nav-left cat-right
cat-right

Meditation Techniques—And Beyond

There are many techniques for meditation. A very small list would include:

Making yourself relax.
Telling yourself to feel peaceful, joyful, or some other positive thing.
Tracking your breathing, perhaps slowing it down and making it very regular.
Concentrating your attention on one point—staring at a candle flame, for example.

And there is something else that you could do.

Nothing.

There is a remarkable result from this.

When you do nothing, there remains only being.

There is no technique for being. You know this, because you exist without trying and without calculation. You are just here.

When you drop into pure being, then these things can begin to happen automatically:

You relax.

You feel peaceful, joyful, and positive.

Your breathing becomes more regular.

Your ability to concentrate becomes stronger.

These are the effortless, automatic by-products of pure being. But they have been turned into meditation techniques in an attempt to reach the cause by imitating the effects. And yes, even though that’s kind of doing things backwards, apparently you can benefit from these techniques, and I support any results that you get from them.

Here, try this non-technique: Stop.

Stop.

Just—stop.

Stop doing anything.

No, I’m not saying that you should hold your breath. I am just saying that you should interrupt your activity, and do nothing, and simply be.

And here is a footnote: There is an important distinction here. It’s not that you make other things stop. Only you stop. Everything else keeps going.

And here is a common issue: The “everything else” that keeps going might even include your thoughts. And one of those thoughts might be that you haven’t stopped if they haven’t stopped. But there’s a solution.

Answers From Silence says, “You are not your thoughts. You were here before they were.”

Because of this, you can stop while they keep going. When this happens, you separate your identity from them. They become part of the scenery.

They may even fade into silence. Or not.

Either way, welcome to pure being.

—JC

Misconceptions of Enlightenment

Take an inventory of your concepts about what an enlightened person is like.

You may find that you expect that, upon enlightenment, such a person:

gives up sex
gains superpowers
is invulnerable to disease
never gets angry any more
won’t experience physical death
never encounters any misfortune
becomes clairvoyant and omniscient
undergoes a personality transformation
is constantly in some kind of lofty trance
starts seeing angels, God, and the future
goes around blessing everyone they meet
takes on solving all of the problems of the world
senses colors as more beautiful, flavors as more tasty

It’s hard to understand where these concepts came from, or why they are so ubiquitous and automatic in our consciousness. They seem to be the archetypal features of mythical superheroes, with perhaps a few odd leftovers from a Puritanical heritage.

But the list may not necessarily be accurate.

For one thing, any concept of enlightenment that you have will be incomplete. Enlightenment is not a concept. It is something lived. It is Life, living you and living through you. That might be all that you can accurately say about it.

For another, enlightenment isn’t about how you behave or about what your circumstances are.

But the biggest problem with the list is that it reinforces the main misconception about enlightenment: that it is beyond your reach.

Answers From Silence says, “It isn’t something that comes only to legendary historical figures. Your enlightenment is inevitable, and it could even happen in this lifetime.”

And, “I thought that this would make me into something else, and I didn’t know what. But I still get to be a human being. Maybe it is for real now, for the first time, and in the best sense of being human.”

Enlightened people may simply continue to live their everyday lives in society, quietly going about their business, which is probably the same business they were going about before enlightenment. It’s just that now they know who they truly are.

So when your enlightenment comes, don’t expect to give up anything or to gain anything.

Other than everything.

–JC

Definitions of Enlightenment

A reader recently asked me some very astute questions about enlightenment. The following is based on our exchange:

Daniel Barash: I have heard a definition of enlightenment as a shift from conditioned mind to unconditioned consciousness, from seeing things through the filters of one’s mind to seeing things as they really are. How does this compare with your definition of enlightenment: a shift of identity from that which is bound by time and space to that which is eternal?

Jeffrey Chappell: Both definitions are talking about a shift, so there is that similarity. The tiny sliver of difference between the two might be the use of the word “identity” to indicate exactly what it is that makes the shift.

In the definition that you quoted, there is an important distinction that is drawn between mind and pure (“unconditioned”) consciousness.

Mind is the apparatus that is full of thoughts. Pure consciousness is nothing except consciousness.

Before the shift, you experience consciousness as being in your mind. After the shift, you experience your mind as being in consciousness.

