Jesus in Kashmir BBC Documentry

The lost years of Jesus concerns the undocumented timespan between Jesus’s childhood and the beginning of his ministry as recorded in the New Testament.

The gospels have accounts of events surrounding Jesus’ birth, and the subsequent flight into Egypt to escape the wrath of Herod (Matthew 2:13-23). There is a general reference to the settlement of Joseph and Mary, along with the young Jesus, at Nazareth (Matthew 2:23; Lk. 2:39-40). There also is that isolated account of Joseph, Mary, and Jesus’ visit to the city of Jerusalem to celebrate the Passover, when Jesus was twelve years old (Luke 2:41-50).

Following that episode, there is a blank space in the record that covers eighteen years in the life of Christ (from age 12 to 30). Other than the generic allusion that Jesus advanced in wisdom, stature, and in favor with God and man (Luke 2:52), the Bible gives nothing more about Jesus’ life during this time span. A common assumption amongst Christians is that Jesus simply lived in Nazareth during that period, but there are various accounts, that present other scenarios, including travels to India.

Several authors have claimed to have found proof of the existence of manuscripts in India and Tibet that support the belief that Christ was in India during this time in his life. Others cite legends in a number of places in the region that Jesus passed that way in ancient times.

The Jesus in India manuscript was first reported in modern times by Nicolas Notovitch (1894). Subsequently several other authors have written on the subject, including the religious leader Mirza Ghulam Ahmad (1899), Levi H. Dowling (1908), Swami Abhedananda (1922), Nicholas Roerich (1923–1928), Mathilde Ludendorff (1930), Elizabeth Clare Prophet (1956) and more recently Holger Kersten[4] in his book Jesus Lived in India (1994)

45. 30 Reasons To Get Out Of Real Estate Part 1 . 46. 30 ReasonsTo Get Out Of Real Estate Part 2 47. The Shock of a New Paradigm 48. Our Great Depression

45. 30 Reasons To Get Out Of Real Estate Part 1

46. 30 ReasonsTo Get Out Of Real Estate Part 2

47. The Shock of a New Paradigm

48. Our Great Depression

The Stellar Mater – The Blueprint of Creation

The Cosmos is all that is or ever was or ever will be.
~ Carl Sagan

The process by which the Divine Mind creates may always be beyond our common understanding. Despite of all the efforts to resolve this existential mystery, it continues to be a thematic philosophical search of human nature to comprehend the origins of life and the reason why we all exist.

According to the philosopher Plato, the Universe was built by the “First-Born” on the geometrical figure of the Dodecahedron, a figure having twelve sides. This is typified in the twelve signs of the Zodiac. The twelve signs of the Zodiac are emblematical, in their multiple aspects, of the spiritual and physical evolution of human races, of ages, of the division of time, and order of creation and life.

We are made of star stuff. For the most part, atoms heavier than hydrogen were created in the interiors of stars and then expelled into space to be incorporated into later stars. ~ Carl Sagan

Many ancient traditions pointed to the place of our origins the trails of stars, the circle of constellations and its fixed stars and Solar Beings. They believed that the genesis of Gods and men took its rise in and from the same Point, which is the One Universal, Immutable Eternal and Absolute Unity, the Divine Mind of All creation, the Stellar Mater.

“Nuit, divine Mother, open your wings upon me, while the immortal stars shine in the eternal sky” ~ Tutankhamun mausoleum

The archetypical imagery of our ancestors created a vast referential of stories and myths that allowed them to infer some order to a previously chaotic and unknown universe. The ancient science of the stars, , an ancient science of initiation, was cultivated not only as a source of forecasts but to be the exoteric door that opens an individual to the realization of the movements of their souls during an incarnation, and to facilitate the stimulation and the development of consciousness. The cycle of initiations represented in miniature the great succession of Cosmic signs of the sidereal year.

In the fabric of space and in the nature of matter, as in a great work of art, there is, written small, the artist’s signature.
~ Carl Sagan

As part of the cosmic Light universe that unfolds itself inside of one orchestrated infinite rhythm, the human soul travels from a point of non-creation to the manifested reality, entering a personal journey to experience its Divinity through Selfhood. The magic of expansion of consciousness is that the more individualized we become, the more universalized is our perspective on life. We are the sons and daughters of the Light.

