Enlightenment: Beyond Traditions

EnfiKhfrnmtnt Rl"l·nnd Trad•t•om l• a ~que and r("\·olutiona.ry book. Through

tlus hook h.u ~httt· :lkdnaunn Beyond \'ipa•sana \tindfuhlcss: on%at? lkn·and :-\ow ,\Jrification of Attainment: The Set•ker's (;ual The Last Word , , . . .

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Introduction This Book is manifestation of the same Spirit that has aliowed the human intelligence from the \'Cry bcgmning to reach the light of Understanding. This Spirit docs not negate that which has been attained, as spiritual traditions, but embraces and transcends them as a pan of iL\ own past evolution. The mind wants to frcct.e the past spiritual conclusions as Lhe ultimate, but the Spirit cannot stop in its eternal journey of expansion; for that would be against iL~ very essence: Freedom. Now the human collective consciousness has reached a very profound understanding of the Ultimate Reality. This understanding is present in a few of the great spiritual schools of Enlightenment. These traditions, having been created a few thousands years ago, have been evolving continuously until our time. However, their evolution so far nmnot go beyond certain philosophical understandings that had been founded in their times, based on thcit· given circumstances. Our attempt is to bring an understanding relevam 10 the current stage of spiritl.tal evolution that can allow us to expand fully into the Uniwrsal Wholeness. F'or that reason, with the full respen and gratitude to the pa.>t traditions, we present in this book a Revelation of the New dimension of Awakening and Undt·rstanding The pa'>t traditions pencivt•-olute, the experience of bein11 bdongs to the I Am. We can say it is a part of Me, as if the c1wrgy of being couldn't go heyond it> fr.une of refen·nct•. For that reason, the Bem ·" ect of th~ I

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.\m \\-I tic Jt '' Jt'~J,Cnl\lhlc; for the.· f.'XJWric·ncc· nf fH'~tcc· .111d " ' ' ' ' ('.Uli10t I (',I( h the· Ahsoluu· Rt'\( rlw JWCIC (' ;;uui rc~( C'JH'I ic·nn·cl wuJun llu.· I ,\m h(l'!o -· qu.duy or .. n·nam mo\·c·mc·nr of t'lll'fJCY and ccm'c it)u~nes.... It i\ hc.·.•miful .tntf fur mn't \Ouh: lht~ ultimatc.·. Huwl'\'C'I, l}wrc· j, ~

ckept·r t·xpt·rit·ncc: that goes fxoyoncl tlw I Am. nw \hill I tht· .\l>"lut-t \ignificant clt•ment.~ of ourjourney. Medication is the art of entering

our onner reality directly. lnquir; rt•latt•s to the \CI) important use of certain intuitive faculties of our intellect which accelerate the process of growth and give u~ a roo! to discern the real from illusion. We can look at them as scparaw, but in reality they are deeply interconnected Meditation develops concentration, mindfulness and samadhi, but without inquiry there would be: no und(•rstancling or wisdom. On the dt·t·pcr lc\·cl are two esscnual qualities of that which we arc: lking and Understanding. Bt>ing without L'nckr-t;utding is dull and pf' in it. \\'e r.m «tilth is touch ofself-conscious impulse "hemg 111 the momt·nt. • This kind of "being in the moment" cluesn't haw the qnalil'.· of Presence yet. Rather 11 is about being in t·mpiricaltime (as opposed to mental time) Here, the flm, nl lrmt• from the imrnediatt' past uHo the present ~md lht• au:xt ntomenl, is iden1ificcl bv a :-.uhtle nu.~•uorv. as UJlt: t~xpc:ric:nu.•. \\'h-~olrlft•. This rnv,terinth lrnowing. which allows us to know that till' l 1nhm n h;b bt-t"n reali1ed-is l~t;·mul. This tn·mt·nduus fnTdorn which takes place i~ conscinthnt·ss 1s fn._·t·dnm Jrom consciousnes..II is dispel sed in mental anivil), whtdt turns the hcamiful human intelligenn: into an unnmsrious. medtnnent•cl with tlw n·nttT or consciousness in the mind. That's wh) when it i' strengthened and prolongt·d, it diretth affects the middle of the head, ancl slowly hegins the pron·ss of al,akt·ning one from the day-dn·< iou,IH'"· B111 we: should not think that thc.•re h no 1\ill n1 lht· '!.IIhich tht• autnm.tllr "ill of our con,C"inw.. mind can be 'uspendc.·d and rdc.·a'\t•rl. :JuM s1uin,q" cannot rake place unlcs' tht• mnvt•mc:nt of P''che ,.,panels beyond II> franw of rnce gives us mnely an experience of relauve, incomplett" Shikan-wa The absolute Shikan-t..va, pure being or non-doing, can take place only 1vhcn the ,tate of Prt'<ence IS transcended. We can only speak about ~aching tilt' absolme subjecuvit}· at that moment: the non-abiding ground of all existence. The state of Presence is still abiding, in its own center. The fmal shift has a very mysterious nature. Wlwn the center of attention which is the state of Presence. expands into tile original timeless sphert" of preattention, into tile non-aware womb of manifestation, tile rt"alm of empty origin-the final expanston ~~ke' place. Mterward, there is no longer any center. for one is resting in tile state prior to experience, prior to awareness. Certainly tllcre is a recognition oftl1c Unborn which creates a new quality tllat comes from tl1e meeting of the Presence witll the Absolute (tile non-presence state). Thi• recognition is extremely subtle and can be described as a knowing-ness of pure rest without ,Ul) center. It is here tllat our Presence a' a n·nter of consciousness, that is, pure att(•ntion, meets tlu· Unborn, the primordial source of all. This meeting gives birth to the expencnce of pua·. motionless rest. The totality of our consciousnt·.;s

