فصل 01

CHAPTER ONE

THE FLOWERING OF HUMAN CONSCIOUSNESS

EVOCATION Earth, 114 million years ago, one morning just after sunrise: The first flower ever to appear on the planet opens up to receive the rays of the sun. Prior to this momentous event that heralds an evolutionary transformation in the life of plants, the planet had already been covered in vegetation for millions of years. The first flower probably did not survive for long, and flowers must have remained rare and isolated phenomena, since conditions were most likely not yet favorable for a widespread flowering to occur. One day, however, a critical threshold was reached, and suddenly there would have been an explosion of color and scent all over the planet ­ if a perceiving consciousness had been there to witness it. Much later, those delicate and fragrant beings we call flowers would come to play an essential part in the evolution of consciousness of another species. Humans would increasingly be drawn to and fascinated by them. As the consciousness of human beings developed, flowers were most likely the first thing they came to value that had no utilitarian purpose for them, that is to say, was not linked in some way to survival. They provided inspiration to countless artists, poets, and mystics. Jesus tells us to contemplate the flowers and learn from then how to live. The Buddha is said to have given a “silent sermon” once during which he held up a flower and gazed at it. After a while, one of those present, a monk called Mahakasyapa, began to smile. He is said to have been the only one who had understood the sermon. According to legend, that smile (that is to say, realization) was handed down by twenty eight successive masters and much later became the origin of Zen. Seeing beauty in a flower could awaken humans, however briefly, to the beauty that is an essential part of their own innermost being, their true nature. The first recognition of beauty was one of the most significant events in the evolution of human consciousness. The feelings of joy and love are intrinsically connected to that recognition. Without our fully realizing it, flowers would become for us an expression in form of that which is most high, most sacred, and ultimately formless within ourselves. Flowers, more fleeting, more ethereal and more delicate than the plants out of which they emerged, would become like messengers from another realm, like a bridge

between the world of physical forms and the formless. They not only had a scent that was delicate and pleasing to humans, but also brought a fragrance from the realm of spirit. Using the word “enlightenment” in a wider sense than the conventionally accepted one, we could look upon flowers as the enlightenment of plants. Any lifeform in any realm ­ mineral, vegetable, animal, or human ­ can be said to undergo “enlightenment.” It is, however, an extremely rare occurrence since it is more than an evolutionary progression: It also implies a discontinuity in its development, a leap to an entirely different level of Being and, most important, a lessening of materiality. What could be heavier and more impenetrable than a rock, the densest of all forms? And yet some rocks undergo a change in their molecular structure, turn into crystals, and so become transparent to the light. Some carbons, under inconceivable heat and pressure, turn into diamonds, and some heavy minerals into other precious stones. Most crawling reptilians, the most earthbound of all creatures, have remained unchanged for millions of years. Some, however, grew feathers and wings and turned into birds, thus defying the force of gravity that had held them for so long. They didn’t become better at crawling or walking, but transcended crawling and walking entirely. Since time immemorial, flowers, crystals, precious stones, and birds have held special significance for the human spirit. Like all lifeforms, they are, of course, temporary manifestations of the underlying one Life, one Consciousness. Their special significance and the reason why humans feel such fascination for and affinity with them can be attributed to their ethereal quality. Once there is a certain degree of presence, of still and alert attention in human beings’ perceptions, they can sense the divine life essence, the one indwelling consciousness or spirit in every creature, every lifeform, recognize it as one with their own essence and so love it as themselves. Until this happens, however, most humans see only the outer forms, unaware of the inner essence, just as they are unaware of their own essence and identify only with their own physical and psychological form. In the case of a flower, a crystal, precious stone, or bird, however, even someone with little or no Presence can occasionally sense that there is more than the mere physical existence of that form, without knowing that this is the reason why he or she is drawn toward it, feels an affinity with it. Because of its ethereal nature, its form obscures the indwelling spirit to a lesser

