I probably should write more, much more and more often too. I affirmatively nod to myself while I am writing these lines. I had lunch today with an old friend and we both agreed that neither of us has the drive to frantically build a business and accumulate money. We simply have enough and enjoy our time meditating, reading, studying, doing yoga or,  in my case, sometimes visiting a true spiritual master manifested as a mallard duck residing in on of my favorite parks and just watch.

I also have been, coming back to writing more and more often, listening to and studying some consciousness tools and am in the process of writing reviews on them. All in good time.  These are the audio programs I listened to and which I will post reviews for on vitailluminata in very near future. This initial selection is fairly arbitrary and only a start.

Gregg Braden – The Lost Mode of Prayer

Lama Surya Das – Tibetan Dream Yoga

Thich Nhat Hahn – No Death, No Fear

Joe Vitale – The Awakening Course

Shinzen Young – The Science of Enlightenment

Burt Goldman – Quantum Jumping

Wayne Dyer – Manifest Your Destiny

Fell contact me if there is any particular program, loosely termed ‘consciousness tool’, that you would like to see reviewed here.

During a recent visit to the Buddhist monasteries of Thiksay (sometimes transcribed as Thiksey) and Hemis in Ladakh  I came across the concept of the wheel of life, respectively wheel of existence. The below description is adapted from an explanation of the wheel of life at Thiksay monastery.

The Wheel of Life or Wheel of Existence was designed to help us understand the workings of our mind. It shows the way to liberation from cyclic existence of birth and death.

In the innermost part of the wheel are three animals – the pig, the serpent or snake and the cockerel – representing the three cardinal sins respectively ignorance, hatred and greed. Complete control over the three cardinal sins leads to liberation from the wheel of existence.

Wheel of Existence Thiksay Monsatery

The largest portion of the wheel is divided into six sections – the six realms of transmigration. At the very bottom is the hell realm (Nyalwa), to the left is the realm of ghosts (Yidaks) and to the right, the animal realm (Dundo). At the centre top is the realm of gods (Deva-Chan), to the right Titans (Lhamayin) and to the left is the realm of man (Mi).
The three realms of the upper half of the wheel of life represent a more fortunate life compared to the lower three, although even in the upper realms there is much suffering and unhappiness caused by negative actions.  Those that are born in the upper realms are there because of previous positive actions, but even so there is no guarantee that one will achieve Nirvana, and so one is not liberated from the lower realms. A birth in the lower realms due to negative actions may lead to re-birth in an upper realm in the future, or even Nirvana as a result of positive actions.

Wheel of Life Hemis Monastery Ladkah

The causes of endless rebirth are illustrated in the twelve sections of the outer ring of wheel of life, which are called the twelve links of interdependent origination.  The blind man symbolizes ignorance. Out of ignorance, is brought the potter making pots, from which arises consciousness, illustrated by the monkey restlessly climbing up and down.  From consciousness arises name and form – shown by rowing a boat, which illustrates the need for a body and mind in order to take rebirth in the ocean of Samsara. Name and form bring about the six senses, shown by six senses shown with five windows that are the eye, nose, tongue, skin and mind. From the six senses arise contact, shown by a man and woman embracing. From contact comes feeling shown by a man having been shot in the eye with an arrow. From feeling comes craving and grasping – pictured by a monkey grabbing fruit.  From grasping arises existence (a pregnant women about to give birth), and from existence comes birth (a baby being born); from birth comes old age, and from old age comes death.

The teeth and claws of Yamantaka, the Lord of Death, hold the circle of the wheel, illustrating that there is no escape from suffering, death and rebirth unless the living being completely overcomes the three cardinal sins of ignorance, hatred and greed and attains Nirvana.

West coast spiritual teacher Adyashanti has produced this highly instructive audio program called ‘True Meditation’, which takes the aspiring meditation practitioner through some of the fundamental concepts of meditation. While Adyashanti’s tradition is Zen Buddhism, this is not an introduction into Buddhist meditation as such, but a general framework for what he calls ‘true meditation’, providing the listener with a plethora of personal experience and practical advice.

