"The immortal EGO is an entity of which man can become thoroughly conscious while here on earth, but to arrive at this consciousness necessitates the entire abandonment of all the petty considerations involved in the transient and subordinate EGO, which is the only self of which the unenlightened man is conscious. Let him who desires to reach this inner consciousness enter his inner sanctuary, wherever that sanctuary may be; it matters not whether it be his own chamber, the open field, the mountain top, the seashore, the stately cathedral, or the humble village chapel. Let him realize fully the transient character of his own personality and contrast therewith his eager longing to know the immortal. Let him concentrate his whole consciousness upon his personality, fully arousing all his personal conditions as a distinct individual; then with all the aspiration of which this personality is capable, let him beseech of the immortal EGO - which is eternal and does not incarnate, but overshadows all incarnations, waiting until one is formed capable of illumination, to whom it may reveal itself - to consider him worthy of illumination, and according to his preparedness to receive illumination will it then be granted. He who asks this, knows not what he asks; for were the prayer answered, life henceforth for such an one would be a weary round, as Hamlet says: "to-morrow and to-morrow and to-morrow brings in this weary round of life"; for, having seen the glory of this immortal EGO, all else seems so base, so commonplace and mean, so inglorious, that oftentimes the personality has utterly collapsed when thrown back from the radiant vision of this glorious immortal entity possessed by all alike, though scarcely dreamed of by any save the very few who, discontented with the ignorance and emptiness of terrene existence, aspire to know the great reality of the supernal. As the incarnations of every entity, passing through certain orders of experience through numerous lives, inevitably culminate in this moment of conscious realization of the immortal entity; the Buddha says: "All shall reach the sunlit snows." [Amplitude of Force]
Maya [from the verbal root mā to measure, form] Illusion, the non-eternal; in Brahmanical philosophy, the fabrication by the human mind of ideas derived from interior and exterior impressions, as it tries to interpret and understand the universe. While the exterior world exists — or it could not be illusory — we do not see clearly and as they actually are that which our mind and senses present to us. A traditional Vedantic illustration says that at twilight a person sees a coiled rope on the ground and springs aside, thinking it is a snake; the rope is there, but no snake.
Thus maya means that our minds are blinded and perverted by our own preconceptions and imperfections, and so does not interpret the world as it is.
“Maya or illusion is an element which enters into all finite things, for everything that exists has only a relative, not an absolute, reality, since the appearance which the hidden noumenon assumes for any observer depends upon his power of cognition. . . . Nothing is permanent except the one hidden absolute existence which contains in itself the noumena of all realities. The existences belonging to every plane of being, up to the highest Dhyan-Chohans, are, in degree, of the nature of shadows cast by a magic lantern on a colourless screen; but all things are relatively real, for the cogniser is also a reflection, and the things cognised are therefore as real to him as himself. Whatever reality things possess must be looked for in them before or after they have passed like a flash through the material world; but we cannot cognise any such existence directly, so long as we have sense-instruments which bring only material existence into the field of our consciousness. Whatever plane our consciousness may be acting in, both we and the things belonging to that plane are, for the time being, our only realities. As we rise in the scale of development we perceive that during the stages through which we have passed we mistook shadows for realities, and the upward progress of the Ego is a series of progressive awakenings, each advance bringing with it the idea that now, at last, we have reached ‘reality’; but only when we shall have reached the absolute Consciousness, and blended our own with it, shall we be free from the delusions produced by Maya” (SD 1:39-40).
Though sometimes used as an equivalent for avidya, maya is properly applicable only to prakriti, which is doomed to disappear at the time of pralaya. It is thus prakriti and its productions or changes (vikaras) which, by reacting against the operations of the consciousness of a perceiving being, casts the perceiver into the bonds of illusions, out of which the deluded being has to strive in order to free himself from the maya with which he is surrounded.
Christ Returns - Speaks His Truth
"To discover your true SOURCE of BEING, I ask you to take stock of the unimaginable and indescribable complexity and diversity of purposeful work plainly evident in penguins and pigs.
Can the human mind replicate any of the most basic of activities within - say - the digestive system, which swiftly summons up the requisite enzymes and hormones necessary for digestion.
How dare the finite mind, which is incapable of perceiving clearly the true creative process governed by instinctual knowledge, presume to state unequivocally - defying contradiction - that it understands the true origins of creation and the forces out of which creation took form? What arrogance! These men can only think according to what their eyes tell them.
I view the present scientific ignorance with loving compassion, a degree of amusement, and a great all consuming passion to puncture their pride. For, until someone can penetrate their self-satisfaction and position of infallibility, a true mating of Eternal Verities and human scientific knowledge can never take place. But it must take place; otherwise human spiritual evolution will remain at a standstill.
The scientific mind is too full of 'finitely' devised book lore, accepted formulas and equations, and the need for their fellows' approval, to permit mystical penetration by Higher Intelligences.
On my behalf, I ask readers of these Letters, to form an association to challenge Science and ask 'at what point in the evolution of the 'material' world' is CONSCIOUSNESS first discernible?" [Christ Returns - Speaks His Truth, Letter 5, page 12]
- THE FIFTH GOSPEL*
Basically in the universe there is nothing but consciousness.
Except for consciousness, everything else belongs in the domain of maya, or the great illusion.
You can find these facts in two places — in others as well — but especially in the description of the evolution of the earth from ancient Saturn to Vulcan in An Outline Of Occult Science, where the evolution from ancient Saturn to ancient Sun, from Sun to ancient Moon, from Moon to Earth, and so on, are described as stages of consciousness.
This means that if one wants to reach these important facts, he must ascend to a stage of cosmic events where they consist of stages of consciousness.
Therefore, if we are describing realities we can only describe various stages of consciousness.
It is also included in another book published this summer: The Threshold of the Spiritual World.
Shown there is how through a gradual ascension of the seer's vision it rises from the objects and processes around us, which disappear into nothingness, melt away so to speak, and finally reaches the region where there are only beings in various stages of consciousness.
So the true realities of the world are beings in the various stages of consciousness.
Due to the fact that we live in the human stage of consciousness, and in this stage of consciousness have no complete overview of the realities involved, the effect is that what is unreal appears to us as real." [Rudolf Steiner]