THE MOST DIRECT AND RAPID MEANS TO ETERNAL BLISS [5th ed.] 0979726794, 9780979726798

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Most Rapid and Direct - Introduction

http://www.albigen.com/uarelove/most_rapid/introduction.aspx

t able of cont ent s

Th e M ost Ra pid a n d D ir e ct M e a n s t o Et e r n a l Bliss Form er t it le: THE I MPOSTOR

I N TROD UCTI ON a n d H OW TO READ TH I S BOOK 1.

For t housands of years hum ans have been st uck in t he sam e pool of inward unsolved problem s.

2.

Thousands of years ago hum ans had t he problem s of suffering, sorrow, anger, fear, violence, conning, cheat ing, lying, deat h, et c.

3.

Today hum ans have t he problem s of suffering, sorrow, anger, fear, violence, conning, cheat ing, lying, deat h, et c.

4.

All of t hose problem s have a single cause.

5.

I n t his book t he cause of t he lack of progress and t he solut ion t hat act ually works is revealed.

6.

There is a secret , a m issing link, a vicious circle, t hat is keeping hum ans st uck in t he sam e pool of unsolved problem s.

7.

That secret , t hat m issing link, t hat vicious circle is revealed in t his book.

8.

How t o break free of t hat ancient hum an t rap is also revealed in t his book.

9.

The solut ions t aught in t he past have failed.

10.

Not even one in a m illion hum ans have been freed from all suffering and been est ablished in absolut ely perfect infinit e- et ernal- awareness- love- bliss by t he solut ions t hat have been t aught t o hum anit y in t he past .

11.

I t is possible t o be free of all sorrow and suffering and t o experience absolut ely perfect infinit e et ernal j oy here and now in t his lifet im e.

Most Rapid and Direct - Introduction

http://www.albigen.com/uarelove/most_rapid/introduction.aspx

12.

I t is possible for all hum ans, not j ust a few hum ans.

13.

There is a rapid m eans t o infinit e bliss.

14.

That rapid m eans is t aught in t his book.

15.

The st rat egies t he ego uses t o avoid liberat ion and how t o end t hose st rat egies are also revealed in t his book.

16.

What ever spirit ual pat h you are on, t his book will be a great help.

17.

The problem of t he ego dist ort ing, dist ract ing and keeping t he at t ent ion direct ed out ward, is a problem shared by all hum ans, what ever pat h t hey are on.

18.

The ego’s t ricks have seldom been looked at in spirit ual lit erat ure.

19.

The ego’s t ricks are revealed in t his book.

20.

How t o put an end t o t he ego’s t ricks is also t aught in t his book, m aking t his book a unique and im m ensely valuable cont ribut ion.

21.

This book will be a great help t o all hum ans, including t hose who are not on a spirit ual pat h, because t he m ost rapid m eans t o end suffering and sorrow and t o live in awareness love bliss, is of benefit t o all.

H OW TO READ TH I S BOOK 22.

When hum ans are t aught t o read in school, t hey are t aught t o accum ulat e inform at ion and st ore it in m em ory in order t o be able t o pass a t est or exam .

23.

I f t his sam e approach t o reading is used when reading an aut hent ic spirit ual t eaching, t he hum an will m iss what is being conveyed.

24.

A com plet ely different approach t o reading is needed for spirit ual reading.

Most Rapid and Direct - Introduction

http://www.albigen.com/uarelove/most_rapid/introduction.aspx

25.

The purpose of an aut hent ic spirit ual t eaching is t o awaken an experience.

26.

The purpose of an aut hent ic spirit ual t eaching is t o awaken insight .

27.

To awaken insight , read very slowly.

28.

St ay wit h one sent ence for a very long t im e before proceeding t o t he next sent ence.

29.

Do not t hink about what is being read.

30.

Thinking is t he t ool of t he ego.

31.

Thinking will lead away from insight .

32.

Do not let t he ego’s argum ent s prevent you from seeing what is being t aught .

33.

Do not allow t he ego t o dist ort what is being t aught .

34.

Do not allow t he ego t o add t o what is being t aught , for t hat t oo is a m et hod t he ego uses t o dist ort .

35.

This book is a st ep- by- st ep inst ruct ion m anual.

36.

This book is not for t he purpose of int ellect ual ent ert ainm ent .

37.

For hum an consciousness t o be t ransform ed, som et hing new m ust be int roduced.

38.

This book int roduces som et hing new int o hum an consciousness.

39.

I nfinit e Love- Bliss is available in t his lifet im e.

40.

Read each chapt er very slowly t hree t im es before proceeding t o t he next chapt er.

Read t his int roduct ion slowly t hree t im es before reading Chapt er One.

Ch a pt e r 1 - TH E I M POSTOR 1.

These are t he definit ions of t he words " t hought " , " ego" and " Self" t hat will be used in t his book:

2.

THOUGHT: t hought s are t he words of your language in your m ind.

3.

I f your nat ive language is English and you writ e in English and speak English, t hose sam e English words in your m ind are t hought s.

4.

Som e people m ay speak, writ e and t hink in m ore t han one language.

5.

EGO: ego is t he t hought I .

6.

The ego is t he I - t hought .

7.

“ I am happy” , “ I am sad” , “ I did t his” , “ I did t hat ” . There are so m any sent ences t hat are t hought of wit h t he word I in t hem . That t hought “ I ” in each of t hose sent ences is t he ego.

8.

The ego is t he idea of a separat e, individual ident it y.

9.

The ego ident ifies wit h t he body and wit h t hought , and calls t he body and t hought “ I ” .

10.

The ego is t hought .

11.

The ego is t hinking.

12.

SELF: t he Self is infinit e- et ernal- awareness- love- bliss. Those are five words point ing t owards one awareness. Awareness- love- bliss are not t hree, t hey are one.

13.

The Self is t he background of awareness.

14.

Because alm ost all hum ans are in t he habit of looking out ward t owards t hought s, t he body, t he world, people, places, t hings, et c., it appears as t hough t he

background of awareness ( t he Self) wakes up in t he m orning and goes t o sleep at night . 15.

I f one t urns t he at t ent ion t owards t he background of awareness, event ually it will be discovered t hat t he background of awareness is cont inuous and unbroken.

16.

Because alm ost all hum ans are in t he habit of looking out ward t owards t hought s, t he body, t he world, people, places, t hings, et c., it appears as t hough t he background of awareness is lim it ed.

17.

I f t he at t ent ion is t urned t owards t hat awareness t hat wakes up in t he m orning, inst ead of t owards people, places, t hings, t hought s, et c., event ually it will be discovered t hat t hat awareness is infinit e- et ernal- awareness- love- bliss.

18.

The background of awareness t hat wakes up in t he m orning is t here during all t he waking hours unt il one goes t o sleep at night .

19.

Thought s com e and go, but t he background of awareness t hat is aware of t he t hought s is t here during all t he waking hours and does not com e and go.

20.

The background of awareness is t he t rue Self.

21.

Before you learned t he language t hat you now t hink in, t he background of awareness was t here.

22.

Then you learned t he word “ I ” in your language.

23.

Your body was given a nam e, and when people saw t hat body t hey said “ There goes John, ( or Mike, or Jane, or Julie, or Kum ar or Radha) or what ever nam e t hat t hey gave your body.

24.

Thus t he idea “ I am John, I am t his body” arose.

25.

You exist ed as t he background of awareness before t hat I t hought arose.

26.

The t hought calling it s “ self” “ I ” is an im post er “ self” .

27.

The background of awareness is t he t rue Self.

28.

The fact t hat you exist ed before you learned t he words

t hat lat er becam e your t hought s helps t o reveal t he difference bet ween your t rue Self and t he im post er. 29.

Because you exist ed as t he background of awareness before you learned t he language t hat produced t he t hought s you now t hink in, you can easily see t hat t he I t hought is an im post er.

30.

All t hought s are opposed t o your real nat ure.

31.

You know t hat t hought s are not part of your t rue nat ure because you had t o learn t hem .

32.

That is why you cannot speak, writ e and t hink fluent ly in languages, because you have not learned, or brought in t hose languages from t he out side.

33.

You can observe t hat sam e process in an infant .

34.

You can see t hat an infant is aware before it learns any language.

35.

You can observe t he child growing older and learning a language.

36.

You can observe when t he child learns t he word I and when t he child begins t o say t he word “ I ” .

37.

Being able t o see how t he im post er arose in you and how t he im post er arises in every hum an infant and child are very im port ant t ools.

38.

The reason t hey are very im port ant t ools is because you do not have t o rely t ot ally upon t hose who have ended t he im post er and who have awakened from t he hum an dream t o t ell you t hat t he ego is som et hing acquired and not nat ural and is an im post er.

39.

You can observe t his for yourself.

40.

Thought is som et hing foreign, alien t o t he t rue Self.

41.

Thought pret ends t o be t he Self.

42.

Thought is not t he Self.

43.

Thought is an im post er.

44.

Thought believes t hat it is a real ent it y and t hat it is a real self.

45.

Thought is not a real ent it y and t hought is not a self.

46.

Living from t hought inst ead of living from Awareness is t he cause of all hum an suffering.

47.

The im post er is t he cause of all hum an problem s, sorrow and suffering.

48.

The background of awareness is t he t rue Self.

49.

The awareness t hat wakes up in t he m orning is t he t rue Self.

50.

The awareness t hat is looking t hrough your eyes now is t he t rue Self.

51.

As an exam ple for clarificat ion, you could view t hinking and m em ory as som et hing like a com put er program .

52.

Wit hin t hat com put er program is a virus.

53.

The virus is called t he “ I t hought ” .

54.

The virus cont rols t he program . The I t hought cont rols all t hinking.

55.

The virus pret ends t o be your self. The I t hought pret ends t o be your self.

56.

The virus creat es t rem endous sorrow and suffering. The I t hought creat es t rem endous sorrow and suffering.

57.

None of t he sorrow or suffering is needed.

58.

What is needed is t o delet e t he virus t hat pret ends t o be “ I ” . What is needed is t o delet e t he im post er self.

59.

When one at t em pt s t o delet e t he virus, t he virus sends out m any t hought s st at ing t hat delet ing t he virus is not a good idea.

60.

The virus has m any st rat egies t o preserve t he illusion t hat it is real and t o cont inue t he delusion t hat it is t he real self.

61.

I n hum ans t he program t hat cam e from t he out side and t ook cont rol of t heir awareness is called t hought , language, t hinking.

62.

I n hum ans t he virus is called t he ego or t he I t hought .

63.

The I t hought ( ego) is an im post er pret ending t o be t he Self.

64.

The ego is t he cause of all hum an sorrow and suffering.

65.

The ego is t he cause of all disease, deat h, war, fear, anger and violence.

66.

Hum an beings have m ade alm ost no inward progress for t housands of years t oward ending suffering, sorrow, war, fear, anger, violence and lying.

67.

Thousands of years ago hum ans had suffering, sorrow, war, fear, anger, violence and lying.

68.

Today hum ans have suffering, sorrow, war, fear, anger, violence and lying.

69.

What has kept hum ans in t he sam e pool of inward unsolved problem s?

70.

The ego ( t he im post er) has kept hum ans in t he sam e pool of inward unsolved problem s.

71.

I nward problem s cannot be solved by looking out ward.

72.

I nward problem s can only be solved by looking inward.

73.

The ego knows t hat if t he at t ent ion is t urned inward, t he ego will be found t o be a m yt h, an im post er, an illusion.

74.

Therefore, due t o t he ego’s fear of ending, t he ego keeps t he at t ent ion direct ed out ward.

75.

Even when t here is an at t em pt t o t urn t he at t ent ion inward, usually due t o not underst anding t he m eaning of looking inward, people are st ill looking out ward.

76.

Hum ans are slaves t o an im post er “ self” .

77.

Exposing t he st rat egies of t hat im post er “ self” , how t o

put an end t o t hose st rat egies, how t o bring t he im post er “ self” t o an end, t hus ending all suffering and sorrow and rem aining in t he t rue Self whose nat ure is infinit e- et ernal- awareness- love- bliss are t he prim ary purposes of t his book. 78.

Ending t he ego does not end t he body.

79.

Aft er t he ego ends, t he body will live out t he nat ural course of it s life.

80.

One should never at t em pt t o harm t he body.

81.

The ego is t he I - t hought .

82.

Ending t he ego is ending t he I t hought .

83.

Ending t he bodily life will not end t he ego.

84.

The ego will j ust creat e t he dream of a new body when t he old body ends.

85.

Thus ending t he body does not help t o solve t he problem s.

86.

Hum ans alm ost always have t heir at t ent ion direct ed out ward t owards t hought s, people, places, t hings, et c.

87.

The background of awareness is t he t rue Self, and it is alm ost always ignored.

88.

Your t rue Self deserves t o be paid at t ent ion t o.

89.

When a hum an t urns t heir at t ent ion away from t hought s, t he body, t he world, people, places, t hings, experiences, et c. and t owards t heir awareness, event ually t hey will direct ly experience t heir t rue Self.

90.

The im post er ( t hought ) pret ending t o be your self and calling it s pret end self “ I ” should not be t olerat ed even for one m om ent .

91.

Especially an im post er t hat has creat ed so m uch suffering and sorrow should not be t olerat ed even for one m om ent .

92.

The im post er ( t hought ) is like a parasit e.

93.

Because t he ego believes it is a real ent it y, t he ego is afraid of ending.

94.

The ego cont rols all t hinking.

95.

Because t he ego is afraid of ending and cont rols all t hinking, t he ego direct s t hought in ways t hat will preserve it s im aginary self so t hat it s im aginary self is not brought t o an end.

96.

The purpose of t he t eachings in t his book is t o bring t he im post er t o an end so t hat what rem ains is only t he t rue Self whose nat ure is: infinit e- et ernal- awareness- bliss- love.

97.

When t he im post er ends, all suffering and sorrow also end.

98.

Thinking t hat t hinking or t hought is your self is a delusion, a dream - like illusion.

99.

Thinking t hat you are a body living in a world is a delusion, a dream - like illusion.

100.

Thought has creat ed t hose delusions.

101.

All sorrow, suffering and delusions have one single root .

102.

The single root is t hought .

103.

The root of t hought is t he I t hought .

104.

The root of t hought is t he t hought I .

105.

Thought is not part of your t rue nat ure. Thought is som et hing you learned.

106.

Do not let som et hing you acquired pret end t o be your self.

107.

Chapt er One cont ains a descript ion of t he secret t hat has enslaved hum anit y for as long as t here have been hum ans.

Read Chapt er One very slowly t hree t im es before reading Chapt er Two.

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Ch a pt e r 2 - TH E I M POSTOR'S TRI CKS 1.

The ego cont rols all t hinking.

2.

The ego can creat e an argum ent against anyt hing.

3.

Therefore, reserve all argum ent s against what is being present ed here unt il you have read t he book at least t hree t im es.

4.

Ot herwise, t he ego will generat e argum ent s against any ant i- ego present at ion, t hus blocking what is being present ed.

5.

See t he vicious circle:

6.

The ego in it s at t em pt s t o block t he ego from being exposed for t he im post er t hat it is, and t o block t he realizat ion t hat t he ego is t he cause of all hum an sorrow and suffering, creat es argum ent s against what is being revealed in t his book.

7.

Because t he ego set s t he st andards for t he debat e, t he ego always wins t he debat e.

8.

The way t o break t hat vicious circle is t o delay all argum ent s against what is being present ed here unt il you have read t he book very slowly at least t hree t im es.

9.

When t he ego form s an argum ent against what is being present ed in t his book, see t he argum ent as an ego preservat ion st rat egy and ignore it , delaying all argum ent unt il t he present at ion is com plet e.

10.

Having t he m ot ivat ion t o underst and, inst ead of t o argue, will help t o produce an insight int o what is being present ed here.

11.

Put t he argum ent s on hold unt il you have read t he book at least t hree t im es.

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12.

By t hat t im e you m ay be so skilled at recognizing t he ego’s preservat ion st rat egies, you m ay decide t o delay t he argum ent s forever.

13.

At least give what is being present ed here a fair chance by being aware of t he argum ent s t hat t he ego creat es and disregarding t hose argum ent s unt il an insight int o what is being present ed here is awakened.

14.

Plent y of t im e t o argue lat er, aft er you have read t he ent ire book.

15.

The ego has been deceiving hum ans for as long as t here have been hum ans.

16.

Be aware of when t he ego is t rying t o deceive you.

17.

The ego cont rols all t hinking, t herefore, various com binat ions of t hought s, ideas, beliefs, and opinions are t he ego’s prim ary t ools t o preserve t he ego’s im aginary “ self” and t o prevent you from discovering your t rue Self.

18.

Most hum ans live t heir ent ire lives wit hout ever having observed t he background of awareness.

19.

Therefore, what ever opinions m ost people have about what t he background of awareness is, what are it s qualit ies, what is t he t rue Self, et c., have no basis.

20.

I f you observe t he background of awareness for m any hours everyday for a num ber of years, t hen you will event ually know t hat your awareness is: infinit e- et ernal- awareness- love- bliss.

21.

Because m ost hum ans spend t heir ent ire lifet im e looking out ward at t hought s, t he body, t he world, people, places, t hings, et c., m ost hum ans have never even once observed t heir own awareness, not even for one second, in t heir ent ire lifet im e.

22.

What is im port ant are not concept s, beliefs or conclusions. What is im port ant is Direct Experience.

23.

Be aware of your t hought s, ideas, beliefs and opinions and see how t hey are serving t he ego.

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24.

See Chapt er One for a clarificat ion of t he difference bet ween t he ego and t he t rue Self.

25.

What is being present ed here in t his book is a pract ical guide t o Direct Experience, not som e t heory for int ellect ual ent ert ainm ent .

26.

Because t he ego is afraid of ending, t he ego direct s and creat es t hought s, ideas, concept s, beliefs and opinions t hat will help t he ego t o cont inue it s illusion of being real and t o prevent it from being brought t o an end.

