O r i g i n a l l y w r i t t e n in E n g l i s h by G e o r g K h l e w i n d , The

light

of

the

"I" w a s t r a n s l a t e d i n t o G e r m a n by Kvelies S c h m i d t a n d p u b l i s h e d as
Licht

und

Freiheit:

Ein

Leitfaden

fur die

Meditation

by V e r l a g F r e i e s

Geistesleben, Stuttgart, Germany, 2 0 0 4 .

T h e p r e s e n t e d i t i o n is an edited version o f t h e o r i g i n a l E n g l i s h . It is
p u b l i s h e d with the kind p e r m i s s i o n o f V e r l a g Ereies G e i s t e s l e b e n .

C o p y r i g h t L i n d i s f a r n e B o o k s 2 0 0 8 . All r i g h t s r e s e r v e d . N o p a r t o f t h i s
p u b l i c a t i o n m a y be r e p r o d u c e d , s t o r e d in a retrieval s y s t e m , o r t r a n s m i t t e d in a n y f o r m o r by a n y m e a n s , e l e c t r o n i c , m e c h a n i c a l , p h o t o copying, recording, or otherwise, without prior written permission of
Lindisfarne Books.

Published by Lindisfarne B o o k s
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Library of Congress Cataloging-in-Publication data

T h e light o f t h e I : g u i d e l i n e s f o r m e d i t a t i o n / edited and i n t r o d u c e d by

Christopher Bamford ; Georg Khlewind,
p. c m .
ISBN 9 7 8 - 1 - 5 8 4 2 0 - 0 5 9 - 8
1.

Attention. 2.

Meditation.

I. B a m f o r d , C h r i s t o p h e r ,

Khlewind, Georg.
BF321.L54 2008
158.1'2~dc22
2008018879

Printed in t h e U n i t e d S t a t e s

1 9 4 3 - II.

CONTENTS

Introduction
by

Christopher

Bamford

Foreword
W h a t are we looking for
Exercises
Meditation
A Personal Afterword
A Meditation
Further Reading

INTRODUCTION
by Christopher

BORN

GYORGY

SZEKELEY

Bamford

IN

1924

IN

BUDAPEST,

H u n g a r y , G e o r g K i i h l e w i n d w a s a m e d i t a t i o n teacher,
philosopher,
plume

and

writer, w h o

assumed

the

nom-de-

o f " K i i h l e w i n d " o r " C o o l W i n d " (a n a m e t a k e n

f r o m o n e used in y o u t h f u l r o l e - p l a y i n g g a m e s ) during
the C o m m u n i s t y e a r s w h e n , f o r o b v i o u s r e a s o n s , it w a s
n e c e s s a r y t o be discrete if o n e w i s h e d t o w r i t e a b o u t
spiritual m a t t e r s .
T h e s o n o f a d o c t o r , he w a s a r t i s t i c a l l y a n d intellectually g i f t e d . F r o m his earliest y e a r s , he played the p i a n o ,
later even c o n t e m p l a t i n g a c a r e e r as a c o n c e r t pianist; at
the s a m e t i m e , he w a s deeply a n d p r e c o c i o u s l y f a s c i n a t e d
by q u e s t i o n s o f c o n s c i o u s n e s s . B o t h o f t h e s e a love o f
m u s i c a n d a love o f c o n s c i o u s n e s s w o u l d

accompany

h i m f o r t h e rest o f his life.

At fifteen, his i n t e r e s t s lay in F r e u d i a n p s y c h o a n a l y sis, J u n g , a n d t h e h i s t o r y o f r e l i g i o n a n d c u l t u r e . B y
s e v e n t e e n , he w a s a s t u d e n t o f K a r l K e r e n y i , l a t e r J u n g ' s
collaborator

and

friend, celebrated

f o r his

spiritual

a n d p s y c h o l o g i c a l c o m m e n t a r i e s on t h e G r e e k M y s t e r ies a n d t h e G r e e k g o d s . K e r e n y i i n s p i r e d h i m t o l e a r n
Latin and G r e e k and to consider becoming a classical
philologist.
7

T o p p i n g o f f this heady m i x , by eighteen, he had also

already e n c o u n t e r e d R u d o l f Steiner's A n t h r o p o s o p h y a n d
read deeply in it. Clearly, he w a s already o n a spiritual
p a t h . H e had begun a p r o g r a m o f seeking t o " e r a s e " f r o m
himself " a l l habits, t r a d i t i o n s , and c o n v e n t i o n a l i t y . "
W h a t w o u l d have h a p p e n e d n e x t if the S e c o n d W o r l d
W a r , w h i c h until t h e n h a d s p a r e d H u n g a r y a n d B u d a p e s t
its w o r s t e x c e s s e s , h a d n o t then r e a c h e d its c r u e l , i n h u m a n , p e r h a p s inevitable c o n c l u s i o n , we do n o t k n o w .
B u t it did. A n d K u h l e w i n d r e t u r n e d f r o m his c o n c e n tration c a m p experience inwardly a " d e s e r t . " Nothing
c o u l d ever be e x a c t l y as it w a s b e f o r e . T h e r e f o r e , w h e n
it c a m e t i m e t o c h o s e w h a t he w o u l d study, he c h o s e
with c o m p l e t e f r e e d o m s o m e t h i n g t o w h i c h he h a d n o
p r i o r r e l a t i o n s h i p : physical c h e m i s t r y .
T h u s , p r o f e s s i o n a l l y , he b e c a m e a physical c h e m i s t ,
t e a c h i n g in a t e c h n i c a l university f o r over thirty y e a r s
a n d d o i n g i m p o r t a n t r e s e a r c h in the fields o f a b s o r p tion, catalytic processes, surface chemistry, and chemic a l e n g i n e e r i n g . H e w a s very s u c c e s s f u l , p a t e n t i n g m a n y
i n v e n t i o n s a n d e n j o y i n g r e s e a r c h f e l l o w s h i p s all o v e r the
w o r l d f r o m G e r m a n y a n d Italy t o C h i n a .
But science w a s o n l y his o u t e r p a t h . Inwardly, a f t e r
t h e war, he c o n t i n u e d t o r e a d extensively, even p r o d i giously, in A n t h r o p o s o p h y . H e b e c a m e an " e x p e r t " in
it. T h e n , o n e day, he e x p e r i e n c e d a s h o c k i n g r e v e l a t i o n .
Suddenly, e v e r y t h i n g he t h o u g h t he k n e w s e e m e d sterile
a n d u n p r o d u c t i v e , even m e a n i n g l e s s . H e had a m a s s e d
v a s t a m o u n t s o f spiritual " i n f o r m a t i o n , " but w h e r e it
really c o u n t e d o n t h e i n n e r p a t h , the path o f spiritual
p r a c t i c e , w h i c h s h o u l d h a v e m a d e w h a t he " k n e w " a
living r e a l i t y h e h a d a c h i e v e d n o t h i n g . " A t this p o i n t , "
he w r i t e s :

I n e a r l y t h r e w o u t the w h o l e o f

Anthroposophy.

