Dr. Eisen's Blog

Coherence, clarity, intention and paranormal abilities

A BEI, (a Belief/Emotion/Intention) is a unit of consciousness.  When BEI's are held in consciousness they create egoic and enoeic (soul body) forms that define and direct the conscious self in question.


A BEI can be likened to an electron in a magnet; each one has a negative and positive pole and force field.  The electrons in a piece of iron, before it is magnetized, are incoherent or in disarray.  They face every which way. Because they are in disarray, the forces cancel one another out and their net force is neutral. However, if you subject the self same piece of iron to a strong magnetic field, the electrons line up, i.e. they become coherent, and in becoming so, the piece of iron becomes a magnet i.e. it has a negative and positive pole/field/force. In the same way, an individual consciousness can be coherent or in coherent, and is intention powerful or powerless, depending on whether it's BEI's are in coherence.


An additional metaphor can be found in light.  Light from an ordinary source is incoherent, the photons are in disarray and the light disperses as it travels from the source.  As it disperses, it loses power.  However, a laser beam is not incoherent and does not disperse; it holds together and can travel great distances without losing power. 


So coherent mind or coherent consciousness is like a laser; it holds together and the power of its intention is not dispersed over distance.  It can be called laser mind or laser consciousness.


The ordinary person who has not undergone both awakening and a course of psychonoetic clearing has an intention like an unmagnetized piece of iron or a candle flame, incoherent, internally conflicted and easily dispersed.  However the person that has integrated, awakened and cleared has a mind is like a strong magnet or a laser beam, forceful, brilliant and coherent.    Because their intention is forceful and focused and they can have effects on consciousness, both their own and others, both proximal and distant, that seem both astonishing and paranormal. 


The Mind, a metaphor for incoherence


The mind is like a living fossil record.  It consists of strata of consciousness of varying densities laid down over time -- in both the enoe (Karmic self or soul body) and ego.  Embedded in these strata, these layers or levels of consciousness are BEI's, fossilized but still active beliefs.  These BEI’s, like electrons, are not only in disarray, facing every which way, but they are also specific to the level of consciousness in which they are embedded.  It is a corollary to this that when they are activated (by association) they activate the level of consciousness in which they are embedded.

The dagnostic process of PsychoNoetics detects and excavates these BEI's from the strata of consciousness in which they are embedded, and opens them to examination and revision at the highest, (hopefully awakened) level of consciousness/realization that the person abides in.


This gradually transforms the mind of the individual from an incoherent mix of BEI's on multiple levels of consciousness to a coherent hierarchy of BEI's headed up by an consciousness awakened to its real identity.


Whereas the old, incoherent mind has its intention nullified by inner disarray and conflict of the BEI's it holds, the cleared, coherent mind amasses the energies of its innumerable BEI's and directs them with intention.  This is potentially so powerful that the consciousness of one coherent mind creates a field capable of affecting the consciousness not only of another individual, but of the collective consciousness of humanity.  (Subject to certain limitations of course.  For instance, nobody, no matter how powerful, can directly determine the intention i.e. free choice, of another.)


Jeff Eisen Ph.D.    805-637-1197   www.Omnius.com



Evolution, an excerpt from Oneness Perceived













            Oneness, the God within, voidness, Isness, Self, Buddha nature, is one face of God.

            Oneness perceived, duality, illusion, appearance, manifestation, thingness, is the other face of God.

            Oneness is the invisible face of God, that which can never be known.  It is the potential from which all things spring, to which all things return, which all things eternally are.

            Duality, oneness perceived, illusion, is the visible face of God, the face that takes on an infinity of appearances. It is the organism living in the illusory world of its perception, living in a cosmos that exists only from its point of view, and living in it as if its survival is paramount.

            Oneness is the ultimate yin, infinite potential, the passive principle. It is real, monolithic, mysterious and unknowable. Oneness perceived, duality, is the ultimate yang, active principle. It is manifest, illusory, experienced, knowable.

            The God principle cycles from passive to active to passive again, as it cycles endlessly from Oneness to duality to Oneness.  Oneness begins as whole, yin and passive.  Upon perception Oneness manifest, becomes dual, yang, illusory, creative and differentiated. The forms it evolves, however, exist once more in Oneness, real, unknowable, and eternal in potential. Therefore, the circle turns, the cycle endlessly progresses, yin to yang, yang to yin.

            Thus, God creates and the world evolves.

