Confucius: Society should be ordered on the basis of virtue, not greed

Confucius said, “At fifteen my mind was set on learning. At thirty my character had been formed. At forty I had no more perplexities. At fifty I knew the Will of Heaven (T’ien-ming). At sixty I was at ease with whatever I heard. At seventy I could follow my heart’s desire without transgressing moral principles.”

Confucius was born in 551 B.C. (6th century) in the state of Lu in modern Shantung. His family name was K’ung, birth name Ch’iu, and he has been traditionally honored as Grand Master K’ung (K’ung Fu-tzu, hence the Latinized name Confucius). He was a descendant of a noble family, but because his father died when he was three he had no notable teacher and few prospects. Nevertheless, he became perhaps the most learned man of his time.

Confucius began his career in his twenties or thirties. He was the first man in Chinese history to devote his whole life almost exclusively to teaching. He sought to inaugurate private education, to open the door of education to all, to offer education for training character instead of for vocation, and to gather around him a group of gentlemen-scholars (thus starting the institution of the literati who have dominated Chinese history and society).

In his younger years Confucius served in minor posts in Lu. At fifty-one he was made a magistrate, and he became minister of justice the same year, perhaps serving as an assistant minister of public works in-between. At fifty-six, facing the disapproval of his superiors, he gathered some pupils, and for thirteen years traveled about promoting his political and social reforms.

3:24 The guardian at I (a border post of the state of Wei) requested to be presented to Confucius, saying, “When gentlemen come here, I have never been refused a meeting.” Confucius’ followers introduced him. When he came out from the interview, he said, “Sirs, why are you disheartened by your master’s loss of office? The Way has not prevailed in the world for a long time. Heaven is going to use your master as a bell with a wooden clapper.”

Confucius sent Tzu-lu to ask Chieh-ni where the river could be forded. Chieh-ni said, “Are you a follower of K’ung Ch’iu of Lu?” “Yes.” Chieh-ni said, “The whole world is swept as though by a torrential flood. Who can change it? As for you, instead of following one who flees from this man or that man, is it not better to follow those who flee the world altogether?” And with that he went on covering the seed without stopping.

Tzu-lu went to Confucius and told him about their conversation. Confucius said ruefully, “One cannot flock with birds or herd with beasts. If I do not associate with men, with whom shall I associate? If the Way prevailed in the world, there would be no need for me to change it.”

At the age of sixty-eight Confucius returned to Lu to teach, and perhaps to write and edit the Classics. According to the Shih chi (Records of the Historian), he had three thousand pupils, seventy-two of whom mastered the “six arts.” He died in 478 B.C. at the age of seventy-three.

* * *

1:1. Confucius said, “Is it not a pleasure to learn and to repeat or practice from time to time what one has learned? Is it not delightful to have friends coming from afar? Is one not a superior man if he does not feel hurt even though he is not recognized?”

1:2. Yu T’zu said, “Few of those who are filial sons and respectful brothers will show disrespect to superiors, and there has never been a man who is unfailingly respectful to superiors and yet creates disorder. A superior man is devoted to the root. When the root is firmly established, the Tao will grow. Filial piety and brotherly respect are the root of humanity (jen).”

1:4. Tseng-Tzu said, “Every day I examine myself on three points: whether in counseling others I have not been loyal; whether in intercourse with my friends I have not been faithful; and whether I have not repeated again and again and practiced the instructions of my teacher.”

1:6. Young men should be filial when at home and respectful to their elders when away from home. They should be earnest and faithful. They should love all extensively but be intimate with men of humanity. When they have any energy to spare after the performance of moral duties, they should use it to study literature and the arts.

1:8. Confucius said, “If the superior man is not grave, he will not inspire awe, and his learning will not be on a firm foundation. Hold loyalty and faithfulness to be fundamental. Have no friends who are not as good as yourself. When you have made mistakes, don’t be afraid to correct them.”

16:4. Confucius said, “There are three kinds of friendship which are beneficial and three kinds which are harmful. Friendship with the upright, with the truthful, and with the well-informed is beneficial. Friendship with those who flatter, with those who are meek and do not stand firm on principles, and with those who speak cleverly is harmful.”

1:14. Confucius said, “The superior man does not seek fulfillment of his appetite nor comfort in his lodging. He is diligent in his duties and careful in his speech. He associates with men of moral principles and thereby achieves self-realization. Such a person may be said to love learning.”

1:16. Confucius said, “A good man does not worry about not being known by others, but rather worries about not knowing them.”

16:8. Confucius said, “The superior man stands in awe of three things. He stands in awe of the Mandate of Heaven; he stands in awe of great men; and he stands in awe of the words of the sages. The inferior man is ignorant of the Mandate of Heaven and does not stand in awe of it. He is disrespectful to great men and is contemptuous toward the words of the sages.”

 

THE GROWTH OF HUMANISM

IF ONE WORD could characterize the entire history of Chinese philosophy, that word would be humanism. This is not the humanism that denies or slights a Supreme Power, but one that professes the unity of man and Heaven. In this sense, humanism has dominated Chinese thought from the dawn of its history.

Humanism was an outgrowth, not of speculation, but of historical and social change. The conquest of the Shang (the Yin Dynasty, 1384-1112 B.C.) by the Chou in 1111 B.C. inaugurated a transition from tribal society to feudal. To consolidate the empire, the Chou challenged human ingenuity and ability, cultivated new trades and talents, and encouraged the development of experts from all levels of society. Prayers for rain were gradually replaced by irrigation. Ti, formerly the tribal Lord, became the God for all. Man and his activities were given greater importance. The time finally arrived when a slave became a prime minister. Humanism, in gradual ascendance, reached its climax in Confucius.

Having overthrown the Shang, founders of the Chou had to justify their right to rule. Consequently, they developed the doctrine of the Mandate of Heaven, a self-existent moral law whose unchanging basis was virtue. According to this doctrine, man’s destiny—both mortal and immortal—did not depend upon the whim of a spiritual force but upon his own good words and good deeds. The Chou therefore asserted that the Shang, though they had received a mandate to rule, had forfeited it because they failed in their duties. The mandate then passed on to the founders of Chou, who deserved it because of their virtue. Obviously, the future of the house of Chou depended upon whether future rulers were virtuous.

They (descendants of Yin) became subject to Chou.
Heaven’s Mandate is not perpetual.
The officers of Yin were fine and alert.
They assist at the libation in our capital.
In their assisting in the libation,
They always wear their skirted robes and close caps.
Oh, you promoted servants of the king,
Do not follow your forefathers!
Do not follow your forefathers!

Cultivate your virtue [instead].
Always strive to be in harmony with Heaven’s Mandate.
Seek for yourselves the many blessings.
Before Yin lost its army,
Its kings were able to be counterparts to the Lord on High.
In Yin you should see, as in a mirror,
That the Great Mandate is not easily held on to.
(Book of Odes, ode no. 235, “King Wen”)

The idea that the destiny of man or the future of a dynasty depended upon virtue rather than upon the pleasure of an otherworldly being marked a radical development from the Shang to the Chou. (Significantly, the term te is not found in the oracle bones on which Shang ideas and events are recorded, but it is a key word in early Chou documents.) During the Shang, the influence of spiritual beings on man had been almost total, for no important thing could be done without first seeking their approval. But under the Chou (1111-249 BC) the dwelling places of the spirits were regulated by the rulers. As the  Book of Rites says, “The people of Yin honor spiritual beings, serve them, and put them ahead of ceremonies. . . . The people of Chou honor the ceremonies and highly value the blessings received. They serve the spiritual beings and respect them, but keep them at a distance. They [the people of Chou] remain near to man and loyal to him.”2

Similarly, belief in the Lord underwent a radical transformation. In the Shang, he was the supreme deity who sent blessings or calamities, gave protection in battles, sanctioned undertakings, and passed on the appointment or dismissal of officials. Such belief continued in the early Chou, but was gradually replaced by the concept of Heaven (T’ien) as the supreme reality. Spiritual beings continued to be highly honored, but their personal interventions were supplanted by human virtue and human effort, and man, through his moral deeds, could now control his own destiny.

It was in this light that ancestors were regarded in Chou times. During the Shang, great ancestors were either identified with the Lord, or considered as mediators through whom requests were made to the Lord. In the Chou, they were still influential but their influence was felt through their moral example and inspiration. They were to be respected, but were to be prevented from interfering with human activities. Individual and social categories were to be stated in moral terms according to a “Great Norm.”

1:12. Yu T’zu said, “Among the functions of propriety (li), the most valuable is that it establishes harmony. The excellence of the ways of ancient kings consists of this. It is the guiding principle of all things great and small. If things go amiss, and you, understanding harmony, try to achieve it without regulating it by the rules of propriety, they will still go amiss.”

2:1. Confucius said, “A ruler who governs his state by virtue is like the north polar star, which remains in its place while all the other stars revolve around it.”

2:2. Confucius said, “All three hundred odes can be summed up by one line, and that is, ‘Have no depraved thoughts.’ “

2:3. Confucius said, “Lead people with governmental measures and regulate them by law and punishment, and they will avoid wrongdoing but will have no sense of honor and shame. Lead them with virtue and regulate them by the rules of propriety (li), and they will have a sense of shame and, moreover, will set themselves right.”

2:12. Confucius said, “The superior man is not a tool.”

2:13. Tzu-kung asked about the superior man. Confucius said, “He acts before he speaks and then speaks according to his action.”

2:14. Confucius said, “The superior man is broadminded and not partisan; the inferior man is partisan and not broadminded.”

2:15. Confucius said, “He who acquires knowledge but does not think is lost; he who thinks but does not acquire knowledge is in danger.”

2:17. Confucius said, “Yu, shall I teach you about knowledge? To say that you know when you do know and say that you do not know when you do not know — that is knowledge.”

2:24. Confucius said, “To see what is right and not to do it is cowardice.”

15:4. Confucius said, “To have taken no action and yet have the empire well governed, Shun was the man! What did he do? All he did was to make himself reverent and correctly face south.”

 

THE HUMANISM OF CONFUCIUS

CONFUCIUS (551-479 B.C.) can truly be said to have molded Chinese civilization in general. But he also molded Chinese philosophy in particular, as Confucianism was an important reference point for later philosophers.

Neo-Confucianism, the full flowering of Chinese thought, developed during the last eight hundred years. Its major topics of debate, especially in the Sung (960-1279) and Ming (1368-1644) periods, are the nature and principle (li) of man and things. (For this reason it is called the School of Nature and Principle, or Hsing-li hsüeh.) Supplementary to these topics are the problems of ch’i (force), yin and yang (passive and active), t’ai-chi (Great Ultimate), being and non-being, substance and function, and the unity of Nature and man. But Confucius himself had nothing to do with these problems and never discussed them. In fact, the words li, yin, yang, and t’ai-chi are not found in the Lun-yü (Analects). (The word ch’i appears several times, but is not used in the sense of force.)

Confucius’ pupils said that they never heard the Master’s views on human nature and the Way of Heaven. He did not talk about human nature except once, when he said that “by nature men are alike; through practice they have become far apart.” However, if a man can become perfect, it stands to reason that perfection is his original nature, since one cannot become that which is not his nature. This is the conclusion reached later by the Confucian school, which embraced the doctrine (also that of Ch’an Buddhism) that the original nature of human beings is good (t’ai-chi, or Great Ultimate).3

6:17. Confucius said, “Man is born with uprightness. If he loses it he will be lucky if he escapes with his life.”

The present discussion is based on Analects, which is generally accepted as the most reliable source of Confucius’ doctrines. In this work we find that Confucius exerted its influence on Chinese philosophy by defining its outstanding characteristic: humanism.

As pointed out in the previous chapter, the humanistic tendency had been around long before Confucius, but it was he who turned it into the driving force in Chinese philosophy. Confucius did not care to talk about spiritual beings or even about life after death. Instead, believing that man “can make the Way (Tao) great,” and not that “the Way can make man great,” he concentrated on man.1 His primary concern was a good society based on good government and harmonious human relations. To this end he advocated a government that rules by virtue and moral example rather than by punishment or force. His criterion for goodness was righteousness as opposed to profit. For the family, he particularly stressed filial piety, and for society in general, proper conduct or li (propriety).

15:17. Confucius said, “The superior man regards righteousness (i) as the substance of everything. He practices it according to the principles of propriety. He brings it forth in modesty, and he carries it to its conclusion with faithfulness. He is indeed a superior man!”

