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Impresionante texto sobre no-dualidad que me pareció de los mejores de su libro “Devotional non-duality”. He tratado de hacer un resumen del capítulo 15. El lenguaje de ese autor me resulta claro y preciso, en este momento es uno de los que más me llegan, tiene una calidad altísima.


  • Seeming obstacles along the way are normal and consequent to the characteristics of a particular level of consciousness.
  • Transitory periods that are discomforting are to be expected. There may be periods of feeling estranged, depersonalized, or ‘not like myself’. These are due to the adjustments resulting from shifts of context and their experiential familiarity and customary sense of subjectivity.
  • The sense of ‘realness’ or self-identity progressively expands and alters prior belief systems of ‘who I am’, as they transform into ‘what I am’.
  • There may be progressive changes in values, goals, and prioritization of time and effort.
  • While the self may occasionally feel confused or discordant, the Self always knows exactly where ‘you’ are. It is not possible to be lost, although on occasion a devotee may feel lost. The problem is not the condition itself but the fear of losing control and familiarity.
  • All that is needed to progress are patience, prayer, faith in the process, and the surrendering of resistances.
  • Confusion, like the changes in the weather, is a transitional condition that clears with patience and also with emergence into the next stage, whereby the confusing condition is transcended.

Transcending the Attraction of Form

  • The evolution of consciousness may be slow or sudden.
  • The major transitions occur when conceptual thought is abandoned along with interest in ‘experiencing’ or identification with the experiencer ‘edge’ of the ego/ self and its processing functions.
  • Beyond linear concepts and images, there is nothing that requires processing. Thus, the mind/ self becomes silent, and instead, the nonlinear context prevails. It could be summarized as follows: Ego/ mind thinks, field (consciousness) knows, and Self is.
  • It is really not difficult to become aware of the ‘experiencer’ aspect of the self that constantly processes input irrespective of the nature or qualities of the data, such as thoughts, memories, images, sensations, and emotions.
  • One can stay focused on that quality of consciousness as a process without actually getting involved in the ‘what’ that is being processed or experienced.
  • This experiential edge watchfully processes every second. It is like a listener/ feeler/ anticipator/ rememberer/ recognizer/ multiprocessor unit.
  • The ‘experiencer’ (Self) is the perceptual edge of consciousness awareness that is independent of the nature of the data being processed.
  • It is this quality that one identifies with as ‘me’ or ‘I’. With observation, it will be recognized that this function is autonomous and impersonal, although the self claims it is identity.
  • The experiencer is not a ‘who’ but an ‘it’. It is an autonomous functionality. It is comparable to a multifunctional processing-probe faculty.
  • The ego/ self thrives on that ‘experiencer’ quality and is actually addicted to it.
  • By attention and volition, the seductive attraction of the experiencer can be refused. Succumbing to its entertainment is only a habit. It is not ‘you’ but only an activity with which the self becomes identified.
  • The mind thinks that it will ‘go blank’ and become void without the constant linear input of information and focus on ‘what is going on’. Yet, at night, sleep is a welcome relief from the experiencer’s endless chatter.
  • The mind thinks there are only three possibilities:
    1. Experiencing
    2. Sleep (oblivion)
    3. Sleep with dreaming.
  • Unknown to ordinary mind is a fourth state, which is one of awareness itself and independent of content, experiencing, or even participating, analyzing, or recording. Is effortless, peaceful, termed Samadhi.

Alignment with the Field of Consciousness/ Awareness

  • With discipline, the attraction of the data-processing experiencer function can be refused as a focus of interest, importance, or even identification.
  • Beneath the emotionalized experiencer is the subtle silence of Awareness.
  • Because it is devoid of the limitations of linear content or form, it is like a blank screen or the reflecting surface of a pool.
  • It is the a priori condition without which there would be no knowingness of what the experiencer is experiencing, nor of what the witness/ observer is perceiving.
  • This basic subtle state (Awareness) is a fundamental constant. It is akin to an overall space or field within which all other phenomena and conditions are encompassed.
  • The silent, subtle field is a quality of the Self. This field, state, or condition of consciousness is all inclusive, yet devoid of identification with content. Awareness is aware of itself. As such, it is a fundamental, everexistent quality.
  • This ‘fourth state’ of consciousness was described by Ramana Maharshi by its Sanskrit term, turiya (ver el origen del “Cuarto Estado” en Mandukya Upanishad).
    • All appears equal by virtue of the reality that meaning and existence are one and the same thing, that is, what things mean is fulfilled by what they are, and what they are is exactly the fulfillment of what they mean. Their existence is their meaning.
    • This awareness occurs at consciousness calibration level 750.
    • This state is also discernible as the silent substrate out of which thoughts spontaneously emerge.
    • The a priori condition which is the field or matrix that, in a split instant, precedes the emergence of thinkingness.
    • Its ‘location’ is analogous to that of the ocean, just prior to the emergence of a flying fish.
    • Each thought spontaneously arises and is not recognized until it has become fully formed. As it emerges, the thought is like a vague stirring of energy that quickly moves from indistinct form to more detailed and identifiable completion. The process is very rapid. To discern the silent field itself requires sharp attention and perspicacity.
    • The technique is to refuse interest in the specificity of thoughts and stop trying to recognize or read them.
    • Unless intended by volition, thoughts are just endless babble, and it is only the vanity of the ego that cherishes them as being entertaining or deserving of interest.
  • Ninety-nine percent of thoughts are just plain boring and platitudinous. Disenchantment with them diminishes their attraction by withdrawal of interest.
  • Illusion is that attention to thoughts is necessary to survival, whereas in reality, survival is up to the Self.
  • Thoughts can be relinquished earlier and earlier in the process of their emergence and formation. With continued focus and relinquishment of their entertainment value, they will slowly disappear.
  • The gratification of this impulse can be refused.
  • One thinks only as a consequence of desiring to do so, thoughts and images only have an imaginary value.
  • One is not the victim of the mind but the originator of the phenomenon by virtue of intention and desire.
  • Freedom is a consequence of the deep humility which reveals that the only reason one thinks is because one wants to in order to derive an experiential benefit or payoff.
  • The ego/ mind is afraid that if it doesn’t think, it will (1) get bored, and (2) cease to exist.
  • To transcend the thinkingness, interest should really be refocused on searching for the substrate out of which thinkingness arises.
  • The Self is quite capable of choosing and being in charge without the necessity of concepts.
  • Linearity of thinkingness merely leads to further linearity as a parade of ideas, images, memories, imaginings, and more.
  • Shift from the form and content of thoughts in order to become aware of the silent nascent field of consciousness awareness itself.
  • Silence is of the Self; thoughts are of the self.
  • The silent state can be intuited by both contemplation and meditation.
  • One can merely assume the attitude of being too lazy to bother to think.

