The Life of Understanding – Franklin Jones – The Knee of Listening Lesson Week 7







The Life of Understanding Series

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



(Week
7 – pdf
)
 

 

 

The Meditation of Understanding:
Part Three (Section 7)

By Bubba Free John

(Franklin Jones)

 

This section to be read this week is
one whole long series of paragraphs that runs from page 176
to 197, and this is an important portion of the text on
meditation. It deals in a very concrete way with the event
of meditation that occurs when you sit in Satsang at any one
time. So it’s a technical description of the process of real
meditation. “Understanding is seated in consciousness, it is
conscious realization. It is not seated in dilemma or any
effect. It is not seated in the unconscious or subconscious,
nor does it wait upon these as if they contained the source
of its true intelligence or content. Neither is it seated in
the super-conscious planes or wait upon them, by excluding
consciousness or what is below consciousness as if exclusive
super-consciousness alone were the center and source of its
only mind. It (understanding) is reality functioning on a
level of consciousness or the conscious mind, which is the
focal point or medium of what is above and
below.”

Implied in this first paragraph is a
description of the functions of conscious life, that I just
mentioned a few moments ago. The lower functions, the
psycho-physical functions, are really four in number. There
are four major areas. There is the gross physical life; the
solid physical, apparent material life; there is the vital
life which supports it; and then subtler than the vital life
is the astral or emotional being. And then subtler than it
is the mental being.

Generally, the astral or emotional
being, the vital being, and the gross physical being are
what are called the lower life, and the mind, the conscious
mind, is the link between this lower life and the higher
life of the soul and spirit. So, if we want to use this form
of the description, then the mind, the conscious mind, is
the…this link between the lower life and the
super-conscious life. There is the conscious mind, and then
there is the subconscious and unconscious dimensions below
it. And the subconscious and unconscious are the astral
emotional being, the vital and gross physical being. These
are what we call our subconscious and unconscious
life.

The gross physical and the denser
forms of the vital being are unconscious. They have no
consciousness. The solid body is here and has nothing
whatever to do with your conscious mind, you are not
creating it. You are not sustaining it. You have no
awareness whatsoever, in the conscious mind, of what this is
or where it’s come from. It is unconscious, non-conscious.
And even the vitality that moves through the body and lives
the body in its denser levels, is completely unconscious,
has no volition behind it, no sensitivity, no sensation,
nothing like consciousness behind it. The subtler forms of
the vital being more voluntary aspects of it, and we sense
these in relation to breath and general level of energy, and
the emotional life. These are subconscious activities. They
are not entirely voluntary, but they are associated with
consciousness. They are hidden for the most part, but
consciousness does participate in them in some
sense.

But understanding as an activity is
not a function of the unconscious and subconscious life.
It’s a function of the conscious mind, the deliberate,
present, active, mind. This is the viewpoint from which
meditation is generated. Just so, the whole function or
activity of understanding is not an activity of the
super-conscious life…that activity or force of
consciousness that transcends the conscious mind, or the
thinking mind, or the volitional mind. The process of
understanding is not an activity of the Divine states. It’s
a human activity that arises in relation to the lower life,
the functional life, and ultimately begins to include also
the higher or super-conscious life. But it is generated from
the beginning in the conscious mind. This is the point of
view from which understanding as an activity is
generated.

“Thus, the seat of understanding as
a free activity at first appears in the head.” In other
words, it is awakened as a mental process. Insight,
self-observation, listening, hearing, all of these are
activities of the mind, of the conscious mind. And so
enquiry, that is the expression of that whole process, is
generated also from the conscious mind, in the conscious
state, in the waking state.

So this affair of meditation, the
meditation of enquiry, begins from the mental point of view,
not the intellectual point of view, it begins from the real
mind. It begins from the point of view of real insight, as
we have discussed it, and it begins from the point of view
of the conscious mind. Now, through the process of real
meditation, the mind which at first is sense as being
generated from the brain mechanism, the head, realizes its
true source, which is the Heart. The mind truly is in the
Heart, and so the force of the realization that’s involved
in real meditation brings us to the realization of the
Heart. It is generated originally from the point of view of
the mind. “A point in the very center of the head is the
seat of the force of the conscious mind.” And generally it’s
at this point, behind the eyes, the root of the nose, the
point between the eyes, the mid-brain. This is generally the
area we feel we think from.

So when we look consciously at our
life, when we take the mental point of view towards our
emotional, vital, and physical life, we are generally
centered in the head. So Western man is generally said to be
centered in the head, centered in the intellect. Because he
chronically takes this point of view. But he exclusively
takes this point of view. He doesn’t have any relationship
to the lower life or the higher life. He just has this point
of view, and he is identified with it. Whereas this activity
of understanding is not a matter of being identified with
the mind, it is simply a matter of functioning from the
point of view of the conscious mind, but in a true way, from
the point of view of understanding.

Now that point of awareness, this
point in the mid-brain, this point of the conscious mind in
the brain, is openly receptive to the stream of
consciousness above and below. The mind, the conscious mind,
is the mediator, the midpoint between the lower life and the
higher life, so-called lower and higher. So we really have
the lower life of the gross, vital, and emotional being.
Then there is the mental being. And then above that is this
super-conscious being with its various structures and
levels. So the mind is receptive to both movements, it is
receptive to what is above itself and to what is below
itself. “Thus it is linked to the processes below which are
unconscious and subconscious.” The emotional or astral
being, and the higher vital are the subconscious. And the
gross vital and the lower vital and the gross physical being
are the unconscious life. So the mind is linked to the
processes that are unconscious and subconscious, as well as
those above, which are super-conscious or
non-mental…the whole range of intuitive consciousness
that transcends the life and all its forms, the range of
light is the superconscious or supra-conscious. It’s those
functions that are above the mind.

“In the process of enquiry, which is
real meditation, a man simply rests in understanding. In
formal meditation, he merely sits comfortably, and free of
the need to respond to activities in this environment.” So,
I’ve said it’s simply appropriate when you get up in the
morning or just before going to bed, to sit in a place where
you are not going to be disturbed, where you can, and sit in
a comfortable position. Sit in Satsang. Sit with the Guru.
So have a place where you do this regularly. And this place
becomes more purified, more intensified, the energy, the
shakti of that area becomes intensified as a result of your
daily meditation there. So use this place regularly. Have
the Guru’s picture there. Make it a place of Satsang. He
already understands, the one who sits there.

We’ve talked about this before; this
activity of enquiry is the fruit of Satsang. It’s not
something you do just because you read a book. This whole
process of listening, hearing, self-observation, and
insight, precedes this activity that is being described
here. “Such a one has already examined the nature of
suffering, or dilemma, and of action. Thus, he sits and
enjoys the fullness of understanding in his form at that
moment. “Enquiry begins at the point where he becomes aware
of movements or representations to his conscious awareness.”
In other words, such a one simply sits, and he would only
sit for eternity, he would never do anything again, unless
something arose in consciousness. Well obviously things
arise in consciousness. That’s all that is ever happening to
us. So he doesn’t just sit there forever. But in any case,
the process of enquiry, the active process of understanding,
doesn’t begin until he sees, he feels, he becomes aware of
something arising, in consciousness, movements or
representations to conscious awareness. In other words,
sensations, feelings, thoughts, images. Now here we are
talking about the conscious mind approaching, at this moment
at any rate, the lower life.