T h e n I h a d a significant d r e a m . I r e m e m b e r e d o n e o f
Steiner's b o o k s , The

Philosophy

of Freedom,

which

I k n e w I h a d n o t u n d e r s t o o d . I b e g a n t o study this
b o o k a n d all Steiner's o t h e r e p i s t e m o l o g i c a l w o r k s .
I w a n t e d t o give t h e m a " l a s t c h a n c e . " R i g o r o u s l y ,
without

looking

into the m o r e

esoteric w o r k s ,

w a n t e d t o u n d e r s t a n d the e p i s t e m o l o g i c a l w o r k s by
t h e m s e l v e s a l o n e . A f t e r a b o u t h a l f - a - y e a r , I k n e w the
d i r e c t i o n I h a d t o t a k e . I s a w the e r r o r s I h a d m a d e
a n d the m i s u n d e r s t a n d i n g s (felt as u n d e r s t a n d i n g s )
I h a d c o m m i t t e d . I h a d u n d e r s t o o d t h a t the level
o f real u n d e r s t a n d i n g is n o t t h e level used in o t h e r
s c i e n c e s b u t is, m i n i m a l l y , the level o f living, e x p e r i e n c e d t h i n k i n g , i.e., the p r o c e s s , n o t the t h o u g h t .
F r o m this m o m e n t on ( a b o u t 1 9 5 8 ) I s l o w l y b e g a n
on the p a t h o f i n n e r s c h o o l i n g
N e i t h e r K u h l e w i n d ' s d i s s a t i s f a c t i o n n o r his subseq u e n t r e a l i z a t i o n is surprising. Steiner's s o - c a l l e d epist e m o l o g i c a l w o r k s a r e e x t r a o r d i n a r i l y difficult t o g r a s p .
W h i l e a p p e a r i n g t o be w o r k s o f p h i l o s o p h y , they are
in f a c t m o r e like m a n u a l s o f i n n e r w o r k ; o r at least a
r e p o r t o r p e r s o n a l a c c o u n t o f i n n e r w o r k . In this sense,
Steiner's e p i s t e m o l o g i c a l

works

form

the

foundation

for all o f his a n t h r o p o s o p h i c a l spiritual r e s e a r c h : they

establish

its p r i n c i p l e s o r m e t h o d . T h i s is

true o f The

Philosophy

w h i c h , Intuitive

Thinking

of Freedom,
as a Spiritual

especially

the c u r r e n t title o f
Path,

reflects its

" s p i r i t u a l " r a t h e r t h a n its " p h i l o s o p h i c a l " a s p e c t s .

S u c h d i s t i n c t i o n s , h o w e v e r , besides being o b v i o u s l y
i n a d e q u a t e , a r e f u r t h e r c o n f u s e d by the highly individual
n a t u r e o f Steiner's w o r k s . As S t e i n e r h i m s e l f e x p l i c i t l y

s t a t e d , his a c c o u n t in The

Philosophy

of Freedom

did

n o t seek t o be u n i v e r s a l , b u t o n l y t o m a p o u t f o r h i m s e l f
h o w h e , the individual R u d o l f Steiner, h a d w a l k e d t h a t
p a t h . T h a t is, e a c h p e r s o n , as K u h l e w i n d did, m u s t m a k e
it his o w n .
W h a t m a k e s The

Philosophy

of

Freedom

a n d the

meditative path arising f r o m it so radical (and s o differe n t f r o m m a n y o t h e r p a t h s ) is its implicit starting p o i n t .

It starts where w e a r e , with o r d i n a r y thinking c o n sciousness and o u r given faculties o f sensing, feeling, a n d
willing. O n this basis, it p r o c e e d s by a m e d i t a t i v e , stepby-step

process

of increasing

phenomenological

self-

a w a r e n e s s t o an intensification o f o u r cognitive c a p a c i ties; t h a t is, a m e t a m o r p h o s i s o f c o n s c i o u s n e s s . T h e n ,

a f t e r a w h i l e , a n d if w e p e r s e v e r e , the p r o c e s s m a y u n f o l d
further until it r e a c h e s a m o m e n t w h e n w e e x p e r i e n c e a
n e w sense o f s e l f t h e true Self o r " I a m . " T h e r e w i t h a
n e w w o r l d o p e n s b e f o r e us, the real w o r l d : the w o r l d o f
love.
A n d t h e n , o f c o u r s e , the real w o r k b e g i n s : t o m a k e
those " I a m " moments continuous and transformative
o f the w o r l d .
S t a r t i n g w h e r e w e a r e , w e begin w i t h o u r o r d i n a r y
thinking. We notice that we never experience thinking,
but only

finished

thoughts,

finished

concepts. We only

e x p e r i e n c e the past; w e d o n o t e x p e r i e n c e the c o m i n g

i n t o b e i n g o f t h i n k i n g in the p r e s e n t . As Steiner puts
it: " T h e r e a r e t w o things w h i c h a r e i n c o m p a t i b l e w i t h
e a c h o t h e r : active p r o d u c t i o n a n d o b j e c t i v e c o n t e m p l a t i o n . " A b o u n d a r y o r w a l l s e e m s t o s e p a r a t e us f r o m
e x p e r i e n c i n g the " e m p t y " c o n s c i o u s n e s s f r o m w h i c h by
intuition t h o u g h t s a n d c o n c e p t s a r i s e . C o n s c i o u s n e s s f o r
us is n o r m a l l y o n l y finished t h o u g h t s , finished c o n c e p t s ,
10

finished

feelings, a n d

finished

perceptions. We are not

a w a r e o f their c o m i n g into being; a n d s o w e n e v e r truly

u n d e r s t a n d t h e m . A s for will, it is c o m p l e t e l y o u t s i d e
ordinary consciousness.
Hence,

our

primary

experience

is a l w a y s

of

the

c o n t i n u a l loss o f the present. W h a t w e e x p e r i e n c e n o t

o n l y o f t h i n k i n g , b u t a l s o o f p e r c e i v i n g , feeling, a n d
w i l l i n g i s a l w a y s falling i n t o the p a s t : i n t o duality. T h e
first task is t o e x p e r i e n c e these in the present, in their
p r o c e s s ; t h a t is, in the p r o c e s s e s o f c o g n i t i o n , p e r c e p t i o n , feeling, a n d willing.
D o i n g s o , w e realize the full i m p o r t o f the reality
t h a t the w o r l d is a l w a y s the c o g n i z e d , p e r c e i v e d , felt,
a n d willed w o r l d : a n o n - d u a l w o r l d t h a t w e s p l i t o r is
split by o u r " e g o " o r " m e " c o n s c i o u s n e s s i n t o s u b j e c t o b j e c t , self-other, f r i e n d - e n e m y , h u m a n i t y - n a t u r e ,

and

so o n .
T o w a l k this p a t h then is t o heal the divide, w h i c h is
the e g o t i s m t h a t c o n d e m n s us t o t h e a u t o m a t i c repetit i o n o f the past. It is t o learn t o live in the p r e s e n t , t h a t
is, t o l o v e : t o b e c o m e s p o n t a n e o u s l y , i m p r o v i s a t o r i a l l y
c r e a t i v e o f w h a t is n o t yet, the f u t u r e .
T o this p a t h , a n d t h e t e a c h i n g o f it, G e o r g K i i h l e w i n d
d e d i c a t e d his life. A f t e r his e x p e r i e n c e in 1 9 5 8 , as he puts
it: " h e s l o w l y b e g a n the p r o c e s s o f i n n e r s c h o o l i n g . " In
1 9 6 4 , he realized t h e i m p o r t a n c e o f c o n c e n t r a t i o n e x e r cises. H e b e g a n daily c o n c e n t r a t i o n e x e r c i s e s (on a p a i r
o f i v o r y c h o p s t i c k s ) , w h i c h c o n t i n u e d until he died in
J a n u a r y 2 0 0 6 . H e b e g a n t o w o r k w i t h small g r o u p s o f
friends a n d f e l l o w spiritual seekers in 1 9 6 5 , a n d in 1 9 6 6
t o l e c t u r e in A u s t r i a , S w i t z e r l a n d , a n d G e r m a n y . Very
early, he w a s led t o m e d i t a t e o n t h e L o g o s , " t h e W o r d "
in the b e g i n n i n g , as h y m n e d by J o h n t h e E v a n g e l i s t in

