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T 4.3.1.2 In what way are birth, death and time illusory?

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4.3.1.2 In what way are birth, death and time illusory?

 

Up to this point of beginning the meditation on the non-reality of birth, death and time, you have lived your life like a prisoner cast into a dark cell. The stark reality of your life is that you have spent your time stumbling about in the gloom, getting by as best you could. In the ignorance and obscuring darkness of mind in its unenlightened state you have been incapable of understanding the true nature of the experiences conveyed to you by your five senses.

 

Yet, in your darkness, ignorance and isolation, you have progressed with unwavering determination in your daily practice of meditation. This practice has served to develop and strengthen your sixth sense, your inherent powers of intuitive insight into the nature of reality. You do not yet realise it, but the key has already been turned in the cell door; you have awakened the transcendent aspect of mind and you are free to leave the cell of conditioned existence.

 

Once out of the cell, you will have to travel the corridors of the prison until you reach the exit. You must be careful as you travel towards enlightenment and freedom; karma is still functioning to test your detachment from, and serenity in the face of, life’s experiences.

 

You have earned the right to leave behind your darkness and ignorance. These teachings will guide you out of the confining prison of ignorance of reality. Come, gather your determination and courage: as you travel along the corridors of space and time, mind and matter, life and death, you will discover that they exist only in the materialised and illusorily objective thought process of that, and being that in your true nature you transcend all of this.

 

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Firstly, become aware of your limitations. You have only travelled just over half way along the path to the final stage of enlightenment. Although you will soon be capable of intuitively grasping the nature of the illusion, it will only be transcended when you attain the final stage of enlightenment.

 

Be clear: at no time will your daily life dissolve away to reveal the reality beyond time and space. Any such experiences are simply an extension of the illusion, a function of the mind’s illusory and conditioned activities. Your daily life is unreal and illusory when experienced from the unenlightened viewpoint, and the real expression of the perfection of that when experienced from the enlightened viewpoint.

 

The illusion, obscuring true and direct intuitive experience of the nature of reality, lies in the mistaken interpretation of sensual experience which leads you to think, ‘I live, I age and one day I will die’. The reality is that what ages and dies is the body. The reality is that it is not ‘I’ who lives, but that which lives us.

 

Only that, which transcends, embraces and is conditioned existence is not subject to the conditions of time and space. With your newly awakened capacity to witness this with the silent, serene and transcendental awareness of that, meditate on the true nature of time. Be still, witness the one-pointed meditation process and know the truth through direct intuitive experience.

 

From the viewpoint of the individual, birth, ageing, suffering and death are inevitable. From the transcendental viewpoint of that, individuality is only relatively real, and so, too, are birth, ageing, suffering and death. That, in its absolute nature, is unborn and not subject to birth, ageing, suffering and death.

 

Time holds sway over the thought process of that. That is to say, your body and your individuality, being conditioned constructs of that, are subject to time, life and death. The reality is that in your own nature you are that, and only that.

 

Just as you are witnessing your one-pointed meditation with a serene awareness transcending thought, so that witnesses this. The gap between your mind’s conditioned activity and the serenity of transcendental awareness is the pulse, the duration, of one thought. This comes into and goes out of existence thought by thought.

 

The gap between existence conditioned by time and unconditioned awareness transcending time is the pulse of one thought. The measure of the gap between the eternal incarnate cycle of birth and death, and being transcending incarnation, is the duration of one thought. Duration through time is immersion in, and attachment to, the thought process of that.

 

 

T 4.3.2 In what way do mind and matter spring from a single source?

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4.3.2 In what way do mind and matter spring from a single source?

 

Are mind and matter separate?

 

Viewed from the narrow, limited and relatively illusory standpoint of mind in its individual and unenlightened form, there is a clear distinction between mind and matter. Viewed from the all-embracing and absolutely subjective standpoint of mind in its enlightened supra-individual form, both the individual mind and matter are intuitively known as illusorily separated and objectified products of that, the one universal mind which alone is. From the religious point of view, both mind and matter find a common source in God.

 

The transcending of the illusion that mind and matter are separate is achieved by the act of witnessing one-pointed meditation on the question printed above in bold. Take as long as you need to meditate on the question above. When your intuition enables you to understand the general principle involved, then move on to the more detailed one-pointed meditations which follow.

 

Deluded and confused by the apparent sensuous reality of this, mind in its unenlightened form has forgotten its origin and true nature. Mind has become unconscious of the reality that this is merely the product of its own thought process. The true goal is realisation of mind in its original state, transcending its thought products.

 

What is the nature of matter?

 

All material substance is an objectified product of mind in its unconditioned form. The individual mind, the unique point of view on this, is a thought product with only relative reality. From the relatively real (and equally so, the relatively illusory) perspective of individual perception, matter is both tangible and separate from mind. From the absolute, universal and real perspective of that, both matter and the individual mind which experiences this are simply conditioned thought products manifesting and unfolding simultaneously.

 

All of this is the unity, harmony and endless perfection of that made manifest. The mind, on becoming enlightened, accepts and understands the inherent harmony, wonder and perfection of this. Not having realised its true source and being in that, the unenlightened mind experiences this across all of time as endless birth, ageing, suffering and death. That is to say, the unenlightened mind is eternally immersed in the illusion of material reality.

 

How can the shape, colour and texture of objects be a product of mind?

 

Using the five senses as a guide, the shape, colour and texture of objects is clearly ‘out there’, an inherent property of all objects. Using the sixth sense as a guide, properly developed under a coherent and structured system of meditation, the relationship between the object perceived, the person perceiving and the act of perception is understood in a direct, intuitive way. Meditation-enhanced intuition informs the meditator that both the mind which perceives sensuous objects and the objects themselves are illusorily separate thought products of the one and only mind.

 

The act of perception is inseparable from the perceiver and that which is perceived. From the absolute perspective of the enlightened mind, all experience of sensuous reality – the everyday world we live in – is the product of projected concepts of the one mind. The experiencer, the experienced and the act of experiencing are all relative concepts of the one, universal, all-embracing mind.

 

All ephemeral things, this in its entirety, are produced, experienced and witnessed by mind in its unconditioned form. Both this and the thought in your head are products of that. There is a profound identity between a thought and this.