becomes one with th" absolute timJH'Illtlg. ll one with that which we call pt·rsonal "ill. The ant>ntion cannot be separated from will. Ont• can, for example, choose, to be absorbed in thoughts and lt•elings, or to surrender and rest in the Absolute State. But we should not forget that we are in the dimt•nsion of wholeness, and although the inner ant•ntion can go to different areas, still all is contained in the Absolute State. Even if one is absorbed in the act;vity of tlw mind, the anention is at .til timl resting in the Absohttc. Ont• is in-between, as if suspcnclt-d, like a leaf floating above the mountain and unahlt to land. In rt.'ality there are many different kinds of mystical state\. f,en prior to the realization of the state of Presence, some people experien ce a variatio n of the tn\stical stat('I U'IU t•d umtmthlU"'h ht·c auSt· llw 1t·l.ltl\c• t un'd

a pnson.rhl\. This personality can lt-d tlw Om·rwss lwc.\Ust' it ran !t-el tht• separation as wdl. In itsdf, it opn.ues in the realm of separ.< nf ,..Jf-nt'.\1111)(. '"' nt•t•d to ).{ruw 111 tnany ~•n·~l:ot-itl tlu~ ph,,ir.tl. t•muu,m.tl, tutc.·r·per~nn.tl and '\piritual. Ot•ep dn"n wt• .uc.· ~nmlng to lullill tht• ,;,itlll of our Soul. winch w.llll' t t'XI>rt'SS itsdl 111 th" rt·.•lm in .1 uniqut· "·'' ll.unHlll\ , l••n· .md ~ptritu.tl undt~r,t.lndtn~ .tn• tht• ~c.·nt·r.tf. hu\ll.unc.·nt.tl pttnt ipk' ht.•htnc,l the.· ck,itt' l\\ ~· tl\\ \\'ht·n \\C' .ut• honl. thl' c.lc..·t~p ,c.•n,tll\it\ uf ,nu S..•ul tllt'l"l' 1}U, IU't'll'iU\t' \\lU)tf :'\:t\ \\\Hltkt tht•:t• 1' ~l n1uth p.un in utu hft~utl ·n,t· huh.· duht. llu,l\\U u1h.l lJ;!JlUI oliH t" UllU

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ru.-1 rc.·.du). 11.1' tn 'tll\t.• to ~unl\e. P"' Ju,lc~a .1ll\ and ·•'n't tt '-.td? Faom tht" hc:J;:tlllllll~ \H' .ut• h.,Jd

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at.n• >lt•d nalitv 'hould be rq~ardt·d ,., negatl\r and "lud• po>iuw. But can wc rt•all) '·'' wh:n h ncgatin·? It j, pll·tl\ cat·ings. nin!l; an individual with etern ity and God. On tht· othn hand, marw New Age thinkers and channels 'Peak ahoul the Soul without h.tving the proper expntetKe and knowlt'dgc of tilCI\Ol1illity.

