The Life of Understanding – Franklin Jones – The Knee of Listening Lesson Week 6








The Life of Understanding Series

A twelve week course
taught by Bubba Free John starting in January
1973


(Week
6 – pdf
)
 



The Meditation of
Understanding

By Bubba Free John

(Franklin Jones)

 

“Until understanding becomes a
radical activity, it simply involves the observation of
experience itself appearing as levels of being, bodies,
realms, and experiences. This is not meditation.” In quotes
I have it here. This is not what I truly mean by meditation.
This is what goes on prior to the radical activity, the
activity that is real insight and enquiry. So this process
of observation, self-observation, is not meditation in the
strictest sense and at this stage in one’s spiritual life,
this student stage, the period of listening, “the individual
need only observe and understand” or come to
understand.

“But when understanding is fulfilled
in the conscious, inclusive, transforming, cognition of
experience and seeking,” perhaps here since that general
time I began to use the word “re-cognition” more, that word
would be appropriate to use here, the re-cognition of
experience and seeking. “Then meditation will become a real
impulse,” when insight arises, in other words. Then
meditation in the strictest sense of enquiry, of a positive
activity, of something you bring to experience moment to
moment becomes a possibility.

“At this point the individual should
begin to enquire and this is his meditation. This enquiry,
whether or not he does it as a formal exercise.” In other
words it goes on as an intelligent activity throughout the
day. It doesn’t necessarily take on the form of verbal
mentalization of the enquiry always. But every form of it,
whether he uses the verbal enquiry or not is this same
meditation in the strictest sense. “When he has the impulse
to do it, formally or intensively, he should do it as I am
describing it here”, this sitting in the morning and the
evening and the like.

“When meditation has become radical
consciousness.” In other words, when this meditation, this
real meditation, has taken on its most radical form, “then
abide in that consciousness, which is no-seeking in the
heart, and when you act remain in this natural meditation,
or enquire, as you feel inclined.”

So this little paragraph here is
really a summation of the stages in the life of meditation.
Its first phase is not meditation in the strictest sense.
It’s the phase of the student where one listens to the
Truth. Hearing the Truth and observing life is the beginning
of this process of understanding and the earliest form of
meditation, then, which is not meditation in the strict
sense of enquiry, of this positive intelligence. It’s simply
this process of hearing the Truth and observing life. This
takes place quite naturally under the conditions of
Satsang.

Observation tends to take place
quite naturally whenever the condition of relationship is
enforced apart from your own inclinations. So whenever you
are brought into Satsang you reflect your own qualities to
yourself. So one who’s become a student of the Truth, who is
listening to the Truth, who is listening to the Guru,
listening to the communication of the Truth, begins to
observe quite naturally. He begins to observe himself,
observe levels of being, bodies, realms and experiences. In
other words, he begins to observe his own activity. He
begins to observe the world and its activities. He just
randomly observes everything, everything that arises,
internally, externally. And it is not a motivated process of
self-observation especially. It is something that takes
place without much self-consciousness, as a result of being
put into the condition of Satsang. And listening to the
Truth. A person begins just to look at things, sense
something about it. He randomly becomes more sensitive to
what is going on and this begins to become little bits of
insight.

As soon as he listens at all to the
Guru, he begins to grasp something, usually something about
it is communicated and some sort of insight takes place
whenever this listening takes place, hearing in some sense
always accompanies listening, or almost invariably does. But
it doesn’t become profound, radical re-cognition until this
process of self-observation, that is the response to the
hearing of Truth has gone on, become random, generalized.
Insight begins to awaken in specific areas in your own life.
When you grasp this basic notion, this basic idea, this
fundamental criticism of ordinary experience, that I’m
talking about all the time, awakens in you, in your own
life, in the midst of this process of random
self-observation, in the form of practical insight in
relation to your own activities, so you see this avoidance
of relationship. But you really see it. You see yourself
doing it. In some way that perhaps is not even particularly
obvious to anyone else.

You just begin to grasp, in more and
more inclusive terms as well, your own process that
corresponds to this avoidance of relationship. At first it’s
more or less superficial and random insights. These insights
become awakened in more fundamental areas of your life and
these fundamental insights begin to blend with one another
so that you begin to grasp the whole activity of avoidance
of relationship, always in a more and more fundamental and
inclusive way. And so when listening and hearing the Truth
which becomes self-observation, has been developed to the
point of critical insight, fundamental, inclusive insight,
that is the next line up on page 173.

That’s “when understanding is
fulfilled in the conscious, inclusive, and transforming
cognition of experience and seeking, then meditation will
become a real impulse.” In other words, this earlier
process, this stage of the student, of one who listens to
the Guru and begins to take on certain of the conditions,
the fundamental condition being Satsang itself, it is
fulfilled when insight has become so profound. And that
involved this inclusive, transforming, cognition of
experience and seeking. Inclusive, transforming, cognition.
In other words, it’s not just a little insight. “Oh, yeah, I
can see something, oh yeah, I can see that’s true about me.”
That’s when you really see it, and when you can’t help but
see it. And where you see it in everything you do. When it
begins to haunt you. When it becomes a fundamental
realization, that’s the stage when this process of
understanding has been fulfilled in a truly significant way.
That’s the recognition that begins real meditation. At this
point then, meditation in the sense of which I am speaking
of it, real meditation, enquiry, becomes a real impulse. It
doesn’t at that point suddenly become something of which you
are the master. It’s at this point that it becomes possible.
And it’s at this point, that it begins to awaken in a
person. It’s at this point that the use of this enquiry
really begins to make some sense. It’s not something anymore
so much that is alien to him, that he’s going to try out on
himself. Insight has become fundamental in his own life. He
understands himself in this fundamental way, in his own
terms. Just so the enquiry, “Avoiding relationship?” at that
point also becomes obvious. It’s also an extension of his
own experience, his own intelligence.

“So, at this point, the individual
should begin to enquire and he will begin to enquire. He’ll
already be enquiring at this point. The insight is the
enquiry. It’s the living intelligence. But not he can bring
this living intelligence that is already understood to
moment to moment experience, to moment to moment life and
awareness. And “this is meditation”. This is true
meditation. This is not the motivated exercise of someone
who yet knows nothing. This is the unmotivated expression of
one who already understands, in a genuine way. This activity
of intelligence, of the living insight, this living,
inclusive insight, is meditation. Even when it’s not done as
a formal exercise. In other words that quality brought to
moment to moment experience, apart from the formal times
when you are sitting in Satsang at home in the morning and
evening, or at the Ashram or whatever. Just the quality
brought moment to moment to experience is also this
meditation. But “when he has the impulse or when it is
appropriate as well to do it formally and intensively he
should do it as I am describing it,” as I have already
described. So this is the middle stage then of this life in
meditation.

