
the Self, so that what may appear to the ego to be a loss is actually a
victory for the spirit (e.g., the paying of f of a karmic debt to clear the
field so that consciousness can continue to evolve). Thus, the ego/self
might feel that it is losing at the same time the spirit is gaining. The Impact of Spiritual Commitment. Naively , early spiritual students often expect that ‘becoming spiritual’
will brin g about  a magical kind of childlike happiness by which they will
be trans ported to a stress-free, heavenly condition of better quality and
pleasure for self and others. This is certainly true if the transition is from
below consciousness level 200  to above level 200 where the rate of
happiness does indeed rise very rapidly . T o continue to evolve requires development of courage, determination,
and the alignment of prioritie s as a consequence of intent ion and,
eventually , comm itment. If vicissitudes along the way are understood to
be n ormal, they will not resu lt in dismay . Although each level of
consciousness has its intrinsic attractions and aversions to be b ypassed,
from co nsciousness level 200 on up, there is facilitation and assistance
from the  power of spiritual ener g y that is lacking at the lower levels. The
spiritual engine  develops more horsepower as it travels th e route. Obstacles that seem dif ficult or even impossible to overcome at a lower
level are  bypass ed fairly easily at higher levels, and by the power of
intention, they frequently disappear spontaneously as a consequence of
merely becoming aware of them. Thus, the evolution and progression
become a consequence of the power of the field itself rather th an of the
personal will or ef fort. Making the transition from below 200 to above 200 may require the
support and wisdom of spiritual groups, such as faith-based, religious, or
specific spiritual study groups. Spiritual intention and commitment, especially when accompanied by
prayer , declaration, invocation, and devotion, change the predominant
influential consciousness ener gy field, which is coordinated by its
powerful ‘attractor field’ of ener gy . Thus, spiritual declaration and
intention, inadvertently and ofte n beyond awareness, change the rules by
which one lives, and seemingly disparate life situations, including
emotions, are now orchestrated  from a dif ferent level that is frequently
disparate with the customary expectations of the personal ego and
society . These may result in tra nsitory conflict in emotional or personal
situations becau se the goals of the Spirit/Self are not thos e of the
ego/self. For giveness is an extremely important major tool, especially when it is
combined with the willingness  of humility and acceptance of human
fallibility and susceptibility to error . From spiritual intention, the
surrendering of egoistic option s may seem like a sacrifice, but when
recontextualized, they are revealed to be a hidden gift. By analogy , it could be said that spiritual commitment brings up a whole
new rad ar screen on one’ s spiritual computer . From a co ndensed
viewpoint, it amounts to an entire educational system specifically
designed for the devotee, taking into consideration an enormous
multiplicity of factors beyond co mprehension. It can be confirmed by the
consciousness c alibration tech nique that spiritual commitm ent does
indeed bring up an entire spiritual program specifically and precisely
autonomously designed that takes into consideration the appropriate
inclusion of an enormous multiplicity of factors, including karmic
details. The successful transcendence through this personal spiritual
schooling is not possible for the  ego but is made possible by th e gift of
Grace. It m ay b e dismaying at times to discover that surrender to the  Self for
one’ s salvation and spiritual e volution is in conflict with t he ego’ s
devious machinations to maint ain control. One can be sure that the
narcissistic core  of the ego is ce rtainly not going to welcome hu mility orthe fact that the ordinary mind, unaided, is intrinsically not even capable
of knowing the dif ference between truth and falsehood. It is also well to know in advance that all suf fering is not intrinsic to
spiritual gain but strictly due to resistance to it. Suf fering is due to
dragging one’ s spiritual feet and the ego’ s insistence on having  its own
way . Ab andoning the ego as Go d and turning to Divinity is what serves
the evolution of consciousness. If all life expe riences are surrendered as they occur , they become
transformed by gratitude into the miraculous and seen as gifts. This
transformation is not within the province of the human will but is a gift
of the Grace of God. T o turn over one’ s life to be a servant of God, to
grow spiritually , and to commit to the service of Divinity are very
powerful acts of the human will. Faith is reinforced by remembering the
promises of the Ninety-first Psalm and Upanishads that “all who call
upon Me by whatever name are Mine and dear to Me.” Faith in the
infinite benevol ence of Divine Love is itself transformative. At times,
that is the only thing to which one clings in times of desperation. The T ool of Simplicity . Another delay on the way to Enlightenment is the supposition  that one
has to master a nd assimilate a vast amount of spiritual inform ation in
order to achieve spiritual success. Spiritual libraries usually contain
hundreds of books, in addition t o which are endless workshops, training
groups, and diversions that may lead to an intense study of theology ,
metaphysics, ph ilosophers, rel igious histories, and the like. While
valuable inform ation does arise along the way , it often ends up being
more of an inte rference than a help because the accumulated erudition
reinforces spiritual pride and the self-delusion of “I know .” 