More specifically, Confucius believed in the perfectibility of all men, and in this regard he radically modified a traditional concept, that of the chün-tzu, or superior man.4 Literally “son of the ruler,” it came to acquire the meaning of “superior man” on the theory that nobility was a quality determined by status, more particularly a hereditary position. The term appears 107 times in Analects. In some cases it refers to the ruler; in most cases, however, Confucius used it to denote a morally superior man. In other words, to him nobility was no longer a matter of blood, but of character — a concept that amounted to social revolution. Perhaps it is more correct to say that it was an evolution, but certainly it was Confucius who firmly established the new concept. His repeated mention of three sage-emperors — Shun (3rd millenium BC), Yao and Duke Chou — as models seems to suggest that he was looking back to the past. Be that as it may, he was looking to ideal men rather than to a supernatural being for inspiration.

Not only did Confucius give Chinese philosophy its humanistic foundation, but he also formulated some of its fundamental concepts, five of which will be briefly commented on here: the rectification of names, the Mean, the Way, Heaven, and humanity (jen).

In insisting on the rectification of names, Confucius was advocating not only the establishment of a social order in which names and ranks were properly regulated, but also the correspondence of words and action, or in its more philosophical aspect, the correspondence of name and actuality. This has been a perennial theme in the Confucian school as well as in nearly all other schools.

15:40. Confucius said, “In words all that matters is to express the meaning.”

13:3. Tzu-lu said, “The ruler of Wei is waiting for you to serve in his administration. What will be your first measure?” Confucius said, “It will certainly concern the rectification of names.”

Tzu-lu said, “Is that so? You are wide of the mark. Why should there be such a rectification?”

Confucius said, “Yu! How uncultivated you are! With regard to what he does not know, the superior man should maintain an attitude of reserve. If names are not rectified, then language will not be in accord with truth. If language is not in accord with truth, then things cannot be accomplished. If things cannot be accomplished, then ceremonies and music will not flourish. If ceremonies and music do not flourish, then punishment will not be just. If punishments are not just, then the people will not know how to move hand or foot. Therefore, the superior man will give only names that can be defined and say only what can be carried out in practice. When it comes to his speech, the superior man does not take it lightly. That is all.”

By the Mean, Confuius did not have in mind merely moderation, but that which is central and balanced. This, too, has been a cardinal idea in Chinese thought. In a real sense, the later Neo-Confucian ideas of the harmony of yin and yang, and that of substance and function, did not go beyond this concept.

6:16. Confucius said, “When substance exceeds refinement (wen), one becomes rude. When refinement exceeds substance, one becomes urbane. It is only when one’s substance and refinement are properly combined that he becomes a superior man.”

In his interpretation of Heaven, Confucius departed from traditional belief even more radically. Up to the time of Confucius, the Supreme Power was called Ti (the Lord) or Shang-ti (Lord on High) and was understood in an anthropomorphic sense. Confucius never spoke of Ti; instead, he often spoke of T’ien (Heaven). To be sure, his Heaven is purposive and is the master of all things. He repeatedly referred to the T’ien-ming, the will or what is ordained by Heaven. However, Heaven is not a spiritual being who rules in a personal manner, but Beingness, which only reigns, leaving its Moral Law to operate by itself. This is the Way according to which civilization should develop and men should behave. It is the Way of Heaven (T’ien-tao), later called the Principle of Heaven or Nature (T’ien-li).

Most important of all was the way Confucius evolved the new concept of jen (humanity), which was to become central in Chinese philosophy. All later discussions on principle and material force may be said to serve the purpose of helping man to realize jen.

The word jen is not found in the oracle bones. It is found only occasionally in pre-Confucian texts, and in all these cases it denotes the particular virtue of kindness, more especially the benevolence of a ruler toward his subjects. In Confucius, however, all this is greatly changed. In the first place, Confucius made jen the main theme of his conversations. In Analects, fifty-eight of 499 chapters are devoted to the discussion of jen, and the word appears 105 times. No other subject, not even filial piety, engaged so much attention of the Master and his disciples. Furthermore, instead of perpetuating the ancient understanding of jen as a particular virtue, he transformed it into general virtue. It is true that in a few cases jen is still used by Confucius as a particular virtue, in the sense of benevolence. But in most cases, to Confucius the man of jen is the perfect man. He is the true chün-tzu, superior man. He is a man of the golden rule, for, “wishing to build his own character, he also builds the character of others, and wishing to distinguish himself, he also helps others to distinguish themselves.”

4:2. Confucius said, “One who is not a man of humanity cannot endure adversity for long, nor can he enjoy prosperity for long. The man of humanity is naturally at ease with humanity. The man of wisdom cultivates humanity for its advantage.”

4:3. Confucius said, “Only the man of humanity knows how to love people and hate people.”

4:4. Confucius said, “If you set your mind on humanity, you will be free from evil.”

13:23. Confucius said, “The superior man is conciliatory but does not identify himself with others; the inferior man identifies with others but is not conciliatory.”

13:26. Confucius said, “The superior man is dignified but not proud; the inferior man is proud but not dignified.”

13:27. Confucius said, “A man who is strong, resolute, simple, and slow to speak is near to humanity.”

15:23. Tzu-kung asked, “Is there one word which can serve as the guiding principle for conduct throughout life?” Confucius said, “It is the word altruism (shu). Do not do to others what you do not want them to do to you.”

In these balanced and harmonized aspects of the self and society, jen is expressed in terms of chung and shu, or conscientiousness and altruism, which is the “one thread” running through Confucius’ teachings, and which is in essence the golden mean as well as the golden rule. It was the extension of this idea of jen that became the Neo-Confucian doctrine of man’s forming one body with Heaven, or the unity of man and Nature, and it was because jen was innate in man that Confucianists have maintained that the original nature of man is good.

ON SEEKING ENLIGHTENMENT

4:5. Confucius said, “Wealth and honor are what every man desires. But if they have been obtained in violation of moral principles, they must not be kept. Poverty and humble station are what every man dislikes. But if they can be avoided only in violation of moral principles, they must not be avoided. If a superior man departs from humanity, how can he claim that title? A superior man never abandons humanity even for the lapse of a single meal. In moments of haste, he acts according to it. In times of difficulty or confusion, he acts according to it.

4:6. Confucius said, “I have never seen one who really loves humanity or one who really hates inhumanity. One who really loves humanity will not place anything above it. One who really hates inhumanity will practice humanity in such a way that inhumanity will have no chance to get at him. Is there anyone who has devoted his strength to humanity for as long as a single day?”

4:8. Confucius said, “In the morning, hear the Way; in the evening, die content!”

4:10. Confucius said, “A superior man in dealing with the world is not for anything or against anything. He follows righteousness as the standard.”

4:11. Confucius said, “The superior man thinks of virtue; the inferior man thinks of possessions.

4:15. Confucius said, “Shen, there is one thread that runs through my doctrines.” Tseng Tzu said, “Yes.” After Confucius had left, the disciples asked him, “What did he mean?” Tseng Tzu replied, “The Way of our Master is none other than conscientiousness (chung) and altruism (shu).”

4:16. Confucius said, “The superior man understands righteousness (i); the inferior man understands profit.”

6:5. Confucius said, “About Hui (Yen Yuan), for three months there would be nothing in his mind contrary to humanity. The others can attain to this for a day or a month at the most.”

7:15. Confucius said, “With coarse rice to eat, with water to drink, and with a bent arm for a pillow, there is still joy. Wealth and honor obtained through unrighteousness are but floating clouds to me.”

8:13. Confucius said, “Have sincere faith and love learning. Be not afraid to die for pursuing the good Way. Do not enter a tottering state nor stay in a chaotic one. When the Way prevails in the empire, then show yourself; when it does not prevail, then hide. When the Way prevails in your own state and you are poor and in a humble position, be ashamed of yourself. When the Way does not prevail in your state and you are wealthy and in an honorable position, be ashamed of yourself.”

12:5. Ssu-ma Niu, worrying, said, “All people have brothers but I have none.” Tzu-hsia said, “I have heard [from Confucius] this saying: ‘Life and death are the decree of Heaven; wealth and honor depend on Heaven. If a superior man is reverential (or serious) without fail, and is respectful in dealing with others and follows the rules of propriety, then all within the four seas are brothers.’ Why should the superior man worry because he lacks brothers?”

14:45. Tzu-lu asked about the superior man. Confucius said, “The superior man is one who cultivates himself with seriousness (ching).” Tzu-lu said, “Is that all?” Confucius said, “He cultivates himself so as to give the common people security and peace.” Tzu-lu said, “Is that all?” Confucius said, “He cultivates himself so as to give all people security and peace. To cultivate oneself so as to give all people security and peace, even Yao and Shun found it difficult to do.”5

15:20. Confucius said, “The superior man examines himself; the inferior man examines others.”

 

1 “The Tao cannot make man great”: the Tao cannot make man great because only the Tao exists: there is no vessel known as a man that the Tao could endow with greatness. “Man can make the Tao great”: perhaps Confucius meant “Man can glorify the Tao by emulating its greatness.”

2 “They remain near to man and loyal to him.” It is acceptable for a holy man to live apart from people, but unacceptable for the ruling class to hide behind the walls of a fortress, indifferent to the well being of their subjects.

3 The almost universal confusion concerning the perfection of man vs. the imperfection of man comes from people’s inability to accept that no individual man has any real existence. As a nonexistent thing, man can neither be imperfect nor perfect, because he isn’t. God alone is.

4 The term Confucius used for ‘superior man’ is chün-tzu, which literally means “son of the ruler.” ‘True man’ (chen-jen) is a Taoist term used by Chuang Tzu (Zhuang Zhou) and signifying an enlightened person (Watson: Lin-Chi, p. 13). Taoism came into being in around 500 B.C., at a time when Confucius had a great following.

5 All beings are raised up when just one attains complete liberation.

 

Wing-Tsit Chan (1963). A Source Book in Chinese Philosophy. New Jersey: Princeton University Press.
https://www.academia.edu/10087772/A_source_book_in_chinese_philosophy_wing_tsit_chan

Barrage of Information

Dolores Cannon: The Three Waves of Volunteers and the New Earth (2011). Available from Ozark Mountain Publishing (https://ozarkmt.com/)

 

Chapter Thirty: Barrage of Information

Evelyn was a nurse working with dying patients. She displayed great compassion and enjoyed doing this type of work. However, she wanted to know about a suspected UFO incident. She had a memory of being visited in her room and that was what she wanted to explore during the session. She also had irrational memories of seeing aliens in an incubator and suspended animation setting. When she was in trance I took her back to her house on the supposed date of the incident, just before going to bed (what I call the “back door” approach.)

She described her small apartment and said her kitty and her little dog liked to sleep with her in her big bed. On this night she was restless and was having difficulty falling asleep, even though it was after midnight. Then something began to happen that made this night different. “This figure came down through the ceiling. I am surprised. The animals see it but there’s nothing they can do.” I asked for a description, and now she described two beings. “They have long arms, human kind of arms. They have clothes, black suits on and black shirts, black shoes.”

D: They blend in with the darkened room, don’t they? What do their faces look like?

E: Almost human, but they’re not human. Big black eyes and round, like a human, but they’re bigger. No emotions. They don’t talk. They don’t smile. They don’t look angry. They don’t look anything. Just a face. Short dark hair.

D: What happens?

E: Pulled my arm, my right arm, but he grabbed it in the wrong spot or something. It hurts. (I gave suggestions that it would not bother her.) Strong— he’s very strong. He’s pulling me by my arms. The one on the other side is more cautious, I guess, but the right one, he pulled my arm. Plus, I’m heavy. We went up through the roof.

D: They must be strong if they can do that.

E: They don’t have to be strong. It works in other ways. It has something to do with gravity. They know how to do that.

D: So you’re going up toward the ceiling?

E: No, we’re already up over the roof.

D: What did that feel like to go through the roof?

E: Funny. Going through it, you become one with the roof. You can feel all the roofing it’s made out of, and they look like air bubbles or something. The ceiling becomes different. Almost like a painting and not existing, really.

* * *

There were several similar cases reported in Custodians. In each of these cases the person was accompanied by two beings, one on each side, as though that is necessary to help them pass through solid objects and go to the craft.

E: That surprised me. We just went right through it. Now I’m outside and looking down on the building. It happens too fast. I don’t even know what to think.

D: Where are you going? Can you see?

E: No, upward someplace, but I can’t see. It happens very fast.

D: What’s the next thing you see?

E: It’s a room. It’s dark. It has light in it but it’s still dark. No windows, no doors.

D: Are these two beings still with you?

E: Yes. They’re standing right behind me. I’m thinking this is not happening.

D: What do you mean?

E: This is a ship. This is a space ship, and those two guys behind me are not human. So my logical conclusion tells me that somebody just picked me up for a ride.

D: How do you know it’s a space ship?

E: How do I know? I just know.

D: What happens next?

E: Nothing. We’re just standing there waiting for something.

* * *

I had no way of knowing how long this would take, so I had her condense time so she would see whatever it was they were waiting for. She then saw lights come on in a long hallway and a creature approached her.

