Truth vs Falsehood (13 page)
Concordant with the appearance of this spiritual energy is the beginning of a transformation of the sense of self. Spiritual values become more dominant in behavior and decision-making as well as in interpretations of the world and other people. These evolutionary phenomena have long been reported by mankind, and the change of paradigm may be slow and subtle, or fast and quite dramatic. “I see things differently now” is a common saying in all recovery groups. Even sensory experience undergoes subtle changes, and beauty itself becomes more apparent and appreciated. The changes of attitudes and emotions become progressively more benign and compassionate towards all life.
This spiritual energy, or kundalini, as it is often called (Sannella, 1992), eventually is more strongly dominant with the progression of consciousness until, finally, its presence becomes detectable by sensation. By the time consciousness levels reach the 500s, and especially in the high 500s, this energy tends to flow in a generalized way and influences not only subjectivity but perceived experience as well. Life experiences become progressively more benign and fortuitous. What is held in mind tends to present itself almost effortlessly as though by the miraculous. The subjective sensation of this energy field is exquisite and sweetly pleasurable. Characteristically, it is experienced as flowing up the back and the spine into the brain where it can be made to flow into any specific area of the brain by merely focusing attention. At times, the energy flows of its own accord out the front of the body from the heart region by virtue of its own intrinsic nature. The energy flow potentiates healings or transformations in self and others. It is the influential energy field that potentiates the ‘miraculous’ (calibrates as true). (Hawkins, 2001).
Another accompaniment to the dominance of this energy field may be the appearance of the so-called
siddhis
, or seemingly extraordinary ‘paranormal’ capabilities or capacities that various cultures have described over the centuries. For example, the phenomenon of psychometry appears with its capacity to discern prior ownership or the history of previous owners of touched objects. The capacity for astral projection, bilocation (e.g., Father Pio), distance viewing, clairvoyance, clairaudience, and telepathic communication may also appear. These phenomena occur spontaneously and automatically and are not the result of, nor are they controllable by personal intention. Information reveals itself effortlessly, full-blown, and finalized, rather than as the result of mentalization. The timing of progressive revelations could also be described as miraculous in their meticulous precision.
The overall appearance of the ongoingness of life changes so that it does not seem to be sequential or caused by anything external. Instead, the world and all events are seen as interconnected, and the unfolding of events is related to potentiality’s becoming actuality by virtue of the overall field and not as a consequence of sequential ‘causes’. The witnessing of potentiality’s becoming actuality by virtue of the field is not limited to just the physical but also includes the appearance of thoughts and the process of mentation (Hawkins, 2003).
The spiritual energy brings about spontaneous healings of bodily ailments that may well have been chronic and intractable. This phenomenon also occurs to various persons who come within the province of the field in an unpredictable fashion. There appears to be a karmic ripeness associated with these healing phenomena that again occur spontaneously and independently of any volition. The unfolding of life no longer is explicable or comprehensible by mere logic or reason, which are knowably inapplicable and irrelevant to the unfolding of phenomena. With constant surrendering, for instance, even the impaired eyesight of childhood corrects itself, and the previously indistinct, fuzzy world becomes distinct and clear within a sudden, unexpected split second. With the exclusion of bilocation, all the above phenomena were experienced in this lifetime. The abilities last for years, and their content is very accurate. For instance, in an unfamiliar area, one ‘knows’ and ‘sees’ the direction and accurately drives right to it, including even a specific parking space (Hawkins, Video Series 2002).
Concurrent with the spontaneous occurrence of these reported phenomena is the spontaneous unfolding of spiritual understandings. What had previously been obscure and beyond the comprehension of the intellect now becomes obvious as a consequence of its own self-revealing luminescence. As this occurs, wants and desires simultaneously fade away and nothing seems to be lacking or necessary, including even the desire for the continuation of bodily existence itself. The body moves about spontaneously as a consequence of the overall field rather than as a result of some centralized agent or focus of intention formally invested with the identification of ‘me’ or ‘I’.
