STAGES OF THE WAY

Lead me from dreaming to waking.
Lead me from opacity to clarity.
Lead me from the complicated to the simple.
Lead me from the obscure to the obvious.
Lead me from intention to attention.
Lead me from what I'm told I am to what I see I am.
Lead me from confrontation to wide openness.
Lead me to the place I never left,
Where there is peace, and peace
- The Upanishads

*note* nice detailed obstacles on the path,from Kevin Solway
-added by danny-
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I am reticent to discuss "stages of the way", for I know how easily categories become insurmountable barriers.

Furthermore, I am reticent to devise new words and categories to describe these stages. I am not the first to attempt to set out the graduated path to enlightenment, so ample words are already available. Unfortunately, those words have become soiled through gross misinterpretation and misuse. If I now try to use those same words, but with their original and intended meaning, rather than the popular or traditional meaning, then I will be battling against the unyielding preconceptions of millions. Even so, it is better to understand the words we already have than to create new ones, which inevitably meet the same fate as the old, adding further to the jumble of superfluous noises confusing mankind.

While I have chosen to borrow some words and concepts from Buddhism, it is not to be taken that I associate myself in any way with traditional Buddhism. The meaning I hope to convey by the use of these words and concepts is presented in its own right, and is unrelated to anything that passes for Buddhism today. I doubt if a single living Buddhist would understand the true meaning of what follows, despite their possible familiarity with the words. For this reason, I ask you to ignore all you have heard before, and judge this as it stands.

No doubt Buddhists have an understanding, but "an understanding" is far from being a correctincorrect understanding where God is concerned. understanding. And quite honestly, no understanding at all is better than an

The realms of existence

These realms are categories of psychological experience describing different perceived realities. Each of us see the world differently and therefore effectively live in different worlds, or realms of existence within the mind.

A. - The realms of desire
• The hell realms
  
• The preta realms
  
• The animal realms
  
• The human realms
  
• The realms of the warring gods
  
• The deva realms
  

B. - The form realms

C. - The formless realms

Let us look at each of these mind states in detail:

A. The Realms of Desire

The realms of desire are characterized by the presence of a strong wish to better one's circumstances - to escape suffering.

- The Hell realms

These can range from occasional hells to hells of constant torment. The suffering of the hells can be experienced for what seems like a thousand lifetimes. Time drags on without end.

In this state of existence all thought has to be directed towards mere survival; there is no striving for perfection. Serious intellectual thought is impractical for one in such poor mental condition. You cannot speak to a person about lofty ideals while their head is on fire; they are too busy frantically seeking a bucket of water.

- The Preta realms

"Pretas" tend to feel empty, insubstantial, ignored, and barely alive. No matter what beauty surrounds them, they see only ugliness. No matter what gains they may make, satisfaction eludes. For this reason they are known as "Craving ghosts". As in the hell realms, there is no arduous striving for ideals, only a wretched scratching for survival.

- The Animal realms

Those who are termed "animals" do not suffer greatly, for they do not use their brains enough to suffer. They are experts in submission and in the creation of authorities which they proudly worship. They are like sheep, content to follow, and to be led, rather than to think and take control of their own lives. They are beasts of burden, ruled by the whip of duty and guilt. Or they are like cows contentedly grazing in a field, unaware that the cold steel of the abattoir awaits them. Again, there is some desire, but no burning passion for truth and perfection.

- The Human Realms

A "human birth" is exceedingly rare, numbering perhaps only one in every several thousand people. Such a mind has learned to value reason in earnest, and can therefore be reasoned with! This human mind has room for doubt, and for the knowledge that something new is possible, which is the ground for learning. Humans possess ideals and their accompanying passions, which is in sharp contrast to the passionless, content and unchanging animal people.

Reason dilutes pain, so the suffering of humans is not crushing, and therefore does not keep them from deep and penetrating thought. Reason also dilutes joy, preventing the blissful happiness which would make one content with pleasing illusions.

