(Advaita – Not Two-Non Duality), (Vedanta- End of Vedas ‘Upanishad’) is basically and understanding by which ignorance is removed with the knowledge. Ignorance here implies to a belief that “I am a body/mind”. Advaita has two stages when it’s first understood. In the first stage, one separate’s itself from what is not real, such as I am not my body, mind and intellect and reaches at a point of a Witness Self, which in itself is a great achievement.
But Advaita which stands for non duality will argue, what is a point in being a witness only, as it would be also argued and seen by many as duality. “Witness Self and the Other”.
Advaita in a second stage, it then merges back as ONE (I Am THAT I Am) with the intellect, mind, body and the world and recognizes all are only an appearances, forms, names and transactions (Maya), and seeing itself as (ONE) Brahman as an Ultimate Reality, A Non Dual Self…
here are some more quotes from physicists and scientists take on this
“I regard consciousness as fundamental. I regard matter as derivative from consciousness. We cannot get behind consciousness.
Everything that we talk about, everything that we regard as existing, postulates consciousness.”
– Max Planck, German theoretical physicist
“There is no kind of framework within which we can find consciousness in the plural; this is simply something we construct because of the temporal plurality of individuals, but it is a false construction…
The only solution to this conflict insofar as any is available to us at all lies in the ancient wisdom of the Upanishad… Vedanta teaches that consciousness is singular,
all happenings are played out in one universal consciousness and there is no multiplicity of selves.”
Erwin Schrodinger, Austrian physicist
“The entire universe must, on a very accurate level, be regarded as a single indivisible unit in which separate parts appear as idealisations permissible only on a classical level of accuracy of description.
This means that the view of the world being analogous to a huge machine, the predominant view from the sixteenth to nineteenth centuries, is now shown to be only approximately correct. The underlying structure of matter, however, is not mechanical.
This means that the term “quantum mechanics” is very much a misnomer. It should, perhaps, be called “quantum nonmechanics”
. – David Bohm (theoretical physicist), Quantum Theory
“Consciousness is much more of the implicate order than is matter . . . Yet at a deeper level [matter and consciousness] are actually inseparable and interwoven ,
just as in the computer game the player and the screen are united by participation.”
David Bohm, American theoretical physicist
“According to Bohm, the ground of the cosmos is not elementary particles but pure process, a flowing movement of the whole.
Within this implicate order, Bohm believed, one could resolve the Cartesian split between mind and matter, or between brain and consciousness.”
F. David Peat, researcher
“As a man who has devoted his whole life to the most clearheaded science, to the study of matter, I can tell you as a result of my research about the atoms this much:
There is no matter as such!
All matter originates and exists only by virtue of a force which brings the particles of an atom to vibration and holds this most minute solar system of the atom together
… We must assume behind this force the existence of a conscious and intelligent Mind.
This Mind is the matrix of all matter.” – Max Planck, German theoretical physicist
“The stream of knowledge is heading towards a non-mechanical reality; the Universe begins to look more like a great thought than like a great machine.
Mind no longer appears to be an accidental intruder into the realm of matter… we ought rather hail it as the creator and governor of the realm of matter”
– Sir James Jean, English physicist
“It was not possible to formulate the laws (of quantum theory) in a fully consistent way without reference to consciousness”
“It will remain remarkable, in whatever way our future concepts may develop, that the very study of the external world led to the scientific conclusion that the content of the consciousness is the ultimate universal reality”
– Eugene Wigner
“The common division of the world into subject and object, inner world and outer world, body and soul is no longer adequate.” – Werner Heisenberg, German theoretical physicist
“The doctrine that the world is made up of objects whose existence is independent of human consciousness turns out to be in conflict with quantum mechanics and with facts established by experiment.”
Bernard d’Espagnat, French theoretical physicist
“Consciousness cannot be accounted for in physical terms.
For consciousness is absolutely fundamental. It cannot be accounted for in terms of anything else.”
Erwin Schroedinger
“What quantum mechanics tells us, I believe, is surprising to say the least. It tells us that the basic components of objects – the particles, electrons, quarks etc.
– cannot be thought of as “self-existent”. The reality that they, and hence all objects, are components of is merely “empirical reality”.
This reality is something that, while not a purely mind-made construct as radical idealism would have it, can be but the picture our mind forces us to form of … Of what ?