the P r o l o g u e t o his G o s p e l . F o r t w e n t y years o r s o , t h e

first seventeen verses o f J o h n w e r e his c e n t r a l m e d i t a t i o n . A n o t h e r k e y t u r n i n g p o i n t c a m e in 1 9 6 9 , w h e n he
m e t the Italian a n t h r o p o s o p h i s t a n d homo

excersens,

or

" e x e r c i s i n g h u m a n b e i n g , " M a s s i m o S c a l i g e r o . In 1 9 8 1
he r e t i r e d , a n d f r o m then on he d e d i c a t e d h i m s e l f e x c l u sively t o i n n e r a n d p h i l o s o p h i c a l w o r k .
In m o r e t h a n t w e n t y b o o k s , he laid o u t t h e o r e t i c a l
a n d p r a c t i c a l p r e r e q u i s i t e s f o r the i n n e r p a t h . A t t h e
s a m e t i m e , he a l w a y s w o r k e d intensively w i t h

small

g r o u p s . At first, his w o r k s e e m e d m o r e t h e o r e t i c a l , m o r e
p h i l o s o p h i c a l , but o v e r t h e years it b e c a m e c l e a r t o h i m
t h a t i n n e r w o r k w a s s o m e t h i n g o n e did, n o t s o m e t h i n g
t o talk a b o u t . T h u s , he h o n e d a n d e x p e r i m e n t e d w i t h a
new, c o g n i t i v e m e t h o d o f m e d i t a t i o n .
The

Light

of the "I,"

w h i c h is t h e last thing he w r o t e ,

is the ripe fruit o f m o r e t h a n f o r t y years o f c o n t i n u o u s

p r a c t i c e . S u m m a r i z i n g a n d laying o u t the p a t h o f m e d i t a t i o n t h a t he h i m s e l f w a l k e d , it is, in a c e r t a i n s e n s e ,
his t e s t a m e n t . H e h a d s p e n t m a n y years w r i t i n g a b o o k
a year. T h e b o o k s he w r o t e , w h i c h w e r e the results o f
his r e s e a r c h h i s m e d i t a t i o n s w i l l a l w a y s be r e a d ( a n d
m e d i t a t e d ) f o r their p r o f o u n d spiritual a n d p h i l o s o p h i c a l i n s i g h t s . B u t w h a t w a s really i m p o r t a n t for h i m w a s
t h a t e a c h o n e o f us d o t h e w o r k f o r o u r s e l v e s . N o t h ing w a s m o r e i m p o r t a n t t o h i m t h a n t h a t h u m a n b e i n g s
s h o u l d start m e d i t a t i n g .
T h e r e are, perhaps, different ways of

meditating.

C e r t a i n l y t h e r e are d i f f e r e n t w a y s o f t a l k i n g a b o u t m e d i t a t i o n . T h e l a n g u a g e w e use t o d e s c r i b e w h a t w e d o w h e n
w e m e d i t a t e i n e v i t a b l y a n d implicitly f r a m e s o u r v i e w o f
m e d i t a t i o n a n d o u r e x p e c t a t i o n s o f it in a special w a y . It
gives it a c o l o r a n d feel: a taste o f its o w n .
y

12

K i i h l e w i n d ' s p a t h , delineated in this b o o k , h a s its o w n

flavors, w h i c h will n o t n e c e s s a r i l y o r i m m e d i a t e l y seem
t o be t o e v e r y o n e ' s t a s t e . O n e s h o u l d n o t be o v e r h a s t y in
d r a w i n g s u c h c o n c l u s i o n s . I w o u l d plead t h a t y o u give it
a c h a n c e . T o o o f t e n , w e are d r a w n t o a p a t h b e c a u s e the
first flavor w e e n c o u n t e r is s y m p a t h e t i c t o us: it m a k e s us
feel g o o d . L i k e w i s e , w h e n the first i m p r e s s i o n does n o t
i m m e d i a t e l y d r a w us in, w e t e n d t o t u r n a w a y . In b o t h
c a s e s , w e a r e seduced i n t o o v e r l o o k i n g the deeper, m o r e
f u n d a m e n t a l flavors. T h u s , all t o o frequently, it h a p p e n s
t h a t , a f t e r a w h i l e , we e x p e r i e n c e d i s a p p o i n t m e n t . W e
c e a s e p r a c t i c i n g t h a t p a r t i c u l a r p a t h ( a n d miss w h a t it
h a s t o o f f e r u s ) , a n d , later, try a n o t h e r p a t h . B u t w h a t
will w e h a v e m i s s e d ? T h e p o i n t is a l w a y s t o k e e p g o i n g
until t h e deeper f l a v o r s , the r e w a r d s , b e c o m e evident.
K i i h l e w i n d ' s t o n e is s e r i o u s . It is m a t t e r - o f - f a c t . E v e r y
w o r d c o u n t s a n d e a c h s e n t e n c e , w h o s e simplicity

is

d e c e i v i n g , m u s t be t h o u g h t t h r o u g h a n d p o n d e r e d m a n y
t i m e s b e f o r e b e i n g m e d i t a t e d . In o t h e r w o r d s , t h e r e are
a s s u m p t i o n s . K i i h l e w i n d t a k e s it f o r g r a n t e d t h a t w e are
a l r e a d y o n the p a t h a n d t h a t w e r e c o g n i z e t h a t a spiritual p a t h is a p a t h o f c o n s c i o u s n e s s : a c o g n i t i v e p a t h .
A n d s o , in this little b o o k , he p r o p o s e s t h a t w e t a k e
up a p r o g r a m o f " c o n s c i o u s n e s s - t r a i n i n g . "
T h e r e f o r e , his t o n e is i n j u n c t i v e : D O T H I S !
T o this e n d , he presents us w i t h a series o f e x e r c i s e s ,
l e a d i n g t o m e d i t a t i o n s , w h i c h a r e a l s o a k i n d o f exercise. W h e n w e wish t o b e c o m e fit, s t r o n g , a n d physically
e n e r g e t i c , w e e x e r c i s e a n d discipline o u r b o d i e s ; likew i s e , if w e w a n t o u r c o n s c i o u s n e s s t o be clear, s t r o n g ,
a n d true t o its n a t u r e a n d

to the nature o f

being

i t s e l f w e m u s t learn h o w t o e x e r c i s e it. T h e a n a l o g y
is, h o w e v e r , o n l y a p p r o x i m a t e . M i n d a n d b o d y are o n e .
L3

