Enlightenment Deep Awakening Quotes

Deep down there is a rose in every heart.

Why does it often take extreme life situations to bring back an awareness of the magic and mystery of life? Why do we often wait until we’re about to die before discovering a deep gratitude for life as it is? Why do we exhaust ourselves seeking love, acceptance, fame, success, or spiritual enlightenment in the future? Why do we work or meditate ourselves into the grave? Why do we postpone life? Why do we hold back from it? What are we looking for exactly? What are we waiting for? What are we afraid of? Will the life we long for really come in the future? Or is it always closer than that?

Do you want to awaken? To stop being a false, artificial, self-benighted being? Then developing and sharpening this sense—the ability to detect fear and the source and emanations of fear—amounts to nothing more than disengaging your own autoimmune system; the subsystem of ego that keeps this poison from making you sick. Yes, to get it out you must let it in, breathe it deep, and allow yourself to become sickened by it. The way out is through, and there can be no rebirth without first a death.

I have found over the years of working with people, even those who have had very deep and profound awakenings, that most people have a fear of being truthful, of really being honest-- not only with others, but with themselves as well. Of course, the core of this fear is that most people know intuitively that if they were actually truthful and totally sincere and honest, they would no longer be able to control anybody.

We are like waves in the ocean, each with a unique character and quality on the surface, but deep down we are eternally connected to one another and to the ocean as a whole. If you practice looking beyond the surface of appearances, you will begin to see the true Being that lies within each form. You will see your Consciousness looking through the eyes of another, and it is when you see yourself in another that you cannot help but develop compassion for them; because in Truth, there is no “them,” there is only YOU, experiencing yourself from an inconceivable amount of perspectives.

True spiritual awakening happens in silence, secluded, in deep privacy. While integration of spiritual wisdom is earned through one free will choice at a time, earned by living in integrity, by doing one’s reasonable best even if nobody else is watching.

In deep meditation, individual consciousness merged with the cosmic consciousness. In the absence of doer, the lotus blossoms.

The face of everyone in mine, the oneness with every blade of grass, the flight with the flocks in the sky, the dance with the clouds across endless skies. The strength with every tree, rooting deep into mother earth, springing forth into the heavens, extending branches of gratitude and love.... Such a privilege, honor and grace, such a gift and joy.

You are deep inside the jungle of Space and Time. Your job, relationships, physical well-being hobbies, adventures etc. are like sweet and sour fruits, vegetables and leaves. You are not able to enjoy them because you are thirsty of water, i.e. nothingness.

The Buddhist teachings move along a graduated path: first the stages of calm abiding and then the stages of deep insight. Through such gradual practices, lamas of the past gave birth to realization in their mental continuum and discovered primordial wisdom. All the qualities that the great masters found, we can attain as well. It all depends on our own efforts, our diligence, our deeper knowing, and our correct motivation. – 17th Karmapa

One of the questions I asked Ken was “what’s your vision of an ideal education curriculum for children?” This is what Ken told me: Humanity is flying way under its full potential simply because we do not educate for the whole or complete human being. We educate for just a small part, a slice, a fragment of just what’s possible for us. . . . Because according to the great wisdom traditions around the world—not only do humans possess typical states of consciousness like waking, dreaming, or deep sleep, they also possess profoundly high states of consciousness like enlightenment or awakening—and none of our education systems teach ANY of that. Now, all of these factors I’ve mentioned . . . none of these are rare, isolated, esoteric, far-out, strange, or occult. They are all some of the very most basic and most fundamental potentials of a human being everywhere. They are simply human 101. Yet we don’t educate human 101. We educate something like human 1/10. So yes, I firmly believe that we can bring about health on this planet for the planet and the humans on it if we started educating the whole person with all their fundamental potentials and capacities and skills and stopped this fragmented, partial, broken system that we have now. Consciousness

As a spiritual teacher, I’ve met a lot of people who have meditated for many, many years. One of the most common things I hear from many of these people is that, despite having meditated for all this time, they feel essentially untransformed. The deep inner transformation—the spiritual revelation—that meditation offers is something that eludes a lot of people, even those who are longtime practitioners. There are actually good and specific reasons why some meditation practices, including the kind of meditation that I was once engaged in, do not lead to this promised state of transformation. The main reason is actually extraordinarily simple and therefore easy to miss: we approach meditation with the wrong attitude. We carry out our meditation with an attitude of control and manipulation, and that is the very reason our meditation leads us to what feels like a dead end. The awakened state of being, the enlightened state of being, can also be called the natural state of being. How can control and manipulation possibly lead us to our natural state?