Now how does the lower life
communicate itself, what arises that is the lower life? It
includes the emotional, vital, and gross physical. So how
does it make itself known? First of all, conditions in the
gross environment, but you’ve essentially handled that by
sitting yourself in a place where you are not going to be
disturbed, where you have nothing to do, and where you are
comfortable physically. But one of the ways at the gross
level, we have of receiving communications to the conscious
mind is by changes in the gross physical condition. But
you’ve handled that by sitting there, quietly and
undisturbed. How else can it communicate itself then? Well,
through the…first of all, through the vital and gross
physical interaction, which create sensations. And these can
be energy sensations in the physical body or they can be
cramps, whatever, feelings of discomfort in the body that
make you want to shift the body or whatever. So there are
sensations and feelings in the body. Then there are
emotions, feelings, this is the emotional being, the astral
being. So the gross physical, the vital, and now the
emotional being, these are all communicating themselves. And
then apart from emotions and feelings, and whatever, that
are arising in relation to conditions in life, in relation
to the gross physical life, the vital life, and the
conditions of life. That’s how emotions arise. They don’t
arise in a vacuum. And the fourth quality that tends to
arise in consciousness are the qualities of the mind itself,
images and thoughts. So the things that tend to arise when
you sit in meditation are the qualities of the lower
vehicles, mental, emotional, or astral, vital, and gross
physical — through conditions, through sensations, through
feelings, and through images and concepts.

So enquiry begins at the point where
you become aware of any one of these qualities arising in
the conscious mind or to the conscious mind. “Depending upon
the stresses of his life expression at that moment, his
awareness will tend to move or become associated with
attention to movement or tension, thought or feeling, in
some areas or plane of the body.” Well I’ve just described
these qualities that may arise, movements, tensions,
thoughts, feelings. Depending on the quality of your state,
your karmic condition, at that moment, qualities will be
generated to consciousness, always different, depending on
your situation, your condition at that time.

But what’s interesting is that as
these things arise and you become aware of them, attentive
to them, you will find the conscious mind moving toward some
center or plane of the physical body. In other words,
wherever one of the qualities of the lower life arises, if
you put your attention to them, you will find that your
attention is directed to some area of the body always, some
specific area of the body. So whatever quality arises in
consciousness, relates to a specific area in the body —
it’s a quality of the psych-physical life, in other words.
So it has a place, a region, associated with it. “Thus his
awareness will be directed from the center of awareness in
the head, analogous to the view point of his eyes, which
should ordinarily remain closed, toward some area of his
form, above or below.” Now generally it will be below. What
is above the conscious mind, is super-conscious. So
generally it will be forms of cognitions, sensations,
emotion, imagery, thought. And these are all in the mind or
below the mind.

Now here, I have said the eyes will
remain closed. Generally the eyes will close in a very
natural way. If you sit with the Guru, you sit in Satsang,
generally the eyes are open, but you tend to move into an
inward condition in the Guru’s presence, even at home. So
very naturally, your eyes will most often tend to close, not
necessarily, but they will just…if you are involved in
the kind of activity that is being described here, just very
naturally the eyes will tend to close, so that the mind is
free to move. It is the mind that is active here, not the
eyes. You can’t look with your eyes at these things that are
arising. So generally it is the mind that is moving so the
eyes close so that the mind is not distracted in the
environment.

Now this place, this point of view
from which this activity is generated, is…corresponds
in general to what is called the ajna chakra, this place,
this seat behind the brows. Alright, “in general, we will
probably move naturally in attention toward some process
analogous to the lower body,” particularly in the early
stages of the life in Satsang. The activities that you are
involved with in meditation are generally in relation to the
mental, emotional, vital, and gross physical nature. It’s
these areas that understanding, the sadhana of understanding
is moving in these areas. It’s generally at in these areas
that his attention is always being drawn. It’s these areas
that he’s chronically fitted to, the dilemma is chronically
perceived in relation to these qualities.

So when a person sits in meditation,
normally things will arise and attention will be drawn to
areas below the brows, in the bodily life, in the
psycho-physical life. “He will be aware of some sexual
tension, or some energy below or some feeling. These
sensations also correspond to the lower chakras, the
creative centers of energy at the base of the spine.” The
anus or perineum, the lowest seat in the body, the place
between the sex organs and the anus, is the turning point in
the body. And this generally corresponds to the chakra
called the muladhar. The sacral center, the root of
sexuality…well the sacral center is
the…corresponds to the level of the body that’s about
even with the base of the spine, not the very bottom of the
spine, which corresponds to the perineum, the lower back,
the sacrum. That whole plane of the body is generally the
plane of the sacral center. It’s the food center, the vital
center. And the navel or solar plexus, the center of
personal power, the center of money; money, food, and sex.
The lowest one, we could say, corresponds to the sexual
movement. The next higher corresponds to the whole process
of energy transformation. And the next higher, the navel
chakra or the area of the region of the solar plexus,
corresponds to the activity of money, or of communication,
broad communication or involvement, with the environment,
the higher vital.

We could say that the two lower
chakras generally correspond to the unconscious life. And
the region of the navel is the beginning of the subconscious
life. So that food and sex are relatively unconscious,
vegetal, kinds of activities, spontaneous kinds of
activities. Money or involvement with the environment is a
relatively subconscious activity, but it is voluntary. Its
creative at the levels of consciousness. “The enquiry, which
is the free activity of understanding, should thus be
allowed to confront whatever area the mind tends to pursue.”
In other words, whatever arises, whatever one of the kinds
of these communications arises, and whatever area attention
tends to be drawn to…the mind will always tend to go to
where these things are arising, will very naturally tend to
do that.

So whatever occurs in a sense, you
should allow the mind to move in that area. And then enquiry
should then move, be generated specifically in terms of what
is arising, and the place from which it is arising. “When
this movement begins, he should enquire, avoiding
relationship?” Whatever arises, thought, image, feeling,
sensation, condition, the mind should be allowed to do that,
and you should enquire, in that state, “He should not seek
to remove the tendency itself.” You know, something arises,
you shouldn’t try to suppress it, or try not to suppress it.
You should simply enquire. “He should only enquire. If the
tendency remains, he should only enquire.”

In other words, something arises and
you enquire of it, and you move at least momentarily beyond
it into what is prior to this avoidance, and yet the
tendency is still there, the obsession, the sensation is
still there. Well this is no time then to start suppressing
it. Continue to enquire. Remain in the condition of enquiry,
remain in the condition of understanding. Maintain the point
of view of the mind toward what is arising — and the mind
in its most fundamental sense, because normally we mean the
mind, the thinking mind itself, we mean the process of
thinking in images or concepts. But images and concepts
arise to the mind. The true conscious mind, in relation to
the lower vehicles, is essentially a kind of witness to the
whole affair. Active in this sense, but nonetheless not
identical to the qualities itself, the qualities that are
being enquired of. “If he becomes disturbed that the
tendency does no vanish, he should only enquire of the
disturbance. Whatever arises, he should only enquire.” In
other words, enquiry is the activity that’s going
on.

If you enquire, and you are not
satisfied, the thing that you are trying to get rid of is
not disappearing, you should be enquiring of this whole
process that you are involved in, enquire of your
disappointment. Enquire of whatever condition is arising at
any moment. Even the reactions to the conditions that are
arising at this moment, whatever is your condition at this
moment, and now at this moment. That is what you are
enquiring of.

So at first there is the awareness
of something arising in consciousness, the movement into it,
and the enquiry at that place. And this goes on from moment
to moment, continually, with whatever arises. “This enquiry
can be done as an internal mental activity. Either as a
silent verbalization of the mind in understanding, or as an
intention of understanding, without internal verbalization.”
In other words, there are times when you actually mentalize
the question, vocalize it even in the mind, there are other
times when just the intention of it, the significance of it
is what you generate. And it is the same enquiry. And you
know you are enquiring, but yet the words do not arise in
the mind. So either form of this may go on at any particular
moment. Though beware of this tendency never to use the
verbal enquiry. This is a form of identification with a
state of the mind itself. So the quality of the specific
asking of the question is always usable. It will continue to
be used randomly, always. It’s just that there are times,
long periods of time perhaps, when the verbal form is not
used. And in actual practice, when you sit down in this
process of enquiry, the use of the verbal enquiry may be
once at the beginning, or just occasional, random. “The
frequency of the enquiry should be determined by the
individual as he perceives the practical effect of his
approach.” In other words, it’s not to be done repetitively,
it’s not to be done at certain fixed intervals. It’s a
living process. And it’s only alive in one in whom it is
alive.

