This is the third book in David Hawkins’ Power vs. Force trilogy. His first book in the trilogy is Power vs. Force: The Hidden Determinants of Human Behavior (1994) and the second book is The Eye of the I: From Which Nothing is Hidden. I have highlighted the first two books in prior weeks and though there is a lot of repetitive material, I highly recommend reading the third book I: Reality and Subjectivity. Reading this trilogy is not an exercise in accumulating more knowledge, rather it is a practice in advancing one’s level of consciousness. Just the mere experience of reading Hawkins’ work can shift you at an emotional level and raise your consciousness. I spent the last three months reading this whole trilogy. I would spend on average 30-60 minutes a day just letting his words wash over me. When you sit down with these dense books, it is best to read them slowly and be patient with your comprehension of the material. Insights will come to you that you have never thought before- I guarantee it. It is a spiritual experience. Personally, I see it as a form of meditation and consciousness building.
I am not going to go into great detail about the content of this third book, because the experience of reading it for yourself is going to be transformative for you. I however did want to share a fair amount of passages from the book which I found to meaningful.
“There was the ability to perceive the reality that underlay personalities and that the origin of emotional sickness lay in people’s belief that they were their personalities” (xx)
“The Presence is silent and conveys a state of peace that is the space which and by which All Is and has its existence and unfolds. It is infinitely gentle and yet like a rock. With it, all fear disappears. Spiritual joy occurs on a quiet level of inexplicable ecstasy. The experience of time stops; there is no apprehension or regret, no pain or anticipation. The source of joy is unending and ever present. With no beginning or ending, there is no loss or grief or desire. Nothing needs to be done as everything is already perfect and complete.” (xxv)
“People wonder ‘How does one reach this state of awareness’, but few follow the steps because they are so simple. First, the desire to reach the state was intense. Then began the discipline to act with constant and universal forgiveness and gentleness, without exception. One has to be compassionate towards everything, including one’s own self and thoughts. Next came a willingness to hold desires in abeyance and surrender personal will at every moment. As each thought, feeling, desire or deed was surrendered to God, the mind became increasingly silent. At first, it released whole stories and paragraphs, then ideas and concepts. As one lets go of wanting to own these thoughts, they no longer reach such elaboration and begin to fragment while only half formed. Finally it was possible to surrender the energy behind the very process of thinking itself before it even became thought” (xxvi)
“There is also the path to sudden enlightenment, which may occur in a seemingly spontaneous manner or as a result of meditation or some spiritual practice, or merely by being in the presence of an enlightened teacher. Great leaps in consciousness result from surrendering oneself to God at great depth. This is seen in our society in people who have hit rock bottom. Willfulness/pride surrenders and transformation occurs. From the pits of hell, paradoxically, heaven is close by… Thus many levels of consciousness can be transcended. These are often preceded by long periods of inner agony.” (19)
“People hate me” stems from one’s own inner hatreds. ‘People don’t care about me’ stems from one’s narcissistic absorption with one’s happiness and gain instead of that of others. “I don’t get enough love” stems from not giving love to others. “People are rude to me” stems from lack of cordiality to others. “People are jealous of me” arises from inner jealousy of others. Thus, if we take responsibility for being the author of our world, we come close to its source where we can correct it. By being loving toward others, we discover that we are surrounded by love and lovingness. When we unreservedly support life without expecting gain, life supports us in return. When we abandon gain as motive, life responds with unexpected generosity. When we perceive in this way, the miraculous begins to appear in the life of ever spiritual aspirant. Harmony manifests as the unexpected discovery, the fortuitous coincidence and the lucky break, and finally the realization occurs that these are the ripples coming back to oneself from the seat of consciousness” (22)
“In reality, nothing thoughts say about oneself or others have any reality. All statements are fallacious and represent programming and positionalities. There are also positive statements about one’s worth, merit, or value that are equally based on fiction. The true self is invisible and has no characteristics by which it can be judged.” (25)
“Goal fulfillment is self-rewarding if the goal of the aspirant is one of direction. Then a life dedicated to God is endlessly self fulfilling, whereas, in contrast, a life devoted to gain is full of pitfalls and suffering” (26)