degree than is the case with other lifeforms. The exception to this are all newborn lifeforms ­ babies, puppies, kittens, lambs, and so on. They are fragile, delicate, not yet firmly established in materiality. An innocence, a sweetness and beauty that are not of this world still shine through them. They delight even relatively insensitive humans. So when you are alert and contemplate a flower, crystal, or bird without naming it mentally, it becomes a window for you into the formless. There is an inner opening, however slight, into the realm of spirit. This is why these three “enlightened” lifeforms have played such an important part in the evolution of human consciousness since ancient times; why, for example, the jewel in the lotus flower is a central symbol of Buddhism and a white bird, the dove, signifies the Holy Spirit in Christianity. They have been preparing the ground for a more profound shift in planetary consciousness that is destined to take place in the human species. This is the spiritual awakening that we are beginning to witness now. THE PURPOSE OF THIS BOOK Is humanity ready for a transformation of consciousness, an inner flowering so radical and profound that compared to it the flowering of plants, no matter how beautiful, is only a pale reflection? Can human beings lose the density of their conditioned mind structures and become like crystals or precious stones, so to speak, transparent to the light of consciousness? Can they defy the gravitational pull of materialism and materiality and rise above identification with form that keeps the ego in place and condemns them to imprisonment within their own personality? The possibility of such a transformation has been the central message of the great wisdom teachings of humankind. The messengers ­ Buddha, Jesus, and others, not all of them known ­ were humanity’s early flowers. They were precursors, rare and precious beings. A widespread flowering was not yet possible at that time, and their message became largely misunderstood and often greatly distorted. It certainly did not transform human behavior, except in a small minority of people. Is humanity more ready now than at the time of those early teachers? Why should this be so? What can you do, if anything, to bring about or accelerate this inner shift? What is it that characterizes the old egoic state of consciousness, and by what signs is the new emerging consciousness recognized? These and other essential questions will be addressed in this book. More important, this book itself is a transformational device that has

come out of the arising new consciousness. The ideas and concepts presented here may be important, but they are secondary. They are no more than signposts pointing toward awakening. As you read, a shift takes place within you. This book’s main purpose is not to add new information or beliefs to your mind or to try to convince you of anything, but to bring about a shift in consciousness; that is to say, to awaken. In that sense, this book is not “interesting”. Interesting means you can keep your distance, play around with ideas and concepts in your mind, agree or disagree. This book is about you. It will change your state of consciousness or it will be meaningless. It can only awaken those who are ready. Not everyone is ready yet, but many are, and with each person who awakens, the momentum in the collective consciousness grows, and it becomes easier for others. If you don’t know what awakening means, read on. Only by awakening can you know the true meaning of that word. A glimpse is enough to initiate the awakening process, which is irreversible. For some, that glimpse will come while reading this book. For many others who may not even have realized it, the process has already begun. This book will help them recognize it. For some, it may have begun through loss or suffering; for others, through coming into contact with a spiritual teacher or teaching, through reading The Power of Now or some other spiritually alive and therefore transformational book ­ or any combination of the above. If the awakening process has begun in you , the reading of this book will accelerate and intensify it. An essential part of the awakening is the recognition of the unawakened you, the ego as it thinks, speaks and acts, as well as the recognition of the collectively conditioned mental processes that perpetuate the unawakened state. That is why this book shows the main aspects of the ego and how they operate in the individual as well as in the collective. This is important for two related reasons: The first is that unless you know the basic mechanics behind the workings of the ego, you won’t recognize it, and it will trick you into identifying with it again and again. This means it takes you over, an impostor pretending to be you. The second reason is that the act of recognition itself is one of the ways in which awakening happens. When you recognize the unconsciousness in you, that which makes the recognition possible is the arising consciousness, is awakening. You cannot fight against the ego and win, just as you cannot fight against darkness. The light of consciousness is all that is necessary. You are that light.