Conservatism is far from what I’m aiming at in proclaiming the establishment of a Sethian left-hand path tradition in the West as one of the first missions of the SLM. In fact, in establishing such a tradition, true to the spirit of sacred transgression and holy subversion that is essential to both Seth and the left-hand path, we are opening a door that enlightens through endangerment, that awakens through risk and peril: this is a radical (from Latin radix, root, implying how deep a change is required) enterprise that is the very opposite of conservatism.” --“From the Eye of the Storm” (Zeena's column as Hemet-Neter Tepi Seth for the SLM), Volume I - Summer Solstice issue (2003): "Building a Sethian Left-Hand Path Tradition in the West.

We have become disconnected from our true selves, and naturally, this has produced a deep sense of lack in our lives, causing us to endlessly search for happiness in objects, experiences, and people to fill the emptiness and make us feel whole again. We crave pleasure, material riches, and stimulating experiences—anything that will distract us from this inherent lack of connection. But no matter how hard we try to escape it, eventually the sensation returns. And that is because we are looking for the answer to our freedom in all the wrong places. We are looking for freedom in the world, when the answer to ending our suffering lies within us. Until we heal the root cause of our suffering, and awaken to our true nature, our inherent confusion will continue to manifest itself in the world around us.

प्रातः स्मरामि हृदि संस्फुरदात्मतत्त्वं सच्चित्सुखं परमहंसगतिं तुरीयम् । यत्स्वप्नजागरसुषुप्तिमवैति नित्यं तद्ब्रह्म निष्कलमहं न च भूतसङ्घः ॥१॥ prātaḥ smarāmi hṛdi saṃsphuradātmatattvaṃ saccitsukhaṃ paramahaṃsagatiṃ turīyam | yatsvapnajāgarasuṣuptimavaiti nityaṃ tadbrahma niṣkalamahaṃ na ca bhūtasaṅghaḥ ||1|| ~ At dawn, I meditate in my heart on the truth of the radiant inner Self. This true Self is Pure Being, Awareness, and Joy, the transcendent goal of the great sages. The eternal witness of the waking, dream and deep sleep states. I am more than my body, mind and emotions, I am that undivided Spirit. At dawn, I worship the true Self that is beyond the reach of mind and speech, By whose grace, speech is even made possible, This Self is described in the scriptures as “Not this, Not this”. It is called the God of the Gods, It is unborn, undying, one with the All. At dawn, I salute the true Self that is beyond all darkness, brilliant as the sun, The infinite, eternal reality, the highest. On whom this whole universe of infinite forms is superimposed. It is like a snake on a rope. The snake seems so real, but when you pick it up, it’s just a rope. This world is ever-changing, fleeting, but this eternal Light is real and everlasting. Who recites in the early morning these three sacred Slokas, which are the ornaments of the three worlds, obtains the Supreme Abode. ~ Adi Shankara (8th century)

There is a beautiful custom in India: On her first Makar Sakranti after marriage, the bride pretends to awaken her in-laws who pretend to be deep asleep. Similar thing happens between the Guru and seekers. God inside seekers is pretending to be deep asleep. God inside Guru pretends to awaken them. It's all a divine play.

In order to answer the question “Who am I?”, in order to go back to before the beginning within your own experience, you have to put your attention on the deepest sense of what it feels like to be yourself right now, and simultaneously let everything else go. Letting go means falling so deeply into yourself that all that is left is empty space. To discover that infinite depth in your own self, you must find a way to enter into a deep state of meditation—so deep that your awareness of thought moves into the background and eventually disappears. As your awareness detaches itself from the thought-stream, your identification with emotion and memory begins to fall away. When awareness of thought disappears, awareness of the passing of time disappears along with it. If you keep penetrating into the infinite depths of your own self, even your awareness of your own physical form will disappear. If you go deep enough, letting your attention expand and release from all objects in consciousness, you will find that all the structures of the created universe begin to crumble before your eyes. Awareness itself—limitless, empty, pristine—becomes the only object of your attention. As your attention is released from the conditioned mind-process, freed from the confines of the body and the boundaries of the personal self-sense, the inner dimension of your own experience begins to open up to an immeasurable degree. Imagine that you have been fast asleep in a small, dark chamber, then suddenly awaken to find yourself floating in the infinite expanse of a vast, peaceful ocean. That’s what this journey to the depths of your own self feels like. You become aware of a limitless dimension that you did not even know was there. Moments before, you may have experienced yourself as being trapped, a prisoner of your body, mind, and emotions. But when you awaken to this new dimension, all sense of confinement disappears. You find yourself resting in, and as, boundless empty space. In that empty space, the mind is completely still; there is no time, no memory, not even a trace of personal history. And the deeper you fall into that space, the more everything will continue to fall away, until finally all that will be left is you. When you let absolutely everything go—body, mind, memory, and time—you will find, miraculously, that you still exist. In fact, in the end, you discover that all that exists is you!