The last paragraph reads though
“when meditation has become radical consciousness, then
abide in that consciousness, which is no-seeking in the
heart. And when you act, remain in this natural meditation,
or enquire, as you feel inclined.” In other words, this
enquiry itself has a radical form, just as enquiry is
radical meditation. Radical meditation has its own radical
form. Its own radical fulfillment, perfect form. And it’s
most perfect form, its very form, its very self, very
Reality itself. That is the most perfect form of meditation.
That is the most perfect form of insight. The most absolute
form of enquiry is to abide as the Self, or to abide in its
quality to one or another degree. So abiding in that
intensity that is the heart, no seeking in the heart, very
Reality, very Self, consciousness without dilemma, without
separation, without implication. That itself in itself is
the radical form of enquiry. The radical form of insight.
And so you may abide in that condition, as that enjoyment
moment to moment. And that itself is the highest form of
meditation.

So when meditation has become full,
and when enquiry has become random, infrequent, less and
less frequently necessary, but when even the subtle forms of
it, have become more and more random, less frequent, less
necessary, and this fullness that is the characteristic
enjoyment of one who enquires becomes more and more steady,
living as that, not trying to remain as that. But when it
spontaneously is already there, living as that is
meditation. And one who is enjoying such enjoyments from
moment to moment, simply does that. And he may also randomly
enquire at times and do about all the other things
appropriate to the life of understanding.

And the next section begins with a
capsule statement of what understanding is as a critical
comment on ordinary life. It’s a summation: “The world is
seeking, nothing more.” From the point of view of
understanding, this is all that is going on. This is all
that human beings are up to, the search, the great search,
which human life is the tradition of the great search. It’s
one vast enterprise, based on the same activity, the same
fundamental dilemma underlies all human activity and
everything that you see human beings doing, even though they
have peculiar differences, not just the uniqueness that is
natural to every living being, the differentiation from
others, the qualities that differentiate groups of people,
nations, groups within nations, religious groups, spiritual
groups, economic groups, racial groups. All the games of
activity are all expressions of this great tradition which
is the great search. The world is seeking. The activity that
is the world is this search expressed in all of the ways
that it is expressed. But nothing more. This is the
criticism that understanding brings to life.

From the point of view of the
search, the seeker can get very philosophical, he can sweat
it out for a while and begin to get a little critical of how
it usually goes and he can say, “Yes, we’re all sort of
crazy. We’re all wavering, we’re all missing the mark. We’re
all sinners. We’re all this or that.” And he can try to
refine his seeking. Transform it perhaps in a way that looks
to him to be the exact opposite of the search or the exact
opposite of what he is ordinarily up to. The seeker is
periodically cleaning his search, restoring it, getting back
to zero and starting over again, either by purely negative
ways, through suffering and death or getting back to zero by
making himself lean again so he can start out fresh. The
seeker very often is a revolutionary. He makes dramatic
changes at times in his life.

But understanding is not a
revolutionary activity or point of view. It’s always a
radical one. A perfect turnabout. So from the point of view
of understanding, nothing but the search is going on in
life. Absolutely nothing, so it’s not a matter of refining
what’s going on in the world and making it a little leaner
and turning it towards some spiritual ideal perhaps rather
than its worldly so-called materialistic ideal. It’s not a
matter of just changing direction in any revolutionary or
mediocre way. It’s a matter of a radical turnabout because
the only thing there is in life ordinarily is the search and
it only becomes something other than that when there is the
most radical re-cognition, the most radical perception or
understanding of the activity of life itself. So “the world
is seeking. Nothing more.”

The next sentence defines seeking
itself. “And all seeking is suffering and separation as
conscious creations.” This is the nature of the activity of
the search then, which is always motivated in dilemma. The
search is always consciously, or responsibly creating
suffering and separation as experience. The history of human
experience is essentially one of suffering and separation in
all of its myriad forms and these are its own creations.
Suffering is not what is happening to the seeker and that’s
why he is seeking. Suffering is what the seeker is creating.
Now by consciously here I mean responsibly. If the seeker
were to perceive or to examine his own suffering, examine
the adventure of his life, he would discover that his
suffering, his separation, his isolation, is his own
creation, moment to moment. He’s doing it just as
deliberately as any physical act.

So suffering and separation “are
created by the perpetual activities of identification,
differentiation and desire.” Seeking manifests in the forms
of suffering and separation, isolation and dis-ease. But the
qualities, the various kinds of suffering and separation
that tend to manifest are themselves expressions of these
fundamental qualities in conscious life, which are the
qualities of identification, differentiation and desire,
which I have talked about in a number of ways.
Identification is this whole drama of separate self-sense,
in its subtlest forms, not just as self-imagery. That
self-imagery has more to do with the quality of
differentiation or mind or thought. But self-sense prior to
imageries. Just the self-sense itself, which is always what
is dramatized when you become selfish, or working from the
point of view of yourself as an entity. So these qualities
of suffering and separation are built on first of all, the
separate self-sense in all its form but as an essential
quality, as an essential activity in consciousness. The
fundamental contraction at one level of consciousness is
this separate self-sense just as at the physical level it
can take the form of a sensation, a cramp of some sort in
the psyche it takes the form of the separate self-sense.
That is why Maharshi says the “I” thought is the first
thought.

The next activity of which suffering
and separation are the manifestation is the activity of
differentiation. Distinction, difference, other. Wherever
there is an other, there is fear. This whole process of
differentiation or thought. Examine the process of thought.
Thought is just momentum of differentiation. Just as you are
never, barely for an instant, without this separate
self-sense of an omnipresent condition of consciousness,
thought is also hardly ever interrupted in the waking state
and it is always in the form of differentiation, that’s all
thought is. Thought is differentiation. It’s the generation
in consciousness of the sense of differences, either between
two or more things. This over against this. Thought is
always in the form of a distinction. So the separate
self-sense or what we commonly call ego and now
differentiation or thought.

So ego, thought and the third
mentioned here is desire, which is generated by these two.
What is the activity of the entity, separate one, in the
midst of his endless activity of differentiation or thought.
It is movement, motivated, desire, always motion. A
particular motion. People don’t move non-particularly. You
always move in a particular way. Movement is always
directed. It’s always in the form of desire. Motion that is
without desire is motion without particularity, without
specific direction, or goal. So it’s absolute motion. Motion
without desire. It’s perfect motion. It’s without a center,
as well as without a goal. So it is the absolute being. The
perfect God. That’s the only form of desirelessness
ultimately. But desire as we ordinarily know it is
particular motion, motivation. It’s this entity, separate
self-sense, acting through some mode of differentiation,
some quality of thought. So, the ordinary life from moment
to moment is the separate self-sense involved in the
qualities of thinking or differentiation. Moving,
particularly motivated, living as desire.

