Acorns: Windows High-Tide Foghat: Volume Ii

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© 2013 by Joshua Morris.

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ISBN: 978-1-4759-6686-2 (sc)

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iUniverse rev. date: 01/11/2013

A. H. Almaas, Facets of Unity: The Enneagram of Holy Ideas: Ichazo wrote in the forward that the sevenfold ladder forms part of a much larger structure of seventeen interconnecting levels.

Specific relationships exist between the enneagrams: fixations, passions, virtues and holy ides.

Enneagrammatic type refers to a fixation or set of behavior patterns and to the associated passion, idealized essential aspect, virtue, and so on. Enneatype.

Ichazo: When we turn away from our primal perfection, our completeness, our unity with the world and God, we create the illusion that we need something exterior to ourselves for our completion. This dependency on what is exterior is what makes man’s ego (Bleibreu, Interviews with Oscar Ichazo).

We can more fully understand the external part of the fixation by exploring the determining influence of the essential holy ideas.

Almaas et al. extended D. W. Winnicott on the early holding environment into essence.

Inadequacy in the holding environment leads to loss of one’s holy idea.

Enneatype comes determined at birth.

The Diamond Approach employs truthful openness to the ego as limited, encourages the attitude of allowing. Participation in holy work of the whole addresses present moment truth.

Inadequacy of the holding environment leads to loss of basic trust, a preverbal confidence in reality.

The Diamond Approach extends Margaret Mahler’s separation-individuation theory into essence. (See: Almaas, The Pearl Beyond Price, 1988.)

Their theory of holes: (see Almaas, Essence, 1986).

Only direct experience of the dimension of Being and its exposing of delusions can free the soul from fixations.

The soul always develops an ego and an identification with it (see: Almaas, The Pearl Beyond Price).

Those with basic trust never question it or know of such a thing. Soul experience as consciously separate, contact with implicit nonseparateness comes as a sense of benevolence of life. Most people do not have a lot of basic trust.

Basic trust inherent to the soul integrates in the work, deepens, a belly quality which grounds one’s entire being. Belly knowledge manifests through action.

If one can surrender one has willingness to be.

Basic trust gives life a sense of freedom. Then we have curiosity as to where events develop.

A constant fear state as the basic ego posture, mental complexity attempts to deal with ignorance and distrust. Many mental fragments fight. Reality itself has straightforward simplicity.

Basic trust, a deep inner relaxation, enables us to live life out of love, appreciation, enjoyment and compassion.

Perception that visually sees and kinesthetically feels the substance of one’s consciousness, it actually looks like daylight, and is felt as an alive consciousness. We experience it as something boundless which makes everything. A universal sense of presence omnipotent and omnipervading. First one perceives it as everywhere, then one perceives that everything derives from it and most deeply one knows everything as made of it whereof one perceives everything in Universe to originate, bathed and constituted, in Living Daylight.

We call it conscious presence, universal love, Christ consciousness, satchitananda. Sat, presence or truth. Chit, consciousness or awareness. Ananda, bliss, pleasure or love. We mentally experience Living Daylight as light and consciousness. The heart experiences universal boundless love. Through the belly one experiences a pervading conscious presence.

Each medium contains all essential aspects, Living Daylight as the first boundless universal dimension. Baraka in Sufism, which expresses abundance, beauty and love. The boundless dimensions, coemergent, inseparable, structure the unit of Being.

Essence, The Pearl Beyond Price and Diamond Heart, Book I, 2, 3 detail how each essential aspect disconnects from experience in early childhood phases.

Of the British object relations school D. W. Winnicott of the holding environment refers to the first year or so prior to a separate sense of self.

Winnicott, Maturational Processes and the Facilitating Environment: Studies in the Theory of Emotional Development (Madison: International Universities Press, Inc., 1965): axiomatic to the well maternal holding environment the infant lacks means of knowing what is being provided or presented. Reacting to impingement the infant becomes aware of the result of maternal failure. Holding protects from physiological insult, accounts sensitivity to touch, temperature, sound, vision, gravity and accounts the infant’s lack of knowledge of other than self. It follows minute physical and psychological changes.

Disruption in continuity of Being appears as disintegration of the sense of Beingness, then as reacting.

Winnicott: mothers who provide good care can do better by being cared for, mothers who fail to provide satisfactory care cannot be made good enough by instruction. With maternal care the infant builds continuity of being. Inherited potential gradually develops into an individual infant. Insufficient maternal care does not develop the infant into existence; lacking continuity of being the personality builds upon reactions to impingement. Continuity of being underlies ego-strength, failure results in ego-weakening. Such interruptions as annihilation associated with pain of psychotic quality and intensity.

With nonexistent or undependable holding the child tries to manipulate self, parents and/or environment. Development can come to base in reactivity not Being continuity.

Ego partly founds in distrust: the consciousness of the child, hir soul, internalizes hir environment, then projects that.

1)Holding environment failure, 2)negates basic trust, which 3)disconnects Being, 4)yielding ego reactivity.

The point One reaction tries to generate the holding, including the psychological, physical, emotional and spiritual or the total childhood world, by improving self. Two denies the need but manipulates and seduces. Three denies the need pretending to self s/he can do it. Four denies disconnection while trying to control self and environment. Five withdraws and isolates self, avoids the whole situation. The Six strategy gets more in touch with fear and distrust, defensive and paranoid. Seven plans and fantasizes how it will feel. Eight gets angry, fights for the holding, for justice, for revenge. Nine smooths everything over, living mechanically, dead. Nine enneatype reactions to loss of basic trust.

Holding environments all have failures, we typically develop a proportion of essence and ego. Basic trust usually exists partially, seldom completely. We usually do not find it totally missing. Absolute basic trust means complete realization.

Identified with personality we need work through resistance to experience of the hole, then with full experience the missing quality arises.

A physical sense of belly emptiness feels as if suspended in a cold inhospitable space.

The fixations develop as the soul experiences itself cut off.

From distrust arises the Beast, frustrated and angry, part of ego that notes the positive.

Everyone has anger toward God or Universe until resolution.

Love acts now, affecting egoic future hopes. Loving Light arises as one sees hope as central to ego. However, the Loving Light provokes the Beast.

Almaas believes the specific devil image to arise from the experience of evil. The image form may involve bodily tension patterns or the system energy flow. But it appears archetypal.

Beast structured hatred and pride catches the essential Power of the soul.

The Jackal results from love nourishment frustration, involving negative merging (see: The Pearl Beyond Price). One experiences the negativity in the soul to frustration and symbiosis with a mother in a negative state when the Loving Light deeply relaxes, opens, touches, illuminates the soul. Seen and understood the structures prove difficult because early and primitive.

