O c e a n o f P D F . c o mALSO BY DAVID R. HAWKINS, M.D., PH.D.
Dissolving the Ego, Realizing the Self
Along the Path to Enlightenment
Letting Go
Healing and Recovery
Reality, Spirituality, and Modern Man
Transcending the Levels of Consciousness:
The Stairway to Enlightenment
Truth vs. Falsehood: How to Tell the Difference
I: Reality and Subjectivity
The Eye of the I: From Which Nothing Is Hidden
Power vs. Force: The Hidden Determinants
of Human Behavior
Dialogues on Consciousness and Spirituality
Qualitative and Quantitative Analysis and Calibration
of the Levels of Human Consciousness
Orthomolecular Psychiatry (with Linus Pauling)
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OceanofPDF.comO c e a n o f P D F . c o mCopyright © 2007 by David R. Hawkins
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Tradepaper ISBN: 978-1-4019-4498-8
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1st Hay House edition, 2013
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O c e a n o f P D F . c o mStraight and narrow is the path…
Waste no time. Gloria in Excelsis Deo! O c e a n o f P D F . c o mTABLE OF CONTENTS
Foreword
Preface
Introduction
Section One The Spiritual Process
Overview
Chapter 1     Devotional Nonduality
Chapter 2     The Inner Path
Chapter 3     Orientation
Chapter 4     Spiritual Practices
Chapter 5     Clarifications
Chapter 6     The “Experiencer”
Chapter 7     The Razor’s Edge
Chapter 8     Allness Versus Nothingness
Section Two Discussion
Chapter 9     Dialogues
Chapter 10   Spirituality and the World
Chapter 11   Teachers and Teachings
Chapter 12   The Devotee
Chapter 13   Transcending Identification with the Ego/Self
Chapter 14   Enlightenment: The Presence of Self
Chapter 15   Progressive States of Consciousness
Section Three Appendices
Appendix A Calibration of the Truth of the Chapters
Appendix B Map of the Scale of Consciousness
Appendix C How to Calibrate the Levels of Consciousness
Appendix D References
About the Author
O c e a n o f P D F . c o mF O R E W O R D
Prior written works plus recorded lectures have provided an organized
body of information and verifiable data that have occasioned numerous
study groups worldwide and translation of the works into the world’s major
languages. Consciousness research has resulted in the widespread
dissemination of essential information not previously available to mankind. While the primary thrust of consciousness research was to facilitate
spiritual awareness and identify verifiable truth, it was also educative to
apply the same techniques to elucidate the evolution of consciousness and
its expressions over time as various facets of civilization and history, as
reported in Truth vs. Falsehood. These included a study of the world’s great
religions and the verification of teachers and teachings of spiritual truth
over the ages, which are of great pragmatic value to the spiritual seeker. The totality of the foregoing results in a distillation of critical premises
that constitute the essentials which need to be known in order to facilitate
the evolution of spiritual consciousness in the individual seeker. This is
especially so for the serious devotee of spiritual truth as the pathway to
Enlightenment. The way is both confirmable and subjectively experiential. Thus, the pathway of Devotional Nonduality is a direct course to
Enlightenment via clarification of core essentials that merely await
activation by decision, intention, and dedication of the will. While revered literature and scripture by teachers of spiritual truth and
enlightenment are available worldwide, their historic works were not
written, verbalized, or contextualized for ready comprehension by the
modern person who is now more formally educated. The current human
mind is often put off by seemingly extraneous teachings that are intertwined
with traditional religions, such as unfamiliar languaging or ecclesiastical
doctrine that incorporates primarily ethnic observances of time and location. By over-inclusion, the extraneous becomes confused with the essential,
thereby decreasing appeal as well as credibility and clarity. For truth to be true, it must be so throughout time, which means,
therefore, that it must be verifiable and confirmable in the present day as
well. The Realization of Truth is thus not only a radical, experiential,
subjective state but also a condition that is confirmable by the methodologyof consciousness research. Thus, the Reality of a spiritual state is verifiable
both from “within” (experiential subjectivity) and from “without”
(confirmable objectivity), i.e., validated by Descartes’ res interna (cogitans)
as well as res extensa (the world as it is). Therefore, in order to serve the
objective requirements, included are the calibrated levels of all chapters, the
work as a whole, and important statements. In addition, in Appendix C
there is a description of the simple technique whereby any integrous person
can independently confirm the level of truth of any statement or principle,
the validity of which does not depend on a specific teaching or belief
system. O c e a n o f P D F . c o mP R E F A C E
The discovery of the method of how to tell truth from falsehood, and also
how to calibrate the verifiable degree of levels of truth, opened up for
examination and redefinition the entire human experience over vast periods
of time in all of its cultures and expressions. As in the discovery of the
compass, telescope, or computer, the new information recontextualizes
common human beliefs and experiences and examines them from a higher
perspective and clarity of definition. Like prior advances of knowledge, new discoveries result in a mixed
response of excitement and pleasure from the more adventurous to
argument and resistance from the pessimist or skeptic. Thus, while part of
the mind is stimulated and uplifted by new discovery, another part longs to
cling to the familiar, even if it is flawed or grossly incorrect. New discovery brings challenge as well as promise, and actual value is
derived from practice, application, and experience over time. Of value in
the advances in the understanding of consciousness are redefinition,
clarification, and recontextualization that reveal new meanings and
comprehension at greater depth. What follows is a distillation of pragmatic applications of confirmable
truth for seriously committed spiritual endeavor, and to that end is this work
dedicated. GloriainExcelsis Deo! OceanofPDF.comGloria 
in 
Excelsis Deo! O c e a n o f P D F . c o mI N T R O D U C T I O N
The straightest way to spiritual evolution and advanced states of
consciousness is via the field of consciousness itself, which is the nonlinear
Radiance of Divine Energy that is the substrate of all that exists. The
condition of Enlightenment is the state of pure Radiance that shines forth as
the Presence/Self. The Self is the essence of spiritual existence and Reality
as subjectively Known by virtue of effulgent Identity. The Radiance and Effulgence of the nonlinear Self are autonomous,
consequent to relinquishment of the linear/ego positionalities and emotions
that preclude their realization. The phenomenon of Enlightenment is thus
analogous to the shining forth of the sun when the clouds have been
removed. The radiance of the sun cannot be ‘acquired’, ‘forced’, or
‘obtained’, all of which are linear concepts consequent to the suppositions
of the ego/mind’s belief in cause and effect. There is no ‘cause’ in Enlightenment anymore than there is a ‘cause’ of
God. Such ideas represent misconceptions of theology and limitations of the
dualistic, linear ego/mind. Thus, one does not ‘get’ Enlightenment, nor is
there any personal self to whom the condition could be applied, much less