T o cut through the complexity , it is really only necessary to k now and
apply a few sim ple spiritual tools, the ef ficacy of which is eno rmously
empowered by the consistency of their practice and continuous
application to everything, no matter what, with no exceptions. T o be
serviceable and useful, the tool has to be simple and brief, perhaps
consisting of only a single con cept. T o be remembered is that  spiritual
evolution is not the consequence of knowing about the T ruth, but the
willingness to become that truth. T o learn about spiritual reality is
interesting and has some benefit. It is best to choose by intuition andattraction a spiritual teacher and teachings or a school to which one feels
aligned and the validity of wh ich has been verified by consciousness
calibration techniques. Simple T ools of Gr eat V alue. One can  pick a primary tool, plus a few others, but many are not needed. Simple tools consistently applied will result in the revelation of spiritual
truths th at do not have to be acquired intellectually because they present
themselves with great clarity . In addition, they only present th emselves
when suitable and serviceable, a nd because they are not an acquisition of
the mind, they do not end up as spiritual vanity . Some tried-and-true basic tools that have brought about tremendous
results over the centuries are as follows: 
 
1 . Be kind to every thing and everyone, including oneself, all the time,
with no exception. 2 . Revere a ll of life in all its expre ssions, no matter what, even if one
does not understand it. 3 . Presume no actual reliable knowledge of anything at all. Ask God to
reveal its meaning. 4 . Intend to see the hidden beauty of all that exists—it then reveals
itself. 5 . For give everything that is witnessed and experienced, no matter
what. Remembe r Christ, Buddha, and Krishna all said that all error
is du e to ignorance. Socrates s aid all men can choose only w hat
they believe to be the good. 6 . Approach all of life with humi lity and be willing to surrender all
positionalities and mental/emotional ar guments or gain. 7 . Be willing to for go all perceptions of gain, desire, or profit and
thereby be willing to be of selfless service to life in all of  its
expressions. 8 . Make one’ s life a living prayer  by intention, alignment, humility ,
and surr ender . T rue spiritual reality is actually a way of being in  the
world. 9 . By verification, confirm the levels of consciousness and spiritual
truth of all teachers, teachings, spiritual groups, and literature w ith
which one intends to be aligned or a student. 10 . Accept that by spiritual declaration, commitment, and surren der ,
Knowingness arises that provides support, information, and all that
is needed for the entire journey . The most powerful tool that is in the province of the will is devotion. Thus, it is not just spiritual truth but the degree of one’ s devotion to it
that em powers it to become transformative. A great classic that
demonstrates the ef ficacy of simplicity and devotion is that of Brother
Lawrence’ s The Pr actice o f the Pr esence of God (1692), which
emphasizes the importance of constancy .CHAPTER 20. Passing Thr ough the Gates. General Guidelines. Spiritual progres s is ener gized by intention that reinforces dedication and
commitment as well as alignment with spiritual principles and p ractices. This res ults in dedication and willingness to focus ef fort, determ ination,
and patience that require overall goodwill towards oneself and the
process of spiritual endeavor . The above could be subsumed as a
devotional attitude that transcends any specific linear definition. Goals
automatically prioritize value and meaning, which thereby tend to
provide the necessary ener gy for spiritual ef fort. While it is usual to set aside some time specifically for spiritual practices
such as formal meditation, it is generally more practical to incorporate
spiritual princip les into one’ s ev eryday life and lifestyle because special
compartmentalized periods may lapse in the struggle of daily  life and
end up being ab andoned altogether . In contrast, a contemplative  lifestyle
tends no t to be d ismissed as easily as do specifically set-aside p eriods of
