As Love progresses, it seeks no retur n or gain
for it is self-rewarding by virtue of its completeness since it has no
needs. The capacity for Love grows so that the more one loves, the more
one can love, a nd there is no end point or limitation. In addit ion, it is
discovered that to be loving is also to be lovable. At lower  levels of consciousness, what is perceived as love is co nditional
and iden tified with possession, passion, romance, and desire, which are
projected onto people or objects  to give them an exciting specialness and
glamour that tend to fade after the prized object or relationship is
obtained. As the excitement of acquisition fades, so does the allure of the
exaggerated des irability . Infatuations tend to be frantic with a fear of loss
that lead s to despair . Interferenc e with the possession can result in very
severe emotional reactions such as rage, jealousy , or even murder and
suicide. Thus, there is a drivenn ess, possessiveness, or jealousy that can
be imbalanced and excessive, leading to obsession due to the projected,
exaggerated, and inflated emoti onal image. Society tends to look upon
such excesses as a temporary  madness (‘madly in love’), with itstransitory but intense loss of r eality testing, along with immunity to
rational intervention or caution. The emotionality of infatuation releases adrenaline and sex hormones,
and the much-c elebrated phenomenon calibrates amazingly enough at
only 145, which reveals that its origin is primarily the mating instinct
from the animal nature. In cont rast, the consciousness level of Love is
accompanied by the release of endorphins. The frantic nature of the
mating instinct is a reflection of  nature’ s way of propagating the  species,
and very  often, after a temporary mating, a couple parts, although some
species, such as swans, mate for life. Love also appears in th e animal
kingdom as an accompaniment to the wagging tail of the dog  and the
purr of the cat, a nd it also expres ses as maternal love in its self-sacrificial
nature. Because the conditions of Love and passionate desire are f requently
confused, the following chart ca n be helpful in the dif ferential diagnosis,
which is often p uzzling to the participants and observers. As becomes
evident, the contrast is between ego involvement (the self) versus
consensual alig nment of Self that indicates mutuality of the higher
intention of serving the relationship rather than just the personal ego’ s
wantingness or cravings. Ego Dynamics of Love. The capacity for Love increases as the limitations of the narcissistic
ego’ s perceptual positionalities are surrendered. This is accompanied and
supported by an increase in spir itual ener gy that emanates from the Self,
in contrast to desire, which emanates from the self. Love emer ges as a
consequence of spiritual alignment and accord with spiritual principles
and practices and is accompan ied by the increased spiritual ener gy . Perception is replaced with vision that allows for the awarene ss of the
intrinsic value of all that exists. Love is a quality of Divinity and as such illuminates the Essence and
therefore the lovability of others . From calibration levels 500 to  539, the
love is still subject to conditions and partialities based on considerations
and qualitative values, as well as the influence of belief systems. The limitations may be frustrating to spiritual aspirants who try to ‘see
past the behaviors and love the person’, which is easier said than done. Limitations may  be consequent to unpleasant past experiences as well as
karmic influenc es and also af fected by social programming and belief
systems, some of which may be outside of awareness and operate
unconsciously . The relinquishing of judgmentalism greatly increases the capacity of
Love, as  does surrendering the wanting of anything from others. Thus,
people are not perceived acco rding to what they have or do but by
appreciation for what they are and have become. Love is self-fulf illing and thus does not seek gain or to compe nsate for
lack. Be cause it does not need to ‘get’, it is therefore free to p eacefully
‘be with’ and a ppreciate. T o Love, the world is more benign and its
people appear more friendly and available. There is an increased feeling
of safety  and identification with mankind in general and concer n for the
welfare and happiness of others . The ener gy field is accompanied by a
radiant aura that intrinsically h as an ef fect on others who themselves
then tend to bec ome more benign as do their perceptions. This ener gy
field has  an influence on all life,  which intuits the safety of Love through
the field ef fect. Characteristi c of this level are an unmistakable
‘sweetness’ of personality , speech, attitudes, and lifestyle that is inwardly
nurturing  
T ranscending Consciousness Level 500. By c onsciousne ss level 500, Love is dominant as a persistent  positive
emotion and an influence in society , as well as a contributor to the
elevation of the overall collective consciousness of mankind. T o continue
to advance requires surrenderin g the limitations of conditional love to
unconditionality . This necessitates surrendering love as a positive
attachment so that it can bec ome an overall contextualization and
potentiality to align life as a way of being in the world rather than as an
exclusive emotion between sep arates. As a result, love becomes not a
quantitative emotion but an expression of essence whereby loving
becomes lovingness and, by identification, eventually becomes what one
‘is’. Love as a mode of existence requires no ‘others’ as ob jects for
fulfillment or expression. It is an independent quality with no subject,
object, verb, or adjective and thus is nonlinear and unlimited. The limitations of Love have to do with perceived qualities and
dif ferences. By inner self-honesty and examination, these areas of
limitation are revealed, usually  as residual judgments or as the impact
from prior experience. A key to making Love unconditional is the
willingness of for giveness to undo past reservations, experiences, and
viewing people as unlovable. By the willingness to for give and surrender
one’ s pe rceptions, they may be recontextualized and now seen simply as
limited or influenced by programming as spiritually underprivileged and
reflective of the ego’ s proclivity to be blind to falsity . By intention,
awareness may be changed from  the perceptual duality of goo d/bad to
witnessing ‘desirable’ versus ‘less desirable’, or even just preferable or
less preferable. For giveness ens ues from the willingness of humility to surrender the
world and its events to God. The change in appearance that is the
consequence of deep surrender i s a focus of the well-known A Course in
Miracles , where the miracle is the consequence of the
recontextualization of the limitation by which the inner innocence and
innate holiness of others and life are revealed. This is a s ubjective
transformation that is not under volitional control. A transformative
mechanism is the relinquishme nt of faith in the validity of one’ s ideas
and thinkingness itself and seeing that they are only images from the
past, with no current validity or reality . By surre nder , th e request to the Holy Spirit for a miracle is thereby the
willingness to surrender one’ s perceptual positionalities and their egoistic
gain to the reve lation of T ruth. The phenomenon is often accompanied
by a  rec ontextualization of time , place, and intention, and it is a literal,
experiential phenomenon that is transformative in itself. The dif ficulties of this world appear to be the consequenc e of all
dif ferent levels of evolutionary development being thrown together
simultaneously , which results in social turbulence. Simult aneously ,
however , the availability of such  a wide spectrum allows for the greatest
opportunity for growth and the undoing of ‘bad karma’ and, b y choice,
accumulating the merit of ‘good karma’. Thus, this domain is one of
maximum spiritual opportunity with a great multitude of options and
choices that provide maximum potential for the evolution of
consciousness about which one  can be grateful instead of resentful. As
the Bud dha taug ht, “Rare is it to be born a human being, rarer still to
have heard of Enlightenment, and even rarer still to pursue it.” CHAPTER 15. Unconditional Love, Joy , and Ecstasy . (Calibration Level 540-599). Intr oduction. As Love becomes increasingly u nconditional, it begins to be experienced
as inner Joy . This is not the sudden joy of a pleasurable turn of events but
instead is a constant accompaniment to all activities. Joy arises from
within each moment of existen ce rather than from any oute r source. Level 54 0 is also the level of healing and of spiritually-based self-help
groups. From level 540 upward is the domain of saints, spiritual hea lers, and
advanced spirit ual students. Characteristic of this ener gy field is a
capacity for enormous patience and the persistence of a positive attitude
in t he face of  prolonged adversity . The hallmark of this state is
compassion. Peo ple who have a ttained this level have a notable ef fect on
others. They are capable of a prolonged, open visual gaze that induces a
state of love and peace. At the high 500’ s, the world one sees is illuminated by the exquisite
beauty and perfection of creation. Everything happens ef fortlessly by
synchronicity , a nd one sees th e world and everything in it to be an
expression of Love and Divinity . Individual will mer ges into Divine will. One fee ls the power of the Presence that facilitates phenomen a outside
conventional expectations of reality , termed ‘miraculous’ by the ordinary
observer . These phenomena rep resent the power of the ener gy field, not
of the individual. One’ s sense of responsibility for others at this level is of a quality