held as a quality or attribute. The way to Enlightenment is simply that of surrendering the barriers
that preclude the state of Realization. The personal self, therefore, does not
become enlightened but instead falls away and is replaced by the previously
obscured Reality of the Self as the Radiance of God Immanent. This is in
contrast to linear concepts and beliefs about God as being primarily only
transcendent and therefore ‘elsewhere’ in time and location. The purpose of the work here presented is to share the subjective
unfoldment of Inner Realization in such a manner that it potentiates the
process in the student and provides the essential information that facilitates
the major evolution of the Subjectivity of Reality to Awareness. The
intention is to potentiate the spiritual aspirant’s inner search for the ultimate
source of Existence as the Radiant Divinity that is simultaneously ‘within’
and ‘without’, and simultaneously neither, yet both. The pathway described represents the concordance of Devotion and
Truth plus intention and inspirational confirmation by experiential andtestimonial declaration. Thus, the literary style is declarative rather than the
customary provisional or tentative. The Inner Reality resonates as the
Absolute, which is of a different quality as a consequence of its Source. The
style of presentation is itself designed to facilitate the resonance of
recognition that awaits activation in the seeker since the Self of the reader
and the writer are actually one and the same. To summarize, the purpose of this presentation is to provide the
essential information needed to successfully pursue the pathway to
Enlightenment, along with practical guidelines and methods of applying the
information to the seeker’s personal inner states of spiritual evolution. Therefore, what follows is neither philosophy nor metaphysics, neither
pedagogy nor theology, but is instead a distillation of the core truths of
Spiritual Reality as they become progressively discernable and
experientially comprehensible along the progressive path. Because spiritual evolution does not proceed along a logical, linear,
definable, predictable timeline, what could be considered very advanced
instruction is presented from the very beginning and recurrently throughout
this treatise/manual. Important themes are represented, as comprehension is
facilitated by context and familiarity. Herein is provided all that one needs to know to reach the state or
condition of consciousness termed Enlightened/Self-
Realization/Jivanmukta/Liberation (calibrates as true). O c e a n o f P D F . c o mSection One
The Spiritual Process
O c e a n o f P D F . c o mSection One
Overview
The ultimate Truth is radically subjective and also confirmable by
consciousness research. Both ways will be described in the sequence of
their emergence with the development of an empirical science of
consciousness. Subjective, experiential mystical states of advanced
awareness and enlightenment can now be verified objectively by a method
that transcends both time and place. Subjective: Experiential
Prior to age three, there was oblivion. Then, out of the void of
nothingness, there arose a sudden and shocking awareness of personal
existence, as though a strong light had been turned on. Spontaneously,
unwelcome and without words, came the awareness of existence itself as
the experiential basis of the subjective state. Almost immediately arose the
fear of its seeming opposite—the hypothetical possibility of nonexistence. Thus, at age three, there was confrontation with the dualities of existence
versus nonexistence as the Ultimate Reality, and the polarity of the Ultimate
Reality as Allness versus nothingness. The experience was totally nonverbal
but overwhelmingly and starkly confrontive. Ordinary childhood activities were boring, and refuge was sought in
philosophy and an introspective, introverted lifestyle. Academic success
was easy and led to the eager reading of Plato, Aristotle, Plotinus, and
others whose minds had become mental companions. On the other hand,
beauty was entrancing, and appreciation for the great cathedrals and sacred
classical music led to the study of music and voice as a boy soprano in the
choir of a great cathedral. Home life was rural and Episcopal. Late one day, as a paperboy in a
blizzard after dark, refuge was sought from 10-below-zero winds. Relief
was found in a hollowed-out snow bank, and then emerged the exquisite
onset of a state of consciousness in which the mind melted and became
silent. A Presence—timeless, gentle, yet infinitely powerful—pervaded, and
its overwhelming Love replaced mentalization.Time stopped and the awareness of Oneness with eternity replaced all
thought or sense of a personal self. The ‘I-ness’ of the Presence revealed
itself as Allness. It was knowable as being beyond all universes—
unspeakable, invisible, all pervading, inexplicable, and beyond names. Subsequently, all fear of death disappeared, and life continued
spontaneously of its own accord. This state was never mentioned to anyone. Then came World War II and hazardous duty on a minesweeper, which
was facilitated by the loss of the fear of death. The demands of earthly life
insisted on being given attention and involvement. The reenergizing of the
intellect enabled successful academic years, graduation from medical
school, plus years spent in psychiatry and psychoanalysis. The development
of a huge psychiatric practice in New York followed. After twenty-five
years of exhausting work, the yearning to return to the Truth and the
Presence of God as the State of Bliss led to a resumption of intensive
meditation. One day, while walking in the woods, there came unasked a massive
revelation of the totality of human suffering throughout all time which
resulted in an overwhelming feeling of shock and dismay that ‘God could
allow such conditions to occur’. The mind blamed God and then became
atheistic. The burning question still persisted: If there was no God, then
what was the core of the truth of existence? Buddhism was attractive because it avoided the use of the term ‘God’. There was despair at having lost the revelation of Reality. This led to
intense meditation and a driven inner searching for Truth itself, eventually
resulting in severe existential depression and desperation. As the depths of the psyche were explored with fixity of purpose, the
intense meditative state led to realms of severe despair and eventually to the
depths of hell in timeless dimensions of eternal agony in which one is
forever cut off from the Light. The depths are endless, and one comes to the
knowingness of the meaning of “abandon hope all ye who enter here.” The
terror of eternal isolation followed without any hope of its termination or
even relief by extermination, for there was not even the possibility of death
as the ultimate escape. Next followed the surrender of hope itself, which was replaced by a
timeless dread. Then, from within, a silent voice cried out, “If there is a
God, I ask for help.” This was followed by oblivion, and then the mind
went into a state of silence.Finally, awareness returned, but the appearance of the world had
changed and was dramatically transformed. It was now a silent, unified
Oneness, magnificent in its brilliance that shone forth the Divinity of all
existence. It magnified a single remaining discordant disparity—the
persistence of a personal sense of a self as the core of one’s life and
existence. It was clear that this also had to be surrendered to the Presence. Then the fear of real death arose as terror. But with the terror also came the
knowingness of an instruction from Zen Buddhism:“Walk straight ahead, no
matter what—all fear is illusion.”