 

You have learnt from practice of the advanced meditations that thoughts arise spontaneously and uncontrollably, as a response to the stimuli of conditioned existence. Thoughts come into and go out of existence with immeasurable suddenness. Every thought is replaced by another, endlessly.

 

All of this is a thought of that. This comes into and goes out of existence with the rapidity and spontaneity of thought. This is so, because that thinks it to be so.

 

From the absolute viewpoint of mind in its enlightened state, this is witnessed in the same way as you have been learning to witness your own thought process. To travel along the path towards the final stage of enlightenment, act spontaneously, without interfering and with unwavering acceptance. To become enlightened, Live and Act.

 

How does ignorance of the true nature of this come about?

 

Mind in its unenlightened state is deluded and confused by the apparent sensuous reality of this.  Enlightenment clears away all errors and confusions about the nature of sensuous reality. You cannot know the world aright until you clear your mind of ignorance of the nature of reality.

 

Through incarnation after incarnation, as mind in its individual form experiences this, it becomes seduced by desire for more experience. Across immeasurable time, the individual mind forgets its real and enduring relation to that and comes to know only the limited and illusory experience of individual separateness. Mind only forgets, or becomes unconscious of, the truth that this is that: knowledge of the true nature of reality is always dormant in the mind, needing only meditative practices to re-awaken perception of the truth.

 

This current life is just one part of your long, long journey across the endless sea of this, the endless ocean of sensuous reality. The illusory and unreal goal is desire for the fruits of this – love, fame, wealth, possessions, power, success, health and all other sensuous experiences. The real goal of all lives is the realisation of mind in its true nature, not immersion in its thought products.

 

All suffering, all uncertainty all confusion is caused by ignorance of your own mind and nature. All sorrow can be transcended by realising and remaining in mind in its natural state. All fully developed spiritual paths make direct experience of the truth of reality accessible to anyone who seeks in a harmonious, natural and humble way.

 

 

 

T 4.3.3 In what way are all the many separate aspects of “THIS” really “THAT”?

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4.3.3 In what way are all the many separate aspects of this really that?

 

Is this a single thing?

 

When witnessed with a mind which has been awakened transcendentally, this is perceived in its true nature as a vast, organic, infinitely cross-connected living unity. All thinking minds, all things with life, all inanimate matter, are thought products of the one all-embracing mind. All processes, both natural and devised by humanity, all natural laws, both explicate and implicate, all moral, judicial and social systems are thought by that, and so come into existence.

 

That witnesses this without interference or desire. Mind in its unenlightened form experiences this within the terms of the karmically reactive system. Only with the dawning of enlightenment does the mind become freed from the thrall of karma.

 

Or is this a plural thing?

 

Things are seen, experienced and understood as plural and separate by the thinking mind. Inherently based on the ‘I’-thought, thinking creates an illusory experience of fundamental separateness, apartness and loneliness. The transcendentally awakened mind, clear, serene and filled with an awareness transcending thought, becomes conscious of the true, inherently unified nature of reality.

 

How can this be a single thing when it is manifestly innumerable separate things?

 

That is immanent in every component part and process of this. Every person is a unique focus of experience of this, capable of becoming conscious of the truth of reality, that this is that. Every living thing and every inanimate object is as much an integral part of this as you or I.

 

How can this be separate things, since in its true nature each thing is that?

 

This is illusory when experienced from the relative, separate and individual point of view; this is real when experienced from the absolute, integrated and transcendental point of view. The illusion that people and things are separate and real in themselves is a product of ignorance. The illusion that this is real in itself has been broken through sustained, committed daily practice of advanced meditation – transcendentally aware, you see only that this is that.

 

 

 

T 4.4 The realizing of reality

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The third stage of enlightenment has now been realised. It is characterised by the intuitive experience of seeing and experiencing all things as that. The illusion that things exist independently, in themselves, is broken forever.

 

Rest now, before resuming your journey. The goal is so close now – if you are seeking God, you will soon be re-united; if you are seeking the unconditioned state, you will soon realise it. Rest for a while, and witness this, with effortless spontaneity, in its true nature as that.

 

This is that

 

The contents and experiences of a dream are real to the dreaming mind. On awakening, everyday reality is known and experienced on its own terms. There is nothing else but that to see, know or experience.

 

The activities of dreams are that.

 

Being woken by the alarm, or a lover’s touch, is that.

 

Brushing your teeth, washing your face and emptying your bowels is that.

 

Bodily pleasures, discomforts and pains are that, configured by karma to direct your awareness.

 

Dressing, eating and embarking on the day’s activities are that.

 

There is no such thing as inactivity for the unenlightened person – only the mind capable of witnessing this as that can be truly still.

 

The events of the day, your interaction with people, places and things is the unfolding of that.

 

Desire for gratification of the senses is that.

 

Lack of desire for gratification of the senses is that.

 

The experience of sensual satisfaction is that.

 

The absence of sensual fulfilment is that.

 

The calm acceptance of what you receive as being what you get is that.

 

Intense, committed and impersonal effort to change what is unjust is that.

 

The endless and futile pursuit of illusory and transient goals, characteristic of the unenlightened mind, is that.

 

All of this is that

 

 

 

 

T 5 The path to the final stage of enlightenment

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5 The path to the final stage of enlightenment

5.1 Summary of the steps to the final stage of enlightenment.

5.2 This is a mental product of that.

5.3 This is that.

5.4 The unity of all things.

5.5 The end of the far journey.

5.6 Effortless activity.

 

5 The path to the final stage of enlightenment

 

5.0 That manifests itself as this. The illusorily separate components of this have existed in ignorance of their true nature, lifetime after lifetime, remaining attracted and deluded by desire for experience of this. Purged at last of ignorance of the nature of reality, the transcendentally awakened mind becomes fully conscious of the inherent and absolute unity of this and that, through the process of transcendental yoga.

 

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T 5.1 What is the process of attaining the final and absolute stage of enlightenment?

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5.1 What is the process of attaining the final and absolute stage of enlightenment?

 

The transcendentally awakened mind witnesses this with a serene, tranquil clarity. The analysis of the nature of reality is completed by practice of the transcendental yoga taught in this chapter. Step by step you will learn, from direct intuitive experience, that this and that are now, have always been and will always be, inseparable.