The whole process we discussed last
week and which we’ve talked about many times, precedes this
enquiry. This understanding and enquiry must be a living
activity in the individual. And now this is a the
technicality, these are the technicalities or how it is
lived in practice. But it must already be alive in the
individual. And because it’s alive in him, he will know what
its appropriate rhythm is at any moment. And he will know
when it is appropriate to ask the question again. The force
of enquiry and understanding is continuous. It is
periodically generated again in the mind, in the conscious
mind, in order to initiate its intensity, re-initiate its
intensity. “As the enquiry proceeds, the tendency of
attention will begin to break up and dissolve. The enquiry
is understanding, and so the form of consciousness will
begin to disassociate or detach from the area of attention
and rest in understanding.” In other words, this quality
that arises and draws attention into its place will tend to
break up under the force of enquiry. This is the tendency.
This doesn’t mean that every time you enquire, it must
disappear. But the tendency, of the qualities that attract
attention, is to dissolve under the force of enquiry. And so
the form of consciousness begins at any moment, to detach
from the form of attention to which is being attracted, and
to fall into the condition of understanding
itself.

So the person in whom enquiry is
most intense, most perfect, is also least distracted by
anything, in the lower life. Movements in the mental,
emotional, vital, and physical being, barely arise or they
are continually dissolved, spontaneously dissolved, in one
in whom understanding is most radically alive. But the
tendency in any case, in anyone in whom understanding is
quickened, is for the qualities that attract attention, in
this instance, begin to dissolve, break up, cease to attract
attention. Something else may then arise that attracts
attention. But the tendency of this activity that is
continually attracting the mind, is to dissolve under the
force of enquiry…and to dissolve perfectly in one who
understands perfectly. “And the experience in the case of
this dissolution, will be one of relief or release of
attention and a return to rest in a kind of fullness.
Something arises, it grasps attention. It draws attention
into a place. Enquiry arises, and re-cognizes this moment as
a form of the avoidance of relationship. Consciousness then
is released from this contraction, that draws attention in
this moment, and falls into the prior state, that is prior
to this contraction, prior to this thing that attracts
attention. And the sensations that accompany this state of
unqualified relationship are feelings of relief, of released
attention, and of fullness. “As one area of attention
dissolves, another tendency will replace it and gather the
energy of consciousness.” In other words, you may sit down,
very obsessed with something or other, and you enquire of
it. And it subsides, attention falls away from it. Then
something else begins to attract you.

You sit down, and you are very aware
of your physical state. You get up in the morning, and you
are still drowsy and still aware of the body and all of
this. But after a few moments or a few minutes of whatever,
of sitting in enquiry, the body comes to a kind of
harmonious rest. And you begin to become involved in
thoughts or feelings, or images. So when one thing subsides,
another thing tends to replace it, and when it does, the
enquiry should follow it as before, and continue until it
also dissolves or is replaced. The activity that’s going on
always then is appearance and dissolution or movement on to
some other form of attention, replacement.

“The man who is beginning the way of
understanding is likely to feel the tendency of
consciousness to move in a chronic pattern of attention in
the lower body.” Now as I have said, the beginnings of
understanding are generated in relation to the lower life,
the mental, emotional, vital, and gross physical being. So
attention will naturally tend to be drawn into these areas.
This is only natural, since we chronically associate with
the life processes, the energies of the lower body, as human
beings suddenly awakened into this condition. What we gain
by being awakened into this condition is mind, emotion,
vital gross physical conditions. That is what we acquire.
That is what is added to consciousness by life, by the
waking state, by waking, dreaming, and sleeping, by the
human condition. What is added to us, to what we already
are, is mind, emotion, vitality, and gross physical
conditions of these four varieties. So it is only natural
then that meditation should move into association with
these, because this is what life consists of. “Food, desire,
sex, vital communications, etc. are the basic and chronic
content of ordinary life. Real life, true life, life in
Truth, is not opposed to such energies or experiences.”
Spiritual life, in other words, is not opposed, does not
stand in opposition in a negative sense, to life. They are
not the problem, these qualities. Nor are they necessarily
destructive. Indeed, they are in the form of life, and are
part of our present fulfillment. We are not constrained to
transcend these centers of energy and look them out.
Meditation is not fitted with a purpose to eliminate the
lower life, the mental, emotion, vital, and gross physical
condition. We are not sitting down in meditation in order to
get rid of these things by acts of attention elsewhere,
motivations elsewhere. We are not sitting in meditation to
get out of this world. This is not a specific purpose. This
is not our motivation.

Understanding is not a motivated
activity. We’ve discussed this enough. So, just so, as these
things arise, the forms of the life manifestation, we are
not fitted with an intention or a motivation to eliminate
them. “Thus, there is no peculiar dilemma or lowness
involved in the tendency to concentration in the lowest
dimensions of our creative existence. We remain in
understanding even then, and suffer no motive to escape or
destroy them, apart from understanding. Such concentration
is the root of suffering, of separativeness and the motives
of dilemma. Thus it is only necessary to abide radically in
understanding and not despair of it. It is only necessary to
enquire and not turn to some activity apart from
understanding which seeks to abolish the lower energy
itself.” In other words, it’s not the qualities of life, the
qualities of life themselves are not the dilemma. Dilemma is
always the form of our relationship, our association with
the qualities of life.

Dilemma is the quality of our
relationship to the four dimensions of life. So the tendency
of the functions of consciousness is to become involved
through the processes of identification, differentiation,
and desire, with the four fundamental qualities of life. And
it’s this enforced concentration that separates us or draws
us out of our real condition, that creates dilemma. So to
try and eliminate the qualities of life is a kind of
artifice, it’s an artificial resort. It’s something like
treating symptoms of disease, rather than treating the body
lawfully. It’s a matter of restoring the lawful or prior
condition, rather than of eliminating the things that arise
because they always arise in the form of dilemma, until
there is understanding. But where there is understanding,
the qualities of life remain as long as life itself remains,
but without dilemma.

I was mentioning to you how in the
lower chakras, we have the sex and food, relatively
unconscious, vegetal life. Somewhat higher than that, in the
higher vital life, getting into the psychic level of life,
or the emotional level of life, that whole movement that is
associated with the larger activity that I call money, is
awakened. And money includes all of our activity in the
environment, work, creativity in the environment,
relationships with people. Money desire is quite a different
thing from food and sex desire. Food and sex desire can be
felt in physical ways, as having specific origin in relation
to the body. When you have sex desire, it has an obvious
local in relation to the body. The same thing when you have
a food desire, general feelings in the vital base of your
lower body. But where is money desire seated, and all of the
activities related to money? Well it doesn’t have a seat in
the body. The energy that fees the psych at this level is
related to the naval chakra, the solar plexus, this region
of the body. But its desire can’t be characterized in
relation to that region of the body. So our activities in
relation to the environment, this whole activity of money,
is generally accompanied by images and sensations that
relate to the seats of food and sex. So the whole process of
money, and activity in the environment is chronically
associated with sex desire and food desire. When we are
frustrated in our ability to work creatively in the
environment, and the like, for instance, we tend to
compensate by exploiting food and sex desire. So those who
fall in life, what do they indulge themselves in, food and
sex. So the frustration of the activities in the environment
tend to be reflected in the lower life of food and sex
desire. And the whole process of money in general, and
activity in the environment in general, is usually
associated with images and sensations and desires that have
the quality of sexuality and of food taking. So, you know,
wheeling and dealing in money and all of this, has an erotic
quality along with it, that’s part of the game. And making
money is also something like eating. And the whole process
of our activity in the environment that’s associated with
this general activity of money, is filled with the images of
sexuality and of taking of food, of survival. But actually,
the whole affair of survival through sex, maintaining the
race, and of taking of food are the maintenance of the body.
These qualities are not properly identical to the whole
affair of force in the environment, of creativity in the
environment. So one in whom the process of money is
purified, in whom relationships in the environment is
purified, no longer creates in the environment, through the
imagery of food and sex, at least in this chronic and
unconscious way that the ordinary man does.