27.

Those concept s are ego preservat ion st rat egies. Those concept s are t he ego’s t ricks.

28.

Because t hought s can be com bined in t rillions of com binat ions, t he ego can creat e t rillions of preservat ion st rat egies.

29.

The ego has t he abilit y t o hide what it is doing from it self.

30.

The ego can be creat ing preservat ion st rat egies t hroughout t he day and you m ay not be aware t hat t he ego has been creat ing preservat ion st rat egies t hroughout t he ent ire day.

31.

I f you are not aware of how t he ego preserves it s im aginary self, t hen t he ego succeeds in preserving it s im aginary self.

32.

One of t he purposes of t his book is t o look in det ail at how t he ego preserves it s im aginary self.

33.

I f one m illion people st udy a spirit ual t eaching and only one of t hose people ends t he ego illusion, why did t he ot her nine hundred ninet y- nine t housand, nine hundred and ninet y- nine m iss t he opport unit y?

34.

The reason t he ot her nine hundred ninet y- nine t housand nine hundred and ninet y- nine m issed t he opport unit y is because of t he ego’s fear of ending.

35.

Due t o t he ego’s fear of ending, t he ego creat es st rat egies t o preserve it s im aginary self.

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36.

Dist ort ing t he t eachings is one of t he m any st rat egies t he ego has t o preserve it s im aginary self.

37.

That applies t o t he t eachings in t he book you are now reading and t o ot her spirit ual t eachings.

38.

Right from t he beginning, t he ego’s preservat ion st rat egies have t o be dealt wit h, ot herwise t he ego would block out what is being present ed here in t his book.

39.

Then, inst ead of being an ext raordinary j ourney, t his would be j ust one m ore failed at t em pt .

40.

The ego’s preservat ion st rat egies can be brought t o an end and we will look at how t o do t hat in t his book.

41.

Usually any m ent ion of exposing t he ego’s preservat ion st rat egies m akes t he ego run t he ot her way.

42.

To be willing t o look at t he ego’s preservat ion st rat egies is a sign of spirit ual m at urit y.

43.

Most people are not willing t o look at t he ego’s preservat ion st rat egies.

44.

Reading a book t hat reveals som e of t he ego’s preservat ion st rat egies does not m ake one im m une t o t hem .

45.

One of t he ego’s preservat ion st rat egies is t he t hought “ This does not apply t o m e” .

46.

The ego is very t ricky and decept ive in all hum ans. The ego is a liar in all hum ans. The ego lies t o it s im aginary self.

47.

Therefore, when som et hing is point ed out in t his book and you t hink “ This does not apply t o m e” , t ake a second look.

48.

Maybe it does apply t o you and t he ego is blocking t hat fact out , as a preservat ion st rat egy.

49.

Challenge t he t hought “ This does not apply t o m e” .

50.

The t hought “ This does not apply t o m e” m ay be an ego preservat ion st rat egy.

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51.

One of t he differences bet ween t he one out of a m illion who awakens and t he nine hundred ninet y- nine t housand nine hundred ninet y- nine who do not , is t he abilit y t o st ay focused on an essent ial point unt il it becom es an insight and a t ool t hat you can use.

52.

The fact t hat t he int ellect underst ands what is writ t en here is not enough.

53.

The book you are now reading is filled wit h t he insight s t hat lay t he foundat ion t o be t he one who awakens and not one of t he nine hundred ninet y nine t housand nine hundred ninet y- nine who m iss.

54.

Dwell on what is writ t en in every sent ence in every chapt er unt il an insight is awakened t hat becom es a t ool you can use.

55.

To awaken insight , don’t read what is writ t en like you were reading a newspaper or a book of t rivia, and don’t read for t he purpose of gat hering inform at ion.

56.

To awaken insight , read as t hough you were reading inst ruct ions about how t o fly t hat are vit al so t hat you do not crash.

57.

Slowly reflect on each line.

58.

That is why t he sent ences are oft en separat ed wit h a space bet ween t hem , t o encourage you t o slowly reflect on t hem and not t o be in a hurry t o get t o t he next sent ence.

59.

Cont inue t o read and re- read long aft er t he int ellect has underst ood t he m eaning of t he words.

60.

Reading very, very slowly is insight reading.

61.

Read very, very slowly.

62.

The ego is like an inchworm t hat let s go of one t hought only when it has grabbed hold of t he next t hought .

63.

Therefore, when re- reading every chapt er over and over, don’t be in a hurry t o proceed t o t he next sent ence.

64.

I t is im port ant t o underst and t he difference bet ween 05/04/2008 14:47

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insight and int ellect ual underst anding. 65.

Never confuse int ellect ual underst anding wit h insight .

66.

I nt ellect ual underst anding, which is t o underst and t he words, is good as a first st ep.

67.

However, aft er one has underst ood t he words, if one t hen goes on t o anot her concept before t he insight has been awakened, t he words will becom e obst acles and hindrances t o ending t he ego inst ead of t ools t hat end t he ego.

68.

I nt ellect ual “ underst anding” , an int ellect ual appet it e and an int ellect ual approach t o “ spirit ualit y” are what charact erize t he nine hundred ninet y- nine t housand nine hundred ninet y- nine who m iss.

69.

I nsight is what charact erizes t he one in a m illion who brings t he ego t o it s final end.

70.

Most people st udy “ spirit ual” t eachings because t hey enj oy t he concept s.

71.

The ego is fundam ent ally dishonest in hum ans and has t he abilit y t o hide what it is doing from it s im aginary “ self” .

72.

Therefore, m ost people m ay not allow t hem selves t o see t hat t hey are st udying “ spirit ual” t eachings because t hey enj oy t he concept s.

73.

The desire t o go quickly t o t he next concept and t o gat her m ore and m ore inform at ion and t o read m ore and m ore spirit ual books and t o t hink about what has been read and t o discuss what has been read and t hought about are sym pt om s of t he int ellect ual appet it e and are sym pt om s of int ellect ual “ spirit ualit y” .

74.

Approaching t he st udy of spirit ual t eachings int ellect ually, as j ust described ( 73) is an approach t hat t he nine hundred ninet y- nine t housand nine hundred ninet y- nine who m iss use.

75.

There are no opinions, philosophies or beliefs being present ed in t his book.

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76.

The report of Direct Experience and a pract ical guide t o Direct Experience is what is being present ed in t his book.

77.

What is being point ed t owards in t his book are not ideas.

78.

What is being point ed t owards in t his book is t he awareness t hat is prior t o t hought and how t o direct ly experience t hat awareness.

79.

The ego likes t o scat t er at t ent ion.

80.

Scat t ering at t ent ion is one of t he ego’s preservat ion st rat egies.

81.

Thinking is scat t ering t he at t ent ion.

82.

To bring t he at t ent ion t o a single point and t o dwell on t hat single point for a very long t im e is t he way t o awaken insight .

83.

I nsight is not t hinking and insight is not belief.

84.

I nsight is: a pe r m a n e n t n e w pe r spe ct ive .

85.

To find one powerful quot e, not a quot e t hat t he ego t hat wishes t o preserve it self select s, and t o st ay wit h t hat quot e unt il insight awakens is t he kind of approach t he one in a m illion who brings t he ego t o it s final end uses.

86.

One m ight st ay wit h a single quot e for one day or one week or m uch longer t han one week. Those who use t his approach are rare.

87.

Keeping t he at t ent ion direct ed out ward is one of t he ego’s fundam ent al t ricks.

88.

Creat ing unnecessary act ivit ies is one way t he ego keeps at t ent ion direct ed out ward and is anot her of t he ego’s t ricks.

89.

Dropping all unnecessary act ivit ies, t o creat e t he m axim um am ount of t im e for spirit ual pract ice, is an essent ial key t o bringing t he ego t o it s final end.

90.

Pret ending a j ourney t hrough t hought is an aut hent ic

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spirit ual j ourney is also one of t he ego’s t ricks. 91.

The ego has as m any t ricks t o draw upon as t here are concept s, ideas, beliefs and opinions.

92.

Choosing belief inst ead of Direct Experience is one of t he ego’s t ricks.

93.

Wast ing t im e is one of t he ego’s t ricks.

94.

Spending t im e in ent ert ainm ent t hat could have been spent in spirit ual pract ice is one of t he ego’s t ricks.

95.

Alm ost all t hought s are j ust t he ego’s t ricks.

96.

Reflect on one sent ence for a very long t im e before reading t he next sent ence.

97.

Reflect ing m eans looking.

98.

Reflect ing does not m ean t hinking and reflect ing does not m ean arguing.

99.

St ay wit h each sent ence unt il you have an insight int o it .

100.

The previous sent ence ( 99) describes a key approach t hat t he one in a m illion who succeeds in living in infinit e- et ernal- awareness- love- bliss uses.

101.

There are a few key principles t o be underst ood and a lit t le reading m ay be required for t hat .

102.

However, t o go on and on reading spirit ual books is an ego preservat ion st rat egy, anot her of t he ego’s t ricks.

103.

Most reading, discussing and t hinking about spirit ual t eachings is an ego t rick.

104.

The ego keeps t hought s about spirit ual concept s going t o avoid t he pract ice t hat leads t o t he ego’s final end.

105.

The ego keeps people lost in an endless m aze of concept s.

106.

Spirit ual concept s do not lead t o freedom .

107.

Only pract ice leads t o freedom .

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108.

However, it m ust be t he m ost rapid and direct pract ice and not a pract ice creat ed by or dist ort ed by t he ego.

Read Chapt er Two very slowly t hree t im es before reading Chapt er Three.

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Ch a pt e r 3 - TH E I M POSTOR'S TOOLS: TH OUGH T, TH I N KI N G, AN D BELI EFS 1.

Thought is t he prim ary t ool t he ego uses t o preserve it s im aginary self.

2.

Therefore, it is im port ant t o see how t he ego uses t hought t o creat e ego preservat ion st rat egies.

3.

First one m ust underst and t he nat ure of t hinking, t hought , concept s and beliefs and t he m yt hs t he ego has creat ed about t hinking, t hought , concept s and beliefs.

4.

Thought is not a m eans t o discover t he absolut e Trut h.

5.

The ego has convinced alm ost all hum ans and alm ost all spirit ual aspirant s t hat t hought is a m eans t o know t he absolut e Trut h.

6.

There are t hose people who t hink t hey already know t hat t hought is not a m eans t o know t he absolut e Trut h.

7.

Alm ost all of t hose people are st ill t rying t o use t hought as a m eans t o know t he absolut e Trut h.

8.

That m eans t hat t hey do not really know t hat t hought is not a m eans t o know t he absolut e Trut h.

9.

They have confused knowing- insight - awareness wit h concept ual “ knowing” .

10.

People t end t o believe t heir own t hinking.

11.

Thinking is cont rolled by t he ego and t he ego uses t hought t o preserve it s im aginary self.

12.

Therefore, t o believe one’s own t hinking is an error t hat result s in failure t o end t he ego.

13.

# 11 and # 12 above are very powerful keys.

14.

For t hose few individuals who are seriously int ent on liberat ion, it is essent ial t o st op using t hought as a m eans t o know t he absolut e Trut h.

15.

I t is also essent ial t o st op believing your own t hought s.

16.

Underst anding t he nat ure of beliefs can help one t o see t hat t hought is not a m eans t o know t he absolut e Trut h.

17.

Seeing t hat t hought is not a m eans t o know t he absolut e Trut h is t he way t o st op using t hought as a m eans t o know t he absolut e Trut h.

18.

There is a m et hod you can t ry t hat reveals t hat t hought is not a m eans t o know t he absolut e Trut h.

19.

We can call it t he “ How Do You Know Met hod” .

20.

Here are t he inst ruct ions for t he How Do You Know Met hod:

21.

Look at any belief you have.

22.

Ask of t hat belief “ How do I know absolut ely for sure t hat is t rue?” .

23.

The m ind will give an answer.

24.

To t he answer t he m ind gives ask “ How do I know absolut ely for sure t hat is t rue?” .

25.

Every t im e t he m ind gives an answer, quest ion t he answer, by repeat ing t he quest ion “ How do I know absolut ely for sure t hat is t rue?” .

26.

You m ust be willing t o quest ion every answer t he m ind gives for t he process t o work.

27.

I f you are willing t o quest ion every answer t he m ind gives t o t he quest ion “ How do I know absolut ely for sure t hat is t rue?” , t he inquiry will always end in “ I don’t know absolut ely for sure t hat is t rue” .

28.

The How Do You Know Met hod is an excellent way t o see t he difference bet ween believing and knowing.

29.

The How Do You Know Met hod is also an excellent way t o see t hat t hought is not a m eans t o know t he absolut e Trut h.

30.

Aft er quest ioning a few hundred beliefs, it should be quit e clear t hat t hought is not a m eans t o know t he absolut e Trut h.

31.

Thought is like a great pret ense or house of cards.

32.

One idea is support ed by anot her idea.

33.

The How Do You Know Met hod is a way t o see t hat when you t race each idea back, you find t hat t here is act ually no real foundat ion at all.

34.

There is anot her way t o see t hat t hought is not a way t o know t he absolut e Trut h, underst and t he nat ure of belief and concept s, see how belief is form ed and how t he ego creat es ideas t hat will serve t o preserve it s im aginary self.

35.

We can call t his t he “ Arguing Bot h Sides Met hod” .

36.

The Arguing Bot h Sides Met hod is t o look at som e belief you have, m aybe one of t he current issues of t he day.

37.

Writ e an argum ent for t he side of t he belief you are on.

38.

I n ot her words, t ake a belief you have and writ e up all t he proofs, argum ent s, evidence and reasons you have for t hat belief.

39.

Next , pret end t hat you have t he opposit e belief and writ e up all t he proofs, argum ent s, evidence and reasons you have for t hat opposit e belief.

40.

The purpose of t he Arguing Bot h Sides Met hod is t o dem onst rat e t hat t hought can creat e reasons, evidence and support for any belief.

41.

Seeing t hat t hought can creat e evidence and reasons t o support any belief is a very powerful key.

42.

The Arguing Bot h Sides Met hod is anot her way of showing t hat t hought is really baseless.

43.

The Arguing Bot h Sides Met hod also dem onst rat es t hat t hought form s conclusions based on m ot ive.

44.

Evidence is not t he prim ary fact or t hat det erm ines what conclusions and beliefs will be form ed.

45.

Mot ivat ion is t he prim ary fact or in t he form ing of beliefs.

46.

Evidence will be gat hered t o support t he m ot ive.

47.

What ever t he ego want s t o believe, t he ego will gat her all t he so- called evidence and reasons t o support what t he ego want s t o believe.

48.

The ego’s prim ary m ot ive is t o preserve it s im aginary self.

49.

Therefore, t he ego direct s t hought t o creat e concept s t hat will help t o preserve t he ego’s im aginary self.

50.

I n alm ost all hum ans, including alm ost all spirit ual aspirant s and st udent s, t he desire of t he ego t o preserve it s im aginary self is very st rong.

51.

I n alm ost all hum ans and alm ost all spirit ual aspirant s and st udent s, t he ego is direct ing t hought t o creat e concept s t hat will preserve t he ego’s im aginary self.

52.

One way t he ego does t his is t o select spirit ual pat hs t hat are not direct .

53.

Even if one m anages t o find t he Direct Pat h, t he ego will dist ort t he Direct Pat h by int erpret ing what is writ t en or said in a way t hat support s t he ego or by focusing on t hat which is not essent ial.

54.

One of t he t ricks t hat t he ego uses m ost com m only wit h spirit ual aspirant s is t o confuse int ellect ual “ spirit ualit y” wit h aut hent ic spirit ualit y.

55.

Most people only have an int ellect ual int erest in spirit ual concept s and do not wish t o end t he ego.

56.

Most people are j ust enj oying learning about t he concept s.

57.

There are som e people who realize t hat t heir int erest is

only int ellect ual. 58.

There are ot her people who believe t hat t hey have an int erest in ending t he ego, who do not really have an int erest in ending t he ego.

59.

Alm ost all of t he people who are on a spirit ual pat h t hat claim s t o have as it s aim t he ending of t he ego illusion, have very lit t le desire t o act ually end t he ego.

60.

The way t o end all of t he ego’s preservat ion st rat egies is t o increase t he desire for liberat ion.

61.

There are a few very condensed Direct Pat h t eachings t hat can be a great help on t he Direct Pat h.

62.

You will find t hose Direct Pat h t eachings in t he book you are now reading.

63.

However, t o go on and on reading books and discussing spirit ual t eachings is an ego preservat ion st rat egy t o keep you in t he realm of t hought inst ead of pract ice.

64.

All of t he t im e you spend reading and discussing could be bet t er spent in pract ice.

65.

Pract ice leads t o liberat ion.

66.

Endless reading and discussing leads t o illusion.

67.

The ego creat es argum ent s against t he Direct Pat h as a preservat ion st rat egy.

68.

The ego calls indirect pat hs direct pat hs as an ego preservat ion st rat egy.

69.

I nst ead of spending all one’s spare t im e in spirit ual pract ice, t he ego finds endless ways t o spend one’s spare t im e such as t elevision, ent ert ainm ent , reading, discussing, t hinking, et c. and t hat is one of t he ego’s prim ary preservat ion st rat egies.

70.

I f you were t o drop all of your unnecessary act ivit ies, you would have m uch m ore t im e for spirit ual pract ice.

71.

One ego preservat ion st rat egy ( im post er t rick) is creat ing argum ent s against what is writ t en here

inst ead of open m indedly considering t he possibilit y t hat what is being revealed in t his book is point ing t owards t he t rut h t hat t he ego usually never allows people t o see. 72.

Anot her ego preservat ion st rat egy ( t rick t he im post er uses) is deciding in advance t hat one of t he m et hods will not work, wit hout ever giving t he m et hod a sincere t ry.

73.

See how t he ego is direct ing every t hought you t hink t o creat e a way t o preserve it s im aginary self.