Answers From Silence says, “I have gone outside of my mind.”

The place outside of the mind is pure consciousness. And it does have a quality of being eternal.

D: Is becoming enlightened really as simple as shifting in a single moment, or does it happen over time?

J: Preparation for the moment of shift happens over time, possibly lifetimes, and the shift takes a moment.

D: Do you think there’s a gradient to enlightenment? Could one have moments of enlightenment, or be partially enlightened?

J: A metaphor comes to mind: swimming in the ocean. The swimmers in the shallows near the shore are as much in the water as are the swimmers in the deeper parts farther out. But if you’re in, you’re in. Someone walking along the beach, or wading, or standing in the water, has not yet yielded to the water. So perhaps there are gradients of enlightenment, but someone who is in enlightenment is in, no matter what.

Answers From Silence says that a temporary experience of transcending to pure consciousness is not the same as being enlightened. So you could have moments of transcendence and perhaps even call it partial enlightenment, but enlightenment itself means that you’re in all the way and that you operate from that place all the time.

D: Spiritual awakening and functioning in this culture seem to oppose each other. When you live in a world that constantly values and reinforces experiencing things through the mind, almost as if it were set up for that purpose, does that create an impediment to enlightenment?

J: No, the entire outer world at any time is equally an impediment to enlightenment, whether you are in Times Square or on a beautiful deserted island. No matter where you look, regardless of location or circumstance, positive or negative, the environment can be a distraction that causes consciousness to forget consciousness.

Answers From Silence says, “The illusion leads to its own demise. It is just a path to awakening from the illusion.” Those who awaken will do it anywhere that they are, even under the most resistant circumstances.

Besides that, the person making the shift can bring their own impediments to it as well. Most people do; otherwise there would be a lot more enlightened persons walking around. I know from personal experience that someone can even be on the very utmost edge of making the shift and come up with reasons not to do it. “Who needs it? What good is it?” was what I said at the time (Answers From Silence, page 208).

Even a spiritual experience can be an impediment to enlightenment.

D: Could enlightened people all be having a different experience of enlightenment?

J: What you are enlightened to is the experience of the sameness that underlies infinitely changing diversity. So all enlightened beings would be experiencing this sameness. But as I have said elsewhere, enlightenment doesn’t stop you from being human. The finite person remains, and so the expression of enlightened experience into the bounds of time and space would reflect the style of the individual. That’s why one definition of enlightenment can differ from another definition of enlightenment.

D: There is a part of me that watches my mind, my thoughts, and my experience as they are, from a disidentified vantage point, as if they are simply arising, and without the extra judgment, praise, evaluation, etc. Wouldn’t that be seeing things the way they really are?

J: Yes, that is called witnessing. Witnessing occurs when the self is separate from action. The self is separate from action when it is established in being. Therefore, when you are witnessing, you are experiencing higher consciousness. One marker of enlightenment is that witnessing is happening all the time.

But since you mention “without judgement” etc., it is worth pointing out that some people artificially enforce an attitude of neutrality in order to imitate what they think is an enlightened viewpoint. In that case, it is only something that is being layered on from the outside instead of being a spontaneous and natural quality.

It would also demonstrate a misunderstanding of the enlightened experience. To function in everyday life, the enlightened person still uses the mind and its tools of judgment and evaluation. It’s just that she doesn’t identify with them. And the enlightened experience is not neutral. It is positive. Positive, in the sense of wholeness.

The way things really are is that existence is whole.

Readers, a good way to start seeing things from unconditioned consciousness instead of through the filters of the mind would be to look at your mind. That means that you look at it from outside of your mind. In order to do that, you have to relocate to pure consciousness.

I have heard of a good way to do this, which is to ask yourself, “I wonder what my next thought will be?”

Try it.

Now you are outside your mind looking at it.

—JC

Balancing The Material And The Spiritual

A man participating in a cooking contest was asked, “What did you do to prepare for this?” He answered, “I did Buddhist chanting for 3 hours a day.”

What he did not say was, “I practiced cooking.” And, in fact, he did not win the competition.

To be fair, that may or may not have anything to do with his method of preparation and its outcome. But for the sake of argument, let’s say that it does, because it illuminates an important issue.

The issue is the confusion about the relationship of spirituality and materiality, and what it means to find balance between the two.