So the man of understanding
continues to function through all of the ordinary
mechanisms, but he does not play the same games. If he needs
to function in the environment to create sources of income
and generate things in the environment, he does not do it
through the games of sexuality, the erotic games. He doesn’t
do it through the games of the efforts of survival, organic
efforts of survival, that are behind the taking of food. In
him, the activity of money is a pure activity, a more direct
activity. It’s an intensity that is free and just so, the
taking of food is freer. His diet is always appropriate and
adequate. His realization of sexuality is always purified,
simplified, and appropriate.

Getting back to the top of page,
180, “over time, the man who understands, will experience
gradual relief from symptoms of his problematic life,”
because of this tendency of the things that arise and
attract attention to dissolve under the force of
understanding. “In his ease, he will naturally and
voluntarily change the patterns of his life.” The more
profound and direct his understanding in relation to the
qualities of life, the more at ease he is in life, and the
easier it is for him to adapt life to an appropriate order
of activity. The more his life will tend to take on an
appropriate and harmonious form. So the forms of money,
food, and sex will tend to become simplified. The forms of
the mind, of the emotions, of the vitality, and of the
conditions of gross physical existence, will tend to become
harmonious, purified, realized in a natural order. He will
voluntarily become capable of transforming the pattern of
his life in relationship. It becomes less and less the kind
of thing that requires tremendous effort, tremendous
sacrifice. It becomes very easy, very obvious. One day,
these symptoms will simply fall away in the force of
understanding and the full bliss of his consciousness. His
consciousness becomes less the quality and mentality of
emotion, of vitality, of gross physical existence. It takes
on the quality of bliss, rather than these qualities. This
fullness becomes the quality in which he lives in Satsang.
And so, quite naturally, all of the tendencies of the lower
life, dissolve, become less oppressive, attract attention
less. They begin to become full of this bliss that is his
natural state. And they begin to acquire then, the natural
quality, the sattwic quality, the harmonious and appropriate
quality. “Indeed, even before a man begins to adapt to the
processes of enquiry in meditation, he must have
understood.” We have spoken of this. “And he will already
have modified his behavior in the direction of an easy
internal control.”

Even those who begin to enter the
Ashram, have already begun to adapt to appropriate
conditions of life. They’ve begun to adapt to the
appropriate changes in the diet. They’ve begun to fast to
some degree. They have eliminated the willful promiscuity
and self-indulgence sexually. They have become responsible
for the basic qualities in life. They are working. They have
control over their environment, their household, their
bodily cleanliness, all of this. And through the process of
listening to the teaching, something of this natural
intelligence and ease within, has begun to develop in him —
in such a one. “Understanding, even before it develops into
a profound internal enquiry, is already a purifying force
that relieves a man from much voluntary self-exploitation
that he previously added to chronic difficulty.

“This enquiry continues to attend to
the tendency of consciousness in meditation. Where
understanding has become well developed through this
experience or in a man relatively free of enforced
concentration in the lower energies, the attention will
gradually move into higher areas.” In other words, through
this process of meditation in this way, the things that
attract attention tend to become less and less of the gross
and lower variety. And attention tends to be drawn gradually
into the subtler levels, drawn up from the gross level into
the subtler forms of vitality, then into the emotional life,
and into the more of the psychic, mental life.” Then he may
tend to the emotions of the Heart, and even its psychic
depth. Abiding in understanding, he should enquire also of
these, “Avoiding relationship?” So even these subtler
qualities, and for one who has been chronically involved in
the vital dilemmas, to suddenly be moving into the psychic
and emotional forms of his inner life, seems to be a kind of
enlightenment.

But whatever arises, even these
forms, he should continue to enquire. “And so this
concentration will also ease. He will tend to move out of
the emotional forms of attention, in time. He may move
higher and deeper, into the subtle center, which is in the
throat, which is also the seat of Shakti, and so witness the
display of power, the higher psyche, the vibrations and
glowing mentality of profound internal regions.” In other
words, the process of attention may move out of the
representations of the gross, vital and emotional life, and
he may begin to have internal perceptions of various kinds,
subtle perceptions of various kinds. Subtle qualities may
attach themselves to his consciousness. Forms of vision,
forms of insight may arise. “He should abide in
understanding and continue to enquire.” In other words,
whatever arises, even more, these more subtle, more profound
things, are simply qualities arising in consciousness,
attracting attention to a certain place. It’s always the
same activity, whether it’s being generated at a low level,
or a subtler level.

“No matter where his mind tends to
move, he should continue to enquire, gently, but
intensively, directly to the content of his
involvement…In any case…in other words, no matter
what arises, whether it’s these subtle forms or the gross
forms,…” the field of his attention is always a
separative movement, as he will discover by enquiry, by
radically holding to understanding, which is the source of
enquiry.” In other words, by continuing to enquire, or
maintaining the condition or the position of understanding,
you will begin to recognize, know again, see for what they
are all of the qualities that arise, even what are typically
thought to be spiritual or psychic forms. You will see that
these also are the forms of this avoidance, this
contraction. And you will move always beyond them, into what
is prior to them, what is prior to mind, emotion, vitality,
and gross physical life. “The result of this process of
understanding appears to be a kind of ascent, as if there
were an abandonment of the lower. This is, however, not in
fact the case. There is simply a relaxation of attention.”
In other words, the qualities that tend to attract attention
first, are of the grosser kind. And as enquiry moves in
relation to these things, attention relaxes in relation to
them, and attention then tends to be drawn into what is a
little subtler than that. Well, the appearance then, is that
you have arisen from a denser to a subtler quality. And when
that quality also is dissolved, you move into a subtler one.
So there is the sense, the appearance of ascent. But what is
actually occurring is simply the relaxation of attention.
And when attention is perfectly relaxed, or perfectly
resolved into the prior condition, there is no longer any
sense of up or down. One really hasn’t ascended. One has
simply seen all of the levels, or all of the qualities in a
range from gross to extremely subtle toward super subtle.
And all of these qualities arises within
consciousness.

“Ordinarily we are drawn into
enforced, chronic and exclusive attention in various centers
of energy or experience. These became the foundation of our
point of view, and so man who is profoundly and exclusively
concentrated in some complex of experience, feels that
energy overwhelmingly, and everything else, including the
centers of his conscious life apart from that, appears over
against it. This is the mechanism whereby men acquire the
root consciousness of separateness and the chronic activity
of separativeness. But when a man clings to understanding,
this complex concentration eases and relaxes, so that the
regains the natural contract with the total circuit of
conscious life, which natively and already knows its freedom
and wholeness.” In other words, the qualities of life are
arising, and they tend to attract attention. And we tend to
become identified with them, because they are within the
field of consciousness. And we tend to become chronically
associated with these qualities. And our chronic association
with essential qualities of life, mental, emotional, vital,
and gross physical is the separative existence. Our chronic
identification with these qualities, is the avoidance of
relationship. This is the contraction. This is the dilemma.
So this is the separative activity, this process of
identification, differentiation, and desire.