Spiritual Practice

  • The ego/ mind is attracted to novelty and therefore searches frantically for interesting form and sensation. This can be refused and replaced by interest in the silent, formless substrate that is always present and merely has to be noticed.
  • Sound is discernible only because it is superimposed against the background of silence, and thus form can only be recognized because it is superimposed within formless space.
  • Likewise, the content of mind is only identifiable because of its formless, silent background screen.
  • The experiencer can thus be directed to focus on the silent, formless backdrop. The substrate, because of its silence, has an innate feeling of peace.
  • Silence and peace can be chosen, appreciated, valued, and welcomed as relief from the constant tension of the ever-watchful expectancy of the experiencer function.
  • When peace is more valued than the entertainment of the insatiable ego, it will be discovered to be ever present and available (unknown by 99.7 percent of the population).
  • Freedom available: one can choose merely to refuse the ego investment in the world and one’s thoughts about it (i.e., surrender it to God).


  • Retreat to environments that have low sensory input and do not require specific activity. Helpful and even necessary at different times, if even for only short periods.
  • True renunciation is internal and is the consequence of a decision and an act of the will.
  • The resistance of the ego/ mind is that it is afraid it might ‘miss’ something, as it is addicted to processing the details of the content of form, which is the attraction and lure of the world.
  • Abide in the Self rather than in the amusements of the self. The importance is realized by accepting the inevitability of mortality.
  • Surrender one’s life to God rather than to the ego/ mind experiencer’s projected values of the world.

Q: The emphasis has been on de-energizing the ego and its illusions. What about the identification of the self with the body?

  • A: It seems to be of greater pragmatic value to emphasize the deconstruction of the ego/ self to begin with.
  • The body itself is actually not experienced; instead, only the sensations of the body are experienced.
  • Identification with the body is consequent to the ego’s positionalities.
  • To detach from identification of self as the body, it is necessary only to see the body as an ‘it’ rather than a ‘me’.
  • Even when characterized as ‘me’, it becomes obvious that one does not have real dominion over probably ninety-nine percent of its overall functions.
  • The sense of ‘who’ we are is primarily an identification with the body, the personality, and its mentalization, with accompanying emotional investment.
  • See how much of the body or its sensations could actually be lost and yet the self retain a sense of ‘I’. It becomes clear that the experiential ‘I’ has a body but is not a body.
  • The classic approach to detachment from identification of self with the body is to detach from the sensory dependence on physicality for pleasure and gratification. These have to do with desire and the searching for pleasure as an external acquisition.
    • Its locus is external, but the sense of pleasure and gratification is an internal function.
    • The body is a functional utility mechanism, and pleasure is not the consequence of bodily function but the gratification of desire itself (the body is a mechanism and not a source).
  • With spiritual practice focused directly on the ego and its experiencer function, the importance and identification of self with the body automatically diminishes.
  • In higher states, care of the body may be neglected, as its importance is lost when no longer hypothesized to be the self.

Q: Is ‘out of body’ anything similar to the ‘near-death’ experience?

  • A: They are quite dissimilar. Subjectively, the near-death experience is transformative due to the power of the presence of Divine Love. The person’s calibrated level of consciousness is thereby advanced and characterized by the loss of the fear of death. Paradoxically, the out-of-body experience does not result in a change in consciousness level. This would imply that the awareness that the self is nonphysical is already known at a certain level but forgotten in ordinary life.
  • If we pose the question using consciousness research techniques, the answer that calibrates as true is that the knowledge that we are not a body but a spirit is already known but merely forgotten as a consequence of incarnation. Thus, the sense of self is independent of the body but associated with the sense of being a localized identity rather than a physicality.

Q: Consciousness research has revealed a great deal of helpful information. It clarifies understanding and recontextualizes the spiritual evolutionary process. It is also confirmation of spiritual reality and its progressive experiences. Do not the basic fundamentals, however, remain the same?

  • A: The essential fundamental principles:
    • devotion, humility, fortitude, willingness to surrender, and faith and trust in God.
    • Reinforced by dedication, prayer, and the supplication and invocation of God’s Grace by an act of the Spiritual Will.
    • Empowered by intention.
  • Information about the ego and the levels of consciousness facilitates transformation, confirmation stems from the application of the fundamental spiritual principles described.
  • Devotion is a consequence of assent by the will. Complete and total surrender to God can eclipse the process at any given point along the way.

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