The word “yoga” has become synonymous with physical postures in modern society, which is a narrow view, of course. Nevertheless, the popularity of yoga postures is a good thing. Once practitioners get a taste of the benefits that come from yoga postures, it is natural to look to the broader scope of yoga methods that are available, ultimately leading many to deep meditation, pranayama (breathing techniques), mudras, bandhas, and other practices comprising the multi-limbed tree of yoga.

Until my thirtieth year, I lived in a state of almost continuous anxiety interspersed with periods of suicidal depression. It feels now as if I am talking about some past lifetime or somebody else’s life. One night not long after my twenty-ninth birthday, I woke up in the early hours with a feeling of absolute dread. I had woken up with such a feeling many times before, but this time it was more intense than it had ever been. The silence of the night, the vague outlines of the furniture in the dark room, the distant noise of a passing train – everything felt so alien, so hostile, and so utterly meaningless that it created in me a deep loathing of the world. The most loathsome thing of all, however, was my own existence. What was the point in continuing to live with this burden of misery? Why carry on with this continuous struggle? I could feel that a deep longing for annihilation, for nonexistence, was now becoming much stronger than the instinctive desire to continue to live. ‘I cannot live with myself any longer.’ This was the thought that kept repeating itself in my mind. Then suddenly I became aware of what a peculiar thought it was. ‘Am I one or two? If I cannot live with myself, there must be two of me: the ‘I’ and the ‘self’ that ‘I’ cannot live with.’ ‘Maybe,’ I thought, ‘only one of them is real.’ I was so stunned by this strange realization that my mind stopped. I was fully conscious, but there were no more thoughts. Then I felt drawn into what seemed like a vortex of energy. It was a slow movement at first and then accelerated. I was gripped by an intense fear, and my body started to shake. I heard the words ‘resist nothing,’ as if spoken inside my chest. I could feel myself being sucked into a void. It felt as if the void was inside myself rather than outside. Suddenly, there was no more fear, and I let myself fall into that void. I have no recollection of what happened after that. I was awakened by the chirping of a bird outside the window. I had never heard such a sound before. My eyes were still closed, and I saw the image of a precious diamond. Yes, if a diamond could make a sound, this is what it would be like. I opened my eyes. The first light of dawn was filtering through the curtains. Without any thought, I felt, I knew, that there is infinitely more to light than we realize. That soft luminosity filtering through the curtains was love itself. Tears came into my eyes. I got up and walked around the room. I recognized the room, and yet I knew that I had never truly seen it before. Everything was fresh and pristine, as if it had just come into existence. I picked up things, a pencil, an empty bottle, marvelling at the beauty and aliveness of it all. That day I walked around the city in utter amazement at the miracle of life on earth, as if I had just been born into this world.

Chitta means “mind” and also “heart” or “attitude.” Bodhi means “awake,” “enlightened,” or “completely open.” Sometimes the completely open heart and mind of bodhichitta is called the soft spot, a place as vulnerable and tender as an open wound. It is equated, in part, with our ability to love. Even the cruelest people have this soft spot. Even the most vicious animals love their offspring. As Trungpa Rinpoche put it, “Everybody loves something, even if it’s only tortillas.” Bodhichitta is also equated, in part, with compassion—our ability to feel the pain that we share with others. Without realizing it we continually shield ourselves from this pain because it scares us. We put up protective walls made of opinions, prejudices, and strategies, barriers that are built on a deep fear of being hurt. These walls are further fortified by emotions of all kinds: anger, craving, indifference, jealousy and envy, arrogance and pride. But fortunately for us, the soft spot—our innate ability to love and to care about things—is like a crack in these walls we erect. It’s a natural opening in the barriers we create when we’re afraid. With practice we can learn to find this opening. We can learn to seize that vulnerable moment—love, gratitude, loneliness, embarrassment, inadequacy—to awaken bodhichitta. An analogy for bodhichitta is the rawness of a broken heart. Sometimes this broken heart gives birth to anxiety and panic, sometimes to anger, resentment, and blame. But under the hardness of that armor there is the tenderness of genuine sadness. This is our link with all those who have ever loved. This genuine heart of sadness can teach us great compassion. It can humble us when we’re arrogant and soften us when we are unkind. It awakens us when we prefer to sleep and pierces through our indifference. This continual ache of the heart is a blessing that when accepted fully can be shared with all. The Buddha said that we are never separated from enlightenment. Even at the times we feel most stuck, we are never alienated from the awakened state. This is a revolutionary assertion. Even ordinary people like us with hang-ups and confusion have this mind of enlightenment called bodhichitta. The openness and warmth of bodhichitta is in fact our true nature and condition. Even when our neurosis feels far more basic than our wisdom, even when we’re feeling most confused and hopeless, bodhichitta—like the open sky—is always here, undiminished by the clouds that temporarily cover it.