            Oneness awakening, reaching around and looking itself in the face...that is the ultimate mystery and the ultimate answer.  It is the God principle. It is the creative principle. It is the evolutionary principle.

            For if God is not the evolutionary principle, what is left for it to be? 






            Evolution is the evolution of Oneness. 

            The cycle from Oneness to duality and back, endlessly,

is the evolutionary dynamic.

            Oneness is the clay that duality forms.

            The people who protest evolutionary theory and believe only God could create life are not entirely mistaken, more misled.  Their error is to anthropomorphize the God principle.

            On the other hand, evolutionists may make the mistake of seeing a mechanistic universe at work instead of the God principle at play. Everything that works has to work somehow, but that does not mean it is a machine.

            God must be the evolutionary principle. All other roles are beneath it.




If anything is less knowable than Oneness

[and nothing is]

It is the dance between Oneness and illusion

Not real

Not illusory

Neither perceived nor there to be perceived

No wonder it has neither name nor form

God, creation, evolution

Mouthfuls of no-thing

Experiencing No-thing

Experiencing no-thing. 

Once you understand no-thing the next thing to do is to note your experience of it, note it for what it is.  No-thing is no big thing; just about everyone experiences it on and off.  But they pass over the experience.  They either fail to note it, or if they do, they experience as a negative. 

Every time you stop thinking and doing, you pass automatically into the state of no-thing.  You just relax into it. But just because it is no-thing, it tends to escape our notice.  We have a great drive to relax and rest, but when we do it we so unconsciously.  We don't value it; we don't note it or think about it.   Because we don't realize the simplicity of what no thing is, we sometimes go to great lengths to achieve it.  It is like Lamb’s famous essay on the origin on roast pig that some of us were made to read in high school.  Roasting was accidentally discovered when the barn in which the pigs were housed burned down.  So delicious were the burnt pigs that people started to accidentally burn their barns on purpose.  It was not until years later that people realized that you could just build a cooking fire and spare the barn.  And so people go to the similar extremes in sports, drugs, sexuality and spiritual practices just  to stop their minds, when all they really need to do is relax and let go. 

Nobody is no-thing! 

The problem is that in western and westernized societies, with their emphasis on personality with its strong emotions, opinions, and positions, relaxing into no-thing is frequently perceived, both by oneself and others, as being weak or lacking. 

Let me illustrate this with a story. When she was about 12, my daughter Ariel tearfully confessed to me that she was no one.  "All my friends are someone” she sobbed, “but I feel like I'm no one ".  I hastened to reassure her, and then led her to explore the experience without attaching a negative judgment to it.  After a few minutes she opened her eyes, looked at me and smiled "I feel peaceful” she said, “like I’m home”. 

 Ariel’s fears were just one symptom of an all-pervasive misconception in our society, one characterized by a mistaken emphasis on personality, an overvaluing of emotion and a phobia of inner silence. 

Relaxing into it 

As I've said, Accessing the state of no thing is as simple as relaxing, as simple as letting go of all your thinking and your doing.  However simple does it mean easy.  There are some obstacles:    Experiencing as no-thing. 

Once you get into this state of no-thing, however you get there, the world starts to look different.  As you pass through the looking glass from thingness to no-thingness, from duality to nonduality, stillness, peace, clarity and compassion spontaneously emerge. 

In no-thingness you can finally face yourself, not only witnessing your thoughts and feelings but also accepting them and even revising them.  And that's not all.  When we are in our ordinary states of mind we constantly add to our stock of illusions and steadily accumulate Karma. However when access the state of no-thingness, this stops.  Instead of accumulating illusions, we start dispelling them. 

Knowing that nothing is wrong with you and nothing can ever be gradually frees you from self-doubts and defensiveness, so that you can, at long last, get over your story, your illusions and your Karma! 


Resting In Being


Resting in Being


Just being - with all which that entails, is the great, unrecognized yearning that - after the drive to survive, energizes all of our lives.  It is the yearning to stop, the desire to rest, to do nothing because there is nothing to do. It is the real satisfaction, the fulfillment that fills us.  In a way, it is the payoff for survival.  Because if we cannot stop and enjoy our life, if we cannot rest in being at least some of the time, survival is pointless.  If we cannot do that the struggle to survive is like a war to defend our way of life, which in the waging destroys what it is intended to defend.  Yet for most of us the struggle to survive does just that, it destroys our ability to rest in being.