The period of time during which these phenomena occur is variable but may continue for many years and then slowly disappear or become quiescent. Each progressive period of unfolding seems to reveal a new dimension that has to be surrendered, and the capacity for functioning has to be relearned in order to permit functioning in the world to resume. However, the resumption of functioning may not occur, it may occur very briefly, or it may occur only after periods of years that allow only the possibilities for meditation or contemplation, during which there is no subjective agent, ‘person’, ‘doer’, or ‘decider’ of such actions. The states are self-existent and nonvolitional.
While the experience of the progressive levels of consciousness is profoundly subjective and transformative, it is verifiable, trackable, and identifiable by means of consciousness calibration research techniques (as described elsewhere). For example, interestingly, the physical remains (‘relics’ or bone fragments) of past enlightened beings still calibrate extremely high. This was verified when a spiritual research group visited a display of the relics of the Buddha that were part of an exhibit traveling around the world. It was sponsored by a Buddhist organization that has been and still is responsible for their preservation. The relics are those of not only the Buddha but also of subsequent great spiritual masters and patriarchs. After all these years, the relics surprisingly still calibrate in the range of the 900s. This phenomenon is also true of the bones of St. Peter, buried under the altar in the Basilica of St. Peter in the Vatican. They also calibrate in the 900s, even after 2,000 years. Thus, the high spiritual energy is a permanent quality and apparently not subject to physical degradation over even great expanses of time.
Throughout history and in all cultures, spiritual phenomena have been consistently reported that are almost identical, despite the fact that the cultures at the time had no communication with each other or even knew of each other’s existence. The possibility that suggestion or expectation could be a factor in deriving these results is also disqualified as an argument by the simple demonstration that blind experiments give the same results. This is easily shown by having the tester hold an image or thought in mind without the test subject’s being aware of it at all. The same response occurs even if the test subject has no knowledge whatsoever of the content of the statement to be calibrated (Hawkins, video, 1995). The investigative diagnostic system and its techniques are internally consistent, verifiable, and hold true over the entire discernible spectrum of levels of consciousness, from their evolution throughout the animal kingdom to their evolution in human consciousness, from the earliest primitive levels on up through the levels of advanced spiritual awareness.
This display of range and practical confirmation, together with a vast amount of research data, confirms that, on at least the pragmatic level, a science of truth is available, with potentially profound implications as well as benefits for human life and society. Seemingly unrelated data begin to reveal hidden significances and meanings when recontextualized within an overall, all-inclusive nonlinear field that includes not only the observable or objective but also the subjective in order to transcend the limitations of paradigm. By such contextualization, meanings and significances appear that are not possible when data are viewed from a more limited context. The ‘real’ becomes illuminated when recontextualized within the omnipresent field of consciousness. Truth reveals itself by virtue of the omniscience of the field of consciousness in which omniscience recognizes the reality of Truth and does not give recognition to falsity, which is properly defined not as the opposite of truth but as its absence.
It now becomes obvious why the use of the muscle test is limited to people whose consciousness levels are over 200 and in whom the statement to be verified is integrous rather than subservient to personal or vested interest. That requirement in itself necessitates surrender of the ego to the higher goal of surrendering personal goals to the ‘highest good’ of verifiable spiritual truth.
Fact Versus Fiction:
Reality and Illusion
The comfortably dependable form and function of the world of science and its Newtonian paradigm of reality are the safe haven of modern man. It is reliable and relatively free of conflict, and its unresolved issues are primarily peripheral rather than central (environmental, etc.). Technology is the focus of the society and is engaging as a topic as well as entertaining and tangibly beneficial. However, technology is only the concrete content of thingness and doingness and thus has no intrinsic meaning as such. The human psyche is far too complex and demanding to be completely satisfied with just the products of ingenuity and clever engineering. Therefore, social as well as personal argument, conflict, and discussion engage the populace.