As o n e , t h e y t h a t is, w e a r e c o n s c i o u s n e s s a n d o n l y
c o n s c i o u s n e s s . B u t c o n s c i o u s n e s s m u s t here be unders t o o d also t o include " t h i n k i n g , " w h i c h , in t u r n , m u s t
be u n d e r s t o o d t o include " f e e l i n g " and " w i l l i n g , " o n l y
a s m a l l a n d p r o b l e m a t i c s u b s e t o f w h i c h has t o d o with
w h a t w e o r d i n a r i l y call l o g i c o r r e a s o n .
Kuhlewind

further assumes that we have

learned

f r o m e x p e r i e n c e t h a t , as beings o f c o n s c i o u s n e s s , w e d o
n o t a l w a y s f u n c t i o n h e a l t h i l y o r efficiently. W e begin a
p r o g r a m o f physical e x e r c i s e b e c a u s e w e b e c o m e a w a r e
o f the stiffness, sluggishness, a n d plain u n r e s p o n s i v e n e s s
o f o u r b o d i e s . B u t if w e p a y a t t e n t i o n t o o u r c o n s c i o u s ness, w e will find it in w o r s e s h a p e . Instead o f clarity,
d i r e c t n e s s , o p e n n e s s , c o m p a s s i o n , a n d l o v e , w e find a
tissue o f h i n d r a n c e s : p r e j u d i c e s , d i s t r a c t i o n s ,
ceptions,

ready-made,

already-thought

precon-

thoughts

and

c o n c e p t s , r e a c t i v e feelings ( w h i c h a r e a l w a y s essentially
s o m e k i n d o f self-feeling, a n d n o t h i n g t o d o with t h e
o t h e r o r the w o r l d ) , a n d , at the level o f will, a d d i c t i o n s ,
c o m p u l s i o n s a kind o f black hole.
All o f t h e s e , loosely s p e a k i n g , c o n s t i t u t e o u r everyd a y self o r " e g o , " w h o s e e n t i r e c o n s c i o u s n e s s is f o c u s e d
solely on d e f e n d i n g a n d r e i n f o r c i n g itself at the e x p e n s e o f
a n y t r u e k n o w l e d g e e i t h e r o f the w o r l d o r o f o u r s e l v e s .
Surely w e a r e m o r e a n d o t h e r t h a n this.
T h e path t h a t K u h l e w i n d t e a c h e s t h r o u g h these e x e r cises a n d m e d i t a t i o n s is a p a t h o f selflessness. It is the fruit
o f h a r d - w o n e x p e r i e n c e a n d suffering, n o m a t t e r

how

simple he m a k e s it seem. A b o v e all, it is a path t h a t seeks

t o a w a k e n us t o the true n a t u r e o f c o n s c i o u s n e s s a n d o f
o u r o w n true being: the " I a m , " light, a n d a t t e n t i o n .
H e invites us t o t a k e it.

14

FOREWORD

T H I S B O O K IS NOT ONLY M Y W O R K . A f r i e n d , J a v i e r
L a n t e r o , t o o k the initiative o f inviting a g r o u p o f us t o
j o i n him o v e r a n u m b e r o f years o n an a n n u a l r e t r e a t in
S p a i n . T h e g o a l w a s to draft
guide

to inner

a short,

easy-to-understand

work.

T h e first a s p e c t o f the i n n e r w o r k w a s t o be the r e a l ization o f the Self o r " I . "

A t t e n t i o n , w h i c h is the central h u m a n spiritual faculty,
c a n m e e t o r e x p e r i e n c e itself.

In this e x p e r i e n c e ,

the

w i t n e s s , w h o is a l w a y s present, a w a k e n s in s e l f - a w a r e ness. T h i s e x p e r i e n c e is the e x p e r i e n c e o f the Self o r " I . "

T h e s e c o n d , related aspect o f o u r w o r k w a s t o e x p e r i e n c e the m i r a c u l o u s n a t u r e o f the L i g h t , w h i c h , as " i n n e r
l i g h t , " is called

attention.

A t t e n t i o n enters into v a r i o u s f o r m s , t h o u g h t s , i m a g e s ,
a n d s o o n . All o f these are made
appear.

up o f a t t e n t i o n a n d all

T h e y light up in the s a m e single a t t e n t i o n , w h i c h

a l w a y s e x p e r i e n c e s itself in the f o r m o f its c o n t e n t s .

O r d i n a r i l y , w e d o n o t e x p e r i e n c e this m i r a c l e . W e d o n ' t
realize t h a t w e d o n o t need a n o t h e r a t t e n t i o n in o r d e r t o
e x p e r i e n c e these c o n t e n t s .
I w o u l d be h a p p y if r e a d e r s c o u l d p a r t i c i p a t e in the
p r e s e n c e o f t h e light.
15

T h e p a r a g r a p h s are n u m b e r e d . C o n c e n t r a t e d t h i n k i n g
m a y u n d e r s t a n d t h e m individually a n d in their s e q u e n c e .
At t h e s a m e t i m e , they a r e c o n t e n t f o r m e d i t a t i o n . E a c h
m a y be e x p a n d e d o r d e e p e n e d by m e d i t a t i o n .
Georg

16

Kiihlewind

(L'attention
vrit

est la prire

intrieure,

naturelle

afin qu'elle

que

se dcouvre

NICOLAS MALEBRANCHE, Conversations

nous

faisons
en

a la

nous.)
chrtiennes

A t t e n t i o n is the n a t u r a l p r a y e r w e m a k e t o i n n e r t r u t h
in o r d e r t h a t it m a y be revealed in us.
NICOLAS MALEBRANCHE, Christian

Conversations

W H A T ARE WE LOOKING F O R ?

1 . L o o k at the sky. D o you see it? L o o k at t h e c l o u d s .

D o y o u see t h e m ?
2 . T h i n k : " T h e sky is b l u e . " T h i n k : " T h e c l o u d s are
white."
3 . As l o n g as y o u r gaze is fixed o n the blue sky, you
c a n n o t see the c l o u d s .
As l o n g as y o u r gaze is fixed on a c l o u d , you c a n n o t
see the sky.
As long as y o u t h i n k , " T h e sky is b l u e , " y o u c a n n o t
t h i n k a n y t h i n g else.
As l o n g as y o u t h i n k , " T h e c l o u d s a r e w h i t e , " y o u
c a n n o t t h i n k a n y t h i n g else.
4 . W h a t e v e r y o u t h i n k o r see, y o u r t h i n k i n g o r seeing is
i m m e r s e d in t h e f o r m o f y o u r e x p e r i e n c e o f t h i n k i n g o r
seeing.
5 . Y o u r t h i n k i n g o r seeing a t t e n t i o n has t o w i t h d r a w
f r o m o n e f o r m , a n d b e c o m e f o r m - f r e e , in o r d e r t o t a k e
up a n o t h e r f o r m : the n e x t e x p e r i e n c e .

L9

6 . D u r i n g the t r a n s i t i o n

from one experience to the

n e x t , a t t e n t i o n has t o be f o r m - f r e e , o r empty.
7. T r y t o o b s e r v e h o w a t t e n t i o n becomes

the i m a g e o f

t h e sky, o r the c l o u d s , this t h o u g h t , this t e x t .