74.

I n ot her words, ask of every t hought , idea, concept , belief, et c. “ Does t his t hought , idea, concept or belief help t he ego illusion t o cont inue?” .

75.

When you form a belief, you are no closer t o discovering t he absolut e Trut h t han before you form ed t he belief.

76.

When you form a belief, you have creat ed an obst acle t o discovering t he absolut e Trut h.

77.

I f you were honest , your view would be “ I don’t know” .

78.

I f you really want ed Trut h you would insist on Direct Experience.

79.

I f you really want ed Trut h, you would never accept a belief. A belief is only a group of sym bols. All words are sym bols.

80.

The ext rem ely int ense desire for liberat ion is t he key t o ending t he ego’s t ricks and t he book you are now reading cont ains st ep- by- st ep inst ruct ions in how t o awaken t he ext rem ely int ense desire for liberat ion.

81.

This book is also for t he purpose of exposing t he st rat egies t he ego uses t o preserve it s im aginary self.

82.

Reading t his book is a good first st ep.

83.

Repeat ed reading, over and over, reflect ing on each sent ence is very im port ant .

84.

The m ot ivat ion while reading is very im port ant also.

85.

The correct m ot ivat ions are ( 86 - 89) :

86.

Ext rem ely int ense Self- honest y.

87.

An ext rem ely int ense desire t o know t he Trut h.

88.

A willingness t o let go of all t he ideas you have accum ulat ed in t he past .

89.

An ext rem ely int ense longing t o be free of sorrow and t o live in j oy.

90.

I f t he ext rem ely int ense desire for liberat ion is awakened in you, t he Clarit y, Honest y, I nsight , I nt egrit y and Earnest ness t hat t he ext rem ely int ense desire for liberat ion brings, will not allow t he desire for liberat ion t o becom e weak again.

91.

I f t he desire for liberat ion becom es weak, it m eans t hat t he ext rem ely int ense desire for liberat ion has not yet been awakened in you.

92.

When t he ext rem ely int ense desire for Freedom is awakened, Clarit y, Sincerit y, Earnest ness, I nsight and Discernm ent are also awakened and t hen you can see what is essent ial and what is not essent ial.

93.

The end of t he ego is t he end of all suffering and all sorrow for all et ernit y.

94.

The end of t he ego is infinit e- et ernal- awareness- love- bliss.

95.

Realize t hat ending t he ego is t he only t ruly wort hwhile event t hat can happen in a hum an life.

96.

Take a look at your act ions m om ent by m om ent t o see if t hey conform t o t he realizat ion t hat ending t he ego is t he only t ruly valuable t hing t hat can happen in a hum an life.

97.

The ego proj ect s t hought s and fant asies and t he ego int erpret s.

98.

One way t o st op t his dist ort ion is t o ask “ I s t his t hought I am having about what I am reading, really in t he words I am reading, or have I added a t hought t hat is not t here in t he words I am reading?” .

99.

Anot her way t o st op t he dist ort ion is t o ask “ Have I added a concept or int erpret at ion t o what I am reading?” .

100.

Most people proj ect m uch t hinking unt o t he t eachings t hat t hey read.

101.

Their t hinking has very lit t le t o do wit h t he t eachings t hey have read.

102.

Most people are in a st at e of chaot ic confusion.

103.

Most people do not realize t hey are in a st at e of chaot ic confusion.

104.

Thinking about and int erpret ing what is writ t en is an expression of t hat chaot ic confusion.

105.

Act ually pract icing # 98 and # 99 above can help great ly t o end t hat dist ort ion.

106.

Awakening t he ext rem ely int ense desire for liberat ion will st op t he ego from creat ing preservat ion st rat egies.

107.

Chapt er Four is about t he im port ance of awakening t he ext rem ely int ense desire for liberat ion.

Reach Chapt er Three very slowly t hree t im es before reading Chapt er Four.

Ch a pt e r 4 - TH E D ESI RE FOR LI BERATI ON 1.

Awakening t he ext rem ely int ense desire for Liberat ion is t he m ost im port ant first st ep t hat can be t aken t owards being liberat ed here and now in t his lifet im e.

2.

The ext rem ely int ense desire for liberat ion is ( 3 - 7) :

3.

The ext rem ely int ense desire for t he realizat ion of t he absolut e Trut h.

4.

The ext rem ely int ense longing for t he ending of sorrow and t he experience of Et ernal- Love- Joy.

5.

The ext rem ely int ense desire t o experience who or what you really are at your core and t o live et ernally as your t rue Self.

6.

The ext rem ely int ense desire for freedom from all illusion and delusion and freedom from t he ego t hat is t he source of all illusion and delusion.

7.

The ext rem ely int ense desire t o awaken from t he hum an night m are.

8.

The ext rem ely int ense desire for liberat ion is t he foundat ion of all t rue spirit ualit y.

9.

Of all of t he fact ors t hat det erm ine whet her you will or will not be free, t he int ensit y or lack of int ensit y of your desire for liberat ion is t he m ost essent ial fact or.

10.

Therefore, what ever you can do t o m ost effect ively increase your desire for liberat ion should be done.

11.

Spirit ual t eachings are not all equal.

12.

Som e t eachings are essent ial powerful keys.

13.

The knowledge t hat increasing your desire for liberat ion is t he m ost effect ive first st ep you can t ake,

is an essent ial powerful key. 14.

All obst acles t hat appear in your j ourney t o freedom are caused by t oo lit t le desire for freedom .

15.

Even a lit t le increase in your desire for freedom is helpful.

16.

As your desire for freedom grows in int ensit y t he ego creat es fewer obst acles.

17.

When your desire for freedom becom es very int ense, your desire for freedom dem ands t hat you t ake no det ours.

18.

When your desire for freedom becom es very int ense, for t he first t im e you can see what is essent ial for freedom and what is not essent ial.

19.

When t he desire for freedom is weak, t he ego will not allow you t o see t he ego’s preservat ion st rat egies.

20.

When t he desire for freedom is st ronger, you can begin t o see t he ego’s preservat ion st rat egies.

21.

When t he desire for freedom becom es even st ronger, t he desire for freedom it self will bring you everyt hing you need t o succeed in your quest for liberat ion including t he answer t o all your quest ions, finding t he Direct Pat h t eachings, t he solut ion t o all obst acles, et c.

22.

You will also be able t o see how, before t he awakening of t he ext rem ely int ense desire for liberat ion, t he ego was select ing spirit ual t eachings t hat would help t o preserve it .

23.

When t he desire for freedom becom es even m ore int ense, you can see all of t he ego’s preservat ion st rat egies.

24.

When t he ext rem ely int ense desire for liberat ion is awakened, you will m arvel at how it was possible t hat you did not see t he ego’s preservat ion st rat egies before.

25.

When t he ext rem ely int ense desire for liberat ion is awakened, you will be able t o see how t he ego

dist ort ed even t he Direct Pat h t eachings. 26.

When t he ext rem ely int ense desire for liberat ion is awakened, you will be able t o see t hat every spirit ual t eaching from t he past has been dist ort ed by t he ego and t hat som e of t he spirit ual t eachings from t he past were creat ed by t he ego for t he purpose of preserving t he ego.

27.

When t he ext rem ely int ense desire for liberat ion is awakened, you will be able t o see t hat alm ost all of t he spirit ual and religious t eachings of t he past are dist ract ions and det ours t hat serve t he ego.

28.

When t he ext rem ely int ense desire for liberat ion is awakened, you will m arvel at how t he ego did not let you see before.

29.

When t he ext rem ely int ense desire for liberat ion is awakened, you will see t he endless m aze of concept s t he ego has creat ed t o t rap your at t ent ion.

30.

When t he desire for freedom becom es even m ore int ense, t he ego will no longer creat e preservat ion st rat egies.

31.

The ext rem ely int ense desire for t he Direct Experience of t he absolut e Trut h will guide you t o your inner Teacher.

32.

The ext rem ely int ense desire for Trut h will guide you t o t he pract ice t hat gives t he Direct Experience of et ernal life.

33.

The int ensit y of t he desire for t he realizat ion of t he Trut h is t he key.

34.

I ncreasing your desire for t he absolut e Trut h is t he m ost im port ant st ep.

35.

I ncreasing t he desire for freedom m ust be t he first st ep.

36.

Wit hout an increase in your desire for freedom , all of your at t em pt s at awakening will fail t o produce et ernal experience.

37.

Wit hout an increase in your desire for freedom , t he ego will dist ort all your spirit ual st udies, including what you read in t he book you are now reading.

38.

Wit hout an increase in your desire for freedom , t he ego will never allow you t o see t he Trut h.

39.

Anot her great key is self- honest y.

40.

Self- honest y will help in all aspect s of t he quest for liberat ion.

41.

Self- honest y will help you t o increase your desire for liberat ion.

42.

Self- honest y m eans t o be as honest as you can be.

43.

Self- honest y m eans t o be 100% honest wit h your self, all of t he t im e.

44.

Cat ch your ego using preservat ion st rat egies.

45.

See your ego creat ing argum ent s t hat lead you away from t he Direct Pat h.

46.

What if your desire for liberat ion were t o double from it s present level?

47.

I f your desire for liberat ion were t o double from it s present level, t hat would be a huge help.

48.

I f your desire for liberat ion were t o double from it s present level, im m ediat ely you would begin t o see what you have never been able t o see before.

49.

What if your desire for liberat ion were a m illion t im es great er and m ore int ense t han it is now?

50.

Really, even if your desire for liberat ion doubles or t riples, great changes will occur in what t he ego allows you t o see.

51.

When your desire for liberat ion increases great ly, every m om ent of your life will be dedicat ed t o your liberat ion.

52.

That great int ense desire for liberat ion it self will dem and t hat you do not wast e even one m om ent of t im e, and it will dem and t hat you st op t he ego lies, and

t hat you drop t hat which is not essent ial. 53.

The wonderful t hing is, it is t hat sam e ext rem e desire for liberat ion t hat brings you t he knowledge of what is essent ial and what is not essent ial and allows you t o see for t he first t im e in your life.

54.

Before t he ext rem ely int ense desire for freedom arises, you t hink you can see, but you are really blind.

55.

Aft er t he ext rem ely int ense desire for freedom arises, all is m ade clear and you have no doubt s!

56.

Aft er t he ext rem ely int ense desire for freedom arises, for t he first t im e you can see!

57.

I f t he ext rem ely int ense desire for liberat ion does not arise in you ( 58 - 62) :

58.

None of t he words in t his book will be of any benefit t o you.

59.

The ego will int erpret what is writ t en here in t he book you are now reading.

60.

The ego will creat e argum ent s against what is writ t en here.

61.

I nst ead of seeing what you read lit erally, wit hout any int erpret at ion, t he ego will begin t o int erpret .

62.

The ego will change t he t eachings int o som et hing t hat preserves t he ego inst ead of som et hing t hat brings t he ego t o it s final end.

63.

Therefore, t he key t o everyt hing is t o awaken t he ext rem ely int ense desire for liberat ion and t o m ake t hat desire for freedom grow everyday.

64.

One of t he m ost powerful t ools or keys you can have is t o change t he way you read.

65.

Read ext rem ely slowly, reflect ing on a single phrase or a single sent ence.

66.

Make sure you see t he m eaning of t he sent ence before proceeding t o t he next sent ence.

67.

I n ot her words: when reading pause, st op and look.

68.

Read t he sam e quot e t hree t im es before proceeding t o t he next quot e.

69.

I f t he desire for freedom is not great enough in you, t he ego will always find a way t o occupy your t im e wit h som et hing ot her t han spirit ual pract ice.

70.

Thus t he key t o bringing t he ego t o an end is t he int ensit y of t he desire for freedom .

71.

Eagerness for liberat ion m ust be equal t o t he eagerness som eone who is being held underwat er has for t rying t o rise t o t he surface.

72.

Reflect on # 71 above.

73.

Eagerness is anot her word for t he desire for freedom .

74.

How great , how int ense is t he desire of som eone being held underwat er t rying t o rise t o t he surface.

75.

He would like t o rise t o t he surface, but he is being held underwat er.

76.

See how int ense his desire is t o rise t o t he surface.

77.

Every second his desire t o rise t o t he surface is becom ing m ore and m ore int ense.

78.

Aft er one m inut e, how t he int ensit y of his desire has increased.

79.

Aft er t wo m inut es underwat er, t he desire for oxygen and t herefore his desire t o rise t o t he surface, is t en t im es great er.

80.

Aft er t hree m inut es underwat er, his desire t o rise t o t he surface is one hundred t im es great er.

81.

Aft er four m inut es underwat er, his desire t o rise t o t he surface is one t housand t im es great er.

82.

How great , how int ense is his desire?

83.

That is how int ense your desire for liberat ion m ust becom e.

84.

I f t he ext rem ely int ense desire for freedom is not t here, you can always find a way t o avoid spirit ual pract ice.

85.

There is alm ost no lim it t o t he ego’s capacit y t o dist ort .

86.

I f t here was a book writ t en by an awakened sage t hat was one t housand pages long and on every page t he only words t hat were writ t en were t he following exact sam e words repeat ed on every page ( 87 - 93) :

87.

The only effect ive m eans t o end t he ego illusion is t o ( 88 - 93) :

88.

Turn your at t ent ion away from t hought , t he body, t he world, people, places, t hings, experiences, et c. and t owards awareness wat ching awareness.

89.

I f t hrough ot her m eans you at t em pt t o bring t he ego t o an end, t he ego will appear t o have ended, but will re- appear again lat er.

90.

There are t herefore, no ot her effect ive m eans t o end t he ego, t o end all suffering and all sorrow and t o live et ernally as infinit e- awareness- love- bliss.

91.

St art by set t ing aside at least t wo hours per day wit h no ot her act ivit ies for your pract ice of awareness wat ching awareness.

92.

I f you can creat e m ore t han t wo hours for pract ice by dropping unnecessary act ivit ies, do so.

93.

Set aside as m any hours per day as you can spare t o pract ice awareness wat ching awareness, wit h no ot her act ivit ies happening during your pract ice t im e.

94.

I f t he above brief passages ( 87 - 93) were writ t en on every page, alm ost no aspirant would ever follow t he advice given.

95.

Why? Because t heir desire for liberat ion from t he ego is not great enough.

96.

The desire t o preserve t he ego is m uch great er t han t he desire t o end t he ego, and t his is t rue for alm ost all hum ans and t his is t rue for alm ost all spirit ual

aspirant s. 97.

Thus t he ego has t rillions of t ricks t o preserve it s im aginary self.

98.

To t he above quot ed passages ( 87 - 93) , t he aspirant would say ( 99 - 103) :

99.

“ He does not really m ean t he only effect ive m eans” .

100.

“ He does not really m ean we need t o set aside t im e wit h no ot her act ivit ies” .

101.

“ He does not really m ean we need t o pract ice” .

102.

“ The book is act ually writ t en in code” .

103.

“ There are deeper m eanings t hat are m ore im port ant ” .

104.

I f t his ( 99 - 103) seem s insane t o you, you are correct , it is insane.

105.

The word “ insane” describes well alm ost all hum ans.

106.

They m ay not use t hose exact words ( 99 - 103) t o dist ort and com plicat e.

107.

They will find t heir own words and t hought s t o dist ort and com plicat e.

108.

The only cure for all t his is t he awakening of t he ext rem ely int ense desire for freedom .

109.

What if your present desire for freedom were t o becom e a m illion t im es m ore int ense t han it is now? ( 110 - 114) :

110.

Then t here would not be t im e for all t hese gam es, det ours and dist ract ions.

111.

Then you would st op list ening t o t eachers who are supposedly liberat ed but who are not liberat ed.

112.

Then you would not pret end t hinking about spirit ualit y is Spirit ualit y.

113.

Then you would not pret end an int ellect ual j ourney is a spirit ual j ourney.

114.

Then t he only m eans you would accept would be t he m ost direct m eans.

115.

Then you would be j ust like t he m an who is being kept underwat er t rying t o rise up for air ( 116 - 127) :

116.

He does not have t im e for discussion.

117.

He does not have t im e for gam es.

118.

He does not have t im e for false t eachers.

119.

He does not have t im e for m et hods t hat are not t he m ost rapid and direct m eans.

120.

He does not have t im e for endless reading.

121.

He does not have t im e for t elevision.

122.

He does not have t im e for proj ect ing an im agined m eaning unt o t he t eachings.

123.

He does not have t im e for ent ert ainm ent .

124.

He does not have t im e for pret ending t o want t o be free.

125.

He does not have t im e for any dishonest y wit h him self.

126.

He does not have t im e for pret ending he has risen t o t he surface.

127.

He does not have t im e for any debat e or argum ent .

128.

What he has t im e for is only t o focus all of his at t ent ion on rising t o t he surface.

129.

That is why t he ent ire key lies in t he int ensit y of t he desire for freedom .

130.

The only problem an aspirant ever has is t oo weak a desire for liberat ion.

131.

An ext rem ely int ense desire for liberat ion will solve all t he ot her problem s.

Read Chapt er Four very slowly t hree t im es before reading Chapt er Five.

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Ch a pt e r 5 - H OW TO AW AKEN TH E EXTREM ELY I N TEN SE D ESI RE FOR LI BERATI ON 1.

The prim ary m eans t o awaken t he ext rem ely int ense desire for liberat ion is t o carefully exam ine t wo choices everyday unt il t he ext rem ely int ense desire for liberat ion awakens.

2.

Choice A is t o choose t o end t he ego by dropping all unnecessary act ivit ies, t o creat e t he m axim um am ount of t im e everyday t o pract ice t he m ost direct and rapid m eans t o et ernal bliss.

3.

The m ost direct and rapid m eans t o et ernal bliss, here and now in t his lifet im e, is t he Awareness Wat ching Awareness Met hod described in Chapt er Seven.

4.

Choice A is I nfinit e- Et ernal- Awareness- Love- Bliss wit h no sorrow and no suffering.