time tha t require a special, quiet environment. Isolated practice periods
also ten d to be compartmentali zed and may become mentally isolated
from da ily life as something that one ‘does’ rather than being
incorporated by the personality into what one ‘is’. Practically , it works well to select the spiritual principle and then make it
one’ s inner rule of life to be a pplied consistently and relentlessly , ‘no
matter what’. It is of great value to select a basic dictum to live by , such as the decision
to be kind and of good will tow ards all life in all its expressions. This
would, b y inference, result in a willingness to for give seeming n egatives,
observations, or mental constructs. The commitment to living according
to basic spiritual dictums is strongly reinforced by prayer , supplication,
and the decision to be a servant of God rather than the ego. It is alsobeneficial to ask God directly to be able to see things dif ferently and to
ask for guidance, information, and direction. The Patterns. Spiritual comm itment, alignme nt, and dedication initiate a nonlinear
process in which phenomena an d situations, both within and wit hout, are
now attracted by one’ s inner ener gy fields that also include karmic
propensities and components. Life unfolds henceforth in dif ferent layers
and altered presentations than would have occurred otherwise. Spiritual
intention influen ces perceptions, memories, and interpretation of values
that dif fer from previously prioritized egoistic goals and drives. Priority
is now program med by the Spir it in accord with intrinsic spiritual value
and service to spiritual evolution. The evolution of consciousness is
progressive and is an entire ‘lea rning program’ initiated by resolve that
summons up the power of the spiritual will. Subsequently , all experience
becomes valuable to the unfolding and developing of spiritual awareness. Thereby , ‘mistak es’ or ‘successes’ are of equal value in contrast to the
ego’ s prior preferences. As i s well kno wn, dedication to spiritual values and the pu rification
process has a tendency to pull  up their seeming ‘opposites’ by which
karmic dualities are presented that require discernment of the
positionalities f rom which they arise. One of the earliest persistent
dilemmas that will almost certainly arise is the duality of g ood/bad,
which is a very fruitful field for investigation. By observation,  one will
see that the goo d/bad dichotomy is merely the reflection of a n overall
contextualization based on unexamined presumptions. W ith deep
humility , one will soon realize that unaided, the mind is really
unauthorized, unequipped, and incapable of making such ju dgmental
discernment. It can make this discovery by just beginning to  ask for
whom is it good, for whom is it bad, when, and under what
circumstances. This eventually leads to examining one’ s overall
contextualization of the significance and meaning of human life itself as
a transitional learning experience. Even a superficial, quick look at the human experience reveals that it is,
first of all, mor tal, temporary , and transitional, and the mind, unaided,
cannot even tell from whence it arose or where it goes. It is also
incapable on its own of telling truth from falsehood due to its innerstructure. By what authority wou ld it even be able to discern ‘go od’ from
‘bad’? This leads to the dis covery that ‘thinking’ is not a very
dependable method of arriving at spiritual truth or advancement, and that
the m ind, on its own, tends to merely pull up more thoughts rather than
surrender them to a nonlinear , comprehensive understanding that would
resolve the question altogether . S piritual realization does not easily occur
in a linear , logical mentalization but instead is a more dif fuse, intuitive
aura of comprehension and understanding that includes overall context
and not just linear content. Selecting a basic spiritual dictum  to live by operationally becomes a set
of at titudes that change perceptio n. It is a style of positioning on eself and
relating to life ra ther than a set of linear belief systems. Attitude s tend to
generalize as discernment rather than as definable perception. This