E: This creature is very, very tall. He’s pleasant, but I don’t remember seeing anything like that before His face is shaped like a pear, no hair and no chin, and he’s very intelligent, smart. I think he’s some type of leader His skin is very different from ours. It’s almost like he is solid skin: no clothing, no shoes or anything.

D: What do you mean by solid skin?

E: No pores breathing on the skin like humans would have. But it’s soft. It’s very, very soft, thin; very, very long fingers.

D: How many fingers?

E: Four fingers, but they’re almost the same length It seems like there’s a thumb, but I think those are not really located the same way, and it is just closer to each other.

D: Does he have eyes, nose and mouth like we do?

E: Yes, but he’s not using them. They don’t have a function, really. He’s not using his nose to breathe. And he’s not using his mouth to eat or drink. And he doesn’t have teeth or a tongue, either. It’s just there for, I don’t know, decoration or something.

D: What about his eyes?

E: Theyr’e long, oval shaped — very pretty. I never saw those colors before. Just like mine — greenish blue — same color as mine. He doesn’t need to use the eyes the way we do. He sees, but he does everything in his mind. He doesn’t use them for reading or any of the functions we do, but they’re also very sensitive eyes, very soft.

* * *

At this point Evelyn began to cough and had a difficult time stopping. I gave her suggestions to relieve it so we could continue and it wouldn’t distract her.

E: He’s telling me something about my lungs. Polluted, too polluted.

D: Can he see your lungs?

E: Yes, in his mind.

D: He can see inside your body?

E: He doesn’t need to see: he can sense it. He just knows everything.

D: Is there anything he can do about the lungs, or is that what he does?

E: He does many things. He does everything. He says our whole environment is polluted.

Evelyn was still coughing, so I had to give more suggestions.

E: He said that the pollution has almost reached a breaking point, so it needs to be cleaned. The climate itself— he showed me that big winds need to come and blow all the pollution away.

D: Is it possible to do that?

E: Anything is possible, you know. He tries to tell me in words I can understand, saying if the big winds come on the surface and go around Earth clockwise, with some kind of elements or energies in it, it just takes [away] all the dark, gray poison. The pollution is not only air pollution, it is all the human and negative emotions that are polluting. It’s all connected. He is showing it’s all combined, it’s all one.

D: But if they have a strong wind come and try to blow this away, will that affect the people?

* * *

About this point I could tell that Evelyn was no longer acting as the observer receiving answers from the entity. As usually happens, the entity took over and began to answer the questions directy. Or it might have been the Subconscious, because it began using the same terminology and phrasing that I am familiar with. At any rate, Evelyn was removed from the conversation. When this happens I can get answers directly, without going through the person’s censoring mind-filter.

E: It wouldn’t have to kill the people because the combination of the wind would have energy particles in it, like energy forces built into this wind. Hundreds and hundreds of different [kinds of] particles in it. It not only would clean the air but it would clear the vibrations. It would blow through the human body like an energy wave, cleaning it and [cleaning] all the mountains, rivers and animals. So it’s not just a wind: it has many hundreds of different components. He said I wouldn’t understand.

D: So it’s not like a hurricane or that kind of wind?

E: Very strong wind, but it also contains energy. It just blows over the whole planet.

D: We always think of strong winds as being destructive.

E: This is the simulation where it would rotate clockwise around the planet lke a wind, a fog within the wind. It’s a strong wind, but it won’t have a hurricane kind of damage. It’s like a foggy, clean, clear energy. It will have a lot of neutralizing energy. They are going to neutralize energies — bad energies, poison, misery, depressions, money — none of these things would even matter. When this wind goes through the planet, people will forget things that happened in the past. Amnesia: they would have amnesia. These particles would clear a lot of things.

D: What do you mean, they would forget things that happened in the past?

E: They will have a new beginning.

D: You mean they will forget the things they were holding on to?

E: No. Whatever they had, they will have, but they will see things much differently now — a different perspective, a different view, a different understanding, a different consciousness. That’s the only way we can clean this planet, there’s so much damage done.

D: Do you think it will affect all the people here?

E: Oh, yes, the whole planet. It has to. We can’t just do half and not the other half.

D: But some people are so deep in negativity.

E: Doesn’t matter. They grow stronger. It will give them amnesia of the bad things, and they need to move on with the good things, a lot of light and love. It will mostly put an end to time and we just have a new page. No question about your past. Many are looking forward to this; they know that something is coming.

D: They know it is time to let go of the past?

E: Yes, and work with a guide light, work with the universe.

D: But by doing this, are you going against their free will?

E: No, because time doesn’t exist, so we just put an end to this time. And they can pick it up next time whenever they go to another place. Just postpone it, if you want to look at time; just postpone it.

D: But I was thinking free will is so very important. I thought they were not allowed to interfere with free will.

E: We understand what you’re saying, but we will have more time to explain it. Let’s put it this way: priority— you have priority. Our priority is— no, that’s not a good explanation. We are one. We are God, with God, energy. You’ve been playing your games for many, many millions of years. You are in a little playpen, and we watch you all the time practicing your games. But you are doing damage to the playpen, and we don’t want this disease to spread to others who are still in the learning process.

D: By others, do you mean other planets?

E: Other planets, other beings who are still sort of standing back in a sandbox playing.

D: Aren’t we all in different learning stages?

E: You learn what you choose to learn, but you know it already. You really don’t have anything to learn. You are God. You are the all-knowing of all light. We are all light.

D: But you know, when we come to Earth we forget all these things.

E: Because you choose to play in your play-box, in your free will. And you can do as you wish, so it’s really not interfering, because you cannot interfere with the God as One. It is just a choice. You play in the play-box and we are watching you, and we want to make sure that your play doesn’t get out of hand like little kids. It’s getting out of hand, so we have let you play with time, and now we just clean out the play box. That’s all. Just postpone things.

D: So when we move into this new time, as you said, will something happen to the old Earth? We talked about the winds, but is anything else going to happen?

E: Water, rising waters, broken leview, oceans and very big waves. It’s not only that the wind is going to clear our surface, but it will also help the planet once it goes through the planet as well. Not only the surface — the whole planet inside and outside. Inside, outside.

D: I know there are cities [beneath the surface], aren’t there?

E: Yes. For them to clean up their play-box too — some of them. So let’s do the job anyway. They’re not all perfect, and some are even playing dirtier games than those on the surface. so let’s clean all of them. You are thinking they all have to die; it doesn’t mean that. It’s just that these wind vibrations will brush through, inside and outside.

D: I was thinking water would be a cleansing, too.

E: Oh, it takes much more than water to clean out the sandbox. Every single thing is going to change on your planet. I’m sorry I can’t explain the details, but every single thing is going to change from what you are experiencing today. We have the knowledge we have today because we never did actually go to play. We did not choose that. Many did, which is fine, that’s what they do. we stayed in the light. At all human times we did not chooseto, but it does not mean we don’t know what’s going on on your planet or other planets The vibration of the planet will be higher. Although they will not be able to gain yet the vibration that we carry, there will still be significant change. The frequencies are changing; like radio-wave frequencies, energy bodies, energies.

D: Will we keep our physical bodies?

E: Many can, absolutely, yes, with some changes. Changes will come from the light, from the food supplies. People will be living more at peace with the environment and with their bodies. They will understand that the purpose of this body is to serve the purpose of the game, and so they will be ordered to align this body to accommodate whatever game they are playing. They will be more conscious — if that’s the right word — more conscious of their body, more conscious of the mind, and more alert and awakened to the game.

D: How will the bodies change?

E: They’re going to be bubblier, more vibrational.

D: Will we still consume food?

E: Well, you’re going to stop killing animals to eat them because eating the vibrations of a creature will now make you very, very sick. You will eat more watery things, and when you plant your food, you’re going to plant not with a quantity, but a quality of love. And it will bring in the higher vibrations when you plant your trees, and the fruits are going to be higher vibrational, so you don’t need to eat as much anymore.

D: We won’t really need the food?

E: Not really — just minimal to sustain the liquid part of it. It contains more liquid than solid. Anything you plant will have other vibrations. The roots of the plant you put in the ground, you plant in a higher vibration because your hands and your thoughts, your mind, mentally higer vibration, go into planting so everything is aligning with a higher vibration.

* * *

During the interview Evelyn had mentioned (and it was one of her questions) that she was now nauseated from eating food. I wondered whether this was causing it. “Raising her vibrations too fast. She’s very stubborn and now food makes her sick.”

D: Why is that happening?

E: She wants to raise the vibration faster, and so the body [what she eats] is not compliant with the information she knows subconsciously [i.e., she knows she should change her diet]. We don’t understand why. We can’t synchronize the body properly. For some reason [the body is] not crystallizing. We had some [difficulty crystallizing] the physical body to bring in the highest vibration — her original vibration. We see her thoughts, that she likes food, which is giving up what she will miss, but we need to do it [change her eating habits] faster.

D: But you know she has to eat to stay alive.

E: She stays alive with her good liquids and crystal needs purity. In order to raise the vibration in the body you need to crystallize and purify the body from poisonings in the body. It needs a faster process. The more we work on the body, the more poisoned by the earth it becomes, so it’s one step forward, two steps backwards, one forward, two backwards. Can’t keep up with that for some reason. We do a lot of tunings and do many other things with the physical body.

D: Do you mean she is resisting it for some reason, or is that the right word? [Eating too much, apparently]

E: Much sadness from her not knowing what she was supposed to do, and the level of resistance. The sadness of it.

D: Where does the sadness come from?

E: Lonliness in the earth, very, very lonely. We understand that she wants to come home. We know that. And it makes her very, very sad, very lonely, isolation — isolates herself.

D: She doesn’t want to be hurt. She’s been hurt a great deal.

E: See, the problem here is the mind. It’s thinking. Her other mind that we think with, your higher mind, she knows what she is. She knows who she is. She knows.

D: We don’t know these things consciously. That’s the thing.

E: We don’t really understand why we have to say everything in words to you people.

D: I understand. (Laugh) I work with you a lot. We do it the slow way.

E: Yes, but because we know everything, because we tune in to the counselor, the God-knowledge, the light that will blind you, if you [have that saying]. It does not blind you — it’s just an expression. I never liked being in this body before. I never had physical fingers, okay? So, I guess in some ways we really don’t understand that part. We don’t understand, if you’re coming from home — where you are coming from, where she came from — how you don’t know this. She knows, but she doesn’t know. What does that mean? How can you know and not know at the same time? See, if you have a something covering your eyes, then you remove it. Your minds are not connected? We understand that. But why do you need to ask all these questions, when you already know who you are and what you are?

* * *

Evelyn began to ramble during this part, and it didn’t make any sense, so I have eliminated some of it. I tried to stick with what seemed to be the most important.

E: That goes back to her sadness. She needs to remove all conscious, remove it, because you can function without it, believe it or not. No, that’s not true, because we see you need to speak language, do mathematics and drive a car. (Laugh)

D: Because we need the consciousness to live in this world.

E: Yes, we understand that now. We are teaching each other, okay? So we need to bring her out of that dimension a little more and allow her to understand a little more, allow her to see a little more, so her other mind, her conscious mind, will be at ease and allow us to do the frequency exchange to get the vibrations much higher.

D: But that night we started out examining, she thinks this is the first time she went to the craft and met you. (Evelyn laughed) I work with you enough. I know it probably wasn’t her first time. (We both laughed) Why was she brought there that night?

E: To remind her consciously. That’s why we allowed her to remember every detail, so that [her curiosity] can take over and [she can] ask more questions instead of just going, “Oh, yeah, whatever.”

D: That was part of her curiosity: what else happened that night?

E: What happened is that the top of her head was symbolically removed. This is symbolically, not physically. We don’t chop her head off. (Laugh)

D: Yes, I know that.

E: And allow her to fully experience the fullness of the light. So she wants everything put into words. Well, we don’t have fifty million years to put everything into words. (Laugh) So it’s very hard. You can’t put it into words — there’s not enough time in the universe. It’s just annoying.

D: I know. I’ve been told this many times, that the words were inefficient.

E: We don’t even have words. It’s annoying. One night she will remember the light.

D: Why did you want her to remember that?

E: The light? It’s her origin. It was always there. It was just covered up. We want her to fully remember and know — the full knowing, no words. That’s why this is the missing time she cannot explain, because there was no time in the all-knowing. To have a full memory and to not worry about other things and questioning things — is it true or not true? It just is. there’s no explanation. God is light, the energy. The one you call God, it just is — no words.

D: Do you think this memory will help her life?