- The Realms of the Warring gods

The remaining realms of desire are called the god realms. We call the people in these realms "gods" because their behaviour seems miraculous or magical. They have far greater concentration, clarity of mind, intelligence, intuition, memory, confidence, and happiness than those in any of the previous realms.

The warring gods consist of the suras and asuras. The asuras are known as the "jealous gods" because of their jealousy of the material achievements of the suras. They are in constant battle against the suras, but are always badly defeated by the superior mental and material strength of the suras.

This warring nature is often exhibited in businessmen, politicians, and academics. Some have "got it", while others, for all their talent, simply don't have required winning magic.

- The Deva Realms

The devas, who "inhabit" the deva realms, remain within the realm of desire as they still undergo subtle sufferings, and possess small seeds of idealistic desire. Consequently they have some potential for learning, and may later attain human rebirth. That is, they may become more rational, losing their blissful, yet ignorant mind.

Devas are rare indeed, even more so than humans. They often appear as exceptional musicians, novelists and the like.

B. The form realms

Desire makes itself scarce in these realms, and as the name suggests one still experiences reality as form. Concepts of the formless are yet to develop to any notable degree. These heavenly realms are only attained in the deepest of one-pointed concentrations. It is possible to occasionally find oneself in these realms without conscious effort. When every trace of worry and anxiety are lost, or eliminated from the mind, one enters the realms of form.

In this state, one feels as though one can stare at a wall and see all its constituent atoms. One feels as though one has complete and direct control over the operation of every muscle fibre in one's body. One may generate this mind for five minutes, yet experience a thousand blissful years - such is the power of this timeless consciousness.

C. The formless realms

You may attain these highest of heavens only with a complete one-pointed concentration on a virtually perfect intellectual understanding of the nature of Reality. However, for all one's great achievement in meditation, and vast knowledge of philosophy, one remains firmly rooted in ignorance, and will not escape eventual suffering. This is because an unchallenged love of existence and ego remain. One must drop everything to escape the cycle of birth and death, even one's visions of the Infinite.

Those in different realms will see the same object differently. A preta will see a glass of water as putrid filth, which he is forced to drink out of thirst. A deva will perceive the most heavenly nectar, while a human will see a glass of water - neither too beautiful nor ugly.

Different scopes for spiritual progress

No scope:

To have any scope at all for spiritual progress one must be in the human realm. Some devas have potential, but it is much more difficult for they who know little of pain.

Low scope:

Here one knows the direction in which one should head, but lacks the strength to proceed. Realizing one's weakness in this life, one determines to invest in the future, working for the benefit of "future lives".

For example, a mother may know that Truth is attained through reason, but may lack the strength to practice reason in earnest herself. By way of compensation she can invest in the minds of her children by cultivating in their minds a genuine love of truth. She may well guide them towards the sciences, and towards an open-minded and questioning approach to life. Thus through her children she may redeem the past.

Medium scope:

Here there is the strength and conviction of mind to want to relate to God on a truly personal level. But there is not the will to renounce the ego entirely. One wishes to retain some delusion, some ego, in order to enjoy life. Although there is a good comprehension of God, the clarity of mind to see God in His full glory is absent, so one is not privy to His powers.

High scope:

The one of high scope has developed a deep disgust for all things worldly, and now has a clear vision of the Goal. He is determined to attain perfection quickly and at all costs. Such a one does not compromise. Nor does he fear pain, for he does not have enough faith in his own existence to be able to act in self-preservation. He holds nothing back; he sees all.

The difference between the high and medium scopes is infinite. It is like the difference between a person going to an auction prepared to bid his entire life's savings, and a person who upon entering the auction hall immediately bids his entire life's savings.

The essential mind (samadhi based on bodhicitta)

The realization of God rests upon two things, a powerful concentration (samadhi), and intellectual insight into the nature of Reality (vipashyana). Attainment of deepest samadhi is accompanied by mental and physical ecstasy, and enormous power of mind. When this powerful mind is turned towards a reasoned analysis of reality, enlightenment is near.