This is the activity from moment to
moment, of the ordinary man and he’s not doing anything
else. This is the waking state. This is what individual life
is in this plane of existence. It isn’t anything else.
Nothing arises that’s not essentially included in this
description of existence. But the results of this mode of
activity are always forms of separation and suffering or
limitation. That’s all that can be accomplished with that
machine that I have just described. Nothing else can be
manufactured by it other than limitation and separation
because it always begins with that. It never assumes
anything more fundamental than separation because the
separate self sense is its germ. It never assumes anything
more fundamental or inclusive than differentiation, than
suffering or limitation because its very mind, its very
psyche is separations, differences, distinctions and
limitation. So all that desire elaborates is the drama of
separation, which is the image of the separate self-sense or
ego and the drama of limitations, which is the outward
expression of the whole process of differentiation or mind.
So all that is accomplished by the life of seeking, which is
the only thing that is going on, is suffering and
separation, limitation and distinction. This is the
continual accomplishment and this is all that is
accomplished and all activity is of exactly this same
nature, and that is all that is ever done. Nothing else is
ever done and nothing is ever realized except this
fundamental quality that I am describing, of limitation,
differentiation, distinction, separation, isolation. This is
the only cognition. This is the only form of awareness. This
is the one quality of conscious existence that we say beings
enjoy, so-called, in this realm of life.

There are many, many qualities,
so-called, or perceived and experienced, from hour to hour.
That is why people continue to think that it’s all leading
somewhere different and they continue to thrive on the
search. But the more sensitive you become, the more you
become aware that there is only one form of cognition or
awareness and that is this structure of limitation. And that
is all that is felt, truly, from moment to moment and it’s
only when consciousness returns to this zero of the one
thing known from moment to moment in the ordinary sense that
this insight that I’m talking about arises that breaks the
bondage. It’s only when you’ve become so limited, when you
have no options truly. When you realize that the one quality
of knowledge and experience and existence from moment to
moment is as far as I’ve described it, it’s at that moment
that you truly are confined. You have no games to play that
you can depend on any longer because you know all games are
essentially based on the same impulse, the same structure
and realize ultimately the same vision, the same cognition.
So when you are truly locked in to this one form of
existence, which is ordinary suffering, the search. It’s in
that entrapment, that isolation of real re-cognition, that
the whole process is undone.

That’s why I continue to stress that
there is a crisis in consciousness involved in spiritual
life, because you must come to this zero of re-cognition in
which you see the one thing cognized, the one state lived,
in which you see the search as your very condition. It’s
only when you’ve returned to this condition of suffering
without recourse, it’s only when you have fallen into your
own limitation, that the insight can arise as I have
described it. So there must be a crisis. There’s a purifying
dis-ease involved in spiritual life. There is a crisis.
There (is) are qualities of suffering, so-called, or
limitations, that are awakened in the spiritual process that
cause discomfort and ultimately you must fall into perfect
discomfort. You must die in exactly the way I’ve described
it in the book. Not necessarily in such an event. Such a
psycho-physical crisis that I described there. But something
of that nature must arise. It must be a perfect crisis in
consciousness in which this one form of ordinary knowledge
is seen perfectly and known to be your condition from moment
to moment. Knowing that you have no way out of this in the
ordinary way. That the search does not lead outside of it.
At that point all of the hopeful forms of the search, even
the hopeful forms of it, become unavailable to you. Not just
the negative forms. It’s not like a conversion experience
where all of a sudden you are going to become good from now
own. It is a moment of realization in which you know you
have no options, no alternatives, either to be good or to be
bad. Neither to exploit yourself nor to become spiritual.
When you have no turning possible, when no direction means
the Truth, and only when this crisis becomes your actual
condition, when you truly are suffering, not when you are
throwing your suffering away, not when you are forgetting
it, but when you are truly realizing your suffering. And I
mean this in a very literal way. You must realize your own
suffering. You must have the profound vision and conscious
realization of your own suffering. Your own ordinary
condition. It is only at that point that this turn-about is
generated.

Alright, so the next line in this
particular paragraph reads, “These are the mechanism of the
avoidance of relationship.” In other words, this whole
affair that I am describing and using the term avoiding
relationship or the avoidance of relationship to describe,
is based on this tripartite or three-formed activity of
identification, differentiation and desire. The forms of the
avoidance of relationship are all forms of these three.
Everything that is the avoidance of relationship is either a
quality of the separate self-sense, a quality of
differentiation or thought, or the quality of motivation or
desire. There is nothing that is the avoidance of
relationship nor is there anything that is human activity
that is not one of these three qualities, one of these three
functions. There is nothing that is ordinary human activity
that is not one of these three.

“And these three are continuously
performed in the various levels of being” or of life,
psycho-physical life and prior to that even, “corresponding
to what are called the chakras or the circuit of creative
centers and the various bodies, realms and experiences.” In
other words, this activity of identification,
differentiation and desire, this activity of the avoidance
of relationship, this activity of suffering and separation
and limitation, is taking place at every level of existence,
at every level of function. It is not as if we have some
subtle functions that are free of this like the chakras or
the internal system. It is not like its free so all we have
to do is turn away from our gross existence into our
internal life and we are away from all that ordinary
activity of the search and suffering. No, this activity is
performed in the chakras as well. Start meditating on the
chakras and you will be doing the same thing that you are
doing when you are walking down the street playing your
number in the world. And you’ll find you are doing the same
thing in dreams. That you are doing the same thing in deep
sleep. That you are doing the same thing in all states of
consciousness. In all worlds where you could possibly have
experience.

