When one who has been enlightened speaks, there are things he can say
with relative certainty--as much certainty as is possible while still
in a body in this world.
When one who has been enlightened speaks, there are things he can
say with relative certainty--as much certainty as is possible while
still in a body in this world. There are other things he can say with
considerable authority, but not with certainty. There are also things
he would like to be able to say, but they are much more
speculative--not without value, but subject to a great deal more
disagreement and interpretation of meaning.
It is quite
helpful if a guru identifies which degree of authority is attached to
statements that they make. This is very much more important if the guru
is in and out of the enlightened state rather than in the enlightened
state more or less continuously. Generally, statements made while in
the enlightened state can be made with relative certainty. Statements
made based upon remembering what was seen and known while in the
enlightened state carry significant authority, but not certainty. It is
when statements are made as to method and techniques for helping others
attain enlightenment that even a guru speaks speculatively, whether in
the enlightened state or not. No one, including all enlightened gurus,
can say with certainty how anyone else can gain entry to the circle of
enlightened beings.
All enlightened human beings say exactly
the same thing; they each just speak a different language. There are
ten steps to follow to get from where you are to where you want to be.
When you get there you will not have moved an inch.
There is only one thing. There is only one problem. There is only one solution. Now we know what to do.
You
become aware of a longing for something more. You ask yourself: "Is
this all there is?" You conclude: "Surely there must be something more
than this." You have actually taken the first step.
You
become aware of enlightenment as a concept. It is just another idea
among all the other interesting ideas you have in your head. This is
the second step.
You turn a corner and start to believe that
enlightenment is something real. This is the third step. You are
curious; you want to find out more. You start to think about
enlightenment. You start to talk with others about it. You start to
read books about enlightenment.
You start to want
enlightenment for yourself. The desire begins to get strong within, but
mostly within your head, i.e., you are still just thinking about it.
Even though this is already the fourth step, in a way it is the real
beginning; the beginning of the real.
You begin your
spiritual quest. The active search for enlightenment begins, but you
don't know where to look. You don't know what it is and you don't know
where to find it. This is the fifth step; it is very exciting, but also
scary. Your heart joins the search; you become aware of a deep longing
in your heart to return home. You explore various spiritual practices.
Your
search is primarily directed into the world, outside of yourself. This
is the sixth step. You may begin to make changes in your life; how you
live, where you live, who you live with, your work, etc., but nothing
you change in the world touches your deep longing for something more.
You become confused, frustrated, overwhelmed; you want to quit and go
back to your ordinary life that is more familiar and more comfortable.
Finally,
usually after years of study and searching, you understand that the
lower cannot command the higher; you realize that you have been looking
in the wrong place--outside of yourself, and that you cannot make
enlightenment happen. NO spiritual practice can make enlightenment
happen. You turn your gaze inward upon yourself. You understand that
what you are looking for is that which is looking. Your mind begins to
observe itself. You surrender to your high Self; you let go of the
search—but you still have desire, a deep profound, burning desire to
wake up. You continue your spiritual search, but your practice is now
different. You have selected one spiritual practice from the great
smorgasbord of possibilities, but instead of a search, it becomes more
like a prayer of thanks, an offering up to God in recognition of your
longing to honor him, to remember who you really are. This is the
seventh step.
One day, you simply wake up. The veil of the
illusion of separation lifts. You realize that you are God; you are the
one without a second. You see that there is only one thing, and you are
it, all of it. Your fist awakening is the eighth step. But it only
lasts for a short time, perhaps a few hours or even less, possibly a
few days or weeks, but then it recedes and the more ordinary
ego-centered consciousness returns. You experience a profound anguish
at the loss of this perfect light, love, truth, and knowing. In spite
of this anguish, you have already conquered death; you know that what
you really are cannot die, only the physical body dies.
Your
life has now changed. You are living in the moment; not the past or the
future. You continue along your spiritual path. Your longing is very
strong. You remain surrendered in a cocoon of faith, with an inward
knowing that you will return to that enlightened state--even if it is
only at the moment of your physical death. You continue your inner work
of transcending the ego, healing old wounds and burning accumulated
karma. Re-awakening is the ninth step--the enlightenment returns. Now
you are spiritually confident; not arrogant or egotistical, no longer
afraid of anything--there is no fear. You just know, in a way that is
unshakable, who you really are, what everything is, what it is not,
what it all means, and what you are to do.
With the tenth
step enlightenment becomes stable. You are there more or less
continuously. Your responsibility now is to help others awaken. School
is out. Welcome HOME.
