LSD, ayahuasca, peyote, psilocybin mushrooms, etc. You can access Source directly through your heart by-passing the filters of the mind. Maybe that explains the drab colors of the robes they wore? It can expand to fill the universe, and then you can talk to the Creator. You can talk to all the beings, who are gods; you have a diplomatic visa to infinity.
If pure consciousness is flowing through you right now, how are you modifying it? What are you creating and projecting with your being? We are the creators, the producers and the consumers of our own reality, because we are the consciousness itself. That also means your path is uniquely yours, so own it. Learn as you go. What Is the Big Picture? How To Bridge Science and Spirituality?
The first edition, small and thin, was published in ; the second, a good deal enlarged, in ; the third, grown into a stout, handsome volume, in ; and the fourth, in No better book can be read from which to obtain an idea as to what Cosmic Consciousness is and in what it differs from self consciousness. Besides "Towards Democracy," Carpenter published, in , "England's Ideal"; in , "Civilization, its Cause and Cure," and in , "From Adam's Peak to Elephanta"; all of which are exceedingly well worth attention. I really do not feel that I can tell you anything without falsifying and obscuring the matter.
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I have done my best to write it out in "Towards Democracy. The perception seems to be one in which all the senses unite into one sense. In which you become the object. But this is unintelligible, mentally speaking. I do not think the matter can be defined as yet; but I do not know that there is any harm in writing about it.
For as we saw that the sense of taste may pass from being a mere local thing on the tip of the tongue to pervading and becoming synonymous with the health of the whole body; or as the blue of the sky may be to one person a mere superficial impression of color, and to another the inspiration of a poem or picture, and to a third, as to the "God-intoxicated" Arab of the desert, a living presence like the ancient Dyaus or Zeus—so may not the whole of human consciousness gradually lift itself from a mere local and temporary consciousness to a divine and universal?
There is in every man a local consciousness connected with his quite external body; that we know. Are there not also in every man the making of a universal consciousness? That there are in us. May there, then, not be in us the makings of a perception and knowledge which shall not be relative to this body which is here and now, but which shall be good for all time and everywhere? Does there not exist, in truth, as we have already hinted, an inner illumination, of which what we call light in the outer world is the partial expression and manifestation, by which we can ultimately see things as they are , beholding all creation—the animals, the angels, the plants, the figures of our friends and all the ranks and races of human kind, in their true being and order—not by any local act of perception, but by a cosmical intuition and presence, identifying ourselves with what we see?source
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Does there not exist a perfected sense of hearing—as of the morning stars singing together—an understanding of the words that are spoken all through the universe, the hidden meaning of all things, the word which is creation itself—a profound and far-pervading sense, of which our ordinary sense of sound is only the first novitiate and initiation? Do we not become aware of an inner sense of health and of holiness—the translation and final outcome of the external sense of taste—which has power to determine for us absolutely and without any ado, without argument, and without denial, what is good and appropriate to be done or suffered in every case that can arise?
If there are such powers in man, then, indeed, an exact science is possible. Short of it there is only a temporary and phantom science. In a later book, Carpenter has a chapter, "Consciousness Without Thought" [ Here follows that chapter entire. Those interested in the subject had better see the book itself, as it contains other chapters almost equally important. What is this experience? What is the nature of this experience?
And in trying to indicate an answer of some kind to this question I feel considerable diffidence, just for the very reason for one already mentioned—namely, that it is so difficult or impossible for one person to give a true account of an experience which has occurred to another.
If I could give the exact words of the teacher, without any bias derived either from myself or the interpreting friend, the case might be different; but that I cannot pretend to do; and if I could, the old-world scientific form in which his thoughts were cast would probably only prove a stumbling block and a source of confusion, instead of a help, to the reader. Indeed in the case of the sacred books, where we have a good deal of accessible and authoritative information, Western critics, though for the most part agreeing that there is some real experience underlying, are sadly at variance as to what that experience may be.
For these reasons I prefer not to attempt or pretend to give the exact teaching, unbiased, of the Indian Gurus or their experiences, but only to indicate, so far as I can, in my own words, and in modern thought-form, what I take to be the direction in which we must look for this ancient and world-old knowledge which has had so stupendous an influence in the East, and which indeed is still the main mark of its difference from the West. And first let me guard against an error which is likely to arise. It is very easy to assume, and very frequently assumed, in any case where a person is credited with the possession of an unusual faculty, that such person is at once lifted out of our sphere into a supernatural region, and possesses every faculty of that region.
If, for instance, he or she is, or is supposed to be, clairvoyant, it is assumed that everything is or ought to be known to them; or if the person has shown what seems a miraculous power at any time or in any case, it is asked by way of discredit why he or she did not show a like power at other times or in other cases. Against all such hasty generalizations it is necessary to guard ourselves. If there is a higher form of consciousness obtainable by man than that which he can for the most part claim at present, it is probable—nay, certain—that it is evolving and will evolve but slowly, and with many a slip and hesitant pause by the way.
In the far past of man and the animals consciousness of sensation and consciousness of self have been successively evolved—each of these mighty growths with innumerable branches and branch-lets continually spreading. At any point in this vast experience a new growth, a new form of consciousness might well have seemed miraculous.