That’s why it is said that those who
after death, who because of their super purity or whatever,
their qualities, are born, or manifest, have manifest
experience in some higher worlds that appear like heavens
compared to this world. They must still go through the
process of realization or understanding, of radical
knowledge and become liberated into the true form. Even
though they are in these heavens, so-called, conditional
heavens of the cosmos. No matter where you can go you will
be doing the same thing. In my own experience, all the yogic
career, and all the visionary phenomena, all the going to
other worlds, and all of these fantastic experiences, they
were all expressions of the same activity. This is one of
the things that was overwhelming about it for me. Nothing
was changed by these events. Nothing was changed by my
appearing as a God in a golden world. I was doing the same
thing. I was in the same state. I was having to go about the
same thing that I would do here. I was having to go about
the same process of intelligence, of understanding, of
re-cognition, of realization, of liberation, of Truth. I was
having to make the same demands on myself, the same inner
tapas of spiritual discipline was required of me in some
sublime world that was required of the in this world.
Perhaps I was less likely to become involved in it in one of
these sublime worlds because of the whole condition of
consciousness that tends to be generated in such a state.
It’s like being drugged or drunken or elated in a purely
physical way. Your essential condition isn’t changed but
your perceived condition has become such a pleasant
distraction that you tend not to be intelligent. It’s like
being born with a fantastic appearance, Cary Grant, Marilyn
Monroe, or somebody with less problems than Marilyn Monroe,
but born with absolute attractiveness and absolute ability.
Really have it. To be born with millions of dollars,
absolutely attractive, with all of the abilities that a
human being could possibly generate. There is nothing to do.
Nothing is required of you in order to survive, in order to
be delighted, in order to enjoy what seems to be enjoyable
in life. So the affair of real intelligence will be
difficult to generate in such a person, unless he goes
through a process of difficulties, of karmic transformation,
or purification, through circumstance, or whatever. So it is
like being born in one of the God worlds, that situation.
And everybody has these experiences of knowing people who
have got it made, who really haven’t got anything inside.
Oh, a human archetype of a person who looks good, has
everything and can do everything but who is really sort of
nothing, nothing going on. No real intelligence. It’s like a
computer. It hasn’t got fundamental intelligence. It’s
functions are quite beautiful.

So this activity is being performed
at every level of life and we don’t have a level of life to
resort to that is Truth. We don’t have the chakras to resort
to. We don’t have another world to resort to. We don’t have
another state to resort to. In other words, the search is
not appropriate. The search is always leading to an other
place, an other state, in this life or outside of it. But it
is always an other condition that this search is moving
towards. But no matter where you could go, no matter what
state you could enjoy as a condition the same activity would
be going on, the same strategy, the same search, the same
limitations are being manufactures. So we really don’t have
any options. So the options, the usual traditional options
of spirituality are no more the options of Truth than the
options of a libertine who just exploits the capacity for
perception and sensual enjoyment. Ultimately the only resort
is this radical perception of Truth that is Truth itself.
“The consciousness of the seeker is a constantly changing
perception of dilemma.” But the cognition of the seeker from
moment to moment is of dilemma. The dilemma is his
motivation. The search is built on a prior dilemma, the
search goes on because something is wrong, something is felt
to be wrong. The problem already exists before you pursue
the solution of it. So the search, which is the ordinary
activity (of) in the human world is founded on this dilemma,
this fundamental sensation of separation, distinction,
opposition, limitation, a subtle sense that perhaps is not
easy to describe or identify is at a the core of our
ordinary experience and it is a subtle pain, a subtle
limitation and aggravation, a dis-ease and this motivates
ordinary conscious life. So the seeker’s consciousness or
awareness or perception is just a continuous modification of
this sensation. It is an elaboration of it. It is like one
idea or basic form constantly elaborated or shown in
different ways.

“And in all that he does” (still
speaking of the seeker now), “he is always, only avoiding
relationship.” No matter what he does, this is the one thing
that he is doing and the one thing that he is always
realizing is dilemma itself. So this paragraph, is in a
capsule form, the basic criticism that the man of
understanding has to wake of the world in general, of
ordinary experience. This is the implication or the critical
interpretation necessary for one who understands.

The next paragraph now apparently
goes into discuss what understanding itself is.
“Understanding is the recognition” or re-cognition, knowing
again, “of seeking as the active principle of our lives.” So
this is what understanding is in one sentence. That
fundamentally is what understanding is. “It recognizes the
effects of seeking, its qualities and sources, the areas of
its operation and the methods of its functioning. It sees
that seeking is the substance and entire meaning of every
moment of our ordinary lives.” I don’t think there’s
anything necessary for me to say more about that. It goes
back to what I was saying in comment on this previous
paragraph.

“But understanding itself”, it goes
on, “since it is radically aware of seeking, is not
seeking.” Understanding is not itself a form of the search.
It is the radical re-cognition or knowing again of
everything that is the search. Therefore “understanding is
prior to and apart from every kind of seeking and the whole
drama of ordinary life. Therefore, it not only sees all life
as seeking, but enjoys itself as fundamental reality prior
to all seeking.” So understanding is not simply the
perception or obsession with this whole affair of suffering
and seeking. A fundamental aspect of the intelligence that
is understanding in relation to the processes of existence
is a critical re-cognition of ordinary activity. But this
understanding itself, the consciousness that is this
understanding, that is enjoying this fundamental insight, is
prior to all of the effects, and all of the activities, and
all of this avoidance of relationship, this whole drama of
ordinary life.

So this conscious enjoyment that is
also manifesting as this intelligence is that very conscious
enjoyment that precedes the search. It is that fundamental
reality that exists, prior to and beyond all of the
multiplications of suffering. So this understanding, this
real consciousness, “perceives no seeking, non-avoidance,
non-separation, unqualified relationship and unqualified
consciousness.” These are the qualities in so far as they
can be described. These are the qualities of real enjoyment,
of radical consciousness, of our real nature, prior to the
search, and apart from the whole life of seeking. They are
no-seeking, just as ordinary life is only seeking. They are
non-avoidance, just as ordinary life is only the avoidance
of relationship. Non-separation, just as ordinary life is
only separate self-sense and the creation of separation.
Unqualified relationship, just as the avoidance of
relationship is always realizing qualification or separation
from relationship in the condition of relationship. And
unqualified consciousness, just as the ordinary life is only
endlessly qualified consciousness, endless multiplication of
limitation, differentiation, though, separate self-sense,
desire.

“The enquiry (“Avoiding
relationship?”) is the form of understanding.” In other
words, this intelligence, this real insight that develops in
the process of Satsang, of listening and hearing and
insight. Its form, its expression, if you could sculpt it or
picture it, or say it, find an equivalent of it, it would be
this enquiry. It is just an extension, an illumination of
the whole affair that is this insight. It is the capsule of
that whole intelligence. It is a potent form, much in the
way that mantras are spoken of in itself contains the
implication of the entire process of radical intelligence
and realization, of real consciousness. So it is the very
form of understanding, just as there is the very form of God
or Reality. It is the expression of condition or form in
which this understanding, this intelligence persists in one
who understands.