Importantly, in deepest samadhi the mind is fearless, and at last able to have faith in what it reasons, which at other times it is loathe to do. However, be warned that if one uses samadhi without the relentless will to strive for absolute perfection, at any cost, then great harm results. The ego will bask in the heavens of samadhi and become empowered thereby. Stagnation and contentedness will follow, and the potential for learning lost, not only in yourself, but in others also.

Therefore, samadhi is harmful to those not of high scope. It is safe only for those who, firstly, are in the human realm, and secondly, have accumulated enough reason to desire truth above all else - even above happiness. The mind of such a precious one is a "mind of enlightenment", called "bodhicitta". It is the mind that aspires to perfection, at all costs, and without compromise.

Without bodhicitta, and without complete faith in the ability of reason to carry one beyond this world, there will be continued striving for ego security. Without bodhicitta, no matter how great one's mental attainments and knowledge of Reality, a portion of the ego, the core, will remain fixed. Great happiness, even Nirvana may ultimately be experienced, but the long-term consequences are horrible to contemplate, because each and every action of one who lacks bodhicitta is tainted with a solid and unchallenged faith in the very core of the ego.

One with bodhicitta may initially try to save himself, but reason soon gets the better of him, and will push him relentlessly onwards, into the arms of the Infinite.

The attainment of samadhi

The place of samadhi

The difference between thinking with and without samadhi is like the difference between the footprints of an elephant and that of a mouse. Only with samadhi is there the penetration, the open-mindedness and the clarity of memory necessary for great mental attainment.

The attainment of samadhi comes in degrees. Anyone who has experienced "altered states of consciousness" has experienced some degree of samadhi. Samadhi can be attained by concentrating on any object at all, provided you have enough desire or need of samadhi. If you are already happy and content with your life there is little hope you will generate the deep longing necessary to achieve samadhi.

Religious people of many faiths wrongly interpret the experience of samadhi in prayer or meditation as "God presence", or "religious experience", when it is merely the bliss of a still mind. Their lack of wisdom guarantees their spiritual bankruptcy. Without wisdom, samadhi is useless. Faith alone can still a racing mind, but only faith in Reality will Enlighten it.

So, samadhi is essential, yet the object of samadhi can so easily be a pitfall. Then what is a safe object for samadhi? The wise direct their minds towards Truth itself. The beginner experiments with his mind in preparation for greater things. The fool merely directs his mind away from his problems.

The obstacles to samadhi

The first step towards defeating an enemy is to know exactly who the enemy is. So, what are the obstacles to the attainment of samadhi?

If one has a strong enough motivation to want to definitely attain samadhi, then one's mind will be directed to its object with real force. The first obstacle is then overcome - the obstacle of motivation. Mental agitation and mental dullness are now the main obstacles to further progress.

Agitation is when the mind wanders to objects of attachment:- worries, fears, and pleasures. With coarse agitation the mind becomes so occupied with some distraction that the original course of thinking is entirely forgotten. The subtle form is more difficult to identify, and occurs when only a small part of the mind is directed elsewhere. Whenever happiness suddenly arises during meditation, it is a result of subtle agitation.

Mental dullness also has coarse and subtle forms. Coarse dullness occurs when the mind is disabled due to worries and obsessive concerns. The mind is sluggish and unwieldy due to its preoccupation with itself. Your attention may be placed squarely on an object, but there will be no clarity or distinctiveness. The subtle form of dullness is so difficult to understand and recognize, that it is often mistaken for perfect samadhi. Such a mistake firmly blocks further progress.

Coarse dullness is easily recognized but is difficult to overcome, while subtle dullness is difficult to recognize, but easily overcome. Subtle dullness is like an enemy who pretends to be a friend. One has both memory and clarity of mind, but the full force of attention is lacking, and the mind will lack complete power. This is something a person must recognize for himself.