“As a result of the way of
understanding through enquiry, the forms of chronic
concentration however, are relieved, and the man abides in
understanding rather than the exclusive centers of
concentration.” Whatever arises in awareness is a thing
apart, it’s a specific quality. It is differentiated from
all other qualities. So every act of ordinary attention, is
a form of exclusion or contraction and separativeness. So
all forms of concentration are exclusive, separative, until
there is perfect understanding. Then these qualities that
arise no longer have the same force or
implication.

“The process of enquiry is not a
search for understanding or any effect. But it is
understanding maintaining itself and knowing itself under
all conditions.” This activity of enquiry, which is awakened
as a result of living in Satsang, to the point of insight,
is simply the activity of that very understanding knowing
itself, seeing itself under all conditions that may arise,
seeing itself in relationship to all of the qualities that
arise moment to moment over time. So now, it is being
brought positively into life and is becoming exhaustively
aware of the qualities of life.

Previous to enquiry, one was in a
more or less passive relationship to the qualities that
arose until real insight was quickened. Now one is
positively engaged in the qualities that arise, and involved
in a continuous experience and recognition of all of the
qualities that may arise. “Thus, in one who continually
understands, fear, and chronic reactivity are gradually
stilled.”

For every action, there is an equal
and opposite reaction. For every quality that arises in
consciousness, there is a quality of reaction to it. And
reaction is always in the form of withdrawal or of
identification. Fear is the classic sense of withdrawal or
separation. “What in fact has happened, is that he is no
longer concentrated in some separate complex of energy, some
portion of the circuit of being.” This is one who
understands. He’s no longer concentrated in these exclusive
center of energy or of chronic attention. “The man who is
fixed in animated sexuality and acquisition, which tend to
exhaust and dissipate life energy, becomes vital, healthier
and stronger, as his concentration is eased, and he restores
the internal connection with the highest center in the solar
plexus.” In other words, one who is chronically identified
with the processes of money, food and sex, who is always
enervating himself through sexual activity of various kinds,
either through the sex act, or the endless dwelling on it,
just the dissipation of life energy through this constant
awareness of sexuality. Or one who is always acquiring,
acquisition is like the taking of food, using money in order
to acquire things, or doing things in order to acquire
money. These are all using the life process at the level of
money, in the…by the analogy of food.

But in one who understands, he
becomes free of these enervating activities, so, we are just
talking about the man who is involved with animated in
sexuality and the processes of acquisition. He becomes more
vital, healthier, stronger as concentration is eased, as he
is no longer fixed in his attention in the gross and lower
vital life. He moves up, into the…or appears to move
up, his attention is allowed to move into the subtler levels
of life and energy. Just so, a man experiences as an
emotional expansion and a true relational ability, as he
restores the connection to the creative center at the
Heart.” This is the next area typified in the traditional
books as the center of a chakra, the Heart chakra, in this
case we are talking about. This is generally the region of
the astral emotional life, this region of the solar plexus
or higher vital, leading into the Heart chakra and the
throat chakra, this whole region is the subtle life of the
emotional, psychic being, the astral being. So when
attention is released from fixed attention in the lower
activities, the gross and more unconscious activities, into
these subtler, more like subconscious activities, his
relational ability is restored.

Well now his activities in the
environment are not fixed in identification with, or by
analogy with, the processes of sex and food acquisition. So
now, he acts in the environment from a freer point of view,
in a relational point of view. So, the generating of money,
and of activities in the environment, creating in the
environment, tends to take on the quality of what is above
the solar plexus, rather than what is below the solar
plexus. So, he takes the qualities on, you know the quality
of the benefactor of men, who gives money away, who’s free
of the hang-ups of money, all of this sort of thing. This is
the kind of man in whom the force of the somewhat higher
energies of consciousness have been allowed to move into the
relational functions. “His effectiveness and power increase
as he opens even higher in the throat and the mental centers
in the head. Thus, we see that the ascent which this process
involves is in fact, not an abandonment of the lower, but a
greater and greater inclusiveness, so that the man begins to
function as a whole and experiences creative control over
life processes.”

In other words, attention has simply
ceased to be fixed in operating from the point of view of
these lower areas, but it hasn’t excluded them. It’s just
that the more exclusive energies of conscious life are
beginning to function at all of these lower levels. So now,
sexuality has taken on a more humanized, relational and
blissful form. It’s losing its chronic and obsessive forms.
The whole process of the taking of food is likewise
changed…his relations to environment, his activities in
the world. He has begun to become more and more inclusive.
And the way they become more inclusive, is by consciousness
gradually ceasing to be fixed or chronically attracted to
fixed areas of attention. This inclusiveness, and not any
kind of exclusive ascent or decent, is the form of real
existence, of creative life. And the way of understanding is
the root of that inclusive and real life.” In other words,
he is not exclusively going upwards and getting away from
these things. And he is not exclusively plowing down into
them. He is becoming more and more inclusive. He is finding
all of the regions of life, and he finds them first by
feeling things arise within them. But through the process of
enquiry, the qualities of fixation are dissolved. And he
simply includes these regions, without being fixed in them
in the form of dilemma.

“As the process of real meditation
increases its radical intensity, the man will find that the
mind tends less and less to concentrate in the centers below
the head,” really, below the brows. In other words, less and
less he will find himself drawn and fixed in chronic
attention to the activities of mind, emotion, vitality, and
gross physical life. The qualities that fixate him
exclusively in these areas will dissolve, be broken up,
become harmonious. And so attention will tend to be drawn by
qualities arising in these areas. They will exist in a kind
of fullness, stillness, completion, in the form of
conductivity, quite naturally. And so attention will not be
drawn to points in the lower life. It will…the mind
then will gradually come to rest. And it is said that the
quality of meditation is that the mind-stuff stops being
modified, stops taking on form. The mind becomes quieted.
All of those who talk about meditation, typically talk about
meditation as a way of stilling the mind, of getting away
from the continuous transformation of mental qualities.
Well, we see how that relates to the real process. As the
areas of fixed attention dissolve, from the grosser levels
up to the subtler, in terms of the life, the subtlest form
is the mental form, the fixation of attention gradually
breaks up. Well, the last area in which the fixation of
attention breaks up, is the area of the mind itself, which
is the meditator between the lower and the higher. So one in
whom meditation at this level has become matured,
experiences the quieting of the mind. “In time he will have
achieved such ease of internal relationship to life, and he
will have come to exercise such creative control of use of
the life process, that he will not be drawn excitedly to the
impressions of the life complex. His enquiry will quickly
move through these movements and he will center easily in
the form of understanding, in a fullness that is silent and
blissful. He will enjoy the radiant calm and certainty that
is natural to the center of consciousness in the head. Such
a man has achieved creative realization of the unconscious
and subconscious life process. He has not abandoned life,
nor does he minimize it. It has simply become an area of
creative enjoyment that is usable to him, and free of
necessary dilemma.” In other words, in one in whom the
process of understanding has become full in this sense, is
one in whom the life process at the unconscious and
subconscious levels has become sattwic, harmonious, full.
And even the mental level itself then, the conscious mind,
at last begins to become quieted and full of bliss as well.
So it tends to take on less and less of the continuous
qualities of conceptualization and image making, and becomes
still, full, blissful, light. Once attention is free,
chronic attention, fixed attention, attention tending to go
to one point or to something that is arising specifically in
consciousness, as this whole process subsides dramatically,
the mind itself at last becomes quiet. And it’s at this
point that the mind becomes receptive to what is above it.
As long as the mind has not obviated the qualities of what
is below itself, it will always be tending to take on those
qualities, physical, vital and emotional qualities, as well
as the qualities of its own which reflect those, which are
all of the forms of conceptualization, imagery, and the
like. So the mind is always busy, always turned below, until
understanding has become mature in relation to life. Then
the mind will turn upward, will be…simply because of
its stillness, be receptive to what is always flowing to it
from above. So, it’s at this point that natural receptivity
to the super-conscious life develops. Now this is the
conscious process I’m describing.