OUR INHERITED DYSFUNCTION If we look more deeply into humanity’s ancient religions and spiritual traditions, we will find that underneath the many surface differences there are two core insights that most of them agree on. The words they use to describe those insights differ, yet they all point to a twofold fundamental truth. The first part of this truth is the realization that the “normal” state of mind of most human beings contains a strong element of what we might call dysfunction or even madness. Certain teachings at the heart of Hinduism perhaps come closest to seeing this dysfunction as a form of collective mental illness. They call it maya, the veil of delusion. Ramana Maharshi, one of the greatest Indian sages, bluntly states: “The mind is maya.” Buddhism uses different terms. According to the Buddha, the human mind in its normal state generates dukkha, which can be translated as suffering, unsatisfactoriness, or just plain misery. He sees it as a characteristic of the human condition. Wherever you go, whatever you do, says the Buddha, you will encounter dukkha, and it will manifest in every situation sooner or later. According to Christian teachings, the normal collective state of humanity is one of “original sin.” Sin is a word that has been greatly misunderstood and misinterpreted. Literally translated from the ancient Greek in which the New Testament was written, to sin means to miss the mark, as an archer who misses the target, so to sin means to miss the point of human existence. It means to live unskillfully, blindly, and thus to suffer and cause suffering. Again, the term, stripped of its cultural baggage and misinterpretations, points to the dysfunction inherent in the human condition. The achievements of humanity are impressive and undeniable. We have created sublime works of music, literature, painting, architecture, and sculpture. More recently, science and technology have brought about radical changes in the way we live and have enabled us to do and create things that would have been considered miraculous even two hundred years ago. No doubt: The human mind is highly intelligent. Yet its very intelligence is tainted by madness. Science and technology have magnified the destructive impact that the dysfunction of the human mind has upon the planet, other lifeforms, and upon humans themselves. That is why the history of the twentieth century is where that dysfunction, that collective insanity, can be most clearly recognized. A further factor is that this dysfunction is actually intensifying and accelerating.

The First World War broke out in 1914. Destructive and cruel wars, motivated by fear, greed, and the desire for power, had been common occurrences throughout human history, as had slavery, torture, and widespread violence inflicted for religious and ideological reasons. Humans suffered more at the hands of each other than through natural disasters. By the year 1914, however, the highly intelligent human mind had invented not only the internal combustion engine, but also bombs, machine guns, submarines, flame throwers, and poison gas. Intelligence in the service of madness! In static trench warfare in France and Belgium, millions of men perished to gain a few miles of mud. When the war was over in 1918, the survivors look in horror and incomprehension upon the devastation left behind: ten million human beings killed and many more maimed or disfigured. Never before had human madness been so destructive in its effect, so clearly visible. Little did they know that this was only the beginning. By the end of the century, the number of people who died a violent death at the hand of their fellow humans would rise to more than one hundred million. They died not only through wars between nations, but also through mass exterminations and genocide, such as the murder of twenty million “class enemies, spies, and traitors” in the Soviet Union under Stalin or the unspeakable horrors of the Holocaust in Nazi Germany. They also died in countless smaller internal conflicts, such as the Spanish civil war or during the Khmer Rouge regime in Cambodia when a quarter of that country’s population was murdered. We only need to watch the daily news on television to realize that the madness has not abated, that is continuing into the twentyfirst century. Another aspect of the collective dysfunction of the human mind is the unprecedented violence that humans are inflicting on other lifeforms and the planet itself ­ the destruction of oxygenproducing forests and other plant and animal life; illtreatment of animals in factory farms; and poisoning of rivers, oceans, and air. Driven by greed, ignorant of their connectedness to the whole, humans persist in behavior that, if continued unchecked, can only result in their own destruction. The collective manifestations of the insanity that lies at the heart of the human condition constitute the greater part of human history. It is to a large extent a history of madness. If the history of humanity were the clinical case history of a single human being, the diagnosis would have to be: chronic paranoid delusions, a pathological propensity to commit murder and