5.

Choice A is Et ernal Life.

6.

Choice A is t o live as your t rue Self for all et ernit y.

7.

Choice A is absolut ely perfect j oy.

8.

The above ( 2 - 7) is a sum m ary of Choice A.

9.

Som e people m ay find it helpful t o read m ore descript ions of Choice A writ t en by t he Awakened Ones who have t aught in t he past and such quot es or a list of books will be provided in fut ure volum es of t his book or on The Freedom Religion, inc. web sit e: ht t p: / / www.t hefreedom religion.com ( som e of t his m at erial can be seen on pages t hat are linked on t he Awareness Wat ching Awareness index page) .

10.

Choice B is being ident ified wit h a body subj ect t o suffering, sorrow, disease, deat h, violence, fear, anger,

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et c. 11.

Choice B is t o allow an im post er called t he ego t o pret end t o be yourself and t o cont rol you.

12.

Choice B is t o allow an im post er called t he ego, t hat has creat ed all t he wars, diseases, deat h, sorrow, suffering and evil t hat every hum an has ever experienced, t o cont inue.

13.

Choice B is t o have a t em porary and t herefore fut ile life t hat leads only t o deat h.

14.

I n order t o bet t er exam ine Choice B, you can m ake a list of all t he form s t hat hum an sorrow and suffering t ake.

15.

You can writ e on t hat list t housands of wars, t housands of diseases, t housands of form s of violence and every ot her form hum an sorrow and suffering t akes t hat you can t hink of. Usually hum ans look only at a sm all part of t he ocean of hum an sorrow and suffering. The purpose of t he list is t o look at t he ent ire ocean of hum an sorrow and suffering all at once. The purpose of t he list is t o look at t he ent ire negat ive side of hum an life all at one t im e. ( I n t he fut ure t here will be a sam ple list on The Freedom Religion websit e.)

16.

You need only read t he suffering list once.

17.

Aft er t hat , t he sum m ary found in Chapt er Five should be enough.

18.

Read Chapt er Five everyday, com paring t he sum m ary of Choice A and t he sum m ary of Choice B, unt il t he ext rem ely int ense desire for liberat ion awakens in you.

19.

Read Chapt er Five everyday com paring t he sum m ary of Choice A and t he sum m ary of Choice B unt il you have m ade Choice A.

20.

How will you know t hat t he ext rem ely int ense desire for liberat ion has been awakened?

21.

When you drop all unnecessary act ivit ies everyday, and use all of t hat free t im e creat ed t o act ually pract ice everyday t he m ost rapid and direct m eans t o et ernal

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bliss, you will know t hat t he ext rem ely int ense desire for liberat ion has been awakened. 22.

How will you know t hat you have m ade Choice A?

23.

When you drop all unnecessary act ivit ies everyday, and use all of t he free t im e t hus creat ed t o act ually pract ice everyday t he m ost rapid and direct m eans t o et ernal bliss, you will know you have m ade Choice A.

24.

The Awakening of t he ext rem ely int ense desire for liberat ion, which can also be called “ really m aking Choice A” is ( 25 - 55) :

25.

I t is like a sign st at ing “ NO MORE” t hat is a m illion m iles high.

26.

NO MORE t o all of t he hum an evils of t he past .

27.

NO MORE t o all of t he horrors t he ego has creat ed.

28.

I t is like a silent shout saying NO MORE so loud, t hat if it were given a voice it would shat t er t he eardrum s of every hum an on eart h.

29.

I t is a dem and for Trut h.

30.

I t is t he absolut e dem and for absolut e Trut h.

31.

I t is t he absolut e dem and for t he final end of all hum an opinions.

32.

I t is t he absolut e dem and for absolut e goodness.

33.

I t is t he absolut e dem and for t he final end of t he im post er who is called t he ego.

34.

I t is t he absolut e dem and for t he Direct Experience of t he t rue Self.

35.

I t is like an infinit ely st rong grip t hat grabs hold of Trut h wit h a grip so st rong, no power can weaken t hat grip.

36.

I t is like an infinit ely st rong grip t hat grabs hold of t he t rue Self wit h a grip so st rong, not hing is powerful enough t o weaken t hat grip.

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37.

The ext rem ely int ense desire for liberat ion is like an infinit ely st rong grip t hat grabs hold of t he absolut e goodness t hat has never known falsehood wit h a grip so st rong not hing can weaken t hat grip.

38.

I t is like an absolut ely im m ovable “ NO” saying no t o t he t rillions of hum an lies spoken in t he past and t he billions of hum an lies being t hought of each day.

39.

I t is an absolut e “ NO” t o t he t rillions of horrors hum ans have creat ed in t he past and t he billions of horrors hum ans are creat ing everyday.

40.

I t is an absolut e dem and for t he end of all sorrow and suffering.

41.

I t is an absolut e dem and for perfect infinit e- et ernal- love- j oy.

42.

I t is an absolut e dem and t hat t he source of all suffering, violence and evil, which is t he im post er called ego, com e t o a final end.

43.

I t is an absolut e devot ion t o t he t rue Self t hat is t he background of awareness.

44.

That absolut e devot ion t akes t he form of t urning t he at t ent ion away from t he world, t he body, t hought , et c. and t owards awareness wat ching awareness.

45.

The ext rem ely int ense desire for liberat ion is a dem and for Trut h t hat never com prom ises.

46.

I t is a dem and for t he end of t hought .

47.

I t is a dem and for t he Direct Experience of t he absolut e Trut h.

48.

When t he ext rem ely int ense desire for freedom arises, t hese dem ands are direct ed inwards, not t owards ot hers.

49.

When t he ext rem ely int ense desire for freedom arises, one never again bows before any egot ist ical hum an.

50.

When t he ext rem ely int ense desire for freedom arises, all obst acles are swept away.

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51.

I t is absolut e dedicat ion and devot ion t o absolut e Trut h.

52.

I t is absolut e dedicat ion and devot ion t o knowing t he t rue Self in Direct Experience.

53.

Aft er t he ext rem ely int ense desire for liberat ion is awakened, every m om ent of one’s life is dedicat ed t o awakening from t he hum an dream .

54.

When t he ext rem ely int ense desire for liberat ion is awakened, all of t he ego’s lies and gam es are seen for what t hey are and all of t he ego’s lies and gam es com e t o an end.

55.

When t he ext rem ely int ense desire for liberat ion is awakened, t he night m are t he ego has creat ed is no longer t olerat ed.

56.

The ego is t he source of all evil.

57.

The ego is insane. This is t rue for all hum ans.

58.

To produce so m any t rillions of horrors, t he ego has t o be evil and insane.

59.

Som et hing in you longs for an end t o t he im post er’s dream .

60.

Som et hing in you longs for infinit e Love.

61.

Som et hing in you longs for t he end of all suffering and sorrow.

62.

Som et hing in you longs for et ernal- j oy- love.

63.

I t is possible t o end t he ego’s dream and t o discover t he t rue Self which is free of all suffering and sorrow and whose nat ure is infinit e- et ernal- love- j oy.

64.

I t is possible now in t his lifet im e, while t his body is living.

65.

Co- operat e wit h your Heart .

66.

St op list ening t o your ego.

67.

I f you t urn your at t ent ion away from t hought and

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t owards awareness wat ching awareness and sust ain t hat look for m any hours everyday, event ually t he ego dream will end and t he t rue Self will be known. 68.

Then all suffering and sorrow ends and what rem ains is t he et ernal perfect ion of awareness- love- bliss.

69.

Make Choice A.

70.

Make your choice absolut e and absolut ely im m ovable.

71.

Make your choice absolut ely solid and final.

72.

Your t rue Self, t he background of awareness t hat is looking t hrough your eyes now, deserves your at t ent ion.

73.

For your ent ire life, you have been ignoring your t rue Self.

74.

Your t rue Self, t he background of awareness, deserves your love & at t ent ion.

75.

Dem and sanit y.

76.

The hum an dream is insane.

77.

Dem and sanit y by waking up from t he hum an dream int o t he realit y of your own awareness.

78.

Make Choice A by dropping all unnecessary act ivit ies t o creat e m ore t im e for spirit ual pract ice.

79.

Make Choice A by dropping all dist ract ions, det ours and ent ert ainm ent t o creat e m ore t im e everyday for spirit ual pract ice.

80.

Make Choice A by m aking sure your spirit ual pract ice is t he m ost rapid and direct m eans t o et ernal bliss.

81.

The suffering and sorrow t hat life brings is also a m eans t o awaken t he ext rem ely int ense desire for liberat ion.

82.

Reading Chapt er Five everyday is a m uch easier and m ore rapid m eans t o awaken t he ext rem ely int ense desire for liberat ion.

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Read Chapt er Five very slowly at least t hree t im es before reading Chapt er Six.

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Ch a pt e r 6 -

TH E AW AREN ESS W ATCH I N G AW AREN ESS D I SCOVERY

1.

By t he year 2001 t he aut hor had been st udying t he t eachings of alm ost all t he various religions and spirit ual pat hs for 27 years, from t he bodily age of 15 t o 42.

2.

He had read m ore t han t wo t housand spirit ual books.

3.

He had spent t im e wit h m any spirit ual t eachers in Am erica and I ndia.

4.

I t was clear t hat t he essence of m ost of t he spirit ual t eachings was focusing t he at t ent ion on t he “ I AM” .

5.

The place where Judaism , Christ ianit y, I slam and “ Hinduism ” m eet is t urning inward and focusing t he at t ent ion on t he “ I AM” .

6.

The m ost direct and rapid m eans t o et ernal bliss, finding t he kingdom wit hin, “ Self- realizat ion” et c., is t urning t he at t ent ion wit hin t o focus on t he “ I AM” .

7.

One m odern exam ple of t his in “ Hinduism ” is Nisargadat t a Maharaj .

8.

Nisargadat t a’s Guru t old him t o pay at t ent ion t o t he “ I AM” t o t he exclusion of all else.

9.

Nisargadat t a followed his Guru’s inst ruct ion for t hree years.

10.

Aft er t hree years of pract icing in his spare t im e, Nisargadat t a realized his t rue Self.

11.

Nisargadat t a had t o work t o support his fam ily, t herefore, he could only pract ice in his spare t im e.

12.

Nisargadat t a used t o spend hours each day looking at

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t he t rue Self. 13.

Focusing t he at t ent ion on t he I AM, while excluding all else from one’s at t ent ion, is an ancient pract ice in “ Hinduism ” .

14.

The im port ance of looking inward and knowing t he “ I AM” is found in t he Judeo- Christ ian t eachings also ( 15 - 19) :

15.

And God said t o Moses, “ I AM THAT I AM” . And He said “ Thus you shall say t o t he children of I srael, I AM has sent m e t o you” . ( Exodus 3: 14)

16.

“ Be st ill and know I AM God” . ( Psalm s 46: 10)

17.

The ent ire book “ The I m personal Life” , a book of Christ ian Myst icism , is writ t en around t he single sent ence “ Be st ill and know I AM God” .

18.

Jesus said “ Before Abraham was, I AM” . ( John 8: 58)

19.

Jesus said “ The Kingdom of God is wit hin you” . ( Luke 17: 21)

20.

Jesus did not say t he Kingdom of God will be wit hin you aft er your body dies.

21.

Jesus said “ is” . “ I s” is present t ense. “ I s” m eans now.

22.

The Prophet Moham m ad said: “ He who knows his Self knows his Lord” .

23.

There are m any ot her spirit ual t radit ions and t eachings t hat have point ed out t hat focusing t he at t ent ion on t he I AM is t he m ost direct and rapid m eans t o freedom .

24.

Anot her m odern exam ple from “ Hinduism ” is Ram ana Maharshi.

25.

Ram ana Maharshi t aught for m ore t han 50 years t hat t he only effect ive m eans t o end t he ego and sorrow and t o rem ain as et ernal j oy is t o focus on t he Self, t he I , t he I AM.

26.

By t he year 2001 t he aut hor had at t em pt ed t o pract ice t he m et hod of focusing t he at t ent ion on t he I AM for 27

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years. 27.

The aut hor had m ade very lit t le progress wit h t hat or any ot her m et hod.

28.

I n Decem ber of t he aut hor was in Tiruvannam alai I ndia for t he purpose of at t ending t he t alks of a t eacher in t he Ram ana Maharshi t radit ion.

29.

The aut hor was in his room at t he Sesha Bhavan guest house.

30.

The aut hor was t hinking about all t he possible m eanings of I and I AM and all t he possible approaches t o I and I AM t hat he had read over t he years.

31.

The I t hought , t he t hought I AM.

32.

The I feeling, t he feeling I AM.

33.

The I consciousness, t he I AM consciousness.

34.

To t hink I or I AM.

35.

To feel I or I AM.

36.

To focus t he at t ent ion on I or I AM.

37.

The num ber of different com binat ions of t he approaches and t he different views of what I or I AM m eans.

38.

Aft er 27 years, t he aut hor st ill was not sure what I AM m eans in Direct Experience.

39.

The aut hor was wondering if t here was som e way t o solve t hese quest ions and t o have clarit y bot h in t he m eaning of I or I AM and what t o do wit h it , focus t he at t ent ion, feel, t hink, or?

40.

The aut hor want ed an underst anding t hat was so clear t hat t here would be not hing vague left , no m ore choices left .

41.

The aut hor really want ed t o know t he answer.

42.

The aut hor was not going t o confine t he answer t o any previous underst anding.

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43.

The aut hor was willing t o have his previous underst anding shat t ered, if need be.

44.

There was a willingness t o consider, m aybe for t he last t wo and a half decades, t he aut hor had not at all underst ood what t he I AM is and how t o focus on it .

45.

I t was a willingness t o allow all t he old views t o be swept away, if need be.

46.

Ram ana Maharshi had said t hat Self- inquiry is m ore like feeling t han like t hought .

47.

Asking “ Who am I ?” or asking “ To whom do t hese t hought s arise?” are easy inst ruct ions t o follow as long as one st ays in t he realm of t hought .

48.

However, when it com es t o feeling “ Who am I ?” or feeling “ I AM” , t hat had always been a bit vague, because what exact ly is t he feeling I AM?

49.

How do I know I AM?

50.

Nisargadat t a Maharaj and m any ot hers had said t he I AM is consciousness.

51.

The aut hor wondered is t he “ I AM” t he I - t hought or is t he “ I AM” j ust m y present awareness?

52.

The aut hor t hought :

53.

I f t he “ I AM” is t his present awareness, j ust t he awareness t hat is now looking at t his room , t hen paying at t ent ion t o t he I AM is j ust : My awareness wat ching m y awareness!

54.

This was a revelat ion!

55.

I nst ead of having som e vague pract ice where one is t old t o pay at t ent ion t o t he feeling I AM, wit hout ever being sure exact ly what t he “ I AM” is and feels like, here was an absolut ely clear inst ruct ion: My present awareness wat ching m y present awareness. Awareness wat ching awareness.

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56.

Not som e unknown seem ingly far away awareness labeled t he I nfinit e Self, or labeled God.

57.

This awareness, m y awareness, here and now wat ching it self, while ignoring t hought , t he body, and t he world, et c.

58.

I m m ediat ely t he aut hor t ried t his pract ice ( 59 - 65) :

59.

Awareness wat ching awareness while ignoring t hought .

60.

The aut hor shut his eyes, because t he point was also t o ignore t he world.

61.

To t urn t he at t ent ion t hat norm ally goes out t o t he world around 180 degrees and t o look inward.

62.

To t urn t he at t ent ion away from t hought and t owards awareness wat ching awareness.

63.

I f t he aut hor not iced a t hought , he ignored t he t hought and brought t he at t ent ion back t o awareness wat ching awareness.

64.

Awareness paying at t ent ion t o awareness t o t he exclusion of all else.

65.

Awareness paying at t ent ion only t o it self.

66.

The result s were inst ant !

67.

From t he very first m om ent one t ries t his pract ice, one is abiding as awareness!

68.

There is no wait ing!

69.

I t is so easy.

70.

One does not m ean t o im ply t hat from t he beginning t he ego ends.

71.

I t t akes years of cont inuous pract ice before t he ego m eet s it s final end.

72.

However, from t he m om ent one t ries t his sim ple, easy t o underst and pract ice, one is abiding as awareness!

73.

The aut hor pract iced t he Awareness Wat ching Awareness Met hod for t wo years, from Decem ber 2001 05/04/2008 14:55

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of t o January of 2004. 74.

There were m ore days wit h t welve hours of pract ice t han t here were days wit h t wo hours of pract ice.

75.

I n January of 2004 t he aut hor’s ego, sorrow and suffering cam e t o it s final end and what rem ained is: I nfinit e- Et ernal- Awareness- Love- Bliss.

76.

Thus t he Awareness Wat ching Awareness Met hod once again lived up t o it s reput at ion as being t he m ost rapid and direct m eans t o et ernal bliss here and now in t his lifet im e.

77.

Ram ana Maharshi and Nisargadat t a Maharaj had bot h specifically described t he Awareness Wat ching Awareness Met hod, however, t he aut hor’s ego did not allow him t o see it .

78.

The Awareness Wat ching Awareness Met hod was like a buried t reasure, hidden am ongst so m any ot her quot es on so m any different subj ect s.

79.

Fut ure volum es of t his book or t he Freedom Religion, inc. websit e, will present som e quot es where t he Awareness Wat ching Awareness Met hod has been described by Awakened Sages of t he past and ot her quot es t hat are helpful t o spirit ual aspirant s or t hat support t he t eachings in t his book.

80.

All of t he spirit ual t eachings of t he past have been dist ort ed and cont am inat ed by t he ego, t herefore t he present volum e has very few quot es.

81.

Anot her reason t he aut hor did not previously realize t he t rue m eaning of t he “ I AM” is because he had read t hat t he I AM, t he t rue Self, is I nfinit e Cont inuous Awareness.

82.

That m ade it seem like it m ust be som et hing different from t he awareness t hat wakes up in t he m orning.