Only through our experiences and the integration of our multi-dimensionality and assimilation of our Stellar elements as power codes that we humans beings can develop the capability to understand , not only the vastity and deepness of Creation, but also unveil the ways in how to insert ourselves as an active and conscious Soul in a bigger plan of the Divine Mind

The Stellar Mater is the matrix of the Stellar Codes™, a series of Light Codes and transmissions that enrich our spiritual life and procures the “accelerated path” of initiations and transformation within. They are a path of reawakening, of increased connection with our Higher Selves and reintegration of the original Light Codes of Creation.

I AM a Soul. I AM a Star of Gold ~ Pyramid Texts

©2012 Humanity Healing. Partial Rights Reserved.

Crisis and Spiritual Awakening by Peter Russell, MA, DCS, FSP and Cassandra Vieten, PhD

Cassandra Vieten: Peter Russell is not only a visionary but also a Cambridge University—trained mathematician, theoretical physicist, and experimental psychologist. A workshop leader and an author, Peter is here to talk about some of his most recent thinking on the state of the world and the science of awakening.

Peter, what is the most interesting thing you’ve thought about in the last twenty-four hours?

Peter Russell: I’m fascinated by how much denial there is around the distressing state of the world. That’s been occupying my attention a lot. Seeing this parallels what happens when we have to face our own mortality or the mortality of others we know. Often, our first reaction is denial; people don’t want to go there. In the same way, it’s as though people’s reactions to the world are that if we just stop polluting so much, everything will be okay. But all the news is truly depressing. I think it’s very, very hard for us to face this.

As we know in psychology, when we deny something, we allow it to run us. I know in my own life that when I avoid something—pushing it to the edge of my consciousness because I think I’ll be happier that way, whether it’s the state of the world or some anger, resentment, or depression within me—when I force it out to the edge of my consciousness, it controls me. What I’ve also found is that by allowing stuff in and really looking at what’s there, facing it is actually healing and freeing. So, I wonder to what extent we’re actually keeping ourselves possessed and upset by the state of the world when we’re unwilling to really look at it.

Vieten: What you’re pointing to is what Carl Jung would have called a collective shadow. In denying our collective situation, we’re giving it more power over our future than our collective conscious intention could have.

Russell: Yes, by keeping it in the background, it actually holds us more.

Vieten: What specifically are some of the things you find that people aren’t looking at?

Russell: First and foremost would be avoiding runaway climate change.

Vieten: What else?

The horrifying state of the oceans, which is partly related to climate change. There’s the steady decline in fish stocks and how that affects the ocean’s food chain. There’s also the loss of coral reefs. All life depends upon life in the ocean, so the state of our oceans concerns me a lot.

Vieten: What is your response to people who would say you are engaging in catastrophic thinking—you know, “the sky is falling”? And what do you say about those who feel such an overwhelming sense of powerlessness and despair that they find it hard to conceive of anything they can do about such huge problems?

Russell: Well, I think the first thing we have to do is really open up and acknowledge the conditions we don’t want to look at. I was recently talking to someone about this, and he said, “Doesn’t all this make you feel pessimistic?” But it doesn’t, because I’m eternally optimistic about what human beings can become and do in the face of crisis. As many people have pointed out, crises are the drivers that move us to the next level of evolution, and that’s where I see the hope for us to become the truly magnificent beings we can become. We’re going to need to do so to navigate our way through the crises, to find solutions, and to care for each other. It’s clear that things are not going to suddenly and smoothly resolve themselves. Difficult times are ahead, and caring is important.

Vieten: What do you think are some of the keys to unlocking our potential to evolve as individuals, as communities, and as a culture?

One of them is a deep understanding of ourselves, of our mind and consciousness. I know IONS has been exploring this, but for science as a whole, consciousness has been left on the sidelines. It’s absolutely critical that we understand why we get caught in mind-sets, why we believe what we believe, why we hold the attitudes and values we have. I think these are crucial issues. We need to have a much deeper understanding of how our psyche works.

Those who have explored this in the past belong to the spiritual traditions. Some people back away from this, associating spirituality with religion, but I see a clear difference between the two. I think the spiritual traditions are where we find people who have gone deep into the nature of the human psyche to understand the mind and how we get trapped by it. Time and time again, what they find is that when we release the mind from the grip of ego attachments, or a materialist mind-set—there are different terms for identifying this mind-set—then we experience a greater inner freedom that allows us to respond more appropriately to any situation at hand.