“When understanding has in fact
developed as insight, as a result of hearing the Truth and
observing life, then it is brought to life directly in the
form of enquiry.” This enquiry I am describing. Let me go
back to this sentence again. “When understanding has in fact
developed as an insight, as a result of hearing the Truth
and observing life.” In other words, Satsang precedes this
whole affair, Satsang is always its condition. Satsang is
that condition in which self-observation develops in this
precise way that I am describing. Life with the Guru, in
other words, is the condition that becomes this knowledge,
this understanding. Then this enquiry, this intelligence, is
concretely and consciously, positively brought to life
directly in the form of enquiry. In other words, when this
insight is alive now we are at this middle stage of real
meditation and the whole affair of listening and hearing has
become an inclusive, profound understanding.

At this point, enquiry itself, may
be brought to experience, to awareness, moment to moment.
Just as before the person was sort of randomly observing
life under the conditions of Satsang, now, having matured in
Satsang, he can approach life itself with enquiry, as if
enquiry were his very body, his very form. Now he approaches
life in this form. And life comes through this form. Life
moves through this form, this enquiry, this form of
intelligence constantly, and it is continually transformed,
obviated, undermined by what he is, which is this
enquiry.

“The man who enquires is no longer
seeking but continuously understanding seeking. Seeking is
no longer the form of his actions or his consciousness.
Understanding has become the form and action of his
consciousness.” So this man who is living in the stage of
real meditation is no longer a seeker. He is no longer
resorting to other places, other states. In him there is
this awakened intelligence, this awakened understanding of
the whole ordinary process of existence in the way that I
have just broken it down to you. And so the activity that is
alive in him is no longer the search but this understanding
of the search, this continuous penetration and obviation of
ordinary activity.

“As understanding and enquiry
continue, the forms of seeking and the whole enterprise of
separative life pass before the one who enquires. And
continually the sources of that action and the consciousness
that identifies with them are brought to the condition of
understanding. By degrees the man of understanding becomes
less and less absorbed in the forms of seeking and
understanding and enquiry lead constantly to the reality
that is their foundation. Attention gradually ceases to be
involved in the seeking and the understanding itself is and
to which enquiry constantly leads attention.”

So this paragraph is getting us into
the third or perfect stage of enquiry by describing what
happens in one who has begun to enquire in this real way.
“The forms of seeking and the whole enterprise of separative
life pass before him.” This is in his formal meditation, in
his life in Satsang — all the qualities that his life takes
from day to day. The whole affair of the search passes
before him. In the world, he sees it in other people
certainly but he sees it more and more fundamentally in
himself. Without himself being fully wedded to that
activity, even though he is still alive in it and certainly
animating it to a degree, this other function that is
understanding is alive in him. Seeing and obviating —
dissolving this affair as it arises. So he’s seeing it arise
in the whole expanse of it on every level. Even on profound
internal levels. Such a person may be going through all
kinds of profound internal experiences but the process of
enquiry and understanding, in a real sense, is taking place
even in relation to those as they arise.

So “continually the sources of that
action” — this whole action of avoidance “and the
consciousness that identifies with them are brought to the
condition of understanding.” One who enquires is bringing
everything, spontaneously into the condition of
understanding so that he is only understanding — perfectly
understanding, radically understanding. “By degrees the man
of understanding becomes less and less absorbed in the forms
of seeking. There’s a dissolution at the point of contact
between awareness and these manufacture forms. It begins to
break down and to loosen so that the whole process of
seeking absorbs him less and less. His alternatives absorb
him less and less. “And understanding and enquiry lead
constantly to the reality that is their function.” In other
words, the process of understanding is really making itself
obsolete the more perfect it becomes. So the whole process
of enquiry is leading you to that reality that is the
foundation of understanding itself — that is the foundation
of enquiry itself.

“Attention gradually ceases to be
involved in the seeking and the understanding of seeking.”
Even the understanding of seeking, which is the primary
operation of the middle stage of the life of understanding
is dissolved in the perfect stage of enquiry. Attention
ceases to be involved in it, in this constant enquiry in
even its subtle forms and “it rests” — attention rests “in
that which understanding itself is and to which enquiry
constantly leads attention.” And this is that very Self —
the Heart. “Finally there is no seeking, no enquiry, no
understanding of seeking, no event. There is no-dilemma, no
suffering, no-separation. There is no identification, no
differentiation and no desire. There are no levels of being,
no bodies, realms or experiences. These are no longer
perceived apart. They are themselves lived or known as
reality and consciousness.” So there is this stage of
radical intuition that I’ve talked about and one might begin
to pass into it, particularly during formal meditation in
which there is perhaps the mystical experience, the quality
in consciousness of no-seeking, no-dilemma — fullness but
emptiness, no event. But this is not itself the perfect form
of the life of understanding. The perfect form of it is
somehow contained in the paradox implied in the last
sentence, where it’s talking about all these
levels.

First of all it says “there are no
levels of being, no bodies, realms or experiences.” When
there are no such things of any kind, this is more or less
the mystical experience of dissolution, fullness without
separateness. But these things themselves, “they are no
longer perceived apart,” that’s the core of it. They no
longer imply separation. They no longer imply the whole
adventure of the search. They are themselves lived or known
as reality and consciousness. In other words, the one who
understands may enjoy the sublime internal retreat from the
forms of existence but he also lives the forms of existence.
Except that when he lives the forms of existence it makes no
difference whatsoever. It doesn’t appear to him any
different than samadhi — trance samadhi appears to him. He
enjoys the same state in the ordinary condition and in the
trance samadhi states. It’s all the same. He is always only
enjoying this one reality. His cognition, the form of his
cognition (if we can call it a cognition) or knowledge is
constant just as the seeker’s knowledge is constant. The
seeker seems to have many, many variations of experience but
actually he is experiencing one thing repetitively — the
sense of limitation, dilemma. Just so, the man of
understanding lives in this world, in all worlds perhaps.
His experience seems complex, vast, magnificent and yet he
himself in enjoying the one thing — the one perfect form of
knowledge continuously. So the ultimate form of
understanding is not one of regression or retreat in itself,
although there may be experiences in which the forms of
perception or cognition are highly simplified or turn into
mystical and sublime states, but this turning from states is
not the ultimate form. This pure self-awareness that perhaps
is sometimes suggested in the Vedantic literature in which
you cut off all forms of manifest condition is not itself
the perfect form of understanding. It is only one of the
possible experiences.

The Truth of understanding is this
one in which things are no longer perceived apart although
they may arise. In other words, in which the ordinary
implication of experience suffered by ordinary men by which
they generate the life of seeking — this whole affair is
not generated in the man of understanding. It’s already
profoundly undermined in one who is enquiring of it as it
arises moment to moment, but the man of understanding, the
true man of understanding, is one in whom this is already
perfectly accomplished so that no matter what arises it is
as if enquiry were going on. It is perfected in him so that
no matter what arises he is always seeing perfectly. But his
life is a paradox. He may appear in many ways. He may use
this form of enquiry occasionally. His internal life, in
other words, can’t truly be described or understood apart
from the enjoyment of the process itself. So the only way to
understand the man of understanding is to become the
disciple of the man of understanding — to go through the
process yourself, then the whole affair becomes your own
intelligence, your own process.