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What could be more marvellous than the first revealment of the sense of sight, what more inconceivable to those who had not experienced it, and what more certain than that the first use of this faculty must have been fraught with delusion and error? Yet there may be an inner vision which again transcends sight, even as far as sight transcends touch. It is more than probable that in the hidden births of time there lurks a consciousness which is not the consciousness of sensation and which is not the consciousness of self—or at least which includes and entirely surpasses these—a consciousness in which the contrast between the ego and the external world, and the distinction between subject and object, fall away.
The part of the world into which such a consciousness admits us call it supermundane or whatever you will is probably at least as vast and complex as the part we know, and progress in that region at least equally slow and tentative and various, laborious, discontinuous and uncertain. There is no sudden leap out of the back parlor onto Olympus; and the routes, when found, from one to the other, are long and bewildering in their variety. And of those who do attain to some portion of this region we are not to suppose that they are at once demi-gods or infallible. In many cases indeed the very novelty and strangeness of the experience give rise to phantasmal trains of delusive speculation.
Though we should expect, and though it is no doubt true on the whole, that what we should call the higher types of existing humanity are those most likely to come into possession of any new faculties which may be flying about, yet it is not always so, and there are cases well recognized, in which persons of decidedly deficient or warped moral nature attain powers which properly belong to a higher grade of evolution, and are correspondingly dangerous thereby.
All this, or a great part of it, the Indian teachers insist on. They say—and I think this commends the reality of their experience—that there is nothing abnormal or miraculous about the matter; that the faculties acquired are on the whole the result of long evolution and training, and that they have distinct laws and an order of their own. They recognize the existence of persons of a demoniac faculty, who have acquired powers of a certain grade without corresponding moral evolution, and they admit the rarity of the highest phases of consciousness and the fewness of those at present fitted for its attainment.
The West seeks the individual consciousness—the enriched mind, ready perceptions and memories, individual hopes and fears, ambition, loves, conquests—the self, the local self, in all its phases and forms—and sorely doubts whether such a thing as an universal consciousness exists. The East seeks the universal consciousness, and in those cases where its quest succeeds individual self and life thin away to a mere film, and are only the shadows cast by the glory revealed beyond.
The individual consciousness takes the form of Thought, which is fluid and mobile like quicksilver, perpetually in a state of change and unrest fraught with pain and effort; the other consciousness is not in the form of Thought. It touches, hears, sees, and is those things which it perceives—without motion, without change, without effort, without distinction of subject and object, but with a vast and incredible Joy. The individual consciousness is specially related to the body. The organs of the body are in some degree its organs. To attain this latter one must have the power of knowing one's self separate from the body—of passing into a state of ecstasy, in fact.
Without this the Cosmic Consciousness cannot be experienced. Probably both views have their justification; the thing does not admit of definition in the terms of ordinary language. The important thing to see and admit is that under cover of this and other similar terms there does exist a real and recognizable fact that is, a state of consciousness in some sense , which has been experienced over and over again, and which to those who have experienced it in ever so slight a degree has appeared worthy of lifelong pursuit and devotion.
It is easy of course to represent the thing as a mere word, a theory, a speculation of the dreamy Hindu; but people do not sacrifice their lives for empty words, nor do mere philosophical abstractions rule the destinies of continents. No, the word represents a reality, something very basic and inevitable in human nature.
The question really is not to define the fact—for we cannot do that—but to get at and experience it. It is interesting at this juncture to find that modern Western science, which has hitherto—without much result—been occupying itself with mechanical theories of the universe, is approaching from its side this idea of the existence of another form of consciousness. The extraordinary phenomena of hypnotism—which no doubt are in some degree related to the subject we are discussing, and which have been recognized for ages in the East—are forcing Western scientists to assume the existence of the so-called secondary consciousness in the body.
The phenomena seem really inexplicable without the assumption of a secondary agency of some kind, and it every day becomes increasingly difficult not to use the word consciousness to describe it. Let it be understood that I am not for a moment assuming that this secondary consciousness of the hypnotists is in all respects identical with the Cosmic Consciousness or whatever we may call it of the Eastern occultists.
It may or may not be. The two kinds of consciousness may cover the same ground, or they may only overlap to a small extent. That is a question I do not propose to discuss. The point to which I wish to draw attention is that Western science is envisaging the possibility of the existence in man of another consciousness of some kind beside that with whose workings we are familiar.
Moll the case of Barkworth, who "can add up long rows of figures while carrying on a lively discussion, without allowing his attention to be at all diverted from the discussion"; and asks us how Barkworth can do this unless he has a secondary consciousness which occupies itself with the figures while his primary consciousness is in the thick of argument.
Here is a lecturer F. Myers who for a whole minute allows his mind to wander entirely away from the subject in hand, and imagines himself to be sitting beside a friend in the audience and to be engaged in conversation with. What are we to say to such a case as that. We, as these soul entities, are presently incarnated in human form as potential or realized sapient beings. We have the inherent potential for asking questions, finding answers, changing our way of thinking and modes of behavior.
Awareness of this potential may come in various ways, such as in a revelation or an epiphany. It comes in different forms for different people: The beginning of understanding is suddenly a moment of awakening, or gradual real-I-zation , that becomes a life commitment to an extensive process of seeking further understanding and knowledge geared toward activating potential. Would you like to tell us about a lower price?
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