8 . W h e n w e try t o o b s e r v e h o w a t t e n t i o n b e c o m e s an
o b j e c t , w e e x p e r i e n c e t h a t we c a n n o t find the f o r m - f r e e
a t t e n t i o n but a l w a y s find only f o r m e d states: the sky, the
t h o u g h t s t h a t w e call the " o b j e c t s " o f a t t e n t i o n .
9 . N e v e r t h e l e s s , f o r m - f r e e a t t e n t i o n m u s t be t h e r e . It
m u s t be a v a i l a b l e t o u s . O t h e r w i s e , w e c o u l d n o t e x p e r i e n c e different o b j e c t s , t h o u g h t s , o r feelings o n e a f t e r the
other.
1 0 . A t t e n t i o n seems t o " m e d i a t e " w h a t we p e r c e i v e . But
what

is t o be m e d i a t e d ? If w e i m a g i n e s o m e t h i n g " o b j e c -

t i v e " t h a t c o u l d be m e d i a t e d , it is a l r e a d y in o u r a t t e n t i o n : it is an i m a g e t h a t is m a d e o f a t t e n t i o n .
1 I. W h a t e v e r w e m e e t is a c t u a l l y a m e t a m o r p h o s i s o f
o u r a t t e n t i o n : a f o r m o f o u r a t t e n t i o n . Similarly, w h a t ever e n t e r s o u r a w a r e n e s s is an i m a g e o r an e x p e r i e n c e
t h a t has arisen f r o m o u r a t t e n t i o n . W i t h o u t a t t e n t i o n ,
e x p e r i e n c e is i m p o s s i b l e . T h i s a t t e n t i o n is o u r c o n s c i o u s ness: o u r a w a r e n e s s o r m i n d ( s p i r i t ) .
12. All o b j e c t s , a p p e a r a n c e s , a n d f o r m s c o m e

from,

a n d m a y lead b a c k t o , the f o r m - f r e e e m p t y m i n d
c o n s c i o u s n e s s , w h o s e m e t a m o r p h o s e s they a r e .

20

or

1 3 . T h e r e a r e t h i n g s t h a t s e e m t o us t o e x i s t independently o f o u r a t t e n t i o n . B u t w h a t exists f o r u s w h a t
is there f o r u s m u s t a p p e a r t o u s , o t h e r w i s e w e w o u l d
n o t k n o w a b o u t it. T h i s a p p e a r a n c e t a k e s place in o u r
attention.
1 4 . A t t e n t i o n is n e i t h e r " o u t s i d e " n o r " i n s i d e . " W h a t
c o u l d it be w i t h i n ? W h a t c o u l d it be o u t s i d e ?
"what"every

"something"is

itself

Every

already

an

appearance.

Recapitulation
A t t e n t i o n c a n t a k e only o n e f o r m at a t i m e . T h e f o r m m a y
be c o m p l e x , b u t it is a l w a y s a unity. D i s p e r s e d a t t e n t i o n
o s c i l l a t e s , b o u n c e s , o r j u m p s f r o m o n e unity t o a n o t h e r .
All t h i n g s , t h o u g h t s , o r p h e n o m e n a t h a t w e m e e t
w h a t enters our consciousness, w h a t we b e c o m e aware
o f a r e attention, conformed to what we meet.
W e a r e " a s l e e p " n o t c o n s c i o u s i n the p r o c e s s o f a
thing's a p p e a r i n g . W e w a k e up o n l y w h e n it has a l r e a d y
a p p e a r e d . H e n c e , w e m i s t a k e n l y believe t h a t it is independent of our consciousness or attention.
T h e forms change. Form-free, empty attention must
e x i s t , b u t w e d o n o t e x p e r i e n c e it in e v e r y d a y life.
15. Between

our

changing

thoughts

and

changing

p e r c e p t i o n s t h e r e a r e holes in a w a r e n e s s , a l t h o u g h w e
d o n o t n o t i c e t h e m . T h e y a r e h o l e s precisely b e c a u s e w e
do not notice them.

11

1 6 . In these h o l e s , o u r a w a r e n e s s is e m p t y , a n d t h e r e f o r e
c a n e n t e r into the n e x t f o r m . T h e p r o c e s s e s , w h i c h generate cognition, understanding, thoughts and so on, occur
in t h e h o l e s . In these p r o c e s s e s w e a r e n o t c o n s c i o u s .
W e a r e a s l e e p , a n d o n l y b e c o m e a w a r e o f the finished,
formed products.
17. T h e holes a r e like a c a p a c i t y t o p r o d u c e f o r m s . T h e
c a p a c i t y t o p a i n t , f o r i n s t a n c e , is e m p t y . It is f o r m - f r e e
in c o m p a r i s o n t o t h e i m a g e s t h a t o r i g i n a t e f r o m it a n d
c o m e a b o u t by it.
1 8 . C o m p a r e d t o its p r o d u c t s , the e m p t y c a p a c i t y is t h e
g r e a t e r reality. In the s a m e w a y , w h e n c o m p a r e d with
its c o n t e n t s , the e m p t y a t t e n t i o n o r c o n s c i o u s n e s s is the
m o r e p o w e r f u l reality.
1 9 . T h e g r e a t e r reality o f e m p t y a t t e n t i o n o r c o n s c i o u s ness is usually n o t e x p e r i e n c e d as s u c h : w e are n o t a w a r e
o f it.
2 0 . T h e w h o l e w o r l d e m e r g e s in a n d t h r o u g h

aware-

ness. W i t h o u t a w a r e n e s s , t h e r e is n o e x p e r i e n c e . W h e n
o u r a t t e n t i o n drifts a w a y , o u r eyes d o n o t see a n d o u r
e a r s d o n o t hear.
2 1 . T h e k n o w n w o r l d is the c o n t e n t o f o u r a t t e n t i o n .
A t t e n t i o n , t h e r e f o r e , is the f u n d a m e n t a l reality. A n d w e
d o n o t e x p e r i e n c e it.
2 2 . N o r d o w e e x p e r i e n c e the f o r m i n g o f the c o n c e p t s ,
p e r c e p t s , a n d c o g n i t i o n s by w h i c h w e k n o w the w o r l d .

11

T h e y c o m e a b o u t t h r o u g h the s u p r a - c o n s c i o u s f o r m - f r e e
attention.
2 3 . We

do

not

experience

the

greater

part

of

the

w o r l d o f w h a t m a y be called reality. W e have a false

i m a g e o f the w o r l d . T h e first r e a s o n t o try t o realize
f o r m - f r e e a t t e n t i o n is b e c a u s e w e w a n t t o h a v e a m o r e
a c c u r a t e i m a g e o f the w o r l d .
2 4 . W h a t w e call " I " o r " m e " in everyday life is a feeling
a r o u n d the b o d y and (if an o r g a n is n o t f u n c t i o n i n g p r o p erly) in the body. T h i s " 1 " o r " m e " is the o b j e c t o f o u r
a t t e n t i o n ; t h e r e f o r e we c a n k n o w a b o u t it. S o m e w h e r e ,
s o m e h o w , the true subject (of these o b s e r v a t i o n s ) m u s t
be hidden within the o b s e r v i n g a t t e n t i o n . T h e

second

reason w h y w e seek the e x p e r i e n c e o f f o r m - f r e e a t t e n tion is thus b e c a u s e we w a n t to find this hidden s u b j e c t .

2 5 . T h e t r u e s u b j e c t o r Self c a n n o t be an o b j e c t , f o r this
w o u l d p r e s u p p o s e o r require a n o t h e r s u b j e c t .
2 6 . If w e c o u l d e x p e r i e n c e f o r m - f r e e a t t e n t i o n , w e w o u l d
have t h e m e a n s o f a t t a i n i n g the t r u e Self. W e w o u l d
receive m o r e insights, ideas and u n d e r s t a n d i n g s . But this
can h a p p e n o n l y in an e m p t y m i n d o r an e m p t y state o f
a t t e n t i o n . T o b e c o m e m o r e intuitive o r i m p r o v i s a t o r y is
thus the third r e a s o n w h y we seek the e x p e r i e n c e o f free
attention.
2 7 . As i n d i c a t e d , e m p t y a t t e n t i o n is w h a t m a k e s possible
the e x p e r i e n c i n g o f a n y t h i n g at all. It is a l w a y s present
but hidden in us. It is a l w a y s p o t e n t i a l l y at o u r disposal.