The necessity to abandon and surrender the identity of self as the source
of one’s existence was a powerful knowingness. The will to live, the
seeming core of life itself, was then surrendered to God, followed by a few
moments of terrifying agony and then the experience of death itself. This
was unlike bodily death where one finds oneself suddenly free and looking
at the body lying there, which had happened several times previously. No,
this is the first and only time that death can be experienced. The finality of
the death was overwhelming. At last, the agony was over and was replaced
by splendor and magnificence—infinite stillness, silence, and the peace of
profound Infinite Love. The mind was dumbfounded and overwhelmed with
awe. It then became silent and disappeared. Henceforth, only the Presence prevailed and all emerged autonomously
without a personal will or motivation. The condition was a permanent
replacement of the personal self—a silent, universal, timeless Presence by
which the totality of Allness replaces any prior states of consciousness or
the presumption of a personal self or ‘I’. Curiously, without motivation, the body moved spontaneously and
continued to perform activities that were autonomous as there was no
‘thinker’ to think, no ‘planner’ to plan, nor any ‘doer’ to do. All occurred of
its own essence as potentiality expressed itself as actuality. The condition
can best be described as the Unmanifest’s becoming Manifest. Henceforth,
life unfolded on its own. The condition was unspeakable, and no mention of
it was made to anyone for more than thirty years. The condition eventually
required leaving ordinary worldly life and moving to a remote rural area for
years of meditation, solitude, and adjustment to the state. Within the condition, understandings spontaneously arose that were
without thought. As a prior Hinayana Buddhist, I had believed that the
ultimate reality of the Buddha nature was ‘Nothingness’, or ‘Void’. Thatwas an error because voidness itself is a belief system that, however, had
recurred as an experiential reality during meditations in this lifetime. With the constant pursuit of the pathway of negation (attachment or
aversion to form), the condition of voidness would return—enormously
impressive, infinite, beyond space, time, or description; omnipresent, all-
pervasive, and beyond all thought or volition. Yet, despite its seeming
nonlinear totality, there was the awareness of the absence of a critical
quality that had been experienced as a youth in the snow bank—the
exquisite softness, the at-homeness, the familiarity, the recognition of the
essence of the totality of Reality as all-inclusive Love. This quality of Love
is beyond joy or ecstasy and is intrinsic to the state of Peace. Strikingly, the Void is very similar to the Ultimate State, except that it is
devoid of the Love that is the very essence of Divinity. Without Love, the
Void is like infinite, timeless, empty space. Devoid of the quality that
identifies it as Divinity, the Void is a limitation. This appeared to be the
final, great polarity/duality of the seeming opposites, the resolution of
which permitted the Realization of the Self as the Allness and Oneness out
of which Creation emerges. (The above paragraph calibrates at 1,000.) The Development of Consciousness Research
After years of solitude, there was a stirring to once again include the
world. People asked questions, and so a sharing/teaching function began. Yet, there was still no way to explain the inner state or demonstrate a
pathway other than by the traditional modes of providing information,
inspiration, and instruction on meditation. Then, fortuitously, there was an invitation to attend a lecture on
kinesiology in a class taught by Dr. John Diamond. While the class and the
teacher contextualized the kinesiological response as a local phenomenon, it
was witnessed by this state of consciousness as an impersonal response of
universal consciousness itself. It was obvious that the field of consciousness
is like an infinite, motionless electrostatic field capable of responding
concordantly to the level of strength of the energy of a stimulus. It was easily demonstrated that what is true or prolife resulted in a
positive response (“yes”). In contrast to falsehood or a stimulus of energy
inimical to life, the response was muscular weakness (a “no”). Then it
became clear that the response was actually not a “yes” versus a “no,” but a
“yes” or a “not yes.”With study, the kinesiological response was found to occur along a
gradient that was aligned with the level of energy of a stimulus. A spectrum
of responses appeared concordant with the quality of the stimulus. This
observation led to the experimental improvisation of an arbitrary
mathematical scale. Critical to the development of an empirical clinical science of
consciousness calibration research was a fortuitous observation that
whereas fluorescent light, pesticides, and artificial sweeteners made
everyone go weak, they did not do so in a group of students of A Course in
Miracles after they had progressed to about Lesson 75 (the Course consists
of 365 daily lessons). Thus, the kinesiological response was related to the
level of consciousness (cessation of seeing oneself as a victim of external
‘causes’ and re-owning one’s power). By research and observation, it was discovered that all life in all its
expressions reflects an innate level of energy, from weak to strong. This
spectrum led itself to the development of a calibratable numerical scale that
proved, however, to be impractical due to the extreme numbers that were
required to keep pace with their numerical designation. This problem was
solved by utilizing a logarithmic scale (to the base 10) that permitted the
pragmatic use of an arbitrary scale ranging from 1 to 1,000. Calibration level ‘1’ reflected the first discernible energy of life
(consciousness) on this planet (bacteria) and continued through the plant
and animal kingdoms to level 1,000 as the ultimate possibility on earth. Level 1,000 turned out to be the consciousness level reached by only a few
people in all of human history—the great avatars, such as Jesus Christ, the
Buddha, Krishna, and Zoroaster. The energy-spectrum scale numerically reflected the calibration of the
consciousness level of all possibilities of animal or human life. By use of
the scale, one could track the evolution of consciousness from its first
appearance as life to its ultimate expression as the state of Enlightenment
itself. There followed years of research and application of calibrating the
consciousness levels of thousands of individuals, places, concepts, writings,
belief systems, emotions, intellectual levels, and even more importantly, all
spiritual states, religions, spiritual teachers, spiritual pathways, saints, and
sages. In every religion, the mystics (i.e., Self-realized, Enlightened)calibrated the highest on the scale of consciousness but were very few in
number. On the calibrated scale, 600 was the level that differentiated enlightened
states of nonduality from saintly, unconditional states that calibrate in the
high 500s and include many spiritual teachers and famous saints. Level 500
indicated a change in paradigm from intellectualization to experiential
subjectivity and denoted various levels of love. It was also notable that only
4.0 percent of the world’s population reached calibration level 500, and
only 0.4 percent reached level 540 (Unconditional Love). Consciousness
level 600 was extremely rare. The level of the 400s represents intellect, reason, logic, science, and the
Newtonian paradigm. For most educated spiritual seekers, the 400s
represent a springboard but also often a great barrier, and it is notable that
Einstein, Freud, and Sir Isaac Newton all calibrated at 499. The 200s and
300s indicate integrity, goodwill, morality, and overall goodness of
intention. Then came the crucial discovery that consciousness level 200 is critical
because it demarcates truth from falsehood. It was also noted that levels
above 200 represent power, and those below 200 represent force. The levels
below 200 descend into the obvious egotisms as well as animal instincts of
pride, desire, greed, anger, hate, guilt, shame, and apathy. The calibrated
levels also correlate with the capacity for spiritual insight, emotionality, and
perceptions of the world and self. The calibrated scale and its correlations
enabled the construction of the now widely known Map of Consciousness. The ego/mind is a dualistic construction that originated as animal
consciousness which, eons later, evolved through primitive hominids and
finally to Homo sapiens, in which a prefrontal cortex was added to the old
animal brain, providing the capacity for linear conceptual thought. Thus,
initially, the mind primarily became a new tool for the expression of animal
instincts through what is now called the ego. Examination of the mind structure shows that its function is comparable
to the hardware of a computer, and the software represents the programming