dif ferent from that shown at th e lower levels. There is a desire to use
one’ s state of consciousness for the benefit of life itself rather than for
particular individuals. This capacity to love many people simultaneously
is ac companied by the discover y that the more one loves, the m ore onecan love. Near -death experiences, characteristically transformative in
their ef fect, frequently have al lowed people to experience the ener gy
level between 540 and 600. Discussion. Unconditional L ove is the goal of the majority of spiritually-committed
people and especially of seriou s spiritual devotees and aspirants. It is
also the ideal of Christianity as well as other religions. In the world’ s
overall populatio n, level 540 is reached by 0.4 percent of the populace. However , Uncon ditional Love is a practical and reachable goal and not
just an idealized, wishful condition for those who seriously cho ose it as
an inspirational, devotional goal. The consciousn ess calibration level is indicative of a stage a long the
scale of the evol ution of consciousness that reflects not only the progress
made in  this lifetime but also th e consequence of prior karma. From an
overall spiritual viewpoint, th is earthly life could be viewed as a
transitory stagin g area that of fers maximum karmic advantages, as noted
by the Buddha. In highl y motiv ated, spiritually -disciplined groups, approximately fifty
to fifty-five percent of the people in the group reach the goal of
Unconditional L ove (e.g., twelve-step groups, spiritual/religious ashram
devotees, monas tic renunciates, members of spiritual communities, such
as Zen monasteries, etc.). The occ urrence of advanced states is also facilitated by closely following
the teac hings of a very advanced primary teacher or alignmen t with a
great A vatar . The silent, nonverb al benefit of being in the actual presence
of such a teacher is advantaged by the silent transmission of the high-
frequency ener gy of the teacher ’ s aura (the ‘Silent T eaching’,
‘T ransmission of No-Mind’, ‘Grace of the T eacher ’, or Benediction). The serious spiritual student is also benefited by seeking literature and
teachings of verifiably high calibrations and avoiding questionable
diversions from the path, which are innately merely amusements of astral
origin. I t is also well to avoid fanciful spiritual claims that are actually
fiction, and, despite their popularity , calibrate below 200. The goal of Unc onditional Love  is reachable by very simple means, but
to bring about re sults, they have to be lived continually on a daily basis. Unconditional L ove is a condit ion and quality of being with oneself in
the w orld that ar ises and emer ges by virtue of serious commitment to the
spiritual principles of willingness to surrender obstacles and all
limitations or positionalities and their (often unconscious) pay-of fs. By
this level, those that are obvious have already been recognize d (to be
‘right’, t o gain, to win, to be a dmired, etc.). In place of these obvious
limitations, more subtle ones appear , such as the mind’ s presumption of
“I know ,” or “I know all that.” T o know about a thing is not the same as
to ‘be’ it. The advantage of experience with mature, genuine spiritual groups or
companions is the value of exa mples, insights and information that is
shared, and the inspiration that occurs by cross-fertilization. Rather high
levels of  consciousness are also exhibited by or ganizations that are not
spiritually comm itted in a formal manner but act on the level of
unconditional mercy , such as Doctors W ithout Borders (cal. 500) who
minister withou t reference to which side of the conflict a soldier may
have been on. Ego Dynamics of Unconditional Love. By alig nment with Love as a primary goal, along with spiritual
dedication, the evolution of cons ciousness is supported and facilitated by
an infus ion of the powerful spiritual ener gy that emanates from  the Self. The infl ux of this unique ene r gy starts at calibration level 200 and
progressively increases. Its observable ef fect is the change in brain
physiology (as per the Brain Function chart) from dominance of the
animalistic left brain to the benign, spiritually-oriented right brain. Acceleration of spiritual ener gy  is facilitated by the relinquishment of
narcissistic, ego istic self-interests, such as the seeking of personal gain. The ener gy is f acilitated by the intention and alignment of humility ,
mercy , c ompassion, and dedicat ion to the relief of suf fering of others in
the forms of benevolence, mercy , and kindness. The spiritual ener gy catalyzes the transformation of linear positional
perception to the greater context of the nonlinear inclusiveness that
transcends the limitations of time, space, sequence, or the limitation ofthe perception and belief in th e operant principle of cause an d ef fect. Thus, the revelations that ensue  are aptly described as ‘miracul ous’ and
transformational. The sou rce of joy stems from  the inner subjective experience of the
innate source of one’ s existence itself, unimpeded by the limitation of
presuming the personal self to be a causal or primary agent. By humility
and surrender , the imaginary co ntrol is relinquished to God an d Divine
W ill. This frequently results in  what the world denotes as saintly (cal. 555) and selfless attitudes and behaviors. As consciousness continues to advance, the innate perfection and
stunning beauty of all that exists shine forth like a luminous radiance. All
of li fe becomes more beautiful a s innate illumination reveals the Divinity
of the Creator . The subjective experience of the flow of the spiritual
ener gy i s felt as an exquisite sweetness. It feels as though it flow s up the
back and into th e brain itself, a s well as flowing out through the heart
region, w here it may spontaneously flow externally and even for some
distance to influence external events. The ener gy also influe nces the
subjective state of others who are enveloped by the field, which has an
uplifting ef fect (the traditional Grace of the T eacher). Spiritual ener g y (‘kundalini’)  potentiates the transformati on from
perception to vision, and from the limited linear to the unlimited
nonlinear nature  of existence. This is an expression of the basic reality
that all comes into existence  by virtue of potentiality’ s b ecoming
actuality when conditions (including karma) are favorable. This
confirmation is also facilitated by intention and spiritual alignment. Thus, no ‘person’ performs miracles; they are the impersonal
consequence of the spiritual ene r gy field itself that acts like a ca talyst, as
does the  ener gy radiating from the auras of advanced teachers that
catalyzes the spiritual intentions of the spiritual student. While functioning in the world ef ficiently is still possible, the high 500s
may req uire leaving the ordinary world of endeavor and commerce and
abandoning one’ s social world and prior occupation. By persistent
spiritual alignment and practice, the spiritual ener gy may continue to
flow and increase to the level  of Ecstasy (cal. 575), which becomes
incapacitating to ordinary worldly function and thereby requires retreat
from the  customary world of en deavor . It is best to be prepared for thefact that  the world has little or no understanding of such a sta te or the
actual ne cessity for such a trans ition that others may even resen t or find
unsettling. Unlike the calm tranquility that returns again at level
600,subjectively ,the state of Ecstasy is one of very high ener gy and
tireless capacity . The beauty of Creation is radiantly exquisite, and the
innate D ivinity and perfection of all Creation shine forth with a brilliant
and overwhelming intensity . Its power is subjectively experienced, and
thus the ener gy and strength of motor performance becomes
inexhaustible. N o tiredness occurs, nor does one have to stop to eat or
even perform basic physiological functions. Instead, for instance, one
can dance nonstop for endles s hours without food, rest, or  respite. W ithout consciousness calibration, the world would not know whether
the state is pathological or one of ‘Divine Intoxication’. (The dif ferential diagnosis of spiritual states from pathological states is
included for reference.) Although the state of ecstasy is recognized in spiritually-advanced
communities an d the subjective experience has been described by well-
known m ystics s uch as Ramakrishna, it is unknown to the world at lar ge
to which it is really incomprehensible. Spiritual Phenomena: The Siddhis. From conscious ness level 540 and up into the higher 500s, phenomena
occur spontaneously that are inexplicable by reason, the customary
conceptualization of logic, or cause and ef fect. They are an
accompaniment to the progressive dominance of the spiritual ener gy
(kundalini) and occur as a consequence of the contextual field rather than
by v olition. They are witnessed  and seen to occur autonomous ly . These
have been classically termed siddhis (Sanskrit) and denote ‘supranatural’
or ‘miraculous/mystical powers’, as they are not explicable by logic. In the early stages of their appearance they may be sporadic, but as
consciousness advances, they become frequent and so metimes
continuous. They are unintended and arise of their own accord. These
include faculties such as distant viewing, precognition, clair voyance,
clairaudience, ex trasensory perc eption, psychometry , bilocation, and the
occurrence of the miraculous , including spontaneous heali ngs and
transformations. There are also unique facilitations that are beyond
expectation or possible explanation. The capacities or phenomena a re not within personal control; they are
not the consequence of ‘cause and ef fect’. Therefore, students are
forewarned not to claim them as  personal as they occur indepen dently of