ACCORDING TO BUDDHISM, THERE ARE four elements of true love. The first is maitri, which can be translated as lovingkindness or benevolence. Loving-kindness is not only the desire to make someone happy, to bring joy to a beloved person; it is the ability to bring joy and happiness to the person you love, because even if your intention is to love this person, your love might make him or her suffer. Training is needed in order to love properly; and to be able to give happiness and joy, you must practice deep looking directed toward the person you love. Because if you do not understand this person, you cannot love properly. Understanding is the essence of love. If you cannot understand, you cannot love. That is the message of the Buddha. If a husband, for example, does not understand his wife’s deepest troubles, her deepest aspirations, if he does not understand her suffering, he will not be able to love her in the right way. Without understanding, love is an impossible thing. What must we do in order to understand a person? We must have time; we must practice looking deeply into this person. We must be there, attentive; we must observe, we must look deeply. And the fruit of this looking deeply is called understanding. Love is a true thing if it is made up of a substance called understanding. The second element of true love is compassion, karuna. This is not only the desire to ease the pain of another person, but the ability to do so. You must practice deep looking in order to gain a good understanding of the nature of the suffering of this person, in order to be able to help him or her to change. Knowledge and understanding are always at the root of the practice. The practice of understanding is the practice of meditation. To meditate is to look deeply into the heart of things. The third element of true love is joy, mudita. If there is no joy in love, it is not true love. If you are suffering all the time, if you cry all the time, and if you make the person you love cry, this is not really love—it is even the opposite. If there is no joy in your love, you can be sure that it is not true love.

The monk told him, “I was walking across the courtyard and saw the big oak tree. I stopped and looked at it. I had seen it many times before, but this time I saw just tree. I just saw the tree. Somehow, it took me to such a deep place that I felt an awakening. I felt a moment of enlightenment. It took me beyond myself.” “That tree has been there for a hundred years,” the master reflected. “You have walked by that tree every single day since you’ve been here.” “Yes,” the student said, “but when I previously walked by the tree, it often reminded me of the tree Buddha sat under when he reached enlightenment. Other times, the tree reminded me of the one I fell out of when I was little. The tree always stimulated thought patterns from my past. This time I saw just tree.” The master smiled.

beauty into a mental picture, as that pulls us back into mind. What do I mean by a mental picture? When you look at a sunset, for example, turn off the mental words that describe it. Open up all of your senses, and place the horizon in the center of your vision without limiting your awareness to it. Take it all in purely and relax into it. Absorb it deeply and share the feeling of deep appreciation for the totality. In this way,

The snake was an ancient symbol of the traditions which honored the Goddess and the Divine Feminine. You will see Her in ancient forms of the uroboros, a symbol of a snake that looks like it chases its tail or eats its tail. It is a symbol of the ability of the Divine Feminine to give birth and to be reborn like the snake that sheds its skin. She recreates herself for ever. The circular form of the uroboros symbol implies the interminable nature of many cycles. That was part of the Divine Feminine's wisdom, knowing the life cycles, being informed by them and living in harmony with them. Some of the Divine Feminine's mysteries were understood to be impenetrable, and it was only by the Goddess ' grace that one could enter the mysteries, that darkness, and acquire direct knowledge that the ordinary mind and ordinary words would never illuminate or touch. The Goddess gave the fruit from the tree of knowledge, and this did not like the dominating form of a male god! As a quintessential form of the Divine Feminine power of consciousness, Goddess Kundalini has been touched by those dominating modes that have influenced the development of yogic traditions. In the yogic traditions, there have been approaches that try to dominate Kundalini, forcefully push Kundalini to do this or do that by prescribing endless exercises of forced breathing and body postures that are meant to bind and force Kundalini to go in a direction that the yogi wants Her to go. Not surprisingly, these traditions are also the ones that often say Kundalini is dangerous and must be controlled. Those were also the kinds of descriptions that patriarchal dominator approaches applied to the Divine Feminine. But this power of Consciousness is indomitable, it will not be suppressed; it will always have its ways out. Through respect, love, and loyalty, the wise try to follow Her, and then they receive the good graces of this force. Devotees who consider Kundalini as the Great Goddess have a completely different experience with their caring devotion. They gain their boons, their gifts of enlightenment, without having to fear what some forceful, dominant practice may provoke. That mentality is key to understanding how we accept the blessings to be given by this remarkable inherent force of consciousness. It doesn't mean our karmas experiences in flames might not be intense. But with eager egotistical mentality there is no need to escalate issues. We are living in a time of the Goddess's return. We need her experience to educate and encourage mankind to relive cooperatively if life is to exist on this planet. We need her vision clarity, her deep compassion and her steadfast patience to live in harmony with each other and the environment. We need Kundalini Shakti's awakened state of selflessness, empowering people to reinvent culture, social structures, industries, and economic systems on a cooperative model rather than the dominant mode that brings about destruction and conflict. The more people She awakens, the more individuals there will transform the collective consciousness of families, groups, cities, businesses and countries. We are her perceptive and acting organs. We may see clearly, encouraged by Her, and act accordingly.