by society as well as by inherited influences. The fundamental innocence of
mankind is based on the reality that the human mind is incapable of
discerning truth from falsehood. It has no innate defense against the
utilization of its hardware to play any introduced software program withoutprior approval, discernment, or options of the will (e.g., the impact of the
media). Due to the nature of the software and the underlying hardware, the
mind’s primary illusion is the differentiation of consciousness into a basic
duality of a personal I/ego/self as being separate from the Infinite Self as
the source of consciousness/awareness. In this illusory error, the ego
identifies with content instead of context and is therefore subject to the
vicissitudes of animal motives, feelings, and faulty intellection. The calibrated level of consciousness indicates the degree of
impairment of the capacity for recognition of Reality by substitution of
perception, distortion, and the misidentification of appearance with essence. Also of great interest was the discovery that every single action, feeling, or
thought registers permanently beyond time and space in the all-
encompassing contextual field of consciousness. Therefore, any event,
whether a thought, feeling, or action, is forever identifiable and retrievable
by appropriate means, such as the consciousness calibration technique. The fields of consciousness consist of energy vibrations whose patterns
leave a distinguishable track and are experienced as subjectivity. Out of the
patterning of the vibrational track arise the forms inherent in karmic
consequences of acts of the will. The dualistic structure of the ego stems
from the core factor of linear positionality. A centralizing image of a
personal self emerges as the belief of an individual personal self as an
agent, i.e., the ‘thinker’ of thoughts, the ‘doer’ of actions, and the repository
of guilt and self-blame. Some qualities are rejected and become buried in
the unconscious, along with their emotions, which are the residuals of
animal instincts. Only after evolution to consciousness level 200 does an etheric brain
emerge that is functionally capable of spiritual awareness, intention, and
karmic responsibility. Naïvely, personal consciousness identifies the self
with body, mind, and emotions. Then, by good fortune or as a result of
karmic ‘merit’, spiritual truth is heard and becomes inspirational, and, with
further good fortune, a spiritual teacher is encountered. The high vibrational
frequencies of the teacher’s aura activate the nascent, etheric, higher
spiritual bodies in the spiritual student. The activation of the etheric brain in higher spiritual beings is a
consequence of the rising of the kundalini, or spiritual energies, which
results not only in the formation of higher spiritual bodies and the ethericbrain but also actually changes the physiology of the human brain, which
now tracks incoming stimuli differently. The person becomes more ‘right
brain’. Below consciousness level 200, an incoming stimulus is rapidly
radiated to the emotional centers, whereas, in a spiritually-oriented person,
the faster track goes from stimulus to prefrontal cortex and then to the
emotional center. In highly-evolved spiritual people, the incoming
information is processed through the etheric prefrontal cortex and then goes
by induction to the physical neuronal circuits in the brain. Below consciousness level 200, animal reactivity predominates as
transmission of the incoming information via the prefrontal cortex is slower
than the direct route to the emotional center. Thus, below 200, the mind is
set for ‘fight or flight’ or stress responses that disrupt the energy flow
through the acupuncture system and are reflected in a negative
kinesiological response. Above 200, the processing results in a greater
feeling of inner peace and harmony, and the brain neurotransmitters release
endorphins rather than adrenalin. (See Brain Physiology Chart, Chapter 6.) With activation, spiritual energy now flows up the chakra system, out of
the base of survival and sexuality, through the spleen of the dark side of
emotionality, and up through the solar plexus to activate achievement,
aggressive acquisition, and wantingness. With spiritual intentionality and
assent of the will, spiritual endeavor then leads to the predominant energy
accumulation of the heart at consciousness level 500, reflected as concern
for others. Further purification leads to Unconditional Love, which
calibrates at 540. The high 500s represent joy and ecstasy, leading to 600,
the level of peace and the classic opening of the third eye of discernment of
the Buddhic etheric spiritual body. The consciousness level of mankind evolved very slowly over the
millennia. “Lucy,” presumably the progenitor of all developmental lines of
hominids, emerged approximately three million years ago at calibration
level 70. Much later emerged Neanderthal man who calibrated at 75, then
Homo erectus at 80, and finally, modern man 600,000 years ago as
Homosapiens idelta, at 85. At the time of the birth of the Buddha, the
consciousness level of all mankind stood at 90, and by the time of the birth
of Jesus Christ, it had reached 100. The consciousness level of mankind through the last five or six
centuries remained at 190, where it stayed until the late 1980s when,
coincident with the time of the Harmonic Convergence, it made aspectacular jump to 205. It remained at that level for the next seventeen
years, and then suddenly, in November 2003, concomitant with the
Harmonic Concordance, it jumped to 207. Interestingly, this significant
event was observed and recorded at the end of a lecture given on that day in
front of a large audience in San Francisco. At 5:15 PM, the consciousness
level was again reaffirmed at its previous level of 205, and by 5:30 PM, it
had reached 207, where it remained until recently when it went back down
to the present level of 206 due to the impact of the media and world events. By understanding and accepting the nature of the ego, it is transcended
and finally collapses and disappears when all its positionalities and their
resultant dualities have been surrendered. The ego does not become
enlightened but instead disappears, and a Transcendental Reality replaces it. Just as the sun shines forth when the clouds disappear, the Reality of the
Self shines forth of its own as Revelation, Realization, and Enlightenment. Descriptively, it is a condition that replaces the prior state of consciousness. Its occurrence has been subjectively reported as being identical in nature
throughout the ages and in all cultures in which all Realized mystics and
Avatars agree that it is profound and beyond adequate languaging. At the last doorway to Enlightenment stands the ego’s final challenge,
which is the central core belief that it is the source and locus of not only
identity but also of life itself. At that point, one is all alone and shorn of all
protection or comforting props, belief systems, or even memory. There is
solely available within one’s aura the high-frequency vibration of the
consciousness of the Enlightened Teacher, with its encoded Knowingness. The last step is intuited as a finality from which no turning back is possible,
and thus there is consternation at the absoluteness of the finality. Then arises the knowingness to “walk straight ahead, no matter what,
for all fear is illusion.” As this last step is taken by the spiritual will, death
is experienced, but the fierce anguish lasts for only a few moments. The
death of the ego is the only actual death that one can possibly experience, in
contrast to which the previous deaths of leaving the body were relatively
trivial. The experience of death is terminated by awe at the revelation of the
Ultimate Reality, and then even the awe disappears and the Self transcends
the duality of Existence versus Nonexistence, Allness versus Nothingness,
and Omnipresence versus Void. Even ‘is-ness’ and ‘beingness’ are seen as
meaningless mentations. The state of Infinite Love dissolves all languagingnouns, adjectives, and verbs, for the Supreme is beyond names or divisions. The Peace of the Silence is the Subjectivity. Curiously, the body continues to function on its own, without any
internal ‘doer’. Action occurs of its own without volition or intention. There
is the realization that potentiality manifests as the emergence of Evolution
as the phenomenon of Creation by which the Unmanifest becomes
Manifest. Reality is then realized as context rather than just content. Life is an expression of eternal consciousness, and therefore, actual, real
death is not a possibility, which is a corollary to the more familiar laws of
the conservation of energy and matter. Everyone already has a calibratable
level of consciousness at birth that is reflective of karmic inheritance. Earthly life can be seen as a staging platform to other dimensional levels of
consciousness. Everyone is on an evolutionary journey of that
consciousness, and compassion is born out of that realization by the
exclamation, “Gloria in Excelsis Deo!”