\\ltat is n·ally tlw Soul? Yes, it is Me. the "I" that is dirt•cth rnogni~t•d in the heart and that l'mbr.1ces all of our ht·mg. It is the unique taste of Me, the child of thc lklowd I he t·xpt·nence of tht• Soul is one of bliss. fullnc·" and "·" mth. To feel thl' Soul is to be touched b) the· fidolout IS ly (·xpandtlllo the hl'art of the ~hstt't'). On!) this uncler'>tanding brings real frt·t·dom. The negative conclusion of Buddhism ultimau:lv bring\ an impasse, for it blocks the llon ol c:volutiun.

:"\t·H·nhclc" we must not forget that the Soul which is not resting upon the Absolute is incomplete and separated from the Source. \Ve can be ont• with the Somcc and separated from the Creator, or we can he in direct connectton with the Creator whilt• st•pardted from tht• Source. When the•e two aspt'ns are integt att tlw t"SSt·nn• ol. onc..·,t.•lf. Fron1 abid1n~ in i~nor,tnn..• "'"" sluht·tl to tht· llr tht·tr 'lall· i'> OJH' "' pdi.·11eh fulfilled and full of jm·. The Grace of the Creator ts all around us. But there is no higher Grace than that which bring-; us to the realilation of the Soul. .-\nd it cannot happen without suffering. That's why the Grace of the Beloved allows us to suffer. But the closer we are to our true idenlit:y, the less we suffer. Bliss, joy and fulfillment replace our pain. At this point we see the "isdom of evolution and the presence of the divine law behind it. To be born is painful. So it is painful to give birth to the Soul. It happens amid tears, but those tears \\-ash our heart before the di\ine communion with the Beloved. And those same tears are eventually transformed into tears ofjoy and gratitude. This is the Divine Alchemy...

The Soul and the Beloved: Unity and Separation If tht> Soul "''" o nly one with the Belowd, tlw Soul would n.'ast• to t•xist. The So ul is tht• llUI and tht• plan.- in which shf being ~paa~tlll be dcarl \\"t• need to allow mu sc·ln·s t ag-din lw innocent ;mel 11ilncrabiC". Tiris 15 tlw pnce we pay for our Soul. It " a bargain for the Soul ts priceless. In realil)• wc· h
,,c·u· rcu·.th·d r hi' j, tht· rcalil.ltlon uf tlw unh... ,rn. ,rknt n1 c·mpl\ u·.Lhn of cxist(·nn.·. rl~t· nut• nf C'luist's ntCS'I
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without ..-t·ing the sky. To see the Sourc" without the Brlc>\1'0 is like >4

"uuldn l c.tll u ~madhi h t< o nh dut" to lhe on.___ , of !.he Ml" thal ' arn.tdht can be l 1 nldh~t'lll, t'Xprt""'''d through thr channt'l of tlw indi1idual in thc· proct'" of ~rowth, Lran...:rnds mort' and more the frontiers of indi1idu this sense, and in reality it is the essence of being comciom.. Because the human consciousness is exteriorized in the objective reality, unless it e,·olves. it i> not capable of grasping the ven· subject of all experiences. The thing called "ego" is nothing but the <ense of Me referring ro objective realir.. The egotmage is the way Me sees itself in relation to the world. There is nothing wrong with the ego or self-image. The ability to create a self-image allows us to s(m·ive in the world, as well a~ 10 evolve in all areas of realir.·. Our inten•st is not to eradicate the ego, but to see clearl~ what this !\1c is behind the ego\ mechanism. \\'e can 'ndagt'd 111 thml..mg bacl.. to oneself. one shift.s to the Slatt' of "l'lf-attenuon. This experienct' is instantJ.neous, dtrect and '"" the na,·or of the impersonal. In the prO<ess of culuv:.uion, of bringing onest"lf const.·mth to the \1,11(" of st•lf·all.-ntion, gradually 011vt·mcnt of tinw 1s what wt• call "!king." hen wlwn aut·nLJOn ()(•comt·s aware of IL'idf only for •• spit! st·cond, tht• quality of lkmg " prt'~nl Ill um ,hon moment. In mt·ditation or rt'st, wht·n the Prcscncl' naturallv drops 11110 itst·lf and ()(•comes absorbt:rl, UH' 8cmg qu Attt•nttt>ll "'Jll'tl, "hich Cl')'talltlH' .uttl dnntttnt

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