spiritual discern ment tends to be open ended and invitational to an
expansion of understanding. One therefore becomes aware that instead of
saying “I think s o-and-so, ”one says, “It seems to be such-and- such,” or
“It sounds like such-and such,”  or “It looks like such-and-such ,” or “It
feels lik e such -and-such.” These are the provisional sens e-related
proclivities for processing information rather than the limitation of
definition and declarative statements saying, “He’ s all wrong, because…. ”W ith a  shift of focus, experie ncing becomes less linear , less defined,
and less  verbalized. As a result, one ‘gets’ what a situation is all about,
much as one ‘gets’ the totality of a beautiful sunset without having to
mentalize and say something lik e, “Isn’ t that beautiful?” or de scribe its
colors, shapes, clouds, etc. W ith this orientation, processing of information becomes increasingly
more contextua l and general rather than particular , and there is less
mental v ocalization and langua ging. This evolves into the ca pacity to
‘realize’ and ‘know’, without t hinkingness. The subjective exp eriential
quality of holding a purring ca t or encountering a dog’ s wagging tail
does not require thinking or me ntalization at all. Instead, one j ust ‘gets’
what the  whole situation is about because of the progressive capacity for
the discernment of essence rather than mentalized perception. By this
process, it eventually becomes quite clear that everything ‘just is as it is ’,
and what it is, is its ‘m eaning’, which reveals acceptance that requires no
comment, content, or the staking out of a linguistic dualistic position,
such as opinion. This style is ak in to the time-honored ‘W u W ei’ of the
way of the T ao,  whereby one e f fortlessly flows with life and a bandonswillfulness and judgment to God. Nonresistance leads to nonattachment
rather than de tachment, which can be a form of avoidance. Nonresistance does not mean to ignore or deny but instead to witness,
observe, and be aware, which, as an experiential style, moves one from
being t he imaginary actor in the movie of life to being the
witness/observer who is thereby emotionally uninvolved yet capable of
participation. This attitude diminishes the temptation to invest in
positionalities or outcomes. Thereby , personal will surrenders and Divine
W ill take its pla ce where Creation is continuous, evolutionary , and sub-
serves the unfolding of awareness. In the above t ransformational process, it can be discerned that the
underlying quality that activates experiencing is awareness itself. There
is no ‘who’ witn essing, experien cing, or observing; rather , it is an innate
quality that is o perating ef fortle ssly without the drain of the ener gy of
intention to modify the process. All of life merely becomes a ‘given’,
and awa reness of the essence o f subjectivity diminishes the sense of a
personal ‘I’ or ‘me’ to the inn ate presence of the Self that is beyond
thinkingness of content, but instead encompasses it. This awareness is
the ‘Light’ by which we ‘see’ mentally and emotionally . By this
awareness, focu s now turns inw ard to the source of the Light i nstead of
to the details of what is illumina ted. It is solely by this Light that one can
even be aware of the content of mind, or else how would one even know
what one is experiencing or thinking about? Distractions and Attractions. The animal ener gy of the ego results in focus by which psychic ener gy is
directed and thereby emotionalized. The emotionalized menta l content
then attracts attention and becomes self-propagating. The result is
attractions and aversions, as well as diversions, that eventually lead to
entrapment as routine behavio rs that, by the cathexis of ener gy and
interest, gain importance and eventual levels of dominant behaviors,
feelings, and thinking. These eventuate as ener gy fields of consciousness
that align with and become entrained with the overall impersonal
attractor fields of human consc iousness. Thus, by selection of options,
the i ndividual ‘tunes in’ like a re ceiving set does with radio or television
frequencies. Thus, to fear or hate attunes to frequencies completely