Resting in being is its own reward.  It is complete.  It is never boring.  It doesn't contain anything yet it lacks nothing.  It is a dog basking contentedly before a fire or romping excitedly through the woods.  It is a mother gazing in the eyes of her newborn.  It is a surfer carving a track in the face of a 30 foot wave.  It is the love that just is.  It is stillness, rightness, connection, and paradoxically enough - right action.  It is presence; it is now.  It is Sat Chit Ananda: Being, Consciousness, Bliss.  It needs nothing and it doesn't have to do anything, yet it is the least valued, least pursued state recognized by the minds of man.


Resting in being is the aim of all the doing, all of the survival struggles of humanity.  It is the unrecognized, unheralded goal of survival itself, because without the sweetness of beingness survival is flat and tasteless. 


The luxury, the homecoming of just resting in being, is the fulfillment, the invisible goal that we are all straining for. It is absolute safety. It is non-duality. It is the Godhead. And finally, it is the real justification, the authentic rationale for suicide, because when the state of one's mind, the circumstances of one's life or the state of one's body cease to provide opportunities to rest in one's being, only death does - and it beckons!


Rest in being is absolute safety, yet we believe we need other kinds of safety first, physical safety and emotional safety.  The quest for survival safety is why people try to make $100 million and when they have succeeded they don't stop pursuing wealth. It is why men lift weights and take karate classes and women put silicone in their breasts.  Is it is why people become accountants and dentists instead of artists and scuba divers.  It is why women marry men they don't love and men marry women who treat them as gods.  And the inability to realize safety is why people relax with a drink or a cigarette. It is why people take recreational drugs, overeat and pursue sex for its own sake. 


The idea that we need safe conditions in order to rest in beingness is conditional safety and that is fragile and transient.  Resting in being, if we are conscious, if we know what we are and make a conscious choice to rest there, is the only safety that is enduring and permanent, the only safety we need!  This is simple to say, even to understand, but deeply embracing it, trusting it as we trust the air that we breath, that is another matter altogether.

How do we do that? Only by accepting that that the physical being, the individual identity, the person that so apparently is what we are, is upon deep consideration, just an illusion.  What we are is so much less!  What we are, our deepest beingness is just an individual center of consciousness being aware!  And as that we are invulnerable, immortal and imperishable. 


 Can we accept that?  This is the work; this is deep surrender and to surrender into it is to surrender into beingness.

Two Faces of God, Four Faces of Oneness



Toward a Unified Field Theory of Consciousness,  Self-Realization and Nondual Therapy

Jeff Eisen, PhD         

In my 2003 book, Oneness Perceived, I began the chapter on evolution by positing two faces of God.  I called these aperceptual and perceptual, or alternatively, real and illusory, or Oneness/nonduality and duality.  I then went on to formulate that evolution, the process by which God creates, is a cycling between these two faces.

From this vantage point, the Wilber-Cohen designation of the three faces of God would be reframed as the three faces of Oneness.  I would be tempted to treat this as a matter of semantics, and yield my prior position that God is both Oneness and duality by calling these two realms of reality, only one of which is God.  However, this is not fully accurate.

God is reality... properly understood

The main thesis of my book is that duality is Oneness perceiving itSelf.   In other words, duality is the "illusory" appearance of the perceptual bifurcation of Oneness.  If Oneness is God, then duality is unarguably a face of God.  From one point of view it is the only face of God; certainly it's the only visible face.

On the other hand, it is also accurate to talk about Oneness and duality as realms of reality, because both are consciousness.  To the extent that the universe in the final analysis is comprised of consciousness, the two faces of God are then also two realms of reality: ordinary reality which is apparent, linear and above all in my system, perceptual, and nondual reality, which is aperceptual or out of time and space. These two realms can also be thought of as explicate and implicate.

Recognizing the two realms of reality leads to the principle of 2X (also introduced in Oneness Perceived), which states that in order to understand any natural phenomena, including oneself as observer and thinker, one has to take these two realms into account, and do so simultaneously.  This is, of course, very similar to Ken Wilber's principle that things must be looked at from all four quadrants. This has further led me to coin the word binary reality (or bi-real) to stand for the notion of the two realms of reality -taken simultaneously.