‘True Meditation’ comes in 3 sessions, each lasting for some 60 – 80 minutes. Session 1 is titled ‘An invitation to let go of control and allow everything to be as it is’ and deals with the underlying notion of what meditation really is about. The aim of meditation is awakening, to become enlightened, which is described as the natural state of being.

Hence, the initial objective of true meditation is to let go of control. Meditation is not about controlling or mastering the mind, which would be mere concentration. Rather, we need to let go of what our mind thinks of meditation and bring an innocent, fresh attitude to meditation where our personal history is not of significance any more so our ego does not get into the way.

The second foundation of true meditation is letting everything be as it is. Meditation is actually not a new technique, but a way to investigate.

Meditation is a means to see what happens when we let go, which is the true foundation of spirituality. In this context, meditation is not only sitting in a formal way, it can be engaged in any situation in our life, connecting to the mystery of our being. In meditation we let go of our mind and reconnect to our senses. If the mind wanders a lot, which it usually does, we can anchor it in our senses.

The third foundation of true meditation is meditative inquiry, introducing a question of real worth, in which the spiritually most powerful question is ‘Who am I?’ We need to move beyond the meditator, we need to let go of the meditator as this is the controller. Insight in meditation is not intellectual, which is just a way for the mind to stay in control. Adyashanti thus describes meditation as the ultimate act of faith, as the journey from the illusion of separation to the truth of oneness. By letting go of making effort we find out what happens in our consciousness.

Effortlessness here does not mean no effort, but to make just effort to be vivid, present; an ‘effortless effort’ so to speak. A perfect posture is therefore not important; we can even keep our eyes open if we feel drawn to it, we can do what is really ours. When we really let go what needs to surface comes to the surface. Allow things to reveal themselves, there is no need to do anything with it. Unconscious material simply wants to be experienced and hence goes away – if we let it by simply being aware and not interfering. Awareness has a natural flow to it, awareness will do what it has to do, it has an invention all of itself. Allowing awareness to just be, spirituality becomes our life. And the deepest gift that spirituality has to offer is to wake up from the illusion of separateness.

The second session of ‘True Meditation’ is titled ‘Meditative Self Inquiry’ and further elaborates on the aforementioned foundations of true meditation:
The answer to any question that ever comes up eventually is the same: I am. We need to stay focused in our meditative self inquiry, we really have to want to know, any spiritually important question points back to ourselves. Without inquiry meditation simply leads to certain meditative states, but not to awakening. Meditative self inquiry requires us having the right question, something that has energy for us, what is the most important thing for us?
What is meditation, spirituality for us? – It can be a lot of different things for many different people.
First we have to find out what we are not in this process: We are not our thoughts, nor our feelings or our personality, there is something primary that can observe our thoughts, feelings and personality. Awareness is actually what we are. It is your innermost being and it is what everybody else is.
This insight is radical because thought cannot recognize anything beyond thought. So it is a transcendent revelation.
Meditative self inquiry is exactly that, as the mind is asking the question, our inherent intelligence is involved in what Adyashanti calls subtraction, coming back to our true nature subtracting what we are not – our thoughts to awareness: Pulling our existence back from the external elements back to our essential nature.
We engage our mind, we engage our intelligence, but it happens from the neck down, as the mind cannot know who we are. It is about feeling in our being.
It is abstract in the mind, but it is very visceral, kinesthetic in the body. We do not deny mind, ego, personality, but our identity wakes up from the dream of separation. So we rest in our source, so our mind, ego and personality come into a natural state of harmony, where our ego forces are not at odds with each other anymore. So we gain harmony of body and mind.
Spiritual inquiry begins with what we are not, but after the subtraction comes the great inclusion: Awareness, which is just a word and might be replaced with spirit, does not oppose thoughts. It is actually what the ego always needed: the true nature does not try to change the humanness. We start to feel unity within ourselves. It is important to remember at this point that meditation is not philosophical, intellectual, but experimental.