dif ferent from those of for giveness or acceptance. Each consciousnesslevel inf luences perception, associated attitudes, and their con comitant
positionalities. Addiction to the ego’ s proclivities is like intoxication where pleasure is
derived from the emotional payof f of negativity . Thus, negative
positionalities te nd to be self-pe rpetuating habits akin to addiction, based
on presu mptions and the inner s eductive lure of the gratification of basic
animal instincts. By repetition, they eventually gain dominance and
control, which is the innate purpose of the narcissistic ego in the first
place. In sp iritual work, these are term ed ‘temptations’, and it is then presumed
that sacrifice is necessary to give them up because one is relinquishing
the pleasure of the emotional ‘juice’ of ‘being right’, ‘getting even’,
feeling sorry for oneself, etc. A  Pavlovian type of conditioning takes
place as a self-re inforcing reward system that then becomes auto nomous. Subsequent to that, interferenc e with these surreptitious gratifications
results i n an unpleasant feeling of frustration and deprivation. Thus, it
can be common ly observed that the ego’ s emotional mind clings to
negativity and slavish bondage , and it mightily resists letting go and
moving on to higher levels of functioning and coping mechanism s. As an
example, the pit of resentment/blame/self-pity/victim is commonly a
circuitous trap that quickly seeks validation by social encouragement and
the pseudoimportance of self-inflating positionalities. It is  not uncom mon for people to spend an entire lifetime n ursing a
grudge with elaborate justifications, retrospective falsification of
memory , and deceptions. This commonly observed psychological
complex is composed of a circuitous mix of all the consciousness levels
below 200.It becomes highly defended and stubbornly immune to any
challenge, much  less the willing ness to let go or surrender . As a result,
for giveness, acceptance, reason, and love are seen as antithetic al to the
ego’ s secret inner purposes. It is not uncommon for people to destroy their entire lives in d efense of
nonintegrous fallacies that are carefully nurtured and clung to about
themselves, othe rs, and the world. Self-deception is an innate defect of
the emo tional ego/mind, which , without the light of spiritual truth, is
self-reinforcing, resulting in d estructive consequences that preclude
actual happiness . The victim is unable to discern pleasure (deri ved fromthe nega tivity) from actual happiness, which is really unknown by such
people. This pathological complex is so strongly defended that people
actually choose to die rather th an give it up or even question its self-
defeating prem ises. Fortuitous ly , this vicious cycle is sometimes
interrupted by a confrontational life crisis that ends up being a  blessing
in disguise. Escape to Fr eedom fr om the Emotional. Ego/Body/Mind. The levels below calibration level 200 tend to be self-pro pagating
because of the s eductive emotio nal pleasure of the ego’ s anima l-instinct
pay-of f. The only way out is by integrous self-honesty , which,
unfortunately , is not even possible to accomplish when one is dominated
and capt ured by this negative emotional complex. Because this complex
consists of the animal ener gies of force, it is only the more powerful
ener gies of truth that have any capacity to bring forth recovery . Due to
the nature of Di vinity , intervent ion is by invitation since Love is power
and doe s not operate by instrum ents of force. Compassion arises from
realizing that seventy-eight percent of the world’ s population calibrates
below the level of T ruth at 200, and this figure rises close to one-hundred
percent in some subcultures and regions of the world that survive
primarily by virtue of only animal instincts. A Simple T wo-Step Escape fr om the
 Negativity of the Ego: The Mechanism of T ruth. T o transcend all these limitations and cut through the complexity , it is
only necessary to accept two ideas:
 
1 . Negativity is based on an ener getic for ce (animal origin) that can be
overcome only by power , which is solely of Divine origin. Therefore,it is operationally necessary to request and invoke God’ s
help by whatever means available. 2 .