Enlightenment is the consequence of the surrender of all dualistic
illusions to Truth. All suffering ends with dissolution of the ego’s
positionalities. Thus do we praise the Lord God for radiating Light to the
world. OceanofPDF.comCHAPTER 1
Devotional Nonduality
Introduction
Spiritual evolution is accelerated consequent to intention, alignment,
dedication, and clarity, as well as efficiency of time and effort. Thus,
precision of the process is facilitated by elucidation of its prime elements
and by identification of nonessentials. Many of these have already been
identified in previous books in these published studies, such as Truth vs.
Falsehood (Hawkins, 2005). Thus, aberrant spiritual teachings can be
avoided. Also of benefit are the highly calibrated teachings and practices
that are verifiably integrous. Devotion
Spiritual commitment is energized by the alignment of the spiritual will
(calibration level 850), with the attributes of Divinity, which are truth, love,
compassion, wisdom, and nonpartiality. Devotion prioritizes one’s life and
attracts that which is of assistance. To be a servant of God is a dedication
whereby the goal takes precedence over all other positionalities, attractions,
or distractions. By devotion and commitment, the pathway unfolds and
revelation supplants presumptive cause-and-effect acquisition. It could be
languaged that the dedication is quite powerfully ‘Yang’ by intent, but ‘Yin’
by fulfillment as a process. All actions become recontextualized, and their spiritual essence begins
to shine through appearances. Devotion also expresses as selfless service
whereby peeling the potatoes is no longer a chore but an act of love because
it has been sanctified by intention. Eventually all action is dedicated as an
act of worship. Devotion opens up vision, which replaces perception. Only by the
surrender that accompanies devotion does intended action reveal itself to be
a spontaneous unfolding of the evolution of Creation itself. Devotion to
God replaces the ego’s devotion to its own self-interest, and one witnesses
the effects or consequences of the overall field. Worship is recontextualized by devotion. It is not done for the benefit of
the worshipper or the imaginary benefit to God, but instead, it is merely anacknowledgement of Reality. It is aligned with gratitude for the gift of
awareness/consciousness as the Reality of the Knower/Self. It is by virtue
of the truth of the Reality of Divinity that the Reality of Divinity can be
realized (apperceived and comprehended), which results in gratitude for the
capacity for the recognition. Thus, devotion is not the same as piety, nor is
it a mood, but instead it is a way of life and a way of being with oneself,
God, and the world. In duality, manifestation is perceived as linear, and therefore, there are
both a cause and an effect to be conceptualized and perceived. Positionalities result in perception and vice versa. Thus, the intrinsic
spiritual truths of religion (context) became obscured historically by people,
places, objects, dates, and ethnic legend (content). Also, by conceptual
limitation, Divinity became anthropomorphized and conceived of as having
the limitations of human emotional proclivities, such as favoritism, anger,
jealousy, pride, and egoistic needs. By analogy, it is apparent that sunlight
and the sky merely ‘are’, without partiality or arbitrary preference. Despite limitations, within the core of religions is the primordial
spiritual truth from which they arose. Note, however, that religions
progressively calibrate lower than the calibrated levels of the truth of their
great spiritual teachers, the founders (avatars). Thus, much becomes lost via
ecclesiastical doctrine’s contamination and dilution by cultural, ethnic, and
political splinter subgroups and their belief systems. Nonduality means to bypass particularization and return to
unobstructed, verifiable, basic truth. Throughout history, all the great sages
have proclaimed the same truths. Although many great sages began their
personal lives with traditional religion, they eventually transcended the
institutional limitations. Self-realization resulted in their descriptive
categorization or nominalization as ‘mystics’, about which there is much
misinformation due to the lack of accurate understanding of the condition,
which is an intrinsic inner state. Transcendence by illumination is
statistically unusual and therefore frequently baffles comprehension. Over
time, however, mysticism became clarified as the inner pathway to the
realization of the religious spiritual truths of God as immanent, rather than,
as commonly described religiously, only transcendent. Advanced levels of
spiritual evolution, however, were traditionally recognized and often
designated as sainthood.Nonduality means without form, division, or limitation, such as time,
locality, or mentalization, including arbitrary linear presumptions. Divinity
is, by its innate ‘qualities’, omniscience, omnipresence, and omnipotence,
and all evolves as a consequence of the Unmanifest’s becoming Manifest as
evolutionary Creation. Divinity emanates as consciousness/awareness, which sources Creation
in its expression as the emergence of existence. The conditions implied by
the terms ‘beingness’, ‘existence’, ‘awareness’, or ‘consciousness’ are
without subject or object and devoid of causal qualities. The Nonlinear is
therefore a field of Infinite Power by which manifestation emerges as the
consequence of potentiality, which itself is an expression of Creation. Within that which is perceived is the Unseen as the Source of All that
Exists. Devotion to Nonduality
If, in Reality, there is no separate ‘this’ (me) or elsewhere ‘that’ (God),
how do the illusions of the Unreal become replaced by the Real? The way is
not by acquiring even more information or knowledge about God but
instead by surrendering all suppositions. The core of devotion is humility
and the willingness to surrender all belief systems and illusions of ‘I know’. The Realization of the Presence of Divinity unfolds of its own when the
ego and its perceptual positionalities are surrendered. To ‘know’, it is
necessary to drop the limiting impairment of the illusion of knowing
‘about’. The mind collects knowledge, facts, and mentations that are limited
by context and paradigm of mentalization. The Realization emerges from a
paradigm different from that of the linear, conceptual mind. Thus, mind is
replaced by Mind. While mind is talkative, Mind is silent and unmoving,
yet do all seeming ‘things’ move within it. In contrast, evolution appears to
ordinary mind as the consequence of cause and effect because of the
perceptions of form, time, and change. Thus, spiritual evolution means to move from identification with
content (linear ‘mind’) to context (nonlinear Mind). Spiritual evolution in
itself brings forth the transformation in the nonform of Realization, which is
beyond conceptualization or languaging and instead becomes apparent and
dominant without the necessity of thought. Traditionally, the way of Nonduality has been the province of the
mystics of all religions who sought the Realization of Truth rather than just
worshipping its description. The Buddha thus became perhaps the mostwell-known and prominent example of the inner journey whereby the
illusory world of the ego’s Maya is transcended and dissolved by the
surrendering of attachments to the sensory linear perceptions that
camouflage the Unity and Oneness of Creation. It is the invisible Presence
of the Nonlinear within the Linear that gives it reality. In the Hindu tradition, the Sanskrit term for nonduality is Advaita (as
exemplified by Vedanta), and in the Islamic religion, the nonlinear mode is
exemplified by the Sufis. In Christianity, Jesus taught that “heaven is within
you,” and the great Christian mystics (UnioMystica) were given recognition
as saints. Their inner spiritual struggles have been recorded in their
autobiographical accounts and have been inspirational and revered over the
centuries. Common to all the above is the core of intense devotion that signifies
total commitment to Divinity as both the Means and the End. An
unnecessary deterrent to devotees of the inner path in traditional
Christianity was the ecclesiastical condemnation of the ego’s proclivities as