Ultimately, I think the issue is how we foster that spiritual awakening, which has been rediscovered many times throughout history in almost every culture. It is the awakening that comes when we let go of our dysfunctional belief systems and touch the truth of who we really are. It has already begun to happen; there are more and more teachers, movements, and techniques around today than there were twenty years ago—and many more than there were forty years ago when I first became interested in all this. However, in many areas, this knowledge is still regarded as slightly fringe. So, how can we make this wisdom mainstream and reach those who would run from anything remotely spiritual? How can we actually bring this wisdom in contemporary terms to the world at large?

Vieten: At IONS, our research and educational programs rest on the premise that consciousness matters. From your perspective, why does consciousness matter?

Russell: In all the crises we’re facing—from global warming to pollution, overpopulation, rainforest destruction, economics, and the rest—the key factors are human thinking and values. They’re either the reason for a crisis or the reason we’re not solving a crisis. What we tend to do with a crisis is look at how we can address its symptoms rather than looking at its core, which is human consciousness.

I think one of the good things about the economic meltdown is that it’s made human greed very clear. However, all that has been done as a result is an attempt to restrain greed a bit by passing some laws to dictate how much people can earn. Of course people can easily find ways around such laws. What we need to address is what’s behind the greed. Is it an innate? I don’t believe it is. I think it’s something we get caught in, but there’s no serious attempt to understand why the human mind gets caught up in wanting power, status, and money.

It’s a bit like going to the doctor with a pain in your stomach, but the doctor only gives you some medicine to alleviate the pain. A good doctor will seek out the cause. Is it something you’ve eaten, a virus, stress? I think the limited and dysfunctional mode of consciousness we operate in at the moment is the root cause of all that is going wrong on the planet. If we don’t look to the root cause, then all we’re doing is patching up the symptoms, and the same problems are going to come back again and again. We may have patched up the symptoms of the economic meltdown, but as many people are aware, something could easily shake the system into another meltdown tomorrow. We’re not dealing with the core issue, and the core issue is the half-awakened state of consciousness that we’re in.

Vieten: What do you suggest people do right now to help move humanity into a more awake state?

Russell: I think there are two basic aspects to this. The first is to engage in the process of awakening within ourselves. Our own lives actually become better when we do so. So many paths of awakening are available, and we all have some sense of what our own path is. It’s also important that we see it not as an indulgence or something we do only for ourselves but because our awakening plays an important part in the world’s awakening. We say the world needs to become more conscious; well, the world is each of us. Each of us is responsible for that process. So, it’s important to value that responsibility and to make it a priority. Also, sometimes we can get caught up in “this is my path” and risk missing other things that may come along that can help us as well. It’s good to be open.

The second piece is to understand our sphere of influence in the world. It’s very easy to say that “they must change”—meaning the politicians, corporate bosses, and the like—and conclude that “I don’t have access to a lot of people.” But we all have a sphere of influence. So, how can we bring the new paradigm to our sphere of influence? It asks for the courage to express our own truth. This is where the work can be tangible and practical—there is something we can do rather than something we just wish would happen in the world at large.

Vieten: That’s a wonderful point. People do tend to think something like “I’ve got to get out of this everyday job I’m in so that I can travel the world and make real change,” when we can make change at our job, or with the PTA, or in the grocery store. In our studies of people who transform their consciousness, we’ve seen that this distinction between the “sacred part of my life” and the “mundane part of my life” disappears; instead, the realms blend. I like your idea of bringing our awakening into whatever realm of influence is ours.

Russell: If we all do that, then collectively we’ll have a huge effect on the world. Sometimes I think of it as deciding we’re on the team that is bringing constructive change into the world. How do we play our part on that team?

What do you say to people who have become aware—are on a spiritual path and are not in denial—but still encounter pitfalls? Despite our best intentions, it can still be a struggle to integrate awakening into our everyday lives. What kinds of pitfalls do you see, and what are some of the ways you see people get through them? How have you gotten through struggles on your own path?

Russell: That’s a good question. I find with myself that I can be full of good intentions about my practice and what I want to do, but then if I’m not careful, I get sort of sucked back into the general social milieu of materialism and doing-doing-doing, with endless to-do lists in my mind. We all lead pretty busy lives these days, much busier than before, and it’s going to get busier because change will continue to accelerate.

Becoming aware of that pattern and breaking it are very important. I have several ways to do this. One is starting the day with time for myself—and I know that for many people this isn’t always possible. I like starting my day with quiet time, whether reading or meditating. Quiet time starts my day in the right mode. I also observe what I call the principle of the Sabbath, which doesn’t mean strictly taking Sundays or Saturdays off but rather having time to do nothing. That might be five minutes, an hour, or two days; it doesn’t really matter. The principle is to stop for a given amount of time.

