For me, I AM emerged into this “reality” frame on April 15, 1942.
Me is the “fictive-self” created by the ego that evolved within I AM. Ego helps guide this body/mind (i.e., avatar) through the web of the world (i.e., collective stories) into which I AM emerged. I AM is a “wave” of individuated consciousness and sense of beingness transmitted from a larger field of consciousness (i.e., a seed consciousness) and received by a biological device tuned to it (i.e., a brain). It is also responsible for what we call awareness. For I AM to emerge, its biological vehicle (i.e., avatar) must be born. A reality frame (i.e., the material universe) can be thought of as a complex and dynamic context created within Source Consciousness. A reality frame has both shared aspects (i.e., the generic template), which include “rules of engagement,” so to speak, and individuated aspects that serve to maintain a degree of separation between the avatars (i.e. body/minds) of individuated consciousnesses.
A seed consciousness is a finite field of consciousness capable of generating individuated consciousnesses. By way of analogy, think of planting a seed that generates a plant that creates leaves (think individuated consciousnesses). A seed consciousness exists within and was manifested by the infinite and eternal field of Source Consciousness. Source Consciousness created seed consciousnesses in its own “image,” which means there is an essential identity between the two. In the same sense, a cup of coffee drawn from an urn of coffee retains identity with the coffee in the urn.
A seed consciousness is too extensive to be “fed” by a single biological vehicle (i.e., a body/mind) in a reality frame. “To be fed” refers to the feedback function between individuated consciousness and seed consciousness. In the plant analogy, this would be the energy for the plant created by each leaf through photosynthesis. Thus, an individuated consciousness is an avatar for a seed consciousness that gains experience in a reality frame, which then contributes to the maturation of the seed consciousness. All consciousnesses that have ever existed arose from and within Source Consciousness. Seed consciousnesses lie outside of a reality frame, which exists within Source Consciousness, but the rules governing the reality frame restrict though don’t completely prevent interaction of consciousnesses within it with consciousnesses outside of the reality frame.
A generic template is the common or shared aspects of a reality frame that are the same for all consciousnesses within the reality frame. For example, all living organisms share the requirement for nutrients, all organisms experience granite as having a hard surface, all organisms experience the effects of gravity and so on. The rules of engagement are the principles that govern the relational aspects of the reality frame. These rules define what the nature of the relationship is between one aspect and another within the reality frame. For example, two combustible materials related by friction produce fire. In terms of ordinary daily experience, these rules can be thought of as very similar to the principles of classical physics.
Individuated aspects are aspects that are relatively unique to each individuated consciousness within the reality frame. On the one hand, you might think of these as variations in physical characteristics that make one vehicle distinguishable from another. On the other hand, you can think of these as variations in psychological characteristics that give rise to differences in perceptions that influence the relationships between vehicles. Individuated aspects are necessary for experience within the reality frame. They give rise to the perceptual duality of me and not me. It is the perceived differences arising from perceptual duality that make experience possible. If no differences were perceived, there would be no experiences, as we ordinarily understand experience.
For “psychological characteristics,” it is necessary to consider the notion of “mind” (see “What is Mind?” a sub-section in Part I). Mind is an evolved psychological construct within awareness that comes to consist of an amalgamation of concepts, beliefs, attitudes and interpretations through which sensations are filtered and become perceptions. Perceptions in turn provide a method by which one creates meaning from the sensations that arise in one’s awareness. When one emerges into the reality frame, perception is what is called “bottom-up.” This is probably what the ancient Indian sage Patanjali meant by “naked awareness.” To infants and young children all events are neutral; that is, no interpretation or meaning is imposed upon them. In short, there is no prejudgment.
As a child begins to acquire experience, ideas, especially about repetitive events, begin to form. This process is greatly accelerated by the acquisition of language. Language becomes an efficient way to acquire, second hand, the knowledge, concepts, beliefs, attitudes and interpretations of those one has relationship with such as parents, relatives, peers and cultural structures such as educational, religious, commercial and political institutions. As this process gains momentum, perception becomes what is called “top-down.” In short, few, if any, events are experienced as neutral. Events are interpreted through the filters represented in mind. Top-down perception is necessary for the emergence of the “world.” To the extent that one shares the top–down perceptional scheme of another, then to some degree, “one lives in the same world” as the other.