_OceanofPDF.com_Transcending_the_Levels_of_Consciousness__-_David_R_Hawkins.txt
Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        The
requirement is the persistent ‘one-pointedness of mind’ processing-out ofemotional/mental residuals of lower consciousness levels and
surrendering of all self-identities and mental belief systems. Thi s process
is assist ed and supported by the unimpeded inflow of the spiritual
kundalini ener gy to the higher etheric spiritual bodies above the crown
chakra. The flow of the kundalini ene r gy is a response to surrende ring the
personal will directly to the Div ine T eacher, A vatar, Sage, or Di vinity by
whatever name invoked (e. g. , as  per the Ninety-first Psalm, or the words
of K rishna, or Jesus Christ that “All who call on me by whatever name
are Mine and dear to Me”). The love of God by worship, devotion, commitment, declaration, or
selfless service is the catalyst and the formal invitation for the
intercession of Divinity via the power of the nonlinear field of
consciousness itself, which is omniscient, omnipresent, and om nipotent. By s urrender of all resistances, this powerful nonlinear field becomes
progressively dominant and eventually an all-encompassing Presence. T ranscending Level 850. Fro m the viewp oint of the intellect, the problematic duality enc ountered
at co nsciousness  level 850 may  seem somewhat academic and therefore
the prov ince of metaphysics, the ology, or ontology, but when the level is
reached experientially, it is far more than that. It is a very major step with
very major dif ferences in the o utcome because spiritual devotees who
reach this level have often been influenced by misinterpretations of the
teachings of the Buddha that misidentify the meaning of ‘V oid’ and
believe that the Nothingness/V oid is the ultimate state, which it
decidedly is not, as determined by both consciousness calibration
research and subjective experience. In traditional spiritual languaging, each of these advanced levels is
‘guarded’ by the ‘dragons’ of a duality. This is especially true at level
850 where the p resenting limitation to be transcended is the co nundrum
of the seeming opposites/alterna tives of whether the ultimate R eality is
Allness versus Nothingness, or is Existence versus Nonexistence. The voi d of Nothingness calibrates at 850 and is the end poi nt of the
pathway of negation that denies the reality of every thing or any thing(i. e. , the linear form or ‘thingnes s’ as attachment). The error tha t follows
is th e pr esumption that the transcendence of all form is the sole condition
of Budd hahood. This is an easy  mistake to make because experientially,
the cond ition of  the V oid is enormously impressive. As it unfo lds, it is
inef fable, infinite, timeless, Oneness, all encompassing, still, silent,
unmoving, and strangely inclusive of the ‘awareness of nonawareness’
that prec ludes even beingness or existence. This state is definitely and
experientially, without question, beyond duality. There is neither subject
nor obje ct; there is nothing left to surrender and no one left to s urrender;
thus, it indeed seems to be the  ultimate state of Enlightenment itself. Another dif ficulty at that level is that there are no teachers with whom to
consult, share, or reflect confirmation, much less instruction, for the state
is in deed wondrous, and the need for such a direction would no t seem to
be necessary or present itself for confirmation. If th e sta te of V oid (Nothingness) were the ultimate reality, it w ould be a
permanent cond ition, and there would be no entity to report it. H owever,
it is not,  and therefore, sooner or later, one leaves the V oid and returns to
conscious existence. Next occurs the subjective experiential phenomenon
of suddenly emer ging into Existence from the oblivion of the V oid. (In
this lifet ime, the occurrence was at age three, as described elsewhere. Suddenly, out of Nothingness an d nonawareness, there was the shock of
not o nly Existence, but also the discovery of physicality and that a body
accompanied th e return from N othingness to Beingness. Thu s, in this
lifetime, the dilemma at calibr ation level 850 was initially p resented
strongly in early life, and it recu rred later, at which time it was rejected
and transcended. (It took thirty-eight years to resolve. ) The Knowingne ss that is needed to transcend this level is that Divine
Love is also non linear and without subject, object, form, condi tionality,
or locati on. The limitation (incompleteness) of the V oid is reac hed as a
consequence of intense dedication to the pathway of negation; however,
missing is the realization that Love is a primary quality of Divinity and is
also non linear, a nd that spiritual love is not an attachment. The error of
the p athway of n egation is to m isidentify and refuse Love because, in its
general, ordinary human experie nce, it is a limitation and an attachment
(between a ‘me’ and a ‘you’ or an ‘it’). In contrast, Divine Love is predominant, powerful, overwhelming, and
the primary quality or essence of the Presence. It is profound andunconditional, with no subject or object. It is not an emotionality but a