Ego develops as self-image associates with a sense of identity relative to one’s internalized parent and world images. (See: Pearl.) In theistic cultures one internally represents God, relates to that idea, including one’s self-representation in relation to God. Our psychological object relation with God represents Hir, self, and relates the two.

Projected images obscure perception of the Intelligence. One’s unconscious representation of God forms the primary veil.

Many children, especially folks who enter the Work, directly experience God, for the most part not affecting beliefs about Hir. We project unconscious emotional belief on the objective force.

We formed a representational world.

Transference projects images of people from early childhood.

Perception of world as separate from God or devoid of Essence bars permanent essence embodiment. We mentally construct the sense of separation from world.

When one mystically perceives loving Universe one sees harmony to require seeing the harmony. Politics will not bring peace.

Spiritual teachers rarely institute social reform. World problems base in cognitive distortion. Some Buddhists vow to forestall enlightenment until all sentient beings, peace on Earth. The Kabbalist path and the Sufi path view work on self helping God manifest in world. Other traditions would reduce the suffering of God, who is the world.

A differentiated perception of basic trust we call Holy Faith. Basic trust has not differentiation enough to call feeling or idea.

The belly center open and connected with the center of the earth, the head opens amongst stars and one perceives through nine Ideas. Each will perceive most strongly according to enneatype. The fixated mental blind spot as absence of basic trust results from disconnection from differentiated experience of Living Daylight.

Ichazo called the Holy Ideas psychocatalyzers whereas the Diamond Approach re-establishes basic trust through contact with Living Daylight, resulting in experience of the Holy Ideas and objective perception.

Basic trust opens the intellectual center.

Enneagram as nine-headed dragon.

Triangles: 9-3-6, 1-4-7, 2-5-8.

8-9-1 views the totality of reality. 2-3-4 views functioning in relation to reality. 5-6-7 views humanity in relation to reality.

Oscar Ichazo, The Psycho-catalyzers/Holy Ideas/Mind Catalyzers (handout with Holy Idea definitions, Dobbs Ferry, NY: Arica Institute, 1972): Ichazo called Eight The awareness that the cosmos objectively exists now; that this experience is its own definition, and continues whether an individual understands it or not, and that the individual experiences the truth of Reality most completely when he views each moment fresh, without preconceptions about what should be happening.

Holy truth perceives all dimensions to exist as a unity simultaneously, hierarchy as illusory. The Sufi Divine Being or all-inclusive state, Buddhist total completeness, alchemical macrocosm. Holy Truth teaches God as omnipresent.

Perception of boundless dimensions as interpenetrating the physical enhances the physical. Everything feels more present, more itself. Everything acquires the depth and beauty of the dimension experienced. The Buddhist Great Seal or Mahamudra refers to all perception as unified with true nature.

Particularly relevant to realization of the Point, the essential Identity (see: The Point of Existence), one perceives guilt for losing contact with one’s true nature.

The core constellation has three facets: 1)loss of an Idea leads to the specific delusion, 2)inadequate holding environment results in the ego state of specific difficulty. Loss of holding filters through the delusion. 3)Loss of basic trust filters through the delusion as the specific reaction to the specific difficulty.

Five: Ichazo: The awareness that because every individual is intimately connected with the entire cosmos by the operation of objective laws within their own bodies, there is no separateness or alienation except as a mental hallucination. Because the cosmic laws govern every aspect of ourselves there is no possibility of hiding from the Cosmos, or avoiding the results of natural processes. When we understand this, we are completely at peace with our past.

The sense of Universe behind one, its window.

Holy Truth shows no discrete objects, Holy Omniscience sees no separate self.

The demarcations that form in consciousness during infancy involve sensory experience of body as distinct. (See: Margaret Mahler, Fred Pine, and Anni Bergman, The Psychological Birth of the Human Infant: Symbiosis and Individuation, New York: Basic Books, Inc., 1975.)

Aware of it or not, soul structured by ego has the shape of the body in our consciousness. Not structured by ego one might experience a jellylike plasma, separate; in fact no separation exists. Soul sounds separate, more accurate to say soul current or soul flow.

Boundaries identify as concepts, an insight of nonconceptual space.

(On universal concepts, noetic forms, see: Diamond Heart, Book 4.)

The psychological term dual unity describes the supposed state during symbiosis, approximately two months through month six.

Space erases boundaries, Living Daylight dissolves boundaries into itself.

One cannot identify with the extension of another person or centrally with extensions. Self as construct in relation to a construct.

Like other narcissistic projections the extension object relation as merged transference has slight differentiation. Narcissistic wounding means sense of self feels assaulted.

Two: Ichazo: The awareness that Reality, moving with direction and according to fixed natural laws, flows with a certain force. The easiest way to deal with this force is to move with it. This is true freedom.

We call the universe perspective Holy Will, the human perspective Holy Freedom.

Say you don’t like that you separate self from Universe, opposing it. This begins the Two fixation.

An intelligent creative universe where the next moment lacks plan comes of this moment not a plan at creation.

Understand one’s state now and follow its threads as Holy Work, the Holy Idea of Seven.

Holy Law unfolds in a manner not random and not determined. The intelligence of Universe, Brilliancy, need not act from the past.

Pride constricts the fontanel at the top of the head, blocking Living Daylight and the perspective of Holy Will.

Identified with ego one constantly struggles with experience even during sleeping and dreaming.

Ego encountering external reality first distinguishes right or wrong, belief in the possibility of such judgment as indicating absence of Holy Perfection. Deciding wrongness the idea arises that one can do something about it, indicating absence of Holy Will.

Disidentification with false will exposes deficiency and feels as if castrating, often a sensation of emptiness in the genital area.

Experientially cut off from an essential aspect the sense of a hole manifests physically and psychologically. Holes.

Will means going with the flow of one’s Being, effort as the hallmark of fake will.

The inner predictable pathways trap us in our virtual realities.

Two has a very crystallized fake will. This type shows ego imitates Universe.

The fixations do not comprise ego structures but perceptually distort the soul, consciousness.

Ego pride believes one can choose what arises in consciousness. It lacks faith in grace, lacks trust that Holy Truth functions as Holy Will.

Reality progressively reveals itself.

One: Ichazo: The awareness that Reality is a process, moving with direction and purpose. Within this movement each moment is connected by the process with the one goal, and this is perfect.