1S

2 8 . We

need

only

find

the

way

to

experience

it

consciously.

Summary
W e d o n o t e x p e r i e n c e t h a t t h r o u g h w h i c h we e x p e r i e n c e
e v e r y t h i n g else. W e k n o w m o r e o r less w h a t w e d o w h e n
w e tie o u r s h o e l a c e s . W e d o n o t k n o w h o w w e t h i n k ,
remember, or speak. Therefore we do not k n o w h o w we
e n c o u n t e r the w o r l d . W e d o n o t k n o w w h a t reality, t h e
w o r l d , o r h u m a n b e i n g s , a r e . It is n o t surprising then
t h a t , as individuals a n d as h u m a n b e i n g s , w e e x p e r i e n c e
s e r i o u s p r o b l e m s in life.
Z e n B u d d h i s t s a n d early C h r i s t i a n s s a w the s i t u a tion clearly. Both had the e x p e r i e n c e o f f o r m - f r e e a t t e n tion as their g o a l . Z e n called this e x p e r i e n c e seeing the
i n n a t e B u d d h a - n a t u r e ; C h r i s t i a n s called it e x p e r i e n c i n g
the Light o r Inner L i g h t .
2 9 . B e c a u s e o f the c o n s t i t u t i o n o f o u r m i n d , w e a r e
s u r r o u n d e d by a w o r l d o f o b j e c t s . E v e n o u r t h o u g h t s
a n d i n n e r i m a g e s a r e o b j e c t s o f an o b s e r v i n g (perceiving) a t t e n t i o n .
3 0 . T o say t h a t we d o n o t e x p e r i e n c e e m p t y a t t e n t i o n is
the s a m e as t o say t h a t w e n e v e r b e c o m e a w a r e o f t h i n k ing in the present, but o n l y o f t h o u g h t s : t h a t is, p a s t
t h i n k i n g . T h i s is true f o r p e r c e p t i o n s as well. If t h e y a r e
a p p r e h e n d e d c o n c e p t u a l l y , they a p p e a r r e a d y - m a d e . W e
d o n o t e x p e r i e n c e t h e p r o c e s s o f their a p p e a r i n g .

24

3 1 . T h e e m p t y o r f o r m - f r e e m i n d , the s o u r c e o f all o u r
e x p e r i e n c e s , c a n n o t be a c h i e v e d by using t h i n k i n g a n d
c o n c e p t s ; w h i c h just c o v e r up their o w n o r i g i n .
3 2 . T h e n o r m a l direction o f the flow o f a t t e n t i o n
the f o l l o w i n g : o r i g i n a t i n g f r o m

an u n k n o w n ,

is

supra-

c o n s c i o u s s o u r c e , a t t e n t i o n is n o t e x p e r i e n c e d until it
r e a c h e s an o b j e c t . T h i s is w h a t b e c o m e s c o n s c i o u s .
3 3 . T h e r e f o r e , the e m p t y mind m u s t be f o u n d b e f o r e the
o b j e c t . It m u s t be f o u n d b e f o r e f o r m - f r e e a t t e n t i o n turns
into its o b j e c t - f o r m . As with every discovery, this o n e t o o
c o u l d be s u d d e n , n o t g r a d u a l : a flash, a glimpse o f light.
34. Concentrated

attention

is

focused

only

on

one

o b j e c t ; dispersed a t t e n t i o n j u m p s a r o u n d q u i c k l y a n d
touches many objects.
3 5 . T o w i t h d r a w a t t e n t i o n f r o m its o b j e c t s , t o c e a s e t o
use c o n c e p t s o r t o e x p e r i e n c e d i f f e r e n c e s , is p o s s i b l e
only w h e n a t t e n t i o n is c o n c e n t r a t e d , o r b u n d l e d . If o u r
a t t e n t i o n is split, w e have n o m e a n s o f w i t h d r a w i n g it,
piece by p i e c e , f r o m s e p a r a t e o b j e c t s .
3 6 . People

today

cannot

withdraw

attention

its o b j e c t s , b e c a u s e their a t t e n t i o n is n o t

from

sufficiently

concentrated.
3 7 . O b j e c t s a r e f o r m s with w h i c h a t t e n t i o n w a s briefly
i d e n t i c a l w i t h o u t o u r e x p e r i e n c i n g the identity. T h e y
are lost m o m e n t s o f identity.

25

3 8 . W h e n w e lose the m o m e n t o f identity, the o b j e c t s o r

finished f o r m s b e c o m e e x p e r i e n c e s o f the past. B e c a u s e
the p a s t c a n be e x p e r i e n c e d o n l y o u t o f the p r e s e n t , the
p r e s e n t w i t n e s s begins t o a p p e a r . T h e a p p e a r a n c e o f the
p r e s e n t w i t n e s s first o c c u r s , f o r t h e m o m e n t , in a b s t r a c t i o n , as a t h o u g h t , o r simply in r e f l e c t i o n .
3 9 . B e c a u s e the g r e a t e s t reality, e m p t y m i n d o r

con-

s c i o u s n e s s , is n e i t h e r o u t s i d e n o r inside, there is n o t h ing t o a t t a i n , n o t h i n g t o strive for, a n d n o o b j e c t t o be

achieved.
4 0 . O n l y o n e k i n d o f p r a c t i c e is n e e d e d t o

intensify

a t t e n t i o n f o r the simple r e a s o n t h a t o n l y c o n c e n t r a t e d
attention, concentrated consciousness or awareness can
b e c o m e empty.
4 1 . T h e m i n d o r a w a r e n e s s t h a t e x p e r i e n c e s is a l w a y s
empty. Only

empty

awareness

or consciousness

can

c h a n g e i n t o f o r m s a n d it is a l w a y s c h a n g i n g its f o r m s .
W h a t w e seek is p r e s e n t , as a gift, f r o m the b e g i n n i n g .
4 2 . A t a c e r t a i n p o i n t o f c o n c e n t r a t i o n , we feel o u r s e l v e s
b e c o m i n g the o b j e c t o n w h i c h w e a r e c o n c e n t r a t i n g . W e
identify with its f u n c t i o n ( w h i c h w e have t o k n o w ) . B u t
t h e n , o f c o u r s e , it is n o l o n g e r an o b j e c t . At first, we
e x p e r i e n c e identity f o r o n l y b r i e f m o m e n t s , a f t e r w h i c h
w e fall again a n d a g a i n o u t s i d e the o b j e c t . B u t a f t e r a
w h i l e w e are a b l e t o r e m a i n identified with the o b j e c t f o r
l o n g e r p e r i o d s . T h e n w e n o l o n g e r " s e e " the i m a g e f r o m
o u t s i d e , but e n t e r i n t o it.