“It is necessary to examine the nature of an attachment. It is based on a belief and a desire. The belief is that a mental content will bring happiness and solve problems; therefore, the attachment is to the implied promise that it is the thinking itself that is the road to happiness (success, wealth, love, etc). To let go of the thinking therefore seems frightening because it is also seen as the main tool of survival; plus, it is ‘me’. As ‘me’, it is viewed as unique, personal and precious, and it constitutes the main data base of identification of ‘who I am’. The fear of the loss of self- identity brings up resistance. As we get closer to the discovery of the source of the ego’s tenacity, we make the amazing critical discovery that we are enamored with our self. Even if thoughts are loaded with pain and failure and have been a disaster and source of suffering, we still cling to them because they are who I am, resulting in love/hate relationship with them. To ensure its survival, the self also learned how to juice satisfaction and energy from the negative emotional states. It thrives on injustice, martyrdom, failure and guilt. The ego secretly loves and clings to the position of victimhood and extracts a distorted pleasure and grim justification from pain and suffering. This can be seen in many cases as an addiction and a lifestyle. All along we have been in love with our thoughts and we cherish them. We defend them and make excuses for them. We are jealous of our beliefs. We prize them and alternately despise and punish ourselves with guilt and self hatred. Altogether, it is infatuation. The self-image gets glamorized because it is the stage upon which the drama of our life parades. To let go of love brings up fear of loss. To the self, all love objects are seen as a source of happiness. The next core problem is letting go of emotional love- not because of the love itself, but because of the attachment to that which is loved. We think that the loss of a love object brings grief, but actually, the grief is about the loss of the attachment itself, which is due to viewing the object of love as the source of happiness. Grief is due to the illusion that one has lost a source of happiness, and that the source of happiness is ‘out there’. If one looks at the feeling of happiness, it becomes clear that it is actually located within, although the trigger may appear to come from outside oneself; the sensation, however, is totally an inner feeling of pleasure. The source of happiness is therefore actually within and is released under favorable circumstances when the mind experiences a desired outcome. By inner examination, one will discover that the event merely triggers an inner innate capacity. With the discovery that the source of happiness is actually within one’s inner self and therefore cannot be lost, there is a reduction of fear. Viewed from reality, thoughts are actually an ‘out there’. Although it may sound amazing, they can totally be dispensed with because they interfere with the achievement of true happiness” (40-41)
Some Axiomatic Positionalities of the Ego
Phenomena are either good or bad, right or wrong, just or unjust, fair or unfair.
The ‘bad’ deserve to be punished and the ‘good’ rewarded.
Things happen by accident or else they are the fault of somebody else.
The mind is capable of comprehending and recognizing truth from falsehood.
The world causes and deternines one’s experiences.
Life is unfair because the innocent suffer while the wicked go unpunished.
People can be different than they are.
It is critical and necessary to be right.
It is critical and necessary to win.
Wrongs must be righted.
Righteousness must prevail.
Perceptions represent reality (45)
“Surrender is a constant process of not resisting or clinging to the moment but instead, continuously turning it over to God. The attention is thus focused on the process of letting go and not on the content of ‘what’ is being surrendered.” (48)
“The Source of joy of spiritual endeavor stems from the work itself and is not dependent on outcomes or the achievement of goals.The replacement of resentment with peaceful acceptance is its own reward. There is a progressive alteration in one’s view of self and others. When this happens, one’s life story can then be re-contextualized from a more compassionate understanding” (53).
“The ‘politically correct’ activists seem to precipitate an endless series of social conflicts and strife. What is the core of the problem? They are elitist and calibrate at 180, the level of pride and vanity of egotism. The error is again one of ignoring context. Although supposedly egalitarian, they paradoxically adopt superior attitudes and pose as high moral ground. They attempt to gain power and control over others by romanticized idealism.” (62)
“What is the best attitude to view society? One of compassionate benevolence. The average person’s psyche is overwhelmed by layers of programmed belief systems of which they are unaware. Out of naivete and the belief in the principle of causality, the supposed causes and their solutions are sough ‘out there'” (81)
“It is actually more exciting because one learns to live on the crest of the current moment instead of on the back of the wave, which is the past, or on the front of the wave, which is the future. There is greater freedom from living on the exciting knife edge of the moment than being a prisoner of the past or having expectations of the future. If the goal of life is to the very best one can do at each unfolding moment of existence, then, through spiritual work, one has already escaped the primary cause of suffering. In the stop frame of the radical present, there is no life story to react to or edit.” (94)
“Compassion and forgiveness do not mean approval” (113)
“We that trying to overcome the ego without really understanding it brings up guilt, self-condemnation and other negative feelings, which is one of the main reasons why many people are reluctant to become involved in spiritual work. Because of this, people are afraid to be honest with themselves and tend to project the downside of the ego onto others or even onto God” (113)
“Humility and surrender at great depth, as well as prayer, can shorten the process. The seeming duration of time is because one is looking for a result. Even when the ego’s energies have been disconnected, its momentum seems to need to run out. For instance, when a giant ship, such as a great tanker, stops its engine, it often continues for several miles farther before it finally comes to stop.” (120)
“What characteristics facilitate comprehension and transformation? Dedication, devotion, faith, prayer, surrender and inspiration. When the barriers are relinquished, Truth reveals itself spontaneously” (135)