the person’ s ‘I’, or self. Thus, a s said previously , no ‘person’ performs
miracles for they are solely a consequence of the Spirit. Inflation of the
spiritual ego is precluded by honesty and humility , which results in
temptation of exploitation for gain. The phe nomena tend to emer ge and become strong for variable durations
of years . Some seem to fade away and become less predominant, and
others continue permanently . The kun dalini ener gy flow is its elf extraordinary in that subjectively , the
sensation can only be described as exquisite as it flows up the back andinto the brain, emer ges as though through the heart chakra, and t hen goes
on out into the world where its presence facilitates the unfoldment of the
truly wondrous. The occurrences are witnessed as happening without
intention. It is as though Divine qualities are brought into manifestation
via higher realms that transcend the mundane physical world. Eventually , the apparent ‘extraor dinary’ becomes a new reality as though
one now lives in a dif feren t dimension in which the s eemingly
impossible manifests ef fortlessly as though orchestrated. The power of
the field autonomously facilitates the emer gence of karmic potentiality
into a manifested actuality in a  harmonious unfoldment. The dynamics
are nonlinear and therefore incomprehensible to the intellect, which
presumes the limitations of the linear Newtonian model of causality and
is unable to conceptualize emer gence, Divine Order , or Harmony . T ranscending Joy and Ecstasy . The surrendering of all limiting beliefs, positionalities, doubts, and
attachments allows for the inflow of spiritual ener gy , which is the
concomitance of devotion (cal. 555). Persistent devotion to spiritual truth
and love allows for the dissolution of resistances. T ranscendence
requires the relinquishment of all attachments, even those characterized
by self and society as ‘responsibilities’. Thus, relationships, positions,
titles, an d social roles are even tually abandoned to the commitment to
realize the Self or reach the state of Enlightenment. The reluctant
devotee who holds back clings to doubt and asks naively , B ut what
about? T he solu tion is to surrender all the ‘but what about’ s’ to God and
Divine Providence. A major  transition also necessitates responsibility to others by making
necessary and realistic adjustments and helping others to ac cept the
required chang es. This transition may therefore take con siderable
courage and patience as well as conviction, for it brings up residual
doubts, attachments, guilt, and the like. The eve ntuality of a major leap in consciousness is seldom taken into
consideration as a serious possibility , much less a likelihood, among
most asp irants who, unless forewarned, may not have made ant icipatory
plans. Therefore, serious students should be informed and also havespiritual alliances or relationships that are capable of recognizing
advanced states of consciousness. The inner state is progressively dominant as self diminishes by the
eclipse of the S elf. The consequent changes, both inner and outer , turn
out to be more major than anticipated. The emer gence of progressively higher levels of consciousness requires
periods of adjustment, such as th at required by a new pair of glasses, and
thus, worldly function may be  impaired periodically due to shifts of
orientation. In this reorientation, phenomena are discovered to be
happening spontaneously of thei r own rather than via the usual presumed
premise and perception of cause and ef fect. Pleasure is no longer
something one acquires but is innate consequent to the power of the field
rather than via some agency or personal decision. It is also progressively
discovered that there is actually no ‘doer ’ of actions, and one witnesses
the auto nomous unfoldment of karmic potentiality from a new p aradigm
of reality  that is beyond the presumptive dualistic principle of c ausation. Thus, life becomes an endless se ries of revelations of intrinsic charm and
delight that initially seem amazi ng. Then comes the realization that what
appears to be miraculous is merely the constant unfolding  of the
potentiality of the evolution of Creation by which the subjective
experience of time dissolves an d is replaced by the knowingne ss of all
Is-ness. Likewise, the perception of ‘change’ is replaced  by the
progressive emer gence of the ongoingness of Creation as becoming the
fulfillment of potentiality’ s actualizing into manifestation. W ith neither past nor future, likewise, there is no ‘now’, and it is
comprehended that the past, present, or future are all illusory
contextualizations consequent to the limitation of a paradigm. W ith the
surrendering of all belief system s and positionalities, the unfoldment of
Creation is self-revealing. The unfolding process may bring up
presentations, uncertainties, or transitory doubt that have to be
surrendered to faith and devotion as there is very rarely a really advanced
spiritual teacher available for consultation. At these points, the
Knowingness in herent as a v ibratory frequency within the field of
consciousness i tself unfolds and reveals the reality of the emer ging
paradigm. By virtue of the Radiance of the Self, the revealing
ef fulgences are silent. The worl d then becomes a revelation of  Essence
rather than an appearance. The self -revelation becomes progressively recognized and identified by
Knowingness a s Divinity . The major shift of paradigm ca nnot be
anticipated or even really imagined, and its onset is sometimes described
cryptically as ‘God shock’. The consequence is profound awe by which
the m ind goes s ilent in the pres ence of Divinity and disappears at level
600. He nceforth, all is merely as it is as a continuous unfoldm ent that
reveals itself as neither beginnings nor endings nor divisions such as
‘then’, ‘now’, or the ‘future’. Realization no longer occurs as a
consequence of mentalization, thought, or by the agents of a personal
self because it no longer exists. Adherence to basic spiritual principles is requisite to major
transformation, and of these, faith, devotion, and surrender are its
primary modalit ies. It merely requires the surrendering of any and all
belief sy stems a nd the understanding that all fear is illusion due merely
to clinging to a positionality  and its perceptions, including one’ s
adherence and faith in the fam iliar , customary paradigm of ‘reality’. Nothing is actually the way the ego has perceived it for t he linear
dimension is merely presumptiv e, and the nonlinear Absolute is a very
dif ferent paradig m that operates on totally dif ferent principles that are
self-revealing rather than sequential understandings or comprehension. In Reali ty , ‘exis tence’ is its meaning and identical with it. There is no
subject, predicat e, or verb, and the understanding is beyond lan guaging. As can be best stated, the ‘meaning’ of a thing is what it ‘is’. Identity is
its m eaning. It b ecomes apparent that all delineation and definition are
dualistic abstractions and mentations that circuitously reify their original
definition. T ruth is autonomously self-evident by virtue of its existence
as A llness. W ithout the artifact  of the dualistic separation of presumed
subject and object, the all-encompassing Oneness of Existence is its own
definition and meaning. Thus, a  cat ‘knows’ it is a cat by virtue of being
a cat  and  therefo re is not dualist ically separated from its own rea lity . The
knower and the known are one and the same identity . The tra nscendence of spiritu al ecstasy and joy depends on the
willingness to surrender all to God, no matter what, including even the
exquisite state of ecstasy , whic h is of a dimension beyond description. The state itself is now a tempta tion and can delay the evolution to the
state of Enlightenment. At first, there is a reluctance and d ismay to
surrendering such a glorious condition to God, and yet, there arises aknowingness that even this wonderment, too, must be released. The
anguish and hesitancy of having to take the step reveals  that an
attachment to the condition and its wonderment has already unwittingly
taken place. Then, because o f commitment and intention, there is
conviction that yes, this, too, must be surrendered “to Thee, O Lord,”
and with its surrender , an inf inite Peace prevails that is be yond all
understanding o r description at level 600. The condition reveals itself to
be the actuality of the Peace of God. Section Four . Calibration Levels 600-1,000. The Illumined, Enlightened States. Overview: T ranscendence. Chapter 16. Peace, Bliss, and Illumination. (Calibration Level 600-
699). Chapter 17. Self-Realization. (Calibration Level 700-849). Chapter 18. Enlightenment. (Calibration Level 850-1,000). Section Four – Overview . T ranscendence. Illumination, Se lf-Realization, and Enlightenment denote th e Divine
states that have historically demonstrated the highest levels of
consciousness. These conditions represent the transcendenc e of the
limitations of the constraints of the linearity of the ego and the
emer gence of the Radiance of the Infinite Reality and source of
Existence. T echnically , the  enlightened states emer ge at consciousne ss level
600,which is that of Infinite Peace and Bliss illuminated by the Light of
the Rad iant Self. The emer gence of God Immanent as Self frequently
precludes continuation of ordinary human activities and results in
withdrawal from  the world or may even result in physically departing
from it, an optio n that is taken by fifty percent of those who reac h it. The
state of Bliss is total and charact erized by the disappearance of a ll wants,
needs, desires, or aversions, including that of physicality . The leve ls from  700 to 850 are extremely rare and have been denoted as
the states of Self-Realization that characterize very advanced teachers