 

In reaching this stage in your meditations, you have been supported by the profound intuitive conviction that reality is an inherent unity. Step by step, in chapter 4, you came to understand the underlying unity of all things. Now, in chapter 5, you will learn to experience this unity directly.

 

With the intuitive certainty of the transcendentally awakened mind, you now have the unshakeable conviction that there is a final stage of enlightenment. Know as a certainty that, with a last sustained effort, you will experience directly, in and for yourself, the final and absolute nature of reality. The process of enlightenment is now so advanced that it has become virtually inexorable; it is now only a matter of time and practice, provided you maintain unwavering determination to reach the end of your journey.

 

Firstly, you will recognise through direct intuitive experience that this is entirely a mental product of that. You will recognise that the world is the materialised and illusorily externalised thought process of the one mind, which alone is. You will learn simultaneously to participate in and transcend this thought process – that is to say, you will learn to participate in, and simultaneously transcend, conditioned existence.

 

Secondly, you will recognise that there is no difference at all between this and that, except ignorance of the nature of reality. You will understand through experience that this and that are different states of the one, inherent unity. Witnessing this from the real and absolute viewpoint of that, or experiencing this from the relative and illusory individual viewpoint, are simply two sides of the same coin.

 

Thirdly, you will experience all things as one. This and that are inseparable. ‘You’ and ‘I’ and everything else will be known and experienced in their real and absolute nature as an inseparable, all-embracing and infinitely harmonious unity.

 

Finally, according to your nature, you will come to the end of your journey. If you are of a religious and devotional inclination, you will become at one with God. If you are of a secular and analytical inclination, you will realise the unconditioned state.

 

Regardless of whether you are secular or religious by nature, the potential for good, afforded by your journey and your effort, will have been significantly wasted if you regard enlightenment as a prize you have attained for your own benefit. The fully conscious component of reality, the fully enlightened person, is an empty vehicle driven by an unseen hand, a selfless tool devoid of individual volition and dedicated to the enlightenment of all others. At one with reality, motivated by infinite compassion for the suffering of others, act according to your intuition to heal, to help and to enlighten.

 

 

T 5.2 How do you set about recognizing that “THIS” is entirely a mental product of “THAT”?

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5.2 How do you set about recognizing that this is entirely a mental product of that?

 

It can happen that you dream deeply, with great involvement and attachment to the contents of your dream. On awakening, your mind can be confused – the dream can seem more real and more desirable than your ordinary everyday life. Sometimes it is with a struggle that you shake off the effects of such a dream; sometimes you have to work hard to clear your mind of the lingering effects of an attractive illusion.

 

That situation is exactly the one you find yourself in at this stage in your meditation. You have awaken from the dream which obscured the nature of reality from you. You no longer live, eat, breathe and think in ignorance – you know with intuitive certainty that this is that.

 

Now you must undertake the final meditative practices which cleanse your mind of lingering confusion about the nature of reality. Just as the ‘I’ which experiences reality in the dream is a product of your dreaming mind, so, too, is your individual sense of ‘I’, your specific and unique human individuality, a product of that in its unenlightened or dreaming state. Whatever your dreaming mind experiences is simply a product of your own thought process. Similarly, whatever ‘I’ experience in ordinary, everyday life, of self, others or things, is simply part of the thought process of that.

 

To experience that this is that, you need do nothing. The relaxed, transcendentally awakened mind naturally and effortlessly understands and experiences all external and internal phenomena as the product of the one, universal, all-embracing mind. Alternatively, and equally validly, the religiously inclined, transcendentally awakened mind naturally and effortlessly experiences all of this as subject to the will of, and immersed in the love of, God.

 

From a religious or a secular point of view, the relaxed transcendent witnessing of this makes manifest the underlying characteristic of conditioned existence. From the transcendent viewpoint of that, all of conditioned existence is suffused with infinite love. Out of that all-embracing, unstinting, all-giving love arises endless compassion for the suffering of the unenlightened.

 

Understand, experience and witness now the ecstatic love which is the union of this and that. The whole of reality, experienced as an inexpressible unity, is the eternally ecstatic interaction of stillness and movement. Like two lovers absorbed in sexual delight, the separate parts find fulfilment in unity.

 

Through realisation of the eternal unity of movement and stillness, love for all of this is born. Through action born of profound meditation, universal love is expressed. From deepest samadhi springs selfless intuitive action to heal, to help and to enlighten.

 

The way of action, the way of knowledge of reality and the way of love are inextricably interwoven. Express your love for this through intuitive action, devoid of individual volition. Love flows from understanding and experiencing the inseparableness, the inherent unity, of conditioned existence.

 

Throughout your life, Live and Act.

 

 

T 5.3 How do you set about identifying “THIS” as “THAT”?

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5.3 How do you set about identifying this as that?

 

Up to this point in your meditations, you have viewed this from a relative perspective, located and rooted in this. Even with the awakening of the transcendent aspects of mind, you have still experienced conditioned existence within the restraining constructs of the ten conditions. Know as a certainty that for the rest of your life you will continue to experience this from a relative viewpoint – after all, like everyone else, you are only an ordinary mortal person.

 

Know also as a certainty that, as a result of successful completion of this meditation, your perspective on this will in addition simultaneously reveal the absolute nature of this. Practice of this meditation marks the shift in your consciousness from abiding only in this, to living in this while knowing and experiencing it as that. Know as a certainty that you will experience this from the absolute viewpoint of that – like everyone else, you are an incarnation of the universal, all-embracing mind; in religious terms, we are all children of the one God.

 

All of this, every part and aspect of the eternal process, arises, occurs and ceases to exist as the thought process of that unfolds. All of this, in its implicate and explicate aspects, has reality only through the workings of the thought process of that. From the absolute perspective of that, this is known and experienced in its true nature; once re-union with God has been attained, the world is known as It is.

 

Understood with the transcendent serenity of mind in its unconditioned state, this in its totality is known as the manifest form of that. That expresses itself, in its fulness, as this. That is formless yet gives shape, meaning and purpose to this.

 

This and that are intertwined, indissolubly and eternally. Conditioned existence cannot be understood in its true nature without experiencing it with the mind in its unconditioned state. God and the world are ever one, united in a loving embrace.