The only answer I am able to provide is that underlying this empirical reality is a mysterious, non-conceptualisable “ultimate reality”, not embedded in space and (presumably) not in time either.”
Bernard d’Espagnat
“…the contemporary understanding of material is very different now from the way it used to be. If we consider what matter really is, we now understand it as much more of a mathematical thing…
But I think that matter itself is now much more of a mental substance…”
Roger Penrose, English physicist
“[Is mind] primary or an accidental consequence of something else?
The prevailing view among biologists seems to be that the mind arose accidentally out of molecules of DNA or something. I find that very unlikely. It seems more reasonable to think that mind was a primary part of nature from the beginning and we are simply manifestations of it at the present stage of history.
It’s not so much that mind has a life of its own but that mind is inherent in the way the universe is built.”
Freeman Dyson, American theoretical physicist
“The notion of a separate organism (a body) is clearly an abstraction, as is also its boundary. Underlying all this is unbroken wholeness even though our civilization has developed in such a way as to strongly emphasize the separation into parts.”
David Bohm, The Undivided Universe: An Ontological Interpretation of Quantum Theory
Ashtavakra said: 18.1 Praise That, which is Bliss itself, which is by nature stillness and light, and which by Its knowing reveals the world as a dream. 18.2 One may enjoy the abundant pleasures of the world, but will never be happy until giving them up. 18.3 How can one whose innermost heart has been scorched by the sun of sorrow that comes from duty be happy until the sweet rain of torrential stillness? 18.4 The universe is but a thought in Consciousness. In Reality it is nothing. One who sees the true nature of existence and non-existence never ceases to exist. 18.5 The Self–which is absolute, effortless, timeless, immaculate– is without limits and at no distance from you. You are forever It. 18.6 For those whose vision becomes unclouded, illusion evaporates and the Self becomes known. All sorrow is instantly dispelled. 18.7 Seeing everything is imagination, knowing the Self as timelessly free, the sage lives as a child. 18.8 Knowing himself as Absolute, knowing existence and non-existence to be imagination only, what is there for the desireless one to learn, say or do? 18.9 Knowing for certain that all is Self, the sage has no trace of thoughts such as “I am this” or “I am not that.” 18.10 The yogi who finds stillness is neither distracted nor focused. He knows neither pleasure nor pain. Ignorance dispelled, he is free of knowing. 18.11 Heaven or poverty, gain or loss, society or solitude, to the yogi free of conditioning there is no difference. 18.12 Religious merit, sensory pleasure, worldly prosperity, discrimination between this and that— these have no significance to the yogi free of opposites such as “I do this” and “this I do not.” 18.13 The yogi who is liberated while living has no duties in this world, no attachments in his heart. His life proceeds without him. 18.14 For the great soul who abides beyond desire, where is illusion? Where is the universe? Where is meditation on That? Where even is liberation from them? 18.15 He who sees the world may try to renounce it. But what can the desireless one do? He sees there is nothing to see. 18.16 He who has seen the Supreme Brahma thinks, “I am Brahma.” But he who has transcended all thought, what can he think? He knows no other than Self. 18.17 He achieves self-control who sees his own distraction. But the great soul is not distracted. He has nothing to achieve. He has nothing to do. 18.18 The man of Knowledge may live as an ordinary man, but he is not. He sees he is neither focused nor distracted, and finds no fault with himself. 18.19 He who is beyond existence and non-existence– who is wise, satisfied, free of desire– does nothing, though the world may see him in motion. 18.20 The wise one is not troubled by action or inactivity. He lives happily, doing whatever gets done. 18.21 Like a leaf in the wind the liberated one is untethered from life– desireless, independent, free. 18.22 For one who has transcended the world there is no joy or sorrow. With a stilled mind, he lives on with no body. 18.23 One who knows Self, whose mind is serene and spotless, does not desire to give up anything, nor does he miss what is not there. 18.24 His mind being in a natural state of emptiness, the wise one knows nothing of honor and dishonor. He does what comes to be done. 18.25 One who acts knowing “This is done by the body, not by I, pure Self,” indeed does nothing– no matter how much acting takes place. 18.26 The liberated one acts without claiming to be acting, but he is no fool. He is blessed and happy even though in the world. 18.27 Having had enough of the endless workings of the mind, the wise one comes to rest. He neither thinks, nor knows, nor hears, nor sees. 18.28 Beyond stillness, beyond distraction, the great soul thinks nothing of liberation or bondage. Having seen the universe is void– even though it seems to exist– he is God. 18.29 He who believes he is a person is constantly acting, even when the body is at rest. The sage knows he is not a person, and therefore does nothing, even when the body is in motion. 18.30 The mind of the liberated one is neither troubled nor pleased. It is actionless, motionless, desireless and free of doubt.