“What does the Self feel like? It is central, solid, profound, still, immutable, nonlocal, diffuse, all encompassing, peaceful, tranquil, comfortable, secure, emotionless, joy, infinite lovingness, protection, closeness, safety, complete fulfillment and ultrafamiliar” (138)
“How does one then live in the world? One participates but is not involved in or attached to it. One can observe without being judgmental. Detachment would require withdrawal from the world, whereas nonattachment allows participation as there is no stake in outcomes. The game is entertaining, but which side ‘wins’ is of no importance.” (146)
“By analogy, fear arises from perception, and its concomitant is a release of adrenaline. Discovering where adrenaline arises from in the body does not explain fear because adrenaline is merely a consequence and a concomitant, not the cause, which has already occurred in the consciousness field of perception. It would be naive to assume that to discover where joy is experienced by the brain is the cause of that joy. The brain and its physiology exist within the world of form, and spiritual states originate within the nonlinear reality of nonform.” (148)
“True spiritual authority is rooted in Truth and thus has no need or desire to be authoritarian. It has no argument nor does it have a desire or a need for acceptance. It would be a misuse of spiritual power to try to use it to control the minds of people. Authoritarianism is intrinsically insecure and therefore has to insist on agreement with its belief system; it is the antithesis of freedom” (160)
“To successfully transcend the seeming opposites, it is only necessary to see that what appear to be two different or opposing concepts are actually just gradations of possibilities that change quality as they progress along a single base line of perception” (169)
“How did a good God create a world that includes evil?’ The answer, of course, is that He did not. The seeming opposites exist in the mind of man as perceptions and positionalities.” (173)
“Detachment from positionalities, and especially the positionalities occasioned by labeling, leads to serenity, freedom and security. Greater serenity arises from relating to the context of life, rather than to the content which is primarily a game board of interacting egos. The broader style of relating to life leads to greater compassion and emancipation from being at the effect of the world” (179).
“The human psyche becomes attached to qualifying and rating everything on arbitrary social scales of desirability, appeal or value. Whole lives can become devoted to pursuing some mystique in which subtle distinctions become inflated and sought after for their social symbolism. This can lead to an endless seeking of status, possessions, wealth and symbols of endless seeking of status, possessions, wealth, and symbols of distinctions, as well as the need to be right about everything” (187).
“To undo the endless sequences of wanting and craving, it is useful to dissemble them by doing an exercise called “and then what?” I want (a better job, more money, better car, college degree or whatever), followed by the question, “and then what?” It will be found that the answer is always the final belief that “and then I will be happy”. (190)
“There is a great joy in the realization that one does not actually need anything at all to be happy, not even external stimuli, such as television, music, conversation, or the presence of other people or activities” (191)
“The common element of most fears is that they are based on the illusion that happiness is dependent on externals and therefore vulnerable. To overcome the illusion of vulnerability brings great relief and the correction of being run by fear so that life becomes benign and filled with satisfaction and an easy-going, confident attitude instead of constant guardedness. Cessation of fear is the result of learning that the source of happiness and joy is from within. It stems from recognizing that its source of joy is one’s own existence, which is continuous and not dependent on externals. This results from surrendering expectations and demands on one’s self, the world and others. The thought ‘I can only be happy if I win or get what I want’ is a guarantee of worry, anxiety and unhappiness” (200)
“Thus, poverty is not basically a financial condition but is instead a concomitant and consequence of a specific level of consciousness that cannot be cured by financial assistance. More often, financial aid worsens the poverty as it gives a stimulus to the already excessive birth rate which then brings even further poverty” (206)
“Healthy self interest includes concern for the welfare of others, whereas selfishness disregards others. Self-interest is not destructive to others and is therefore integrous and increases self-esteem. Egotism is separatist and seeks gain at a cost to others, leading to a loss of inner self-esteem. It is therefore vulnerable, non-integrous, and an illusory self-inflation that leads to loss of self-respect” (234)
“The attachment to love is really the trap and the barrier to enlightenment. In Reality, love is freedom, but attachment to love is a limitation” (281)
“This illustrates the phenomenon of entrainment which was described in Power vs. Force. Clinically, this phenomenon is well-known in twelve-step recovery groups, such as Alcoholics Anonymous, in which the aspirant is advised to “just keep going to meetings and you will get it by osmosis.” Exposure to the group’s aura (at 540) results in the miracle of recovery. It takes a very powerful energy field to overcome the very strong entrapment of addiction. As long as the sober person stays within the protection of the field, sobriety continues, but relapse occurs if they leave unless their own calibrated level of consciousness has advanced to the necessary level of 540.” (306)
“The ego’s addiction and survival are based on the secret pleasure of negativity, which cannot be abandoned until it is first recognized, identified and owned without shame or guilt” (311).