83.

However, it is due t o t he habit of always looking out ward t hat t he assum pt ion is m ade t hat t he awareness t hat wakes up in t he m orning is lim it ed.

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84.

I f one observes t he awareness for m any years event ually one discovers t hat t he awareness is not lim it ed and is cont inuous.

85.

The significance of t he Awareness Wat ching Awareness Met hod discovery is one of com m unicat ion.

86.

A hum an could be t old t o focus on t he I AM and even aft er one hundred m illion lifet im es st ill not know what t he I AM is.

87.

However, if t old t he I AM is t he awareness t hat wakes up in t he m orning, t he background of awareness t hat is t here during all t he waking hours, and given specific inst ruct ions in how t o t urn t he at t ent ion away from t hought , et c. and t owards awareness wat ching awareness, one can end t he ego, sorrow and suffering in t his lifet im e and rem ain et ernally in bliss.

88.

Those specific inst ruct ions are found in Chapt er Seven.

89.

You m ight t hink t hat t he m aj orit y of hum ans would rej oice at t he discovery of t he m ost rapid and direct m eans t o et ernal bliss.

90.

Due t o t he t ricks of t he ego, t he m aj orit y of hum ans will not rej oice at t he discovery.

91.

That is why t his book begins by ident ifying t he im post er, exposing t he m ot ivat ions and t ricks of t he im post er, showing t he im port ance of, and how t o awaken, t he ext rem ely int ense desire for liberat ion.

92.

Hist orically, not even one in a m illion hum ans has been dedicat ed t o t he Direct Experience of t he Et ernal Trut h t hat lives wit hin t hem and is t heir t rue Self.

93.

The Awareness Wat ching Awareness Met hod is t he m ost rapid and direct m eans for a hum an t o end suffering and t o rem ain in I nfinit e- Et ernal- Awareness- Love- Bliss.

94.

The Awareness Wat ching Awareness Met hod is t he m ost rapid and direct m eans for a person of t he Jewish fait h t o direct ly experience t he I AM t hat revealed it s Self t o Moses.

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95.

The Awareness Wat ching Awareness Met hod is t he m ost rapid and direct m eans for a Christ ian t o discover and live in t he Kingdom of God wit hin t hem in Direct Experience in t his lifet im e.

96.

The Awareness Wat ching Awareness Met hod is t he m ost rapid and direct m eans for a “ Hindu” t o at t ain liberat ion while living ( j ivanm ukt i) and t o live in Being- Awareness- Bliss ( sat - chit - ananda) .

97.

The Awareness Wat ching Awareness Met hod is t he m ost rapid and direct m eans for a Muslim t o know t heir t rue Self. The Prophet Moham m ad said: “ He who knows his Self knows his Lord” .

98.

The Awareness Wat ching Awareness Met hod is t he m ost rapid and direct m eans for a Buddhist t o at t ain Nirvana and t o bring t he ego, suffering, desire and craving t o it s final end.

99.

The ego has dist ort ed all of t he religious and spirit ual t eachings of t he past t o serve it s purpose and t o hide t he m ost rapid and direct m eans t o liberat ion.

100.

What happens in all of t he religious and spirit ual t eachings of t he past is t he ego in t he reader or list ener co- operat es wit h t he ego in t he so- called spirit ual t eacher t o produce a t eaching t hat will serve t he ego. Then bot h t he t eacher and t he st udent call t he false t eaching a t rue t eaching.

101.

Som e of t he spirit ual t eachings of t he past were aut hent ic spirit ual t eachings given by awakened sages.

102.

However, t he m om ent an awakened sage speaks t he ego in t he list ener begins t o dist ort t he t eachings.

103.

Therefore, t he dist ort ion does not t ake t im e t o begin. The dist ort ion begins inst ant ly, im m ediat ely.

104.

Once t he t eaching has been dist ort ed by t he ego, t he t eaching serves t he ego.

105.

The ego dist ort ion becom es even great er as t im e passes.

106.

I t is possible t o ext ract helpful quot es from t he

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t eachings of t he past , however, t he quot es m ust be ext ract ed by an awakened sage. 107.

I f one in whom t he ext rem ely int ense desire for liberat ion has not been awakened at t em pt s t o ext ract quot es, t he quot es ext ract ed will usually be t hose t hat serve t he ego.

108.

Because it is t he m ost rapid and direct m eans t o end hum an m isery and t o live in Peace- j oy, t he Awareness Wat ching Awareness Met hod is of great benefit even t o t hose who are not spirit ually inclined.

109.

What m ight seem like only a slight difference in t he way one pract ices, m akes a huge, profound, ext raordinary, quant um leap of a difference in t he speed of t he result s.

110.

What m ight seem like only a slight difference in t he way one pract ices, can save years or even lifet im es of pract ice.

111.

Therefore, t he precision wit h which t he pract ice inst ruct ions are described is crucial.

112.

A slight change in t he wording of t he pract ice inst ruct ions will produce a slight change in t he pract ice, t hereby m aking t he pract ice indirect and losing t he rapid result s.

113.

There are ot her m et hods t hat appear sim ilar t o t he Awareness Wat ching Awareness Met hod, however, seem ingly sim ilar m et hods will not produce t he rapid result s and t hey will not save t he years or lifet im es of pract ice.

114.

Those ot her seem ingly sim ilar m et hods have slight differences t hat dest roy t he efficiency.

115.

I n t he Awareness Wat ching Awareness Met hod, no ext ernal t eacher is needed.

116.

All t hat is required is t hat one has t he precise pract ice inst ruct ions and follows t hem by pract icing.

117.

First t he writ t en inst ruct ions are t he t eacher, t hen t he pract ice it self is t he t eacher.

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118.

The writ t en inst ruct ions are only t he t eacher for t he few m inut es it t akes you t o read t hem or list en t o t hem if you decide t o record t hem on a t ape recorder or CD.

119.

Therefore, it is t he Awareness Wat ching Awareness pract ice it self t hat is t he t eacher.

120.

You never need t o physically see a t eacher on t his Direct Pat h.

121.

Physically seeing a t eacher would draw your at t ent ion out ward and would be count er product ive.

122.

The Awareness Wat ching Awareness Met hod pract ice inst ruct ions are offered free and are found in Chapt er Seven.

123.

The only way t o find out if t he Awareness Wat ching Awareness Met hod works for you is t o pract ice it .

124.

I f wit hout t rying it , you com e t o t he conclusion t hat it will not work, t hen you have allowed t he im post er ( t hinking) t o rob you of a great opport unit y.

125.

Wit h t hinking you have a conclusion, an opinion, an assum pt ion t hat m ay be correct or m ay not be correct .

126.

However, wit h pract ice, you will know for sure if it works for you or not .

127.

Therefore, consider giving it a sincere, fair t ry.

128.

A few m ont hs is not long enough t o be a sincere, fair t ry.

Read Chapt er Six very slowly t hree t im es before reading Chapt er Seven.

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Ch a pt e r 7 - TH E AW AREN ESS W ATCH I N G AW AREN ESS M ETH OD PRACTI CE I N STRUCTI ON S PRELI M I N ARY I N STRUCTI ON S: 1.

Set aside as m uch t im e everyday t o pract ice t he Awareness Wat ching Awareness Met hod as you are willing t o set aside.

2.

Everyday, drop as m any unnecessary act ivit ies as you are willing t o drop t o creat e m ore t im e for t he Awareness Wat ching Awareness Met hod pract ice.

3.

I f you are not willing t o drop all unnecessary act ivit ies in order t o creat e t he m axim um am ount of t im e everyday for pract ice, t hen you can read Chapt er Five and Chapt er Thirt een everyday unt il t he ext rem ely int ense desire for liberat ion awakens in you.

4.

Eat ing food and t aking a shower are exam ples of necessary act ivit ies.

5.

For som e people working t o earn a living is an exam ple of a necessary act ivit y.

6.

For som e people t aking care of t heir children is an exam ple of a necessary act ivit y.

7.

Exam ples of unnecessary act ivit ies are ent ert ainm ent , hobbies, et c.

8.

Pract ice for at least t wo hours everyday.

9.

I f you are ret ired and can pract ice for t welve hours everyday, t hat would be m uch m ore effect ive.

10.

I t is bet t er if you can be undist urbed during your pract ice.

11.

I f you pract ice at hom e you can ask t he people you live

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wit h not t o dist urb you when you are pract icing unless t here is an em ergency. 12.

Or you can find som e ot her place t o pract ice where you will be not be dist urbed.

13.

Bodily post ure is not im port ant in t he Awareness Wat ching Awareness Met hod.

14.

However, since one wishes t o t urn t he at t ent ion away from t he body, it is im port ant t hat t he body is com fort able and relaxed and not causing any pain or st rain.

15.

You can do t he pract ice sit t ing crossed legged or sit t ing on a chair or sit t ing on a sofa or couch or even laying down on your bed if you are able t o do so wit hout falling asleep.

16.

Make sure t he post ure is com fort able and does not cause any pain, st rain or discom fort .

17.

Make sure t he post ure helps you t o ignore t he body and t urn your at t ent ion away from t he body.

18.

For t he purposes of t his pract ice t he following definit ions for t he words awareness and t hought m ust be used:

19.

Thought ( 19 - 21) : Thought s are t he words of your nat ive language in your m ind.

20.

I f your nat ive language is English and t he language you t hink in is English, t hought s are t hose English words in your m ind.

21.

I f you t hink in t wo languages, t hen t hought s are t he words of t hose t wo languages in your m ind.

22.

Awareness ( 22 - 46) : When you wake up in t he m orning awareness is t hat consciousness t hat woke up in t he m orning.

23.

Thought s com e and t hought s go, but t he background of awareness rem ains cont inuous during all t he waking hours unt il you go t o sleep at night .

24.

Awareness is you, your awareness, j ust your

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awareness t hat is looking t hrough your eyes right now. 25.

The words awareness, consciousness, at t ent ion, observat ion, wat ching, looking, seeing and concent rat ing all have t he sam e m eaning in t he pract ice inst ruct ions.

26.

Awareness is not t hought .

27.

Awareness is t hat which is aware of t hought .

28.

Bot h when t here are t hought s and when t here are no t hought s, t he awareness t hat woke up in t he m orning is aware, because t he awareness t hat woke up in t he m orning is cont inuous during all of t he waking hours unt il you go t o sleep.

29.

Awareness is not em ot ions.

30.

Awareness is t hat which is aware of em ot ions.

31.

Bot h when t here are em ot ions and when t here are no em ot ions, t he awareness t hat woke up in t he m orning is t here, because t he awareness t hat woke up in t he m orning is cont inuous during all of t he waking hours unt il you go t o sleep again.

32.

Awareness is not t he obj ect s seen by t he eyes.

33.

Awareness is t hat which is aware of t he obj ect s seen by t he eyes.

34.

The awareness t hat woke up in t he m orning is t here when t he eyes are open seeing obj ect s and when t he eyes are closed not seeing obj ect s, because t he background of awareness is cont inuous during all t he waking hours unt il you go t o sleep again.

35.

Awareness is not t he t hought ‘I ’.

36.

Awareness is t hat which is aware of t he t hought ‘I ’.

37.

Bot h when one t hinks ‘I ’ and when one does not t hink ‘I ’, t he awareness t hat woke up in t he m orning is t here, because t he background of awareness is cont inuous during all t he waking hours unt il you go t o sleep again.

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38.

Awareness is not desire.

39.

Awareness is t hat which is aware of desire.

40.

Bot h when t here is desire and when t here is no desire, t he awareness t hat woke up in t he m orning is t here, because t he background of awareness is cont inuous unt il you go t o sleep again.

41.

Awareness is not som et hing far off, loft y or m yst erious.

42.

Awareness is t hat which is looking t hrough your eyes reading t his.

43.

Just your ordinary, everyday awareness.

44.

Not som e special awareness.

45.

Awareness is t hat which wakes up in t he m orning and rem ains aware unt il you go t o sleep at night

46.

Awareness is not any of t he t hings or experiences perceived.

47.

Try an experim ent ( 48 - 52) :

48.

Look at an obj ect in t he room .

49.

Not ice t he awareness t hat is looking t hrough your eyes.

50.

Now shut your eyes and not ice t hat you are st ill aware.

51.

I t is t he sam e awareness t hat a m om ent ago was looking at t he room .

52.

Now, wit h your eyes st ill closed observe your awareness.

53.

The following pract ice inst ruct ions are t he Awareness Wat ching Awareness Met hod described using carefully chosen slight ly different wording.

54.

I t is im port ant t o use as few words as possible t o describe t he pract ice.

55.

Use only one descript ion per pract ice session.

56.

I f you are going t o be pract icing for one or t wo or t hree

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hours t oday, t hen for t hat ent ire t im e you should be using only one descript ion. 57.

Try Descript ion A first .

58.

Try a different descript ion each day unt il you have t ried all of t hem .

59.

Then choose t he descript ion t hat was easiest for you t o underst and and t o pract ice, and from t hen on use only t hat descript ion.

60.

Som e descript ions m ight for a m om ent have you st art wit h your eyes open, but once you are inst ruct ed t o close your eyes, t hen keep your eyes closed.

61.

I n ot her words, t he Awareness Wat ching Awareness Met hod is always pract iced wit h t he eyes closed.

62.

When you are observing your awareness, j ust rem ain wit h t hat .

63.

There is no need t o do anyt hing else.

64.

Awareness is em pt y, t here is no obj ect you are t rying t o observe.

65.

I t is j ust awareness being aware of it self.

66.

I t is not a special kind of awareness.

67.

I t is j ust your ordinary everyday awareness t hat you norm ally go t hrough t he day wit h, looking at it self.

68.

You can record t he descript ions below on an audiocasset t e or CD for personal use.

69.

Record only one descript ion per recording.

70.

I t is im port ant t o list en t o only one descript ion during a pract ice session.

71.

I t is bet t er not t o int errupt your pract ice session by having t o t urn your recording off.

72.

That is why it is best t o record only one descript ion per recording.

73.

Repeat t he sam e descript ion on t he recording every 30

Most Rapid and Direct - Ch 7

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m inut es.

TH E AW AREN ESS W ATCH I N G AW AREN ESS M ETH OD PRACTI CE I N STRUCI ON S: 74.

Descript ion A: Shut your eyes. Not ice your awareness. Observe t hat awareness. Turn your at t ent ion away from t he world, body and t hought and t owards awareness wat ching awareness. I f you not ice you are t hinking, t urn your at t ent ion away from t hought and back t owards awareness wat ching awareness.

75.

Descript ion B: Look out at t he room and not ice your awareness looking out t hrough your eyes. Now shut your eyes and not ice t hat sam e awareness is st ill t here t hat a m om ent ago was looking out ward at t he room . Observe t hat awareness. I f you seem t o be having a lot of t hought s, ignore t hem and t urn your at t ent ion away from t he t hought s and t owards awareness observing awareness.

76.

Descript ion C: Shut your eyes. Not ice t hat you are conscious. Wat ch t hat consciousness. Every t im e you not ice a t hought , t urn your at t ent ion away from t he t hought and cont inue wat ching your consciousness. Do not wat ch your t hought s. Wat ch your consciousness. Consciousness wat ching consciousness. Consciousness conscious of consciousness.

77.

Descript ion D: Shut your eyes. Turn your at t ent ion away from t hought and wat ch t he wat cher.

78.

Descript ion E: Shut your eyes. Not ice your awareness. Be aware of your awareness. I f you not ice you are t hinking, t urn your at t ent ion away from t hought and t owards awareness of awareness.

79.

Descript ion F: Shut your eyes. Just rem ain in awareness aware of it self. I f t here are t hought s, bring your at t ent ion back t o awareness aware of it self.

80.

Descript ion G: Shut your eyes. You observe your awareness. I f t here are t hought s, t urn your at t ent ion away from t he t hought s and cont inue t o observe your

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awareness. 81.

Descript ion H: Shut your eyes. Turn your at t ent ion t owards awareness and concent rat e on awareness. Concent rat e in a relaxed m anner wit hout effort . I f t hought s are not iced, t urn your at t ent ion away from t he t hought s and back t owards concent rat ing on awareness.

82.

Descript ion I : Shut your eyes. Be aware of being aware. Now rem ain in t hat awareness of awareness. I f t here are t hought s, t urn your at t ent ion away from t he t hought s and cont inue being aware of being aware.

83.

Descript ion J: Shut your eyes. Not ice you are aware. Look at t hat awareness. Rem ain in awareness looking at awareness. I f t hought s arise, look away from t he t hought s and go back t o looking at awareness. Rem ain in t hat awareness looking at awareness.

84.

Descript ion K: Shut your eyes. Your present awareness wat ching your present awareness, while ignoring all else.

85.

Descript ion L: Look at t he room . Not ice your awareness looking t hrough your eyes. Shut your eyes and t urn your at t ent ion around t o look at it self. At t ent ion at t ending t o at t ent ion. Rem ain wit h t hat . Don’t m ove from t hat . Don’t at t end t o anyt hing else. Don’t at t end t o t hought . At t end only t o at t ent ion.

86.

Descript ion M: Look at t he room . Not ice your awareness looking t hrough your eyes. Now shut your eyes. Not ice t hat sam e awareness t hat was looking t hrough your eyes a m om ent ago. Now t urn t hat awareness around degrees away from t he world, t he body and t hought and t owards it self, t owards awareness wat ching awareness.

87.

Descript ion N: Look at t he room . You are t he seer. Your awareness is t hat which sees. Shut your eyes. See t he seer. Rem ain wit h t hat . Turn your at t ent ion away from t hought and t owards t he seer.

88.

Descript ion O: Shut your eyes. Turn your at t ent ion away from t he known and know t he knower.

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89.

Descript ion P: Shut your eyes. Awareness aware only of awareness. Rem ain t here. Dwell t here. Be t here. Live t here.

90.