This interpretive structure* can be thought of as a major activities of mind along with memory and ego . Most events are now filtered through and prejudged against the interpretive structure embedded in memory. This mental structure lies mostly outside of awareness and usually operates outside of awareness (for more on this topic see “Automatic Programs” a sub-section in Part I). It is accessed by conscious awareness and becomes active in mind only when conscious attention is required, which is mediated by ego . Some aspects of the mental structure are so deeply embedded that they are not easily accessed and therefore not easily modified. Since most of the interpretive process is outside of conscious awareness, many of the decisions we make happen automatically and without our being aware of the process. The actions we take resulting from these decisions would often appear mysterious to us except that ego creates explanations for them. Some of the more elaborate explanations are what is sometimes referred to as the myths we live by. Ego also is responsible for creating a sense of “self” (I, me) to explain who is performing these actions. Thus, ego serves as an interface between events requiring conscious attention and our interpretive structure and memories. The concept of “self” (a.k.a. fictive-self) created by ego is often referred to as our story or narrative and includes the explanations for or myths about why we do what otherwise might be inexplicable (see also “Pathway Four into the Inner Ego” a sub-section in Part I).
A key concept that is usually a part of the interpretative structure is that of linear time. Time is largely the product of memory. If you did not have a hierarchy of memories from previous events to place current events into a linear context, you would have little or no sense of linear time. Once a timeline between previous events and current events comes into existence, an imaginative extrapolation becomes possible that we call the future. The future is conceived of as potential time in which events not yet experienced might occur. Our concept of linear time is also largely responsible for our concept of linear causation (i.e., A causes B causes C, etc.). We often engage in the practice of trying to cause or at least to imagine and predict what those future events might be.
Many people, past and present, have talked and written about higher states of consciousness such as “Self-realization,” “Christ Consciousness,” “God Consciousness” and “Unity Consciousness.” The occurrence of such a shift in being appears to be outside of one’s ability to deliberately produce (see also “Taken”). Establishing the ability to move between top–down and bottom–up perception may be a useful precondition for being “taken.” Even if one is never “taken,” being able to move between these two perceptual modalities is a less contracted way of living. Many years ago I read a comment by a Yaqui medicine man, Don Juan Matus, to his apprentice, Carlos Castaneda, to the effect that if he wanted to be a “sorcerer,” he had to “stop the world.” For a long time I was somewhat puzzled by this comment because I confused “world” with “planet.” I now understand it to refer to stepping outside of our interpretive structure (world) or to stop engaging in top-down perception. To stop doing top-down perception, for most people, requires disentangling oneself from the world.
The process of disentanglement from the world begins with being present in each moment. To be present simply means that you are consciously aware of what is here, now, and nothing else. If you are having thoughts, associations, judgments or whatever related to what is here, now, or having memories of the past, extrapolations about the future, thoughts about your story or someone else’s story, you are not present. There are certainly times when it is necessary to enter the web of the world but the critical skill is to avoid becoming trapped in the web.
Presence requires no effort. One simply relaxes into the moment and if you observe that you’ve left presence then effortlessly nudge yourself back. As you do this, hold the intention that you want, as an adult, to approximate the mind you had as a young child. Done regularly enough, presence progressively expands until established as your default state. Once you can be present with regularity, you have reached a point that I’ve discussed as the “Natural Mind.”
When you are not present, you are entangled in the web of the world. A twentieth century American mystic, Franklin Merrell-Wolff, described his attitude toward the world as one of “high indifference.” This attitude allows you be in the world but not of the world. This does not mean you don’t care about things in the world or don’t engage the world. It does mean that you don’t act from top-down perceptions or become emotionally entangled in the world.
Perhaps the greatest obstacle to presence is a function neurology calls the “default mode network.” This neural network seems to be largely responsible for maintaining our fictive-self and narratives about the world. It does this by becoming active whenever we are not specifically engaged in something that requires focused attention. When this function becomes active it acts a lot like a movie-selection algorithm that throws up titles of movie suggestions based on your viewing history. So, thoughts, images and memories related to your ongoing narrative events interpreted as important pop into consciousness until you engage one of them and start “unpacking” it. This process maintains and reinforces the narratives and interpretative perceptions that keep you entangled in the web of the world. Extricating yourself from this web sets you free from the mental construct that you think of as the world. Learning to be present in the moment (i.e., keeping your attention focused in the moment) dampens and eventually makes the default network become virtually silent. It is now natural for you to just be or relax into I AM. This then may set the stage for relaxing deeper into the mystery of being.
* For anyone interested in a model of the interpretive structure as it might occur within an individual, consider the psychology of personal constructs theory of George Kelly. This is briefly described here (see Foundations sub-section). This is described in more detail here. For an For a complete description see Kelly’s two volume work: The Psychology of Personal Constructs. New York: Norton, 1955.
The discussion of this program is organized around different states of the “self.”