I live on a boat in Sausalito, so when I stop, I might go outside to sit and watch the water and the birds. I’ve got something on my website that people can tune into: it brings up a random bell at random times to remind us to stop, to pause, and to connect to the body, our being, our sense of presence. I find these little breaks are really valuable; otherwise, I get carried away by the day and before I know it, it’s time to go to bed. Where did the day go? I also add notes to myself in my to-do lists that say “stop.”

Vieten: Little reminders seem simple, but I think they’re powerful.

Also, I find I have to change them because after a while, I become habituated and don’t notice them anymore.

Vieten: Your book, From Science to God, was just released on Kindle. Tell us about it.

Russell: It partly speaks to my own journey as a scientist, a mathematician, a physicist, and then as someone whose interest became spirituality and the whole nature of consciousness. Over the years I also found that science didn’t understand it and couldn’t explain it, even though science requires consciousness for its thinking, theorizing, and modelling. I found that the people who knew the most about consciousness were not sitting in labs studying the brain but the spiritual adepts, mystics, and yogis who studied the mind from the inside. So, From Science to God is partly about my journey, but it’s also about the question of the nature of consciousness.

What is consciousness? My focus isn’t so much on how the universe creates consciousness but on seeing consciousness in terms of the ability to have an experience. Consciousness is there in everything. It’s always been there. It’s highly developed in human beings but not unique to human beings. My book’s examination of consciousness ties into the mystical perception and how what the spiritual adepts have been talking about is what science is on the edge of understanding. Science and religion have been at loggerheads because they think they’re talking about different worldviews, particularly when it comes to the creation of the universe and how it operates.

I’ve come to the conclusion that what spirituality is talking about is not the creation of the physical cosmos but how consciousness manifests in the mind—how our experience is created, what goes on inside us. That’s something science hasn’t looked at. Scientists delve into and explore the ultimate nature of matter, while mystics delve into their own experience to know the ultimate nature of mind. In this sense, science and spirituality are complementary rather than competitive views of the cosmos.

Vieten: From your perspective, is consciousness primary? Does it permeate what we perceive as inanimate as well as what we perceive as living?

: If you draw a line, you immediately come up with problems. Drawing a line is like saying, “Below this line, in evolutionary terms, there is no awareness (objective experience), and above this line, there is.” As soon as you draw a line, you have to explain how something unconscious, insentient matter, at a certain stage suddenly gave rise to inner experience. That is what’s often called “the hard problem” in philosophy.

I think the answer is that everything has an inner aspect you could call awareness, or sentience, or experience. That’s not to say that an amoeba or a bacterium thinks or feels the way we do but that it has a very, very, very faint glimmer of awareness. It may be just a very vague sort of chemical sense (something aligned to what we know as taste) but so vague that we would hardly notice it. It’s not that consciousness itself suddenly appears, but what appears in consciousness can evolve. So, as life developed senses and nervous systems, the richness of the experience kept growing and growing until today with our minds we possess an extraordinarily rich and complex experience.

By the same token, if you can’t draw a line anywhere, you can’t draw a line between a bacterium and DNA or between DNA and a molecule. I think the capacity for experience is there in potential all the way down. But, as I said, it’s not to say that everything is conscious in the way that we know consciousness but that the capacity to experience is in everything. It means that consciousness is a fundamental quality of the whole cosmos.

Dr. Vieten is Director of Research at the Institute of Noetic Sciences, a licensed clinical psychologist, author, and presenter.

The Presence of Now – An interview with Eckhart Tolle (by Kathy Juline)

Eckhart Tolle was a research scholar at Cambridge University, when at age 29, a spiritual transformation changed the course of his life, marking the start of an intense inward journey that led him first to become a counselor and spiritual teacher and, later, the author of a remarkable book, “The Power of Now” . In a world that desperately needs freedom from suffering and violence, Eckhart Tolle has brought forth a powerful, healing message: Accept the now moment fully. Herein lies the path to peace.

Science of Mind:
A deep yearning is felt for that which is true, enduring, and trustworthy. Is it discoverable?

Eckhart Tolle: It’s perhaps more attainable now than at any other time in the history of humanity.Transformational consciousness until recently has been a luxury on the planet. A few individuals here and there underwent transformation but never on a large scale. It wasn’t necessary for the planet. Neither the survival of humanity nor of the planet was threatened before now, although there already existed the madness or insanity inherent in the human mind—by which I mean the thinking mind, not the deeper consciousness. This madness has been going on for a long time, but it has never threatened the survival of humanity.