 

This and that are of one nature, two sides of the same coin. That thinks this, manifests this and experiences this, whilst simultaneously transcendentally witnessing the whole process. The thinker and the thought are one and the same.

 

This is that, subject to the constraints of the ten conditions. The joys and horrors of this are the result of the corrective reaction of karma to individual and collective thoughts and actions. Karma shapes the lives and minds of countless components of this across space and time, evolving this as a whole towards recollection of its original nature as that.

 

As a result of meditating one-pointedly on these teachings with a transcendentally awakened mind, the true nature of this becomes clear to you. As you have been taught-throughout this Implicate Technology teaching of the clear setting face to face with reality, this is the manifest form of that. Understood in its true nature, this is that. In your true nature, transcending outer form and difference, you, everybody and everything else are that.

 

Before completing your journey to enlightenment, pause to survey this from the perspective of that. That witnesses this with a profound and serene detachment. Follow the meditations to explore the three-fold nature of transcendental witnessing.

 

This three-fold nature is the expression of the highest, purest and simplest state of consciousness within conditioned existence. To the monotheist, it is the three-fold nature of God; to the Hindu, it is Sat-Chit-Ananda – Being, Consciousness and Bliss; to the Buddhist, it is the first reflex in conditioned existence of mind in its unconditioned state. Within the framework of Implicate Technology, it is the three-fold nature of transcendental witnessing.

 

By this penultimate meditation, you are learning the three-fold nature of your own experience in its purest of conditioned forms. The transcendentally aware mind witnesses this, knowing and experiencing it as that, with clarity, wisdom and delight. Live your ordinary, everyday life knowing the ecstatic bliss of transcendental witnessing, without the need to express your inner experience through outer sign.

 

The person who has realised these highest teachings of Implicate Technology, through direct intuitive experience, has no need to shout aloud the good news. Regardless of outer form, the life of a fully enlightened person is dedicated, with unremitting inner perseverance, to helping all others to attain enlightenment. The primary means of achieving this is action, not words.

 

The enlightened person loves this with a simple, direct and entirely spontaneous humility. You now exist to serve others by helping them along the path to enlightenment. Express your love and compassion for this through direct intuitive Action.

 

The first reflex of that, in conditioned form, is transcendental consciousness witnessing this with clarity, wisdom and delight. Witnessing what is, the fully realised transcendent mind is only one meditative step from realising mind in its unconditioned state. It is a matter of personal preference which of these two ultimate realisations you choose as your final goal.

 

For some, particularly those who are religiously inclined, realisation of mind in its purest conditioned form of transcendental witness is experienced as re-unification with God. For others, particularly those who experience the spiritual path as a search to understand the nature of reality rather than as a search for re-union with God, the goal is not reached until mind in its unconditioned state is realised. Both realisations are the final and absolute stage of enlightenment, experienced and expressed from different viewpoints.

 

That is clarity

 

That, in its purest conditioned form as transcendent witness of this, is an awareness of utter clarity. That is an experience of clarity, untainted and unblemished by any form of desire. That witnesses, but does not participate in, desires of any nature for any object, whether it be tangible or intangible.

 

That simultaneously transcends and witnesses the ten conditions structuring the development of its manifest thought process. That is untouched by fear or desire, untouched by any weakness or limitation. That simply is awareness of what is, untainted by any form of desire.

 

That is wisdom

 

In its first reflex as transcendent witness of this, that is an awareness of pure, clear wisdom. That is aware of the necessity, form and purpose of the ten conditions. That witnesses this clearly, knowing the true meaning of what is experienced.

 

The wisdom of that is an awareness of this in the context of the movement of this towards re-union with that. That is the consciousness that this unfolds in an endless, unified and harmonious movement towards recollecting that it is that. That is the wisdom to witness this, knowing the nature and purpose of what is.

 

That is delight

 

Untainted by desire, aware of the nature and purpose of what is, that witnesses this with delight. The horror, the pain and the suffering of this, the joy, the hope and the happiness of this, are all known in their true nature. Understanding the true, final and absolute nature of everyday life, that witnesses with delight the unfolding of this.

 

All experience is only real relative to the one who experiences. When sought in a yogically disciplined manner, the individual, the one who experiences separateness, cannot be found. In the final analysis of the mind enlightened through practice of yoga, all experience is unreal – it is known to be of the nature of a passing dream.

 

All suffering is only real relative to the one who experiences. Mind in its fully realised transcendent state of unsullied witness knows intuitively the inherent unreality of what is experienced as suffering. That delights in the true nature of what is.

 

Witnessing this with clarity wisdom and delight, the transcendentally awakened mind comes at last to experience the inherent unity of all things.

 

 

 

T 5.4 What is the inherent unity of all things?

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5.4 What is the inherent unity of all things?

 

Meditate on the nature of an ordinary event. Two people meet, sit down to talk and eat, embrace briefly and leave. What is the reality of this occurrence?

To the unenlightened person, this situation is unclear, requiring much more background before its significance can be understood. Who are these people? What is their purpose in meeting? Is it by design or by chance? What is their relationship? Is their purpose business or pleasure, lawful or clandestine? The questions can go on indefinitely – it is a truism of mind in its unenlightened form that you can never really know another person.

 

Mind in its unenlightened state experiences only separateness and illusion. Hampered by the basic inability to understand the true nature of ordinary experience, the unenlightened person compounds the difficulties by constructing a view of reality based on individual experience. That is to say, ignorant of what is really happening at any given moment, the unenlightened person relies on opinions – which often masquerade as objective facts – to understand reality.

 

Opinions are the curse of the unenlightened. Opinions are a dead-weight dragging the unenlightened deeper and deeper into the illusion of separate and independent existence. The enlightened person has no inherent need of opinions.

 

To the enlightened person, this ordinary situation is quite clear, requiring no more background before its significance can be understood. In reality, the situation is exactly as it is. Two people meet, sit down to talk and eat, embrace briefly and leave.

 

If the enlightened mind needs to know any background information that knowledge arises effortlessly. If any action is required, that action takes place spontaneously and effortlessly. From the inner point of view of enlightened experience, everything occurs spontaneously and effortlessly.