The idea that many people have about balancing spirituality and materiality is to take care of one by taking care of the other.

But the ultimate of spirituality is changeless being and the ultimate of materiality is dynamic action.

Ultimately, then, you are trying to mix changelessness with dynamism. In a literal sense, that is impossible.

That is why it is somewhat misguided to try to balance these two opposing qualities by aiming to blend them or to alternate them in various proportions to one another.

The best way to balance them is to send both to their opposite extremes and leave them there.

When you render unto Caesar that which is Caesar’s, being and action don’t mingle. They are completely separate totalities.

Enlightenment, which is identification with changeless being, accomplishes this separation.

And it does not make you into a space case who can’t function in the material world.

Instead, enlightenment improves your functioning because it takes your identity out of the action that you are performing. The action is no longer about you.

At the one extreme, action becomes more simple, clear, pure, effective, powerful, and spontaneously appropriate to the needs of the surrounding environment at the moment.

At the other extreme, as action is performed, the enlightened experience is that you never stop praying.

Answers From Silence says, “My each breath in and each breath out are chanting the thousand names of God, all day long and all night long.”

—JC

God, Or Whatever You Want To Call It

“God, or whatever you want to call it” is a phrase that is frequently heard in the spiritual community. The phrase has become so familiar and commonly used that nobody seems to take much notice of it.

Often you will hear an extension of the phrase, such as, “God, Spirit, Being, or whatever you want to call it.”

Or, “God, Source, Oneness, Universal Mind, or whatever you want to call it.”

Or, “God, Divine Energy, Cosmic Consciousness, The I Am, The Higher Self, The Unified Field, or whatever you want to call it.”

God. Or whatever.

Just what does this lack of precision indicate?

First of all, you never hear people say, “God, Allah, Yahweh, Brahma, or whatever you want to call it.”

There is a message in that omission. The message is, “I am not talking about comparative religion. I am talking about spirituality. You have been alerted to the context.”

Now, to give multiplicity its due, here are the possible meanings of the phrase that you do hear people say—“God, or whatever you want to call it,”—however you want to translate it:

“The word ‘God’ is very vague.”

“There are lots of words for ‘God’ ”.

“No single, particular, or unique word is fully adequate to name God.”

“The word ‘God’ is synonymous with all of these other things.”

Sometimes, the speaker delivers the phrase as if revealing something to the audience:

“I am teaching you that there are many words for ‘God’.”

“I am providing you with new concepts of what God is.”

“I am giving you permission to call God whatever you want to.”

“I am showing you words that deflect the religious connotations of the word ‘God.’ ”

The translation also depends on the tone of voice of the speaker:

(said warmly) “Let’s all be tolerant of each other’s diverse perspectives.”

(said bemusedly) “Everybody is saying the same thing but they don’t realize it.”

(said expressionlessly) “I’m reciting what’s politically correct.”

(said dismissively) “You know the drill.”

But perhaps the real translation is, “None of these words stick because what-God-is ultimately defies being named.”

Answers From Silence says, “ ‘I’ and ‘God’. In my best moments, those would just be two names for the same nameless thing.”

—JC

Having A Higher Purpose—And Beyond

Sometimes people discover a higher purpose to live for.

When this realization arrives, it’s a turning point. It provides the answer to formerly perplexing questions. It brings direction to your life, and guidance for choosing action, and a sense of deeper satisfaction.

Having a higher purpose means that you feel that you are part of something greater than yourself. When you have a higher purpose, you are willing to subordinate your personal concerns, and your life doesn’t orbit around your own wishes and preferences.

This is like, and yet unlike, the enlightened experience.

Enlightenment also creates the effect of shedding personal concerns and of being moved by something higher. But the mechanics of this are subtly different from those of having a higher purpose.

When you enlist yourself in service to something greater than yourself, the distinction between you and the greater something remains.

In enlightenment, you actually just stop being yourself. And then the greater something becomes you and lives through you.

How the stopping happens is that identity shifts to eternal Being. You aren’t “you”—your life story, your personal concerns, your wishes, your preferences—any more. Instead, eternal Being.

At that point, shedding personal concerns and being moved by greater forces are just by-products of the identity shift. They are not the main event. The identity shift is the main event.

And then a higher purpose has you.

—JC