E: Yes. Then, as she brings energy into the conscious mind, she will also spread it all around. See, this is part of the wind. That knowing and the particles that she spreads is part of the wind. It’s not as if a body will blow up and go into a million pieces; the energy of it, even if it doesn’t project it from the whole body, but from the mind, that will be part of the wind. But spreading this is a full knowing, and mainly it goes from your third eye part. You bring that in, what I see now. You know what I see now? (What?) Nothing. There is nothing. No words, no thoughts, no nothing and at the same time, it’s everything. Once you project that, that knowing, everything and nothing becomes part of the wind.

D: Yet you do exist on this craft as this being, don’t you?

E: The blue-eyed one? No.

D: I’m not sure who I’m communicating with here.

E: The original blue-eyed one. But I’m not a body; I’m a light. The image I project is a projection. It’s like a movie. It’s just for the eye to see, to relate to, but it’s not really me, no. It is for the eye to see and to remember, a tangible. You need to give humans pictures so she can tell the story that, “I saw a tall man,” because if she said she saw the light, nobody would know what she was saying.

D: I would, because I work with this.

E: But they do not. Impatient. She has this impatience. Now that she’s been shown the knowing, she expects everyone else to know it, and it is contributing to another baggage in the body. Because every negative emotion, impatience, frustrations, all of these will be just another obstacle that we probably can override at this time because she consciously needs to get rid of it. It needs to be aligned. You know, it’s sad — what are the words? — the more you know, the more you don’t understand the others. The more you understand something you cannot even put into words, the less patience you have toward others. How come they don’t understand the light when they all came from the origin? How can you forget this? How can you be so— I don’t want to say the word she uses; it starts with ’S’. Stupid. How can you not understand? How [is it possible that] you don’t know and only have something in you [a spark] to trigger something of goodness and unconditional pure love? She does not want a whole person, this light-being: she wants just one microscopic light in everyone to [be triggered]. She has the ability to trigger these, and yet at the same time she does damage to herself because of no patience, not understanding. They do not understand and in some ways, on a conscious level; she doesn’t understand either. So which is better? Know less or know more? How do we balance this equally? How did you figure out that I had no body?

D: I have talked to your kind of beings before, that are light. And many of them do project an image that is easier for humans to understand.

E: Oh, absolutely. And we are familiar with people who came here to work with the light as a person. It’s just very hard to explain things. But we trick people to give them an image of the body, so now you have hundreds of bodies. (Laugh) Confusing, huh? This is a nice joke for you.

D: People always think of you as being negative, and I know that’s not what it’s about.

E: We don’t even understand what negative is. (Laugh) We can’t even comprehend it.

D: But the ones who don’t understand say you are negative.

E: That is because they don’t see the light and they are afraid. The fear. And we’re going to wash that away, too, at least significantly filter it.

D: She wanted to know if she will be able to have communication with you more often.

E: Yes, that’s part of her sadness. You know, we always have the link. I don’t know how to explain this, but you know we all have the link. It was always there from day one when she came to this planet in this life. The very second before birth, we had the link. so we probably will just show her the light more often. Like now, it is so bright and so brilliant and this is the only place she finds peace; not in her worldly activities. Nothing ever made her feel anything; only when we were able to connect fully in the light.

D: But she had so many negative things happen to her as a child that naturally she forgot. She became human.

E: Very busy, yes, very busy with life. Very busy because we needed to clear up some environment around her. We needed to spread some of that light and to trigger it, and then, like now, you said free will. Some complied and some didn’t. And any time she had very bad times, [those were when] she didn’t know that she was always here with us. We brought her home. That way she was able to move on and on and on, one day at a time. That’s why so-called self-destruction doesn’t happen, doesn’t exist but in the physical body. It is not allowed, but she was here with us. She was home.

D: What about this tone she hears in her ear every once in a while?

E: We tried to make a vibration higher by tuning the bodies. We are trying to adjust it. it’s not a physical chip, implanting — it just is. I don’t know how to explain it. So she needs to pay attention to it and to know to make some changes.

D: When Evelyn does meditations, she projects herself back to this craft and she sometimes sees herself in an incubator. Can you tell her about that?

E: That’s her physical body. We not only help with physical particles, the atoms and the third-dimensional manifestation, but each time we also do a little more vibrational tuning to the frequencies. It’s like a tuning tube.

D: Do you mean [that] the physical body of Evelyn is being worked on?

E: Yes, the physical body also needs to be tuned. The tube is like a tuning device, but it doesn’t only help the physical body to heal: at the same time that you come home and spend your time with us in the light, it’s of the physical body. When you remove the soul, the body is multidimensional. We can’t see through it, so I wouldn’t say multidimensional, but it’s holographic images. So these particles, when we project a certain light into the frequencies, these holographic images pick that up and carry it through it, like you are tuning these machines or something.

D: She wakes up in time to see that she’s in some kind of container.

E: That’s some of the knowing that we allow her to know and see, so she can actually say, “I’m not crazy; I touched it; I saw it; and the body lies in there, and then due to machinery, lights and things, the holographic.” But at the same time, she is able to come into the light and rejuvenate fully, and so when she returns back to the planet, everything is different. Everything is perfect. Nothing happened. Everything is bearable. Everything is just different.

D: She also saw thousands of other people in other containers, so this means that it’s happening to others?

E: Thousands, millions. We need many of them now to help. We need to regenerate or generate. Not all of them are entities like her. We also take other entities who might or might not carry physical bodies, and we don’t discriminate. We are all one and we try to tune as many physical bodies as possible so they can carry the higher vibrations, [so that they are] able to survive it, able to spread it and able to participate in it.

D: But not everyone is able to do this?

E: Not everyone, no. But we are doing pretty good now, pretty good. It’s going to make a major difference. This is a [corporeal] thing, you know. You have to change the holographic images so that they adjust to the human body [already] on Earth because nothing else will be tolerated. So the original body — which, they can have physical bodies — is maintaining lower vibrational frequencies than ours, but it’s high enough. This is complicated, isn’t it? (Yes) But anyway, they have the ability to project the human body or to shadow over it, too, like you would put a film on top of a film. This body is taken out to the ship, to the incubator, and imagine the physical body as nothing but holographic images occupied by the light-being inside.

* * *

I have had other cases (which are reported in my other books) where the person saw their alien body being preserved and tened in a type of cylinder or container. In some of these cases that other body is being kept alive in some form of suspended animation while the soul journeys to Earth to experience the human body. It is kept there so that when the temporary life on Earth is finished, the soul can return to the craft and continue its life there. I have had many clients observe this and feel an identification with the body in the cylinder.

The soul has agreed to come and help Earth in time of need, but it doesn’t want to stay here. It really wants to continue its life on the craft because that is how far it has advanced. Besides, Earth is a hectic place to live, and they do not wish to stay. Another reason that they are protected is so they will not accumulate karma, because karma would require that they remain in the Earth-cycle. It is very courageous and brave for a pure or advanced soul to volunteer to come, because it is exposing itself to a very real danger of being trapped here. This would explain why the energy of the soul must be adjusted (and the energy of the mother) before the soul can enter. Sometimes only a small portion of the soul can enter at the beginning because it would be too much for the body. This often causes spontaneous abortion of the fetus because the energy is too strong. As the child grows, more bits of the entire soul can be allowed to integrate. Thus, the body of the volunteer is put to sleep and monitored as it awaits the completion of its mission. A silver cord has been seen connecting the soul to the body in the cylinder. I know that we have a cord that connects us to this physical body, and this cord severs at death. So this would mean that because we have many bodies all living at the same time (all our simultaneous lives: past, present and future), we must have multiple silver cords connecting the splinters (many bodies) back to the main soul. In some of my other books this has been seen as a main source with something resembling tentacles going in all directions. The ET body on the craft is intended to stay alive so the soul can return. Sometimes life support has been seen going through tubes that look like pulsating lights (energy).

It is also a way of passing the abilities of the ET in suspended animation into our time frame.

Other ETs have been observed going about their work on spacecrafts (and not put into suspended animation) while a splinter or part of them journeys to Earth as a volunteer and lives life in a human body. This type can continue its life and is essentially in two places at once. This goes along with the idea that we are living many lifetimes simultaneously, but each part is not consciously aware of the other. Since they understand more about what is going on in this process, they are aware of that part of their soul that is living on Earth; however, the Earthly counterpart is unaware. It was thought that the human, expecially, should not be aware because the concepts are too difficult for the human mind to assimilate. Yet, as the veil is thinning, more knowledge is seeping in, and they are being allowed to glimpse what the SC thinks they are able to handle. Gets complicated, doesn’t it?

I wanted to concentrate on Evelyn’s physical problems. Headaches since childhood had been a real problem. It was difficult for this entity to understand and to reduce to our terms of understanding,. because it saw evertthing as holographic images that were not real anyway. I had to explain to it that these were real to Evelyn. Because they were creating problems, I wanted to do my best to alleviate them. It really had to come down to basics that I could understand in order to explain this.

* * *

E: It’s almost like trying to fill up this bottle, and you’re overfilling it with energy and with more original stuff. It’s actually very tricky to downsize. Do you know what I mean, to downsize the energies? (Yes) The light we have, why do we downsize it so low? It’s much harder technology if you take it like that, harder to decrease it. I think increasing it would be much easier to learn, the way we see it, than to downsize it.

D: Is this also causing the blood-pressure problem?

E: Absolutely, that’s a major cause of the frequencies right now. To help her with these problems, we need more alignment. We need to sweep the body more and align it more with higher vibrations. Do you understand that?

D: Could you do this while she’s on board the craft?

E: That’s what we do. I’m looking at it right now. There’s left-side pressure on the brain. I’m looking at the holographic images right now. We need to increase the vibration patterns of all the arteries and veins patterns in her heart and all the organs. So that’s how we’ll do it.

D: It won’t do any harm?

E: No, no harm. Sometimes when you balance the holographic images with the images inside the holographic images, we’re going to balance all of them out nicely.

D: So this will release the pressure?

E: When you’re putting too many different quantum particles together, it has to be pergectly aligned, so you have to raise the vibration here, lower it there. You know that I do graphs and stuff, so we will work with the veins and arteries in the heart, and it’s a healthy body. She has a lot of energy: that’s why she says she can’t sleep.

D: I was wondering about that too.

E: That’s why she can’t sleep, because when we were doing this, one hour of sleep is the equivalent of many for you. You see?

D: Yes, and we want to bring the body into balance.

E: Yes, and not only bring it into balance, but we’re raising it to a higher vibration.

* * *

They talked more about food and suggested that she stay away from solid food and go over to more liquids. I asked about soup, and they said that that was okay as long as it was entirely soup. “No big chunks of things in your soup. Make it all mushy. Make solid things in your soup liquidy. It takes much less energy to digest.” I remarked that we often eat at restaurants and sometimes we can’t avoid eating solids.

E: In the future you will. When all these things happen, many things will change. Right now, yes, it is harder, but when you start drinking all juices, it will go through your digestive system very easily. It won’t have that extra work from the liver or gall bladder to release certain kinds of stuff, because the liquid moves more easily without pressuring the organs as much. We just let them go through nicely, smoothly, and then whatever energy we don’t use in digesting we use on other things.

D: But occasionally we can have solid food right now.

E: Oh, yes, but this will be not only in the future in your lifetime: it could be hundreds of years from now, fifty years perhaps. That’s what it will be.

* * *

I think he was saying that this will be the normal way of eating that far into the future. “Right now this is to get her used to [a liquid diet so that she uses] less energy. We don’t waste energy on digestion.

I have had clients who said that when they were born they didn’t want to nurse. They had to remain in the hospital and be fed intravenously until they began to suck. The SC said they had come from places where the body did not require food. Of course, they had to adapt in order to survive here.

I encouraged the SC to continue working on the physical problems while Evelyn was meditating or sleeping or in the incubator. I said, “That’s my job, to try to help her in the best way we can. You see it in a different way, but I have to try to help the people in the physical while we’re living here right now.”

E: Yes, and that’s one of the tricky things to do. Your job is harder than my job.

D: You think so?

E: Yes, because you need to make them understand what they can’t even comprehend.

D: Yes, but you have so much power, so I would think that [kind of thing would be] easier [for you] to do.

E: No, because I understand the process of it. I understand the program, the holographic, the thoughts. I know the program, and you are living inside of the program, so to be realistic, as you say, it’s harder for you to first realize you are in a real program, and then break out of the program, and then try to make others believe they are in a program. You see?

D: Yes. You have told me many times it’s an illusion.

E: It doesn’t have any existence whatsoever. That’s why it’s so funny for us.

D: It’s a game. It’s a play.

E: Yes, it’s a movie. It’s not even a movie because it’s so simple.

D: But you know, when we’re involved in it, it’s so real. That’s the hard part.

E: That’s the design. It’s purposely designed like that.

D: To make it seem real and alive.