26

Recapitulation
We seem t o be s u r r o u n d e d by a w o r l d o f o b j e c t s , an
objective
appearing

world,

b e c a u s e the p r o c e s s o f the

remains

encounter only the

world's

unconscioussupraconscious.
finished

We

results o f the p r o c e s s . W e

w a k e up w h e n the w o r l d h a s a l r e a d y a p p e a r e d . If w e
c o u l d e x p e r i e n c e the w o r l d ' s p r o c e s s o f a p p e a r i n g , w e
would experience a different, m o r e complete

reality.

P h e n o m e n a b e c o m e reality if they a r e e x p e r i e n c e d as
the m e t a m o r p h o s i s o f the e m p t y m i n d . O t h e r w i s e they
remain illusion, o r

maya.

4 3 . A n y d i f f e r e n t i a t i o n o c c u r s t h r o u g h an u n d i f f e r e n t i ated a g e n t o r p o w e r . T i m e is e x p e r i e n c e d as d i f f e r e n t i a t e d : t h a t is, as earlier o r later.

4 4 . T h e f o r m - f r e e state o f the m i n d is b e y o n d t i m e . T i m e
is the result o f the steady and r e p e a t e d p r o c e s s o f falling
out o f timeless e m p t i n e s s . E v e n m e a n i n g s a r e t i m e l e s s .
T h e mind's changing from meaning to
experiencing

e v e r y t h i n g at o n c e o r

meaningnot

simultaneously

generates time.
4 5 . W e d o n o t e x p e r i e n c e the processes o f the m i n d ; w e
e x p e r i e n c e o n l y w h e n they halt o r s t o p . W h e r e the c o n t i n uous u n d e r s t a n d i n g c o m e s t o a halt, a c o n c e p t arises.
4 6 . We cal I w h a t seems t o be independen t o f o u r c o n s c i o u s ness " o u t s i d e . " W h a t is within o u r c o n s c i o u s n e s s , we call
" i n s i d e . " B u t w h a t is outside is also c o n s c i o u s . If it were
n o t , we w o u l d n o t k n o w a b o u t it. W e lack only a w a r e ness o f the p r o c e s s t h r o u g h w h i c h it a p p e a r s .
27

4 7 . W e c a n n o t a v o i d c o n s c i o u s n e s s o r light. T h e r e m a y
be a w a y h o w e v e r d i f f i c u l t t o a v o i d o b j e c t s .
4 8 . T h e r e is n o w a y t o a v o i d t h e " I , " regardless o f w h a t
w e e x p e r i e n c e . W h e t h e r w e s p e a k o f it o r d o n o t s p e a k
o f it, w e are either a w a r e o f a w i t n e s s , o r w e are a s l e e p .
B u t t o k n o w this, we m u s t be a w a k e .
4 9 . W h e n w e m e e t a sign o r w o r d f o r the first t i m e , w e
m u s t u n d e r s t a n d its m e a n i n g , w h i c h w e usually call a
" c o n c e p t . " Thereafter, words and texts substitute

for

c o n c e p t s a n d ideas. C o n c e p t s a n d ideas t a k e the place o f

u n b r o k e n u n d e r s t a n d i n g . T h e first t i m e w e m e e t t h e m ,
c o n c e p t s are e x p e r i e n c e d . T h e y a r e u n d e r s t o o d . T h e r e a f t e r they a r e merely used.
5 0 . To experience understanding

before something

is

u n d e r s t o o d is the e x p e r i e n c e o f e m p t y a t t e n t i o n . T h i s
e m p t y a t t e n t i o n is u n d e r s t a n d i n g itself. It e n a b l e s us t o
understand.
5 1 . When

we

understand

something,

the

power

of

u n d e r s t a n d i n g , w h i c h in itself is f o r m - f r e e , t a k e s on the
form o f the understood.
5 2 . W h e n w e see s o m e t h i n g , the p o w e r o f seeing, w h i c h
in itself is f o r m - f r e e , b e c o m e s the f o r m o f the seen.
5 3 . A t t e n t i o n is a l w a y s s e l f - e x p e r i e n c i n g . First, it e x p e riences itself in the f o r m s m a d e o f it; then it e x p e r i e n c e s
itself as f l o w i n g i n t o t h e f o r m s ; t h e n it e x p e r i e n c e s itself
as f o r m - f r e e , e m p t y a w a r e n e s s .

28

5 4 . C a n the w o r l d a n d its a p p e a r i n g be d i s t i n g u i s h e d ?
W h e r e does the w o r l d a p p e a r ?

Recapitulation
T h e r e c a n be n o p h e n o m e n a w i t h o u t f o r m e d a t t e n t i o n .
T h e r e c a n be n o f o r m e d a t t e n t i o n w i t h o u t e m p t y a t t e n t i o n , w h i c h is light. T h e r e c a n be n o a t t e n t i o n at all, if
it is n o t the a t t e n t i o n o f s o m e o n e , t h e w i t n e s s t o the
p h e n o m e n a , the o n e w h o is e x p e r i e n c i n g t h e m . W h e n ever w e s p e a k o f s o m e t h i n g , there is a p h e n o m e n o n , an
a t t e n t i o n , a n d a w i t n e s s , but usually w e b e c o m e a w a r e
o n l y o f the p h e n o m e n o n . We f o r g e t the light b e h i n d
it, b y w h i c h w e b e c o m e a w a r e o f it; a n d w e f o r g e t the
" I " - b e i n g , w h o b e c o m e s a w a r e o f it.
T h e last n a m e d t h e light a n d the " I " a r e usually
n o t e x p e r i e n c e d . Free a t t e n t i o n is the spiritual p a r t o f
the s o u l . Until w e e x p e r i e n c e f o r m - f r e e a t t e n t i o n , w e are
psychological beings; but when we experience form-free
a t t e n t i o n , w e a r e spiritual b e i n g s . F o r m - f r e e a t t e n t i o n is
t u n e d t o u n d e r s t a n d i n g : t h a t is, it is t u n e d t o t a k e up the
form o f a m e a n i n g .
W h a t w e l o o k f o r is n o t a t e a c h i n g . It is n o t w o r d s ,
c o n c e p t s , t h e o r i e s , o r i n f o r m a t i o n . It is n o t a w o r l d v i e w .
It is an e x p e r i e n c e .
A f a c u l t y f r o m w h i c h all faculties a r i s e l e a d s us t o
the e x p e r i e n c e . It is the faculty t o see the w h o l e p r o c e s s
the p h e n o m e n o n , the a t t e n t i o n a n d the w i t n e s s a s a
unity.

24

EXERCISES

First,

Some

Advice

All e x e r c i s e s s h o u l d be c a r r i e d o u t with a " s o f t , " r e l a x e d ,

playful w i l l . T h e r e s h o u l d be n o pressure o r c o m p u l s i o n
t o a c h i e v e r e s u l t s . If o n e simply d o e s t h e e x e r c i s e s , o n e
will find t h a t , a f t e r a few a t t e m p t s , t h e y will s u c c e e d .
T o a c c e s s t h e s o f t will, c o n c e n t r a t e y o u r feeling-att e n t i o n o n p a r t s o f t h e body. T r y t o feel t h e m lightly:
the t o p o f t h e h e a d , the f o r e h e a d , the n e c k , the s h o u l ders a n d s h o u l d e r b l a d e s , a l o n g the s p i n e , the c h e s t , the
s t o m a c h , a n d s o o n . O r , i m a g i n e a p e a c e f u l s c e n e : blue
sky, w h i t e c l o u d s sailing s l o w l y a c r o s s it; o r a p o n d with
a slowly, q u i e t l y s w i m m i n g s w a n e t c .