 

Mind in its enlightened state experiences with clarity and unity. All things are known in their true form as being merely objective manifestations of that. The only true difference between the unenlightened and the enlightened person is that the former is ignorant of the true nature of reality and the latter is not.

 

The enlightened person deals only with what is, as it occurs. Knowing the evolutionary nature of karma, accepting and understanding the events of life as the workings of karma, the enlightened person – established in clarity – sees, experiences and knows only that. Clear, wise and filled with delight, the transcendentally realised mind knows conditioned existence in its true nature as all-embracing mind.

 

Able to function in the everyday world – to love, to work, to build and to heal – the enlightened person sees no real differences, no true separation. Knowing your own mind is that, you walk in the world seeing others and the world as that. Motivated by unbounded compassion for the world’s ignorance and suffering, your life is dedicated to helping others onto and along the path.

 

What is the meditation to effect realization of the inherent unity of this and that?

 

Everything is in its place. On both the individual and the transcendental levels, your mind has been disciplined and prepared. You are ready to understand through direct intuitive experience the inherent unity of conditioned existence and immanent, transcendent mind.

 

In your progress along the path, you will have already glimpsed the final stage of enlightenment in brief flashes. You will have briefly and intermittently experienced a stillness and peace transcending and embracing all else. Practice of this meditation will stabilise your consciousness in the state of enduring freedom termed the final stage of enlightenment.

 

With mind in its transcendentally awakened and still state, witness this, intuitively experiencing and accepting it as that. Simultaneously meditate one-pointedly, repeating over and over in your mind: everything is as it should be. Continue with your ordinary life without interruption, analysis or interference.

 

This one-pointed meditation transmutes any lingering uncertainties into the experience of transcendent unity. All of this is intuitively known in its true form as the inherently unified manifestation of that. All separateness and individuality is directly known as an illusion, born of ignorance and masking the true nature of reality.

 

This ultimate experience of serenity and peace, transcending all conditions, is impossible to convey in words. It is likened to a vast ocean, utterly still. ‘It is indescribable by use of speech and is not an object of the mind.’ [Evans-Wentz W. Y.; Tibetan Yoga and Secret Doctrines; Oxford, Oxford University Press, 1967, page 150.]

 

To the religiously inclined, enlightenment is experienced as unity with God. Re-united in the love of God, the truth about the world is known and experienced directly. The terrible and illusory cycle of life and death is transcended in direct experience of the world as divine.

 

To the secular mind, enlightenment is experienced as a state of unconditioned awareness. Conditioned existence is witnessed, experienced and participated in with clarity, wisdom and delight, from a perspective of absolute subjectivity, transcending karma, space and time and all the other conditions. This is known with intuitive directness as illusory, being only relatively real and lacking in the absolute reality inherent in that.

 

 

 

T 5.5 Now that the far journey has ended, survey and secure what you have won.

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5.5 Now that the far journey has ended, survey and secure what you have won.

 

The far journey to understand and experience the true nature of reality is over. Begun long, long ago, the struggle to end your ignorance is finally and irrevocably over. You know who you are, and you know the true nature of what you experience during each moment.

 

In Implicate Technology teaching this is called the clear setting face to face with reality. Transcendentally still and clear, you experience reality as it is, directly and without ignorance or illusion. Reality is that, this is that, you are that.

 

That relative and illusory component of mind which comprises your individual mind has been transcended – so much so, that the purity of original mind is no longer tainted and corrupted by individual choice. Your whole psycho-physiological system has become a driverless vehicle, a tool for the use of that. Transcendentally serene and clear, your mind and body is, from the point of view of your inner experience, an empty shell devoid of volition.

 

Acting as a direct expression of that, you no longer have a propensity to act in such a way as to incur negative or positive karma. Your ordinary, everyday state of consciousness transcends the karmically reactive system. The lesson of reality has been learnt.

 

Although your mind may be free from the influence of karma, provided you maintain transcendental serenity, your body is not and cannot be free. Your body is a product of karma and that karma must be experienced. That is to say, your body must experience ageing, suffering and death according to its destiny.

 

In addition, you will be subject to the vast aggregations of individual karma, incurred across waves of incarnations, shaping cultural and global history. An enlightened person can be swept up in events every bit as much as an unenlightened person. Being enlightened does not exempt you from AIDS, terrorism, nuclear war, race war, economic deprivation or any other event of life.

 

Yet whatever may be the destiny of your body or your time, your mind has irrevocably won freedom. You may temporarily drift or fall from the state of absolute clarity, wisdom and delight, but you cannot lose what you have won. Any drift from direct experience of the absolute can only be temporary – Jesus’s agony and doubt on the cross, ‘My God, my God, why has thou forsaken me?’, was only the momentary result of a transient set of conditions.

 

If you do slide back into the karmically reactive system, then karma will guide you back into the enlightened state of mind. You have no need any more to practise meditation daily. You are now capable of living in meditation, although occasionally you may need to meditate formally to regain inner serenity.

 

The experience of mind in its unconditioned state at first seems bland. It feels, at first, like an infinity of stillness devoid of qualities and interest. This is simply due to unfamiliarity with the unutterably inexhaustible source of all forms of experience.

 

As a result of the initial impression of blandness, you may be tempted to retrace your steps along the path – simply because there is more apparent richness of experience, and more familiarity, in the events of the past. Resist that temptation; learn to maintain your consciousness in this new state of mind, just as you did at the beginning of samadhi. Although demanding at first, it will rapidly become second nature to remain in the unconditioned state.

 

The key to maintaining the final stage of enlightenment is to keep the mind in its natural state. Steadfastly remain in the qualityless stillness, transcending all conditions and all forms of mental activity: such as memory, anticipation, analysis and all forms of emotion or thought. Simply experience that, mind in its natural and unconditioned state, knowing that such experience is inexpressible and incommunicable.

 

Witnessing this with clarity, wisdom and delight, know that you are no different from anybody else. Knowing the nature of the illusion that is objective reality, be guided by karma as you work to help others along the path. Live for the service and benefit of others, according to your intuition.

 

As you work to help others understand the true nature of their experience and their suffering, always direct them towards overcoming the limitations they place on their own minds. Crippled by some combination of selfishness, stupidity, lust, greed or fear, the unenlightened person unknowingly limits the possibility of a fulfilled life. Treat each person uniquely and respect their limitations and weaknesses.