In Satsang, with the Guru, randomly
and arbitrarily, all kinds of experiences may arise. The
person may have all kinds of experiences of sudden quieting,
or freedom from these things, or dramatic events may occur
internally, or he may have intuitions or super-conscious
impressions, all kinds of phenomena may arise randomly in
him as a result of the graceful communication that arises in
Satsang. I am talking here about the conscious process that
awakens in the disciple in Satsang. And he perceives the
transformation, in his conscious life, in these stages. So
these are the stable and conscious realizations of the
things that otherwise may occur randomly in Satsang. “Such a
person will then also feel the mind at the center of
consciousness or conscious understanding, turn upward toward
what is in fact super-conscious, super-conscious prior to
life individuality,” and thus prior to mind
itself.

“In meditation he will experience a
new form of enquiry. The problem in the mind and the
creative centers below the head, is generally one of the
refusal of relationship in a concrete sense.” In other
words, the problem that arises, the thing that is always
being generated in consciousness, the thing that is the
avoidance of relationship as it arises, is always a form of,
some concrete form, some life form of avoidance, of the
refusal of relationship through the media of mind, emotion,
vitality, and gross physical life. “It is life abandonment,
the refusal of life processes, the life of love and
inclusion, of intelligence and human creativity, the whole
pattern of desire. But when enquiry is drawn above, toward
what is not conscious,” and certainly already what is not
unconscious or subconscious, “but super-conscious, and thus
not presently included in the field of mind, the individual
begins to comprehend the avoidance of relationship on a new
level. Then it is not a matter of relationship on a new
level. Then it is not a matter of avoidance of concrete
relationship by separating yourself as an entity from other
entities. Personal existence in the world, is not an
immediate function of the higher conscious life.”

So the qualities that are arising at
this state, are no longer those of mind, emotion, vitality,
and gross physical life. They are the subtler variety.
Because they don’t have the qualities of the lower life, the
condition that’s implied in the lower life is no longer
generated. The condition of the lower life and these various
qualities and the quality of avoidance is always a concrete
one. But in terms of super-consciousness, the entity in that
concrete sense is no longer generated in awareness. And so
also, the activities of avoidance in relation to
super-consciousness are of quite another kind than these
concrete ones, like you running away from your wife or
something, or your husband, quite a bit subtler.

“Thus as the individual is drawn
above, toward the aperture at the top and slightly to the
rear of the head.” In other words, if this general process
of conscious mind in understanding is, can be seen and felt,
conceived as being generated from the point behind the eyes,
at the root of the nose, in the mid-brain, when it turns
upward, away from what is below, when it’s free, of, in
other words, chronic attention to what is below, and just
becomes attentive quite naturally to what is above, it will
tend upward and toward the rear, toward this, what they call
the aperture of brahmin, that little sort of hole or
indentation that you can feel at the top and toward the rear
of the head. There is usually some sort of slight impression
there in most people. So this is where the attention tends
to be drawn then. If you see people, or you yourself have
had the experience of the force, the Shakti of meditation
active in you and the eyes close and you feel the eyes
turned up. You not only feel that sort of tension between
the brows, that point of concentration there, but
concentration is actually drawn up. And you can feel that
sort of tension between the brows, that point of
concentration there, but concentration is actually drawn up.
And you can feel the eyes being pulled up. The eyes may even
stutter, open and close quickly sometimes. It’s all
straining toward this point here, it’s tending toward the
sahasrar.

So, “he should remain in
understanding and enquire as before.” Even as this is
occurring. Enquire randomly either as a mental
verbalization, or as a tacit form of enquiry without
verbalization, should continue even in this case.

“But his realization will not be one
of relational ease. Instead, he will perceive that the very
concept of his individual existence as it functions on a
conscious level and down into the subconscious and
unconscious life levels is in fact the source of dilemma or
separateness. He will simply see that it does not apply,
indeed, does not exist, and the separative movement that
creates it on the mental level will simply dissolve.” In
other words, the form of avoidance of relationship that is
perceived at this level of enquiry is that of the separate
self-existence, itself. Just the sensation, the sense of
separate existence. Even before the mentalization of I, just
the sense of the separate self, is what is dissolved in this
perception of super-consciousness.

“In that intense perception in
understanding, the fundamental activity of identification
and differentiation will reveal itself and subside, at first
for brief moments, and then easily, for longer periods,
until it becomes a…constant that also affects the
operating basis of the conscious mind.” In other words, as
the process of understanding continues, in relationship to
the super-conscious nature, the whole quality of separate
self-existence breaks down, just as all of the qualities of
mentality and of desire broke down previous to this, or
dissolved previous to this. So that the moment to moment
condition of being without separate self-existence begins to
be felt even in the mind, even in the life. So one in whom
the enquiry has gone on and matured and intensified over
time, exists in his ordinary relations, in his ordinary
activities, already without this sense of separate
self-existence. This is no longer the implication of his
existence. He lives as the unqualified Self, in the world.
Even in the mind, his separate self-existence doesn’t arise.
The mind is used for its ordinary functions, but the
separate me is not contained in it, it is not the
implication or the operating basis of his life. In other
words, the enjoyments of understanding in the
super-conscious states, infects even the mind, infects even
the life.

“Those who pursue this very
perception as an exclusive goal call it enlightenment, or
Self-realization, a kind of once and for all attainment. In
fact, it is only the natural perception of
super-consciousness.” In other words, this is not an end
phenomenon, this is not a goal. This fixation, eyes closed,
turned intensely upward intuiting the super-conscious
states, is not to be maintained. This trance condition is
not to be held onto. Enquiry is to be continued, even while
all of these phenomena arise. Now suddenly held onto,
anymore than you would have held onto any of the lower
phenomena, the lower forms of desire. All of that is
occurring in these trance like enjoyments, these intuitive
enjoyments, that transcend the mind and life, is the natural
perception of the super-conscious life.

“If a man has manipulated himself in
dilemma to the point of temporary abandonment of the lower
life, and even the living mind, he will feel he has attained
reality, in this case, and so await the dissolution of his
personal existence at death.” In other words, many
traditional yogic seekers, for instance, have attained this
sort of trance samadhi, that involves the turning of the
mind into the super-conscious dimension, as an end
phenomena, or at the end of a long period of sadhana, in
which they have eliminated the unconscious, subconscious and
mental processes from the field of awareness. They have
deliberately sought this fixation of attention. They
deliberately seek this trance condition, as a permanent, or
more or less permanent condition. So, they look to maintain
this trance condition without involvement in mind and life,
until death. And that’s their notion of moksha or liberation
or nirvana.

“But the man who understands, does
not abandon understanding or life. He has no motive for
doing so. He will not be troubled by the return to mental
life and human existence. He simply understands that he has
begun to include an even higher center and source of true
being in life.” In other words, one who understands and
enquires, living in Satsang with the Guru, will have such
experiences as this that I am describing. And they will
occur in meditation. And gradually the qualities of the
super-conscious will move down into the conscious states.
The mind will become free of this assumption of this
separate existence. And the human activities, the emotional
life, the vital life, will cease to be generated purely from
the point of view of separate life, the life of avoidance,
the unharmonious points of view and quality of existence.
But the one who understands and lives in Satsang with the
Guru does not assume then that there is any dilemma involved
in the moving down of the trance state, or trance like
states of meditation, into ordinary conditions. He doesn’t
feel like, I can’t wait until I can sit in meditation and
get into trance again tonight. Or I can’t wait to have that
experience again. Or, at least if he has such feelings, he
understands full well what they represent. He understands
that what is always occurring in this process of
understanding in him, is the release of fixated attentions
and the movement into the inclusive form of reality, both
his own real functions, and the ultimate reality that
includes him. So, every time he moves again, is restored
again to the qualities of life, these qualities are that
much more transformed by his contact with what transcends
them.