18.31 The liberated one does not exert effort to meditate or act. Action and meditation just happen. 18.32 Hearing ultimate Truth, the dull-witted man is bewildered. The wise man hearing Truth retreats within and appears dull-witted. 18.33 The ignorant practice meditation and no-thought. The wise, like men in deep sleep, do nothing. 18.34 The ignorant man finds no peace either by effort or non-effort. The wise man by Truth alone is stilled. 18.35 Though they are by nature Self alone, pure intelligence, love and perfection; though they transcend the universe and are clearness itself, men of the world will not see this through meditation and practices. 18.36 The ignorant man will never be liberated by his repetitious practices. Blessed is he who by simple understanding enters timeless freedom. 18.37 Because he desires to know God, the ignorant man can never become That. The wise man is God because he is free of desire and knows nothing. 18.38 Unable to stand steady and eager for salvation, the ignorant perpetuate the illusion of world. Seeing the world as the source of all misery, the wise cut it off at the root. 18.39 The fool thinks peace comes by controlling the mind. He will never attain it. The wise one knows Truth, and is stillness itself. 18.40 For he who thinks knowledge is things and ideas how can there be Self-knowledge? The wise do not see separate things– only the timeless Self. 18.41 The fool tries to control the mind with the mind—what folly! The wise one delights in Self alone. There is no mind to master. 18.42 Some believe in existence; others believe nothing exists. Rare is the one who believes nothing and is never confused. 18.43 Weak intellectuals may believe the Self is One without other. But being mired in illusion they do not actually know Self, so live out their lives in misery. 18.44 The mind of one seeking liberation depends on things for perception. The mind of the liberated one perceives no-thing and is free of desire. 18.45 Timid men fear sensory experience much as they do tigers. They seek refuge in caves and try to un-think the world. 18.46 Sensory experiences are like elephants who, upon encountering a desireless man, see him as a lion. They immediately turn on their heels, or if unable to escape, stay on to flatter and serve him. 18.47 A man with no doubts, who knows only Self, has no need of practice or liberation. Seeing, hearing, touching, smelling, eating— he lives as he is, happily. 18.48 One whose mind is emptied and unconflicted by the mere hearing of Truth sees nothing to do, nothing to avoid, nothing to warrant his indifference. 18.49 The sage does whatever appears to be done without thinking of good or bad. His actions are those of a child. 18.50 Depending on nothing, one finds happiness. Depending on nothing, one attains the Supreme. Depending on nothing, one passes through tranquility to One Self. 18.51 When one realizes he is neither the actor nor the one who watches, the mind-storm is stilled. 18.52 The actions of the sage, free of pretence and motive, shine like clear light. Not so those of the deluded seeker who affects a peaceful demeanor while remaining firmly attached. 18.53 Unbounded, unfettered, untethered from the projections of mind, the wise are free to play and enjoy, or retire to mountain caves. 18.54 Whether honoring a spiritual scholar, a god, or holy shrine; whether seeing a desirable woman, a king, or beloved friend– the heart of the sage is unmoved. 18.55 Though his servants, sons, wives, daughters, grandchildren and all his relatives ridicule and despise him, the yogi is undismayed. 18.56 Though pleased he is not pleasured; though pained he does not suffer. This wonderful state is understood only by those like him. 18.57 The belief in duty creates a relative world for its performance. The wise one knows Himself to be formless, timeless, all-pervasive, immaculate, and thus transcends duty and world. 18.58 Even doing nothing the dull one is anxious and distracted. Even amidst great action the wise one remains still. 18.59 Even in practical life the wise one remains happy. Happy to sit, happy to sleep, happy to move about, happy to speak, happy to eat… 18.60 Because he knows Self the wise one is not disrupted by practical life. He is deep and still, like a vast lake. He is not like ordinary people. His sorrows have vanished. 18.61 For the deluded one, even rest is an activity. For the wise, even action bears the fruit of stillness. 18.62 The deluded one is often adverse to the things of his life. To one with no thought for body, attachment and aversion have no meaning. 18.63 The deluded mind is caught up in thinking and not thinking. Though the mind of the wise one may think what thoughts come, he is not aware of it. 18.64 The sage sees nothing being done even when performed by his hands. Like a child he is pure and acts without reason. 