Descript ion Q: Shut your eyes. One awareness observing one awareness. Not t wo, one observing t he ot her. Only one. Observe your awareness. I f you not ice you are t hinking, do not at t em pt t o com plet e t he t hought . Drop t he t hought and cont inue observing your awareness.

91.

Descript ion R: Shut your eyes. Observe your awareness. Relax int o your awareness. Rem ain t here, aware only of your awareness.

92.

Descript ion S: Shut your eyes. Turn your awareness away from what it is aware of and t owards awareness aware only of it self.

93.

Descript ion T: Shut your eyes. Direct ly experience your own awareness by observing your awareness and relaxing int o your awareness. Rest in your awareness of awareness. Rest in awareness aware only of it self. Rem ain in awareness. Do not rem ain in t hought .

94.

Descript ion U: There are t he t hings you are aware of. There is t he awareness t hat is aware of t he t hings. I nst ead of observing t he t hings, observe t he awareness. Shut your eyes. There are t hought s and feelings. There is t he awareness t hat is aware of t hought s and feelings. I nst ead of observing t hought s and feelings, observe t he awareness.

95.

Descript ion V: Shut your eyes. Do not observe t hought . Observe awareness. Awareness observing awareness is em pt y. There is no t hing t o observe t here. Don’t com plicat e it by t hinking t here is m ore t o it . Awareness is subt le. I n awareness observing awareness t here is only awareness. I t is sim ple. Rem ain in awareness observing it self.

96.

Descript ion W: Shut your eyes. Focus on t he awareness t hat t hought s are arising in. Do not focus on t he t hought s. Thought s com e and t hought s go. The awareness t hat t hought s are arising in does not com e and go. Be aware of t he awareness t hat does not com e

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and go. When t here are t hought s, wat ch t he awareness, not t he t hought s. When t here are no t hought s, wat ch t he awareness. Thought s or no t hought s, cont inue t o observe t he awareness, not t he t hought s. Cont inue t o relax in and be aware of your awareness. Rem ain t here. Be t here. 97.

Descript ion X: Shut your eyes. I f you see light , t urn your at t ent ion away from t he light and t owards awareness of awareness. I f you see darkness, t urn your at t ent ion away from t he darkness and t owards awareness aware only of awareness. I f you not ice your breat hing, t urn your at t ent ion away from t he breat hing and t owards awareness aware only of awareness. What ever you becom e aware of, t urn your at t ent ion away from it and t owards awareness of awareness.

98.

Descript ion Y: Shut your eyes. Awareness not aware of t hought s. Awareness not aware of em ot ions. Awareness not aware of anyt hing except awareness. Awareness aware of not hing except awareness. The background of awareness aware only of t he background of awareness. Awareness aware only of awareness. Awareness only. Awareness alone.

Read Chapt er Seven t hree t im es very slowly before reading Chapt er Eight .

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Ch a pt e r 8 - FURTH ER CLARI FI CATI ON OF TH E AW AREN ESS W ATCH I N G AW AREN ESS M ETH OD 1.

These furt her clarificat ions appear in a separat e chapt er because t he pract ice inst ruct ions for t he Awareness Wat ching Awareness Met hod are sim ple and t hey should rem ain sim ple.

2.

I t is not helpful t o bring concept s wit h you int o t he pract ice.

3.

I t is best j ust t o focus on t he sim ple pract ice inst ruct ions.

4.

One of t he t hings you m ight wonder is what t o do aft er you st art wat ching your awareness.

5.

There is not hing else t o be done.

6.

You j ust cont inue wit h awareness wat ching awareness.

7.

There are no obj ect s t o see.

8.

Awareness is em pt y, t here is no t hing t o observe t here.

9.

Just cont inue for t he ent ire pract ice session wat ching your awareness. Only awareness wat ching awareness and not hing else.

10.

Don’t expect any t ype of experience.

11.

I f you are wondering if you will have som e kind of spirit ual experience, t hen t hat very wondering m eans you have added som et hing t o awareness wat ching awareness.

12.

Never add anyt hing t o awareness wat ching awareness.

13.

The key is t o be cont ent j ust wat ching your awareness

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and not t o m ove from t hat and not t o add anyt hing t o t hat . 14.

You m ay or m ay not have som e kind of spirit ual experience. However, you should never be expect ing any kind of spirit ual experience.

15.

I f you wonder if t he st at e is going t o deepen, t hat very wondering m eans you have added som et hing t o t he Awareness Wat ching Awareness pract ice.

16.

Never add anyt hing t o t he Awareness Wat ching Awareness Met hod.

17.

Just be cont ent wit h awareness wat ching awareness.

18.

You should look at it like awareness wat ching awareness is all t here is, t here is not hing m ore.

19.

I n t he Awareness Wat ching Awareness Met hod pract ice, you are not seeking anyt hing.

20.

You are observing, not seeking.

21.

I f you were seeking som et hing, t hen t here would be seeking and awareness wat ching awareness.

22.

That would m ean you would have added seeking t o t he awareness wat ching awareness pract ice.

23.

Never add anyt hing t o t he awareness wat ching awareness pract ice. Just be cont ent t o cont inue wit h awareness wat ching awareness wit hout adding anyt hing t o it .

24.

The best pract ice session is when t here are no t hought s.

25.

I f t here are t hought s, t urn your at t ent ion away from t he t hought s and t owards awareness wat ching awareness.

26.

Do not encourage t hought s.

27.

Do not t ry t o com plet e a t hought .

28.

Do not t urn your at t ent ion t owards t hought s.

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29.

Do not t hink about t hinking.

30.

I f t hought s are happening, do not m ake a problem out of it . Just t urn your at t ent ion away from t hought s and t owards awareness wat ching awareness.

31.

Just rem ain wit h awareness wat ching awareness.

32.

When awareness is wat ching awareness som et hing ext raordinary is happening.

33.

You are for t he first t im e t urning inward.

34.

Your t rue nat ure is awareness.

35.

What you really are at your core is awareness.

36.

Therefore, in awareness wat ching awareness, you are for t he first t im e observing yourself and knowing yourself.

37.

However, you should not t hink about t hat or anyt hing else writ t en in t his chapt er while pract icing awareness wat ching awareness, because t hen you would be adding t hose t hought s t o t he pract ice.

38.

I t is being point ed out t hat you are doing som et hing ext raordinary when awareness is wat ching awareness because at first you m ight t hink: “ what else?” or “ so what ?” .

39.

Just cont inue t o pract ice and forget about “ what else?” or “ so what ?” .

40.

Just by t urning your at t ent ion away from t hought and t owards awareness wat ching awareness, you are doing som et hing t hat will change your life com plet ely if you are sincere and cont inue t o pract ice.

41.

Most hum ans live t heir ent ire lives always looking out ward at people, places and t hings.

42.

By t urning your at t ent ion away from t he world, body and t hought , and t owards awareness wat ching awareness, you are doing som et hing ext raordinary.

43.

For som e people it m ight t ake a few days, ot hers a few weeks and ot hers a few m ont hs t o st art t o feel

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som et hing. 44.

At first it is subt le and you won’t know what it is, but you will know t hat you like it .

45.

I t is pleasant .

46.

A new subt le feeling.

47.

You are beginning t o feel: et ernal life- love- peace.

48.

However, you should not have any expect at ions about t hat , because if you expect t hat , t hen you are adding t hat expect at ion t o your awareness wat ching awareness pract ice.

49.

Never add anyt hing t o your awareness wat ching awareness pract ice.

50.

Just rem ain in awareness wat ching awareness while ignoring all else.

51.

Just st ay t here.

52.

Just rem ain in t hat .

53.

Don’t look for som et hing else.

54.

While you are pract icing t he Awareness Wat ching Awareness Met hod ( 55 - 89) :

55.

Just st ay t here.

56.

Relax wit h t hat .

57.

Don’t seek som et hing ot her t han awareness wat ching awareness.

58.

Don’t seek any ot her st at e.

59.

Don’t seek deeper awareness.

60.

Don’t seek anyt hing.

61.

Just rem ain in awareness wat ching awareness.

62.

Be happy t hat it is sim ple.

63.

Don’t seek m ore t han t hat .

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64.

I t is j ust a sim ple st at e.

65.

Don’t seek peace.

66.

Let peace com e on it s own if it is going t o com e, wit hout your expect ing or seeking it .

67.

Just rem ain wit h awareness wat ching awareness, and every t im e a t hought arises, t urn your awareness away from t he t hought and t owards awareness wat ching awareness.

68.

Just cont inue t o pract ice everyday.

69.

Look at it as t hough all you were seeking was t he awareness wat ching awareness it self and not som et hing else. Therefore, be cont ent wit h j ust st aying in awareness wat ching awareness wit hout m oving from it .

70.

Som e days t he m ind m ay be noisy, but if you keep on pract icing, a good day will appear when your pract ice will go very deep wit hout your t rying t o m ake it go deep.

71.

Never t hink about deep or not deep.

72.

I f you t hink about deep or not deep you would be adding som et hing t o t he awareness wat ching awareness pract ice.

73.

Just be cont ent t o rem ain wit h awareness wat ching awareness regardless of whet her it seem s like a good pract ice session or not .

74.

Som e days your em ot ions m ay be t urbulent .

75.

Just ignore t he t urbulent feelings and t urn your at t ent ion away from t he t urbulent em ot ions and t owards awareness wat ching awareness.

76.

I f you cont inue pract icing t he Awareness Wat ching Awareness Met hod everyday, event ually you will st art t o enj oy awareness wat ching awareness.

77.

How long it will t ake t o begin enj oying awareness wat ching awareness is different for different people.

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78.

For som e people it m ay t ake days, ot hers weeks and ot hers m ont hs.

79.

The point is, if you find it difficult t o rem ain wit h awareness wat ching awareness in t he beginning, don’t give up, pract ice everyday on t he good days and on t he noisy m ind or t urbulent feeling days also.

80.

Just cont inue t urning your at t ent ion away from t hought s and t owards awareness wat ching awareness.

81.

You should not be expect ing t he day when you will st art t o enj oy awareness wat ching awareness, because t hen you would be adding som et hing t o t he awareness wat ching awareness pract ice in t he form of an expect at ion.

82.

The best kind of awareness wat ching awareness pract ice is one t hat is em pt y.

83.

Just awareness wat ching awareness and not hing else.

84.

Just st ay t here.

85.

Just be t here.

86.

Just dwell t here.

87.

Just rem ain t here.

88.

Don’t seek anyt hing different , j ust be cont ent wit h awareness wat ching awareness.

89.

Just relax and cont inue wat ching your awareness.

90.

Here is a way t o look at it :

91.

Awareness wat ching awareness is a lit t le like falling in love.

92.

You spend t im e wit h som eone.

93.

You wat ch t hem . You observe t hem .

94.

But you do not yet know t hem .

95.

You cont inue t o observe t hem .

96.

You don’t have expect at ions, because you don’t know

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t hem well enough yet t o have expect at ions. 97.

You j ust keep on observing.

98.

Som e days you have pleasant feelings while you observe t hem .

99.

Som e days you have unpleasant feelings while you observe t hem .

100.

You cont inue t o observe t hem .

101.

Everyday you are com ing t o know t hem bet t er, even t hough you m ay not be aware t hat you are com ing t o know t hem bet t er.

102.

Then one day suddenly and unexpect edly, you have fallen in Love.

103.

Awareness wat ching awareness is a lit t le like t hat .

104.

Just don’t expect anyt hing, and cont inue wat ching your awareness.

105.

The fact t hat not hing is happening is great !

106.

I f it seem s like day aft er day it is j ust t he sam e, only awareness wat ching awareness, t hat is great !

107.

Just rem ain cont ent wit h t hat .

108.

I f you t hink it is going t o change, t hen you are adding som et hing t o awareness wat ching awareness, in t he form of an expect at ion t hat it is going t o change.

109.

Just look at awareness wat ching awareness as enough, j ust as it is.

110.

Cont inue your pract ice everyday.

111.

When will you fall in love wit h awareness wat ching awareness?

112.

I t m ay be aft er one m ont h or aft er m any m ont hs of pract ice.

113.

You will have plent y of confirm at ion along t he way.

114.

Once you have st art ed t o experience even a lit t le j oy

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or peace from awareness wat ching awareness, t he pract ice progresses very rapidly aft er t hat . 115.

I t does not t ake long t o reach t he point where j ust closing your eyes brings awareness- j oy t o you even before you have st art ed t he pract ice.

116.

You should not expect it , because t hen you have added som et hing t o t he Awareness Wat ching Awareness Met hod.

117.

Som e people m ight not like t he pract ice for t he first week or t wo.

118.

Just persevere and keep pract icing.

119.

You can look upon your awareness as som et hing t hat want s you t o wat ch it wit hout expect ing anyt hing from it , like som eone who want s t o be loved j ust for what t hey are and not for what t hey can give you.

120.

Just cont inue t o wat ch awareness, and don’t be expect ing peace- love- j oy.

121.

Let peace- love- j oy com e on it s own, wit hout your expect ing it .

122.

What you t ruly are is: I nfinit e- Et ernal- Awareness- Bliss- Love.

123.

However, by having your at t ent ion t urned t owards t he world, t he body and t hought all t he t im e, you im agine you are a body subj ect t o disease, deat h and suffering.

124.

By t urning your at t ent ion t owards awareness, you are for t he first t im e observing what you are.

125.

When you pract ice, do not t hink about what you are.

126.

Just wat ch your awareness wit hout expect ing anyt hing.

127.

Don’t wat ch your t hought s.

128.

Turn your at t ent ion away from your t hought s and wat ch your em pt y awareness.

129.

Observe t he observing.

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130.

Observe t he awareness.

131.

I f you rem ain cont ent wit h j ust awareness wat ching awareness, event ually your problem s will st art t o disappear.

132.

Your m isery will st art t o disappear.

133.

Peace will com e unexpect edly.

134.

Joy will com e unexpect edly.

135.

I nfinit e Love will com e unexpect edly.

136.

Awareness wat ching awareness is awareness being awareness.

137.

Because of t he long ancient habit of looking out ward t owards people, places and t hings, t he word “ wat ching” is used in som e of t he pract ice inst ruct ions.

138.

One t akes t hat sam e habit of wat ching people, places, and t hings and shut s t he eyes and t urns it inwards t owards awareness wat ching awareness.

139.

That is why t he word wat ching is used in som e of t he pract ice inst ruct ions.

140.

What is real is awareness wat ching awareness, looking inward.

141.

What is unreal is looking out ward t owards t he world of people, places and t hings.

142.

Looking out ward brings suffering, deat h and fut ilit y.

143.

Wat ching t hought s is not looking inward.

144.

Wat ching feelings is not looking inward.

145.

Wat ching breat hing is not looking inward.

146.

Only t urning t he at t ent ion away from t he observed and t owards t he observer is looking inward.

147.

Only awareness wat ching awareness is looking inward.

148.

Looking inward is liberat ion.

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149.

Looking inward is et ernal life.

150.

Looking inward is et ernal awareness.

151.

Looking inward is et ernal peace.

152.

Looking inward is et ernal j oy.

153.

Looking inward is et ernal Love t hat is absolut ely perfect and free of all form s of sorrow and m isery.

154.

That j oy, t hat perfect ion is your awareness.

155.

Because you always looked out ward, you never experienced it .

156.

To change t his long habit of looking out ward you need t o pract ice everyday.

157.

Spend as m any hours everyday pract icing as you can.

158.

I f you only pract ice awareness wat ching awareness for 30 m inut es per day and spend t he ot her 23 and a half hours looking out ward, you will not progress very quickly.

159.

I f you want rapid result s, drop all your unnecessary act ivit ies t o creat e t he m axim um am ount of t im e you can spare t o pract ice for m any hours per day, everyday.

160.

Maybe once per week on one of your days off from work you can devot e t he whole day ( 8 t o 12 hours) t o pract icing t he Awareness Wat ching Awareness Met hod.

161.

To com e t o know, experience and live in I nfinit e- Et ernal- Awareness- Love- Bliss is definit ely wort h t he t im e spent pract icing.

162.

You will discover you are not a body living in a world.

163.

You are et ernal awareness, perfect love- j oy.

164.

Rem em ber t o be cont ent wit h j ust awareness wat ching awareness.

165.

Don’t expect any of t he experiences described in t his chapt er. Expect at ion will dest roy t he effect iveness of

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t he pract ice. 166.

I f it seem s boring t he first few t im es you t ry t he awareness wat ching awareness pract ice, t hat is OK. Cont inue t o pract ice.

Read Chapt er Eight very slowly t hree t im es before reading Chapt er Nine.

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Ch a pt e r 9 - TH E ABAN D ON RELEASE M ETH OD 1.

I f your ego will not allow you t o pract ice t he Awareness Wat ching Awareness Met hod, t he Abandon Release Met hod is t he second best choice.

2.

The Awareness Wat ching Awareness Met hod is m ore effect ive t han t he Abandon Release Met hod.

3.

Therefore, if your ego will allow you t o pract ice it , t he Awareness Wat ching Awareness Met hod should be your first choice.

4.

I f one looks at t he t housands of spirit ual pract ices t hat have been t aught t o hum ans in t he past , t he Awareness Wat ching Awareness Met hod is t he m ost rapid and direct m eans t o bringing sorrow, suffering and t he ego t o it s final end, here and now in t his lifet im e.

5.

The Awareness Wat ching Awareness Met hod is t he m ost rapid and direct m eans t o living in infinit e- et ernal- awareness- love- bliss here and now in t his lifet im e.

6.

I f one looks at t he t housands of spirit ual pract ices t hat have been t aught t o hum ans in t he past , t he Abandon Release Met hod is t he second m ost rapid m eans t o bringing sorrow, suffering and t he ego t o it s final end here and now in t his lifet im e.

7.

I f one looks at t he t housands of spirit ual pract ices t hat have been t aught t o hum ans in t he past , t he Abandon Release Met hod is t he second m ost rapid m eans t o living in infinit e- et ernal- awareness- love- bliss, here and now in t his lifet im e.