“In any case, whatever arises in
meditation, you should abide by understanding and simply
enquire. In time, the movement of consciousness will not
even tend to the point of super-consciousness above.” In
other words, this being drawn to the super-conscious states
is another form of something arising in consciousness to
attract attention, just as the form of life did the same
thing earlier. The super-conscious does the same thing. It
becomes a form of fascination in consciousness and draws
attention. And that’s all that’s occurring in these kinds of
experiences. And in time, these also begin to break down,
that form of fixation begins to break down. You don’t lose
the super-conscious dimension. But the fixation, through the
necessary trance like states that occur at the beginning, in
order for us to become aware of the super-conscious life,
become unnecessary. And the super-conscious is always part
then of your conscious state, just as the unconscious and
subconscious levels are continuously a part of your complete
condition.

“The enquiry will become radical
knowledge, prior to every kind of activity and perception.
Then you will find that understanding even ceases to
function as a mental activity. It will have become radically
concentrated in that to which the enquiry always leads. That
silence, incomparable depth, the formless object of
contemplation will become utterly absorbing. Then, suddenly,
you may find that you are seated in the true Heart.” In
other words, when enquiry and understanding has matured
through the witnessing and comprehension or re-cognition of
all of the levels, all of the functions from unconscious
becomes your very condition regardless of what arises from
any of these levels and the mental activity with which
understanding began, that’s how we began this discussion,
itself tends to subside. That process of understanding,
understanding as a present activity that is reinitiated
moment to moment. Even that begins to dissolve and this is
that quality of understanding that I have always already
generated. It is not generated intensely or regenerated
moment to moment. It is continuous and consciousness itself
will have fallen out of specific activities. Even the
specific activity of understanding and continually remains
in that condition to which it is always brought as a result
of enquiry.

So that…which, to which enquiry
is always bringing consciousness becomes already one’s
condition. Eventually it becomes already one’s condition,
rather than that which comes whenever enquiry is
reintroduced. So in other words, one in the mature form of
enquiry, one has again simply fallen into Satsang, into the
condition in which one already is. One is simply abiding in
that enjoyment, which is “silence incomparable depth,
formless object of contemplation.” You become utterly
absorbed in this real force or form, that nameless,
formless, but somehow absolutely attracts consciousness
perfectly.

And “then, suddenly, you may find
that you are seated in the true Heart,” the seat on the
right. In other words, the forms of attention the acts of
attention have gone from the lowest form of the body,
gradually into subtler forms, further and further upward,
toward the highest center in the head and above the head.
The super-conscious dimensions transcend the physical body.
So it has gone in this apparent upward movement, but now it
has fallen apparently, descended into the Heart on the
right. In other words, at the point where the mind ceases to
be the point of view of understanding, or the point of view
from which understanding is generated. When that has ceased,
when radical intuition has become the form of understanding,
it is simply that the mind has fallen into its own
source.

And the source of the mind, the
source of the conscious mind, which is the mediator between
the super-conscious and the subconscious and unconscious,
the root of the mind is the Heart. It is the prior formless
root of conscious life. Now that everything has become
conscious, or no longer differentiated from consciousness,
consciousness itself has fallen into its own prior
conditions.

“All of the movement of
consciousness on every level will have fallen away. And you
will remain tacitly aware as no-seeking in the heart, to the
right side of the chest. You will possess unqualified
knowledge of reality and enjoy untouchable bliss. And it
will be the same bliss you knew as understanding.” It’s the
same quality enjoyed in simple Satsang with the Guru, this
turiya, it’s the same bliss that’s enjoyed in every instant
of enquiry. Whenever this re-cognition has actually
occurred, when one has gone beyond the avoidance of
relationship into unqualified relationship, whenever that
full realization, that unobstructed uncontracted enjoyment
has been found, if only for a moment, this condition that is
enjoyed by one this case, is the perpetual enjoyment of
that, the original or prior enjoyment of that, dependent on
nothing. “But do not seek this state, and if it comes,
continue to enquire as soon as you possess a mind with which
to enquire.” In other words, understanding and enquiry
remain continually and forever the point of view of
conscious life. And one may fall into the Heart, into the
root of the mind, the root of Amrita Nadi, but when the mind
is resurrected again, when the qualities are generated in
consciousness again, continue to enquire. This is a subtle
and extremely important stage in the life of
understanding.

“As your enquiry continues, you will
discover that you rise again out of the heart, or you will
release the power of the heart upwards, while yet remaining
founded in the heart. You will experience the current of
bliss and joy, rising again to the sahasrar. And this
current or circuit of bliss will remain even under the
conditions of enquiry, as your fundamental form. It is the
Amrita Nadi, the “bright.” It is enjoyment, no dilemma. And
it contains every creative faculty. In that form, as you
continue the life of understanding and enquiry, you will
enjoy the continuous flowering of every kind of wisdom and
knowledge.”

This point here is very important.
You will release the power of the heart upwards, while yet
remaining founded in the heart. At this point, when the
heart realizations has become stably realized, when the
faculties again arises and enquiry again continues, one does
not move out of the Heart to someplace else. One does not
move out of the Heart, up through Amrita Nadi, toward the
Divine states, these qualities arise out of the Heart. One
remains in the Heart at the same time that one enjoys the
full ascent and manifestation of Amrita Nadi. The Heart is
the permanent foundation of Amrita Nadi. One always abides
in the Heart. But, exclusively being contained in the Heart,
Self-realization in that sense, is not one’s permanent or
eternal or present state.

Amrita Nadi is one’s present and
eternal state. The Self, which is the root of Amrita Nadi,
is the root of one’s continuous existence. But so is also
the perfect reflection, or the light of the Heart, which
rises out of it. So, when this Amrita Nadi becomes one’s
condition, it is enjoyment, no-dilemma, and it contains
every creative faculty. Everything exists within Amrita
Nadi. All worlds exist within it. The very form of Reality
is perceived within it, intuited through it. Everything, all
faculties of life and consciousness, unconscious,
subconscious, mental, super-conscious, all of the qualities
that may arise are comprehended in Amrita Nadi and known to
it and through it.

So, one who abides as Amrita Nadi,
who lives as understanding, once this enjoyment has flowered
in him, and who continues to maintain the life of
understanding in the most radical sense, enjoys the
continuous flowering of every kind of wisdom and knowledge
as a spontaneous event. So, this is the Siddhi of Amrita
Nadi, or the miraculous power of Amrita Nadi. Everything is
realized in Amrita Nadi. Understanding, from the beginning
and forever, is the source of our true and real life. It is
possessed of no exclusive goal, and thus it is not motivated
to concentrate above or below. Its motivation is its own and
very form, which is already inclusive.

“Thus, just as we, in our ordinary
humanity, suffer by exclusive concentration in what is below
understanding, we would likewise suffer by exclusive
concentration in what is “above” it. To concentrate in the
centers or realms of the super-conscious is a separative
activity, not an inclusive one. It is enforced and
recommended by the teachings invented in the great search.
Real life, radically founded in understanding, maintains the
form or circuit of conscious life,” this circle of
descending and ascending functions. In other words, the
whole process of understanding does not involved a
motivation to ascend and get away from all of this by simply
cutting it away and going into some exclusive
super-conscious realm. The whole process of understanding is
always present, immediate, and self-purifying, relieving one
of dilemma, the condition of contraction. One who
understands, might secondarily, in his activities in the
world, tend to be drawn into subtler and subtler worlds,
even into the unmanifest or uncreated worlds. But that is
not an expression of his willful desire to separate. It is
simply an expression of his…the tendencies that are
awakened in his free state.