 

Explain to others only what they are capable of understanding at the time of explanation. Your goal is always to help them take the next step along the path. There is no hurry – this, with its ignorance and suffering. will last for an infinite length of time.

 

Witnessing this with the unconditioned clarity of that, know that conditioned existence and its inherent suffering are both unreal. Ignorance gives suffering the illusion of reality. Yet this is no game or pretence, and until the last unenlightened person knows that from direct intuitive experience, the endless cycle of birth, ageing, suffering and death will continue.

 

Time, ignorance and suffering last infinitely long, yet have only relative reality. The process that is conditioned existence will continue to unfold for the duration of time, witnessed and experienced by the absolute and only mind which embraces and transcends mere existence. Now that you have attained enlightenment for your psycho-physiological system’s individual mind, your greatest contribution to the general good lies in helping others along the path towards release from suffering.

 

 

T 5.6 What is effortless activity?

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5.6 What is effortless activity?

 

Serenely transcending the illusion that conditioned existence is an objective reality and witnessing this clearly in its true nature as the manifest form of unconditioned mind, the fully realised mind continues to live out the life of the body. Wholeheartedly embracing everyday life, the enlightened person loves, works, cares, contributes and offers service to others. No matter how much work the enlightened person appears to do, no matter how much effort a fully enlightened mind appears to expend, the inner experience of an enlightened mind is of effortless activity.

 

The enlightened experience is of desirelessness, of contentment and acceptance. What is done is done at the moment of action, as a direct expression of that, without desire or regard for the consequences. No personal gain is sought, because the personal, and the experience of gain and loss, are known in their illusory nature.

 

Expressed in religious terms, the enlightened person does only the will of God. Desiring nothing, exerting no effort of mind, God’s will is enacted through the enlightened person. The fully realised mind places no barriers between the world and the expression of God’s will.

 

Fully involved in everyday life – loving, laughing, crying, ageing, suffering and dying – the enlightened person experiences this with the body and the individual mind, and simultaneously witnesses this with the transcendentally realised mind. Everything is experienced as occurring without effort, even if the body and the individual mind are exhausted from working. Only the body, and the mind in its conditioned individual and separate form, work; mind in its fully realised state is ever serene and free.

 

In the final analysis, it is only desire which binds mind in its unenlightened state to conditioned existence. Freed from the bonds of desire, the enlightened person lives in the world and knows its inherent unreality. Enmeshed in desire, the unenlightened person lives in ignorance, mistaking the world itself for reality.

 

As an enlightened person, it is not given to you to make the rest of the world enlightened. You cannot take away the pain of existence for innumerable individuals. The world’s suffering will continue for measureless time. But by offering your service, according to your nature, to those seeking enlightenment, you will be doing the maximum possible to alleviate the world’s ignorance and consequent suffering.

 

Live, Act and serve others, according to your intuition.

 

T 6 The four formless adsorptions

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6 The four formless adsorptions

6.1 Exploring the enlightened state.

6.2 Transcending the illusion of separateness and difference.

6.3 That is infinite extension through infinite space.

6.4 That is infinitely conscious.

6.5 This is mere appearance, inherently dream-like and unreal.

6.6 Knowing this and that, go as karma bids.

6 The four formless adsorptions

 

6.0 Embark upon the four formless absorptions, knowing with the unshakeable certainty of direct experience that this is that. Become aware of the principles of construction of conditioned existence whilst living your ordinary everyday life. Without the need for daily meditation, explore and know the manifest form of mind in its original, pure and unmanifest nature.

 

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T 6.1 What are the four formless absorptions?

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6.1 What are the four formless absorptions?

 

Conditioned existence is the manifest form of God. This is mind’s original, formless and untainted nature locked in the relatively illusory and dream-like process of evolving back to conscious realisation of its original, formless and untainted nature. This in its entirety is the name of God, which no individual mind can encompass.

 

One by one, practice of these four absorptions peels away dependence on form, to reveal, to the enlightened understanding, direct intuitive experience of the formless and absolute nature of reality. Through increasingly subtle perceptions of the nature of the form and underlying structure of the process of conditioned existence, the true nature of the merely objective processes of reality becomes known. The reality of the apparently objective framework in which we live, the world of nature, is explored through these absorptions and traced to its formless roots in the absolute subjectivity of mind in its unconditioned form.

 

 


T 6.2 These absorptions are simply ….

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6.2 These absorptions are simply natural and spontaneous extensions and refinements of the fourth and final stage of enlightenment. It is as though, having scaled your way up a steep cliff, you arrive at the top to discover a vast plateau, and, instead of having to progress inch by inch, you can now explore huge areas with ease. These absorptions simply release knowledge of reality which has lain dormant in your mind; the plateau, the explorer and the act of exploration are, and have always been, an indivisible unity.

 

A characteristic of the fully realised mind is the experience of separateness and multiplicity as an illusion concealing the underlying unity of reality. The enlightened mind is primarily focused on the unity of reality; in religious terms, the enlightened mind is primarily focused on God. Such intense and simple concentration is the result of the sustained meditative practices mastered on the journey to enlightenment; except for brief periods of meditation to restore temporary disruptions of equanimity, you should have no further need of meditation.

 

To practise these absorptions, let your mind turn simply and naturally to the subject of each absorption. Allow your intuition to guide you as you explore the structure underpinning conditioned existence. Whatever knowledge comes to you in these absorptions, be clear: the manifest world of nature is simply an externalised and objectified aspect of the universal and all-embracing, original and formless mind of which you are a conscious and microscopic part.

 

 

 

 

T 6.3 Become absorbed in the base consisting of infinite space.

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6.3 Become absorbed in the base consisting of infinite space.

 

Witnessing the unfolding of conditioned existence with the unobscured clarity of the enlightened mind, you can transcend the relative and illusory perception of form. Every apparently separate person, place and thing is known to you in its true nature as a manifest product of the one and only mind in its unconditioned state. The ordinary everyday perception of the enlightened mind transcends mere appearances and intuitively apprehends the underlying unity.

 

With direct perception of the nature of reality comes spontaneous absorption in the flow of reality. The enlightened mind, aware of the karmic patterning which shapes and directs each moment, offers no resistance to the will of God. The futile conflict between individual desire and the flow of reality is resolved through unwavering acceptance of things as they are.