acts of extreme violence and cruelty against his perceived “enemies” ­ his own unconsciousness projected outward. Criminally insane, with a few brief lucid intervals. Fear, greed, and the desire for power are the psychological motivating forces not only behind warfare and violence between nations, tribes, religions, and ideologies, but also the cause of incessant conflict in personal relationships. They bring about a distortion in your perception of other people and yourself. Through them, you misinterpret every situation, leading to misguided action designed to rid you of fear and satisfy your need for more, a bottomless hole that can never be filled. It is important to realize, however, that fear, greed, and the desire for power are not the dysfunction that we are speaking of but are themselves created by the dysfunction which is a deepseated collective delusion that lies within the mind of each human being. A number of spiritual teachings tell us to let go of fear and desire. But those spiritual practices are usually unsuccessful. They haven’t gone to the root of the dysfunction. Fear, greed, and desire for power are not the ultimate causal factors. Trying to become a good or better human being sounds like a commendable and highminded thing to do, yet it is an endeavor you cannot ultimately succeed in unless there is a shift in consciousness. This is because it is still part of the same dysfunction, a more subtle and rarefied form of selfenhancement, of desire for more and a strengthening of one’s conceptual identity, one’s selfimage. You do not become good by trying to be good, but by finding the goodness that is already within you, and allowing that goodness to emerge. But it can only emerge if something fundamental changes in your state of consciousness. The history of Communism, originally inspired by noble ideals, clearly illustrates what happens when people attempt to change external reality ­ create a new earth ­ without any prior change in their inner reality, their state of consciousness. They make plans without taking into account the blueprint for dysfunction that every human being carries within: the ego. THE ARISING NEW CONSCIOUSNESS Most ancient religions and spiritual traditions share the common insight ­ that our “normal” state of mind is marred by a fundamental defect. However, out of this insight into the nature of the human condition ­ we may call it the bad news ­ arises a second insight: the good news of the possibility of a radical transformation of human consciousness. In Hindu

teachings (and sometimes in Buddhism also), this transformation is called enlightenment. In the teachings of Jesus, it is salvation, and in Buddhism, it is the end of suffering. Liberation and awakening are other terms used to describe this transformation. The greatest achievement of humanity is not its works of art, science, or technology, but the recognition of its own dysfunction, its own madness. In the distant past, this recognition already came to a few individuals. A man called Gautama Siddhartha, who lived 2,600 years ago in India, was perhaps the first who saw it with absolute clarity. Later the title Buddha was conferred upon him. Buddha means “the awakened one.” At abut the same time, another of humanity’s early awakened teachers emerged in China. His name was Lao Tzu. He left a record of his teaching in the form of one of the most profound spiritual books ever written, the Tao Te Ching. To recognize one’s own insanity, is of course, the arising of sanity, the beginning of healing and transcendence. A new dimension of consciousness had begun to emerge on the planet, a first tentative flowering. Those rare individuals then spoke to their contemporaries. They spoke of sin, of suffering, of delusion. They said, “Look how you live. See what you are doing, the suffering you create.” They then pointed to the possibility of awakening from the collective nightmare of “normal” human existence. They showed the way. The world was not yet ready for them, and yet they were a vital and necessary part of human awakening. Inevitably, they were mostly misunderstood by their contemporaries, as well as by subsequent generations. Their teachings, although both simple and powerful, became distorted and misinterpreted, in some cases even as they were recorded in writing by their disciples. Over the centuries, many things were added that had nothing to do with the original teachings, but were reflections of a fundamental misunderstanding. Some of the teachers were ridiculed, reviled, or killed; others came to be worshipped as gods. Teachings that pointed the way beyond the dysfunction o the human mind, the way out of the collective insanity, were distorted and became themselves part of the insanity. And so religions, to a large extent, became divisive rather than unifying forces. Instead of bringing about an ending of violence and hatred through a realization of the fundamental oneness of all life, they brought more violence and hatred, more divisions between people as well as between different religions and even withing the same religion. They became ideologies, belief systems people could identify with and so use them to