8.

The Abandon Release Met hod is easier t o pract ice t han t he Awareness Wat ching Awareness Met hod, even when you are t ired or sleepy.

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9.

I f your ego will not allow you t o pract ice t he Awareness Wat ching Awareness Met hod, you could pract ice t he Abandon Release Met hod for one year and t hen t ry swit ching t o t he Awareness Wat ching Awareness Met hod and t hen rem aining wit h t he Awareness Wat ching Awareness Met hod.

10.

Or you could cont inue pract icing t he Abandon Release Met hod for as m any years as you wish t o pract ice it .

11.

You should pract ice one or t he ot her, t he Awareness Wat ching Awareness Met hod or t he Abandon Release Met hod, for t he rest of your life.

12.

The reason pract ice should cont inue for as long as t he body lives is ( 13 - 16) :

13.

There is a false st at e of liberat ion, where t he ego has not com e t o it s final end, but has only been t em porarily subm erged consciously in t he infinit e awareness.

14.

This t em porary st at e is very sim ilar t o liberat ion, t here is no sorrow and no suffering and one only has t he experience of infinit e awareness love bliss.

15.

One in t his t em porary st at e will usually have t he percept ion t hat t hey have been liberat ed.

16.

However, one in t his t em porary st at e has not been liberat ed.

17.

That ( 13 - 16) is t he reason t hat one should pract ice for as long as t he body lives, even if one has t he percept ion t hat one has been liberat ed.

18.

The prelim inary inst ruct ions for t he Abandon Release Met hod are t he sam e as t he prelim inary inst ruct ions for t he Awareness Wat ching Awareness Met hod.

19.

See Chapt er Seven for t he prelim inary inst ruct ions.

20.

I n t he beginning, t he best posit ion for pract ice of t he Abandon Release Met hod is laying down on your bed.

21.

Aft er you have pract iced t he Abandon Release Met hod m any t im es, t hen you could t ry t he pract ice sit t ing up.

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22.

Aft er you have pract iced t he Abandon Release Met hod m any t im es in bot h posit ions, sit t ing up and laying down, you can choose t he posit ion you like best and cont inue t o pract ice in t hat posit ion.

23.

The following is a suggest ed schedule for using t he Descript ions ( 39 - 44 in t he Pract ice I nst ruct ions below) :

24.

St art by using t he Descript ion D pract ice inst ruct ions for t he first m ont h.

25.

Use Descript ion E for t he second m ont h.

26.

Use Descript ion A for t he t hird m ont h.

27.

Use Descript ion B for t he fourt h m ont h.

28.

Use Descript ion A ( again) for t he fift h m ont h.

29.

Begin using Descript ion C and cont inue wit h it for one t o four years.

30.

Once per m ont h, as a rem inder, for one pract ice session, use descript ion A.

31.

Aft er one t o four years of pract ice, you m ay be so fam iliar wit h t he pract ice, t hat Descript ion F is all you need.

32.

Like any skill, t he m ore you pract ice, t he m ore skill you gain.

33.

The longer you pract ice t he m ore enj oyable t he pract ice becom es, aft er you have gained som e skill in let t ing go.

34.

Som e people will find t he Abandon Release Met hod pract ice enj oyable from t he beginning.

35.

Ot her people will find t he pract ice easy and enj oyable only aft er m any weeks of pract icing everyday.

36.

You can m ake a recording of t he pract ice inst ruct ions ( Descript ions A, B, C, D, E or F) on an audio casset t e or CD and t hen play t hem during your pract ice session, repeat ing t he inst ruct ions on t he recording aft er 30 m inut es. Pause for one m inut e bet ween each sent ence

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when m aking t he recording. 37.

Put t he “ do not dist urb” sign on your bedroom door, t urn out t he light s, lay down on your bed.

38.

I f laying down flat on your back becom es t iresom e at som e point , you can t urn over on your side.

TH E ABAN D ON RELEASE M ETH OD PRACTI CE I N STRUCTI ON S 39.

Descript ion A: Shut your eyes. Relax your body. Now ignore your body. Let go of all effort . Let go of all sense of having t o do som et hing, as t hough t here is not hing you have t o do and not hing you have t o t hink about . Let t ing go of all effort m eans let t ing go of all will and all desire as t hough t here was not hing t hat needed t o be accom plished or changed. Let go. Relax. Let go m ore. Relax m ore. See how far it is possible t o let go. Let go of all t hought s. Let go of all feelings. Let go of all effort . Let go of everyt hing except your awareness. What ever t hought s, percept ions, im ages or feelings arise, let t hem go as soon as t hey arise or even before t hey arise. Do not follow t hought s, as t hough you had no int erest in t hem . Let go of all your percept ions as t hough t hey have not hing t o do wit h you. Cont inue t o relax m ore and m ore. Throughout t he pract ice session let go m ore, t hen let go even m ore and as t he pract ice session cont inues see how far it is possible t o let go. Relax com plet ely. Let go t ot ally. Release everyt hing except your awareness. Let t ing go is giving up com plet ely. Let t ing go is surrendering com plet ely. Let t ing go is relaxing com plet ely. Let t ing go is releasing com plet ely. Let t ing go is let t ing go of all effort and all t hought . Let t ing go is let t ing go of all feelings, desires and im ages. Let t ing go is let t ing go of everyt hing except your awareness.

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The difference bet ween falling asleep and t he Abandon Release Met hod is when you fall asleep you let go of everyt hing including your awareness. I n t he Abandon Release Met hod, you let go of everyt hing except your awareness. 40.

Descript ion B: Shut your eyes. Relax your body. Release your body. Relax all effort . Release all effort . Relax all your t hought s. Release all your t hought s. Cont inue t hroughout t he pract ice session t o see how m uch you can relax and release your t hought s, feelings and desires. Relax and release everyt hing except your awareness. Relax t ot ally. Relax com plet ely. Release t ot ally. Release com plet ely. Cont inue t o release and relax m ore and m ore t hroughout t he pract ice session.

41.

Descript ion C: Shut your eyes. Let go of all effort . Let go of all t hought . Let go of everyt hing except your awareness. What ever arises, let it go. Relax, release, let go. Cont inue t o relax, release and let go com plet ely. See how far it is possible t o let go of all effort and all t hought . See how far it is possible t o let go of everyt hing except your awareness.

42.

Descript ion D: Shut your eyes. Let go of all effort . Cont inue t o let go of all effort during t he ent ire pract ice session. Let go of effort m ore and m ore and see how far it is possible t o let go of effort . Relax and cont inue t o relax. Relax m ore and m ore t hroughout t he ent ire pract ice session. Let go of all effort com plet ely. Tot ally let go of all effort .

43.

Descript ion E: Shut your eyes. Let go of all t hought s. I f a t hought arises, let it go. I f anot her t hought arises, let it go. Cont inue t o let go of t hought . Relax t hought com plet ely. Cont inue t o release t hought t hroughout t he pract ice session. See how far it is possible t o let go of t hought . Let go com plet ely.

44.

Descript ion F: Shut your eyes. Let go com plet ely. Tot ally let go. Let go of everyt hing except your awareness.

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Read Chapt er Nine t hree t im es very slowly before reading Chapt er Ten.

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Ch a pt e r 1 0 - TH E ETERN AL M ETH OD 1.

The purpose of t he Et ernal Met hod is t o provide a sense of t he lim it less nat ure of et ernal life.

2.

Any posit ion is OK for t his pract ice.

3.

Laying down on your bed wit h t he light s t urned off is t he best posit ion.

4.

I f you record t he inst ruct ions, pause for one m inut e bet ween each sent ence.

5.

The Et ernal Met hod is not an essent ial m et hod and, t herefore, t he Et ernal Met hod should not be pract iced m ore oft en t han once per m ont h.

TH E ETERN AL M ETH OD PRACTI CE I N STRUCTI ON S 6.

Shut your eyes.

7.

I m agine you are t raveling back in t im e.

8.

Go back in t im e one hundred billion years.

9.

Now go back in t im e one hundred billion m ore years.

10.

You are now so far back in t im e t he eart h does not exist .

11.

Travel back in t im e one t rillion years furt her int o t he past .

12.

Go back in t im e one t rillion m ore years.

13.

Travel back in t im e eight hundred t rillion years furt her int o t he past .

14.

Now t ravel back eight hundred t rillion years furt her int o t he past .

15.

I m agine t hat you are t raveling at t he rat e of eight hundred t rillion years per second int o t he past and t hat you have now t raveled for one hundred t rillion years at t hat rat e.

16.

You are now in a t im e t hat is before anyt hing t hat exist ed in t he universe at t he t im e you lived on eart h cam e int o being.

17.

None of t he st ars or planet s t hat exist ed at t he t im e you lived on eart h exist yet , because you are now in a t im e before t hey exist ed.

18.

Travel eight hundred t rillion years furt her back in t im e.

19.

Realize now t hat no m at t er how long you cont inue t o t ravel back in t im e you will not have com e any closer t o t he et ernal past because t he et ernal past goes on forever.

20.

Now t ravel anot her eight hundred t rillion years furt her int o t he past .

21.

Now im agine you have t raveled anot her eight hundred t rillion years int o t he past .

22.

Now t ravel anot her eight hundred t rillion years furt her int o t he past .

23.

Realize t hat no m at t er how long you cont inue t o t ravel int o t he past , even if you t ravel at t he rat e of eight hundred t rillion years per second for a hundred t rillion years, you will not com e closer t o t he et ernal past because t he et ernal past m eans always was, on and on forever.

24.

Now look int o t he et ernal past and reflect on t he m eaning of “ always was” .

25.

The obj ect s in space com e and go, however, t he space is et ernal.

26.

Reflect on t he m eaning of “ t he et ernal past ” .

27.

Reflect on t he m eaning of “ t he et ernal past goes on forever and ever” .

28.

Look int o t he et ernal past t hat goes on forever and

ever and reflect on t he m eaning of “ always was” . 29.

Look int o t he et ernal past and reflect on t he m eaning of “ t he et ernal past has no beginning” .

30.

Look int o t he et ernal past and reflect on t he m eaning of “ no end” .

31.

Reflect on t he m eaning of “ t he et ernal past has no end” .

32.

Look int o t he et ernal past and see t he m eaning of “ t he et ernal past goes on forever and never ends” .

33.

Now com e back t o t he present t im e.

34.

I m agine you are t raveling forward in t im e.

35.

Travel one hundred billion years int o t he fut ure.

36.

Now t ravel one hundred billion years furt her int o t he fut ure.

37.

You are now so far int o t he fut ure t he eart h and t he eart h’s sun no longer exist .

38.

Now t ravel one t rillion years furt her int o t he fut ure.

39.

Now im agine t hat you have t raveled one t rillion m ore years int o t he fut ure.

40.

Now t ravel eight hundred t rillion years furt her int o t he fut ure.

41.

Now im agine t hat you have t raveled anot her eight hundred t rillion years furt her int o t he fut ure.

42.

I m agine t hat you are t raveling at t he rat e of eight hundred t rillion years per second int o t he fut ure and t hat you have t raveled for one hundred t rillion years at t hat rat e.

43.

You are now in a t im e when everyt hing t hat exist ed during t he t im e when you lived on eart h is now no longer exist ing.

44.

All of t he st ars and planet s t hat exist ed at t he t im e when you lived on eart h, no longer exist .

45.

Look at how all of t he t hings t hat you t hought were so im port ant when you lived on eart h have no im port ance now.

46.

Look at how all of t he problem s you t hought you had when living on eart h have no significance now.

47.

Look at how all t hose problem s you had when you lived on eart h really did not have any real significance when you lived on eart h. You only im agined t hose problem s had significance.

48.

What has real value and significance is t hat which is et ernal.

49.

The et ernal infinit e space- awareness, t hat is et ernal life, is what you are and what you always have been and t hat is where all real significance, t rut h, m eaning, perfect safet y, bliss and love are.

50.

Now im agine you have t raveled anot her eight hundred t rillion years furt her int o t he fut ure.

51.

Now t ravel anot her eight hundred t rillion years int o t he fut ure.

52.

Realize now t hat no m at t er how long you cont inue t o t ravel int o t he fut ure, you will not have com e any closer t o t he et ernal fut ure, because t he et ernal fut ure goes on forever.

53.

Now t ravel anot her eight hundred t rillion years furt her int o t he fut ure.

54.

Now im agine you have t raveled anot her eight hundred t rillion years int o t he fut ure.

55.

Realize t hat no m at t er how long you cont inue t o t ravel int o t he fut ure, even if you t ravel at t he rat e of eight hundred t rillion years per second for one hundred t rillion years, you will not com e closer t o t he et ernal fut ure, because t he et ernal fut ure m eans always will be, on and on forever.

56.

Now look int o t he et ernal fut ure and reflect on t he m eaning of “ always will be” .

57.

The obj ect s in space com e and go, however, t he space is et ernal.

58.

Reflect on t he m eaning of: “ t he et ernal fut ure” .

59.

Reflect on t he m eaning of “ t he et ernal fut ure goes on and on forever” .

60.

Look int o t he et ernal fut ure t hat goes on forever and ever and reflect on t he m eaning of “ always will be” .

61.

Look int o t he et ernal fut ure and reflect on t he m eaning of “ no end” .

62.

Reflect on t he m eaning of: “ t he et ernal fut ure has no end” .

63.

Look int o t he et ernal fut ure and see t he m eaning of “ t he et ernal fut ure goes on forever and never ends” .

64.

You are t hat et ernal infinit e space- awareness t hat never ends.

65.

See t he beaut y of et ernal life.

66.

Com e back t o t he present t im e and dedicat e every m om ent of your life t o t he realizat ion of t he Direct Experience of who you really are at your core.

67.

I n your daily life, don’t let t he im post er, t he m ist aken ident it y, t ake you t hrough dist ract ions, det ours and act ivit ies t hat lead t o t he t em porary and t herefore, t o t hat which is m eaningless.

68.

Drop all dist ract ions, det ours, ent ert ainm ent and point less useless act ivit ies, t o creat e t he m axim um am ount of t im e for t he pract ice of t he m ost rapid and direct m eans t o et ernal bliss.

69.

Never wast e t im e.

70.

Never wast e even one second.

71.

Discover your et ernal life in Direct Experience.

72.

Discover who you really are at t he core of your being.

73.

Discover who you really are at t he core of your

consciousness. 74.

The core of your consciousness is infinit e and et ernal.

75.

A wave on an ocean of consciousness im agines t here is a bot t om line.

76.

One day t he wave challenges t hat assum pt ion by diving deep down.

77.

The wave discovers t here never was any bot t om line.

78.

The wave discovers t here are no waves, t here is only t he ocean.

79.

You are: infinit e- et ernal- awareness- love- bliss.

80.

Realize who you are in Direct Experience.

81.

Bring t he im post er self t o an end.

82.

Discover your t rue Self in Direct Experience.

Read Chapt er Ten t hree t im es very slowly before reading Chapt er Eleven.

Ch a pt e r 1 1 - TH E I N FI N I TE SPACE M ETH OD 1.

When people pract ice t he Awareness Wat ching Awareness Met hod, t hey oft en t end t o have t he percept ion t hat awareness is som et hing in t heir head.

2.

Your awareness is not in your head.

3.

Your awareness is infinit e.

4.

The I nfinit e Space Met hod helps t o rem ove t he percept ion t hat awareness is som et hing in your head.

5.

The I nfinit e Space Met hod helps t o provide a sense of t he lim it less nat ure of infinit e space.

6.

The I nfinit e Space Met hod is not an essent ial m et hod, t herefore, t he I nfinit e Space Met hod should not be pract iced m ore oft en t han once per m ont h.

7.

You can pract ice t he I nfinit e Space Met hod in any posit ion, however, for t he first t im e, t ry pract icing laying down on your bed wit h t he light s t urned off.

8.

I f you record t he inst ruct ions, pause for one m inut e bet ween each sent ence.

TH E I N FI N I TE SPACE M ETH OD PRACTI CE I N STRUCTI ON S 9.

Shut your eyes.

10.

I m agine you are t raveling int o out er space in one direct ion in a st raight line.

11.

I m agine you have t raveled int o out er space eight hundred t rillion m iles.

12.

Cont inue in t he sam e direct ion, along t he sam e line, and t ravel anot her eight hundred t rillion m iles int o

out er space. 13.

Now im agine t hat you have t raveled anot her eight hundred t rillion m iles int o space in t he sam e direct ion.

14.

Now im agine t hat you have t raveled anot her eight hundred t rillion m iles furt her in t he sam e direct ion.

15.

Now im agine t hat you are t raveling at t he rat e of speed of one hundred t housand m iles per second, and t hat you have t raveled for eight hundred t rillion years at t hat rat e of speed in t he sam e direct ion.

16.

Now t ravel for anot her eight hundred t rillion years in t he sam e direct ion at t he rat e of one hundred t housand m iles per second.

17.

Now see t hat no m at t er how fast you t ravel and no m at t er how long you t ravel, you have not com e any closer t o infinit e space because infinit e space never ends.

18.

Now t ravel anot her eight hundred t rillion m iles in t he sam e direct ion.

19.

Now im agine t hat you have t raveled anot her eight hundred t rillion m iles in t he sam e direct ion.

20.

Now t ravel anot her eight hundred t rillion m iles in t he sam e direct ion.

21.

Now look forward in t he sam e direct ion and see t hat infinit e space never ends.

22.

Now look forward in t he sam e direct ion and see t he m eaning of: “ space never ends” .

23.

Now t ravel anot her eight hundred t rillion m iles in t he sam e direct ion.

24.

Now im agine you have t raveled anot her eight hundred t rillion m iles in t he sam e direct ion.

25.

Now look forward in t he sam e direct ion and see t he m eaning of: “ space goes on forever and ever” .

26.

See t hat even if you t ravel in t he sam e direct ion for all et ernit y, you will never com e t o t he end because space

never ends. 27.