New global financial system Precisely for that same reason in August of 2011, Neil Keenan set up a meeting attended by a group of finance representatives from 57 different nations that came together off the coast of Monaco to discuss the foundation of a new global financial system, as a way of bringing down these Khazarians with their Central Banking and NWO-plans. Countries attending included Russia, China, Switzerland, The Netherlands, Brazil, Venezuela and many others, including various large power players; such as the ‘white hat’ faction (non-NWO) from The Pentagon and CIA. The East has most of the world’s gold and the documentation to legally bring down the corrupt institutions that have been illegally using the global collateral accounts. This ‘alliance’ decided to begin creating the new gold and asset-backed financial system. With this meeting heralded as the “shot heard around the world” for those “in the know”, several other nations joined later and have signed the Memorandum of Acknowledgment of this Agreement, which brought the alliance to a total of 182 participating countries. The Alliance Now, it should be clear that indeed there is a growing ‘alliance’ that is taking down the fraudulent banking cabal. Neil Keenan is about to open the global collateral accounts, which indeed is what all of the financial and political happenings on this planet have been about along– that is, ensuring complete control and the attempt to maintain secrecy over the global collateral accounts. Neil Keenan is about to do what JFK and Sukarno were close to accomplishing in 1963: the release of the global collateral accounts to completely transform the world for the better. The collateral gold assets lent to Kennedy, would have allowed him to use these assets /accounts to issue America’s own gold-backed currency ‘Treasury Notes,” that would have allowed America to break away from the false US Corporation and Federal Reserve - crime cartel - and further dismantle the rogue FBI, CIA agencies. If Kennedy and Sukarno had been successful, America would have been freed from the debt-based bondage system and the secret, Deep State government in 1963. This would also have freed the G20 nations that were being controlled by their respective central banking systems. And it also would have cancelled the unfair Bretton Woods Agreement.

Like one’s parents, the initiatory guru makes a deep spiritual connection with the initiate, which is thought to endure beyond the present lifetime. Initiation occurs at various levels and through various means. In most instances it consists of a formal ritual in which the guru transmits a portion of his spiritual power (shakti) awakened through a mantra that is whispered into the disciple’s left ear. But great adepts can initiate by a mere touch or glance or even simply by visualizing the disciple. Sri Ramakrishna, the great nineteenth-century master, placed his foot on Swami Vivekananda’s chest and promptly plunged his young disciple into a deep state of formless ecstasy (nirvikalpa-samādhi). THE GURU AS TRANSMITTER According to Indic Yoga, the guru is a teacher who not merely instructs or communicates information, as does the preceptor (ācārya). Rather the guru transmits wisdom and, by his very nature, reveals—to whatever degree—the spiritual Reality. If the guru is fully enlightened, or liberated, his every word, gesture, and mere presence is held to express and manifest the Spirit. He or she is then a veritable beacon of Reality. Transmission in such a case is spontaneous and continuous. Like the Sun, to which the sad-guru or teacher of the Real is often compared, he or she constantly transmits the liberating “energy” of the transcendental Being. In Yoga, with adepts who are not yet fully liberated, transmission is largely but not exclusively based on the teacher’s will and effort. Many schools also admit of an element of divine grace (prasāda) entering into the configuration for which the teacher serves as a temporal vehicle. Thus the traditional teacher plays a crucial role in the life of the disciple. As the Sanskrit word guru (meaning literally “weighty”) suggests, he or she is a true “heavyweight” in spiritual matters. THE GURU AS GUIDE Apart from triggering and even constantly reinvigorating the spiritual process in a disciple, the guru also serves as a guide along the path. This occurs primarily through verbal instruction but also by being a living example on the spiritual path. Since the path to liberation includes many formidable hurdles, a disciple is clearly in need of guidance. The written teachings, which form the precious heritage of a given lineage of adepts, are a powerful beacon along the way. But they typically require explanations, or an oral commentary, to yield their deeper meaning. By virtue of the oral transmission received from his or her own teacher or teachers and also in light of his or her own experience and realization, the guru is able to make the written teachings come alive for the disciple. This is an invaluable gift.