“The ego’s focus is narrow and constricted by intention, which is therefore selective. It constantly seeks ‘problems’. To the ego, everything can be seen as a problem. As a consequence, the ego’s evaluation of situations is often prone to very serious error and miscalculation” (318)
“The ego is potentially deadly and would rather see you dead than admit it is wrong” (319)
“While the world may have the expectation that the life of a spiritually committed person should be holy and tranquil, quite often the opposite may occur. The karma is activated and brought up into awareness. Major changes may occur in the aspirant’s life and relationships. For some years, life may appear to be tumultuous as profound inner changes take place. These may involve lifestyle, vocation, relationships, and possessions, all of which may rapidly come and go. Change in geographic location is common. Friends and family in the world may think the devotee has gone mad, left reality and gone overboard” (337)
“Enlightenment means that the former personal identity and all that had been believe about it have been erased, removed, transcended, dissolved and displaced. The particular has been replaced by universal, qualities have been replaced by essence, the linear has been replaced by the nonlinear, and the discrete has been replaced by the unlimited” (346)
“Man thinks, but thinking is a two edged sword. The bird flies about, enjoying its life and does not need to study ornithology or even know that it is a bird. It doesn’t need to understand or know anything because it just is.
“Any approach will reveal that attachments are the core problem to be overcome through relinquishment. The problem is not money, or sex or pleasure but the attachment to them, plus the illusion that the source of happiness is external, which brings up fear of loss.” (349)
“Attachment is a very peculiar quality of the ego. It can be totally undone in all its pervasive and multitudinous forms of clinging by simply letting go of one’s faith in it or belief in its value as a reality. This one giant step is a confrontation to being unaware of one’s attachments. The attachment to ‘self’ or ‘me’ or ‘I’ is a basic trap. The mind is attached to the very process of attachment itself as a survival tool.” (350-351)
“Humor is a means of detachment or re-contextualizing the events of life. It is a way of being light hearted and wearing the world like a loose garment. It leads to compassion for the totality of human life and reveals the option that one can play at life without getting involved in it as though it were an exhausting life-and-death struggle. Humor is inclusive of life and is a level of compassion. Indifference, in contrast, is exclusive of life. Humor allows for participation; indifference leads to nonparticipation. Humor enjoys while indifference yields flatness and ennui” (354-355)
“One has to discern the difference between ‘rights’ and ‘privileges’. All so-called rights are merely privileges that are granted by societal agreement. To understand that concept spells the difference between gratitude and arrogance. The illusion of rights is an ego inflation which can lead to a narcissistic positionality of entitlement, with its hostile, demanding, unappreciative, and paranoid attitudes. One cannot acquire rights by oneself; they are an earned gift from free society.” (377)
“The way to truth is via radical honesty” (383)
“The rebirth of the eog/self/I occurs again every morning upon awakening. With observation, one can see that awareness returns at first as merely the return of conscious awareness. As the identifications slowly reappear, one becomes aware of location, but the awakening mind doesn’t even know what day it is. Then it slowly again identifies with the world, place, time and name and all the past identifications return from memory.” (385-386)
“It is useful to pretend that one has no memory” (386)
“Nonattachment does not mean passivity or nonaction; thus, one can take a stance in the world to defend innocence as a commitment to the integrity of truth. As we saw prior to World War II, the passivity and naivety of Neville Chamberlin invited Nazi aggression to pursue the rabbit. In mountain country, everyone knows that to run from the mountain lion invites its attack. If life is sacred, then to defend life is aligned with the will of God, and it is not intrinsically an act of aggression” (396)
“The inner ‘high’ of righteous indignation, being right or hating enemies turns out to be disappointing in hollow illusions of victory. The mature spiritual aspirant is one who has explored the ego’s options and false promises of happiness. The ego’s final song, after examination, is represented by a famous singer’s poignant song, “Is This All There Is?” (397)