The remedy for both agitation and dullness is mental alertness. Alertness is a portion of the mind that can stand back and observe the workings of the mind, and then take appropriate action. It observes the progress of thought, and checks backward slipping. When one recognizes agitation and dullness one must quickly recall one's deep need of samadhi and regain confidence and certainty.

The path to enlightenment

Having developed a burning love of reason and truth, there are two possible paths. Those with bodhicitta go one way, while those without it go another. I will call these paths respectively, "Mahayana" (lit "the greater path", not to be confused with Tibetan Buddhism or Zen Buddhism) and "Hinayana" (lit "the lesser path", not to be confused with Theravada Buddhism). Those whose faith in reason is relatively poor, and whose ego correspondingly strong, will take the Hinayana path, but may take to the Mahayana path at a later time. If one has a choice whether to cross a river once or twice, one prefers to cross it only the once. Yet for some there is no choice.

I will here attempt a brief description of the Mahayana path. My aim is to provide the equivalent of a map, showing the various levels of mental development in perspective, and giving some idea of scale. Words and categories can do little more than this!

The stages of the Hinayana and Mahayana are similar only in the sense that both lead to a direct understanding of Reality, or God. This understanding is known as Nirvana. In all other respects the two paths are vastly different. For the Hinayanist, important delusions remain unchallenged, development is arrested, and they stagnate with a distorted perspective of the world. The Hinayanist has faith in the core of his ego, whereas the Mahayanist hates it with all his being. The Hinayanist says "I don't want to be sugar; I want to eat it!" while the Mahayanist says "I want Truth alone."

What is it that motivates the Mahayanist to strive for such a lofty Goal? His empowerment is a passionate love of reason and truth. His desire to never be in error provides motivation enough to carry him to his ideal. He may also regard it as his duty to ensure the survival of wisdom in the Universe, seeing wisdom as a lifeform of even greater importance than that of the human species. Such a duty provides no small impetus.

The Five Stages of the Mahayana

I have chosen to describe the Mahayana path in five stages, rather than ten, or twenty, for convenience alone. Each stage lays the foundation of wisdom needed for the following stage, into which there is a smooth gradation.

To embark on the five stages one must have the prerequisites of a human form (a genuine love of reason), along with a desire to attain absolute perfection (bodhicitta), and therefore be of high scope.

1. The stage of the accumulation of merit

One can only truly enter the first stage if one has pure renunciation, or bodhicitta. During this stage, reason, concentration, and bodhicitta are further developed, and continue to increase through all the following stages. This is the "merit" which accumulates, qualifying one to proceed to the next stage. Here one abandons gross intellectually formed delusions, and the accompanying attachment to the samsaric pleasures they fuel.

The four noble truths are realized, that is:

1. That our world is in the nature of suffering, discontentment and imperfection.

2. That the causes of suffering and discontentment are our own delusions, or false concepts of reality.

3. That freedom and perfection are possible by abandoning false thoughts.

4. That a path can be followed to be systematically rid of false thoughts.

During this first stage one becomes strongly acquainted with causes and consequences, and one's actions become correspondingly skillful. One's concentration develops to the level where the full power of mind is available for use whenever one wishes to examine anything.

2. The stage of preparation

This stage is a continuation from the last. Even greater powers of reason and concentration are attained. Much deeper insight into the nature of Reality is developed and an ever improving mental picture of it. The extremes of positivism (things exist) and nihilism (nothing exists) are discarded, and with them the seeds of wrong views.

Towards the end of this stage one's powers of concentration and patience are so strong there is no chance of ever being "reborn" in any of the three lower realms (hells, pretas, animals). Such patience gives one enormous capacity to take-on suffering and to face one's fears. People who have little knowledge of suffering, like those in the deva realms, cannot attain the final part of this stage as it is too painful for them. They do not have the strong renunciation of a "human", who has less happiness to lose, and is more used to living with suffering and bearing-up under it.