“Enquiry is not a process of
self-analysis.” Now the person who reads this book
superficially and decides he is going to try to enquire just
as you might read any book of psychology or spiritual book
in which a mantra is recommended or a technique is
recommended and you just sort of off-hand in a motivated way
take it on and start to use it. Well a person who starts to
do this with enquiry will tend to use it as a form of
self-analysis. In other words, he’ll go around asking
himself “Avoiding relationship?” “Oh, yeah!” “Avoiding
relationship?” “Oh, yeah!” And pretty soon he’s getting
really messed-up by what he’s finding about himself.
Self-analysis is always discovering, always examining
yourself and finding yourself out. That’s what you’re doing
with self-analysis. You’re discovering your hang-ups and
you’re seeing the hand-ups themselves. Self-analysis is to
analyze oneself, it’s to examine one’s own qualities and
analyze them, break them down into their parts. It’s to see
your life of avoidance, then as a drama. Anything you
meditate on you tend to adapt to its quality, you tend to
take on its quality.

So using “Avoiding relationship?” in
a motivated way as a form of self-analysis, is a way of
continually cognizing or meditating upon your limited state.
And this will begin to become depression and more of the
same — more of this separation. The person who in a
motivated way starts to analyze himself or perform spiritual
activity or to enquire of himself in this way eventually
gets into a double-bind, eventually gets upset with the
whole affair and says it’s nonsense. And such a person who
sort of in an off-hand way approaches the man of
understanding in the attitude of the search usually leaves,
eventually becomes antagonistic — he must. He becomes
antagonistic to the man of understanding because his way of
approaching the man of understanding is like the motivated
use of enquiry. It’s a way of meditating on your own
negative qualities, qualities you already contain. So one
who in an off-hand way approaches the Guru, not in Satsang,
not in the true and submissive form of Satsang, but baldly,
openly with motivation as a seeker — he enters into the, at
least he external condition of Satsang and tends to have
reflected to him then his own qualities. He tends to observe
himself as anyone else would, but he just meditates on these
things as they arise. He just sees them. He just begins to
notice his negativity. He just begins to experience his
negativity, his separation but without any intelligence,
without illumination, without the light of the Guru, without
the benefit of Satsang as his real condition. His approach
to the Guru is a meditation on his own limited qualities.
It’s a form of self-analysis, of self-knowledge with a small
‘s’ on the self.

But enquiry is not a process of
self-analysis any more than Satsang is a way of examining
yourself. “Its purpose,” enquiry here, “is not to draw the
mind into all kinds of formulations and the deep
self-consciousness of endless patterns. Enquiry is not
‘concerned’ with the nature and forms of avoidance. Nor is
the analytical awareness of the whole pattern of one’s life
of avoidance the same as understanding.” If you were to
analyze your whole life and discover in a graphic detailed
way the whole drama of the avoidance of relationship in your
own case, and map it out and know it absolutely — and know
it down the line no matter when came up. There it is and
that’s that, and that’s that. And you could label it and
number it and do everything. This perfect self-knowledge is
not understanding. Even if it were perfect it would not be
understanding.

Enquiry is not a form of concern for
your negative pattern, for your life of the avoidance of
relationship. Enquiry is not a way of meditating on your own
negativity. It is not a way of continually being mindful of
your separative life from moment to moment, as a purpose. Do
that and you will become depressed. Only know that you are
avoiding relationship and you will become depressed. You
will become negative. You will have to break away or
something. That’s why those who approach the Guru in a false
way eventually become disturbed and leave because they
become oppressed with what is awakened in this condition.
They become oppressed by their own self-knowledge, by their
own reflected tendencies so they must get out of that, and
the only way they know to do that because they are not
consciously involved is to get away from the Guru. That’s
the solution. Get out this Ashram. Get out of this whole
affair of spiritual life. That’s obviously what to do. And
they begin to notice, sure enough, you know, as soon as they
leave this place they go out and get drunk or go to the
movies, or whatever. They live their ordinary life without
any self-consciousness, any tendency to self-observation and
of course the immediate effect of that is elation or relief
because the negative quality is not being held up to
consciousness. And so there is a momentary release gained by
separating from the Guru and from spiritual life. When you
approach spiritual life from a false point of view — as a
seeker.

But those who understand, who
approach truly are not meditating on their negative
qualities. They are understanding what arises, which is
quite a different thing. Understanding obviates the present
condition and looks beyond it into the real condition. If
enquiry does not enjoy the condition that precedes the
avoidance of relationship, then it is not enquiry. Then it
is motivated meditation on the qualities of avoidance. But
true enquiry is a way of going beyond the condition of the
avoidance of relationship at every moment and enjoying that
condition which precedes it. So, in fact we could say
enquiry is a way of meditating on Truth, on the real Self,
on reality on which precedes this contradiction. Although
it’s not a motivated meditation on the real Self. Try to do
that and you will wind up in the same way – reflecting your
own qualities again.

So “one who enquires remains
attentive to the question “Avoiding relationship?” He
actually asks it, in other words. He doesn’t just sort of
throw it in there and let it do something. He actually asks
the question. His mind takes on the form of this questions.
He remains attentive to it. He truly asks it and follows it.
“One who enquires remains attentive to the one who receives
the question.” In other words, he asks the question. And
follows it. Where does it go? Who is asked? What is asked?
He goes with the questions. He at once takes on the form of
the question and passes with the question toward its proper
object, whatever arises at the moment, which is the next
part of it – “the place where the question is received.” He
follows the question toward the place where it is received.
He follows the question into the depth of his own awareness,
which is the one of whom the question is asked and he allows
the question to move into the areas that are arising in the
present moment which have an affinity for this question,
this enquiry “and to what arises.” In other words, the
question is asked, there is enquiry, it moves into the very
one in whom this enquiry is alive, into the areas of
activity toward which this question is appropriately moving
and finally to the qualities themselves that are arising,
that are the proper connection of this question at this
moment. In other words, he is really involved in the
enquiry. It’s arisen in him in the real way. It’s real
meditation in him in the way I’ve described not just a
motivated use of this question. So it’s alive in him. It’s a
form of his own intelligence and when it arises in him in
formal meditation or randomly throughout the day, he’s
actually involved in it and he’s involved with all the
qualities that are associated with it.