‘sin’ rather than as merely developmental delays or obstacles of
consciousness itself. As becomes apparent, the ego’s original evolutionary
purpose was merely to ensure survival in the animal world, which therefore
required linear identification of friend from foe, edible from inedible, and
so on. Instinctual drives were religiously labeled as evil and, therefore,
because of the nature of the human psyche, they were denied, suppressed,
projected onto others, or at least compensated for by guilt, self-
condemnation, penance, suffering, or even the payment of money as
indulgences or a variety of other (including animal) sacrifices. These guilty self-condemnations were also a consequence and in accord
with primitive views of God as being angry and destructive and therefore
having to be appeased. The depictions of really a satanic version of God
reached their most grotesque demonstration in the Aztec and Mayan
religions, which required the constant sacrifice of endless thousands of
humans, especially the innocent young whose hearts were cut out while
they were still beating. Such extremes are still actively pursued by
fundamentalist factions of religious extremists, such as today’s pursuers of
theocratic totalitarianism (e.g., ritualistic beheading). Because of the proclivity of the human ego/mind to embrace very
severe error, the Buddha recommended avoiding the use of the term ‘God’altogether. In devotional nonduality, the likelihood of error is bypassed by
devotion to the essential nonlinear qualities of Divinity itself, such as
compassion, oneness, love, truth, omniscience, eternal, infinite,
omnipresence, and omnipotence beyond form, place, time, human instincts,
or emotions. Divine Justice rules as a consequence of its intrinsic, innate qualities of
infinite power and is not limited by positionalities or volitional qualities. Thus, Divinity is not to be feared but instead highly respected and revered. When the evil depictions of the ego are transcended, it is then no longer
necessary to try to escape it, overcome it, attack it, or project it either onto
others or onto God. While the primary prerequisite for adherence to religion is faith, the
essential required qualities needed for following the pathway of nonduality
are humility, surrender, and devotional dedication to the pathway. It is
readily observable that followers of religions are characterized by the
presumption of ‘I know’ via scriptural authority, ecclesiastical doctrine,
historical precedent, etc. In contrast, the spiritual devotee of nonduality
starts from the basic, more truthful position, “I, of myself, don’t know.” In
Christianity, Jesus Christ is The Way, and without His help (Grace), the ego
(sin) cannot be transcended. Although “heaven is within you,” its reality is
not realizable without a Savior because of the sheer tenacity of the ego. Thus, Jesus taught the way to salvation. In contrast, the Buddha taught the
pathway to Enlightenment, which, however, was not possible to realize
without the Grace of the Enlightened Teacher. The traditional spiritual devotee usually combines the approaches of
both faith and self-inquiry. Christianity, Islam, and Judaism emphasize
Divinity as Transcendent. The mystics of the world’s great traditions focus
instead on the Realization of Divinity as Immanent. Whether God is
conceived of as transcendental, immanent, or both, is a province of res
interna, and the realization that God is both immanent and transcendent (res
externa, extensa) is a consequence of the Realization of the Self and
Enlightenment. Discussion
Q: What is different about the pathway of devotional nonduality
compared to traditional teachings? A: It is characterized by the elimination of all trappings and nonessentials,
for time is short and narrow are the gates. It is therefore not pertinent tothe past, doctrine, dogma, historical rituals, personages, events, or belief
systems. Empowerment is from within by assent of the will. Truth
stands forth of its own when the obstacles are removed. The call is from
within rather than a response to exhortation from without. The Source is
both the initiator as well as the destination. Spiritual information is now
available for the first time that, throughout history, has never before
been accessible. The capacity to identify truth from falsehood and the
degree of its expression is now a major asset and advantage. According
to consciousness research, the likelihood of reaching Enlightenment is
now approximately one thousand times more likely than it was in the
past. Q: But is not the quest for Enlightenment difficult or even obscure? A: It is no longer as difficult. There is much greater clarity about the
structure, origin, and evolutionary mechanisms of the ego. Its function
no longer needs to be obscured by moralistic religious denunciation. Pejorative religious terminology of the ego/mind’s evolutionary
propensities created intimidation and fearful, guilty resistance, and
therefore great reluctance to really look inside oneself. If viewed with
clarity, the ego’s mechanisms obviously seem to be merely the means
for presumptive biological/emotional survival. They served the
evolution and survival of the animal body and its primitive mental
mechanisms. The ego is now conceived to be primitive rather than evil
or demonic. In human-ego psychology, that which is given severely
pejorative labels tends to become repressed or at least suppressed, as
well as denied, rejected, and projected onto the world, other people, and
even onto Divinity. Such depictions also result in other psychological measures, such as
‘opposite formation’, excessive attempts at undoing, obsessive guilt,
self-condemnation, self-hatred, and seeing oneself as evil, hateful, and
unlovable. With a more enlightened view, the ego is merely seen to be
needful of correction and transcendence. Q: Is not the pathway of nonduality arduous? A: It is not the pathway that is arduous but merely the degree of the ego’s
resistance to it. This resistance is overcome by invoking the will, which
then institutes the spiritual capacities for dedication, effort, and thewillingness to surrender obstacles. Devotion invites the power of love
by which humility removes the ego’s props and positionalities. It also
activates the utilization of information that is transformative. Intention
energizes willingness, which thereby enables transformation to replace
the limitations consequent to resistance. It is only necessary to institute
rather simple procedures and processes that could be likened to
‘spiritual engineering’ by which identifying the structures and forces
involved automatically reveals the necessary processes required to undo
the basic structural functions. Q: Example? A: A person feels trapped by what is believed to be a worldly goal, such as
money, fame, or possessions. With analysis, it becomes clear that it is
not the ‘things’ themselves to which one is attracted or attached but
primarily the ‘juice’ or pleasurable emotional gratification attached to
them. It is really not ‘winning’ that is desired or important but the
payoff of the juice of emotional satisfaction itself. Thus, the question
arises not whether one can relinquish the desire for wealth and fame but
‘could one’ surrender the ‘juice’ of the payoff to God. With resistance,
the mind may think, “No, I can’t,” but then if questioned again, “At
gunpoint, could you?” the answer is obviously, “Oh, yes.” Therefore,
the underlying process of resistance is not ‘could’ but ‘would’. ‘Can’t’
implies impossibility, whereas ‘don’t want to’ or ‘would’ implies that
the real, underlying resistance is that of unwillingness. To surrender a goal does not mean to automatically lose it. What is
illusive via greed often effortlessly materializes as a consequence of
evolving to a higher level of consciousness. Note that the level of
experiential happiness rises in exact accord with the level of
consciousness and not with material success. Q: Why is devotion necessary or important? A: The mind is often aware of error and character defects, but it lacks the
power or incentive to surrender them. Devotion is of the heart and has
the strength and motivation to overcome resistances and obstacles
beyond the capacity of mere mentalization. An aspect of devotional love
is constancy, as well as loyalty and commitment, “no matter what.”