18.65 Blessed indeed is he who knows Self. Though seeing, hearing, touching, smelling, eating, he never desires nor changes. 18.66 For one who is void and changeless, where is the world and its imaginings? Where is the end? Where is the possibility of it? 18.67 Glorious indeed is he who, free of desire, embodies Bliss itself. He has become absorbed in Self. 18.68 In short, the great soul who has realized Truth is free of desire, enjoyment and liberation. In all of space and time he is attached to nothing. 18.69 What remains for One who is Consciousness itself, who sees the non-existence of a phenomenal world created by the mere thought of a name? 18.70 Peace is natural for one who knows for certain nothing exists, who sees appearances are illusion, to whom the inexpressible is apparent. 18.71 Rules of conduct, detachment, renunciation, asceticism— what are these to one who sees the unreality of things, who is the Light of Awareness? 18.72 How can there be joy or sorrow, bondage or liberation, for one who perceives non-existence and lights the infinite? 18.73 Until Self-realization, illusion prevails. The sage lives without thoughts of “I” or “mine.” His connection to illusion is severed. 18.74 What is knowledge? What is the universe? What are thoughts like “I am the body,” or “the body is mine”? The sage is imperishable and sorrowless. He is Self alone. 18.75 When a weak man gives up meditation he falls prey to whims and desires. 18.76 Even hearing Truth, the man of dull intellect holds on to illusion. Through effort and suppression he may appear outwardly composed, but inside he craves the world. 18.77 Though others may see him working, the sage does nothing. Knowledge has banished effort. He finds no reason to do or say. 18.78 The sage is fearless, unassailable. No darkness, no light, nothing to lose. Nothing. 18.79 Patience, discrimination, even fearlessness— What use are these to the yogi? His nature cannot be described. He is not a person. 18.80 No heaven, no hell, no liberation for the living. In short, Consciousness is Void. What more can be said? 18.81 The sage neither yearns for fulfillment nor frets over non-attainment. His mind is cool and brimming with sweetness. 18.82 Detached from desire, the sage neither praises peace nor blames the wicked. Equally content in happiness and misery, he would not change a thing. 18.83 The sage neither rejects the world nor desires Self. He is free of joy and sorrow. He does not live and cannot die. 18.84 The wise one lives without hope. He has no attachment to his children, wife or anyone. Pleasure means nothing to him. His life is glorious. 18.85 The sage wanders about as he pleases and lives on whatever may come. Contentment ever dwells in his heart. And when the sun sets, he rests where he is. 18.86 Rooted in Being, no thought of being born or reborn, the great soul is indifferent to the death or birth of his body. 18.87 The wise one stands alone, caring for nothing, bereft of possessions. He goes where he will, unhindered by opposites, his doubts rent asunder. He is truly blessed. 18.88 The wise one has no sense of “mine.” To him earth, stone and gold are the same. The knots of his heart have unraveled. He knows neither ignorance nor sorrow. He is excellent in every way. 18.89 The liberated soul has no desire in his heart. He is content and indifferent. He has no equal. 18.90 Only one free of desire knows nothing of knowing, says nothing needs saying, sees nothing to see. 18.91 He who is without desire excels, be he beggar or king. He no longer sees good or bad. 18.92 What is lust or restraint, or the desire for Truth to the yogi who has reached life’s goal, and who embodies virtue and sincerity? 18.93 The inner experience of one who is free of desire and suffering, who is content and reposes in Self– how can it be described, and of whom? 18.94 The wise one’s state never varies. Sleeping soundly, he is not asleep. Lying in reverie, he is not dreaming. Eyes open, he is not wakeful. 18.95 The man of Knowledge seems to think, but has no thoughts. He seems to have sense perceptions, but does not experience. He seems to have intelligence, but is empty-minded. He appears to be a person, but is not. 18.96 The man of Knowledge is neither happy nor miserable, neither detached nor attached, neither liberated nor seeking liberation. He is neither this nor that. 18.97 Even while distracted the blessed one is still. In meditation, he does not meditate. In ignorance, he remains clear. Though learned, he knows nothing. 18.98 The liberated one, who abides unconditionally in Self, who is free of the concept of action and duty, who is always and everywhere the same, is desireless. He does not worry about what he did or did not do. 18.99 The wise one is neither pleased by praise, nor annoyed by blame. He neither rejoices in life nor fears death. 18.100 One of tranquil mind seeks neither crowds nor wilderness. He is the same wherever he goes.