If the two faces of God/reality are looked upon as duality and Oneness, then the three faces of God that Wilber-Cohen derive from Wilber's four quadrants must be demoted to three aspects of Oneness (if this can be thought of as a demotion).  Wilber's four quadrants are cross-categories of individual, collective, inner and outer. In his view the inner/individual experience of Oneness is awakening, and the outer/individual is finding Oneness in an awakened teacher.  Wilber-Cohen then go on to posit that the collective experience of God, both inner and outer, is found in natural processes like evolution - or what I would prefer to call the Tao.  However, I differ with them on this point as well.  I believe the collective form of Oneness is better thought of as group resonance, with the inner/collective being one's accessing the nondual experience in a Satsang or group setting, and the outer/collective being the finding of the nondual experience in the other members of the group.  This is a more logical extension of four quadrants thinking than finding Oneness in the Tao of nature. It is what Jesus was referring to when he said, "wherever two or more gather in my name, there I am"

Where then in this revised paradigm do we put finding Oneness in the contemplation of the Tao or nature? Not as one of the three faces of Oneness but better in the framing formulation of the two faces of God, Oneness and duality. For in the contemplation of nature, we are not confronting the inner experience of Oneness in ourselves or in others, but rather we are confronting the natural world in its dual form, in its thingness, with every creature in it struggling to survive, competing for its niche and nourishment, and entranced by its own drama. This is not an experience of Oneness; rather it is an experience of ordinary, perceptual, illusory reality! We have to see through it; we have to pierce the explicate order to ascertain the implicate reality. This seeing through ordinary reality, all the way to the underlying Oneness, and then holding both levels simultaneously, is the principle of 2X.  This is an act of synthesis, one which collapses the thesis/antithesis of binary reality into a true, integrated reality. And this is the direction that 21st-century consciousness must go!

The application of these remarks to Self-transformation and nondual therapy

First of all, I want to address the application of the four faces/quadrants of Oneness, discussed above, to all varieties of Self-realization work, and nondual therapy in particular. The individual/inner experience of Oneness, the realization and stabilization of one's true identity as the One consciousness, is, of course, the goal, whatever the means.  In achieving this goal, the facilitator, be they teacher, guru or therapist, may provide experiences in all of the four quadrants.  First and foremost, they may provide the informational context, guide the stream of inquiry (inquiry has to be pre-existent) and provide the means, meditation, yoga etc. to elicit the experience. Then, depending on how they work, they might provide one or all of the following:  a reflection of Oneness as held in themselves, (individual/outer quadrant);   as stimulated in the student by a Satsang or other transformational group, (inner/collective quadrant);  and as held by not only the other members of the group but in the resonant space of the group as a collective organism, and even in the collective consciousness of humanity (outer/collective quadrant). 

But then, what of finding Oneness in the Tao? What of investigation followed by insight leading to synthesis; what of the collapse of binary reality into nondual reality?  And in particular, what is the relationship of this inquiry in general to its specific application in Self-realization?

Investigation and insight are not only in the domain of science, but also the real heartbeat of most psychotherapies, both conventional and transpersonal.  But therapy is only transformational, only nondual, only facilitative of awakening, when it is done in the true spirit of 2X, and when insight is sought not only to facilitate adjustment, but to penetrate one's apparent thoughts and actions into their underlying, yet unknowable processes - as well as their effects on one's well-being.  When the Self becomes not only a subset of nature - to be studied objectively and scientifically, but the very instrument though which all nature is studied, then psychotherapy becomes a relative, phenomenological, transformational and evolutionary inquiry, a seeing through the explicate order to reveal its implicate roots - of significance to the evolution of science - as well as an express train to liberation and empowerment! This transformational investigation of consciousness, reality and psychology is the first part of what I have named PsychoNoetics.

Level II Enlightenment

It is to be further noted that all of the four quadrant experiences suggest a modicum of separation, that is, they are all Oneness witnessed or experienced from a point of view. There remains an observer and an observed. There exists, however, another level, the level of Beingness Itself - where the subject-object split is no more, and all individual consciousnesses merge into the One consciousness.  This is the level at which authentic psychic phenomena like telepathy and healing can take place.  On this level one enlightened individual's intention can influence the consciousness of another and, to a limited extent, the whole world.  In addition to four quadrant awakening work as a therapist/teacher/guru, and in addition to facilitating 2X inquiry, the master of PsychoNoetics also utilizes his or her pure intention on the level of Being Itself to deconstruct the student's ego by clearing their consciousness of past and present life memories, beliefs, attachments, negative intentions and all the other accoutrements of false identity, so that it spontaneously reconstructs itself in the light of Oneness. This stabilizes realization and leads to that integration of ego with Self that which I call Level II enlightenment.