Devotion includes fortitude and alignment with endeavor and is like theglue that holds all these aspects together. Devotion is like an inner valor or fortitude that incorporates courage,
willingness, and conviction, together with the knowledge of essential
information. It develops wisdom, patience, and forbearance with
experience. Because of focus, it also develops skill and aptitude for
processing the levels of consciousness as they are encountered (as per
Transcending the Levels of Consciousness[Hawkins, 2006]). Devotion
learns to expect periods of delay or discouragement as well as moments
of doubt or fear. By virtue of devotion, there is alignment with inner
integrity that results in the self-honesty and conviction necessary to
transcend the seduction of transitory emotional payoffs of the
intransigent ego. The desire to reach Enlightenment is already a Divine gift to be
treasured and revered. “Many are called but few are chosen” could be
rephrased as “Many are called but few choose to follow.” Thus, the
choice is by decision and assent of the inner will, and by this assent, the
enormous power of Divine Will aligns with intention and empowers
devotion to overcome all obstacles. OceanofPDF.comCHAPTER 2
The Inner Path
Introduction
All people live by faith. The only variable is in ‘what’ that faith is
placed. The selection reflects a level of consciousness that, in turn, is
correlated with perception, values, and intrinsic capacity for comprehension
and primary motivation. Predominant in human history is alliance with the animal instincts of
physical survival and therefore the accumulation of the means to that end. Akin to bodily survival is the seeking of pleasure, which energizes curiosity
and eventually thought. Survival is enhanced by group formation as family,
tribe, and society, the success of which depends on the development of
communication and the organization of relationship. Discourse arises from the capacity for ideation and language that
progress from the concrete, literal, and physical to symbolic abstraction as
the capacity for intellection. Eventually, out of curiosity arise the basic
existential questions: Who are we? Where did we come from? Where do we
go? These are basically the questions of identity as well as of the purpose
and meaning of life itself. Thus began the basic surge for a primordial truth
by which to contextualize life and extract meaning, significance, and value. Some people are satisfied with merely the rudimentary mechanics of
physical animal pleasure and survival, but over the ages, the majority of
mankind has intuited a greater understanding and meaning that have come
about via great teachers and spiritual geniuses. Great prophets, sages, and
avatars emerged, and their spiritual energy and levels of consciousness were
so high that they profoundly influenced and shaped civilization for
millennia. The world’s great religions emerged as a major dominant influence over
civilizations by providing a greater contextualization of Reality and its
derivative expressions as meaning, values, and philosophical formulation
that were the basic structure of society and even of government itself. Religions beneficially provided an ethical and moral context for law, social
behavior, and organization. Interestingly, some societies, after incorporating
the basic structures that arose from religion, such as government and law,eventually formally eliminated the recognition of religions from which they
had emerged. Thus, officially secular nations, by virtue of their origination,
operate according to religious principles (human rights, equality, morality,
ethics, accountability, responsibility, etc.). The core of spiritual truth innate
to religion survived as the basic principles of civilization itself. Discussion
Throughout the history of civilization, mankind has sought to
understand the significance of human life, and different cultures have
produced a variety of religious as well as philosophical and mythical belief
systems. Religions often became dominant theocracies by which values
were reinforced through laws and social customs. Common to all religions,
however, was the concept of Divinity or spiritual Reality, exemplified by
monotheism or a pantheon of gods or dominant spirits whose primary
characteristic was power. Thus, Divinity was universally worshipped in
various forms by acknowledging sovereignty. The calibrated level of truth of the various religions over time shows a
very wide range, and in some very primitive societies, it calibrated far
below level 200, with the religious emphasis on animal, but especially
human, sacrifice as well as overt cruelty by which the populace was
terrorized (e.g., the Mayan religion calibrated at 95). In comparison, other
religions were based on the inspiration of prophets who calibrated well
above 200, and yet the religions continued to include ritual sacrifice and
subordination of the people. From Abraham arose the three great religions
of Christianity, Judaism, and Islam. Followers of these great religions
became related as “people of the Book,” the Sons of Abraham who,
unfortunately, subsequently engaged in rivalry and bloodshed. Approximately five thousand years prior to the emergence of the
Semitic religions, the great Aryan sages emerged in ancient India. The
influence of these sages is indicated by their extremely high calibrations of
levels of truth as exhibited by the V e d a s and the U p a n i s h a d ’ s teachings
ascribed to Krishna (cal. 1,000). These revelations of spiritual truth are
depicted as ‘nonlinear’ and therefore nondualistic, as were exemplified by
the teachings of the Buddha (cal. 1,000), who appeared in approximately
563 B.C. The teachings of Jesus Christ (cal. 1,000) clarified the relationship
between God and man, and monotheism was later substantiated and
glorified by the teachings of Muhammad (original calibration level 700). Thus, spiritual truth of very high calibrated validity became widelyavailable and spread throughout all human civilization. Even aboriginal
societies and civilizations, such as Native American, spontaneously
discovered the Reality of the Divinity of God and accorded reverence to the
Great Spirit as Creator. The Contrast Between Nonduality and Traditional Religion
The traditional religions involve the requirement for learning or even
memorizing ecclesiastical religious doctrines and their historical or
mythological origins and sources, including even times and places, along
with the citation of authority, precedent, and illustrious figures and
contributors. Also included are religious rules and regulations, as well as
proscriptions regarding lifestyle, dress, hairstyles, etc. In addition,
requirements evolved, such as attendance, membership, and group
commitments. These usually resulted in social/group inclusions and
exclusions that involved group identifications and classifications (e.g.,
believers versus nonbelievers). In addition, there emerged rules of conduct and relationship, including
marriage, procreation, and social and sexual activities based on
ecclesiastical doctrine, correlated with specified ethnic tribal cultures
limited in time and geography. By virtue of their origination, cultural
lifestyles became intertwined with religious teachings that included various
interpretations of the actual teachings of the original great