Holy Perfection relates to the mirrorlike wisdom system of the Dhyani Buddhas in Vajrayana Buddhism.

Holy Perfection experiences everything as made of the complete pure beingness of presence.

Let self be here now and everything glows, radiant, luminous, clear, transparent awareness containing all manner of qualities such as love, harmony, beauty and grace.

Perception from the Holy Perfection perspective requires contact with one’s presence, in the moment.

The specific delusions result from the perceptual absence of Holy Ideas, underlie an experience and posture, comprise the centers of the cores of the fixations.

Belief in absolute good and bad compares (point eight) and judges value.

The delusion determines the difficulty and the reaction.

From the birth of ego we filter holding environment deficiency through comparative judgment.

All egos have the conviction of something wrong with self. This conviction does not comprise a hole hence essential state experience cannot remedy it. One must understand and embody the Holy Idea Perfection.

The childhood comparison between holding and not holding compares experiences at different times, one’s experiences with one’s experiences, not somebody else’s.

The superego, social environment or spiritual values elaborates this comparison. The subjective standard changes and one clings to it righteously.

One sees loss of basic trust through the lens of resentful comparative judgment, would obsessively and compulsively modify self or experience.

One has incessant mental activity.

This ego activity resentfully, aggressively says no to experience. Resentment contains aversion, anger and rejection toward experience. This resentment, a large part of our suffering, proves pervasive, consciously or unconsciously in the minute-to-minute experience of most people.

This attitude of always proving to self or others perfection and rightness covers up the belief or feeling of something wrong with us. As a reaction formation it does the opposite of that which we consciously or unconsciously believe.

A judgmental attitude blocks the flow of reality, stagnates energy and consciousness.

Seven: Ichazo: The awareness that Reality exists as a succession of moments, each experienced as ‘the present,’ and that it is only by existing in the present that the constant unfolding of the Cosmos [can] be experienced. Only by working in the present can real work be done and real results achieved.

Almaas called Castaneda’s assemblage point presence which uses a cluster of emanations to assemble a world view. Ego death means the assemblage point as not fixated in any particular band but moved spontaneously by spirit. Holy Freedom surrenders to the Holy Will, the will for spirit.

The perception of Holy Work experiences of constant unfoldment of appearance. Holy Truth, the most basic insight, elucidates reality as pure presence. Holy Omniscience refers to differentiated Oneness.

Being means experiential presence in the present.

Holy Work exists as a succession of now moments of eternal presence. We experience the continuity of Being as the unfoldment of presence, of the cosmos. This unfoldment identifies the Holy Work of Being or God.

Being transforms through the prism of Logos.

Reality does not function teleologically rather it manifests in the moment.

Most people have spent a year or two present.

Mandala means the totality of experience and perception.

Orientation from the perspective of Being identifies as presence.

Losing the Idea of Holy Wisdom, which includes Holy Plan and Holy Work, generates the conviction that one can know what direction to take, that one can program and direct the unfoldment of experience; that one can create one’s own time-orientation, plan one’s own life, and can know one’s order of unfoldment of potential.

A (Seven) disoriented or lost feeling arises when one loses one’s sense of identity, when one’s assemblage point shifts.

Holy Work transforms everything. One appears to make unfoldment happen because one does not perceive the perspective of objective reality.

As with Holy Freedom we most readily see the perspective of Holy Wisdom interiorly.

The Holy Ideas derive from the higher intellectual center. Planning cannot have the freshness of the organic intelligence of Being.

The specific reaction of Seven, Ego Plan, results from not understanding Holy Plan. The specific difficulty results from not understanding Holy Work.

Most people interiorly plan incessantly, compulsively, obsessively.

Real Work unfolds the soul. The assemblage point moves according to the unfoldment, spirit moves it band to band.

Four: Ichazo: The awareness that all individuals are born as the result of natural, objective laws continue to operate within them throughout their lives. Because all the laws are interconnected, each individual always has an intimate physical connection with the Totality of Reality − the Cosmos. From this springs true originality.

Ichazo: Everything starts in Him Himself, in God, and everything is going to return again to Him Himself.

Holy Origin knows soul as essence.

Being experience deepens in the boundless dimensions to perceive increasingly few qualities, eventually qualityless.

Holy Omniscience refers to horizontal oneness and Holy Origin to vertical oneness. The connection of all souls and the soul connection to source, respectively.

Center as Point or Essential Self becomes Universal Love, then Being, then nonconceptual Being, finally absolute Being.

Always when one says I the Absolute says it. Only one thing exists.

The mind defines I superficially, the pea.

The Absolute in the region of the perineum characterizes control, the ego identity, and creates a sense of center.

Beliefs determine experience. Return to the Source involves education. Merciful God lets one believe one’s cherished beliefs. More than experience of Holy Origin resolution of the dilemma requires seeing the delusion.

Nine: Ichazo: The awareness that though the laws which govern reality are objective, they are not cold, because these cosmic laws inevitably lead to the creation of organic life, and Life itself, like all natural phenomena, fulfills a cosmic purpose. As soon as the mind’s word mechanism is destroyed, love, the natural condition of the mind, appears. Love begins the moment man contemplates the Creation and says Thank you, God. All men feel this somewhat, no animal can feel this at all. Man alone can know that all comes from God.

[Let us remember the cetaceans.]

Resolution of the core of each enneatype requires resolving the core of point Nine.

One can realize Holy Love so completely that it cannot disappear.

Holy Love says the quality of ecstatic bliss inheres in everything.

We come to realize that subjective filters upon Essence make it appear as if an emotional state, an insight having transformative power. Change in one’s sense of reality requires perception and insight.

The presence of Being identifies as nonlocal love.

Experience of the whole of existence as love necessitates nothing held back in one’s heart.

Integration of the other Ideas and working through one’s specific difficulty requires understanding Holy Love.

Nonconceptual positivity affects the soul directly, the heart responds.

The Nine delusion of localized love results in the belief in love as conditional.

The core complex of each enneatype as the specific: delusion, difficulty, reaction, in dynamic interaction, in Nine we call inferiority complex, an overall inferiority.

When the ego forms the soul the soul does not experience all the qualities of Being. Each delusion as intrinsic to ego, ego believes itself inferior, a sense of inferiority or deficiency of feeling, tone, or affect that shapes the whole soul.

The conviction of inferiority we cannot trace to particular deficiencies. Experiencing Essence does not necessarily eliminate this sense. One can fill all holes and feel inferior, as ego intrinsically feels.

Projecting their true nature people often perceive as teacher-transmitted or God, self as sinful. Seeing Being as self, Holy Love not integrating prevents experience of revelation as precious.