 

There are no choices for the enlightened mind to make. Knowing intuitively the actions to take, the enlightened person acts as karma determines. The enlightened life is lived in the effortless freedom of moving through the world while experiencing it as the manifest form of that.

 

The enlightened person pays no attention to apparent differences between self and others. All are known intuitively in their true nature as inherent equals, and all are taught according to their current level of consciousness. Underlying all appearance of difference is the one unified unconditioned mind; God alone is and all is God.

 

Leaving behind perceptions of form, resistance and difference, become aware of infinite space.

 

All activities, all experience, all things take place within the everunfolding context of the thought-process of the one universal mind, which forms, embraces and transcends conditioned existence. That, the Absolute Godhead, the Absolute Brahman, the Void, is outside of existence in its true and absolute nature. Only limited and conditioned things come into existence.

 

Existence is a conditioned and constrained construct of the one mind in its natural, original and unconditioned state. That devolves into conditioned form, as infinite extension through infinite space. The human mind, evolved by the far journey to the final and absolute stage of enlightenment into re-unification with that, becomes aware of the base comprising infinite space.

 

The infinite expanse of this is the conditioned form of that. Be still, absorbed in the base consisting of infinite space. Become aware of the unity pervading all of space and transcending all of time.

 

 

T 6.4 Become absorbed in the base consisting of infinite consciousness.

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6.4 Become absorbed in the base consisting of infinite consciousness.

 

Leaving behind perceptions of infinite space, become aware of infinite consciousness. Infinitely extended throughout this, the one mind is also infinitely conscious of conditioned existence.

 

(a) Each individual consciousness is a unique and equally valuable frame of reference through which that experiences and lives this. There are an infinite number of ways for mind in its unconditioned, nonexistent state to experience conditioned existence, across an infinite duration of time. All of conditioned existence is the living expression of that.

 

(b) Matter is an aspect of the universal mind which forms the background against which the individual consciousness experiences conditioned existence. The world of nature functions as the merely objective framework within which ‘I’ live ‘my’ life. Illusorily perceived, understood and experienced as objective reality, the natural world provides an external frame of reference to the relative individual consciousness.

 

In the transcendental state necessary for this second formless absorption, matter is known as the direct manifestation of mind in its first conditioned reflex of clarity, wisdom and delight in what is. Although everywhere suffused with potential for consciousness, matter is the primal and inherently unconscious expression of that in this. This arises as matter, which unfolds and develops according to the inherent explicate and implicate laws, as the thought process of that unfolds and develops.

 

(c) Arising from matter, sentient life came into being as the condition of time unfolded its power. Sentient life and inanimate matter have a common source in mind in its formless and unconditioned state. Originally, sentient life was one with matter, experiencing intuitive understanding of the inherent unity of all of conditioned existence.

 

With the passage of ages, sentient life lost its harmonious realisation of the inherent unity of this and that. As sentient life became absorbed in conditioned existence, rather than in the awareness of this and that as being eternally and indissolubly intertwined, ignorance of that and desire for this grew hand-in-hand. The frame of reference for consciousness shifted gradually and imperceptibly from that to this, and the illusion of the separateness of people and things became dominant.

 

As ignorance of the nature of reality grows, the law of karma comes into effect. This is in the process of evolving spontaneously, across the ages, towards conscious re-unification with that. The cycle of individual birth, ageing, suffering, death and rebirth unfolds endlessly, until ignorance is overcome and reality is known in its true, final and absolute nature.

 

T 6.5 Become absorbed in the base consisting of nothingness.

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6.5 Become absorbed in the base consisting of nothingness.

 

Leaving behind perceptions of infinite consciousness, become aware of nothingness. Experienced and known with the fully enlightened mind, this is known in its true nature as relative and so lacking in absolute reality. Nothing which exists, nothing in conditioned existence, has any absolute reality.

 

That is pure ‘I-am’-ness; mind in its absolute state is expressed in religious terms as the being of God – I am that I am. That is devoid of conditioned quality or activity, being pure, clear, serene, unconditioned, free and blissfully self-aware. In our true nature, each one of us is that and that alone.

 

Any aspect of life which is not experienced as that is relative, and so unreal and illusory; God alone is, and everything which occurs is God. Underlying all of life is its inherent emptiness or nothingness; God alone is the doer of activity – our minds and bodies are but vehicles for the divine will. The suffering in one’s life seems real when experienced from the relative, individual and separate viewpoint. The unreality of life’s terrible suffering is only understood once it has been witnessed from the absolute viewpoint.

 

In the same way, the nothingness or void underlying life can only be experienced and understood from the absolute viewpoint. The transcendent and divine nature of life’s ultimate emptiness is found in the enlightened experience of everyday life, knowing that the individual focus of experience is ultimately non-existent. From the absolute point of view of the transcendentally realised mind, conditioned existence is known in its true nature as mere appearance, given the illusion of substance and reality by unenlightened ignorance of its dream-like nature.

 

Despite the unreality of the world when experienced from the absolute point of view, the undeniable suffering of countless individuals continues as long as they remain locked in relative and unenlightened perspectives. Unreal as this suffering is, enlightenment is the only refuge from the endless cycle of birth, ageing, suffering and death. Implicate Technology is only one of many, many valid paths to release from the suffering inherent in conditioned existence.

 

When in the highest states of yogic awareness of the nature of reality, the enlightened mind is untainted and undisturbed by its own or another’s suffering. Perceiving the universal and all-embracing compassion suffusing the world, Act so as to ease the world’s pain. Teach the world to know the true nature of reality, with respect and tolerance for the relative validity of each model of reality.

 

 

T 6.6 Become absorbed in the base consisting of neither perception nor non-perception.

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6.6 Become absorbed in the base consisting of neither perception nor non-perception.

 

Leaving behind perceptions of nothingness, become aware of neither perception nor non-perception. Reality known through the senses is not different from transcendental, trans-sensual being. This and that are ever one and indistinguishable; God is the world.

 

From the relative point of view, this is undoubtedly tangible and real. From the absolute point of view, conditioned existence has only relative and illusory reality. From the perspective of the fully enlightened person, either or both of these points of view can be experienced as true.