teacher/founder/avatar. Often centuries elapsed before the teachings, which
had been verbally handed down over time, became translated into written
language. The exact, final wording was often somewhat contentious, and
various factions sought dominance or control; thus, some scriptures were
actually arrived at by virtue of the voting of various groups. Formal
scriptures finally emerged but at a lower calibration level than that of the
original teachings. Error was also consequent to misquotes as well as
editing by sequential scribes. Contributing to the decline was the inclusion of extraneous matters that
were given importance equal to the essentials. A primary value of
traditional religions, however, is that the ‘mystical’ illuminations of the
great founders became languaged and presented in a contextualization that
was comprehensible to larger numbers of people who were neither
spiritually nor intellectually sophisticated. Therefore, myth and fable often
became included for their pedagogical value and appeal. This was ofpragmatic value in that it translated the seemingly abstract to the more
easily comprehensible concrete, literal exemplifications. A brilliant distillation of the essential spiritual truths and the world’s
great religions is exemplified by the following:
  1. Christianity is the path of love and forgiveness. 2. Buddhism is the path of compassion. 3. Judaism is the path of living by sacred law. 4. Baha’i is the path of unity and peace. 5. Islam is the path of submission to the will of God. 6. Confucianism is the path of deliberate tradition. 7. Taoism is the path of ultimate reality. 8. Native American Practice is the path of primal spirituality. 9. Shintoism is the path of tribal ancestry. 10. Hinduism is the path of knowledge, action, and devotion. 11. Science of Mind is the path of the Divine Principle of Love and
Law. 12. The Global Heart Vision is of a world that works for everyone. (Henderson, R., 2005)
Nondualistic Teachings
Concepts and teachings that calibrate below 600 are comprehensible to
the majority of people, and the teachings in the calibration range of the 500s
(Love) have a major influence. Although the perfection of love to the level
of Unconditional Love at calibration 540 is reached by only 0.4 percent of
today’s overall world population, it is nonetheless comprehended as a real,
experiential possibility, and exceptional individuals who continue to evolve
in consciousness to the high 500s are termed ‘saints,’ thereby serving as
models for humanity as a practical goal. The spiritual ecstasy of the very
high 500s is also recorded (e.g., Ramakrishna or the great Christian saints)
and thereby given credence and acceptance as a possible reality for those
who are exceptionally motivated or gifted. At consciousness level 500, there is a major shift of paradigm, and from
consciousness level 600 and up, the spiritual reality is described as ineffable
or mystical. Its nondual quality (i.e., ‘no mind’, or ‘Mind’) makes such a
condition difficult to language or conceptualize and therefore seemingly
limited as an actual experiential possibility. Advanced students are familiarwith the writings of the great sages whose work is characterized by the
Sanskrit terms A d v a i t a and V e d a n t a, about which there is considerable
information available through the writings of recent well-known teachers,
such as Ramana Maharshi or Nisargadatta Maharaj. On a similar level are
the teachings of great, well-known mystics of all religions, such as the
Sufis, the Kabbalah, or the Zohar. Of major importance, and also well
known, are the teachings of the Buddha, the Hindu sages, and the Zen
adepts. Credence as to the actuality and reality of Enlightenment is
supported by the rather extensive literature about such states by well-known
scholars, such as William James, and later scholars of the Zen tradition,
such as D.T. Suzuki and Alan Watts. The difficulty in describing or explaining such states is simply that the
consciousness level of the intellect is limited to the 400s and includes the
presumption of cause and effect. Despite the descriptions, the states
themselves are nonlinear and thus can be alluded to but not accurately
described in familiar language. Despite the limitation of accurate depiction,
the reality of such states is universally recognized, and most recently, such
states have been validated by calibrated levels of consciousness research,
which confirms the Reality of enlightened states of consciousness. Despite
their statistical rarity, such advanced states are inspirational and give
recognition to the potential of human consciousness to evolve. The fact that the enlightened condition is not comprehensible,
explicable, or possible of ‘acquisition’ by the mind/intellect dismays
spiritual seekers; thus, such states may seem unreachable and therefore not
practical as a goal. On the contrary, in actuality, advanced states are
powerfully experiential because the Reality that they confirm and reflect is
already a fact consequent to the very obvious actuality that one already
‘exists’. Thus, every spiritual student already has met the primordial
requisite quality, and it is only necessary to add motivation and
commitment. Thus, the only requirements are, first, to exist, then to have
heard of enlightenment, and then to seek it as a realizable goal. What makes
it seem difficult is the dearth of simple information and clarification, for
experientially the way is innately simple, although at times seemingly
arduous. Another reason that reaching the state of Enlightenment seems
impractical is because the mind conceptualizes in terms of cause and effect,
and students conceive of themselves as being driven (i.e., implying innerwill power, etc.) instead of the reality that they are actually being attracted
by their future destiny.
_OceanofPDF.com_Discovery_of_the_Presence_of_God_Devotional_Nonduality_-_David_R_Hawkins.txt
Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        O c e a n o f P D F. c o mALSO BY DAVID R. HAWKINS, M. D. , PH.
What is different about the pathway of devotional nonduality
The purpose of the work is to provide the essential information needed to successfully pursue the pathway to enlightenment, along with practical guidelines and methods for applying the information to the seeker's personal inner states of spiritual evolution.
What is the purpose of the author's work?
The pathway of devotional nonduality eliminates the need for learning or memorizing ecclesiastical doctrine and its historical or mythological origins, whereas traditional teachings require faith and adherence to specific belief systems.
What is the difference between the pathway of devotional nonduality and traditional teachings?
The primary focus of the work is to provide the essential information needed to facilitate the spiritual evolution of the individual.
What is the primary focus of the author's work?
The key to achieving enlightenment is not to acquire or force it, but rather to surrender all dualistic illusions and positionalities.
What is the key to achieving enlightenment?
The ego is a dualistic construction that emerges from the linear, conceptual mind, whereas the Self is a nonlinear, non-dual reality that cannot be conceptualized or described.
What is the main difference between the ego and the Self?