| Explorations on a path to a higher state of consciousness |
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| Written by Dr. Ian D.D. Brown - Published in: Consciousness Review, Vol. 3, 1997, ISSN 1180-0658 | |
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PATH How do we achieve a higher state of consciousness? This is one of the mysterious and most sought questions in our life here on earth. I do not claim to have the answer. I believe it is different for every individual. I do however, propose to investigate and shed some light on some possible ways to achieve a higher state of consciousness. The path to a higher state of consciousness is not clearly outlined. It has been called the “razors edge” in India because it can be treacherous encountering your inner self. Many people are not ready or afraid to travel to the root of their souls suffering and torment. For these reasons few people take up the task to try to transcend their consciousness. The path is unique for each individual, since our own beliefs and experiences are truly personal. Tart (1990 p. 155) stated very simply that “…your belief system is related to the experiences that you have”. Before we attempt to outline a path concerning individual beliefs one cautionary word of advice comes from the Buddha. Do not believe in anything simply because you have heard it. A PATH THAT IS PERSONAL Every religion and every culture the world over has input into finding the right path. Some say you must not eat meat, others advocate the surrender of all material and sensual pleasures. How are we supposed to decipher all of this to find one path that is consistent? There is an old story of a king who is interested in achieving enlightenment. I believe this story sums up many of the inconsistencies happening today. The King was very interested in Buddhism and wanting to get enlightened, so the Buddha started to tell him about the rules of the monastic life. But the king said, “No, wait a minute. I like being a king, and I do the job well, and people need my services. I don’t want to give up being a king.” The Buddha supposedly worked out a different set of practices for someone who wants to continue being a king. (Tart, 1990, p. 154) OUTLINE A PATH When we take up the task to change ourselves we can then begin to truly know ourselves. The path begins with an understanding, or complete knowing of the “self”. This is extremely broad in scope, perhaps taking a lifetime or several. According to Baruss (1996, p. 133) “we need to undergo a process of self-transformation in order to activate this dormant quality… thus the effort to develop discernment amounts to authenticity”. Authenticity is the “effort to act on the basis of one’s own understanding” (Baruss, 1996, p. 152). This provides credence to the fact that we must trust our own instincts and live up to our own chosen guidelines. The development of authenticity can be chronicled through various religions. I believe many religions offer paths to the truth, but no one in particular has the absolute or pursues it that far. Therefore, we must find the way for ourselves. There are several possibilities. For example, Buddhism might be practical for some. “Buddhism may; not be a religion in the usual sense of the word. Buddhism is more like a medicine, I would say, than a religion or philosophy. It is something with a practical goal, the permanent eradication of all suffering. Put alternatively, Buddhism is a technology for attaining happiness independent of conditions and circumstances” (Tart, 1990, p. 157). McDonald-Smith is also inclined to use a Buddhist model: “I’m drawn in my teachings to use the Buddhist model of the paramis. It’s actually a model of multiple developmental lines. There’s the development of generosity, ethics (sila), renunciation, wisdom, energy, patience, truthfulness, resolution or determination, loving-kindness (metta), and equanimity” (McDonald-Smith, 1996, p. 43). Therefore, Buddhism might be the way for some people. Tart (1990, p. 156) suggests that we can describe “the entire path in terms of four practices. We might call them (1) basic morality, (2) concentration power, (3) insight through observation, and (4) habitual loving kindness. The original terms in Pali, the classical language of early Buddhism, are sila, samadhi, panna, and metta.” BASIC MORALITY (SILA) Shinzen Young talking with Tart gives a definition of basic morality as five-fold: “not to take life, not to take what is not given, not to lie, not to do sexual practices that are harmful to people, and not to indulge in intoxicants” (Tart, 1990, p. 156). Thus mirroring the basic teachings of most of our religions. Basic morality can also include the lower states of consciousness, which must be acknowledged before progressing to a higher state. It is important not to neglect any of these aspects. “What I see as really important is to help people apply wise attention to every aspect of their lives, so that each of the paramis get developed” (McDonald-Smith, 1996, p. 43). Surrendering our ego is an important obstacle to overcome. It can come about through following the values of basic morality. As Welwood suggests “a spiritual path demands an enormous surrender of our normal egocentric way of going about our lives” (Welwood, 1978, p. 109). By surrendering our ego, it is possible to uncover the layers of our personality and to discover our true self. The path to a higher state of consciousness includes a change in self through following the basic moral guidelines. Once we have made a decision to pursue, we will begin to notice corresponding changes. As Aldous Huxley summarized the problem in perennial philosophy, knowledge is a function of being. When we change our core self, there is a corresponding change in the nature and amount of knowing. Talmudic wisdom put it succinctly: “We do not see things as they are but as we are” (Walsh, 1996, p. 13). Thus we begin to see things with a different view, and progress towards a higher state of consciousness. DEVELOP CONCENTRATION (SAMADHI) Learning to listen requires extreme concentration. Before we begin to gather insight through observation we must develop concentration power. This concentration can be acquired through such practices as meditation, yoga or any other practice that can develop similar skills. The essential goal is to quite the mind. Meditation can offer a way to develop concentration powers and know the self. Through the process of transcending the functioning of the active mind it is possible to know the self. Baruss informed us to the three broad categories of meditation: witnessing, concentration, and reflexive meditation. “In witnessing meditation, one observes the ongoing activity of the mind; in concentrative meditation, one restricts attention to specific mental contents; and in reflexive meditation, one seeks the source of consciousness” (Baruss, 1996, p. 65). All forms can lead to knowledge of self in a broad sense. |