The third and final session contains 3 guided meditations for the listener to actually experience what has been talked about until this point.
While meditation ultimately will be still and without external guidance, guided meditations are a tool to initially lead people into silence.

Guided Meditation 1: ‘The art of Letting everything be as it is’ – this provides the foundation or groundwork for everything else that comes. If we find that space within ourselves where everything just is we find the space for inner transformation. Relax and let go of the meditator.
Guided Meditation 2: ‘Letting go of control’ – letting go of control we spiritually let go of my will. Explore the deep significance of letting go to something deeper and more inclusive. The meditation is a simple prayer about not my will, but the hearts will be done.
We are trying not to connect with something outside ourselves, but something very deep in ourselves. My will is conditioned hence we need to let go of it.
Guided Meditation 3: “Spiritual Self inquiry” – How to ask a spiritual question in such a way so it leads us beyond the egoic mind identity to the direct experience of oneness.

Video summarizing Meher Baba’s view of evolution of consciousness covering his understanding of involution and the seven planes of consciousness towards god realization.

Ever since man became aware of the human condition (i.e. being able to observe oneself from an external perspective), life’s primordial questions have been ‘Who are we?’; ‘Where are we coming from?’ and ‘Where are we going to?’ These fundamental questions lie at the root of any ontological philosophy and religion alike. They point to the final goal, of how to be liberated from our earthly existence. Every school of thought will apply different terms to describe this final goal: super-consciousness, the infinite, heaven within, enlightenment, to name just a few.

Indian rishi Patanjali, who lived around 150 C.E., calls this goal Samadhi, thus describing the ultimate purpose of Raja yoga, an ancient science of right living which is highly relevant and applicable in contemporaneous modern life.
Patanjali distinguished eight major steps of this spiritual ascent: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and finally pure consciousness: – Samadhi. These are the eight limbs of Ashtanga Yoga.  Let’s look at these stages, or ‘limbs’ in a little more detail:

Yama and Niyama

Yama means control, Niyama, non-control. Literally, these two stages indicate the don’ts and the do’s on the spiritual path of yoga. They also could be called the Ten Commandments of yoga.
Their essential purpose is to develop inner peace and prepare the mind for meditation.
The rules of Yama (the Don’ts) are five:

• Non-violence or Ahimsa
• Non-lying or Satya
• Non-stealing or Asteya
• Non-sensuality or Brahmacharya
• Non-greed, Non-attachment or Aparigraha

It is worthwhile noting that all of these virtues are expressed in negative terms. The implication is that once we shed our delusions, we cannot but be non violent, truthful, etc. Acting otherwise would imply an unnatural state of egoistical inharmony.

The rules of Niyama (the Do’s) are:

• Cleanliness (internal and external) or Saucha
• Contentment or Santosha
• Austerity or Tapas
• Self-study, Introspection or Swadhyaya
• Devotion to the Supreme being or Ishwara-pranida.

Asana – posture, steady pose

An Asana is a stable and comfortable posture which helps attain mental equilibrium. A sign of perfection in Asana is the ability to sit still for three hours. Many people meditate for years without achieving any notable results, simply because they have never trained their bodies to sit still. Until the body can be mastered, higher perceptions, can never be achieved.

Pranayama – vital energy control

Pranayama is generally defined as breath control, though this does not convey the complete meaning of the term. The word pranayama is derived from joining prana pluas ayama. Prana means ‘life force’ or ‘vital energy’ and is part of the astral body whereas ‘ayama’ means extension of expansion. The various techniques of pranayama free the nervous system from its ordinary patterns and habits. Breathing from the upper third of the respiratory system, pranayama can move blocked pathways to the brain and the nervous system, creating new patterns, alleys to the highway of the super-consciousness so to speak. Pranayama revitalizes the body, steadies the emotions, and creates great clarity of mind.