E: Yes. And as soon as you leave, you will realize that you were in a program. But while you’re in it, you can’t even imagine, not that there are other programs but that there is only one program and that is the God program. Every game has to feel real so you will interact with each other. You know “interact”? (Yes) And so what happens is, you come here. And as a light-being we are looking at you as if thinking, “Oh, look at those babies. See how they play. They’re so cute.” (We both laughed) We really don’t comprehend your pain and agony because we know how th eprogram works. But we also know that it’s only a program, so we need to live in this program in order to realize it, just as you do. Nevertheless, there is nothing to learn if you are going back to the origin of all. With or without the program there is only One. I would say it like this: you got too bored, so you created a program. You know, there are some ways to explain it, just something to do.

D: Hopefully we’re learning something.

E: Because the program is a program within the program. See what I mean? A learning experience program. But you started an original program before this one ever came, or else the program would be closed off afterward. Whichever way you’re looking at. The program can go on forever, yet the beginning and the end is just the One.

D: Then did the Source, the God-Source design it or did we?

E: There is no God-Source: there is only One. He is it.

D: Did He design this program or did we do it ourselves?

E: Okay, we need to go back to the original Source, right? You cannot comprehend that this Source is one. Youre breaking it down into individualities. I dont know if this is going to be a good explanation. In this one entity, which will be called your God, it has gazillions of thought-patterns, games, matrix, and all kinds of things. It’s never been separated from anything: it was always one and always will be one. This is the best way, perhaps, that I can assimilate. I can have five billion things, but it’s still my head. See what I mean now? Is it easier to understand? I have one head, but I have millions and millions of thought-patterns in that one single head. I can have good things; I can have many things. I could have what I wished, but it still remains one. That one head neer exploded into many other heads. It always was, so we play in my head. Would that be good?

* * *

My head was spinning trying to understand the barrage of words and analogies coming from this entity. Yet I knew I had kept Evelyn in trance far longer than usual, so I would have to interrupt and bring her back to consciousness and release this entity to go back to wherever it came from.

E: Information is common for you?

D: I get it from many people. Most people don’t understand it but I write about it and I spread the information to people. You want me to have the information so I can tell other people.

E: Yes. It’s very important to spread the light and news. You have the spark; I mean, you know what you know when you know it. That’s so good.

D: Well, I am still learning.

E: You see, you already know everything. You just need to remove those little sunglasses and see the absolute light and then you’ll know. It’s a hard understanding to make [people] understand; then  [suddenly] they’ll know. We can’t make them understand what it means, but they’ll know when they know.

* * *

Parting message:

Do not look for my body: I could project myself as anything. Do not look for imagery in similarities, but just look to the light where it is, and that’s where all the answers of all time will come. Instead of being occupied in looking for shifts and looking for particular entities, just look into the light and the answer will come. Instead of occupying the dinner table — human’s way of understanding and that’s the only way of communicating, and that’s not so. I can occupy any image, any colors of eyes on any ships, or any imagery that I can created. It’s not consistent. We have no body, so I have to project something. That’s why I picked up on her eyes. I looked into her eyes, and blue it is. It’s just easier for her to relate to.

I told the SC that it was time to go. It said, “I would say, ‘God be with you,’ but we are all God and we are all one, so we are all together all the time.”

So what began as a typical UFO case expanded and took many twists and turns and turned into something quite different. It appears that when the person remembers the event they are only remembering what they can handle and assimilate within their conscious mind. And even that limited version is distorted, so it is impossible to know what is real and what is illusion. As we probe ever deeper past the conscious and venture into the SC, we find answers that boggle the mind. For this reason, is it better to leave it alone and only accept the superficial meaning? To accept only what our minds and the society in general can handle? Or is it better to dig deeper and search for much more complicated explanations that just might reveal the truth when our minds are ready to accept it? And as they say, what is truth, anyway?

 

Rama is raised from the dead

Rama is Raised From the Dead

By Swami Sri Yukteswar

My friend Rama and I were inseparable. Because he was shy and reclusive, he chose to visit our guru Lahiri Mahasaya only during the hours of midnight and dawn, when the crowd of daytime disciples was absent. As Rama’s closest friend, I served as a spiritual vent through which he let out the wealth of his spiritual perceptions. I found inspiration in his ideal companionship.

Rama was suddenly put to a severe test. He contracted the disease of Asiatic cholera. As our master never objected to the services of physicians at times of serious illness, two specialists were summoned. Amidst the frantic rush of ministering to the stricken man, I was deeply praying to Lahiri Mahasaya for help. I hurried to his home and sobbed out the story.

“The doctors are seeing Rama. He will be well.” My guru smiled jovially.

I returned with a light heart to my friend’s bedside, only to find him in a dying state.

“‘He cannot last more than one or two hours,” one of the physicians told me with a gesture of despair. Once more I hastened to Lahiri Mahasaya.

“The doctors are conscientious men. I am sure Rama will be well.” The master dismissed me blithely.

At Rama’s place I found both doctors gone. One had left me a note: “We have done our best, but his case is hopeless.”

My friend was indeed the picture of a dying man. I did not understand how Lahiri Mahasaya’s words could fail to come true, yet the sight of Rama’s rapidly ebbing life kept suggesting to my mind: “All is over now.” Tossing thus on the seas of faith and apprehensive doubt, I ministered to my friend as best I could. He roused himself to cry out:

“Yukteswar, run to Master and tell him I am gone. Ask him to bless my body before its last rites.” With these words Rama sighed heavily and gave up the ghost.

“I wept for an hour by his beloved form. Always a lover of quiet, now he had attained the utter stillness of death. Another disciple came in; I asked him to remain in the house until I returned. Half-dazed, I trudged back to my guru.

“How is Rama now?” Lahiri Mahasaya’s face was wreathed in smiles.

“Sir, you will soon see how he is,” I blurted out emotionally. “In a few hours you will see his body, before it is carried to the crematory grounds.” I broke down and moaned openly.

“Yukteswar, control yourself. Sit calmly and meditate.” My guru retired into samadhi. The afternoon and night passed in unbroken silence; I struggled unsuccessfully to regain an inner composure.

At dawn Lahiri Mahasaya glanced at me consolingly. “I see you are still disturbed. Why didn’t you explain yesterday that you expected me to give Rama tangible aid in the form of some medicine?” The master pointed to a cup-shaped lamp containing crude castor oil. “Fill a little bottle from the lamp; put seven drops into Rama’s mouth.”

“Sir,” I remonstrated, “he has been dead since yesterday noon. Of what use is the oil now?”

“Never mind; just do as I ask.” Lahiri Mahasaya’s cheerful mood was incomprehensible; I was still in the unassuaged agony of bereavement. Pouring out a small amount of oil, I departed for Rama’s house.

I found my friend’s body rigid in the death-clasp. Paying no attention to his ghastly condition, I opened his lips with my right finger and managed, with my left hand and the help of the cork, to put the oil drop by drop over his clenched teeth. As the seventh drop touched his cold lips, Rama shivered violently. His muscles vibrated from head to foot as he sat up wonderingly.

“I saw Lahiri Mahasaya in a blaze of light,” he cried. “He shone like the sun. ‘Arise; forsake your sleep,’ he commanded me. ‘Come with Yukteswar to see me.’”

I could scarcely believe my eyes when Rama dressed himself and was strong enough after that fatal sickness to walk to the home of our guru. There he prostrated himself before Lahiri Mahasaya with tears of gratitude. The master was beside himself with mirth. His eyes twinkled at me mischievously.

“Yukteswar,” he said, “surely henceforth you will not fail to carry with you a bottle of castor oil! Whenever you see a corpse, just administer the oil! Why, seven drops of lamp oil must surely foil the power of Yama!”

“Guruji, you are ridiculing me. I don’t understand; please point out the nature of my error.”

“I told you twice that Rama would be well; yet you could not fully believe me,” Lahiri Mahasaya explained. “I did not mean the doctors would be able to cure him; I remarked only that they were in attendance. There was no causal connection between my two statements. I didn’t want to interfere with the physicians; they have to live, too.” In a voice resounding with joy, my guru added, “Always know that the inexhaustible Paramatman can heal anyone, doctor or no doctor.”

“I see my mistake,” I acknowledged remorsefully. “I know now that your simple word is binding on the whole cosmos.

Nirvana Sutra: Cunda

For the sake of Cunda, he said in verse:

 

“In all the world, whatever is born must die;

Life appears long, but by nature it must end.

Whatever flourishes always wanes; arrived, one must depart.

The prime of manhood is brief; fulsomeness meets with illness.

Life is swallowed by death; nothing external exists.

Kings are all of them unmolested, incomparable,

Yet all of them must perish: so is it with life.

Suffering knows no end; unendingly the wheel turns and turns;

Nothing in the three worlds is eternal; all that exists is unhappy.

What exists has a nature and characteristics; these are all empty.

What is mortal comes and goes; apprehensions and illnesses stalk one’s footsteps.

The fears of all the wrongs and evils one has done;

Age, illness, death and decline cause worry.

These things do not exist forever; they are easily broken up;

Holding on to grievances oppresses one.

All are enveloped by illusion, like the silkworm and the cocoon;

None who has wisdom finds joy in a place like this.

This carnal body is where suffering collects;

All is impure, like unto strains, festering wounds, boils, and the like.

No reality is at bottom, even for the heavenly ones who sit above;

All that one desires does not last; therefore I do not cling.

One casts off desires, meditates well, attains the wonderful Dharma;

And one who definitively cuts off “is” can today gain Nirvana.

I pass over to the other shore of “is” and stand above all sorrows;

Thus I harvest this superb bliss.”

 

Kosho Yamamoto (1973). The Mahayana Mahaparinirvana Sutra (from Dharmakshema’s Chinese version). (pp. 18-19) http://www.shabkar.org/download/pdf/Mahaparinirvana_Sutra_Yamamoto_Page_2007.pdf

Dhammacakkappavattana Sutta: The Sermon on the Four Noble Truths

The discourse of setting the wheel of Dhamma in motion

translated from the Pali by Piyadassi Thera

Thus have I heard:

On one occasion the Blessed One was living in the Deer Park in Isipatana, near Benares. Then he addressed the group of five monks:

“Monks, these two extremes ought not to be practiced by one who has gone forth from the household life. There is addiction to indulgence of sense-pleasures, which is low, coarse, the way of ordinary people, unworthy and unprofitable; and there is addiction to self-mortification, which is painful, unworthy and unprofitable.

“Avoiding both of these extremes, the Tathagata (The Perfect One) has realized the Middle Path, which gives vision, gives knowledge, and which leads to calm, insight, enlightenment and nirvana. And what is that Middle Path realized by the Tathagata which gives vision, gives knowledge, and which leads to calm, insight, enlightenment and nirvana? It is the Noble Eightfold path and no other: namely, right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness (samyak-smrti) and right concentration (samyak-samadhi).[1] This is the Middle Path realized by the Tathagata which gives vision, gives knowledge, and which leads to calm, insight, enlightenment, nirvana.

“The Noble Truth of Suffering, monks, is this: birth is suffering, aging is suffering, sickness is suffering, death is suffering, association with what is disliked is suffering, separation from what is cherished is suffering, not obtaining what one desires is suffering — in brief the five grasping skandhas are suffering.

“The Noble Truth of the Cause of Suffering is this: it is this craving (tanha) which leads to rebirth (ponobhavika), accompanied by desire and enjoyment, finding delight here or there, namely: craving for the sensual (kama-tanha),[2] craving for being (bhava-tanha), craving for not being (vibhava-tanha).

“The Noble Truth of the Cessation of Suffering is this: regarding this very craving [it is] remainderless fading away, cessation, giving up, relinquishment, emancipation, non-abiding (caga, patinissagga, mutti, analaya).[3]

“The Noble Truth of the Path Leading to the Cessation of Suffering is this: it is the Noble Eightfold Path and no other: namely, right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.

Observe the nature of want: it comes from nothing. So what comes of nothing must be purged from the soul, for so long as there is such want in you, you are not God’s son. Man laments and is sorrowful solely on account of want. And so for man to become the son of God, all of that must be purged and cast out, so that there is no more sorrow and lamentation. – Meister Eckhart, Sermon Seven

“‘This is the Noble Truth of Suffering’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This Noble Truth of Suffering should be fully understood’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This Noble Truth of Suffering has been fully understood’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before.

“‘This is the Noble Truth of the Cause of Suffering’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This Noble Truth of the Cause of Suffering should be abandoned’ (pahatabba): such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This Noble Truth of the Cause of Suffering has been abandoned’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before.

“‘This is the Noble Truth of the Cessation of Suffering’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This Noble Truth of the Cessation of Suffering should be realized’ (sacchikatabba): such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This Noble Truth of the Cessation of Suffering has been realized’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before.