It’s only when science and technology arrived that this threat began. The tools of science and technology amplified the effects of the madness of the egoic mind. So the survival of the planet began to be threatened, and with it the survival of humanity. The planet will not survive another hundred years of the same state of consciousness that produced the external effects of recent history. Imagine the twenty-first century being a continuation of the destruction and violence we’ve seen. It’s no longer a question of the luxury of a few individuals here and there becoming liberated. It has become a necessity.Humanity as a species must change dramatically and radically or our survival is at stake..

SM: Are you hopeful about an awakening of consciousness?

ET: Things are both getting better and getting worse. The madness is accelerating but an acceleration of the new consciousness is also coming in. However, this latter development is less apparent when you listen to the media. The media still mostly reflects what is happening in the sphere of the old consciousness.

SM: In your book you suggest that despair and the intensification of suffering can sometimes catalyze enlightenment.

ET: Many people know this from their own lives, especially if they have gone through intense suffering or great loss, or faced death in one way or another— either their own physical death, a psychological death,or the death of somebody very close to them. Some form of suffering often brings about a readiness. One can say it cracks open the shell of the egoic mind with which many people identify as “me.” Life cracks open that shell, and once that crack is there, then we are reached more easily by spiritual teaching. We’re suddenly open to it, because it reaches the deeper levels of our being. Something from within—not from our conditioned mind but from the deeper level of unconditioned consciousness—responds immediately.Often all that is needed to evoke this response is to listen to one statement of Truth and immediately there’s a response. Because we all carry the Truth within us as our essence, we recognize it immediately.

SM: Do you see the recent events, as terrible as they’ve been, as having the potential of bringing greater enlightenment?

ET: Yes, I do. Especially for those of us living in the Western culture, death to a large extent is still a taboo subject. It’s considered something dreadful that shouldn’t be happening. It’s usually denied. The fact of death is not faced. What we don’t realize in Western culture is that death has a redemptive dimension. There is another side to death. Whether death happens through an act of violence to a large number of people or to an individual, whether death comes prematurely through illness or accident, or whether death comes through old age, death is always an opening. So a great opportunity comes whenever we face death.

SM: Why is death an opportunity?

ET: Death means that a form of life dissolves or that the imminent possibility of dissolution exists, whether through our own death or through illness or old age. When someone dies to old ideas, there’s a psychological death. Thought-forms with which one had identified as “me”—an egoic identity—suddenly collapse. In the face of death, especially violent death, things don’t make sense anymore. So death is the dissolution of either physical form or psychological form. And when a form dissolves, always something shines through that had been obscured by the form. This is the formless One Life, the formless One Consciousness. Death is the moment of form dissolving. When that dissolving is not resisted, an opening appears into the dimension of the sacred, into the One formless, unmanifested Life. This is why death is such an incredible opportunity. There is no transformation of human consciousness without the dissolving that death brings.

SM: How did your own experience of death happen?

ET: I was deeply identified with a very unhappy, egoic entity I believed was “me.” For years I lived in depression and continuous anxiety. One night I couldn’t stand it anymore. The thought came into my mind, “I cannot live with myself any longer.” Then I saw that my thought contained a subject and an object: I and myself. I stood back from the thought and asked, “Who is the self that I cannot live with?There must be two here. Who am I, and who is the self that is impossible to live with?” In that moment,that mind-based sense of self collapsed. What remained was I—not the form “I,” not the story-based “I,”the mental story of me—but a deeper sense of being, of presence. I died that night psychologically.

The mind-made entity died. I knew myself as pure consciousness, prior to form before it becomes something,before it becomes a thought, before it becomes a life-form: the One Life, the One Consciousness that is prior to egoic identity. Then came enormous peace. This is the redemptive nature of death. Through death you find yourself, because you no longer identify with form. You realize you are not the form with which you had identified—neither the physical nor the psychological form of “me.” That form goes. It dissolves and who you are beyond form emerges through the opening where that form was. One could almost say that every form of life obscures God.

SM: How is it possible to have an awareness of pure essence while still in physical form?

ET: You do so by relating to outer forms no longer through the labeling mind but through an inner sense of stillness. Your sense perceptions happen within that field of stillness, which is pure consciousness.Suddenly the whole world is perceived as very peaceful, because when you perceive other life forms from that deeper level—when they’re not being immediately labeled by the mind—then you see shining through each life form the formless essence.