condition or a s tate that is liber ating rather than limiting. The V oid (cal. 850) is comparable to infinite, empty, conscious space. In contrast, the
Presence of Divinity is like the heart of the sun. There is no mistaking it
for the Love is realized as the very core and Source of one’ s primary
Self. Clarification of the Pr oblems of The V oid. A dvant aged by  the advent of consciousness calibration resea rch plus
subjective experience, the misunderstanding of the subject of the V oid
can be further clarified. The confusion arises from the pathway of
negation as well as from the terminology ascribed to alleged statements
by the Buddha ( who advised to n ot use the term ‘God’ due to wi despread
misinformation about the true nature of Divinity). T o assist
understanding, the following calibrations are very useful: As can be se en from the above, calibration level 850 denotes
identification with attributes, qualities, or characteristics of Divinity but
not Divinity itself. Thus, Allness, Omnipresence, Nonlinearity, Oneness,
etc. , are  qualitie s of Divinity b ut still lack the core identity, which is
conscious aware ness of God as Divinity and thus the Creator of the seen
and uns een (the  linear and the nonlinear) and the Source of Love and
consciousness/awareness. The teachings of the Buddha were o stensibly
worded to avoid preconceptions about the term ‘God’, but because the
Buddha calibrated at 1,000, he therefore was indeed God Realized. The tran sition fr om calibration level 850 to 1,000 is the consequence of
rejection of the V oid as the ultimate reality and af firmation of the
Realization that the Source of the Enlightened states is Divinity as God,
which is inclusive of all the attributes that calibrate at 850, plus God as
Infinite Love. Full Enlightenment realizes the Presence as God and
Divinity as the Source and Essence of Life, Creation,
Consciousness/A wareness, and Existence. God is therefore desc riptively
omnipotent, omniscient, and omnipresent, and both Immanent and
T ranscendent, as well as Manifest and Unmanifest (the Godhead). Calibration level 1,000 is the u ltimate state possible within the human
domain (calibrates as ‘true’). T ranscending the V oid. While s piritual students may consider that the problem inherent to the
very advanced, extremely high-l evel problem of transcending the V oid is
not likel y to be a challenge in this lifetime, they can be quite m istaken,
for a ny s tudent c an suddenly find oneself at an extremely high l evel with
no a dvance warning. Thus, all students should be instructed ahead of
time as to how t o handle very advanced states of consciousness. It is not
just a catchy ph rase that says that heaven and hell are only one-tenth of
an inch apart. One can, in fact,  go from the very depths of H ell to the
most extremely advanced states (as described in the subjective
experience of the author in previous works). One re ason for the seemingly endless delays on the way to
Enlightenment is doubt, which should be surrendered as a resistance. It is
important to know that it is actually extremely rare for a hum an to be
committed to spiritual truth to the degree of seriously seekingEnlightenment, and those who do make the commitment do so  because
they are actually destined for Enlightenment. At t his time, spiritual evolution is proceeding at an ever -exhilarating
pace, and spiritual information  never before available is now readily
accessible. The progress of a spiritual student of today is already
accelerated and advantaged by access to spiritual information that in past
times was limited to the very select few. Spiritual progress does not follow in convenient, definable, progressive
steps, a s a description such as this on transcending the levels of
consciousness m ight seem to imply. On the contrary, unexpected great
leaps may very well occur at any time, and all students s hould be
advantaged by having the necessary information of what to know at
certain points along the way. The knowledge that is needed at ‘the end’ is
essential right from the ‘beginning’. T o know what is necessary to know in order to reach Divine states
accelerates progress; otherwise, there is an unconscious resistanc e of fear
due to ignorance. This fear i s overcome by the acquisition of the
necessary understanding; therefore, there is nothing left to fea r, and all
fear is an illusio n—a knowing-ness that is also required at very a dvanced
states. A ny student who is seriou s about spiritual alignment and devotion
to God, to Love, to T ruth, to fellow humanity, or to the allev iation of
human suf fering or in all sentient beings, is already very far advanced. Consistent application of any spiritual principle can unexpectedly result
in a very major and sudden lea p to unanticipated levels. At th at point,
memory may not even be avai lable, and instead, the Knowingness of
Spiritual T ruth presents itself silently. Spiritual students should accept
the reality that they are alr eady gifted. A serious reader of a book such as
this could hardly be otherwise. Divinity knows its own; ther efore, to
accept that truth is to already feel joy. T o not experience joy by
understanding this means that it is being resisted. This awareness is