who often tend to stay at a given level for an entire lifeti me. The
uniqueness of these levels attracts followers and devotees who
subsequently tra nscribe remembrance of teachings in abbreviated form
for the generations to follow . The states of very advanced spiritual awareness have occurred
intermittently in history in dif ferent religious cultures and civilizations. Although adva nced states of consciousness ( satori ) may occur
temporarily in highly-progressed spiritual devotees, it is rare for  the state
to becom e permanent and thus result in a fully ripened teacher . When
this doe s occur ,  the teachings a re of great value for centuries  and are
translated into many languages, thus denoting their recognized  value to
humanity . Characteristically , accurate teachings calibrate at the same consciousness
level as that of the teacher; therefore, misinterpretations ormistranslations are indicated by  any deviance between the two. This is
important since such misunderstandings are very common, and
deviations and errors even predominate in some religions, which
therefore calibrate lower than the original teaching. Rarest o f all throughout history are the occurrences of consc iousness
levels beyond 850, which represent the full realization of Divinity by
whatever name. Here again, misinterpretations frequently occur , along
with lack of comprehension of T ruth, which thereby become
misunderstood d ue to the limitations of the capacity of the ego/mind to
understand the teaching. Therefore, of great value has been the validation
of the highest teachings of great sages who themselves were of a very
advanced state of consciousness. Despite their rarity , illumined spiritual teachers throughout history have
had a major im pact on civilization, and their teachings have strongly
influenced all levels of society , whether overtly acknowledge d or not. For exa mple, in the current world, a pattern has emer ged of
institutionalizing and absorbing the benefits of spiritual truth into the
basic structures of society and then subsequently disowning or
discarding ackno wledgment of the sources of that inspiration through the
process of secularization. Each pe rson ha s to decide for themselves what they believe t o be the
ultimate truth by which to live. This is also demonstrated by even the
ardent a theist. T he dif ferentiatio n of the illusory good from the real good
in today’ s world can now be readily determined by the emer gence of a
science of consciousness that dif ferentiates the ego’ s illusions and
perceptions from the confirmabl e essence of truth, just as the emer gence
of m etallur gy enabled the distinction between fool’ s gold and the
genuine metal, and DNA testing  enabled confirmation of identity . Even
though t he huma n mind itself is prone to error , it nevertheless values and
pursues what it perceives to be the truth and the means of its d iscovery . The sam e road is demonstrated by the sincerity of the strictly
materialistic scie ntist who is the reby devoted to the intellect as being the
sole province of truth. Besides teachin g T ruth itself, Enlightened T eachers ema nate the
powerful field of inspiration, devotion, and compassion, which is all
inclusive and uplifting into the ener gy field of humankind. W ithout theemer gence of this powerful Div ine spiritual ener gy , the evolution of the
consciousness of mankind would have stopped at level 200 and
precluded further evolution of which the state of Enlightenment
represents the ultimate possibility and realizable potentiality . Thus, Jesus
Christ st ated tha t he was simulta neously the “Son of Man” and the “Son
of God” by virtu e of the incarna tion of Divinity . Krishna represented the
truth of The Sup reme T eacher , and Buddha taught that the Ultimate State
was beyond all nominalization. These truths are confirmable in today’ s world by utilizatio n of the
calibration of consciousness levels, which af firms that A vatars at
consciousness le vel 1,000 represent the highest level possible thus far in
the h uman domain. Thus, vener ation for the great teachers of history is
based on confirmable fact and  not just myth. Even the method of
consciousness calibration itself emer ged as a consequence of mankind’ s
dedication to the pursuit of truth and provided a means of dis cernment
beyond the capability of even the most educated intellects (e.g., Newton,
Freud, and Einstein calibrated at 499). CHAPTER 16. Peace, Bliss, and Illumination. (Calibration Level 600). Intr oduction. The states of Enlightenment emer ge at consciousness level 600
consequent to replacement of t he linear by the nonlinear . Thi s ener gy
field is associated with the experience designated by such terms as
T ranscendence, Illumination, Bliss, and God-consciousness. When this
state is reached,  the distinction between subject and object di sappears,
and there is no specific focal point of perception. Frequently , in dividuals
at th is le vel leav e the world bec ause the state of bliss precludes  ordinary
activity . Some persist, however , and become spiritual teachers, and
others work anonymously for th e betterment of mankind. A few return to
the world and become notable geniuses in their respective fields, making
major contributi ons to society . Those who remain within a relig ion may
eventually be of ficially designated as saints, although at th is level,
formal religion is commonly transcended and replaced by the pure
spirituality out of which all rel igion originates. There are currently six
people o n the planet who calibrate at 600 or over (anonymous); three are
between 600-70 0; one at 700-800; one at 800-900; and one at 900-
1,000. Action a t the level of 600 and above is perceived as occurring  in slow
motion, suspen ded in time and space. All is alive, radi ant, and
continuously flowing, unfolding in an exquisitely coo rdinated
evolutionary dance in which significance and Source are overwhelming. This awesome revelation takes place without thought or conc eption so
that there is an infinite silen ce in the mind, which has stopped
conceptualizing. That which is witnessing and that which is w itnessed
are the same id entity . The observer dissolves and becomes equally the
observation. Everything is conn ected to everything else and unified by
the Presence whose power is infinite, yet exquisitely gentle. Great works of art, music, and architecture that calibrate between 600
and 700 can transport us temporarily to higher levels of consciousness
and are universally recognized as inspirational and timeless. Discussion. T ranscendence from the linear to the nonlinear ‘domains’ of
consciousness results in a major shift of paradigm. At this level, there is
no ‘ this’ or sepa rate ‘person’ witnessing the transition because it is Self-
contained, such that the ‘Knowe r ’ and the ‘Known’ are the same. There
is the condition of an infinite Peace that is unmistakable as the Presence
of God, which is of a dif ferent dimension than emotional or
psychological peace or tranquility . In t he stillness, all occurs o f its own accord, autonomously and
spontaneously . Sound has no ef fect on the silence that persists even
within the sound. The state is traditionally and historically referred to as
sat-chit-ananda (silent bliss). Physiological functions can come to a halt. There is no des ire to move or speak, and the inner Silence is  mute as
though suspended in timelessness. Whether the body continues on  and survives or not is uninteresting and
actually withou t meaning. It is a matter of no interest and u p to the
Universe to direct. If the karmi c propensities are aligned with physical
continuation, the body survives. If not, the body is simply abandoned, for
it came from th e earth and retu rns to the earth when it has served the
purpose of the spirit. Approximately fifty percent of the time, when this level of consciousness
is realiz ed, the body will b e relinquished. If not, then physical
continuation is in accord with the response of the world, which may ur ge
the nece ssity of eating or drinking. From within, there is no in clination
one way or the other , nor is there a need to communicate or speak. The Presence is self-fulfilling and complete, uniquely exquisitely soft
and simultaneously powerful. Its essence pervades all manifestation as
the Source of Existence. All is seen to arise from the unm anifest’ s
becoming Manifest as Creation from a source that is innate, All Present,
and beyond volition. In Unity and Oneness, everything is simultaneously intrinsic to
everything else, but not by virtue of being either the ‘same’ or ‘else’. W ithin the infinite context of A llness, potentiality is activated by Divine
Ordinance, commonly known as God’ s W ill. The term ‘ W ill’ is,
however , somewhat misleading in that it implies volition. Creation is
witnessed as the unfolding and  revelation of the emer gence o f infinite
potentiality as Creation. Thus, there is no duality of a ‘this’ (Creator)
creating a ‘that’ (Creation) for  Creator and Creation are one and the
same, and Creation is self-ef fulgent. Everything that exists is perfec t and complete. Creation does n ot move
from imperfectio n to perfection, as is witnessed by the ego, but instead
moves from perfection to per fection. The illusion of moving from
imperfection to perfection is a m entalization. For example, a rosebud is
not an imperfect rose but is a perfect rosebud. When half open, it is a
perfect unfolding flower , and when completely opened, it is a perfect
open flower . As it fades, it is a perfect faded flower and then becomes a
perfect withered plant, which then becomes perfectly dormant. Each is
therefore perfec t at each expansion of its expression as the emer gence
and unf oldment of the evolution of Creation. Thus, the illusion of
‘change’ is replaced by the witnessing of the process of the manifestation
of actuality from potentiality (transition, emer gence, unfoldment,