Then why did you accept this birth? What are shastras or scriptures? It is merely the do’s and don’ts on how we should behave in the world. Don’t bring that here. Whether you accept this birth or not was the original question. Why bring in all this tall talk? Reading scriptures is all right for the ignorant. The next step is to give it up and try to understand what you are.
Shake off all that you have read and try to understand now. You must apply- your discrimination. It is of no use just blindly accepting what the scriptures have said. Accept them up to a certain stage – after that you must be strong enough or mature enough to use your discrimination.
“What is the mind? It is an avenue of awareness through which spiritual ideas impart themselves. In my conscious oneness with God, I am one with all spiritual Being and Idea. If I am at attention, I am never absorbed in what I am doing. When we are absorbed in what we are doing, we have become that thing that absorbs us.”
Virginia Stephenson, 1993 Maui Class, April 2013 Monthly Lesson, “Be Awake!, Be Aware!, Recording # 9302 on Aloha Mystic’s website.
Secrecy 1/5
1963 Princess Kaiulani Sunday Series
Joel S. Goldsmith
Tape 515B
Good afternoon.
On August 16th this year, 1963, we entered into another phase, a higher phase of the activity of The Infinite Way, and all of the papers that have been done since that date and all of the tapes, which are included in two series since that date, carry us into this higher Consciousness. But it isn’t everyone, even among our students, who will feel called upon to enter a higher Consciousness.
Some will feel that they are doing very well as they are. They may feel no inner drive toward anything further or higher, and if so, there is still enough material for them to enjoy whatever degree of consciousness they have attained. And it may be that, at some later time, they will be ready for a higher step. Others, of course, will feel themselves immediately propelled into higher Consciousness.
And, first of all, to explain what I mean by higher Consciousness, I will explain that there are two parts to the message of The Infinite Way. There is the metaphysics of The Infinite Way, and there is the mysticism of The Infinite Way, and you will find both of these in every one of the writings and recordings. You may not have noticed the mysticism or may not have recognized it, but that would only be because at the time you were not yet ready for it and therefore kept yourself busy with its metaphysics.
Now, the metaphysics of this message are most important. It constitutes what we would call the letter of Truth, and the letter of Truth is absolutely necessary, if you are ever to attain a mystical Consciousness or understanding. There are those in the history of the world who have attained some measure of mystical Consciousness and lost its benefits, because they did not know on what it was founded, and eventually it was lost to them. When we speak of the metaphysics of The Infinite Way, we are talking about the revelation of God constituting individual being, your being and mine. We are speaking of one Power—the revelation that we are never dealing in this message with Truth over error or God over evil.
We are dealing only with God as Omnipresence, Omnipotence, Omniscience constituting God, Spirit, constituting man and the universe. Therefore, in our work, there is never an appeal to God for any reason, under any situation, under any conditions, because there’s nothing to appeal for since the nature of that which we have heretofore called evil is the arm of flesh or nothingness. Therefore, not to be fought, not to be battled, not to be overcome, not to be risen above, not to be destroyed but to be recognized as nothingness.
Every time that a healing has taken place through the message of The Infinite Way, you may be assured that it has not taken place because we have an influence with God or because God is doing something for us that God will not do for Protestants, or Catholics, or Hebrews. This is utter nonsense. The only reason that a healing can take place in The Infinite Way is because someone has recognized that since the nature of God is Omniscience, Omnipotence, Omnipresence that the nature of the error, the evil, the sin, the disease, the false appetite must be the arm of flesh or nothingness. And in the recognition of this, that which appeared as evil now disappears.
This is entirely in accord with the Master’s revelation, “What did hinder you? You, the paralysis. What did hinder you? Pick up your bed and walk.” No appeal to God there. Or to the blind man, “Open your eyes.” No appeal to God there. To the woman taken in adultery, “Neither do I condemn thee. Go.” No appeal to God there. To the thief on the cross, “I will take thee with me into paradise this night.” No appeal to God there. And so in the entire message of The Infinite Way, there is no appeal to God, and you will not find any in any of its writings or recordings for this reason: That our work is built on this letter of Truth that God, Spirit, the reality of your being is Omniscience, all knowing, Omnipotence, the all power, Omnipresence, the all and only of that which is Presence. Therefore, “resist not evil,” the Master says. “Resist not evil.”
