4.1.3 What are the meditative practices for transcending the illusion of individuality?

Committed one-pointed practice of the exercises in this section establishes the ability to distinguish between the individual sense of ‘I’, the small and relative part of mind in which thoughts occur, and the absence of the individual sense of ‘I’, the absolute mind transcending the thought process. Our Western educational systems endeavour to bring a child to maturity with a well developed sense of individuality. In contrast, through these advanced meditative exercises, you will learn that ‘I’-oriented awareness is a cripplingly limited and confining way to experience reality.

The illusory, subjective sense of ‘I’ is the basis for the wrong understanding that this is an objective reality. Put simply, common-sense wrongly tells you that ‘I’, ‘you’ and this book are three clearly separate things. It is essential to transcend the individual sense of ‘I’ through meditation if you are to break out of the illusion that there is now, or ever could be, separate and unconnected people, things or events.

In reality, all perceptions of difference and experience of separateness are merely the superficial result of misunderstanding the nature of the ten conditions. All people, events and things – all that is, has been or can be – are, in the final analysis of the enlightened mind, superficial variations in manifestation of the one, formless, qualityless, universal and all-embracing mind. These Implicate Technology teachings of the clear setting face-to-face with reality have only one result – the reuniting of the individual consciousness with that, its original nature.

All individual and cultural aims, achievements and experiences are simply evolutionary steps along the path to re-unite this with that. Some times are warmer, some are cooler; all times are movement towards realisation of that, obscured by the play of the ten conditions. Your conscious contribution towards this vast evolutionary goal begins with understanding, through direct intuitive experience, that ‘I’ and ‘objective reality’ are two apparent opposites which in reality are different aspects of the same unity, locked in an eternal illusion of separateness.

The goal of this part of the teaching will be realised when you know with the certainty of your own experience that the meditator, the object of meditation and the act of meditating are one. The observer, the thing observed and the act of observation are inseparable. The meditator, who is yourself, simply cannot be found when sought in the disciplined manner taught here.

Unenlightened Western scientists, groping in the dark (that is to say, lacking a coherent and structured model of reality) with enormously expensive technology and years of training and experience, have established through experiments that the observer, the thing observed and the act of observation are inseparable. You, alone in meditation, can establish the same truth about the nature of reality with a far greater authority of understanding. Our vastly expensive Western explicate science provides no conclusions or insights into the nature of reality which cannot be reached with greater understanding and insight by the individual using the tools of the world’s many implicate technologies.