metamorphosis). W ithout interference by mental interpretation, the perfection of  All that
Exists is evidenced by its intr insic beauty , which is the tran sformed
physical appearance of its perfection. W ithout the editing and
classification that emanates sol ely from the linear mind, everything is
seen to be equa lly exquisite. What the world ignores as a weed is of
beauty equal to that of the flo wer . The living-sculpture design of all
nature is  equal, without classific ation, and everything is realized to be of
the s ame merit o r worth. All is an expression of Divinity as Cr eation—
all is equally sacred and holy . Equal to anything else, the body is also autonomous and moves about on
its own. In the level of the 600s , there is no volitional causal locus, such
as a personal self, a ‘me’, or an ‘I’ that is imagined to be a causal agent
or a ‘decider ’ of action. Dynamics of Peace and Illumination. In ordinary life, the ego claims to be the author of action. This  egoistic
claim, w hich is experienced as a n inner reality , is a delusion based on the
unrecognized f unction of the ego, that of instant editing. This
phenomenon happens 1/10,000th of a second after a phenom enon has
actually occurred. The best analogy to this function of the  ego, as
mentioned prev iously , is that of the tape-monitor function of a tape
recorder . As sound is recorded  on the tape, the tape-monitor function
allows one to h ear what has just been recorded a split sec ond ago. Therefore, one is not experiencin g the source but that of a record ing with
a sp lit-second delay . This delay is intrinsic to all ego experiencing of
ordinary life by which the mi nd does not experience reality but its
delayed instant playback throug h the screen of perception. At level 600,
this delay disappears and with it the delusion of a ‘this’ or a ‘that’, for
without the processing delay , the ‘this’ and the ‘that’ are joined i n a unity
that is not artifi cially separated. W ithout the inner position of the ego’ s
screening device, phenomena a re experienced directly and not via the
illusion of a spectator . T o be at one wi th phenomena instead of separate from them r esults in
experiencing the  aliveness and Allness of the Presence expressed as All
that Exists. All that has existence is not just passively ‘there’ but instead
seemingly prese nts itself to awareness as a quality of its existence rather
than as a volitional intention. T hus, the universe appears to be a gift of
exquisite beauty and perfection that shines forth with the intrinsic
Radiance of Divinity . Phenomenonally , the witnessing could be described as entrancing as all
movement is witnessed as if in slow motion. Phenomena, movement, and action, which have been previously ascribed
to th e eg o/self, are now seen to be autonomous, with no specific  focus of
origination, muc h less that of an independent ‘I’ or ‘me’. Instead, the
sense of  ‘I-ness’ expands and is all inclusive to a level that  is more
primordial, all encompassing, and innate as Essence rather  than as
separate identities. As a consequence, this perception of relationship also
disappears because it is a menta l construction relating to the perception
of separation, which is replaced by the awareness of nonlinear
inclusiveness. Thus, without perceived separateness to be explained, the
notion of relationship becomes meaningless and inapplicable. The Self
does not have a  ‘relationship’ with the world because Existen ce is itsindivisible Essence. (Analogously , science has discovered that there is no
identifiable ‘center ’ to the universe.) Although the data bank of memory continues to be available, its value is
the capa city for descriptive recognition that allows for the con tinuation
of bodily function if that is the karmic option. The body then seems to
operate on a principle roughly comparable to momentum. As d escribed
in prior works, it is like a ‘karm ic wind-up toy’ that runs its course all by
itself. The transformation at level 600 and over is consequent to the di ssolution
of the narcissist ic core of the ego, which delusionally presumes  itself to
be sove reign and therefore a primal causal agent and the author of
volition. This inference is in cluded in the meaning of t he term
‘egocentric’. Th us, the core of the ego is its basic presumption by which
it identifies itself as the primary source of existence, action, and decision,
and thus usurps the sovereignty of Divinity . This primitive presumption
is openly  displayed in the pathological state termed ‘malignant m essianic
narcissism’ in which the core of the ego is actually worshipped. Throughout history , this self-deification has been overtly expressed from
the time  of the Roman emperors  when they declared themselves literally
to b e God, up  to present world leaders who exhibit g randiose,
omnipotent ego inflation. (The syndrome, malignant messianic
nar cissism [cal. 30] , is described in detail  in Chapter 15 of T ruth vs.
Falsehood .) T ranscending Level 600. T o ordin ary conceptualization an d education, it would seem that the state
of Bliss would b e the ultimate s tate. Looking at it from the viewpoint of
the ego itself, it  is precisely that. Gone are anxiety , anticipation, regret,
attraction, or longing. Gone als o are rules, objectives, goals, processes,
and con ditions to be fulfilled or completed or roles yet to be played. At
this leve l, there is no person, self, or others to contend with. All occurs
ef fortlessly and spontaneously and merely presents itself starkly as what
it is. Similarly , ‘qualities’, which are descriptive perceptions, disappear . Everything sim ply is as it is, without adjectives. The mind is still
because, without a subject or an object and with no actor of a ‘this’ doing
a ‘th at’, there is no necessity for verbs. W ithout qualification, there is no
need for  adjectives. In addition, there is the disappearance of volition asthere are  no decisions to be made, and all evolves spontaneo usly and
autonomously as the expression of the evolution of Creation. What remains after the dissolution of these ego functions is
awareness/witnessing, but actually without a witness; it is consciousness
itself that remains. As such, there is no necessity for processing since
options are no longer separated by superimposed linear qualities. Thus,
there is no necessity to choose or to weigh pros or cons. Operationally ,
information is suf ficient unto i tself and thereby action is auto nomous. Decision-making is no longer necessary because concordance replaces
relationship or options. Also, with no ‘doer ’, nothing ‘happens’, the
experience of which would require the projection of a limited  point of
view and accompanying mentation. W ith cessation of the experien ce of time, sequence disappears; thus,
there is no ‘before’ or ‘after ’. The harmony of the Unity of Concordance
is evolutionary as potentiality’ s expressing itself as manifestation but
void of intentionality . The best analogy would be the movemen ts of the
universe that are harmoniously concordant with the totality . Thus,
gravity i s intrinsic to Creation and its field is ‘concomitant’ rather than
‘causal’ or ‘consequential’, which are terms that represent mental
exploratory hypothetical constructs. Concordance is an expression of
Divine Unity and Harmony , which becomes apparent with the
transcendence of Descartes’ dualistic split of r es interna (cogitans) and
r es externa/extensa (the world as it is). In the Unity of Oneness, there is
no separate ‘this’ causing a separate ‘that’. T o transcend level 600 requires dropping identification with the
witnessing/observing qualities, which are actually autonomous qualities
inherent to consciousness itself. W ith deep meditation, it is discovered
that these qualities have unconsciously been identified with, which
requires the surrender of the illusion or pay-of f of being the witness or
the observer . The primary block to moving on to even more advanced levels of
Enlightenment is the satisfaction, pleasure, and unwitting attachment to
the state of Bliss itself. In addition, it is experienced as completion and
totality . Then arises the knowing ness that even this, too, as exquisite as it
may be,  is to be  surrendered to God. W ith its surrender arises an as yet
unimagined, even more expansive paradigm. CHAPTER 17. Self-Realization. (Calibration Level 700-849). Intr oduction. This is the level  of sages, the Great T eachers of Advaita or V edanta who
described the spiritual realities  of Self-realization. It is the level of
powerful inspiration as these Enlightened Sages set attractor ener gy
fields in place that influence a ll of mankind. At this level there is no
longer th e experience of an indiv idual personal self separate from others;
rather , there is a n identification of Self with consciousness and Divinity . Divinity Immanent is realized as Self beyond mind. This is near the peak
of the evolution of consciousness in the human realm. Great te achings uplift the masses and raise the level of awareness of all
humanity . T o have such vision is called Grace, and the gift it brings is
infinite Peace that is inef fable  and beyond words. At this level of
realization, the sense of one’ s existence transcends all time and all
individuality . Th ere is no longer any identification with the physical
body as ‘me’, an d therefore, its f ate is of no concern. The body is seen as
merely a tool of consciousness t hrough the intervention of mind, with its
prime value being that of communication. The self mer ges back into the
Self. Th is is the level of non-du ality , or complete Oneness. There is no
localization of consciousness; awareness is equally present everywhere. Great works of art depicting in dividuals who have reached the level of
Enlightenment often show the teacher with a specific hand position,