It’s a wonderful thing to perceive the world and to interact with it and with other people and nature from that deep place of utter stillness, where the compulsion to immediately label and interpret whatever arises around you is no longer there. You can relate on a much deeper level to presence. You look on each form with the recognition that its essence is one with your essence. The form is seen but also you look through that and what you find at the core of each form,whether it’s a flower or a human being, is the One Life essence, the One Consciousness, the Self. That is the deeper meaning of love. It’s the recognition of all forms that you meet as yourself, and that liberates you from being trapped in illusory identity with some form.

SM: If this perception becomes possible only after the death of the form, how is that death accomplished?

ET: There are two ways. One way is through suffering. Suffering arises through resistance to the“suchness” of what is. That is the core of human suffering—to resist internally the “isness” of this moment. Loss comes into your life—a loss that involves death in one form or another. Someone close to you dies, or illness occurs and you don’t have long to live, or you’re part of some collective disaster. You lose your home, your sense of belonging and identity. Loss in some form comes into your life, and you resist what is because your situation seems unacceptable. That increases the suffering, which then becomes so acute that you can’t stand it. Then something happens within you. Suddenly inner resistance to what is, is relinquished. We’ve had accounts of people in the worst possible situations—concentration camps, prison camps, waiting for execution, or fatal illness with only a few more days to live. In the face of such enormous suffering, suddenly all resistance to the suchness of this moment was relinquished, and with it, the egoic identity, which lives in and through resistance. Suddenly reactivity is relinquished. You don’t react; you accept. You surrender. Through suffering life drives you to a point of surrender, and when surrender happens, it brings the psychological death of the “me,” which cannot live in surrender. The “me”depends for its survival on non-surrender. So life pushes you into surrender through suffering, through facing death in one form or another, and with surrender comes a deep inner peace. That happened tome, and I’ve read and heard many accounts from other people for whom a similar shift occurred.Suffering, especially acute suffering, is always a great opportunity. It contains the potential for liberation.

What is the other way?

ET: Many humans now are choosing nonresistance to what is rather than being pushed into it by life.These people are often receptive to spiritual teaching—not that they need a lot. They only need to hear the statement “Say yes to whatever arises in the field of now,” and they recognize its truth right away.They see the wisdom of welcoming whatever arises in this world instead of internally resisting or denying it. Most humans live in the mindset that this moment is only important because it’s getting them to the next one.

They are missing the fullness of life, which can only be now, because that’s all there is. But the way of nonresistance is coming in more now because humanity has been through enormous suffering already, most of it produced through the madness of the egoic mind evident in the twentieth-century history—and recent events are just another chapter in that insane history. So there are two ways to surrender. One is to be entirely driven to surrender through extreme suffering, and the other is to choose surrender rather than having to be pushed into surrender through dreadful suffering.

SM: Do you believe then that suffering can be eliminated?

ET: The message of all spiritual teaching is you don’t need to suffer anymore. You’ve suffered enough to take you to this point where you hear the words, “You don’t need to suffer anymore,” and you understand them. You recognize their truth and you then see that you do have a choice—that you can surrender to the suchness of now, which means every moment to relinquish resistance and if it still arises, to recognize it. The recognition is already the beginning of freedom. When you recognize the “no” to what is and the emotional or physical contraction that goes with that “no” and you observe the mental judgments that are part of the “no,” then you’re free to say “yes” to what is.

People believe that when they say “yes” to this moment, things won’t change anymore. They’re afraid that if they accept what is, whatever form this moment takes, they’re going to be stuck forever in this moment that they don’t like: this job or relationship or whatever situation they’re in that they don’t like. But this is not true. It’s resistance that keeps you stuck. Surrender immediately opens you to the greater intelligence that is vaster than the human mind,and it can then express itself through you. So through surrender often you find circumstances changing.

SM: Does surrender include forgiveness of actions that have hurt others?

ET: Yes. You may have done things to someone in the past that today you wouldn’t do, because there’s greater consciousness today in you than there was then. As you grow in consciousness you grow out of unconscious conditioning and identification with the conditioned mind, which is human unconsciousness.You can then see how much suffering has been inflicted by humans on other humans because they were run by the egoic identity. To make an identity for yourself out of having caused suffering is another attempt by the ego to hang on to a sense of self.