Better than a meaningless story of a thousand words is a single word of deep meaning which, when heard, produces peace. —FROM THE DHAMMAPADA (SAYINGS OF THE BUDDHA)

the Mahāyāna Buddhist master Nāgārjuna pointed out so vigorously, nirvāna is samsāra and samsāra is nirvāna. This grand spiritual realization entails the recognition that even while we are afraid of change and death and are troubled by the vicissitudes of samsāra, we are immersed in the freedom of the Spirit, or transcendental Reality. For the Spirit, which is devoid of any trace of suffering, is our inalienable nature. We are simply ignorant of this deep truth and consequently deem ourselves to be finite beings who are destined to suffer and die. In other words, it is our ignorance (avidyā) of our true nature that is responsible for our misidentification with a particular body-mind. In actuality, according to Yoga, our true identity is the Spirit, which is the same superconscious Reality in every being and thing. As soon as we take our first breath in a human body, this illusion is created and becomes more overpowering as the brain/mind is educated to function ever more in human ways. In the end, we might even come to the conclusion that there is no reality beyond the body-mind, and that consciousness is a function of the brain. The testimony of all great spiritual masters, however, is otherwise: What we conventionally call consciousness (citta) is merely the borrowed light of a sublime radiance that exceeds the physical and mental levels of existence. It is indeed largely dependent on brain functions, which, in turn, are dependent on the body’s biochemistry. But Awareness—or Supraconsciousness (cit)—requires for its existence no neurons, chemicals, or atomic and subatomic particles. It is, in fact, that in which all matter and thought arises and vanishes in every moment. That verity is glimpsed in higher states of ecstasy (samādhi) and fully realized upon enlightenment (bodhi), which is a permanent identity shift: Instead of experiencing ourselves as a specific individuated being, we realize our true nature as the superconscious substratum of all individuated beings and their perceived environments. Upon enlightenment, we cease to run around in circles. On the contrary, we stand at the still point, the axle hole (kha) of the great samsaric wheel, which continues to whirl round and round at dizzying speed for all those who are as yet unenlightened. Our own bodies, which are crystallized karmic residue, continue to live out their destiny (which is inevitable death), but “we”—as Spirit—are completely unaffected by the bodily processes and experiences. According to some schools of Yoga, the enlightened being’s supraconscious radiance gradually transforms and transubstantiates the physical body itself and creates a “body of light” or superconductive body (ativāhika-deha). This nonphysical vehicle defies the laws of Nature and is endowed with all kinds of extraordinary capacities. It is really an extension of the enlightened being’s unfettered mind, which has pierced the veil of illusion (māyā) and is perfectly attuned to the ultimate Reality. This superconductive body allows the liberated one to remain in the conditional realms and serve the awakening of others, without becoming subject to decay and death, which is the inexorable fate of ordinary bodies.

The Awakening": In the stillness of the dawn, Where shadows fade and light is born, The soul awakens from its sleep, To secrets hidden, buried deep. With each breath, a new beginning, A journey starts, the heart is winning. Enlightenment's gentle call, Guides the seeker, one and all. Liberation's sweet embrace, Unravel's layers, finds its place. In the art of awakening, we find, The essence of truth, the divine.