With armour-like perseverance, great faith, and knowledge of Reality, a strong foundation is layed and one now feels competent to attain full realization of Reality. The highest has been understood - but the highest is not to only understand it, but to realize it.

3. The stage of Insight

Here one attains direct insight into Reality (God, Shunyata, or the Infinite), and there is fantastic joy. Before this, one confuses Reality with the mental image, or concept of it. With the power of this realization all remaining intellectually formed delusions are abandoned. However, habitual delusions remain, as well as the more subtle instinctive delusions.

One now has even more control over one's mind, and one's future "rebirths". One becomes relatively free from the fears of starvation, suffering, and physical pain.

One who has bodhicitta is called a bodhisattva. During the first two stages (above) a person is known as an ordinary bodhisattva, but with the attainment of this third stage he becomes known as an Arya-bodhisattva, or a "noble one". This stage is the first of the ten bodhisattvabhumis, or foundations for Final Enlightenment.

4. The stage of meditation

This stage is composed of the remaining nine of the ten bodhisattvabhumis. During this stage, one develops a closer acquaintance with God, which is like living with a person so as to come to know him well enough to be benefited by him.

In the beginning the grossest remaining delusions are combatted by the weakest mental force. Then, as one progresses during this stage the more subtle delusions are dispelled by an ever stronger force of mind. Step-by-step one abandons the delusions of the realms of desire, the realms of form, and the formless realms.

By the time one reaches the seventh of the ten bhumis, all habitual delusions have been abandoned, and one begins to tackle the instinctive, or subtle delusions. At this stage one moves far from the Hinayana motivation as one directly assaults the innermost core of the ego. One becomes skilled in means, and by the eighth bhumi one is unshakable. This is the level of irreversibility, and backwards slipping becomes impossible. During the ninth and tenth bhumis one becomes nearly perfect in all ways, including one's ability to teach others.

5. Buddhahood

Full Enlightenment is now attained.

Bodhisattvas cannot maintain direct realization at all times, though their thoughts at other times are empowered by their realizations. Upon reaching Buddhahood however, one can realize God fully in every moment of every day without effort.

A final remark

Do not let all these complicated stages put you off. Reality is right in front of you. Open your eyes, and it is there. The five stages can be summarized in the one stage - the stage of opening one's eyes. Can you do it? These writings will at least help you to determine whether you are still dreaming.

An alternative to the five stages of enlightenment - The five stages of marriage

1. The stage of fantasy (0 - 5 years)

   There is the dream that one's partner will fulfill all one's wishes. The is the "immature" stage.

2. The stage of dissatisfaction (5 - 10 years)

   There is the realization that one's partner is not going to change into the perfect partner. One's dream is not being supported by reality.

3. The separative stage (10 - 15 years)

   There are serious thoughts about separation while there is still time. One feels that one will have to fulfill one's dreams elsewhere.

4. The stage of preparation (15 - 20 years)

   There is a gradual acceptance of the other's faults as one is ground into conformity. One realizes that one has to change one's own values if one is to live harmoniously with others. Maturity is near.

5. The stage of acceptance (20 years and more)

   This is the "mature" stage, when there is an acceptance of the other's faults. One succumbs once and for all to contentedness with mediocrity.

The two Buddhisms

What are the two types of Buddhism? The Mahayanist is an utter rarity, a clash, a conflict, a thoroughly new species of life forever at odds with the world. He does not spare himself - he goes all the way. In him, the terror of reality is most concentrated: he appears as a nightmare to the weak and the compassionate. Outrage is the response to his truths: "Away with that man, he does not deserve to live!"

The Hinayanist, on the other hand, is one who understands the implications of the Mahayanist life, but is too weak or cowardly to live it himself. However, he is honest about his weaknesses, and knows his limitations, thus he has potential for Mahayana in future. Let this be emphasized: if Mahayana is not understood, then one is neither a Mahayanist nor a Hinayanist.