called a mudra , wherein the palm of the hand symbolically radiates
benediction. This is the act of the transmission of this ener gy fie ld to the
consciousness of mankind, which is also depicted by a halo. This is the
level of Divine Grace, which can potentially evolve up to 1,000, the
highest level attained by any per sons who have lived in recorde d history ,
such as the Great A vatars for w hom the title ‘Lord’ is appropri ate: Lord
Krishna, Lord Buddha, Lord Jesus Christ, and Zoroaster . Discussion. Beyond Bliss are the levels of the great mystics whereby Knowingness is
the cons equence of the Presence of Divinity as Self (God Immanent). The distinction of God as imma nent versus transcendent is a the ological,
intellectual, conceptual distinction. The Presence of Self constitutes the
classic perusha , or Rad iance of Self as Source. Self ‘knows’ by virtue of
identity with Divinity itself. It thereby is its own A wareness, and by its
Presence it thereby makes itself  ‘known’ as the ‘Knower ’. Thu s, it does
not know ‘about’ but is the Completion of its own Essence. The transcenden ce of Bliss may allow for the resumption o f limited
function by which some reentry into the world is again possible. This is
now , however , an emer gence within the nonlinear domain rather than a
decision, althou gh to external appearance, it is mistakenly perceived to
be volitional. Actually , there is  no ‘decider ’ to ‘decide’, nor are there
‘options’ that would necessitate choice or decision. Life becomes
phenomenologically autonomous as an expression of the evolution of
Creation and the omnipresent field of consciousness itself, which is also
innately versatile by virtue of the quality of its Essence. Consciousness levels 600 and up are classically termed ‘no mind’
because sequential thinkingness stops and in its place is the n onlinear
awareness of consciousness itse lf, which is often referred to as Mind in
the wor ld’ s literature. By virtue of Divinity , the Unmanifest as
potentiality beco mes Manifest as actualization. The Enlightened Mystic
becomes the translator for the explanation of the Innate to the expressed
description by which it become s known to the world. Subjecti vely , the
Presence is that of consciousnes s itself whose quality is that of T ruth as
an expre ssion of Love and, rec iprocally , of Love as the ef fulgence of
T ruth. The consciousn ess levels of the 700s are historically classified as the
levels o f Self- Realization or of advanced mystics, such as those
represented in recent times as Ramana Maharshi, Nisar gadatta Maharaj,
Sri Aurobindo, Mahatma Gandhi, and Patanjali. Familiar writings at
these le vels are the Zen teac hings of Bodhidharma; the Cloud of
Unknowing; the Diamond, Hear t, and Lotus Sutras; the Koran; the New
T estament (with out Revelations ); and the Y oga Sutras of Patanjali, aswell as the Rig V eda . ( For convenience, a representa tive list is included
at the end of the chapter .) Notable is that several of the best-known teachers are relatively recent. Some have been accorded recog nition by society at lar ge. The ir impact
on society is on two levels in that they have expressed specific teachings
and simultaneou sly silently radiated an ener gy field from their a uras into
the colle ctive consciousness of mankind. The ef fect of that radiation is
two-fold: the first is to counter balance the negativity in the world, and
the seco nd is to contribute to a n upliftment of the overall evo lution of
consciousness of mankind in general and devotees in particular . As m entioned previously , the m ass consciousness level was 90 at the
time of the birth  of the Buddha , at 100 by the time of Jesus Christ, and
then it rose to 19 0, where it stayed for many centuries. In the late 1980s,
it su ddenly jumped to 205 and a dvanced again in November 2003 to its
current level of 207. In traditional spiritual literature, there are descriptions and classifications
of v arious advanced levels of  consciousness described as states of
Samadhi . Often these are descriptively associated with states of
meditation consequent to transcending the limitations of the ego. Some
of these are transitory , such as the various states termed as satori, or
awakenings. These are often dependent on the meditative state itself. In
the b eginning, the satori state n ecessitates remaining still, with  the eyes
closed. As it d evelops, it continues, even with the eyes open. As it
advances further , it remains, even with the eyes open, and one walks
about, resuming activity . As the famous Zen ox-herding pictures,
originating in the 1500s, depic t, the progression is to first locate and
identify the ego (the ox), then tame it, then transcend it, then leave the
world, th en the world disappear s, and then, as a seasoned sage, return to
the w orld. At this point, the world is depicted as merely a reflection on
the water (of consciousness itself). It appea rs that as consciousness  evolves, it seems to remain at a given
level for variable periods of time that are described as periods of
‘ripening’, realignment, and re adjustment through the more advanced
ener gy f ield. There is a necessa ry realignment with the functioning and
location of the body and the resumption of physiological func tions, as
well as the capa city to speak and communicate. For example, RamanaMaharshi, after a sudden, unexp ected Enlightenment, was mute for two
years until encouraged to speak. He took no care of the body at all. Nisar gadatta Ma haraj wandered of f on foot to the Himalayas and had to
be taken back to Bombay . The sub jective experience of this return is that it is a spo ntaneous
response to love, appeal, entreaty , or the influence of other s in the
environment. From within, the mind is silent and there is no ‘ personal’
inclination to speak or need to communicate, nor is there even any
necessity to continue on in the life of the body itself. Intrinsically , each advanced level of consciousness is complete within
itself. Most sages have stayed a t a given level for a lifetime; oth ers have
managed to return to functionin g in the world in limited areas. T o return
to funct ioning in the world req uires readjustments that are dif ficult to
describe. The people in the world consider the sage to be an individual
person. Initially , this is rather surprising because there is no individual
person p resent t o be spoken to. What evolves is the developm ent of an
interface with the world, best de scribed as a ‘persona’. It is not the inner
reality b ut it meets the world’ s expectations that perceive the Self to be
located as a separate individual body and a separate identity (the
‘personality’). In  a manner of speaking, these expectations of t he world
are somewhat humored by at least approximations in order to dispel
comment, for the interchanges are of a greater dimension than the world
perceives. Another dif ficulty that requires adjustment is understanding the verbal
communication of others. Although they are heard auditorily , there is a
slight delay whereby some proc ess of inner translation reveals what the
speaker intends by the words. Thus, the persona seems to serve as a
translative interface, and its development is autonomous. There may be a
delay of even ye ars before such a phenomenon occurs. Some sag es never
did leave their original locations. Ramana Maharshi stayed at Aranachula
Mountain all of his life. After h is death, the ashram remained a ctive and
is still there. Nisar gadatta Ma haraj, after being brought back from
wandering of f to the Himalayas,  stayed in his attic room in Bom bay over
the bidi shop. T hese lifestyles also reflected an interface with cultural
traditions. The truly enlightened sage has no interest in developing a ‘following’,
controlling the lives of followers, the building of edifices, theatrical
displays, or worldly possessions. There are no needs or desires t o be met,
much less the desire to control others. Also, the teacher ’ s remarks may
be view ed as cryptic because they are brief, precisely to the p oint with
nothing more needing to be said. The term  ‘transcendence’ is really a style of languaging, for in the
nonlinear domain, there are progressive dimensions rather than actual
levels. I nstead, the transition could be more correctly likened to the
sunlight that emer ges conseque nt to the evaporation of the clouds. On
these le vels, the condition or state of consciousness may or may not
evolve f arther during this lifetime, depending on karmic potentiality and
Divine will. The surrender of i dentification with each state releases it,
including letting go of any atta chment to its familiarity . Consciousness
evolves as though attracted to return to its Source. Each advance expands
the paradigm of awareness tha t, transitionally , has a certain sense of
‘home’. Many sages, once they reach the level of the 700s, remain at that level
for the remainder of their liv es. Occasionally , however , the process
continues spontaneously when allowed to do so. Each level r epresents
the completion of the evolutio n that precedes it, but it is also the
doorway to the next. Subjective ly , transition is more like an emer gence
or a n unfolding, which is the pr ovince of awareness itself, about which
there is no mentalization because these are the states of ‘no mind’
(paradoxically also labeled as ‘Mind’). From le vel 700 on up, resi stances that reside in the collective
consciousness of mankind have to be transcended within the teacher . This is physically subjectively comfortable until it reaches the
consciousness level of approximately 800, at which time painful physical
symptoms arise and the nervous system feels like it is carrying too much
electricity , resul ting in a burning feeling. Each time something c omes up
from the collective consciousne ss, it has to be processed. (Jesus Christ