Pratyahara – detachment, the interiorization of the mind

Prayyahara is the fifth stage on Patanjali’s journey to super-consciousness. It can be translated as ‘withdrawal’ or ‘detachment’. Once the energy has been redirected towards its source in the brain, sensory inhibition needs to fall into place: the sadhaka (spiritual aspirant) must then interiorize his consciousness, so that is thoughts will cease to wander in restlessness and delusion, but rather one-pointedly focus on the deeper mysteries of the soul.

Dharana – concentration

Patanjali’s sixth stage is known as Dharana – concentration, or fixed inner awareness. One may have been aware of inner spiritual realities – as for example the inner sound or deep mystical feelings – before reaching this stage, but it is only after reaching it that one can give himself completely to deep concentration on those realities.

Dhyana – meditation or absorption

Dhyana is the stage of meditative training that leads to Samadhi. By prolonged concentration on any stage of consciousness, one begins to assume to himself its qualities. The mind loses its ego identification, and begins to merge in the great ocean of consciousness of which it is a part.

Samadhi – oneness, state of super-consciousness

The eighth and final step on Patanjali’s eightfold journey is known as Samadhi, oneness. Samadhi comes after one learns to dissolve his ego consciousness keeping the gaze steady towards the inner light. Once the grip of one’s ego has truly and thoroughly been broken, and one discovers that he is actually that innermost light, nothing can prevent him from expanding his consciousness to infinity. The drop of water has been reinserted into the ocean and that drop of water will never dry up. It is here that the ultimate goal of yoga – union – is reached.

It is a common misunderstanding that the ‘union’ of yoga is a union of body, mind and soul.

Will realizing the body-mind-soul connection is already a great achievement in today’s world where most people are completely alienated from their inner selves; it is a mere stepping stone on the yogic path laid out by Patanjali towards union with the infinite.

The beauty of Patanjali’ yogic path lies in its simplicity (even though yama and niyama appear to be insurmountable obstacles for most fellow humans) applicability (first steps can be taken here and now, all the way to Samadhi) and universality (the yogic path is beyond any religions, rituals and rites, is is a universal science of life) – this meeting all the requirements of a good theory. The eightfold path will also never expire, but be a guideline for generations to come to answer the three primordial questions.

Finally, Patanjali also answers the question of what is the goal of each and every human being on this planet, even though few of us realize: enlightenment, merging with the infinite, the self-realization of consciousness.

Enlightenment or Illumination shall describe the ultimate state of mystical attainment regardless of faith. It is a final state free from ignorance, desire and suffering. It is a liberation of the perceived shackles of physical being that will unavoidable cause suffering and decay.

Enlightenment or any states approaching enlightenment can be brought about by enhancing awareness and consciousness. Depending on one’s tradition or faith there are multiple paths for this process and a multitude of names for enlightenment.

It requires a radical shift in one’s mental and energetic disposition. It is not externally bestowed but requires full responsibility and dedication to this final goal. “ It all depends on how we look at things, and not how they are in themselves” said Carl Jung.

Since enlightenment is outside common perception, language can only offer hints and pointers, it eventually will have to experienced individually.

Rather than describing enlightenment analytically, here are some quotes  illucidation its notions further:

“Enlightenment is not imagining figures of light but making the darkness conscious.” – Carl Jung

“Knowing others is wisdom; Knowing the self is enlightenment; Mastering others requires force; Mastering the self needs strength.” – Lao Tzu

“There are many paths to enlightenment. Be sure to take one with a heart.” – Lao Tzu

“There is no enlightenment outside of daily life.” – Thich Nhat Hanh

“The real meaning of enlightenment is to gaze with undimmed eyes on all darkness.” – Nikos Kazantzakis

“Enlightenment is not imagining figures of light but making the darkness conscious.” – Carl Gustav Jung

Enlightenment is not imagining figures of light but making the darkness conscious.

Carl Gustav Jung