And for the rest? I mean the "two paths" of Buddhism, with all its gurus and initiations and meditation techniques. These numerous clear-eyed smiling people are so infinitely below the level of the Hinayanist, and, hence, are not on any path at all.

Paths to enlightenment

Q: Are there several paths to enlightenment?

A: It is said there are different paths to enlightenment for people with different potentials for spiritual growth. But I tell you, there are many paths to hell, but only one path to Truth - the path of the renunciation of delusions.

I ask you, how many ways are there to abandon delusions? If you have picked up a burning ember, how many ways are there to drop it to the ground? As light travels on one path only from the sun to the earth, so is there only one way to God. Nor are there "short-cuts", against such false words shall you close your ears!

Can I then point you towards this path? Certainly: when you discover either/or, turn never again to "somewhat" and "also".

Too many people waste their lives debating which is the "true path" or the "fastest path". If only they would set themselves on the path of using their brains! They argue about whether the true path is the path of reasoning (jnana) or devotion (bhakti). This nonsensical argumentation is probably the only thing all religions have in common. Do you suppose one can discover falsehood and uncover truth without reason? Do you suppose one can live in accordance with reason without devotion to it?

In Zen Buddhism, Bankei's devotional Unborn/do-nothing Zen was a reaction against the prevalent attachment to intellectual methods. Hakuin's revival of the difficult and more intellectual koan Zen was a reaction against the prevalent attachment to Bankei's do-nothing Zen.

Without bodhicitta, you are bound to become impaled on one of the deadly horns. Bodhicitta is a restlessness that will not settle for the slightest imperfection. Bodhicitta will not accept doing nothing if it means not doing. Bodhicitta will not accept doing if it means work.

The Way of abandoning delusions involves both intellectual reasoning and a heartfelt devotion. Such a path has no name until you try to give it one.

Q: But isn't the Truth beyond reason?

A: Is that what you've read? Or have you arrived at that notion yourself? If you've merely heard it said, then it is of no consequence. However, if you have applied your own reasoning mind to the problem, and discovered Truth to be beyond reason, then have you not arrived at the Truth through the power of reason?

Q: Very good, but it seems to me that reason only takes you so far. It is as though reason delivers you to the doorstep, but doesn't carry you across the threshold.

A: What if your reasoning tells you to step effortlessly across the "threshold"? To the one who passionately strives for truth, reason reveals the unreality of any such threshold, at which point the threshold is crossed! And once across this threshold do you imagine reason ceases to exist? Is the enlightened man incapable of rational thought?

Truth is not beyond reason by any means. It is only beyond the ignorant person's comprehension of reason.

As far as the paths of "knowledge" and "devotion" go, if a thinker is not devoted to the truth he discovers, then he is no thinker. And if a devoted person is devoted to something that is not truth, they can hardly be devoted to God! How can one determine whether the object of one's devotion is real or not, if not through reason?

Jnani/vijnani

The difference between a jnani and a vijnani is the small matter of a leap of faith. The jnani has knowledge of God, but will not believe in his knowledge.

A jnani is like one who knows beyond doubt that a log of wood contains fire. But a vijnani is he who lights the log, cooks over the fire, and is nourished by the food.

A jnani will not talk about spiritual things without being asked. He will enquire, at first, about such things as your health and your family. The vijnani is different. He is unconcerned about anything.

The jnani says "This world is a framework of illusion." But he who is beyond both knowledge and ignorance describes it as "a mansion of mirth."

Changing attitudes

In the beginning one may say, quite industriously, "Something worth doing is worth doing properly." Later, when one starts questioning human motivation, one begins to say "Something not worth doing is not worth doing properly." But the one with real wisdom, who hasn't a care for the opinion of others, says "Something not worth doing is not worth doing!"

The infinite mind

The infinite mind is attained through a combination of great bliss and the wisdom that knows Reality.

With complete single pointed concentration great bliss is attained. When the power of this mind is used to generate complete faith in the nature of Reality, enlightenment is attained.