Although the successful resolutions of many ages-old dangers and diseases are very impressive accomplishments, they are not sufficient or significant enough to calm the unrest and disquietude that prevail in current society. It seems that the resolution of human conflict, both social and personal, is only fleeting and soon replaced by yet another conflict. An unresolved central issue pervades all discourse and nags at the edges of society’s ongoing dialog. There is a prevailing uncertainty that pervades human life, no matter how seemingly successful it may appear to be. Even that historically much-lauded goal of ‘success’ itself is now seen as the very locus of some possible disaster, conflict, or controversy. In today’s society, success brings envy, malice, vilification, attack, or even the bombing of the innocent (Flynn, 2002; Sowell, 2003). So where is that longed-for security and truly safe haven where one can feel secure?
At the bottom, one can see that underneath all the controversy and unease, there is basically one primordial issue, that of the enigma of trust. Who and what is verifiably, reliably, and unreservedly able to be trusted? The great institutions that have historically represented the very foundations of trust have themselves fallen into disrepute. Essentially, everyone senses that the matter rests solely on the discovery and elucidation of Truth itself, without which trust is not only potentially and painfully disillusioning but also actually dangerous and a threat to happiness and survival. Without verifiable truth or trust, peace is merely a fantasy and becomes primarily a political slogan rather than an achievable reality. Peace comes from within. Safety is a social issue that is basically external. One can, in fact, face certain death with equanimity but suffer from severe anxiety, even when one is actually physically safe.
Certainty is the consequence and the fulfillment of the requirements of subjectivity. The quality of ‘realness’ is itself a purely subjective condition. Therein, however, lies the trap of illusion. The central problem of illusion is not that it is unreal or fallacious, but that it seems real, as noted by Socrates 2,500 years ago. Thus, even certainty is a primary illusion that is often clung to out of fear, doubt, or uncertainty (Arehart-Treichal, 2004). On the other hand, with maturity, doubt can be accepted and reconceptualized as being necessary to progress and therefore a useful tool for investigation and growth.
The closed mind is seemingly comfortable because it often only represents a state of maturational arrest. Denial, on the other hand, is only a temporary fix because it is based on a vulnerable premise. The difficulty with a closed mind is that it is innately prideful. Maturity entails the capacity to live with the unanswered and uncertainty and take pleasure from the fact that it is a stimulus to learning and further growth and leads to progressive discovery.
The mature mind knows that it is evolving and that growth and development are satisfying and pleasurable in and of themselves. Maturity implies that one has learned how to be comfortable with uncertainty and has included it as a legitimate ingredient. Uncertainty leads to discovery, whereas skepticism is stultifying.
Operationally, moment-to-moment human life is lived pragmatically, despite unresolved issues whose resolution often depends upon and entails transcendence of paradigm or content. Therefore, performance and satisfaction often depend more on the presumption of internal definition than on impersonal or objective verification.
Discomfort may be internal or intrapsychic, or it may be reactive to the more generalized conflicts of a society that is inclined to be confrontational and in turmoil. Because of identifications, the sense of personalized self very often tends to include some aspects of the social discord in the definitions of self and others, thus mistakenly including societal elements that are extraneous. In severe cases, people internalize social issues and become emotionally imbalanced over external events to the point of extreme behaviors or self-destruction. The seduction of ‘causes’ and victimhood are the pitfall of the unbalanced personality. To be ‘passionate for a principle’ is a sought-for and prideful label to which many become addicted. As can be observed from history, today’s cause can become tomorrow’s catastrophe, despite the noble labels applied to such endeavors. Externals are attractive because they represent projections of the internal. These lead to the discovery that unbalanced positionalities tend to trigger reactive counterforce, resulting in unforeseen consequences. The differentiation between revolution and evolution is a matter of wisdom rather than a seemingly conflicting duality.