The first time that Padma, Giten's beloved friend for many lives, attended satsang with Giten, she did not really know how deep the satsang was going. After the satsang she exclaimed astonished: "Did you feel the timelessness, the eternal?" She had gone so deep that it is possible in the inner being, which is the dimension of the timeless, of the eternal. Padma described her experience of satsang with Giten: “I love satsang with Giten. Satsang with Giten is heaven. Satsang with Giten is like coming home. I went into samadhi three times during a satsang weekend with Giten - and I also got a map and an understanding for how to go into samadhi again. I was so scared that I would lose the stillness that I found in satsang in India, but I found the stillness again in satsang with Giten. Previously, I did not think that enlightenment was possible, but now I think it is possible.” The essence of satsang is meditation. Meditation is the art of discovering the light within. Meditation is the art of discovering your own soul. It is only through meditation that we can discover the light within. Otherwise man lives in darkness. Meditation enkindles something that is already latent in all of us, but which needs to be discovered. Normally we are only looking outwards. We never look within ourselves, so our back is turned at our inner source of light. It is being ignored and neglected, and the only ignorance is to ignore our inner being, our source of light within. To know the inner being is the only knowledge. All other knowledge is worthless. It may help you in the world, but it can't help you in eternity. Life is such a small and fast disappearing phenomenon. The real life is something totally different. Seventy or eighty years are nothing compared to eternity. To pay too much attention to this life, and ignoring the inner life is just stupid. But that is what the majority of people are doing, which is why the world is full of stupidity, darkness, ignorance, violence, unconsciousness, misery and suffering. The moment we turn our attention within ourselves, it enkindles a light within. Turning our attention within enkindles a light inside, which knows no end. Once it is enkindled, it starts to spread. First it fills you, then it starts spreading outside you, and ultimately it fills the whole universe. Those who attains to that state, where the inner light becomes as vast as the universe has become an enlightened one, an awakened one, a Buddha, a Christ.

After having denounced the absurdities of utopia, let us deal with its merits, and, since men accommodate social arrangements so well and scarcely distinguish from them the evils immanent within them, let us do as they do, let us unite ourselves with their unconsciousness. We shall never praise the utopias sufficiently for having denounced the crimes of ownership, the horror property represents, the calamities it causes. Great or small, the owner is corrupted, sullied in his essence: his corruption is projected onto the merest object he touches or appropriates. Whether his “fortune” is threatened or stripped from him, he will be compelled to a consciousness of which he is normally incapable. In order to reassume a human appearance, in order to regain his “soul,” he must be ruined and must consent to his ruin. In this, the revolution will help him. By restoring him to his primal nakedness, it annihilates him in the immediate future and saves him in the absolute, for it liberates— inwardly, it is understood—those whom it strikes first: the haves; it reclassifies them, it restores to them their former dimension and leads them back to the values they have betrayed. But even before having the means or the occasion to strike them, the revolution sustains in them a salutary fear: it troubles their sleep, nourishes their nightmares, and nightmare is the beginning of a metaphysical awakening. Hence it is as an agent of destruction that the revolution is seen to be useful; however deadly, one thing always redeems it: it alone knows what kind of terror to use in order to shake up this world of owners, the crudest of all possible worlds. Every form of possession, let us not hesitate to insist, degrades, debases, flatters the monster sleeping deep within each of us. To own even a broom, to count anything at all as our property, is to participate in the general infamy. What pride to discover that nothing belongs to you—what a revelation! You took yourself for the last of men, and now, suddenly, astonished and virtually enlightened by your destitution, you no longer suffer from it; quite the contrary, you pride yourself in it. And all you still desire is to be as indigent as a saint or a madman.

The point of the overall meditative path is to have Wakefulness (or Consciousness as Such) transcend and include all state-realms, so it ceases to “black out” or “forget” various changes of state (such as dreaming and deep sleep), and instead recognizes a “constant Consciousness” or ever-present nondual Awareness, the union (and transcendence) of individual finite self and infinite Spirit.

There will be times in Life when you will find yourself in a deep, dark, hole. And you will not see any way out. Every idea you believed in will be challenged. This includes your faith in yourself…and you may even end up asking if there is really a God up there who still values ‘goodness’! In such times, know that you are not the first person to experience darkness in Life and you are certainly not alone. This is how Life works. Everyone has to bear their cross, everyone has the go through their spell of darkness – feeling clueless, helpless and hopeless…these are part of the process of Life. Realizing this truth, that such is Life, that you control nothing and you have to go through what you have to go through…this awakening, this is what enlightenment is all about. It is through experiencing darkness and pain that you see the light, soak in grace and learn to be happy despite the circumstances.

True love does not depend on physical expression. You should realize this. True love is a feeling deep within you. It is not just a matter of wearing a smile on your face and looking happy. Rather, it arises from a heartfelt understanding of every other being’s suffering and radiates out to all of them indiscriminately. It does not favor a chosen few to the exclusion of everyone else. This is true love.