Until something arises, this enquiry
is asked. “Until something meets it, until it falls into
contact with something that is arising, he only remains in
the enquiry in its place.” In other words, he remains in
that condition of enquiry. He enquires and he’s actually
living in that enquiry. And he remains in this state until
something arises, something is met, something is perceived
in the field of life and consciousness that will interact
with this enquiry. When this enquiry discovers what is
appropriate to it, when some form of the avoidance of
relationship arises and contacts it and is known through
this form of enquiry. Until that actually happens, he just
abides in that condition. And one who sits in real
meditation is constantly enquiring. He’s constantly in the
state of enquiry. He may periodically verbalize or mentally
verbalize this question, but he remains in that condition
throughout the time he’s sitting there because this is his
very intelligence. This is his actual state. This is his
conscious state. Everything else is the search. But he as
one who understands is always in this condition of enquiry.
And periodically he generates it in the mind as a real
question and truly follows it into the whole affair of
existence at that moment. So he’s always alive in
enquiry.

“Finally, by his remaining in the
enquiry,” by abiding in enquiry, constantly and randomly
periodically generating it in the mind; “finally by his
remaining in the enquiry what arises will reveal itself to
consciousness as the avoidance of relationship.” In other
words, by his abiding in this enquiry, what arises? And
things are always arising, that’s all that’s occurring.
Forms of identification, differentiation and desire are
always being generated. So the qualities, some are very
external, very much in life; others very subtle, but the
qualities that are always being generated will reveal
themselves to this enquiry. They will reveal themselves as
what they are to this intelligence. “It makes no difference
what arises or what is the character of the particular form
of avoidance for as soon as it is consciously recognized one
ceases to exist in that form of separation and avoidance.”
In other words, the enquiry is not there to become mindful
of the forms of avoidance that may arise in themselves and
to meditate on them and to become completely obsessed with
them and to think about them and feel them and see how
really terrible you really are, and really get involved in
what you’re up to — to reflect it in the mind and become
completely overwhelmed with it. No, it makes no difference
what these forms are. You are in the form of enquiry. That
is your form. And whatever is arising will reveal itself as
such — as the avoidance of relationship to you. They will
be obviated by your own condition, your own intelligence as
they arise. So the truth of enquiry is not meditation on
your qualities or analysis of your limited self because
wherever there is true enquiry whatever arises is obviated,
is re-cognized and at that instant, wherever there is
re-cognition it ceases to exist. This quality in you ceases
to exist as a form of limitation and separation. It ceases
to create that condition.

So where enquiry is actually alive
whatever arises ceases to limit you in the ordinary sense.
Enquiry is a form of the enjoyment of what is prior to the
avoidance of relationship, not for becoming mindful of the
avoidance of relationship itself. So there’s really no
concern in him for all these things he may discover in
himself. He no longer really cares. And that’s a sign of one
who’s mature in this spiritual work. It’s a sign of a
disciple. He’s no longer really concerned for all the crap
that may be in his life. He can tolerate seeing anything and
he will see everything. Everything is in everyone. And you
will discover every kind of negative thing in yourself.
Everything is there. Ultimately, absolutely everything is in
you. So the disciple gains the strength in sadhana, the
capacity for knowing himself in any kind of idiotic form
that may arise. So he’s no longer concerned. He no longer is
wishing, you know that this real heavy one won’t come up,
you know. And he just sort of delights in these little forms
of avoidance. Oh, yes, you know. These little gentles things
like stealing bubble gum when he was a kid and all. He no
longer wants to maintain these little gentle, you know,
cognitions of his own sins. He no longer is concerned for
what arises, what reveals itself to him. Because whatever
arises is dissolved. It’s implications are undone,
absolutely, effortlessly, in one who is intelligent in this
way, in one who is this intelligence. Not just one who asks
this question, but one who is the intelligence of which this
question is the extension.

So this one is not concentration in
the recognition of the analysis of avoidance itself. Instead
one becomes aware of relationship. Relationship as the
condition — non-separation as the condition, not this
perception sensation of contraction and limitation. But not
that. Not this contraction, this separation from others but
already no-contraction. Already no-limitation. Already
relationship or contact without limitation. And already the
sense of relationship without its being a limitation.
Unqualified relationship. Unqualified existence without this
contraction. This is the sense that arises in one who
enquires. “The unconscious image of separation”, which is
what the ordinary man is constantly meditating on, this
separate-self sense, “is replaced by the conscious awareness
of relationship, of unqualified, present relationship,” of
relationship as your condition, your prior condition, the
condition you are already in prior to this contraction, this
separativeness, this multiplication, this dis-ease, this
search. Prior to that is unqualified relationship or
no-contraction. And when this unqualified relationship is
enjoyed most perfectly, it is like desire that no longer has
an object or a source. It is a perfect exploded sphere.
Absolute, unqualified relationship is also therefore perfect
God realization. It’s not me in relationship, cause where
there is the understanding in precisely this sense I am
describing, this me is also understood. All these qualities
that arise, which are all forms of limitation or separation,
are all dissolved in the living intelligence that is such a
one. So his enjoyment ultimately becomes the perfect, what
is original, what is true, what is already the case, the
real form. So unqualified relationship is simply a pair of
words I am using here to describe this sense that is
fundamental to one who enquires. Its perfect or radical
realization is of this nature. The God form.

“Unconscious avoidance does not
merely become self-conscious, as in analysis.” One who
analyses himself or who is being analyzed by another mainly
becomes self-conscious of his unconscious life of avoidance
or separation. “Oh, yeah”, he sees all that stuff about
himself. “Oh, yeah.” And maybe he gets a little motivation,
a little bit of ease as a by-product of this by which he may
modify his behavior in some way. But essentially
self-consciousness is what he has gained. Self-meditation is
what he has gained. Self with a small s. So this is not the
enjoyment that is alive in one who understands.

“Rather the one who avoided
relationship before becomes aware of that from which he was
separated.” So one who is enquiring is not meditating on his
limitation but on that from which he is always separating
himself. That condition which precedes this avoidance is
what he is meditating on whereas the seeker, the
self-analyzer is always seeing this limitation. He never
turns to the other and prior condition. But this prior
conditions is what the one who enquires truly is enjoying.
So he is not becoming dismal. He is not becoming more and
more negative, more and more obsessed. He is always becoming
more alive, more free. The implications of ordinary life
affect him less and less, which wouldn’t be the case if he
was simply analyzing himself.

“Instead of remaining unconscious in
avoidance and separation, he becomes conscious in
relationship.” So the ordinary man is unconscious in this
whole process of avoidance and separation and one who
analyzes himself a little becomes self conscious in
avoidance and separation. But one who understands becomes
conscious in relationship, which is that condition which
precedes this avoidance, this contraction, this separation,
this whole drama that I have been describing.