sweat bl ood, and  the Buddha re marked that his bones felt like they were
being broken. Numerous sympto ms have been reported in these previous
writings and by various mystics throughout history .) Unlike ordinary physical symp toms or pains that can be handled by
nonresistance, these burning electric sensations persist until the specific
error in the collective unconscious is identified and voluntarily
surrendered and  cleared. While functioning in the 700s is theoretically
possible (e.g., Mother T eresa), t here are delays at this level to h andle the
internally arising phenomena. T o facilitate this transition, it is helpful to
have knowledge of the chakra systems and the various Jungian
archetypes in the collective unconscious. These are represented by
various social/c ultural subgro ups and their endemic attitudes and
positionalities that can be intuited or diagnosed by the consc iousness
calibration technique. Surrender at ever -increasing depth becomes invitational to the
progression of consciousness/awareness, and this occurs at a level
beyond the intention because the process is self-evolving. The invitational attitude of surrender could be likened to a very ‘Y in’
consciousness posture, which could also be physically liken ed to a
mudra (classic hand position). Thus, the overall posture of consciousness
is one of ‘allow ance’ (to receive) rather than the contrasting ‘Y ang’
attitude of intentionality (to get) . By alignment with surrender to being a
channel of God’ s will, one’ s li fe thereby becomes transforme d into a
prayer by which one is that prayer . CHAPTER 18. Full Enlightenment. (Calibration Level 850+). Intr oduction. While consciou sness levels over 600 are statistically very rare, those
above 850 are rarer still. During the last 1,000 years, for fifty percent of
the t ime, there has been no one at level 850, and for twenty percent of
that time , there has been no one over calibration level 600. The v ery high
ener gy frequencies of Enlightenment transmit a vibration to the
collective consciousness field of mankind in general and become
inscribed in the auric fields (ethe ric spiritual ener gy bodies) of spiritually
aligned people by ‘silent transmission’. The frequency vibration of this
ener gy remains within the spirit ual etheric body for very long periods of
time and (confirmed by consciousness calibration research) can last for
as lo ng as twen ty-five incarnations or up to even one thousan d years,
where it lies in wait to be claimed. The un ique power of the field of extremely high levels also
counterbalances the negative ener gies that prevail in the majority of the
world’ s population, of whom, as previously cited, seventy-eight percent
are currently below calibration level 200 (forty-nine percent in the
United S tates). The other service that advanced levels of consc iousness
provides is information that is of transformative value and usually
transmitted down through the centuries for the benefit of spiritual
students (as per lists at end of chapters). Many teachings of this high
calibration were originally of very ancient origin and were promulgated
via the ancient V edas , such as the Upanishads and the Bhagavad-Gita , as
well as the New T estament , the Zohar , and others. In some cases, the
actual authors are unknown bu t the teachings are from Divini ty or the
Great A vatars who calibrate at 1,000 (Christ, Buddha, Krishna,
Zoroaster). The Gre at T eachers themselves primarily taught T ruth only at the highest
levels. The various world reli gions were established much later by
followers, some times many centuries later , which inadvertently  allowed
for error , as is well known to Biblical scholars. The calibrated t eachings
of religions themselves per se are therefore less than that of the original
founders. It is h istorically unusu al and rare for Great T eachers to be the
actual au thors o f the texts of their teachings. At times, the disparity and
error are very great, such as the inclusion of the Book of Revelation
(cal.70) in the New T estament. When it is removed, the calibration of the
New T estament moves up from 640 to 880 (Lamsa Bible translation). Enlightened sages were primarily Self-realized mystics or recipients of
Divine Incarnation, such as Jesus Christ. The oldest sources of the
highest s piritual truth historicall y came down from the great Aryan sages
of ancie nt India (i.e., the V edas , the Upanishads ). These  origina ted in
approximately 5,000 B.C. (The Buddha lived approximately 563 B.C.). The sages who reached level 8 50 or over became primary in fluential
teachers, and their teachings form the core of important schools and
revered spiritua l traditions. Thus, a major teaching retains its  intrinsic
value over many centuries. The authenticity and validity of teachers and
their tea chings are now validatable by the emer gence of the science of
consciousness and its capacity to calibrate confirmable levels of truth. While t he actual numbers of very advanced, enlightened sages that
influence manki nd have been li mited down through the centuries, their
teachings have been essentially the same, even though th ey arose
independently in dif ferent parts of the world, in dif ferent culture s, and in
dif ferent millennia. Thus, it can be said that truth is always true because
there is only one truth to be discovered. The great teachers and their
teachings emana te extremely powerful high-frequency ener gy fields into
the collective consciousness of mankind, without which it probably
would have exterminated itself (calibrates as ‘true’). Dynamics of Enlightenment. At very high levels, the subjective experiencing of existence is no longer
limited by the narcissistic ego or the psychological blocks of the
positionalities. This condition is the consequence of pro gressive
surrendering at great depth of all limitations and belief systems.
_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:

        As Love progresses, it seeks no retur n or gain
for it is self-rewarding by virtue of its completeness since it has no
needs. The capacity for Love grows so that the more one loves, the more
one can love, a nd there is no end point or limitation. In addit ion, it is
discovered that to be loving is also to be lovable. At lower  levels of consciousness, what is perceived as love is co nditional
and iden tified with possession, passion, romance, and desire, which are
projected onto people or objects  to give them an exciting specialness and
glamour that tend to fade after the prized object or relationship is
obtained. As the excitement of acquisition fades, so does the allure of the
exaggerated des irability. Infatuations tend to be frantic with a fear of loss
that lead s to despair. Interferenc e with the possession can result in very
severe emotional reactions such as rage, jealousy, or even murder and
suicide. Thus, there is a drivenn ess, possessiveness, or jealousy that can
be imbalanced and excessive, leading to obsession due to the projected,
exaggerated, and inflated emoti onal image. Society tends to look upon
such excesses as a temporary  madness (‘madly in love’), with itstransitory but intense loss of r eality testing, along with immunity to
rational intervention or caution. The emotionality of infatuation releases adrenaline and sex hormones,
and the much-c elebrated phenomenon calibrates amazingly enough at
only 145, which reveals that its origin is primarily the mating instinct
from the animal nature. In cont rast, the consciousness level of Love is
accompanied by the release of endorphins. The frantic nature of the
mating instinct is a reflection of  nature’ s way of propagating the  species,
and very  often, after a temporary mating, a couple parts, although some
species, such as swans, mate for life. Love also appears in th e animal
kingdom as an accompaniment to the wagging tail of the dog  and the
purr of the cat, a nd it also expres ses as maternal love in its self-sacrificial
nature. Because the conditions of Love and passionate desire are f requently
confused, the following chart ca n be helpful in the dif ferential diagnosis,
which is often p uzzling to the participants and observers. As becomes
evident, the contrast is between ego involvement (the self) versus
consensual alig nment of Self that indicates mutuality of the higher
intention of serving the relationship rather than just the personal ego’ s
wantingness or cravings. Ego Dynamics of Love. The capacity for Love increases as the limitations of the narcissistic
ego’ s perceptual positionalities are surrendered. This is accompanied and
supported by an increase in spir itual ener gy that emanates from the Self,
in contrast to desire, which emanates from the self. Love emer ges as a
consequence of spiritual alignment and accord with spiritual principles
and practices and is accompan ied by the increased spiritual ener gy. Perception is replaced with vision that allows for the awarene ss of the
intrinsic value of all that exists. Love is a quality of Divinity and as such illuminates the Essence and
therefore the lovability of others. From calibration levels 500 to  539, the
love is still subject to conditions and partialities based on considerations
and qualitative values, as well as the influence of belief systems. The limitations may be frustrating to spiritual aspirants who try to ‘see
past the behaviors and love the person’, which is easier said than done. Limitations may  be consequent to unpleasant past experiences as well as
karmic influenc es and also af fected by social programming and belief
systems, some of which may be outside of awareness and operate
unconsciously. The relinquishing of judgmentalism greatly increases the capacity of
Love, as  does surrendering the wanting of anything from others. Thus,
people are not perceived acco rding to what they have or do but by