All too often the bliss of complete single pointed concentration is mistaken for enlightenment itself, when it is merely an altered state of consciousness. Similarly, an intellectual understanding of Reality is often mistaken for true wisdom. Even more surprising is when a mere intellectual understanding of the structure of philosophical arguments is mistaken for true knowledge.

Who can wait quietly while the mud settles? Who can remain still until the moment of action?

First things first

No one can immediately see the final goal of the spiritual quest. So follow your nose. Face the breeze and capture the fragrance of truth as it wafts past you. Acquaint yourself with the sons, and they will direct you towards the Mother. Begin with small truths and large truths will follow of themselves.

How can you hope to see the brilliance of Truth while you still have planks in your eye! Remove first the planks, then the splinters, and seeing will arise without effort.

Three stages

The stages of mental development can also be conceived of in this way:

The first stage: Concentration

The power of focusing the mind is developed and enjoyed. One begins to learn what is possible with such a mind and begins to look beyond accepted ways of thinking. This stage roughly coincides with the realms of form.

The second stage: Contemplation

Reason is developed and the ways of Nature are more thoroughly understood. This stage coincides with the realms of the formless.

The third stage: Meditation

When intellectual understanding of Reality is perfect and Faith is lion-like one proceeds beyond the finite. Now at last, true meditation is possible.

Nietzsche's three metamorphoses of the spirit

How the spirit shall become a camel, and the camel a lion, and the lion at length a child.

The camel: Loads itself with great burdens and hurries into the desert. Mocks itself, injures its own pride, loves its enemies.

The lion: Captures freedom, struggles against the demon of values, devours the subtlest of prides.

The child: A self-propelling wheel. A sacred "Yes".

The camel overcomes gross delusions. The lion overcomes the subtle, difficult to remove delusions. The child is what we should all be.

Progressive pitfalls

One: Complete attachment to name and form.

1 + 2 = 3

Two: The belief that things do not exist.

0 = 1 1 = 0

Three: The belief that something exists, but there are no defined boundaries.

1 x 0 = 0 100 x 0 = 0

Four: The belief that boundaries do exist, but that these are completely arbitrary and up to the individual.

1 + 2 = 3000 100 x 1000 = 4

Beyond all these: Complete non-attachment

1 = 1 0 = 0 3 x 3 = 9

The process of becoming

Importance - Confidence - Enlightenment

Initially one is struck by the sheer importance of being truthful rather than sociable. Then, as one draws closer to Truth and learns more of Her secrets one becomes brimming with confidence in Her. Then follows a reward for the whole of humanity.

Achieving great things

If you feel like you're working, you're doing it wrong. Develop your mind gradually. That which is forced is bound to fail. Don't ask of yourself improbabilities. Lay the foundations before you begin the building proper. Before you can fly you must first learn to crawl and to walk and to run and to dance.

A major misconception

It is quite true that you cannot teach beginners about Ultimate Truth. But this does not mean you should then fill them with lies! All religions are guilty of this most terrible of crimes.

A person may not have a strong intellect, but this does not justify swamping them with a million categories and ritual practices, which only creates in them the kind of mind that hates truth. Instead one must encourage and awaken their enquiring mind, their intelligence and their reason.

How then, does one awaken reason in another? One gives them the tools to take apart all their categories; one doesn't give them more of the same! One stimulates, teases, coaxes, and rewards. It is not as simple as giving people a set of rules to live by, or a script to follow.

Push On!

Don't side step, push-on! Don't stop for a rest, push-on!

A marathon runner knows it is better to decrease the tempo, yet maintain a steady pace and momentum, than to be stopping and starting. Never refrain from the battle for a moment: be a foe-destroyer. Begin by cutting down the forest of desires (gross delusions), and then the undergrowth (the subtle delusions) . . . then! . . .

Consecrate yourselves earnestly to your work, for even little drops of water, falling ceaselessly will finally make a hole, even in a rock. - Buddha
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