The Nine soul goes unconscious to itself and existence. All egos fall asleep to their true nature; you can feel this quality in everyone whose soul is not awake.

One’s unshakable conviction in consensus reality and the content of one’s overall social conditioning comprises the most evident manifestation of the sleeping soul. One acts, feels and behaves as if reality identifies as the world one’s mother taught. Not seeing or believing reveals soul laziness in relation to truth and reality.

For waking up we prescribe self-remembering.

No sacrifice too great to realize that beauty, that radiance, lustrous preciousness.

The state of feeling the emptiness mystical poverty allows God descend.

The ego crystallized around inferiority creates deep inertia that confronts us until advanced stages of the path.

Central and omnipresent to ego one distracts self with externals.

Any lack of holding engenders a sense of inferiority. Discrimination touches the wound that everyone has. Discrimination projects one’s own sense of inferiority.

Only raw inferiority can begin to appreciate our lack of understanding of Holy Love.

Six: Ichazo: "The awareness that the Cosmos is a self-regulating mechanism, existing in a state of balance, and as long as the objective laws which govern this balance are respected, an individual can exist in a state of harmony with Reality, moving toward his own personal fulfillment. Faith is a Holy Idea, not a belief. It is the certitude that each of us has an Essence and that this Essence coming from God, belongs to God.

Holy Love as of objectivity Holy Faith or Holy Strength explicates soul.

Holy Origin objectively perceives connection to Essence exists at whatever level of operation of one’s center. Holy Faith also realizes Being as Deep Self (one can experience Essence and not recognize it as one’s own).

The Holy Ideas of the triangle refer to a particular objective perception, as do the remaining Holy Ideas, and also to its effect on the soul.

Faith refers to a soul transformation.

Objective perception understands the dynamics of reality.

For Six the loss of Holy Faith leaves no certainty of an inner true, perfect, good essence. A suspiciousness reflects the underlying cynical attitude.

Loss of the Holy Ideas, of holding and of trust happen simultaneously over five or so years.

One feels unsupported internally and externally.

Fear and insecurity together form an inner touchy, scared place.

The specific reaction of defensive suspiciousness contains fear, paranoia, aggression and hostility.

Identified with defensive aggressive suspiciousness one does not usually have awareness of the insecurity. The attacking quality may express overtly or remain a felt inner posture.

Especially physical, social or economic catastrophe generates cynicism as a philosophy.

Holy Strength recognizes Essence, true, loving, perfect.

The central triangle of Holy Ideas engender the Christian theological virtues love, faith, hope of the heart or oth center.

We perceive the Holy Ideas of the path or head center as higher intellectual senses mentally experience reality without the veil of ego.

Basic trust relates to the belly center or kath.

In some sense the ego identifies as the delusions, groundless mental constructs that structure spaciousness of Essence, compel an insecure feeling.

Three: Ichazo: The awareness that there are no exceptions to the natural laws which govern the Cosmos, and that these laws are completely objective, operating as an interconnected unity. The higher law is the totality of Reality itself. Certitude in the objectivity and total applicability of those laws is true hope.

The Holy Idea of Three deals with transformations. Holy Will, Holy Origin and Holy Work also perceive change, elaborate Holy Law.

The soul transformation Holy Hope occurs in consequence of Holy Law and Holy Harmony.

The ego-less perception and understanding of Being dynamics Holy Law roughly corresponds to the Fifth Awareness or Buddha in the Vajrayana system of the Five Buddhas: the all-accomplishing wisdom related to the action of compassion.

The experience of presence involves a state of deep rest, nondoing. We need understand Being as having a dynamically creative element, the Logos dimension.

The perspective of Holy Law realizes Universe as not temporal but rather undergoes continuous instantaneous creation. No discrete objects exist nor does a God exist separate from a discrete universe.

We may call Being presence and its flow, real time.

Buddhist teacher Tarthang Tulku in his Time, Space and Knowledge: A New Vision of Reality calls the dynamic flow Great Time, a kind of quintessentially slippery, perfectly liquid, lubricious dimension. The flow of Being constantly moves like quicksilver.

We can also perceive Holy Law as new creation now.

Ibn Arabi: the Creation reveals the Divine Being to God as an inner luminescence, a theophany. (Henry Corbin, Creative Imagination in the Sufism of Ibn Arabi, Princeton: Princeton University Press, 1969.)

Holy Law can also experience reality as inherently, constantly, richly, spontaneously self-revealing. This has more of a magical quality.

Perception of Being always occurs through the forms it manifests.

More subtly than flow, creativity and self-revelation Holy Law may experience everything as manifesting Being. A fifth way perceives everything to occur according to one universal will. The sixth way experiences Being as an inherently dynamic presence. Many other ways exist.

Holy Law or Holy Harmony contains disharmonies and inconsistencies. This unified functioning has an optimizing intelligence always tending to pull perception toward its harmony and enlightenment.

Holy Hope has open optimism.

The sin of vanity has the delusion that a doer other than God exists. People say Three tries to make up hir own laws.

True of any ego the felt sense of self as independent doer has a sense of helplessness.

Feeling abandoned, Three has the specific reaction of inner and outer ego activity, agitated and defensively covering helplessness and derivatives of the sense of inadequacy.

Success has less fundamental importance to Three than striving. Activity generates identity.

Ego activity always has an attached goal. When goals disappear striving finds another goal.

Understanding and accepting existential helplessness one ceases striving, an entry to surrender to Being. Humility recognizes only God as almighty.

Seeing they have had not the vaguest idea about the reality of reality one experiences the fear of God. Beyond this point the beautiful view comforts.

The experience of the substance of the soul as a dynamic flow with energetic aliveness approaches the sense of the overall unfoldment of reality.

We may transitionally experience the soul as an effulgent flow. Fully experienced one may see body and soul as one. One perceives body as recreated in each instant.

See through striving one feels an old tiredness.

A specific holding of vanity or separate doership exists at the anterior fontanel blocking the channel of Living Daylight which melts the soul’s rigidities.

The descent of Living Daylight we call grace, specifically as dissolving boundaries, whereof degree of external reality holding becomes irrelevant.

The guided flow optimizing thrust joins understanding and unfoldment. Holy Hope reflects in curiosity, an attitude of inquiry and celebration.

People with perception close to the view of reality don’t do much, they relax. The more one opens, judges less, less reflection on experience.

The soul begins disconnecting from its essential nature before birth. The soul primarily functions as organ of perception capable of perception of things as they are. Soul can have transparent, mirrorlike awareness and capacity for discrimination and understanding.