 

This understood and experienced as that is absolutely real. The world understood and experienced as the will of God is absolutely real. The universe is real if perceived as Brahman. The Samsara is real if experienced as Nirvana.

 

The illusory temporal, conditioned reality is real if understood and directly experienced as the manifest form of absolute, unconditioned reality. Fully enlightened, serene and clear, this is known to you in its true nature as the moment-by-moment expression of the infinite harmony of that. There is no distinction possible between God and the world –  they are one and the same.

 

Fully enlightened, knowing through experience both the relative and absolute nature of conditioned existence, understanding the unity of the relative and the absolute, you live now as a conscious part of the universal purpose. Great in yourself, one with that and one with this, live your life without individual and self-willed purpose, fulfilling the karma of your body with humble acceptance. Knowing the divine nature of ordinary everyday life, go as karma bids you to teach the suffering and unenlightened the nature of reality, according to your gifts.

 

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T 7.1 Appendix 1: How to recognise a fully developed model of reality

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7.1  Appendix 1: How to recognise a fully developed model of reality

7.1.1 The sources of Implicate Technology.

7.1.2 The four generic paths to enlightenment.

7.1.3 The need for a politics of transcendence.

7.1.4 Primary characteristics of the four generic paths.

7.1.5 Characteristics of a fully developed model of reality.

7.1.6 Limitations of contemporary mainstream Christianity.

7.1.7 Implicate Technology used within a Christian context.

7.1.8 Re-vitalising Jesus’s original teachings.

7.1.9 Implicate Technology acts as a catalyst.

 

7.1 Appendix 1: How to recognise a fully developed model of reality

 

7.1.0 When a new model of reality with the inherent potential to be widely accepted evolves in any culture, it is the result of preparatory activities of karma across many generations of incarnations. To those who are most prepared, neither the coming of the model nor its content is unexpected, only its form of expression is unanticipated; to those who are ill-prepared, to those whose who are immersed in attachment to conditioned existence, the appearance of a new model of reality is as if from nowhere. As the adherents of a new model of reality grow in number, and so in influence, there is a tendency for them to conflict with the adherents of the prevailing model of reality.

 

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T 7.1.1 What are the roots of Implicate Technology?

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7.1.1 What are the roots of Implicate Technology?

 

The unified, coherent and structured system of meditation which forms the body of Implicate Technology meditative practice had its origin long before our earliest recorded history. In the West, a generally accessible description of these intuitively-based meditative disciplines has not been available. Conversely, in the East, the history of yoga has been traced back much farther than is possible when using the tools and methodologies of explicate, intellectually – based disciplines.

 

Up to the attainment of the first stage of enlightenment, the Implicate Technology meditative system is based on Chinese Taoist teachings [See chapter 1, Beyond the personality: the beginner’s guide to enlightenment]. The teaching on the second to the fourth stages of enlightenment is based on Tibetan Buddhist yoga [Evans-Wentz W. Y.; Tibetan Yoga and Secret Doctrines; Oxford, Oxford University Press, 1967, pages 101-153]. The modes of expression used in Implicate Technology to describe the experience of enlightenment owe a strong debt to Indian Hinduism [Godman, David; Be As You Are: the Teachings of Sri Ramana Maharshi; London, Arkana, l985].

 

Implicate Technology clearly acknowledges its debt to the practices and experience of these earlier models of reality. Equally, it should be clearly understood that Implicate Technology is not simply an amalgam of pre-existing Eastern meditative techniques. Yoga transcends all cultural barriers and histories, being the exclusive preserve of none.

 

The experience and lessons of the highly developed Eastern implicate technology systems are utilised and expressed by Implicate Technology in a context adapted to the demands of late-twentieth century Western secular culture. These Implicate Technology teachings are the systematic and coherent record of contemporary experience on the path to the final stage of enlightenment. Their purpose is to guide and assist others on the far journey along the path to enlightenment.

 

The Eastern models of reality reflect an awareness that the journey to enlightenment can take many, many lifetimes. Implicate Technology acknowledges the truth of this, and recognises the novelty of such a perspective in our materialistic Western culture. Up to the late-twentieth century we in the West have lacked the generally accessible cultural perspective necessary to be at ease with the idea of an evolutionary journey across many lifetimes. However, we have been prepared by the evolutionary pattern of karma for a sudden, widespread quantum leap in spiritual development in this generation of incarnations.

 

Be assured: from the day you start meditating until the day you realise the final stage of enlightenment, the total time elapsed can be as little as eighteen months. To travel this path, from ordinary consciousness to realisation of the unity of reality, in such a short time requires wholehearted dedication and commitment to the practice of these teachings. By meditating as instructed, and so releasing the experience of previous incarnations, you will spontaneously find out how far along the path you have already travailed in previous incarnations.

 

As well as having roots in Eastern meditative systems, this Western model of reality is also rooted in the Jewish mystical tradition. Developing separately from the mainstream of Jewish culture, the Kabbalah has flowered over the centuries. Splendid in its vision, the Kabbalah has evolved into a fully developed model of reality.

 

The Kabbalah’s greatest achievement has been to identify, in Jewish mystical terminology, “the ten energy-essences that are …………..in constant interplay and underlie all of the universe” [Hoffman, Edward; The Way of Splendour: Jewish Mysticism and Modern Psychology, Boulder, Shambhala, 1981; page 234]. These energy essences, known as the ten sefirot, can be diagrammatically represented in the Kabbalistic Tree of Life. By means of this diagrammatic technique, the Kabbalah is able to model, analyse and understand any situation in terms of the interactions of the ten sefirot.

 

The ten conditions of Implicate Technology, which are in constant interplay and underlie all of everyday experience, are, simply, the ten sefirot writ large. The ten conditions are an articulation of the same vision which developed the ten sefirot, expressed in terms more generally accessible. The ten conditions are the ten sefirot translated from the framework and language of Jewish mysticism into the language used by ordinary, intelligent people in the context of their everyday lives.

 

Rooted in direct experience of the true, final and absolute nature of reality, Implicate Technology clearly acknowledges the similarity of its structure to other models of reality. Apart from personal preference and cultural relevance, there is no inherent advantage of any one fully developed model of reality over another. The ultimate truth is inexpressible, and any model of its nature must necessarily be conditioned and relative.