enhance their false sense of self. Through them, they could make themselves “right” and others “wrong” and thus define their identity through their enemies, the “others,” the “nonbelievers” or “wrong believers” who not infrequently they saw themselves justified in killing. Man made “God” in his own image. The eternal, the infinite, and unnameable was reduced to a mental idol that you had to believe in and worship as “my god” or “our god.” And yet… and yet… in spite of all the insane deeds perpetrated in the name of religion, the Truth to which they point still shines at their core. It still shines, however dimly, through layers upon layers of distortion and misinterpretation. It is unlikely, however, that you will be able to perceive it there unless you have at least already had glimpse of that Truth within yourself. Throughout history, there have always been rare individuals who experienced a shift in consciousness and so realized within themselves that toward which all religions point. To describe that nonconceptual Truth, they then used the conceptual framework of their own religions. Through some of those men and women, “schools” or movements developed within all major religions that represented not only a rediscovery, but in some cases an intensification of the light of the original teaching. This is how Gnosticism and mysticism came into existence in early and medieval Christianity, Sufism in the Islamic religion, Hasidism and Kabbala in Judaism, Advaita Vedanta in Hinduism, Zen and Dzogchen in Buddhism. Most of these schools were iconoclastic. They did away with layers upon layers of deadening conceptualization and mental belief structures, and for this reason most of them were viewed with suspicion and often hostility by the established religious hierarchies. Unlike mainstream religion, their teachings emphasized realization and inner transformation. It is through those esoteric schools or movements that the major religions regained the transformative power of the original teachings, although in most cases, only a small minority of people had access to them. Their numbers were never large enough to have any significant impact on the deep collective unconsciousness of the majority. Over time, some of those schools themselves became too rigidly formalized or conceptualized to remain effective. SPIRITUALITY AND RELIGION What is the role o the established religions in the arising of the new consciousness? Many people are already aware of the difference between spirituality and religion. They realize that having a belief system a set of

thoughts that you regard as the absolute truth ­ does not make you spiritual no matter what the nature of those beliefs is. In fact, the more you make your thoughts (beliefs) into your identity, the more cut off you are from the spiritual dimension within yourself. Many “religious” people are stuck at that level. They equate truth with thought, and as they are completely identified with thought (their mind), they claim to be in sole possession of the truth in a n unconscious attempt to protect their identity. They don’t realize the limitations of thought. Unless you believe (think) exactly as they do, you are wrong in their eyes, and in the nottoodistant past, they would have felt justified in killing you for that. And some still do, even now. The new spirituality, the transformation of consciousness, is arising to a large extent outside of the structures of the existing institutionalized religions. There were always pockets of spirituality even in minddominated religions, although the institutionalized hierarchies felt threatened by them and often tried to suppress them. A largescale opening of spirituality outside of the religious structures is an entirely new development. In the past, this would have been inconceivable, especially in the West, the most minddominated of all cultures, where the Christian church had a virtual franchise on spirituality. You couldn’t just stand up and give a spiritual talk or publish a spiritual book unless you were sanctioned by the church, and if you were not, they would quickly silence you. But now, even within certain churches and religions, there are signs of change. It is heartwarming, and one is grateful for even the slightest signs of openness, such as Pope John Paul II visiting a mosque as well as a synagogue. Partly as a result of the spiritual teachings that have arisen outside the established religions, but also due to an influx of the ancient Eastern wisdom teachings, a growing number of followers of traditional religions are able to let go of identification with form, dogma, and rigid belief systems and discover the original depth that is hidden within their own spiritual tradition at the same time as they discover the depth within themselves. They realize that how “spiritual” you are has nothing to do with what you believe but everything to do with your state of consciousness. This, in turn, determines how you act in the world and interact with others. Those unable to look beyond form become even more deeply entrenched in their beliefs, that is to say, in their mind. We are witnessing not only an unprecedented influx of consciousness at this time but also an entrenchment and intensification of the ego. Some religious institutions will be open to the new consciousness; others will harden their doctrinal

