Chapter 30 The Experience of Reality

Upon the solemn threshold of the Temple at Delphi was found a sacred inscription carved in living stone which read as follows, "Nosce te ipsum." "Know yourself and you will know the universe and the Gods."

The transcendental science of meditation has as its fundamental cornerstone this sacred lemma of the Hierophants of Ancient Greece.

If we truly and sincerely want to establish the basis for right meditation, it is necessary to comprehend ourselves in all levels of the mind.

Establishing the correct basis for meditation means to be free of ambition, egotism or selfishness, fear, hatred, greed for psychic powers, desire for results, etc.

It is crystal clear and beyond all doubt that after establishing the fundamental cornerstone of meditation, the mind remains quiet and in profound and transcendent silence.

From the strictly logical point of view, it proves to be absurd to want to experience reality while lacking self-knowledge. 

It is urgent to integrally comprehend in all regions of the mind each desire, memory, psychological defect, etc.

It is crystal clear that during the practice of meditation the sinister procession of all the psychological defects that characterise us passes by on the screen of the mind; all our joys and sorrows, countless memories, various impulses that come from the outer world and the inner world, all kinds of desires and passions, old resentments, hatreds, etc.

The one who truly wants to establish in one's mind the fundamental cornerstone of meditation must pay full attention to the positive and negative values contained in one's understanding and completely comprehend them, not merely on the intellectual level but also in all the subconscious, infraconscious, and unconscious regions of the mind. We must never forget that the mind has many levels.

The in-depth study of all these values signifies, in fact, self-knowledge.

Any movie on the screen of the mind has a beginning and an end. When the parade of images, desires, passions, ambitions, memories, etc. ends, then the mind becomes still and in profound silence, void of all kinds of thoughts.

Modern day students of psychology need to experience the illuminating void. The eruption of the void within our own minds allows us to live, to feel and to experience an element that transforms. That element is reality.

Let us distinguish between a quiet mind and a mind that has been quieted by force.

Let us distinguish between a silent mind and a mind that has been forcibly silenced.

In the light of logical deduction we must comprehend that when the mind is forcefully stilled, deep down and in other levels it is not quiet and struggles free itself.

From the analytical point of view, we have to understand that when the mind is silenced by force, deep down it is not quiet; it screams and despairs terribly.

The true stillness and natural and spontaneous silence of the mind comes to us as a grace, as a good fortune, when on the wonderful screen of the intellect the inner film of our existence comes to an end.

Only when the mind is naturally and spontaneously quiet, only when the mind is in delicious silence does the eruption of the illuminating void take place.

The void is not easily explained. It is not definable or describable; any concept we might express about it would miss the point.

The void cannot be described or expressed in words. This is because human language is created primarily to designate existent things, thoughts, and feelings; it is not adequate to express, clearly and specially, non-existent things, phenomena, and feelings.

Attempting to discuss the void within the limitations of a language confined by the patterns of existence is, beyond all doubt, foolish and absolutely mistaken.

"The void is non-existence, and existence is not the void. Form does not differ from the void, and the void does not differ from form. Form is the void, and the void is form. It is owing to the void that things can exist."

The void and existence are complementary to each other and not in opposition to each other. The void and existence include and embrace each other, rather than exclude or negate.

When ordinary sentient beings see an object, they see only its existent aspect, not its void, aspect.

However, an enlightened Being can simultaneously see both the existent aspect and the void aspect of anything.

The void is simply a term denoting the non-substantial and non-personal nature of all beings, and a pointer indicating the state of absolute non-attachment and freedom.

School teachers and college and university professors should make an in-depth study of our revolutionary psychology and then teach their students the path that leads to the experience of reality.

It is possible to arrive at the experience of reality only when thinking has stopped.

The eruption of the void allows us to experience the Clear Light of pure reality.

The knowledge contained in the reality of the void - without attribute or colour, the void nature - is the true reality, universal compassion.

Your intelligence, the true nature of which is the void, should not be regarded as the void of nothingness, but rather as intelligence itself, unfettered, brilliant, universal, and happy; it is the consciousness, the Buddha who is universally wise.

Your own void consciousness and your brilliant and joyful intelligence are inseparable. Their union is the Dharma-kaya: the state of perfect illumination.

Your own shining consciousness, void in nature and inseparable from the great body of slender, is not born and does not die; it is the immutable light Buddha Amitabha.

This knowledge is sufficient. To recognise the void of your own intelligence as the state of Buddhahood itself, and to consider it as your own consciousness, is to carry on the divine spirit of Buddha.

Keep your intellect undistracted during meditation, forget that you are in meditation, do not think that you are meditating, because when one thinks that one is meditating, this thought is enough to disturb the meditation. Your mind must remain in the void in order to experience reality. 

Samael Aun Weor

Chapter 30 The Experience of Reality, Fundamental Education