Primordial awareness, the primary nature of soul, refers to just the fact of its transparent, luminous, awareness, perception.

[JM attributions:]

9)Holy Ideas/Specific Reactions

6)Specific Delusions

3)Specific Difficulties

Enneagram of Holy Ideas:

1) Perfection

2) Will

3) Harmony

4) Origin

5) Omniscience

6) Strength

7) Wisdom

8) Truth

9) Love

Enneagram of specific delusions:

1) Localized rightness

2) Separate will

3) Separate doer

4) Separate identity

5) Separate self

6) No true nature

7) Separate unfoldment

8) Duality

9) Localized love.

Enneagram of specific difficulties:

1) Wrong

2) Humiliated

3) Helpless

4) Abandoned

5) Isolated

6) Insecure

7) Lost

8) Guilty

9) Unlovable

Enneagram of specific reactions:

1) Improving

2) Manipulating

3) Striving

4) Controlling

5) Withdrawing

6) Suspiciously defending

7) Planning

8) Blaming

9) Falling asleep

Bernadette Roberts, What is Self?: A Study of the Spiritual Journey in Terms of Consciousness: Roberts searched a hundred or more classics to find few suggestions of the no-self event.

Transcendence or falling away of ego or self center unites with divinity.

The much later falling away of true self and divine center, the phenomenal self.

We have yet to consider and describe the subtle, largely unconscious movement between beginning and end of unity.

Consciousness cannot conceive its own nonexistence.

We know self or consciousness solely by experience.

Consciousness cannot experience pure sensory perception.

Once consciousness falls away sensory knowing proves different from belief. We thought senses discriminate particular and singular, consciousness and intellect posited the universal and whole. We come to find that the senses cannot focus on the particular, only consciousness can do so.

Senses and consciousness comprise physiological functions integrated with the total body-mind functioning, from which we derive an unconscious subjective sense of physical form, self as discrete. The absence of consciousness results in the experience of bodilessness. Ultimately the absolute perspective shows void is absolute.

The unconscious of self-awareness makes self-consciousness continuous across all levels including unitive or God-consciousness. Self-awareness requires this awareness as first of all unconsciousness.

On this unconscious level consciousness functions automatically, spontaneously, almost mechanically and beyond our conscious control. Consciousness physiologically connects with other functions, integrates with the total body-mind. If consciousness or self responds in the body or could exist apart consciousness could never integrate with body-mind functioning.

On the physiological root level the unconscious consciousness operates as mind-brain reflex mechanism. Mental bending upon itself comprises self-awareness. This bending gives the subject-object poles of consciousness.

The reflexive act self-awareness occurs autonomously. Only aware of awareness, self-conscious, do we have conscious consciousness, reflective. We can deliberately self-reflect, introspect, or remain simply self-aware. Self-awareness as conscious and unconscious, all consciousness comprises self-consciousness.

Reflexive physiology underlies all levels of consciousness. Consciousness or self has an all-or-none physiological root. Mental half-bending does not exist.

The reflexive mechanism may or may not generate self experience. Unconsciously self comprises this reflexive function.

Experience of as response to the divine, the experience comprises our unconscious self.

The divine is the unknown of matter . . .

The feeling self has functional unity with the knowing self.

Self-awareness primarily functions unconsciously. The developmental process moves between levels while reflexively remaining stable. Self or consciousness comprises a concrete function of the brain.

The mind knows itself solely as object to itself.

One can not discover unconscious roots depth until the reflexive mechanism permanently ceases. When it ceases we know it as unconscious by its absence.

The feeling self comprises the experience of life and being. This and the reflexive mechanism or knowing self comprises self-experience.

Articulation of our mysterious experience of life as inadequate testifies to its roots as the unconscious itself.

The experience of life and being seems to pervade the body-mind, to defy specific location; perceptive persons originate it as if of inner nonphysical space, a space we regard as the center of consciousness.

This feeling center has levels physical to divine.

The will comprises the deepest experience of the feeling self, the center of consciousness, the experience of being. Volitionally will can move toward or away, the experience of desire, grasping. The immovable state of will as simple energy, perhaps the most simple expression of the deepest experience of will is ‘feeling-being.’ The volitional will or feeling self chooses divine surrender or keeps its life and being for itself. Humans exist by no power of their own and by none can they cease.

Being precedes movement of will. The will or feeling self, feeling being or feeling life, does not comprise thinking.

The certitude of selfhood crosses the knowing and feeling selves.

An unconscious reflexive mechanism looks into itself, positing a center, carrying awareness down or within to a ‘point’ of convergence of subject and object, focal point of the mind or reflexive mechanism which, initially an unconscious center, becomes the conscious center as well. The feeling self comprises ego. Jung called the more mature center Self, beyond which lies the divine. The unconscious Self experiences the divine but falls away to reveal the highest of self in comparison as none.

Jung suggested the unconscious center or Self might coincide with the center of gravity of the body. Unconsciously the body has a feeling of centeredness in the midsection similar to the Japanese hara. This unconscious center generates the sense as a discrete entity, physical form. This center is the primary cause of all bodily awareness. The reflexive mechanism of mind centers the experience of being. The energy the center of consciousness does not generate sensory or vegetative life, it identifies as consciousness, the feeling self and center of consciousness.

The reflexive mechanism, knowing self, requires a specific energy, the feeling self. Fuel and function require each other.

Self or consciousness exists as the unconscious prior to awareness or particular feeling.

Meditation can still deliberate self-awareness, cannot end the reflexive mechanism. The knowing self and the feeling self cannot self-extinguish.

We can know all consciousness as reflexive, all consciousness as self-consciousness, only when the reflexive mechanism ceases.

The feeling self as nonreflexive lacks duality. The surprise of the falling away of all self or consciousness means cessation of the feeling self. Somehow we expected the singular nondual experience of life and being to be more eternal than the reflexive mechanism of the mind, but such is not the case.

Only the unitive Self can live fully and fearlessly. Only after having lived the Self to the fullest does it fall away, its purpose complete.

Unitive state in the Christian context applies only to permanent states. The butterfly of mystical union lives the marketplace unitive stage. Espousals and mystical marriage basically refer to transient experiences.

Thwarted self-will generates the feeling ego, the pain underlying all tantrum behavior. The ego also experiences nearly unattainable highs when we get what we want. The ego primarily identifies as the feeling self.

The ego identifies as the experience of self-will. Frustrated this energy has given rise to all evils. The ego properly pursues the divine.