positions and become part of all those other manmade structures through which the collective ego will defend itself and “fight back.” Some churches, sects, cults, or religious movements are basically collective egoic entities, as rigidly identified with their mental positions as the followers of any political ideology that is closed to any alternative interpretation of reality. But the ego is destined to dissolve, and all its ossified structures, whether they be religious or other institutions, corporations, or governments, will disintegrate from within, no matter how deeply entrenched they appear to be. The most rigid structures, the most impervious to change, will collapse first. This has already happened in the case of Soviet Communism. How deeply entrenched, how solid and monolithic it appeared, and yet within a few years, it disintegrated from within. No one foresaw this. All were taken by surprise. There are many more such surprises in store for us. THE URGENCY OF TRANSFORMATION When faced with a radical crisis, when the old way of being in the world, of interacting with each other and with the realm of nature doesn’t work anymore, when survival is threatened by seemingly insurmountable problems, an individual lifeform ­ or a species ­ will either die or become extinct or rise above the limitations of its condition through an evolutionary leap. It is believed that the lifeforms on this planet first evolved in the sea. When there were no animals yet to be found on land, the sea was already teeming with life. Then at some point, one of the sea creatures must have started to venture onto dry land. It would perhaps crawl a few inches at first, then exhausted by the enormous gravitational pull of the planet, it would return to the water, where gravity is almost nonexistent and where it could live with much greater ease. And then it tried again and again and again, and much later would adapt to life on land, grow feet instead of fins, develop lungs instead of gills. It seems unlikely that a species would venture into such an alien environment and undergo an evolutionary transformation unless it was compelled to do so by some crisis situation. There may have been a large sea area that got cut off from the main ocean where the water gradually receded over thousands of years, forcing fish to leave their habitat and evolve. Responding to a radical crisis that threatens our very survival ­ this is humanity’s challenge now. The dysfunction of the egoic human mind,

recognized already more than 2,500 years ago by the ancient wisdom teachers and now magnified through science and technology, is for the first time threatening the survival of the planet. Until very recently, the transformation of human consciousness ­ also pointed to by the ancient teachers ­ was no more than a possibility, realized by a few rare individuals here and there, irrespective of cultural or religious background. A widespread flowering of human consciousness did not happen because it was not yet imperative. A significant portion of the earth’s population will soon recognize, if they haven’t already done so, that humanity is now faced with a stark choice: Evolve or die. A still relatively small but rapidly growing percentage of humanity is already experiencing within themselves the breakup of the old egoic mind patterns and the emergence of a new dimension of consciousness. What is arising now is not a new belief system, a new religion, spiritual ideology, or mythology. We are coming to the end not only of mythologies but also of ideologies and belief systems. The change goes deeper than the content of your mind, deeper than your thoughts. In fact, at the heart of the new consciousness is the transcendence of thought, the newfound ability of rising above thought, of realizing a dimension within yourself that is infinitely more vast than thought. You then no longer derive your identity, your sense of who you are, from the incessant stream of thinking that in the old consciousness you take to be yourself. What a liberation to realize that the “voice in my head” is not who I am. Who am I then? The one who sees that. The awareness that is prior to thought, the space in which the thought ­ or the emotion or sense perception ­ happens. Ego is no more than this: identification with form, which primarily means thought forms. If evil has any reality ­ and it has a relative, not an absolute, reality ­ this is also its definition: complete identification with form ­ physical forms, thought forms, emotional forms. This results in a total unawareness of my connectedness with the whole, my intrinsic oneness with every “other” as well as with the Source. This forgetfulness is original sin, suffering, delusion. When this delusion of utter separateness underlies and governs whatever I think, say, and do, what kind of world do I create? To find the answer to this, observe how humans relate to each other, read a history book, or watch the news on television tonight.

If the structures of the human mind remain unchanged, we will always end up recreating fundamentally the same world, the same evils, the same dysfunction. A NEW HEAVEN AND A NEW EARTH The inspiration for the title of this book came from a Bible prophecy that seems more applicable now than at any other time in human history. It occurs in both the Old and the New Testament and speaks of the collapse of the existing world order and the arising of “a new heaven and a new earth.”1 We need to understand here that heaven is not a location but refers to the inner realm of consciousness. This is the esoteric meaning of the word, and this is also its meaning in the teachings of Jesus. Earth, on the other hand, is the outer manifestation in form, which is always a reflection of the inner. Collective human consciousness and life on our planet are intrinsically connected. “A new heaven” is the emergence of a transformed state of human consciousness, and “a new earth” is its reflection in the physical realm. Since human life and human consciousness are intrinsically one with the life of the planet, as the old consciousness dissolves, there are bound to be synchronistic geographic and climatic natural upheavals in many parts of the planet, some of which we are already witnessing now.