Another way Lalita Tripura Sundari reveals herself is as the emergence of pure Presence, the dynamic alive awareness that experiences life through your body and senses, and yet stands apart from it. In this very subtle form, Lalita manifests as the enlightened “fourth state” (turiya in Sanskrit) of consciousness, the state beyond waking, dream, and deep sleep. Her name, Beauty of the Three Worlds, points to her ultimate nature as the sublime clarity of the witnessing awareness that Tantric tradition says permeates the three ordinary states of consciousness as your capacity to be aware of experience.

This dimension is nowhere else but here, it is not supernatural or enlightened nor a heaven far away. It is our human birthright, born of the very essence of existence, which loves because it is love. It is a deep feeling, a space you melt into, an infinite realm of magical possibilities. Feelings become tangible, shadows, wisps, whispers, caresses, opening out into undulating vistas of sensual perception. Feelings embrace us, submerge us, commune with us, envelop us, dissolve us—take us beyond time itself. There are no imposed rules, no enforced boundaries, no narrow definitions to measure yourself against. Everything just is, and is embraced gently in loving arms. Flowing, fluid, graceful, enchanting, the Heart opens into fairyland. A place of ecstatic innocence and wonder, where love is breathed in and exhaled out in every moment, shared, circulated, played with, creating a trust that makes all things safe to feel and be...It is a place of nonachievement, of giving in, letting go, surrendering, of crying tender tears for all those places that still feel hurt, unworthy, unloved. It is a place to be real, to be free, to relax fully into the heart...Feminine consciousness is fluid, oceanic, opening us into the ecstatic experience of life as a mystical dreamtime of love and possibilities. Once we have touched this mystery it will whisper, embrace, and entwine with our most contracted places, gently opening them out into the mysterious magic of existence . . . it will reunite our masculine selves with the unknown.

Remembrance in its most elementary, tangible form is to chant the names of God. Remembrance is everything. Our destination as spiritually developing human beings is to live our lives in such a way that we are completely within that continual remembrance. That is the world and universe we live in. It surrounds and informs us. It illuminates our perception and softens our hearts. It should also bring us joy and happiness. That is our reality, because looking at life through the distorting eyes of the ego is, at best, a secondhand reality. The word for „remembrance“ in Arabic literally means „to mention,“ yet we translate it as „remembrance.“ When you mention someone, in a way, you‘re remembering the one you are calling to mind. We are remembering our Origin, remembering that we come from God and to God we will return. People sometimes talk about how children have an open channel to the Divine because they just came from God relatively recently. Remembering our Origin is a fundamental truth that we need to call to mind. This is expressed in the hadith „Whoever belongs to God, God will belong to him or her.“ In that sense, if remembrance is deep enough, complete enough, it is the Divine remembering in you. In the state of belonging to God, what you want is not different than what the Divine wants. And „God“ wants what you want; there is then no separate „you“ wanting. There is no duality or personal will pulling in the opposite direction. Rumi calls that being under „the compulsion of love.“(p. 6)

Suleyman Dede was someone who spoke from a place of deep knowing, a place much greater than himself. Suleyman Dede was not just an individual while speaking. He was representing something Infinite. The love, acceptance, and belonging you felt from him made you want to be with him for the rest of your life. It made you want to never leave his side. Some said that in Suleyman Dede‘s embrace you felt as though you were in your mother‘s arms. You felt a real sense of being in a state beyond comparing, free from like or dislike. Suleyman Dede spoke with the genuine voice of the Prophet Muhammad. The love he gave came from a deep center within his heart. His heart was connected to Mevlana Rumi, and the Prophet. He was part of something that was intricately and carefully balanced. Suleyman Dede said chance did not play a role in the people he met. He knew that wherever he was, it was the right place, right time, and that he had been called for a specific service. He was awake to that. Dede said that we are never separated from God. He invited us to enter into the experience described by Surah al-Hadid: He is with you wherever you are. (p. 78-79)

The imagery of intoxication pervades the mystical poetry of Islam, from Attar to Hafiz to Rumi to Ibn al-Arabi and Ibn al-Farid, to Sidi Ahmed al-Alawi and Ibn al-Habib. „The Tavern“, „Wine“, „the Cup“, „Drunkenness“ are powerful mystical symbols that indicate the deep rapture and illumination experienced by the lovers of God. Those who deny the intoxication that comes from worship and remembrance are those who have never experienced it […] hearts overflowing with remembrance of God, filled with Light. Through worship and self-abnegation, they share a taste of the intoxication experienced by those who have entered the Tavern of the Presence and drunk the wine of Light. To deny the possibility of spiritual intoxication is to remove a powerful incentive for purification and worship: an intoxication that removes confusion, a drunkenness with no hangover. What a difference between effulgent rapture and the darkness of an alcoholic stupor! (p. 273)