1. The starting point will be with the identity-self, which is the state in which one is fully identified with the body/mind. The “I” that thinks that it is the operative component of the body/mind is generally known as the ego or, as I call it in some of my writing, the fictive-self (see Automatic Programs a sub-topic in Part I of Creative Self-agency) or personal narrative (the “me” story). This is where most people undertaking a meditation program for the first time are coming from. Ego is the subject and everything else is perceived as a separate object. This is the dualistic perspective.
a. Initial meditation techniques usually have one sit quietly and erect, breathing deeply and slowly from the diaphragm. Let’s just call it “sitting meditation.” If the eyes are open, they will be oriented either toward the floor, a blank wall or possibly a mandala. If the eyes are shut, one may be instructed to imagine having the eyes focused on the area between the eyes, or no attention is given to the eyes at all when closed. Some instructions might suggest focusing on an object, e.g., candle, and some may suggest use of a mantra or chant, e.g., AUM. The technique used is less important than its “goodness of fit” for you.
b. This is the point where many meditators experience what is called “monkey mind.” The goal during this phase of sitting meditation is to simply learn to relax and observe the activity of the mind without getting seduced by it. As one gains some experience, the frenetic activity experienced by most new meditators will slow down. This more subdued stage might be called the “hummingbird mind.” The mind still flits about but not as energetically as in the beginning.
2. After things have settled down, one will recognize something of a perceptual shift developing that establishes a division. This shift is the identity-self morphing into an observer and an ego.
a. During this phase, one should “side” with the observer and allow some distancing from the ego to develop. One should be a somewhat disinterested observer of the activities of the ego. The goal is to begin identifying with the observer rather than with the ego and its body/mind.
b. As one establishes identification with the observer rather than the ego, it will become apparent that the observer is not to be found in the story that comprises the ego nor can it be found anywhere in the body. Many aspects of “the fictive-self” will come under observation. Some of these may have been buried and outside of conscious awareness. I have discussed these elsewhere as automatic programs or APs (see Automatic Programs a sub-topic in Part I of Creative Self-agency). Some of these APs you may recognize as being the basis for dysfunctional beliefs, emotions and behaviors. This is usually a good time to deconstruct such APs. Often just observing these arise and dissipate will lead to their undoing. However, if you think a more direct approach is needed, I have discussed such methods in Part One. Carl Jung said, “Whatever does not emerge as consciousness returns as Destiny.” That is, you are likely to keep repeating unconscious patterns until they become conscious, are examined and neutralized.
3. Let’s now think of the observer as the mindful-self. At this time, it is useful to begin what is called “mindful meditation.” Mindful meditation can of course be done as part of sitting meditation, but it is most effective when used to carry meditation into one’s daily life. Mindful meditation is simply paying attention, which most of us think is easy enough to do until we consciously begin observing our efforts to do so. Your attention will, by default, slip when it isn’t held captive by an engaging task. This is the way your brain is “wired” and is discussed elsewhere (see Brain and Meditation) as the default mode network or relaxed attention network (RAN).
a. The objective here is to have the observer closely monitor what the body/mind is doing as it goes about its daily activities. In short, your meditation is literally on what you’re doing moment to moment. What you will observe is that many of the body’s routines are run by APs, and the default mode will try to kick in and begin to generate unrelated mental content whose purpose is to reinforce the fictive-self. If the mindful-self isn’t careful, it will get seduced by this content and lose focus on current activity.
b. Losing focus during mindfulness is especially likely when one isn’t engaged in doing something. During such times, the best tactic is to become present with anything that is available in the moment. Be present with or mindful of the sound of a breeze blowing through leaves, your dog, a ticking clock, sunlight streaming in through a window, a flower, a ceramic cup, the rise and fall of your abdomen as you breathe or whatever is available. Presence is the focus of Leonard Jacobson’s and Richard Moss’s teachings.
c. When one becomes well established in mindfulness meditation and can maintain focus on what one is doing from moment to moment or simply being present with something manifest in the moment, you are ready for the emergence of the inquiring- self. The inquiring-self is named for the activity that establishes it, which is called “self-inquiry.” This method is often associated with the teachings of the Indian sage Sri Ramana Maharishi and is discussed under Self-Inquiry a sub-topic in Part Two of Creative Self-agency.