appreciation for what they are and have become. Love is self-fulf illing and thus does not seek gain or to compe nsate for
lack. Be cause it does not need to ‘get’, it is therefore free to p eacefully
‘be with’ and a ppreciate. T o Love, the world is more benign and its
people appear more friendly and available. There is an increased feeling
of safety  and identification with mankind in general and concer n for the
welfare and happiness of others. The ener gy field is accompanied by a
radiant aura that intrinsically h as an ef fect on others who themselves
then tend to bec ome more benign as do their perceptions. This ener gy
field has  an influence on all life,  which intuits the safety of Love through
the field ef fect. Characteristi c of this level are an unmistakable
‘sweetness’ of personality, speech, attitudes, and lifestyle that is inwardly
nurturing  
T ranscending Consciousness Level 500. By c onsciousne ss level 500, Love is dominant as a persistent  positive
emotion and an influence in society, as well as a contributor to the
elevation of the overall collective consciousness of mankind. T o continue
to advance requires surrenderin g the limitations of conditional love to
unconditionality. This necessitates surrendering love as a positive
attachment so that it can bec ome an overall contextualization and
potentiality to align life as a way of being in the world rather than as an
exclusive emotion between sep arates. As a result, love becomes not a
quantitative emotion but an expression of essence whereby loving
becomes lovingness and, by identification, eventually becomes what one
‘is’. Love as a mode of existence requires no ‘others’ as ob jects for
fulfillment or expression. It is an independent quality with no subject,
object, verb, or adjective and thus is nonlinear and unlimited. The limitations of Love have to do with perceived qualities and
dif ferences. By inner self-honesty and examination, these areas of
limitation are revealed, usually  as residual judgments or as the impact
from prior experience. A key to making Love unconditional is the
willingness of for giveness to undo past reservations, experiences, and
viewing people as unlovable. By the willingness to for give and surrender
one’ s pe rceptions, they may be recontextualized and now seen simply as
limited or influenced by programming as spiritually underprivileged and
reflective of the ego’ s proclivity to be blind to falsity. By intention,
awareness may be changed from  the perceptual duality of goo d/bad to
witnessing ‘desirable’ versus ‘less desirable’, or even just preferable or
less preferable. For giveness ens ues from the willingness of humility to surrender the
world and its events to God. The change in appearance that is the
consequence of deep surrender i s a focus of the well-known A Course in
Miracles, where the miracle is the consequence of the
recontextualization of the limitation by which the inner innocence and
innate holiness of others and life are revealed. This is a s ubjective
transformation that is not under volitional control. A transformative
mechanism is the relinquishme nt of faith in the validity of one’ s ideas
and thinkingness itself and seeing that they are only images from the
past, with no current validity or reality. By surre nder, th e request to the Holy Spirit for a miracle is thereby the
willingness to surrender one’ s perceptual positionalities and their egoistic
gain to the reve lation of T ruth. The phenomenon is often accompanied
by a  rec ontextualization of time, place, and intention, and it is a literal,
experiential phenomenon that is transformative in itself. The dif ficulties of this world appear to be the consequenc e of all
dif ferent levels of evolutionary development being thrown together
simultaneously, which results in social turbulence. Simult aneously,
however, the availability of such  a wide spectrum allows for the greatest
opportunity for growth and the undoing of ‘bad karma’ and, b y choice,
accumulating the merit of ‘good karma’. Thus, this domain is one of
maximum spiritual opportunity with a great multitude of options and
choices that provide maximum potential for the evolution of
consciousness about which one  can be grateful instead of resentful. As
the Bud dha taug ht, “Rare is it to be born a human being, rarer still to
have heard of Enlightenment, and even rarer still to pursue it. ” CHAPTER 15. Unconditional Love, Joy, and Ecstasy. (Calibration Level 540-599). Intr oduction. As Love becomes increasingly u nconditional, it begins to be experienced
as inner Joy. This is not the sudden joy of a pleasurable turn of events but
instead is a constant accompaniment to all activities. Joy arises from
within each moment of existen ce rather than from any oute r source. Level 54 0 is also the level of healing and of spiritually-based self-help
groups. From level 540 upward is the domain of saints, spiritual hea lers, and
advanced spirit ual students. Characteristic of this ener gy field is a
capacity for enormous patience and the persistence of a positive attitude
in t he face of  prolonged adversity. The hallmark of this state is
compassion. Peo ple who have a ttained this level have a notable ef fect on
others. They are capable of a prolonged, open visual gaze that induces a
state of love and peace. At the high 500’ s, the world one sees is illuminated by the exquisite
beauty and perfection of creation. Everything happens ef fortlessly by
synchronicity, a nd one sees th e world and everything in it to be an
expression of Love and Divinity. Individual will mer ges into Divine will. One fee ls the power of the Presence that facilitates phenomen a outside
conventional expectations of reality, termed ‘miraculous’ by the ordinary
observer. These phenomena rep resent the power of the ener gy field, not
of the individual. One’ s sense of responsibility for others at this level is of a quality
dif ferent from that shown at th e lower levels. There is a desire to use
one’ s state of consciousness for the benefit of life itself rather than for
particular individuals. This capacity to love many people simultaneously
is ac companied by the discover y that the more one loves, the m ore onecan love. Near -death experiences, characteristically transformative in
their ef fect, frequently have al lowed people to experience the ener gy
level between 540 and 600. Discussion. Unconditional L ove is the goal of the majority of spiritually-committed
people and especially of seriou s spiritual devotees and aspirants. It is
also the ideal of Christianity as well as other religions. In the world’ s
overall populatio n, level 540 is reached by 0. 4 percent of the populace. However, Uncon ditional Love is a practical and reachable goal and not
just an idealized, wishful condition for those who seriously cho ose it as
an inspirational, devotional goal. The consciousn ess calibration level is indicative of a stage a long the
scale of the evol ution of consciousness that reflects not only the progress
made in  this lifetime but also th e consequence of prior karma. From an
overall spiritual viewpoint, th is earthly life could be viewed as a
transitory stagin g area that of fers maximum karmic advantages, as noted
by the Buddha. In highl y motiv ated, spiritually -disciplined groups, approximately fifty
to fifty-five percent of the people in the group reach the goal of
Unconditional L ove (e. g. , twelve-step groups, spiritual/religious ashram
devotees, monas tic renunciates, members of spiritual communities, such
as Zen monasteries, etc. ). The occ urrence of advanced states is also facilitated by closely following
the teac hings of a very advanced primary teacher or alignmen t with a
great A vatar. The silent, nonverb al benefit of being in the actual presence
of such a teacher is advantaged by the silent transmission of the high-
frequency ener gy of the teacher ’ s aura (the ‘Silent T eaching’,
‘T ransmission of No-Mind’, ‘Grace of the T eacher ’, or Benediction). The serious spiritual student is also benefited by seeking literature and
teachings of verifiably high calibrations and avoiding questionable
diversions from the path, which are innately merely amusements of astral
origin. I t is also well to avoid fanciful spiritual claims that are actually
fiction, and, despite their popularity, calibrate below 200. The goal of Unc onditional Love  is reachable by very simple means, but
to bring about re sults, they have to be lived continually on a daily basis. Unconditional L ove is a condit ion and quality of being with oneself in
the w orld that ar ises and emer ges by virtue of serious commitment to the
spiritual principles of willingness to surrender obstacles and all
limitations or positionalities and their (often unconscious) pay-of fs. By
this level, those that are obvious have already been recognize d (to be
‘right’, t o gain, to win, to be a dmired, etc.
The capacity for love grows as one loves, and it is not limited by any end point.
What is the relationship between the capacity for love and its expression?
Love is self-rewarding and does not seek gain or return, whereas desire is projected onto people or objects to acquire something.
What is the difference between love and desire?
The purpose of the spiritual energy is to facilitate the unfoldment of Creation and the evolution of consciousness.
What is the purpose of the spiritual energy at level 600?
These levels are extremely rare and require a deep surrender of the ego, and the individual is no longer perceived as a separate entity.
What is the significance of the 600s and above levels of consciousness?
These levels are characterized by the transcendence of the ego and the recognition that there is only one truth to be discovered, and the teachings of these levels are essential for the evolution of humanity.
What is the significance of the 850+ levels of consciousness?