Excerpts About Meditation
The Point of Existence, p. 110 • discuss »
Diamond Heart Book II, p. 92 • discuss »
Diamond Heart Book III, p. 58 • discuss »
Diamond Heart Book III, p. 93 • discuss »
The Void, p. 49 • discuss »
Our belief in the perspective of the physical senses influences our consciousness in a powerful, dramatic way. We cannot know how powerful this influence is until we perceive the nonconceptual. So freedom from the senses does not mean not using them. It means not believing that the
information that comes through them is the whole story. For example, when you have done some meditation practice or had an insight or some energetic opening, you have undoubtedly seen in many such experiences that your perception becomes very different—you experience yourself in a less opaque way, but also the perception through your senses is much more vivid. The world you perceive often will look more vivid or bright, or more precisely itself, clearer. Your sight has been cleansed; you hear sounds you were not hearing before—the sound of birds outside is clearer, more present, more beautiful. Smells and tastes are more clear and full. You are living in a different world. So clearer information is coming through the senses; you are experiencing the physical world with less filtering through concepts. In such experiences it is not only that the physical world becomes more vivid; at the same time you become more open to your own presence and awareness, more available to the living, direct perception of what is manifesting in your body, your feelings, and your essential presence. However, even though you might have hundreds of such experiences, it is not easy to actually shift your orientation away from the completely materialistic perspective of the ego.
Diamond Heart Book IV, p. 300 • discuss »
Practices that aim to put you in a particular state have a whole mind-set attached to them, which is the mind-set of that particular state. The problem is that this can become your mind-set, providing you with a mental framework, which means a particular orientation toward your experience. And we want to be free from any mental framework. So true meditation, true practice, according to the Diamond Approach, consists of following your thread, which means being where you are and continuing to be where you are without trying to make your experience go in any particular way. This requires practice because most of the time, you do not know where you are, you do not understand where you are, or you are fighting and rejecting where you are. This is the normal state of the ego-self, for the ego is always trying to get someplace, to make itself be a certain way. The ego-self is constantly judging and rejecting its arising state and trying to fit itself into a certain ideal. It is not just being where it is and allowing itself to unfold freely. As a result, it does not understand where it is, for it is invested in being somewhere in particular, being a certain way, or in satisfying a particular ideal. And even if this ideal is taken from spiritual teachings, the same mechanism of ego activity is in operation. Trapped in the ego-self, you do not trust that Being itself will take you where you need to go.
Spacecruiser Inquiry, p. 185 • discuss »
So, we are going to do a meditation, what we call the brilliant drink meditation. The meditation will be a visualization with music. The visualization has to be what we call an embodied visualization, in the sense that as you visualize, in some sense, you create the presence. It is a creative visualization. You’re not just seeing a picture, you’re seeing an embodied picture. You’re experiencing, and you’re visualizing, a fountain on the top of the head that is brilliant white, so bright that it is difficult for you to look at. You see and experience it flowing down, down, and into the head. As it flows down, it comes down sparkly, like a crystalline kind of brilliant fluid or drink that’s so brilliant, white, and clear and bright. And as it flows into and through the head, your head wakes up and becomes bright. You experience yourself bright and brilliant, with the sense of intelligence, completeness, and preciousness. All with the clarity and precision of diamondness. You become a lighted bulb, but the bulb is lighted with some kind of unusual fuel—fuel that is much more powerful than nuclear energy. This power gives it clarity, awakeness, and brightness. But it is a fluid, a fluid that is filling up; and as it fills up, it goes into the heart. And as it goes into the heart, it becomes sweeter and more colorful—all kind of colors. As it permeates all of the body, it becomes a sense of rest, fullness, and contentment.
Brilliancy, p. 298 • discuss »
Nondoing is the heart of inquiry, and inquiry is the revealing dynamism of realization whose essence is total stillness and nondoing. The razor’s edge is a moving point of various degrees of harmonization between these two perspectives: the individual consciousness that is interested, inquiring, and looking into experience; and the self-revealing reality, manifesting and transforming the experience, revealing insights and conditions of true nature. We continue to ride the razor’s edge until, at some point, our inquiring, our taking responsibility, and the self-revelation of Being become one thing. The inquiry moves to new ground. Prior to this, our inquiring and the self-revelation of Being might seem like two things, two forces interacting in a dialectic, interacting from varying degrees of proximity or distance until the interaction becomes so subtly and intimately connected that the inquiry is spontaneously happening as the dynamism of true nature revealing its possibilities. This is what I call “diamond meditation,” which means that we are being the true nature that inquires and reveals its truth. True nature inquires by being open and interested in its own revelation. Its inquiry is an invitation for it to reveal its mysteries. The inquiry and the revelation can become so connected that, at some point, they are one movement. Inquiry becomes a dynamic revelation, a nondoing with a dynamic engagement.
Runaway Realization, p. 131 • discuss »