4. The purpose of self-inquiry is similar to mindfulness except that it is not focused specifically on what one is doing or something that is present but on being aware of being aware from moment to moment or being present in the moment. A psychiatrist, Bessel van der Kolk, identifies the medial prefrontal cortex as the part of the brain responsible for experiencing the present moment. This is located behind the area of the face called the brow. No doubt, this is why Kriya Yoga emphasizes keeping attention gently focused on this area during meditation.
a. The basic idea in self-inquiry is to establish a conscious sense of being a field of awareness. Rupert Spira teaches a simple and direct method of finding that sense. He suggests that one ask oneself the question, “Am I aware?” To answer the question, one must note that one is aware of being aware. That is where you want to be. Once you are there, you should try to relax into that state of being and remain there. There is an exercise at the end of The Looking Glass that will help you experience a state of pristine awareness.
b. As the establishment of this state progresses, there will be a perceptual shift. When this happens, you will identify yourself with conscious awareness. You will experience yourself simply as a field of awareness that includes the body/mind. However, you will not identify yourself as being the body/mind.
1. With the shift described above, you have become an aware-self or what I have described as having a natural mind. This is a refined state of duality in which you are clear of most, if not all, dysfunctional APs and are free of making or, at least, taking seriously judgments, beliefs, opinions and expectations. It is a state that allows one to hold a dispassionate view of the world and its events. It is not, however, what some call Enlightenment or Self-realization, which is a non-dual state. Arriving here, you have done about all you can do. The rest depends on Grace and what I’ve referred to as being Taken.
2. According to some teachers, Enlightenment has several progressive states. There appear to be at least three states once the condition referred to as Enlightenment or Self-realization is entered. The first of these is accompanied by experiences of what some call Void Consciousness, a state described as Pure Being. It is suggested that many think this is the end state, and thinking this constrains any further progress. This may be followed by experiences of what is called God (or Christ) Consciousness, a state described as Divine-Love. Finally, there may be experiences of what is called Unity Consciousness, a state described as Love-Bliss (see charts of states here)
This third state is one in which it is said that one comes to the full recognition that one is an integral aspect of an indivisible whole. There is a direct understanding that this whole is Source Consciousness – the ground of all being and unconditional love.
In an earlier piece on the brain and meditation, I discussed what in neuroscience is called the “default mode network.” In that section, I relabeled the default network as the “relaxed attention network” (RAN) and the alternate state as the “focused attention network” (FAN). Below are excerpts from that section that review my hypothesis about the function of the “default network” or “relaxed attention network (RAN).”
“When RAN is engaged, what you get appears similar to free association or random presentation. In this state, thoughts, memories, images and feelings stream into awareness often with little or no apparent structure. As long as these stimuli stream, you remain in RAN. However, if you focus on one or more of these stimuli and begin to engage with it, FAN comes back into operation. Thus, FAN can be focused on either an external or an internal task. To illustrate the process of going from RAN to an internal version of FAN, think of standing in front of a conveyor belt and watching suitcases streaming by. This is analogous to RAN-generated thoughts and images streaming through awareness. If you grab one of these suitcases off of the conveyor belt and begin unpacking it, this is analogous to focusing on one thought or image and following a chain of associations elicited by your attention to it. You are now back in FAN. This, however, is usually a less engaged level of FAN than the level, for example, required for solving quadratic equations or teaching someone to read. This suggests that there are degrees of FAN and RAN, meaning that they are not “digital” states that are either on or off.
“My introspective observation is that RAN is largely responsible for the creation of a fictive-self, self-narrative or ego and especially for maintaining and reinforcing it [emphasis added]. One way of thinking about the ego is as a psychological construct that functions as the subject or “doer” assigned responsibility for our activities. This fictive-self begins forming early in the developmental period and generally becomes stronger as a child ages into an adult. It seems to me, again from introspective observation, that most of the activity generated by RAN is to bring into awareness thoughts, images and memories associated with our experiences. These become the “bricks” from which we build, repair and reinforce our fictive-self.”
Now, a recent study discussed in the New Scientist has provided evidence that supports my hypothesis:
“The team gave 20 volunteers infusions on two days, once containing 75 micrograms of LSD, the other [day] a placebo. Then volunteers lay in a scanner and had their brains imaged with three different techniques, which together built up a comprehensive picture of neural activity, both with the drug and without.”
Carhart-Harris et al.
MRI scans showed that LSD caused brain activity to become less coordinated in regions that make up what is called the default mode network. The size of the effect was correlated with participants’ ratings of their own ego dissolution, suggesting that this network underlies a stable sense of self [my emphasis].”
Another imaging type, magnetoencephalography (MEG), showed that the rhythm of alpha brainwaves weakened under LSD, an effect that was also correlated with ego dissolution. Alpha rhythms are stronger in humans than other animals, and Carhart-Harris thinks it could be a signature of high-level human consciousness.
Click here for journal paper.