The ego doesn’t mind whether its sense of self is pleasant or unpleasant as long as it has a sense of self. So guilt is a favorite thing for the ego to hang onto. What guilt says is “I did bad—that was me, my mistake.” The truth is, it was a manifestation of human unconsciousness. To make a self out of that manifestation of human unconsciousness is the ego, and is also unconsciousness. Once you’ve made a self for others you’ve trapped yourself again. This idea is contained in the words of Jesus, beautifully, on the Cross when he said, “Forgive them, for they know not what they do.” They are only manifestations of human unconsciousness. They haven’t woken up yet. But they will suffer. Because they are manifestations of human unconsciousness, those entities will suffer.

SM: Is healing the past needed in order to awaken?

ET: The only thing that can free you from the past is “presence”. If you carry, as every human does,conditioning from the past, either personal or collective, as more presence arises, you’re able to observe what your mind is doing. You’re able to observe and witness your reactions in various situations. These reactions are the past in you. As you continue to stay in the present moment and witness your reactions,the challenges become easier. They resolve very quickly. They don’t turn into problems. For it’s when you do not face something fully and completely in the now that a challenge turns into a problem.

The ego needs enemies, and the favorite enemy of the egoic entity is the present moment.

Sidebar: How to Stay in the Present Moment

1. Inhabit the body. Sense the aliveness that is in the body. This takes your attention away from thought.The practice of physical movements such as Tai Chi helps. Sensing the body becomes an anchor for staying present in the now.

2. Make it your practice to welcome this moment, no matter what form it takes. Say yes to whatever is”now”. There is only one moment, but different forms of it. The secret is not to resist these forms.Surrendering to the forms that arise takes you to the formless in yourself. You then sense a spaciousness around whatever happens in your life. People, events, situations, objects come and go. Being in the now moment liberates you from form, from the world. With that liberation comes enormous peace.

Higher States of Consciousness- Deepak Chopra

Since consciousness is the basis of all reality, any shift in consciousness changes every aspect of our reality. Reality is created by consciousness differentiating into cognition, moods, emotions, perceptions, behaviour, speech, social interactions, environment, interaction with the forces of nature, and biology. As consciousness evolves, these different aspects of consciousness also change.

Although every spiritual tradition speaks of higher states of consciousness it is especially in Vedanta that we find such a structured map of these stages of development. The average person only experiences three states of consciousness in an entire lifetime. These are deep sleep, dreams, and waking state of consciousness. The brain functions measurably different in each of these states. Brain biology and brain waves show precise and different characteristics between sleep, dream, and waking states of consciousness.

Spiritual practice or sadhana begins the process by which an individual transforms his or her consciousness from these three common states of consciousness into “ higher states” of consciousness. Through of any of the four primary yoga practices (the yogas of being, feeling, thinking, doing) the mind is led past its conditioned states to its pure unconditioned state. Beyond the first 3 states of consciousness are the following four states: Soul consciousness, Cosmic consciousness, Divine consciousness and Unity consciousness. As each state of consciousness unfolds within us, it opens us into a newer more expanded reality. Let’s discuss each of these in turn:

Soul consciousness is the state we experience when our internal reference point shifts from body, mind, and ego, to the observer of body, mind, and ego. We experience and cultivate Soul consciousness when we meditate. This observer is referred to as the witnessing awareness. During meditation, a person begins to identify with this aspect of the Self which is beyond thinking and feeling, (the silent witness), and then he or she begins to feel more calm, centered and intuitive in daily life. As the authentic core of oneself solidifies, there is less emotional drama in their lives. Relationships are more loving and compassionate and one finds a deeper more caring relationship with the environment and nature. With the experience of the silent witness, the biology will also reflect greater balance and the activation of homeostatic mechanisms. Meditation has been shown to lead to the reduction of stress markers, slower heart rate, lower blood pressure, enhanced immune function, and orderly and precise self-repair mechanisms. Those who practice meditation are less prone to sickness.

Cosmic consciousness is the state when soul consciousness gets stabilized and the witnessing awareness is present all the time in waking, dreaming, and sleeping states. This state of consciousness is sometimes described in traditions as being both local and non-local simultaneously. The silent witness Self is unbounded, but the body and the conditioned mind is localized. In the Christian tradition the phrase “to be in the world and not of it,” describes this flavor of Cosmic consciousness. In this state, even during deep sleep, the witnessing awareness is fully awake and there is the realization that one is not the mind/body, which is in the field of change, but rather an eternal spirit that transcends space and time. The most remarkable aspect of this state of consciousness is the knowledge of one’s nature as timeless and therefore no fear of death. Although Cosmic consciousness is not the pinnacle of enlightenment, nevertheless it marks the critical transition from an identity bound to a conditioned life, to a life of freedom in self-knowledge.