Look in t he sam e direct ion and see infinit e space.

28.

Look in t he sam e direct ion and see t he m eaning of: “ space goes on forever and t here is no end”

29.

Now realize t hat space is never ending in all direct ions.

30.

That infinit e space is your awareness.

31.

That infinit e space is infinit e love.

32.

That infinit e space is et ernal life.

33.

See t he infinit e freedom of infinit e space.

34.

See how infinit e space is open t o allow everyt hing.

35.

What ever wall or boundary you im agine, t here is infinit e space on t he ot her side of t hat boundary.

36.

I f you im agine a circle, t here is always a larger circle and t here is always infinit e space on t he out side of t he circle.

37.

Now com e back t o eart h.

38.

I m agine you are sit t ing out side on a chair.

39.

There is space in t he at om s of your body.

40.

There is space bet ween t he at om s of your body.

41.

There is space in t he m olecules of your body.

42.

There is space bet ween t he m olecules of your body.

43.

There is space in t he cells of your body.

44.

There is space bet ween t he cells of your body.

45.

Your body is space.

46.

The space in and bet ween t he at om s, m olecules and cells of your body is t ouching t he space in t he at m osphere.

47.

The space in t he at m osphere is t ouching out er space.

48.

The im agined boundaries are also space.

49.

The eart h and everyt hing on t he eart h is space.

50.

All of t he planet s and st ars in t he universe are also space.

51.

There is only one space.

52.

Space is t he source of life.

53.

Space is alive.

54.

One infinit e space.

55.

One infinit e Love.

56.

You are t hat infinit e Love.

57.

One et ernal- infinit e- space- awareness- love- bliss.

58.

You are t hat one et ernal- infinit e- space- awareness- love- bliss.

59.

There is only t hat one et ernal- infinit e- space- awareness- love- bliss.

60.

All t he boundaries are im agined.

61.

There are no real boundaries.

62.

I n Realit y t here is only t he infinit e freedom of infinit e space.

63.

From t im e t o t im e in your daily life, focus on t he space inst ead of on t he obj ect s.

64.

Space inside t he obj ect s, space out side t he obj ect s, and space in t he im agined boundary.

65.

Never again im agine t hat space is j ust not hing.

66.

Space is t hat which is t ruly valuable.

67.

Space is et ernal life- awareness.

68.

Space is infinit e Love.

69.

One being, one space, one infinit e Love.

70.

Space proj ect ing space int o space.

71.

To focus on space is t o focus on infinit e freedom .

72.

To focus t he at t ent ion on space is t o focus on infinit e Love.

73.

Your awareness is space.

74.

All lim it s are im agined.

75.

All lim it s are a product of delusion.

76.

All lim it s are a t ype of dream .

77.

I t is possible t o wake up.

78.

You can wake up t o t he Realit y of infinit e- et ernal- space- awareness- love- bliss.

79.

You can wake up t o perfect peace.

80.

You can wake up and discover t hat you have always been et ernal- life- love- awareness- j oy.

81.

You can wake up and discover t hat you always will be et ernal- life- love- awareness- j oy.

82.

Because of t he long habit of im agining you are a t hinker living in a body in a world, it t akes m uch t im e in pract ice t o wake up.

83.

You are not a t hinker living in a body in a world.

84.

You are: infinit e- et ernal- space- awareness- love- j oy.

Read Chapt er Eleven t hree t im es very slowly before reading Chapt er Twelve.

Ch a pt e r 1 2 - TH E LOVI N G- ALL M ETH OD 1.

All t he m et hods t hat have been described in previous chapt ers are t o be pract iced when one is not engaged in any ot her act ivit ies.

2.

The quest ion m ay arise: “ What is t he m ost effect ive m et hod t hat can be pract iced while one is engaged in ot her act ivit ies?” .

3.

The Loving All Met hod is t he m ost effect ive m et hod t hat can be pract iced while one is engaged in ot her act ivit ies.

4.

The Loving All Met hod can be pract iced everyday, during any and all t ypes of act ivit ies.

PRACTI CE I N STRUCTI ON S FOR TH E LOVI N G ALL M ETH OD 5.

The Loving All Met hod can be sum m ed up as follows: Love everyt hing t hat you perceive exact ly t he way it is. Love everyt hing you experience exact ly t he way it is.

6.

Love every t hought you have exact ly t he way it is.

7.

Love t hose t hought s you t hink are good, exact ly t he way t hey are.

8.

Love t hose t hought s you t hink are bad, exact ly t he way t hey are.

9.

Love all your em ot ions exact ly t he way t hey are.

10.

I f you feel happy, love your happiness exact ly t he way it is.

11.

I f you feel sad, love your sadness exact ly t he way it is.

12.

I f you feel courage, love your courage exact ly t he way

it is. 13.

I f you feel fear, love your fear exact ly t he way it is.

14.

I f you feel love, love your feeling of love exact ly t he way it is.

15.

I f you feel anger, love your feeling of anger exact ly t he way it is.

16.

Love your body exact ly t he way it is.

17.

Love t he obj ect s you see exact ly t he way t hey are.

18.

Love t he people you see exact ly t he way t hey are.

19.

Love your act ions exact ly t he way t hey are.

20.

Love everyt hing you feel, t hink, say or do exact ly t he way it is.

21.

Love everyt hing you see, t ast e, t ouch sm ell or hear exact ly t he way it is.

22.

Love everyt hing ot her people do, feel, t hink or say exact ly t he way it is.

23.

I f som eone says som et hing nice t o you, love what t he person says exact ly t he way it is.

24.

I f som eone says som et hing m ean t o you, love what t he person says exact ly t he way it is.

25.

I f som eone says t o you “ you are t he nicest person I have ever m et ” love what t he person said exact ly t he way t hey said it .

26.

I f som eone says t o you “ you are t he m ost disgust ing person I have ever m et ” , love what t he person said exact ly t he way t hey said it .

27.

I f som et hing nice happens during your day, love it exact ly t he way it is.

28.

I f som et hing horrible happens during your day, love it exact ly t he way it is.

29.

Love everyt hing t hat happens exact ly t he way it is.

30.

Love every act ivit y exact ly t he way it is.

31.

Love every experience exact ly t he way it is.

32.

Love everyt hing exact ly t he way it is.

FURTH ER CLARI FI CATI ON OF TH E LOVI N G ALL M ETH OD 33.

I f you don’t underst and how t o pract ice t he above inst ruct ions using t he word “ love” , you can subst it ut e t he words “ em ot ionally allow” for t he word “ love” in t he above inst ruct ions.

34.

Aft er pract icing everyday for one m ont h using t he words “ em ot ionally allow” , you can subst it ut e t he words “ em ot ionally accept ” for t he word “ love” in t he above inst ruct ions.

35.

Aft er pract icing everyday for one m ont h using t he words “ em ot ionally accept ” , you can go back t o t he original wording of t he inst ruct ions, j ust as t hey are, using t he word “ love” , and t hen cont inue using t he word love from t hen on.

36.

The Loving All Met hod refers only t o your em ot ions.

37.

No changes in your ext ernal behavior are required.

38.

For exam ple: if a vase falls and you would norm ally t ry and cat ch it , you will also t ry and cat ch t he vase while you are pract icing t he Loving All Met hod.

39.

You do not allow t he vase t o fall because you are loving t he falling.

40.

I f som eone were t o t ry t o punch you in t he face and if you would norm ally duck, you will also duck while pract icing t he Loving All Met hod.

41.

The fact t hat you are loving t he fact t hat som eone is t rying t o punch you does not m ean you will not duck.

42.

You also love t he fact t hat you are ducking t o avoid being punched.

43.

The Loving All Met hod is about em ot ional accept ance.

44.

The Loving All Met hod is not about changing your act ions.

45.

Like any skill, t he m ore you pract ice, t he m ore skill you gain.

46.

I f som eone says som et hing m ean t o you and if you feel bad em ot ionally because of what t hey said, t hen love your negat ive em ot ion and love yourself for having t he negat ive em ot ion.

47.

I n t he beginning, even t hough you are at t em pt ing t o love everyt hing and every experience exact ly t he way it is, you probably will not succeed in loving everyt hing and every experience exact ly t he way it is.

48.

Changing t he long t im e habit of em ot ionally rej ect ing experiences will require lot s of pract ice.

49.

Love as m uch as you can love.

50.

Keep pract icing everyday t rying t o love everyt hing exact ly t he way it is.

51.

As t he m ont hs go by, you will gain m ore success at loving m ore and m ore experiences exact ly t he way t hey are.

52.

I t m ight t ake som e years of pract ice for you t o be able t o love everyt hing exact ly t he way it is.

53.

Everyday, t ry t o love everyt hing and every experience t hat happens, exact ly t he way it is.

54.

Loving everyt hing t he way it is includes em ot ional accept ance.

55.

Em ot ional accept ance does not prevent you from t rying t o change what ever you wish t o change.

56.

What you wish t o change, you will st ill change.

57.

What ever act ion you would norm ally t ake t o change som et hing, you will st ill t ake t hat sam e act ion.

58.

I n t he beginning, even t hough you are t rying t o love

everyt hing you experience, you m ight only be able t o love a sm all part of what you experience. 59.

Everyday t hat you pract ice t he Loving All Met hod, you will gain m ore skill at being able t o love everyt hing you experience, exact ly t he way it is.

60.

You should not t ry t o look inward while engaged in daily act ivit ies.

61.

You should look out ward while engaged in daily act ivit ies.

62.

I n ot her words, it is im port ant t o pay at t ent ion t o what you are doing while engaged in daily act ivit ies.

63.

The Loving All Met hod is not a “ looking inward” m et hod.

64.

I t is im port ant t o pay close at t ent ion t o what you are doing during your daily act ivit ies so t hat your act ivit ies flow sm oot hly.

65.

I f you were t o t ry t o look inward during your daily act ivit ies, your act ivit ies m ay not flow sm oot hly.

66.

For exam ple: if you t ry t o look inward while put t ing t oot hpast e on your t oot hbrush, you m ight put sham poo or shaving cream on your t oot hbrush inst ead of t oot hpast e, because of having your at t ent ion divided bet ween out ward and inward.

67.

Fort unat ely, t he Loving All Met hod does not require inward at t ent ion.

68.

The Loving All Met hod does not require t hought eit her.

69.

The Loving All Met hod is developing a new feeling habit .

70.

The Loving All Met hod is developing t he habit of feeling love t owards everyt hing you perceive.

71.

I n t he beginning you could t ry pract icing “ no em ot ional resist ance” during all of your daily act ivit ies.

72.

I n act ion you can resist all you want t o resist .

73.

I f you would norm ally resist som et hing in act ion, you will cont inue t o resist som et hing in act ion while pract icing t he Loving All Met hod.

74.

Not resist ing em ot ionally has not hing t o do wit h what you do in your act ions, act ivit ies and behavior.

75.

You can cont inue t o resist all you wish t o resist in your act ions, act ivit ies and behavior while pract icing t he Loving All Met hod.

76.

While you m ay be resist ing in act ion, you do not resist em ot ionally while pract icing t he Loving All Met hod.

Read Chapt er Twelve t hree t im es very slowly before reading Chapt er Thirt een.

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Ch a pt e r 1 3 - TH E REM I N D ERS 1.

Read Chapt er Five and Chapt er Thirt een everyday unt il t he ext rem ely int ense desire for liberat ion awakens.

2.

You will know t he ext rem ely int ense desire for liberat ion has awakened when you have dropped all unnecessary act ivit ies t o creat e t he m axim um am ount of t im e for spirit ual pract ice.

3.

I f you do not do your spirit ual pract ice everyday, event ually, sooner or lat er, your life will becom e full of suffering.

4.

I f you do not do your spirit ual pract ice everyday, event ually, sooner or lat er, one or m ore of t he t housands of different t ypes of sorrow and suffering will ent er your life.

5.

I f you do not do your spirit ual pract ice everyday, you will cont inue t o be caught in t he cycle of birt h and deat h, birt h again, deat h again, birt h again, deat h again and in t hat cycle, event ually, all of t he t housands of form s t hat suffering t akes will ent er your life.

6.

I f you do not do your spirit ual pract ice everyday, you will experience deat h, diseases, violence and t housands of ot her t ypes of suffering, lifet im e aft er lifet im e.

7.

I f you do your spirit ual pract ice everyday, for t he m axim um am ount of t im e you can creat e by dropping all unnecessary act ivit ies, event ually all form s of suffering will end and you will live in: I nfinit e- Et ernal- Awareness- Love- Bliss.

8.

The purpose of spirit ual pract ice is t o experience I nfinit e- Et ernal- Awareness- Love- Bliss in t his lifet im e, not in t he aft erlife or som e fut ure lifet im e.

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9.

All delays are t ricks of t he ego.

10.

All det ours are t ricks of t he im post er self.

11.

All dist ract ions are t ricks of t he false pret end self.

12.

Every t hought t hat leads you away from spirit ual pract ice is a t rick creat ed by t he im post er.

13.

Look at your daily act ivit ies and drop all t hose act ivit ies t hat are not necessary, t o creat e t he m ost t im e you can creat e for spirit ual pract ice everyday.

14.

Taking a shower and eat ing food everyday is necessary.

15.

For m ost people working t o earn a living everyday is necessary.

16.

Ent ert ainm ent is not necessary.

17.

Make sure t hat t he spirit ual pract ice you are doing I S t he m ost rapid m eans t o I nfinit e- Et ernal- Awareness- Love- Bliss.

18.

You have a choice bet ween CHOI CE A ( 19 - 21) :

19.

I nfinit e- Et ernal- Awareness- Love- Bliss wit h zero suffering.

20.

Absolut ely perfect Love- Bliss for all et ernit y.

21.

Living in and knowing your t rue Self.

22.

Or CHOI CE B ( 23 - 26) :

23.

Thousands of form s of suffering, sorrow, violence, disease and deat h, over and over again, deat h- rebirt h- deat h- rebirt h.

24.

Living from and knowing an im post er self.

25.

Living from an acquired false self in t he form of t hought .

26.

Living from a parasit e t hat pret ends t o be your self.

27.

Make CHOI CE A.

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28.

Every day t hat you do your spirit ual pract ice, you are m aking CHOI CE A.

29.

Every day t hat you do not do your spirit ual pract ice, you are m aking Choice B.

30.

Read Chapt er Thirt een everyday.

31.

The pret end self is very t ricky and t ries t o lead people away from spirit ual pract ice.

32.

Reading Chapt er Thirt een everyday will help t o com bat t he ego’s t ricks.

33.

Everyday look at your act ivit ies and drop all act ivit ies t hat are not really necessary.

34.

Everyday creat e as m uch t im e as possible for spirit ual pract ice.

35.

Do your spirit ual pract ice everyday.

36.

Everyday you have a CHOI CE.

37.

You cannot do anyt hing about yest erday’s choices, t herefore, do not worry about yest erday’s choices.

38.

What you can do is: D o you r spir it u a l pr a ct ice t oda y.

39.

Before t he ext rem ely int ense desire for liberat ion is awakened, t he false self will lead you t o a pract ice t hat will prom ot e m ore egot ism .

40.

Aft er t he ext rem ely int ense desire for liberat ion is awakened, you will be lead t o t he spirit ual pract ice t hat is t he m ost rapid m eans t o: I nfinit e- Et ernal- Awareness- Love- Bliss.

41.

Aft er t he ext rem ely int ense desire for liberat ion is awakened, you will be able t o see how t he pret end self has cont am inat ed all of t he spirit ual t eachings of t he past .

42.

Reading Chapt er Five and Chapt er Thirt een everyday m ay be enough t o awaken t he ext rem ely int ense desire for liberat ion in you.

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43.

Self- honest y is a great help t owards t he awakening of t he ext rem ely int ense desire for liberat ion.

44.

Wat ch t he ego when it t ries t o lead you away from spirit ual pract ice int o dist ract ions, det ours, diversions, delays, unnecessary act ivit ies and ent ert ainm ent , bu t do n ot le t t h e e go w in t h a t ba t t le.

45.

Tim e is precious.

46.

Do not wast e t im e in act ivit ies t hat lead only t o t hat which is t em porary and t herefore fut ile.

47.

Ask of each act ivit y: “ Where can t his lead?”

48.

Ask of each act ivit y: “ Can t his lead t o et ernal bliss, or does t his j ust lead t o t hat which is t em porary?”

49.

There are t housands of quot es from t he spirit ual t eachings of t he past t hat support t he t eachings in t he book you are now reading.

50.

However, t he t im e you spend in pract ice is a t rillion t im es m ore beneficial t han t he t im e you spend reading.

51.

Therefore, if you are willing t o pract ice, pract ice.

52.

I f you are not willing t o pract ice even aft er reading Chapt er Five and Chapt er Thirt een hundreds of t im es, t hen you could t ry reading som e quot es or books by ot her aut hors. For recom m endat ions on where t o read t he m ost powerful spirit ual t eachings, see fut ure volum es of t his book or t hefreedom religion.com websit e.

53.

Choose t he Direct Experience of infinit e- et ernal- e x ist e n ce - be in g- life , here and now in t his lifet im e, by m aking it t he first priorit y in your life and by cent ering your ent ire life around your spirit ual pract ice.

54.

Choose t he Direct Experience of infinit e- et ernal- a w a r e n e ss, here and now in t his lifet im e, by m aking it t he first priorit y in your life and by cent ering your ent ire life around your spirit ual pract ice.

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55.

Choose t he Direct Experience of infinit e- et ernal- bliss, here and now in t his lifet im e, by m aking it t he first priorit y in your life and by cent ering your ent ire life around your spirit ual pract ice.

56.

Choose t he Direct Experience of infinit e- et ernal- love , here and now in t his lifet im e, by m aking it t he first priorit y in your life and by cent ering your ent ire life around your spirit ual pract ice.

Read Chapt er Thirt een very carefully at least t hree t im es.

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