The ego comprises the original center of consciousness, initially as the feeling-self experienced as I want. We can know and experience a divine center through the ego. Consciousness or self centers and experiences the divine.

Become aware of the divine within, consciousness pursues the divine with the force of its ego-energy.

The divine revealing itself turns the will in its direction, as if magnetically attracting and singularizing consciousness. At first, staying aware of the center may entail a mental effort or some form of deliberate mindfulness, but with practice we become increasingly more centered and catch on to how this new awareness works in everyday life.

At the limit of our doing, the divine must take the initiative. At some unknown critical point, or having done everything possible toward this permanent awareness, the divine breaks through the unconscious center.

Prior to this breakthrough the ego and egoic consciousness enjoyed an assurance of oneness with the divine.

The self-center experiences the divine and identifies as the experience.

Absence of self means presence of a divine-center. To the radical upheaval we have no choice but to acclimate.

The notion of transformation perpetuates the notion of self-divinization but the divine increases in proportion as the self decreases.

Breakthrough of the divine into the unconscious unhinges self-will and everything to which it has attachment. We call this John’s dark night of the spirit whereof self feels bereft of the divine and of itself.

Without the ego we do not at first recognize the divine on its own ground, which ground seems void. We will have no peace until we totally submit all energies, will, desires and feelings to the dark, silent, unrecognized void within. The experience may feel as if burning a hole through the center of our being.

We eventually reach bottom, acclimate and finally one day the nothingness reveals itself as Ground. Henceforth the unconscious self opens upon a dimension which seems to extend itself.

We know Ground as center or source of all at which moment we come upon a new self.

In terms of what I know of its immediate happening, the first event of the falling away of the ego could best be articulated as a cloud of unknowing suddenly descending and shrouding the thinking mind. In John of the Cross’ view the mind is dazed as if by a brilliant light . . .

The breakthrough to God-consciousness, experienced by consciousness as a new level of its own existence, does not alter the reflexive mechanism. We know the unconscious self and the divine in the same act of the mind bending on itself. Self-awareness contains but unconscious God-awareness replaces unconscious self-awareness.

Unconscious mental seeing of a void generates the third eye phenomenon. Revealed as the divine we call this unknowing true knowing. The mind seeing nothing initially impairs mental functioning. It sometimes borders on or becomes ecstasy. The third eye can prove physiologically painful lasting years. With acclimation one rarely notices.

Once we give all the divine takes all − even what we did not know we had to give.

As with ego we know the nature of the true self as one with the divine only after it falls away.

The unitive hallmark charity or compassion becomes a choiceless spontaneous requirement. When we try to put ourselves first we discover it impossible, no need or energy.

Acclimated to the unitive state consciousness has unity with all through the divine. The psyche has a depth and dimension of insight previously unavailable. Perhaps being comprises the key unitive term.

We know the divine lacks boundaries, experience the divine center as the deepest vertical boundary, comprising consciousness.

Until we fully test the unitive state in activity, until we push any limits, we can never know them.

We know the butterfly has reached completion. One has a definite sense of ending.

Between the beginning and end of the unitive state the choice to fly or not, the critical turning point may arise. Some butterflies fly to the marketplace.

Several enlightening experiences occur following the new life. One glimpses the final beatific condition which cancels the unitive state like candle in sun.

Seeing that one can transcend the unitive state only in depth a determination arises to live the human condition as fully as divinely intended, a forfeiture of beatific experiences.

These experiences prove transient. They do not invigorate but tend to dissolve it. We choose to foster or forfeit them.

We do not desire or cling to these experiences. We take caution they do not become self serving instead of God serving. We have traveled too far for attainment to experiences.

We may opt for the marketplace because of the great love and generosity engendered, a love that wants to embrace all that exists. The expanding divine center has all-inclusive love which energies find no outlet in transient beatific enjoyment; this love would sacrifice heaven.

Feeling responses to events never cross the threshold of consciousness of self, at which point self meets empty center. The empty center makes consciousness well-balanced. Feeling response disappears down the hole. The unitive state has no fear of extremes, welcomes the dissolution of deepest feelings. We may seek challenge. A suffering self dissolves in the divine, a joy which sometimes strikes us as miraculous.

The divine does not arise. Divine air blows through consciousness. The phenomenal self arises from the unknown true self.

The unitive state tempts one to regard energies of self as divine. Consciousness as the experience of energy, the unitive state experiences energies arising not from the ego self but from the unconscious self. We might call them archetypes of the collective unconscious. The egoic state must come to terms with the archetypes of the personal unconscious. The more subtle and powerful energies as specific to the unitive state, prior to this we do not know they exist.

The unconscious or unknown true self lies so close to the divine that in a state of silence we often cannot distinguish it.

The divine does not comprise an energy or power. People in the unitive state have regarded self as prophet, healer, savior, what. An archetype comprises a self-image, virtually the energy of consciousness. Buddha resisted all such energies by remaining in the stillpoint. Christ put aside temptations to seize power. We must eventually traverse all the collective archetypes until none remain or until they become like variations on the theme of the true self.

The ego-bound believer in self as the gift of God to humans and the person in the unitive state as fallen prey to an archetype can both have unconsciously noxious behavior. The former, overrun by collective unconscious energies, become puppets. The egoless condition comes irreversibly, always they have the choice to keep distance between the unconscious and the divine or to let go this distance.

The ultimate revelation of the nature of the true self permanently dissolves it.

The gradual dissolution of consciousness beyond the no-ego experience takes place beyond conscious awareness. Christ defined perfect giving: your left hand must not know what your right hand is doing. Selfless giving occurs automatically, leaving virtually no other way of living as self continually decreases. The divine flame consumes self from within.

Ecstasy suspends all consciousness from the unconscious to God consciousness. The reflexive mechanism, the specific energy, fuel, propelling it, and all consciousness-generated experiences temporarily cease. One can experience ecstasy at any stage along the way. The further along, the more preparation we have to sustain it. When the barest of consciousness remains, of an analogical donut or circular paper, ecstasy proves not too different.

Consciousness has such integration with the senses, the suspension of the former seems (but does not) to suspend the latter. Sustained ecstasy therefore appears incompatible with earthly existence. Roberts calls perfect ecstasy the ability of the senses to remain awake and functional sans consciousness.

Between the beginning and end of the unitive state the senses imperceptibly increase in the ability to stand alone unaffected by change in consciousness or in the self-experience. The unitive state includes the automatic lesson of learning to ignore movements of self or consciousness.

The unconscious reflexive mechanism, and ecstasy, is beyond all efforts of the phenomenal self.