“‘This is the Noble Truth of the Path to the Cessation of Suffering’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This Noble Truth of the Path to the Cessation of Suffering should be brought into being’ (bhavitabba–lit. ‘cultivated’): such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before. ‘This Noble Truth of the Path to the Cessation of Suffering has been brought into being’: such was the vision, the knowledge, the wisdom, the science, the light that arose in me concerning things not heard before.

“For as long as my knowledge of seeing things as they really are was not perfectly clear in these three aspects, in these twelve ways concerning the Four Noble Truths,[4] I did not claim to have realized anuttara samyak-sambodhi, in this world with its gods, with its maras and brahmas,[5] in this generation with its recluses and brahmanas,[6] with its devas and humans. But when my knowledge of seeing things as they really are was quite clear in these three aspects, in these twelve ways, concerning the Four Noble Truths, then I claimed to have realized anuttara samyak-sambodhi in this world with its gods, with its maras and brahmas, in this generation with its recluses and brahmanas, with its devas and humans. And a vision of insight arose in me thus: ‘Unshakable is the deliverance of my heart. This is the last birth. Now there is no further becoming.'”

This the Blessed One said. The five monks were glad, and they rejoiced at the words of the Blessed One.

When this discourse was thus expounded there arose in the Venerable Kondañña the passion-free, stainless vision of truth; in other words, he attained the first stage of sainthood and realized: “Whatever has the nature of arising has the nature of ceasing.”

Now when the Blessed One had set in motion the Wheel of Truth (dhammacakkappavattana), the earthly deities proclaimed: “The Unsurpassed Wheel of Truth that cannot be set in motion by recluse, brahmana, deva, mara, brahma, or anyone in the world, has been set in motion by the Blessed One in the Deer Park in Isipatana, near Benares.”

Hearing these words of the earth deities, all the devas of the higher realms proclaimed: “The Unsurpassed Wheel of Truth that cannot be set in motion by recluse, brahmana, deva, mara, brahma or anyone in the world has been set in motion by the Blessed One in the Deer Park in Isipatana, near Benares.” These words were heard in the higher realms, and from Catummaharajika it was proclaimed in Tavatimsa… Yama… Tusita… Nimmanarati… Paranimmita-vasavatti… and the brahmas of Brahma Parisajja… Brahma Purohita… Maha Brahma… Parittabha… Appamanabha… Abhassara… Parittasubha… Appamana subha… Subhakinna… Vehapphala… Aviha… Atappa… Sudassa… Sudassi… and in Akanittha: “The Unsurpassed Wheel of Truth that cannot be set in motion by recluse, brahmana, deva, mara, brahma, or anyone in the world, has been set in motion by the Blessed One in the Deer Park in Isipatana, near Benares.”

Thus at that very moment, at that instant, the cry spread as far as Brahma realm, the system of ten thousand worlds trembled and quaked and shook. A boundless sublime radiance surpassing the power of devas appeared in the world.

Then the Blessed One uttered this paean of joy: “Verily Kondañña has realized, verily Kondañña has realized.” Thus it was that the Venerable Kondañña received the name, “Añña Kondañña’ — Kondañña who realizes.”

Notes

1. Samyak: consummate, perfect.

2. Though kama originally referred to lustful desire, in Buddhism the term refers to the fields of the senses: the visual field, the auditory field, scents, flavors and sensations in general. Kama-raga is another term for desire for the sensory.

3. Craving and ignorance are two of the twelve links of the chain of dependent arising–paticca-samuppada. According to the sutras, eliminating either craving or ignorance destroys the entire chain, and as a matter of fact, it is easier to eliminate craving for the sensual realm if one believes that it is all illusion!

But with the remainder-less fading away and cessation of ignorance there is cessation of expectations; with the cessation of expectations, phenomena (vijnana); with the cessation of phenomena, name-and-form; with the cessation of name-and-form, the six sense-domains; with the cessation of the six sense-domains, contact; with the cessation of contact, feeling; with the cessation of feeling, craving; with the cessation of craving, clinging; with the cessation of clinging, existence; with the cessation of existence, birth; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering.”  (SN 12.1 Paṭiccasamuppāda Sutta: Dependent Origination)

4. The twelve ways: the application of the three aspects of knowledge to the Four Noble Truths.

1. The knowledge that it is the truth (sacca-ñana).
2. The knowledge of the function of the truth (kicca-ñana).
3. The knowledge that it has been accomplished (kata-ñana).

5. Brahma: an inhabitant of the form realm (heavens). “The gods who have cut through desire for the sensual (raga) are all called Brahma, and it is said that these Brahmas dwell in the form realm (rupadhatu).”

6. Brahmana: One who has eliminated desire for the sensual. “And so the fact of having cut through sensual desire is called brahmacarya (holy life) and those who have cut through it are called brahmanas.” https://www.wisdomlib.org/definition/brahmana

Pali text: Buddha Vacana (http://www.buddha-vacana.org/sutta/samyutta/maha/sn56-011.html)

©1999 Buddhist Publication Society.
You may copy, reformat, reprint, republish, and redistribute this work in any medium whatsoever, provided that: (1) you only make such copies, etc. available free of charge and, in the case of reprinting, only in quantities of no more than 50 copies; (2) you clearly indicate that any derivatives of this work (including translations) are derived from this source document; and (3) you include the full text of this license in any copies or derivatives of this work. Otherwise, all rights reserved. Documents linked from this page may be subject to other restrictions. From The Book of Protection, translated by Piyadassi Thera (Kandy: Buddhist Publication Society, 1999). Copyright © 1999 Buddhist Publication Society. Used with permission. Last revised for Access to Insight on 30 November 2013.
How to cite this document (a suggested style): “Dhammacakkappavattana Sutta: Setting in Motion the Wheel of Truth” (SN 56.11), translated from the Pali by Piyadassi Thera. Access to Insight (BCBS Edition), 30 November 2013, http://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.011.piya.html .

Psalm 23

Psalm 23

The Lord is my shepherd; I shall not want
He maketh me to lie down in green pastures
He leadeth me beside the still waters
He restoreth my soul
He leadeth me in the paths of righteousness for his name’s sake
Yea, though I walk through the valley of the shadow of death
I fear no evil, for Thou art with me
Thy rod and thy staff, they comfort me
Thou preparest a table before me in the presence of mine enemies
Thou annointest my head with oil; my cup runneth over
Surely goodness and mercy shall follow me all the days of my life
And I will dwell in the house of the Lord forever.

Lester Levenson: Self-Realization

This Session was recorded in New York City, September 21, 1964.

We try not to be intellectual. That knowledge may be gotten from reading books. Most of us already have the intellectual knowledge and yet are not Self-realized. What we want is knowledge through experiencing it, through feeling it, through realizing and integrating it into our very being. The only knowledge that is useful for growth is the knowledge that we realize with our inner sight and feeling. As we contemplate, knowledge should fit in with our feelings, i.e., feel right, and should integrate with our whole Beingness. Then it is a realization, a revelation. Then we know, and we know that we know.

A realization is seeing something really for the first time, although you’ve heard it again and again. When it’s realized, it’s as though you’ve heard it for the first time. It’s like an electric light bulb turning on in the mind and you say, “Oh, now I see.” It is something that you might have heard a hundred times before, but this time, on seeing and experiencing it, it’s a realization. It has become real to you.

This perceived and experienced knowledge is the only knowledge that does us any good. We can read everything on the subject but it doesn’t help and our life doesn’t change much. And it doesn’t because we don’t integrate the knowledge into our beingness through realization.

Realized knowledge is non-intellectual although the means we use are intellectual. We use our mind, we direct our mind toward the answer. But you will discover that the answer does not come from the mind. It comes from a place just behind the mind. It comes from the realm of knowingness, the realm of omniscience. By quieting the mind through stilling our thoughts, each and every one of us has access to this realm of knowingness. Then and there you realize, you make real. You know and you know that you know. Is there any question about what I just said?

Q: Is knowingness and feelingness the same thing?

Lester: No. The feeling comes just before the knowing.

Q: Is knowingness beyond feeling? Is knowledge that which feels true?

Lester: The answer to both your questions is “Yes.” It’s something you’ll have to experience. There’s a feel to things, and also there are times when you just know and you know you know, and there’s no feeling to it. Knowing is really a higher level. We start with reasoning, thinking, in the realm of thinkingness. Then we move into the realm of feelingness. The top realm is the realm of knowingness.

Q: Is ego implied in feeling?

Lester: Yes. The ego does the feeling. It is a higher ego state. Therefore there’s duality: I feel emotion. Knowingness is awareness. When I said: “You know and you know that you know,” you’re aware and you’re aware of the fact that you are aware. There’s nothing conditioning it. The very top state is the state of all awareness, of all beingness. Beingness and awareness turn out to be the same thing when we get there. Before that, it seems as though they are two different things; but when we move to the top, beingness, awareness, consciousness are all the same thing, because the awareness you are aware of is of beingness being all beingness. We see that we are not only this body, but that we are every other body, every other thing and every atom in this universe. So, if we are every being and atom, we are all beingness.

Q: You mean I am That?

Lester: Yes, definitely! It’s “I.” The top state is “I.” That’s all, not even “I am.” Just below the top it’s “I am.” A step below that is “I am what I am.” A step below that is “I am unlimited.” A step below that is “I am great.”

Q: Or one with God?

Lester: Well, where is “One with God?” One with God is not a top state because it’s in duality. If I am one with God, there are “I” and “God.” In the ultimate we discover that “I” is God. There’s only a singular oneness in the universe, and we are, we must necessarily be, that oneness. That’s what we discover at the end of the line, or the beginning of the line, whichever way you look at it. We are unlimited beings covering over this limitlessness with concepts of limitation, the first of which is “I am an individual separate from the all.” That’s the very first and a very big error that we make– “I am separate, I am a personality, my name is Lester, I have a body.” And I spiral right down. After we assume a mind and a body, then we assume all these troubles and all these problems, and they’re nothing but assumptions. They are only a fiction, which we see after we go within, quiet the mind, and discover all this truth right there.

This whole world, as now seen, is nothing but a dream illusion that never was. The truth is just behind the outward world. So why create trouble? The growth is simply the eliminating of all the concepts of limitation. That infinite perfect being that we are must always be infinite and perfect, and therefore is perfect right now. That’s one thing we can never change–our unlimited Self. That is all the time. But I, the unlimited Self, can assume that I am limited, and that I have a mind, I have a body, I have problems. However it is only an assumption.

Q: What’s the technique for cutting through all that, for getting right to that state where you have that total awareness?

Lester: Pose the question “Who and what am I?” and wait for the answer to present itself. The thinking mind can never give the answer, because all thought is of limitation. So, in quietness and meditation pose the questions: “Who am I?” “What am I?” When other thoughts come up, strike them down. If you can’t, ask “Who is listening to these thoughts?” Well, I am. Well then, who am I? and you’re right back on the track of “Who am I?” Continue this until you get the answer to the question “Who and what am I?” regardless of how long it takes. The answer is the unlimited Self. The only way it becomes obvious is when the mind stills almost completely. The only obstacles to immediate full realization here and now are the thoughts, every one of which is limited. Eliminate those thoughts and you’ll see this infinite Being that you always were and are and always will be.

The difficulty is the past habit-patterns of thought, the unconscious constant turning and churning of thought in a mechanism we have set up that we call the unconscious mind. The unconscious thoughts are simply our thoughts now that we do not look at, and so we call them unconscious. This is the enemy we set up. To lessen these unconscious thoughts, we first make them conscious. When we make them conscious, then we may let go of them and they are gone forever. This quiets the unconscious mind. Now, the more we eliminate the thoughts, the more obvious our real Self becomes. The more obvious our real Self becomes, the more we are able to scorch the remaining thoughts, until the mind is totally quieted.

Q: You have to still the conscious thoughts before you can get to the unconscious thoughts?

Lester: The conscious thought is only the unconscious thought made conscious.

Q: They come through dreams, too, at that state, don’t they? The unconscious thoughts?

Lester: Yes, but it’s only in the waking state that we can eliminate them and thereby grow.

Q: How many minds do we have?

Lester: There’s only one mind. What we are looking at this moment is what the world calls the conscious mind. The part of the mind we’re not looking at this moment the world calls the unconscious mind. It’s the mode of mind that we give a different name to. That which we are talking about now, that which we are aware of now, is what we call the conscious mind, the conscious thought. The unconscious mind is all the thoughts we are not interested in at this moment. What some call super-conscious thought, there’s really no such thing as super-conscious thought. The superconscious, that which is above consciousness, is already out of the thinking realm, that’s the omniscience, that’s the realm of knowingness. The super-conscious realm is all awareness, all knowingness. There is no thinking when you know.

Q: Is unconscious different from subconscious?

Lester: Subconscious and unconscious are the same.

Q: Do you agree with Jung’s collective unconscious theory?