So this last paragraph, again gets
into the descriptions of the perfect form of understanding
again. “Over time enquiry realizes the form of Reality”, and
what I mean by the Form of Reality is what we talked about
last week. Amrita Nadi, the intuition of the Form of God,
the very Reality. This is what enquiry ultimately realizes.
By enquiry here I don’t just simply mean sitting down and
asking yourself this question. I mean this whole process of
intelligence in Satsang that I have been describing. That’s
what I mean. And one who lives and becomes this intelligence
in Satsang realizes the Form of Reality. Realizes God,
realizes the perfect intuition as his very condition and the
Form of Reality contains the sense of unqualified
relationship. The sense of unqualified relationship, which
is awakened and generated in one who enquires, is itself a
form of intuition, of the perfect quality, the perfect
Reality. So when the sense of unqualified relationship
becomes perfected, it becomes the Form of God
itself.

So in our work, Satsang and this
process of intelligence and the spiritual process that is
generated in Satsang is that whole process that becomes
perfect awakening and God realization. We don’t have to
insert within it any of the usual motivations of the search,
the techniques of the search, the methods of the search.
This process itself, of Satsang, generates the whole affair
of realization, and we don’t have to throw into it any
techniques along the way to create the realization. This
intelligence itself and the force of Satsang that is
generated within it creates all of the phenomena of
spiritual life.

“One sees that enquiry is directed
to the heart and is received in the heart.” I was saying
before about seeing where the question goes and the one to
whom it goes. Well, ultimately, it begins to be discovered
in one who enquires, that it goes to the Heart. The
unqualified root of one’s consciousness is where it goes to,
not to a separate one. But first it’s generated and it seems
to be received by yourself as this thinking one, in some
way. You respond to it by seeing the forms of avoidance in
some activity in life, the way you treat your wife or your
husband or something. At another time, the you that receives
it and the place to which it goes may be in a much more
subtle kind, prior to the thoughts and spiritual
manifestation inwardly as such. But ultimately it is
discovered that what always receives the enquiry and what
also always generates the enquiry is of an unqualified
nature. It’s the very Heart. “The Heart is realized to be
the point where consciousness enters into relationship.” And
here I’m also talking about this opening on the right, the
causal, or what becomes the turiya state. What is enjoyed as
the turiya state, the fourth state prior to waking, sleeping
and dreaming. It is from there, from within this subtle,
unqualified nature, or Self-nature (with a capital S), that
one enters into the qualities of relationship or conditional
experience. Now it’s just that, the Heart is closed
ordinarily, it is made unconscious, and we are moved into
the patterns of life itself without Self-consciousness. So
everything is just the search, it’s just differentiation,
it’s just suffering.

But when the Heart is awakened, when
the turiya state becomes your state while in the waking
state, while in the dreaming state, while in the sleeping
state, when it is your constant state, then it is also
enjoyed as that point from which one enters into the forms
or qualities of conscious existence. So, if one exists as
the Self, in the turiya state, as the Heart, as the very
Self while in the waking state or in the other qualities of
existence, one sees then as the very Self, the very Heart.
One doesn’t enter into the limitation or the dilemma that’s
implied in the ordinary man, because in him the Heart is
closed, the Heart is hardened. In the Old Testament, it’s
constantly being said of Kings and such people, that their
heart was hardened. It’s a very good word. The hardening or
contraction of that vehicle of consciousness by which we
enter into the three ordinary states is closed in one who is
without understanding, without real intelligence or
consciousness, in other words, then one who is conscious,
one who understands, who is awake, he lives from the Heart
and as the Heart. And he sees that it is from this point
that one is always enjoying the various conditions of
relationship, but without limitation.

“Then one recognizes the presence.”
This is one of the qualities of experience that re generated
in spiritual life. There is the sense of the presence, the
presence of the Guru, the presence of God, the presence of
Self, however it is named, whatever qualities of assigned to
it.

This is one of the qualities that is
generated in one who is beginning to enjoy the fundamental
aroma of the life of understanding. When one recognizes the
presence, consciously senses it, senses life as being
surrounded always and lived, “the whole Form of the
relationship over against consciousness”, the God-presence,
the God-reality by which we are contained. “But at last this
direct cognition becomes Self-awareness.” In other words,
the limitation that’s implied in this earlier phase of the
sense of God, or of Reality, the earlier stage still
contains some sense of being limited, or being
differentiated from the Presence the real
Presence.

But at last this cognition of the
presence of God or of Reality becomes Self-awareness. You
begin to enjoy God without a difference. There is a phase
from which we pass from a period of the enjoyment of the
presence with difference in relationship to the presence and
then pass into the stage of self-awareness in the Vedantic
sense, in which we have no sense of the fullness at all, we
have no sense of manifestation, of limitation, in which
we’re constantly meditating on our own nature. But there is
a further elaboration of that, the perfection of that, when
we not only enjoy the Heart or the intuition of our own
nature, but in which we enjoy the very Form, the perfect
Form, the Divine Form of which our own nature is also an
expression. “When all avoidance of relationship subsides in
the Heart, and unqualified relationship is enjoyed directly,
then the ordinary trend of consciousness is reversed or
dissolved. The one who appears in relationship becomes aware
of himself, his real, present nature and Presence as
Reality.” He becomes aware of himself as that Presence. Not
the limited me, that Franklin is this God among men,
separate from all others, who has overwhelming power that
nobody else has and never can have. It’s not the ego
becoming expanded through meditation or pseudo-mystical
experience, but the genuine, radical revolution in
consciousness, in which the limited self is dissolved in
perfect intuition. The perfect knowledge of God is one in
which the self, (small s) the limited self, is unknown,
undone, obviated in understanding.

So when the mystic, the true mystic,
is saying, “I am God”, or words to that effect, he’s making
an absolute statement about his perfect condition and the
condition of all other beings. But certainly while he
continues to function in the world, he is functionally
unique, because men are only seeking, men are only
suffering. Such a one appears unique, he appears like God
incarnate and that differentiates him from all other beings.
But when he is making such a statement, he is not
differentiating himself from all other beings. He is
identifying himself with all other beings. And that’s the
difference between true awareness that’s reflected in such a
statement and pseudo-mysticism of the seeker who is really
just expanding his self-awareness behind these claims. “Then
the thing he enjoyed before as unqualified relationship is
realized to be his own nature and form.” We get another
statement about the perfection of intuition. At some point,
that which he felt he was in relationship, in some way, that
included differentiation in a subtle sense, this very
presence he realized ultimately is his very form, it is also
very God, it is very Reality.

The
Knee of Listening and Study Chapters – Table of
Contents