reinforced by understanding that, contrary to the dualistic Newtonian
paradigm of reality, one is not just the consequence of the past. On the
contrary, the present position is due to the attraction of po tentiality,
because both the past and the future are illusions. T herefore,
commitment to Enlightenment now becomes like a magnet pu lling onetowards it, and t he rate of evolu tion is up to the individual’ s willingness
to surrender resistances. Enlightenment is not a condition to be obtained; it is merely a certainty
to be surrendere d to, for the Self is already one’ s Reality. It is the Self
that is attracting one to spiritual information. The Final Surr ender. At th e previous levels of consci ousness, the illusions of perception have
been surrendere d, as have inte rpretations of superimposed ‘meaning’,
value, and significance. This leads to loss of identification with
emotionality or linearity in the form of mentalizations and withdrawal of
investment of interest in that w hich is transitory, including the physical
body and worldly phenomena. Eventually even  the illusion o f witnesses/observer/ watcher dissolves
into aw areness/consciousness itself, which is discovered  to be
nonpersonal and autonomous. T here is no longer the limitation of ‘cause
and ef fect’ or ‘ change’. The illusion of ‘time’ also dissolves  into the
Allness of Divine Concordance. There is neither attraction nor  aversion
to ev en existence itself for even the manifest is seen to be a consequence
of discernment by consciousness as a concept. All has been surrendered to God, and then the very last remna nt of the
self rem ains as the seeming source of life—the core of the e go itself,
with the conviction that it is th e author an d primordial sour ce of one’ s
very life and existence. As this arises, so also does a knowing-ness that
‘even th is, too’ must be surrendered to God. This last barrier is  signaled
by a sudden burst of the last re maining fear, which is very strong and
intense—the very basic fear of death. Then arises a knowingness, which
has been nascent in the spiritua l aura, that ‘all fear is an illus ion’ and
‘death is not a possibility’. Then, as a consequence of faith and devotion,
the last illusion is surrendered. Next emer ges the literal, actual, feared
sensation of dying—a brief but very intense agony because, unlike
physical death, it has never been  faced before. That is the only and final
‘death’ possible. As the agony dies away, there is an emer gence into the
Revelation of the Infinite Glory of Divinity. The last vestige of the
ego/mind disap pears into the Silence of the Presence. The stunning
perfection and beauty of the A llness of Creation as Divinity radiatesforth, and all is still, beyond all time. Gloria in Excelsis Deo is the State
itself. Section Five. T ranscendence. Overview: Spiritual T ransformation. Chapter 19. Limitations and Distractions. Chapter 20. Passing the Gates. Chapter 21. T ranscending the Mind. Chapter 22. Becoming the Prayer. Section Five – Overview. Spiritual T ransformation. The pro gression of the evolution of consciousness is accelerated by the
combination of intention plus attention. In worldly terms, the process is
explicable as the Heisenber g principle, whereby the potentiality is
activated to actuality by the introduction of consciousness and i ntention. This explanation  applies to the mechanics of the phenomenon and is
termed the ‘collapse of the wa ve function’, the consequence of which
then app ears as emer gence. (In mathematics, the transition from the
Schršdinger tim e-dependent an d time-independent equations to their
resolution as the Dirac equations. ) While the scientific model is very interesting, informative, and
confirmative of the ef fect of con sciousness, it does not take into account
the relat ive power of the observ er ’ s level of consciousness or intention. Scientific objectivity calibrates i n the 400s, whereas spiritual intention is
far m ore powerful and calibrates  from 500 on up. For instance, a t highly-
evolved levels of consciousness, merely holding an optimal resolution in
mind tends to b ring it into manifestation, as do af firmations (e.
Surrendering of all self-identities and mental belief systems.
What is the primary requirement for the inflow of kundalini energy to the higher etheric spiritual bodies?
Love
What is the primary quality of Divinity that is often misinterpreted as an attachment?
Surrendering of the ego's desire for control and attachment
What is the key to transcending the void (Nothingness) and entering a state of enlightenment?
The power of intention and devotion, as it is the primary quality of Divinity and is essential to know in order to avoid attachment and resistance.
What is the primary mechanism for the evolution of consciousness, and why is it important to understand?
The tool of simplicity, which is an innate quality of the nonlinear field of consciousness, and it differs from traditional science in that it is based on faith and devotion rather than intellectual understanding.
What is the primary tool for spiritual growth and evolution, and how does it differ from the approach of traditional science?