Nothing that I have said is meant to detract from the brilliant insights and formulations of Wilber-Cohen.  I have merely reframed their work in a larger context, and then used the extended paradigm to reconcile spirituality with nondual psychology, to further define PsychoNoetics and to explain what I do as a master practitioner.
















Understanding no-thing

 People are starting to talk about no-thing and being no-thing as if it is an established "spiritual fact".  However these same people still feel, talk and act as if there's something wrong with them, which makes think that they are taking the principle of no-thingness on the authority of spiritual teacher, rather than really understanding it.

   It is not enough to take your no-thingness on faith, because only through an understanding it can you realize it, and only by realizing it can it dissolve your feeling of intrinsic wrongness.  So let’s go over the principle.   

No-thing is really very simple, but despite its simplicity or perhaps because of it, it is elusive and sometimes you have to snap into the understanding.  Your ultimate identity, everyone's ultimate identity, is just consciousness.  To envision consciousness it will be helpful to think about space.  Consciousness, like space, is in itself no-thing, but it is the no-thing that holds everything. It is unlimited in its capacity to hold things.  It can hold anything and everything in the unlimited quantity. Also consciousness, like space, is both infinite and infinitely expansive.  Even to call it an "it", is to stretch the meaning of the word.   Consciousness, like space, cannot be good or bad, broken or fixed, here or there, right or wrong.  Really the only things that you can say about consciousness is whether it is empty or not and whether it is unlimited or has a boundary around it.  But when you think about these two statements, they don't really pertain to space, they pertain to what is in the space or around the space.  The space is the space; it is the same whether it is empty or full, limited or unlimited.  The space in the jar is the same as the space outside of it, and whether or not it holds cookies, it is the same space.   

Just as physical space is a constant, (you can eat the cookies and break the jar, and there it still is – space) the space of your consciousness is a constant.  You can contain emotions, beliefs, ideas, memories and so on, in your consciousness and you can let them go.  Your consciousness can be contained (contracted) by a self-image or it can be freed (expanded) by letting go of that self-image. But all that it contains and all that contains it, is inconstant, appearing and disappearing, self create and self destroyed. Consciousness, however big or small, however empty or full, regardless of its contents is constant. It is immutable and immaterial, nothing, no-thing.  You can say something about the contents and its boundaries but you cannot say anything about consciousness itself.  It just is. 

Meditate on this until it snaps into complete understanding.  Until it is obvious; until it is inescapably, self-evidently true, until you realize it. 


What’s wrong with you? No-thing!

There's something wrong with me and I don't know what it is!

When you rest, where do you rest? Is it emotional pain? Is it in anxiety or downright fear? Is it in a panicky feeling that there is something important that you have to do but you don't know what it is? Most of us feel something like this. Either there is something terribly and mysteriously wrong with us, or something that is lacking. We feel inadequate or defective in some way, or sometimes just feel worthless, even like a "piece of shit"

Whatever form it takes, this thing that we have suspect is wrong with us is our dirty little secret and we spend most of our waking hours not only keeping others from finding it out, but denying it from ourselves.

Which is a shame because I am here to tell you that it is never true. It can't be! Not real-ly. In all of my years counseling people who knew there was something wrong with them, I never encountered one who was right about it. As a matter of fact, I can reassure you, on the authority of my long experience, that your fears are unfounded. However, with only my experience to go on, it is possible that there could be an exception, and if there was an exception, you would probably think that you were it. So I'm not going to speak out of my experience. Instead I'm going to speak from logic and scientific principles. This nothing wrong with you. There can't be, because there can only be something wrong with a thing and you're not a thing. In fact you are nothing at all and no-thing has no qualities. It can't take an adjective; it can't be labeled, described, located, improved upon, created or destroyed. There is no possibility of anything being wrong with no-thing, or, for that matter, right with it! In the same way that there can be something wrong with your car, there can be something wrong with your body and your brain, because they’re things. There can even be something wrong with your ideas, actions and intentions because, in an abstract way, they’re things. On the thingness level, things can be wrong with things and frequently are. But ultimately there can't be anything wrong with you, because you are not a thing. Ultimately you are just consciousness and that is the one thing that isn’t a thing. Consciousness is your real identity.


Where Do We Rest

We would do well to start all spiritual investigations and most psychological ones, whether of ourselves or of others, with the question, where do we rest?  When there is nothing that we are doing, nothing we have to do, where do we rest?  In other words, what is our customary experience of ourselves?  This is not only the most central question of all; it is the most profound, and the answer is the most revealing!