Lester: I only agree with truth. And this is one thing I emphasize: truth is the only authority for truth. Accept nothing until you can prove it for yourself. Don’t even accept what I say, no matter how much I speak as though I know. If it doesn’t fit into your knowingness at present, you can accept it in order to test it. But only that which you can prove for yourself, only that should you accept. This is very important. It is absolutely necessary to prove all of this knowledge for yourself. Otherwise it’s hearsay to you. You must make this knowledge your knowledge.

Now, there’s only one truth, one absolute truth, so putting names to it doesn’t mean anything. Whether so-and-so said it or I said it doesn’t mean anything. Is it true? Does it integrate into your understanding? That’s the only thing that matters. That’s the point in which we [Lester] are different: we try to make this very practical so that you can use this knowledge and move toward total understanding as quickly as possible.

Q: Is it necessary to go through stages?

Lester: No. How long should it take infinite power, infinite knowledge to know that It is infinite?

Q: It wouldn’t take any time.

Lester: Right. When man so wills with full intensity of will it happens quickly. If you would want this more than anything else, you would have it in a matter of weeks or months.

Q: Is there any way of making yourself want it more and more?

Lester: Yes, make yourself want it by experiencing the wonderfulness of it.

Q: Or make yourself more and more miserable?

Lester: Well, there are two incentives; misery is one, but not the best. The sweetness of it, the wonderfulness of it, the glory of it should make us want it more than the misery should.

Q: The glory in what sense?

Lester: The glory of it, of knowing what you are. It’s a tremendous experience, it’s an ecstasy, a euphoria. There are no real words to describe it because, well, we’re in an age where these things are not experienced and therefore not understood, so how can there be words for things that are not understood? There are no words to describe these feelings, they’re so beyond present understanding. So you pick the words you know best to describe it and that’s it. Paramhansa Yogananda uses the words “ever-new joy welling up every second,” and that’s a practical way of describing it. At first it’s a joy that spills over every second, just keeps pouring out, pouring out, you feel as though you can’t contain it. Later on, it resolves itself into a very profound peace, the most peaceful peace you could ever imagine. It’s a delicious peace which is far more comfortable than ever-new joy. But please, get the ever-new joy!

Q: But don’t stay there.

Lester: That’s it. It’s very easy to get stuck in the ever-new joy state. That’s what they call the ananda sheath. It’s the last veil we have to remove. It is the last wall we must break through. When you start this ever-new joy, it’s so good you just want to continue it. Also you have no feeling of need to change, everything is so wonderful. But it isn’t the final state. The final state is “the peace that passeth all understanding.” It’s a deep, deep peace. You move in the world, the body moves, but you have absolute peace all the time. Bombs could be dropping all around you and you have that perfect peace regardless of what’s going on.

Q: How do you maintain that state?

Lester: If you get it you don’t have to maintain it, because you have it, you are it.

Q: Well, in that particular state then, you are really omniscient and all the other things, and there’s no necessity for thinking.

Lester: Right. That’s the top state. Now, it is possible to dip into this state to a certain depth that’s very deep and not maintain it because the habits from the past, the habits of thoughts that have not been eliminated, re-emerge and take over. We can feel this infinite being that we are and it’s a wonderful experience, then the next minute, “Oh, so-and-so wants me to do this and I don’t want to do it,” a thought comes in and there you are, identifying with unhappy limitedness. You, the Self, are trying to be this unlimited being through a very narrow ego, a very limited ego, and it hurts. That’s all it is.

Q: How do you bombard that ego and get rid of it?

Lester: First and foremost, an intense desire to let go of the ego. Second, listening to someone who knows the way and following through on the direction, especially if that one is a fully realized being.

Q: That’s hard to find.

Lester: No, they are available right where you are. Wherever you are, they’re right there. I can name some of them: Jesus, Buddha . . . But there is no need for a physical body when you can get the others wherever you are, because they’re omnipresent. All you need to do is open your mind’s eye and see them. They’re omnipresent so they must be right where you are. Also, they, wanting to help you, must necessarily come to you if you open yourself to them. They have no choice—they have made a commitment. So all you need to do is to ask for their help and guidance and open yourself to it and it is there.

However, since we think we’re physical bodies, sometimes we more readily accept a fully realized being when he is in a physical body. Therefore we will receive more help, because in our physical sensing, he seems to be more real. Because of that it’s good to have a fully realized being in the flesh. However, if we don’t have one, it doesn’t mean we can’t receive the guidance of those who are omnipresent.

Q: Some aspect of the Hindu thought says you can’t do it without a living guru, but I think they’ve evolved beyond that now, and you’re confirming it.

Lester: Yes. However, a guru is alive, whether in physical body or not.

Q: Do people need a living guru?

Lester: People need a guru, a teacher. He doesn’t necessarily have to be alive in a physical body, but he has to be accepted as being alive. He doesn’t have to be in a physical body. The reason why we need a guru is that we are in a very difficult age. It’s an age of materialism where everything, everyone, is shouting at us: “This is a material world. This is it!” We have been in this world again and again and again. So we really need the assistance of a fully realized being to counteract that constant weight of the world that says we are physical, limited bodies.

We should want the Truth more than we want air. Then we would get full realization very quickly.

Q: Did you coin that, is that yours, an aphorism?

Lester: Nothing is mine. Anything I say will have always been said before. I might just twist the words around this way or that way, in my own style, but there’s nothing new. Truth always was and always will be.

There’s a story in the Eastern writings of a master and his disciple. They were bathing in a river and the disciple asked: “Master, how can I know the truth?” And the master took him by the hair and held him under the water until he was about to go unconscious, and then he let him up and said, “Now, when you want truth as much as you wanted air, then you’ll have it.”

They have some great stories.That snake and the rope story is an excellent analogy of the physical world. I guess every one knows that, don’t they? A person walks along the road at dusk and sees a rope on the ground, mistakes it for a snake, goes into an intense fear and a complete involvement as to what to do about this awful snake. Well, the snake is only an illusion. The real thing is a rope. So he spends a lifetime of maybe sixty-five years struggling and fighting this snake-world, and then takes a rest on the astral side and comes back and fights it again and again and again until he wakes up to the fact that the snake was only the rope, and it really never was. And that’s exactly what happens to this physical world. It’s just like that snake, it’s an illusion.

The example I like best is that what goes on in this world is exactly the same as what goes on in a night dream. While we’re in the night dream it’s very real, we are there, there are other characters, it’s either beautiful or ugly, and when it’s a nightmare, we’re being killed. It’s a real struggle. All the time we’re in the dream, it is real to us. But when we awaken we say, “Oh, my gosh, it was only a dream; it never really was.” And that’s exactly what happens when we wake up out of this waking-state dream of the world.

* * *

THE RIGHT PATH

https://youtu.be/zvIOuG45r18  (10:50)

Lester: Why do you stop? Why don’t you go all the way?

Q: I don’t know.

Lester: You don’t think it’s so. You don’t think it can be so.

Q: No, I know all things can be so. “As a man thinketh . . .”

Lester: Intellectually, theoretically you accept it’s so; but if you really thought that, you’d never let go until you became desireless, and then you would instantaneously materialize anything and everything you need. Why would you do it the hard way the way you do it now? Why work for a living? Why punch a time clock? Why have difficulties in life?

. . .

Lester: Life in most of the universe is lived the way I’m speaking about.

Q: Robins still go out and scratch for the worm, though.

Lester: He’s like we are, only not nearly so bound—he’s far freer. He never worries about making a living. But he’s in a physical realm, too. He’s in the slowest, densest realm there is.

Q: The hardest one, hand-to-mouth.

Lester: But I’m making a point here of, why don’t we go all the way and have things happen instantaneously, have a constant state of joy with never any sorrow? Why don’t we do this?

. . .

Lester: But you’ve got to see your not wanting it (liberation) before you will let go of your not-wanting it. This is the point I’m trying to make. If we did not not-want it, it would very quickly be. But we’re holding on to not-wanting it all the time: that’s why we’re not getting it. Does that make sense? We’re holding on to the not-wanting of it, of this perfect way of living.

Q: By seeing obstacles, seeing limitations.

L: By seeing that we are limited, and therefore cannot have things instantaneously. Even a little worm—what is it, a glow worm?—they cut it in half and it grows the part of the body you cut away from it. See, now, we all have to learn how to do that before we gain our immortality. We have to learn to be free from this body before we are not compelled to come back in a body through the womb, through nine months’ incubation and then starting off as a totally helpless infant. Here’s a prime example of probably the grossest stupidity in the universe. For an infant who is basically unlimited to be that incapacitated, how silly can we get? But we do it again and again and again. And if you remember back to your first days of life you’ll find it extremely uncomfortable. You can’t get up and you’re totally un-free. And we’ve all done it this lifetime. We’ve made made ourselves totally incapable of doing almost anything except when food is put in our mouth we take it.

And what I’m saying is face these things, confront these things, and maybe you’ll let go of them and go all the way. And you’ll do it very quickly, because you’re unlimited right now. You’re assuming all these limitations. I guess the thing I’m trying to get into you is the desire to go all the way. Because our growth is directly proportional to our desire for it. If we desired to be unlimited as much as we desire to be limited in the world, we’d get it very quickly. Your desire to be in the world is very intense. I’ve said, if you want to find out how attached you are to this body, how would you feel about throwing it in front of an automobile? Then you’ll discover how much you think you are this body. But you’ve got to confront these things; you’ve got to look at them.

Meister Eckhart: Sermon Fifty Six

Meister Eckhart

Portrait of St. Dominic, 1515

SERMON FIFTY- SIX

(Pf 56, Q 1 09, QT 26)
NOLITE TIMER£ EOS QUI CORPUS OCCIDUNT,
ANIMAM AUTEM OCCIDERE NON POSSUNT
(Matthew 10 : 28)

“Fear not those who would kill the body, for they cannot kill the soul,” for spirit does not kill spirit: spirit gives life to spirit. Those who would kill you are flesh and blood, and whatever is flesh and blood, all that perishes. The noblest thing in man is blood, when it wills good. But the most evil thing in man is blood, when it wills evil. When the blood rules the flesh, a man is humble, patient and chaste and has all the virtues. But when the flesh rules the blood, a man is haughty, angry, and lascivious and has all the vices. We are here praising St. John.3 I cannot praise him so much that God has not praised him more.

Now observe: I will now say something I have never said before. When God created heaven, earth, and all creatures, God did not work: he had no work to do, there was no work in Him. God said, “We will make a likeness” (Gen. 1 : 7). To create is easy; we do it when and as we will. But what I make, I make myself and within myself, imprinting my image expressly in it. “We will make a likeness,” not Thou Father or Thou Son or Thou Holy Ghost, but rather We, the Holy Trinity in concert. We will make a likeness.

When God made man, He wrought in the soul His like work, His active work and His ever-enduring work. This work was so great that it was nothing other than the soul, and the soul was nothing less than the work of God. God’s nature, His being and His Godhead depend upon His working in the soul. God be praised, God be praised!

When God works in the soul, He loves His work. Where the soul is in which God performs His work, that work is so great that it is nothing but love, and the love is nothing but God. God loves Himself and His nature, His being and His Godhead. In the love in which God loves Himself, He loves all creatures—not as creations,* but as God. In the love in which God loves Himself, He loves all things.  [Eckhart uses only one word, usually translated as ‘creatures’, to mean both sentient beings and insentient things. The outer man with his mind has no more reality than a man made of wood.]

Now I will say something I have never said before: God savors Himself. In the savoring in which God savors Himself, therein He savors all creatures—not as creations, but as God. In the savoring in which God savors Himself, therein He savors all things. And mark my words: all creatures tend toward their ultimate perfection.

Now I beg of you to attend to my words by the eternal truth and by the everlasting truth and by my soul! Yet again I will say something I never said before: God and Godhead are as different as heaven and earth. I say further: the inner and the outer man are as different as heaven and earth; but God is loftier by many thousands of miles. God becomes and unbecomes.4

But to return to what I was saying: God savors Himself in all things. The sun sheds its light on all creatures, and whatever the sun shines on absorbs the sunshine, yet the sun does not lose its brightness. All creatures give up their life in favor of being. All creatures enter my understanding that they may become rational in me.5 I alone prepare all creatures for their return to God. Take care, all of you, what you do!

Now I return to my inner and my outer man. I see the lilies in the field, their brightness, their color, and all their leaves; but I do not see their fragrance. Why? Because the fragrance is in me. But what I say is in me and I speak it forth from me. All creations are savored by my outer man as creations, like wine and bread and meat. But my inner man savors things not as creations, but as God’s gift. But my inmost man savors them not as God’s gift, but as eternity.