All movement of self arises from the true unconscious self, not the divine Ground. Pure sensory perception becomes increasingly more important with this realization. The unitive state ultimately separates consciousness and the senses.

Ecstasy returns to self until the senses become fairly independent. Ecstasy never suspends the senses of some, other persons find them rendered inoperable. The ability to bear the vision gauges our journey. An initial movement of fear may arise at the idea of permanently crossing over. A lifetime of fine attunement to the ways of the divine eventually casts out fear. This moment requires enormous preparation and variety of experiences.

The definitive no-self experience refers to the sudden falling away of the divine center. The knowing-self permanently ceases and the divine center and the feeling self and its experiences fall away. The falling away of the phenomenal self-experience as inconsequential, that of the divine and the experience of life one did not suspect.

The deeper unconscious true self as the experience of the divine, the true self and all we thought divine falls away.

In the long run we gain nothing by these experiences.

As imperceptible grace the divine operates beyond our experience of it. So long as self remains, our most authentic and continuous experience of the divine we call faith.

The aftershock of the falling away of the unitive state consists in suddenly realizing every experience, awareness and knowledge thought divine as self. The experiencer is the experience and the experienced.

The resurrection reveals the eternal body to outlast experiences termed soul or spirit.

The divine as everything eternal has neither immanence nor transcendence. The divine does not identify as structure, function or energy.

The knowing that characterizes the no-self condition we may call the cloud of knowing.

Christ said to bridge the void between God and the dimension Godhead one passes through God. God must die.

Self as an experience we mistake for an entity.

Our contemplative literature hints at a no-self event whereas every religious tradition has well documented the no-ego experience. Even those newly arrived to the unitive state tend to regard no-self as no-ego.

Experientially defined the entire self-experience, instead of philosophically or theologically, could greatly eliminate confusion.

Consciousness or self does not mediate self-knowledge but comprises the essence of self-knowledge; self-experience and the medium for experience beyond its dimension. Confronted with immanent extinction the mind responds with fear, withdrawal and denial. The falling away of self comprises the only death humans ever know.

We discover our darkness as light. Midway metaphorical divine light balances the light of consciousness.

The nondual feeling-experience of life and being has oneness with the mind’s dual awareness of this singular experience.

Unless something identifies the emptiness as divine we cannot submit the entire psyche to it. This submission precedes entrance.

Awareness of the singular divine center in the same unconscious reflexive act self-awareness we call God consciousness.

The true self identifies as the unconscious phenomenal self.

The unconscious reflexive mechanism mind falling away temporarily proves similar to ecstasy. Then the living flame falls away, the definitive no-self event. So long as the energy center remains, the reflexive mechanism could just as well start up again.

The revelation of the Trinitarian Christ as the resurrection, by pure sensory perception. The ascension follows, the heavenly condition the Father, which continued would kill us. 1)Manifest Form, substance, Christ, 2)Unmanifest, Father, 3)Manifestation, Holy Spirit.

Roberts identified all consciousness including the unconscious, self. Self only humans have.

Consciousness experiences Brahman as Atman. Roberts disagrees with the Hindu perspective identifying Atman as Brahman.

For Hinduism nothing exists outside Consciousness. Beyond consciousness the divine is everywhere. Consciousness, the reflexive mechanism mind, keeps the divine within. Every distinction Hinduism considers unreal or error, including jiva, ahankara, reflexive consciousness, or the whole phenomenal self-experience.

The theory of rebirth has humans realize themselves Absolute, of which Roberts comments the Absolute must realize itself Absolute: distinct from God humans could not realize an Absolute self.

No true contemplative who has been through the transforming process would agree that its true nature was the ego integrating unconscious ‘content,’ or that the self was a numinous archetype. Nor would they agree that the unitive state is simply the oneness of the conscious and unconscious levels of consciousness; rather, such a wholeness would be regarded as a side product of oneness with the divine.

Jung could not understand the Hindu falling away of ego or self-reference.

The ego always requires satisfaction in return for altruism.

I changes to us as self and the divine. The transformational drama takes place in the feeling self not powerless knowing self, the deepest layer of which experiences existence, one level up experiences will and energy, after which we have the range of feelings.

Buddhism affirms beyond reflexive consciousness no eternal self.

Pure sensory perception e.g. bird or lion, lacks objects.

St. Thomas identified the essence of the divine as its existence.

Buddha said the ridgepole suddenly splits, the divine Center. (House-builder! I behold thee now,/Again a house thou shalt not build;/The ridge-pole is split/All thy rafters are broken now,/My mind, its elements dissolved,/The end of cravings has attained.)

The Five Skandhas shows the no-self experience required to account for the entire self experience. Whoever nailed down the Skandhas knew their cessation. We can identify conscious experience not its unconscious roots, self as the entire experience of existence.

Skandhas: "Rupa: Experience of bodily form and other physical experiences connected with consciousness. Vedana: Emotions, and numerous subtle feelings we never think of as ‘self.’ Samma: Perceptions. The senses and consciousness functioning in conjunction − so long as consciousness remains, that is. All knowledge, ideas and concepts arise from this conjunction. PURE sensory perception, however, is void of consciousness. Sankara: Experience of energy, life-force, will-power. This is the fuel that runs the reflexive mechanism of the mind. Vijnana: Consciousness or awareness, including the unconscious. Also the reflexive mechanism of the mind or brain, the knower and discriminator, image-maker and so on."

Roberts’ The Path to No-Self (1985) covers the Dark Night of the Spirit and the twenty year journey to the falling away of the unitive state. The Experience of No-Self (1984) begins with this falling away and covers two years.

William Beidler, The Vision of Self in Early Vedanta (Delhi: Motilal Banarsidass, 1975); S. K. Sekena, Nature of Consciousness In Hindu Philosophy (Delhi: Motilal Banarsidass, 2nd edition, 1971); Judunath Sinha, Indian Psychology, vols. 1 and 2 (Calcutta: Sinha Publishing House, 2nd edition, 1958 [1933]).

Christ taking on human form reveals Form as Formless.

The unitive experience falls between I am God and I-Thou.

Eucharist as Eternal Form.

Christ: born without sin, lacking an ego.

The unitive state perceives the divine as immanent and transcendent.

The Eternal Manifest stands revealed on the other side of the great Void, beyond existence.

God, All, has no experience of One; non-One and non-multiple.

Heaven, the ultimate divine condition, has no compatibility with human existence. Otherwise we would not need death.

Roberts defined God as the life and power we do not experience.