Divine consciousness is the expansion of cosmic consciousness where the ever-present witnessing awareness is experienced not only in the silence of the Self, but also in the most abstract qualities of nature and the mind. Dormant potentials such as the awakening of the nonlocal senses (referred to in Sanskrit as tanmatras) begin to be experienced. As the individual mind starts to access these unused realms of the psyche, they will activate extraordinary spiritual abilities previously thought to be unattainable. These include experiences such as knowledge of past and future, clairvoyance, refined sense of taste, smell, sight, touch and hearing, control over bodily functions, heart rate, and autonomic functions.

In other words, objects are experienced simultaneously on a gross sensory level and subtle more abstract level. Appreciation of life from this more refined perspective represents the real engagement of the heart and love as the engine of spiritual growth at this stage. By experiencing the patterns and deeper connections that underlie external diversity, we find our soul is stirred by a profound sense of beauty, awe, compassion, gratitude and love.

The integrating power of these qualities brings together the polarized world of Cosmic consciousness which is divided between the Self and non-Self. In Divine Consciousness this harmonizing and synthesizing power is felt as the presence of Divinity in our heart. Wherever one goes one feels the presence of the Divine. The Vedic seers would say in Divine consciousness, God is not difficult to find, but impossible to avoid.

At this stage, there is an even greater conviction of the immortality of existence, not only as nonlocal consciousness, but also in the knowledge that you are that enduring presence of divine love. Divine consciousness also brings a deeper experience of liberation, as the external sensory world is no longer seen as a kind of spiritual exile which the soul must endure, but rather the world is a manifestation of the beauty, and love of one’s consciousness and therefore integral to one’s spirituality.

Unity consciousness is also referred to as Brahman consciousness. It is a state of consciousness where the ever-present witness is not just recognized as the core Self of one’s existence, it is now perceived as the primary reality of every experience. You, as the observer, are that pure consciousness. The process of observation is also that consciousness. And the object of observation is that same pure consciousness. The culmination of enlightenment is the knowledge that consciousness alone exists, that is all there is , was, or ever will be. That oneness, or unity, dominates awareness even as one engages in the same mundane details of life as before.

One ceases to identify with an individual body-mind apparatus and sees the whole universe as one’s physical body. Of course, there is a personal body and there is a material universe, experienced through the senses, but they are now cognized to be incorporated in that one single reality of consciousness.

Dormant potentials previously mentioned are now fully operative. There is the ability to heal and transform others and everything is experienced as miraculous. A flower is seen as a flower but is also experienced as rainbows and sunshine and earth and water and wind and air and the infinite void and the whole history of the universe swirling and transiently manifesting as the flower. In other worlds every object is seen as the total universe transiently manifesting as a particular object.

And behind the scenes one can feel the presence of the same ever-present witnessing awareness that is now in both subject and object. Unity consciousness is the ultimate level of freedom from fear. It is characterized by an abiding sense of joy and peace. There is no “other” outside of oneself to be afraid of, and the constant dance of unity masquerading as diversity is seen as the blissful nature of life itself. All of creation is seen as the play of consciousness or leela.

This state of enlightenment is sometimes compared to the drop of water that is experiencing itself as the ocean, knowing that it was the ocean the whole time. You and God are now one because there is no you left any more. Sometimes when people try to conceptualize this by projecting their current sense of self into Unity consciousness they are afraid that in losing their old identity they will lose their existence, memories and individual perspective. But the enlightened person doesn’t’ see it that way.

They understand that personal identity was an illusion to begin with. They realize that nothing real or valuable is ever lost on the path to enlightenment. They are experiencing their original identity but only now recognizing it in its completeness and its full glory. This state is of course described in the Vedantic tradition but is beautifully captured in the following verses from T.S. Elliot:

We shall not cease from exploration
And the end of our exploring
Will be to arrive where we started
And know the place for the first time.

This brief outline of higher states of consciousness is only intended to give a general sense of the unfolding of human potential. It is important to emphasize that spiritual development is not fundamentally an intellectual or a faith-driven enterprise. Enlightenment is not attained by reading and studying, nor by fervent belief in something outside yourself. The development of higher states of consciousness primarily comes down to regularly and systematically experiencing deeper values of the Self and then integrating that into one’s daily life. The specific experiences an individual has on this journey, will necessarily vary, based on the spiritual tradition and practice one follows, but also based upon your own personal history and tendencies.

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