I take a bowl of water and put a mirror in it and set it under the disc of the sun. Then the sun sends forth its light-rays both from the disc and from the sun’s depth, and yet suffers no diminution. The reflection of the mirror in the sun is a sun, and yet it is what it is.6 So it is with God. God is in the soul with His nature, with His being and with His Godhead, and yet He is not the soul.7 The reflection of the soul in God is God, and yet she is what she is. God becomes when all creatures say ‘God’—then God comes to be. 8

When I subsisted in the ground, in the bottom, in the river and fount of Godhead, no one asked me where I was going or what I was doing: there was no one to ask me. When I flowed forth, all creatures said, ‘God.’ If anyone asked me, ‘Brother Eckhart, when did you leave your house?’ then I was in there. That is how all creatures speak of God. And why do they not speak of the Godhead? Everything that is in the Godhead is one, and of that there is nothing to be said. God works, the Godhead does no work. There is nothing for it to do, there is no activity in it. It never peeped at any work. God and Godhead are distinguished by working and not-working.

When I return to God, if I do not remain there,9 my breakthrough will be far nobler than my outflowing. I alone bring all creatures out of their reason into
my reason, so that they are one with me. 10 When I enter the ground, the bottom, the river and fount of the Godhead, none will ask me whence I came or where I have been. No one missed me, for there God unbecomes.” 11

Whoever has understood this sermon, good luck to him. If no one had been here I should have had to preach it to this offertory box. There are some poor people who will go back home and say, ‘I shall settle down and eat my bread and serve God.’ By the eternal truth I declare that these people will remain in error, and will never be able to strive for and win what those others achieve who follow God in poverty and exile. Amen.

Notes
3 . This sermon was given on 29 August, the day the Church commemorates the beheading of St. John the Baptist.
4. Got der wirt und entwirt. This refers, as Clark notes, to the difference between God and Godhead. See note 8 and note 1 1 .
5 . They are illumined by the active intellect (Clark).
6 . I.e., a mirror.
7. As Clark notes, Eckhart here clearly shows he is no pantheist.
8. The explanation of the phrase ‘God becomes and unbecomes” (note 4).
9. If I penetrate beyond ‘God’ to the ‘Godhead.’
10 . Cf. note 5 .
11 . The further explanation of ‘God becomes and unbecomes’ (note 4 and note 8 ) .

Meister Eckhart: When God Shows Himself

When God shows Himself (Sermon Sixty Eight)

ELIZABETH IMPLETUM EST TEMPUS PARIENDI ET PEPERIT FILIUM.

(Luke 1:57)

“Elizabeth’s time of pregnancy was completed and she gave birth to a son. John is his name. Then the people said, What wonders shall come of this child, for the hand of God is with him!” One scripture says, “The greatest gift is that we are God’s children” and that He bears His Son in us.1 The soul should give birth to nothing inside herself if she wishes to be the child of God in whom God’s Son shall be born; in her nothing else should be born. God’s chief aim is giving birth. He is never content till He begets His Son in us. And the soul, too, is in no way content until the Son of God is born in her. And from that there springs forth grace. Grace is thereby infused. Grace does not work: its work is its becoming. It flows out of God’s essence and flows into the essence of the soul and not into her powers.

When the time was completed, grace was born.2 When is the completion of time? When time is no more. If anyone has, in time, set his heart on eternity so that in him all temporal things are dead, that is the completion of time.

I once said, ‘He will not always rejoice who rejoices in time.’4 St. Paul says, “Rejoice in God all the time.” He rejoices all the time who rejoices above time and apart from time. One writer says there are three things that so hinder a man that he cannot know God at all: the first is time, the second corporeality, the third multiplicity.5 As long as these three things are in me, God is not in me, nor is He properly at work in me. St. Augustine says it comes from the greed of the soul, because she wants to have and hold so much that she reaches into time and corporeality and multiplicity, thereby losing what she has.6 For as long as you want more and more, God cannot dwell or work in you. These things must always go out if God is to go in, and then you may have them in a higher and better way, namely, that the many are made one in you. Then, the more there is of multiplicity in you, the more there is of unity, for the one is changed into the other.

I once said, ‘Unity unites all multiplicity, but multiplicity does not unite unity.’7 When we are lifted above all things (stucke), and everything within us is raised up, nothing can oppress us. What is beneath me cannot weigh on me. If my attention were fixed on God alone, so that there was nothing above me but God, then nothing whatsoever would bother me, and I should not be easily distressed. St. Augustine says, “Lord, when I turn to thee, all heaviness, sorrow, and distress is taken from me.”8 When we have gotten beyond time and temporal things, then we are free and always happy, and then there is the “completion of time,” and then God’s Son is born in you.9

I once said, ‘In the completion of time, God sent His Son.’10 If anything is born in you except the Son, then you do not have the Holy Ghost, and grace is not at work in you. The origin of the Holy Ghost is the Son. If it were not for the Son there would be no Holy Ghost. The Holy Ghost cannot have his outflowing or his blossoming forth anywhere but from the Son.11 When the Father begets the Son, He gives all that He has of [his] essence and nature. In that giving the Holy Ghost gushes forth. In this way it is God’s intention to give Himself entirely to us. It is like when fire seeks to draw the wood into itself, and to penetrate the wood, finding the wood unlike itself. Therefore it takes time. First it makes it warm, then hot, then it smokes and crackles on account of its unlikeness: and the hotter the wood gets, the more still and quiet it becomes, and the more like the fire, the more peaceful it is, until it becomes all fire. If the fire is to press the wood into itself, all unlikeness must be cast out.

In the truth which is God, if you are intent upon anything but God alone, or if you seek anything but God, whatever your work may be, it is neither yours nor God’s. What you intend to accomplish by the work is the work. That which works in me is my Father, and I am dependent upon Him. It is impossible in nature that there should be two fathers: there must always be one father in nature.

When all other things are finished and complete, then this birth takes place. A thing that fills is everywhere in contact with its boundary and nowhere falls short: it has breadth and length, height and depth. If it had height and no breadth, length or depth, it would not fill. St. Paul says, “Pray that you may be able to comprehend with all the saints what is the breadth, the height, the length and the depth” ( Eph. 3 : 14-18). These three things stand for three kinds of knowledge.12 The first is sensible: the eye sees from afar things outside it. The second is rational, and is much higher. The third denotes a noble power of the soul, which is so high and so noble that it takes hold of God in His own being. This power has nothing in common with anything; it makes anything and everything out of nothing. It knows no yesterday or the day before, or tomorrow and the day after, for in eternity there is neither yesterday nor tomorrow, only a present now. That which was a thousand years ago and that which will occur in a thousand years is present there, and so is what is beyond the ocean. This power seizes God in His robing room.13 One scripture says, “In Him, by Him, through Him.”14 “In Him” means in the Father, “by Him” means in the Son, “through Him” means in the Holy Ghost. St. Augustine says something that sounds quite different from this but is very similar: ‘There is no truth but it contains in itself all truth.”15 This power grasps all things in truth. Nothing is hidden from this power. . . .

“What wonders shall come of this child?” Speaking not long ago in opposition to certain people who are very likely here as well, I said, “There is nothing covered that shall not be revealed .” (Matt. 10:26) “Nothings” shall be cast aside and so covered up that they will not be thought of again.  We should have no knowledge of “nothings” and should have naught in common with “nothings.” All creatures are pure nothing.18 That which is neither here nor there and is a forgetting of all creatures, embraces the fullness (pleroma – πλήρωμα) of all being.

I said then that nothing within us should be hidden: we should reveal it all to God and give it all to Him. Whatever state in which we find ourselves, whether in strength or in weakness, in joy or in sorrow, whatever we find ourselves attached to, we must abandon. In truth, if we reveal all to Him, He in return will reveal to us all that He has. In truth He will conceal absolutely nothing of all that He can perform—neither wisdom nor truth nor mystery nor divinity nor anything else. This is in truth as true as that God lives, provided we reveal ourselves. But if we do not reveal ourselves, then it is no wonder if He reveals naught to us, for it must be on equal terms—we to Him as He to us.

It is lamentable how some people think themselves very lofty and quite one with God and yet have not abandoned self, and cling to such petty things in joy and sorrow. They are a long way from where they imagine themselves to be. They are full of notions and wants. I once said, ‘If a man seeks nothings, to whom should he complain if he finds nothing?’19 He has found what he was seeking. Whoever seeks or aims at something is seeking and aiming at nothing, and he who prays for something will get nothing. But he who seeks naught and aims at naught but God alone, to him God will reveal and give all things He has concealed in His divine heart, so that it becomes his own just as it is God’s own, neither less nor more, provided his aim is God alone, without means. (ane mite – see 21)

If a sick man does not relish food and wine, is that surprising? For he does not get the true taste of the wine or the food. The tongue has a coating and a cover with which it tastes, and that is bitter through the disorder of the disease. It never reached the place where it could be properly savored; it seems bitter to the sick man, and he is right, because it must be bitter on account of the coating that intervenes. Unless this hindrance is removed, it cannot taste according to its proper flavor. As long as that which intervenes has not been removed in us, we will never get the proper flavor of God, and our life will often be harsh and bitter.20

I once said, ‘The virgins follow the lamb, wherever he goes, not lagging behind.’21 Some of these are virgins and some are not virgins, though they think they are. Those who are true virgins follow the lamb wherever he goes, in joy and sorrow. Some follow the lamb as long as he goes in sweetness and ease: but as soon as the going leads to sorrow and discomfort and suffering, they turn back and cease to follow him. Assuredly, they are not virgins, whatever they seem to be. Some say, ‘Well now, Lord, I can well come to this in honor, riches, and comfort.’ All right, if the lamb has lived that way and has led you that way, I wish you well in following in his footsteps. But the maidens scramble after the lamb through narrow places and broad, wherever he scrambles.

“When the time was fulfilled, grace was born. ” May all things be fulfilled in us so that God’s grace may be born in us, so help us God. Amen.

Notes
1. Cf. 1 John 3 : 1 . This is the text of Sermon 7 (q.v. ) .
2. John is derived from the Hebrew name יוֹחָנָן (Yochanan), which means “YAHWEH is gracious”
4. Cf. Sermon 27 , on the text referred to.
5. Cf. Sermon 57:
“If the soul is to know God, she must not regard anything in time, for as long as the soul is regarding time and place or any such idea, she can never know God. A master says, if the soul is to know God, she must have nothing in common with anything. He who knows God knows that all creatures are nothing.”
6 . Cf. Confessions 10.41 ( Q ) .
7 . “Multiplicity does not unite unity.” Of course, there is no need to unite what is already one, so this may be Eckhart’s way of pointing out the absurdity of placing one’s faith in religious rites and acts of charity as a way of attaining oneness.
8. Cf. Confessions 4.15 (Clark).
9. Change of pronoun as in the original.
10. Cf. Sermon 29.
11 . In the Pistis Sophia, Mind and Truth are aeons; united as Mind-and-Truth they begat the aeons Christ and the Holy Ghost, also written as a union:
“Mind-and-Truth emanated Christ-and-Holy Spirit for the enforming and elimination of the abortion., and the relief and appeasing of the complaints of Wisdom. Thus with Christ-and-Holy Spirit there are thirty aeons.” (Hippolytus, quoted in Fragments of a Faith Forgotten, p. 341) Perhaps Eckhart had read Hippolytus.
12. Cf. St. Augustine, De Genesi ad litteram 1 2.34 ( Q ).
13. “Thirdly, he must take God not as being good or just, but he must apprehend Him in the pure and naked substance where He is nakedly apprehending Himself. For goodness and justice are God’s garment which covers Him. Therefore, strip God of all His clothing—seize Him naked in his robing room, where He is uncovered and bare in Himself. Then you will abide in Him.” (Sermon 63)
14. Cf. Rom. 11 : 36.
15. A quotation hard to identify. Quint, following Skutella, compares De Iibera arbitrio 1.2 . 12; Clark thinks of Confessions 10.24, last sentence.
18. Cf. Nos. 7 and 13a. A fuller formulation of this was condemned in the bull of 1329.
19. Cf. Sermon 40.
20. Cf. Sermon 53.
21. Cf. Sermon 24a: ‘not lagging behind’ here freely renders ane mite: ‘without means’ or ‘without anything intervening.’ For the previous use of ane mite, “provided his aim is God alone, without means,” this could simply mean that God should be sought directly and not through sacraments.

Paul’s Prayer for the Ephesians (3:14)
“. . . for reason of this I bow my knees to the Father . . . for Christ to dwell in your hearts through faith . . . so that you may be fully able, with all the saints, to comprehend what is the breadth and length and height and depth, and to know the love of Christ surpassing knowledge, so that you may be filled unto all the fullness of God.” (Berean Literal)

Walshe, Maurice O’C. (2009). The Complete Mystical Works of Meister Eckhart. New York: The Crossroad Publishing Company. (pdf)