By the time temporary structures of function e.g. consciousness, senses and vegetative body end we have seen beyond them to that in us one with the divine, Christ.

Humanity stands eternal as the Eucharistic body does.

Apart from pure sensory knowing we cannot account for no-self nonsensory knowing. Charity, unconditional love and compassion characterize the unitive state, knowing characterizes no-self, nonexperiential knowing not connected with mind or brain.

Unknowing negates then transcends knowing. The ‘cloud of knowing’ negates unknowing and is quite absolute without any unknowing about it.

This knowing has specific knowledge, its sole domain as the overview of the human journey. It does not concern God prior to humanity nor define the essence of God. It cannot describe the final human state nor convey the no-self condition. It does not have omniscience and needs no knower.

Omniscience also knows without a knower but does not concern revelation. The divine need know only that it is ALL. For the divine there is nothing else to know.

Job had the problem of taking the knowing of the divine as human knowing.

One cannot describe the knowing beyond self nor even formulate the idea.

Realizing our most mystical oneness with God does not confer knowledge of Christ as God but we begin identity with Christ as human.

We know Christ as God by a specific grace; the mysterious life of God as close to Grace does not rest with through a glass darkly.

Roberts called Christ the mystery beyond the unitive state and oneness.

The final resolution, the resurrection, the body beyond self, reveals Christ as Eternal Form from which matter derives and to which it returns.

The revelation of the Mystical Body of Christ Roberts called the resurrection. Christ’s mystical body is non-experiential and without any bodily experience.

The Body of Christ lies beyond personal or impersonal.

Beyond self God Roberts called personal by virtue of the fact of Trinity. Had Christ not surrendered his entire unitive self to God no revelation of Trinity would have occurred.

Christ’s link with consciousness comprises the substance of the body underlying the function and energy of consciousness and its experiences.

Innate longing in deepest consciousness for a personal God rendered Christ as in the making.

We may call our journey Christ’s human consciousness transforming our own on a level which we do not know.

Only Christ can span the void between wo/man and divinity because Christ knows the way back. Self dissolves forever but only Christ dies, only Christ rises. Only Father. Christ dissolves one’s consciousness or self in his nature.

The resurrection shows no distinction to exist between body and soul, matter and spirit.

Christ brings all manifest to the Father.

Every wo/man will come to the Father, first dying with Christ.

At the unitive stage Roberts found the ability to sink into the state when not busy, sometimes when busy, seems inherent to the state; sink into a state void of any phenomenal self-experience.

At age five a tremendous power infused Roberts. God disappeared twice. The second fading of the center, for a few moments I did not breathe. The light dimmed up as she saw Christ.

In perfect trust our existence hangs in the balance in stillness, the choice as not ours. Only the divine can do so.

Initially the suspension of the reflexive mechanism proves similar to ecstasy. Permanence of the ecstatic state negates the possibility of ecstasy.

About a week after dissolution of the line, the mind tried introspecting, the center, living flame, quietly exploded and vanished. A sensation of a sudden drop. Without a Center, no reflexive mind, no within, no vessel to experience emptiness. No psychic life.

Christ’s death. Jesus aware of the Father Roberts identified as self experience of God. The divine in the Trinitarian mystery has no awareness even of itself.

Initially life with the senses − only is spectacular and indescribable, one might compare it to seeing in ecstasy. Everything glows, gives way to the divine. The sensory eyes see normally but the beholder does not involve senses, mind or consciousness, an eye over the top of the head. The flames drawn over the heads of the apostles at Pentecost accurately depict this phenomenon. This type of seeing lasted nine months and disappeared leaving a universe devoid of God. The drama of purgatory occurs within self; the body and senses bear this predicament, the void of voids.

Matching hell notions Roberts endured about four months. Almost a gradual acclimation occurs. One day as if from above the trees though she could not think she knew without question that Christ had come upon this predicament.

Some type of form remained, as void, Roberts came to recognize form beyond self as Christ, absolute form as knowing or seeing.

Eternal Form, physical, underlies matter. Only from the position of all form as void and nonrelative can one come upon Eternal Form.

The smile of recognition or resurrection, almost eighteen months after the self initially fell away, the void of voids never returned. Acclimation to the no-self condition took two to three years. The senses tended to fall into the Great Silence, which would have resulted in death.

Father void and Christ Form, One, constitute the Godhead.

The vegetative body requires human support lest it move into the divine. The senses staying awake without consciousness occurs with such difficulty that Roberts knows the resurrected condition as not integrative with this world, the unitive state as the human state.

After another year or so Christ disclosed the ascension. Following communion one morning the body seemingly began to inhale, not in external reality, what Roberts can only describe as a type of odorless anesthetic that instantly spread throughout the body. The body, as if dissolved in divine air, or that Christ’s mystical body dwells here. Body wisdom in a few seconds recognized the ascension experience. Like an anesthetic the condition closes down the senses. Had not at a moment the air thinned she would have died. At one point the air became so heavy and condensed that continued breathing was all but impossible. Divine air simply puts an end to the mind. God is a gas.

Christ’s body dissolved into air, the unmanifest condition the Father.

The ascension lasted about six weeks as the divine air varied in intensity enough to allow a minimum of mundane existence. At one intense point the senses seemed about to drop away. The senses gradually returned to their ordinary resurrected condition.

The divine air lessened and Roberts had to readjust to full sensory perception, wide awake, over six to nine months, an inhuman feat, as if the divine tried staying awake in this ugly void world against its own nature. The void of voids compares to this as easy.

The journey had reversed itself. The incarnate Christ came from the unmanifest into our darkness.

The resurrected state had changed. After the ascension acclimation to this world stands forever impossible. Only the Eucharist remains.

With the resurrection a thought came for moment that she had finally become a Christian. Now no one remained to do so.

The private life, who, of Roberts never seemed to concern God.

She called Christ the sole human incarnation of God. He descended only to the unitive state. Hinduism believes avatars periodically incarnate Brahman. The Eucharist never left.

Few graces are experiential.

Sandra Maitri, The Spiritual Dimension of the Enneagram: Nine Faces of the Soul: the inner core of self-image uncannily resembles ourselves at age two or three.

Gurdjieff modeled his understanding of the functioning of the universe upon the enneagram, feeling that only his movement exercises could relay understanding of the enneagram. He does not appear to have modeled inner experience by the enneagram, as did Oscar Ichazo when he introduced it to a group in Arica, Chile, early seventies.

His student Chilean Claudio Naranjo introduced it for the first time in the U.S. in 1971.

We may define the personality as the conditioned sense of a