Resting in unrest

First, ask yourself the question, do you rest at all?  Many of us are usually in a condition of unrest, of having something urgent to do, some wrong to right.  And usually, though we may not admit it, we fear there is something terribly wrong with ourselves.

Look at what you are feeling when you're not doing anything.  Are you at rest, or are you feeling driven - to do something, to change something - ultimately to change who you are, to be someone else?

Also, consider what things you do when you are feeling this way?  What things do you do when you want be resting? Do lists of shoulds arise unbidden in your mind? Do you worry, obsess, make plans or at least lists, clean the house or argue?

And, for that matter, what things do you do to rest?  Do you drink, smoke marijuana, take tranquilizers, overeat, veg out in front of the TV, jog, or have sex?


Resting in a belief system

Most of us, when we rest, rest in a belief system.  Within this belief system we become all right and let ourselves rest only when we have fulfilled its conditions, when we have gotten the grades, lost the weight, gotten the job, made the money, married the person, gone to church, got the house, mowed the lawn, accepted the social beliefs and in turn have become accepted by the society.

When we achieve all-rightness, or have at least accepted what it is to be all right, we make a position out of it, and we rest in that position.  Once we have taken our position, we perceive from it and filter reality from it. Which, of course, means that we judge ourselves, evaluate others and even raise our children from it. As long as we’re in a belief system, there's actually no way to proceed.  We have to clear the belief system.


A question of identity

This question of where we rest is ultimately a question of identity.  And identity, for most of us, emerges out of our beliefs about ourselves.  Who would we be if we were free of any urgency, any compulsion to change something, particularly to change something about ourselves? Who would we be if we were free of any belief system and most of all, free of any belief that there is something wrong with us?

Ideally, when there is nothing to do, we would be resting in emptiness, in alert beingness, fully present in the present, de-void of any pain, uneasiness, anything that has to be remedied, any defense of our identity, any fear, anxiety or self-doubt, any voices in our head. We would be aware, but aware of nothing, of no-thing.  For this awareness of no-thing is presence, is inner freedom, is inner peace, and is the gateway to the Self.  This awareness of no-thing is the nondual state that spiritual teachers and nondual psychologists are talking about.  It is the eternal now; it is presence.  It is Christ consciousness and Buddha mind.  It is the God within.

It is also our real Self, our ultimate identity.

When we rest in it, we are resting in a place other than our belief identity, our ordinary, personal identity, self-concept or ego. 

The goal of any true transformational practice, whether spiritual or psychological, is to be able to rest - and when resting to rest in this nondual space.  At the same time, because only resting in nonduality lets us see what positions we are holding, our transformational practices have to encompass the goal.  For only when we let go to nonduality, to emptiness, can we notice what we have been (habitually) holding, what we have been resting in, and what we were doing to endure or avoid it.  Paradoxically, it is only in emptiness that we have a place to stand in and to notice from.  And only when we notice what we have been holding, can we let go of it.

So accessing nonduality and resting in it is the true goal of all spiritual practices, all forms of meditation, Advaidic inquiry, Yoga, chanting, spiritual music, Sufi whirling and the like.  When they bring us nonduality, then and only then do we become aware of our usual states of being, feel the way they have been imprisoning our spirit and appreciate the desirability of letting them go! 

The evolutionary dialectic of psychospiritual transformation, then, is to access emptiness, notice our usual states of consciousness by their absence, resolve to let go of them when they arise again, and by letting go return to emptiness.  As this process is repeated time and time again, our consciousness spirals upwards, our belief identity unwinds and our real identity becomes realer.  In addition, less of our time is spent in the former and more in the latter, until ultimately whenever we rest, we do so in nonduality.

When the final goal is reached, meditative practices and therapeutic techniques cease to serve any transformational purpose and can be reserved for maintenance.  The practices are the means, never the end.  Once the far shore is reached, the raft can be chopped up for firewood.


The selfless self

Resting in our true identity, in nonduality, in the selfless Self, is the starting point, the point of the origination for all true human endeavors, individual, collective, and even evolutionary.  For if we are not in our true identity; we are not coming from truth.  We are in a belief system, a position, a self-concept.  We are in a false identity and anything that we say, think or do, whatever its merits, is a defense of that false identity, a compensation and a reaction.  As such, it cannot be wholly true.  Only when we build on the foundation of our true identity, do we build on reality, and only when we build on reality, can we build a viable personality, viable relationships, and a viable society.