Well, now you have the Principle. Now you have the letter. Now you have the metaphysics. Now, there are many different types of metaphysics. There is a type of metaphysics, no part of The Infinite Way, which has mind over matter. There is a branch of metaphysics that has thought as power, not The Infinite Way. There is a branch of metaphysics that has the error in your thinking producing the disease in your body, not The Infinite Way.
The metaphysics of The Infinite Way is based entirely on the teaching that God constitutes your being. And, therefore, there is no evil in your being. There’s no sin, no disease, no death, no lack, no limitation in your being, because God constitutes your being. And therefore, anything that you are experiencing of a negative nature, whether it’s in the form of sin, false appetite, disease, lack, limitation, unhappiness, all of this is a universal experience or universal concept, which in your ignorance you who have accepted.
Having been born into a world of both good and evil, you have been brought up to believe that there is both good and evil—good and evil people, good and evil conditions, good and evil laws. And you’ve even been taught, most of you that God is good and evil—sometimes good, sometimes evil, sometimes punishing. And as a matter of fact, some of you have even been taught that, if you have enemies, you can pray to your God and God’ll go out and destroy them for you. Nearly all of the Old Testament has a God that will go out and destroy your enemies for you, and there’s a lot of them in the New Testament too.
But you see that would make God evil to somebody or other, and why should this be since you and your heart and soul know that no one in all this world is better than another as a human. Some may temporarily be good but under certain conditions could be vastly different. Some today could be very evil and under certain conditions could be very good. And I can give you two very clear illustrations of this.
There’s unbelievable supernatural power accessible upon relinquishing “me”. It’s the simplest directive imaginable but we make it complicated. If anything is bothering us, that’s “me”. If we’re tempted to dabble in contrary thinking, that’s “me”. “Me” represents world thought, hypnotism, which seems to be rampant when, in fact, only Spirit, God, is here.
I wrote a phenomenal political critique that quickly became a damning diatribe. I was quite proud of my accomplishment. It was logical, it was piercing, and it was scathing. It was a precision hit. It would’ve left a deep crater in your social media feed. There would’ve been a huge blast radius, and long term residual fallout. I was seconds away from hitting, “Post.”
Then, a thought occurred to me. This post will probably hurt someone. After all, that was why it was written the way it was. I knew It would provoke someone. It would alienate someone. I realized, that is not my style. I care to much about people to argue politics, religion, or any other issue.
Self-control is a Fruit of the Spirit. I learned something new about that early this morning. I chose the path of peace rather than the highway of provocation. I think I will treat myself to a really good coffee to celebrate my self discipline. 🤓
Another weakness we have, a very big weakness: there’s always a “me” there trying to get something done. There’s always a “me” trying to even understand the Truth and when you may not be aware of it, you completely feed this “me”.
You want this “me” to have certain harmonies. You want certain things around you to change so that the “me” over here can be more comfortably situated. That’s all the wrong focus.
You want this “me” to have a better job. You want this “me” to have a happy marriage. That’s the wrong focus. You’re working out of a false sense of self.
You must learn that there is no “me” here. There is only the Christ of God here, and that means, at this level, we have no personal desires, no earthly desires.
Before Jesus gives up the ghost, he bows his head. The bowing of the head is the complete surrender of the human ego. He bows his head to tell us that you must learn to bow your head. This is the complete surrender of the human selfhood.
As long as there is a human selfhood there, there is going to be a bad back or a bad child or a bad relationship. There’s going to be good and there’s going to be evil in human relationships.
When there’s no human self, you have bowed your head and then, you can give up the ghost. There must be no human self in your consciousness.
Herb Fitch / Realization of Oneness / The Hidden Meaning of Scripture (1972)
“In the early stages of the development of spiritual consciousness, it is necessary to go through disciplines: mental disciplines, specific practice, and many forms of work that will not be used or be necessary later. In our earliest study, we fill ourselves full of truth through books, lectures, classes, or in any way in which truth can be imbibed. We spend hours and hours a day in reading, studying, meditating. We spend weeks, sometimes months, years attending classes, and we know the truth specifically about many things, probably about everything that touches our human experience.”