“The full life of understanding is
not one in which the unconscious and subconscious become
conscious activities of the mind, although such is at least
experimentally possible, as proven by certain yogis.”
Certain yogis by acts of concentration, are able to
manipulate the heart beat, gain control over activities that
are ordinarily conscious and involuntary. So it is possible
to do this, but the specific process that is understanding,
does not involve making what is unconscious deliberate, or
what is subconscious always conscious. In other words, the
man of understanding doesn’t have to continually be involved
in the endless display of subconscious forms of psychism.
It’s possible to become psychic and to use psychic means to
gain knowledge about something or someone. And in the man of
understanding it may very well happen that psychic events
occur and generally they do occur with some kind of
frequency, depending on the qualities of that individual.
But the specific process of understanding does not involve
resort to making the subconscious levels conscious, in other
words, to becoming psychic.

Rather the man of understanding
knows directly, as I have described before, completely apart
from whether psychism arises in him as an event more or less
frequent. Essential process of knowledge in him is direct,
immediate. He doesn’t use something else to communicate
knowledge to him. In other words, he doesn’t have to look at
you, and to know your state, he doesn’t have to look at you,
and to know your state, he doesn’t have to see pictures over
your head or auras or colors or peculiar psychic phenomena.
Things like this do not have to arise to communicate to him
what he wants to know about you. He just knows that instead.
It’s not a process in him then where the subconscious
becomes conscious. The subconscious remains what it is and
depending on his peculiar qualities, psychism is more or
less awakened in him, just as he may have more or less
control over various unconscious functions.

“Nor,” this full life of
understanding, “is it one in which the super-conscious
becomes a conscious process under the control of the
conscious mind, although such control of consciousness
appears to be represented in the attainment of certain great
saints.” There are siddhis of the unconscious and
subconscious life, which I have just described. There are
also siddhis of the super-conscious life. So there are
certain individuals who manifest the extraordinary siddhis
of power over this dimension, or of miraculous events. These
are ways of making the super-conscious conscious or active,
at the level of life, operative at the level of conscious
life. So all of these manifestations of making things appear
in the air, the kind of miracles that we usually hear about,
the kind of miracle stories that are in books, traditional
books, like the bible, or stories about traditional saints.
They are all tales of super-conscious miracles, whether or
not they occurred in any particular case is beside the
point. This specific generation of super-conscious phenomena
in the conscious and life planes, is something obviously
that does take place at times. It’s happened enough times
and in enough cases that we can have certainty of it. And in
our own experience, this certainty may arise. But the
specific processes are brought down in the form of
miraculous conscious exploitation in the life
plain.

“The full life of understanding is
one in which the unconscious and subconscious processes
remain as such, and so also with the super-conscious
processes. The difference is that the dilemma is removed and
the link or circuit between them all, the process of
consciousness and conscious understanding, is attained,
asserted and enjoyed.” In other words, the full life is open
and removed of its problematic condition and implications in
one who understands. Whatever else arises in him, in the
form of conscious power over unconscious, subconscious and
super-conscious phenomena, is a secondary matter. It’s like
his physical body, how it appears. It’s a karmic affair.
It’s a peculiar quality of its own. But these things are not
qualities that relate specifically to understanding
itself.

And so it is very possible in the
man of understanding, that he manifests none of the
extraordinary phenomena, manifests none of the forms of
yogic control, of psychism, or of miraculous and other kinds
of super-conscious activity. It’s possible for such a saint
to exist, who manifests none of those things, neither
outwardly nor inwardly, has no such experience. Ramana
Maharshi was such a one for the most part. But then you have
others, who are full of siddhis of various kinds, and full
of miracle working. But there are other ways to determine
the genuineness of such a person, because obviously, control
can be gotten over the faculties above and below the mind,
completely apart from the realization of Truth and
understanding.

“Thus, the real man is creatively
present. He operates in the mind of understanding, which is
fully bathed in the higher light,” the super-conscious
light, “and it moves into the creative realization and even
evolution of life.” In other words, by the natural
realization, or the non-problematic realization of life,
life tends to evolve and flower and become true, not by
virtue of some siddhi or other wherein one exploits
unconscious and subconscious and super-conscious phenomena.
They will naturally flower, all of these qualities will
naturally flower in the man of understanding. In their
natural forms, the super-conscious life instead of
necessarily being manifest in the form of miracles is
manifested in the form of intuition, continuous intuitive
life.

And the mental life is manifested as
that mind which is free of limitations, free of smallness,
free of the ego, which is full, full of the higher light,
and manifests in the ways that a genius mentality operates.
And the subconscious and unconscious life becomes, the
physical and vital being becomes healthy, functional, full
of energy. The emotional being becomes love rather than all
of the limited forms of emotion, the concentrated forms of
emotion, which are all of the forms, of…from
enthusiastic, aggravated enthusiasm, to anger, sorrow, fear,
hate. So these are the realizations in such a one, rather
than necessarily the miraculous phenomena. Although these
other phenomena may arise, depending on his
qualities.

“This real man is the future man of
all of the universes. In him the creative movement coming
out of the heart will find fulfillment in the great
realization of manifest existence.” In other words, such a
man, the man of understanding, is the man in whom the
manifest worlds can be fulfilled. And it’s by the growth of
the process of understanding, essentially as I have
described it, it’s by the growth of that activity in
consciousness, that kind of freeing of consciousness, that
the manifest human life and the manifest life on all planes
will develop, will evolve, in its natural order. Any
individual man of understanding, any such individual, may or
may not tend to remain in the manifest world, depending on
his qualities again.

“Such men, who abide radically in
understanding, and so realize life apart from dilemma, apart
from dilemma, search, and fear, are creatively involved in
maintaining and using the form of Reality. They operate to
restore that form, by constantly regarding the circuit of
consciousness and power that begins in the heart. And they
move to make that form the basis for all actual existence,
even what we call the human.” So they are creatively
involved in maintaining and using the form of Reality. That
is the Siddhi of the man of understanding, using the form of
Reality, his own form, living and operating from the point
of view of the Amrita Nadi, in the form of Amrita
Nadi.

This is the peculiar Siddhi of the
man of understanding. There are siddhis or peculiar powers
that belong to all forms of experience, ordinary and
extraordinary. But this is the peculiar or fully realized
Siddhi. And this is what is meant in that earlier portion of
the book where it says something to the effect of, “create
and enjoy according to the wisdom of your own form.” Exactly
what that means, exactly what that is is something you
realize when you start doing it. Because it’s a spontaneous,
self revealing activity.

So that a revelation of Amrita Nadi,
the revelation of spiritual life in the man of understanding
does no…does not come to an end. There is no terminal
point where you stop learning, stop developing the powers of
Amrita Nadi, or the manifestation of Amrita Nadi. It’s
endlessly manifesting. It’s a creative existence. The
fundamental Truth is already accomplished, always already
known. But it’s expression is continually enlarged. It’s
always working to transform the conditions in which it
appears. So in our own work for instance, the fundamental
nature of it has been expressed since the day we began. But
the quality of its manifestation is continually changing.
Because it’s always transforming the event that it
confronts. So beyond a certain basic formulation of the
communicated teaching and instruction, nothing specific can
be said to limit the ultimate spiritual process. It can
develop in an infinite variety of ways.

The
Knee of Listening and Study Chapters – Table of
Contents