The Basic
(suggested

Exercise

by Dr. Hartwig

Volbebr)

O n c e w e a r e r e l a x e d , w e are ready t o d o the B a s i c E x e r cise, w h i c h s h o u l d p r e c e d e a n y o t h e r e x e r c i s e . It s h o u l d

be d o n e f o r a b o u t ten m i n u t e s a day, i n d e p e n d e n t l y o f
other exercises.
If w e o b s e r v e ourselves in daily life, w e will n o t i c e
that very o f t e n , i n d e e d f o r the m o s t p a r t , w e

react,

w h i c h m e a n s there is n o p a u s e o r g a p b e t w e e n " i n p u t "

and " o u t p u t , " and that our actions are causally conditioned. Automatisms, enervations, habits,

prejudices,

p r e c o n c e i v e d a n d h a b i t u a l o p i n i o n s a c t , n o t us. S o m e t h i n g h a p p e n s t o us a n d i m m e d i a t e l y w e d o s o m e t h i n g ,
w i t h o u t reflection o r c o n s i d e r a t i o n , as if w e w e r e a c t i n g
in a c a u s a l c h a i n .
T h e B a s i c E x e r c i s e c o n s i s t s in p u t t i n g a s h o r t b r e a k
b e t w e e n w h a t h a p p e n e d a n d o u r r e s p o n s e t o it, as if
w e said t o o u r s e l v e s : " J u s t o n e m o m e n t , p l e a s e . " T h i s
i n s t a n t l y cuts

off

the causal

be p a r t . It realizes a free
A

"free

moment"

chain

of which we seem to

moment.
is a m o m e n t

o f beginning

or

c r e a t i v i t y (for n o t r u e c r e a t i o n has a r e a s o n o r c a u s e ) .
T h e p r a c t i c e o f the " f r e e m o m e n t " c a n be d e v e l o p e d t o
the p o i n t o r m o m e n t w h e n the m i n d is free

of

concepts.

T h e n a n e w idea m a y a p p e a r .
W h e n it is w i t h o u t c o n c e p t s , the free m o m e n t is t h e
first step t o cognitive

feeling.

P r e p a r i n g the w a y t o the intuitive

moment

in a n y

sense p e r c e p t i o n , it helps us a c h i e v e the e x p e r i e n c e o f

f o r m - f r e e o r empty

attention.

At first, a free m o m e n t m a y last a f e w s e c o n d s ; t h e n

it c a n g r o w s h o r t e r ; until it ends up n e e d i n g n o t i m e at
all: like the flash o f u n d e r s t a n d i n g t h a t does n o t h a p p e n
in t i m e .
In a d d i t i o n t o o u r daily p r a c t i c e o f ten m i n u t e s , this
e x e r c i s e s h o u l d be d o n e b e f o r e a n y o t h e r e x e r c i s e . E v e r y
e x e r c i s e s h o u l d be p r e c e d e d by a m o m e n t o f silence
a n d p e a c e . If w e d o it at a c o n v e n i e n t t i m e every day,
the " f r e e m o m e n t " m a y e x p a n d t o include a n y o f o u r
a c t i o n s ; a n d so w e m a y a v o i d s o m e o f the i n c o n s i d e r a t e
deeds o r s i t u a t i o n s i n t o w h i c h w e m a y o t h e r w i s e slip.
32

W a l t e r B e n j a m i n , the G e r m a n
"Every moment

philosopher,

is a s m a l l d o o r t h r o u g h

wrote:

which

the

Messiah could enter."

Concentration

Exercise

5 5 . O u r a t t e n t i o n c a n a c t u a l l y f o c u s o n l y o n one

theme

at a t i m e ; b u t e v e r y d a y life c o m p e l s us t o be a t t e n t i v e
t o m a n y t h e m e s s i m u l t a n e o u s l y , a n d so w e are used t o
d o i n g s o . T h i s h a p p e n s b e c a u s e w e m o v e the b e a m o f
o u r a t t e n t i o n q u i c k l y f r o m o n e t h e m e t o a n o t h e r , as if
we w e r e d i r e c t i n g the b e a m o f a flashlight.
5 6 . T o b a l a n c e this k i n d o f s c a t t e r e d a t t e n t i o n , w e try
t o f o c u s on one

i n n e r i m a g e o f a s i m p l e , familiar, m a n -

m a d e t h i n g like a p a p e r c l i p , a pin, a n e e d l e , a p e n c i l , o r
a ring e t c .
5 7 . W h a t w e f o c u s o n s h o u l d n o t be a t t r a c t i v e . If it w e r e
a t t r a c t i v e , h o l d i n g its i m a g e w o u l d n o t c o m e a b o u t by
o u r will. T h e o b j e c t o f o u r f o c u s s h o u l d be " m a n - m a d e , "
b e c a u s e t h a t m e a n s t h a t w e k n o w its f u n c t i o n , w h i c h is
c l o s e l y c o n n e c t e d with its c o n c e p t . W e d o n o t k n o w the
function or concept of natural things.
5 8 . T h e i n n e r i m a g e is easily s u m m o n e d b y the q u e s t i o n : " W h a t d o e s it l o o k l i k e ? " O r , better, a d d r e s s i n g the
thing f r o m t h e b e g i n n i n g : " W h a t d o you

look like?"

5 9 . A d d r e s s i n g o u r " m a n - m a d e " o b j e c t w i t h the q u e s tion " W h a t d o you

l o o k l i k e ? " we a c h i e v e a w h o l e , a

c o m p l e t e i m a g e o f the o b j e c t . But if w e " c o n s t r u c t " it

33

p a r t b y p a r t , w e see o n l y the p a r t t h a t we are w o r k i n g

on.
6 0 . In the s a m e way, w e c a n a l s o s u m m o n

"fantasy

i m a g e s " like a t h r e e - h e a d e d d r a g o n .
6 1 . T h i s e x e r c i s e c a n be d o n e w i t h eyes either c l o s e d o r
o p e n . W e s h o u l d d o w h i c h e v e r is easier f o r us. If o u r eyes
a r e o p e n , however, w e m u s t a v o i d l o o k i n g at a n y t h i n g .
A l s o , as far as p o s s i b l e , w e m u s t try t o a v o i d t h i n k i n g
d u r i n g the e x e r c i s e .
6 2 . W h e n w e see t h e i m a g e o f the c h o s e n o b j e c t with o u r
i n n e r e y e s , w e try t o h o l d the i m a g e f o r a few m i n u t e s .
Since the i m a g e is v o l a t i l e , w e s p e a k t o it. F o r e x a m p l e ,
w e a d d r e s s it, saying i n w a r d l y : " S t a y , " " N o h u r r y , " " W e
h a v e t i m e . " W h a t w e say is i r r e l e v a n t . O n l y addressing
t h e o b j e c t is i m p o r t a n t .
6 3 . W e m u s t n o t a d d r e s s the o b j e c t superficially, b u t
seriously, f o c u s e d u p o n the i m a g e with intense a t t e n t i o n . A f t e r a few a t t e m p t s , w e will n o longer need t o
use m a n y w o r d s o r w h o l e s e n t e n c e s . I n w a r d l y uttering a
s y l l a b l e , like " H i " o r " H m m , " o r a w h i s t l e will suffice.
6 4 . T h e final f o r m in w h i c h w e a d d r e s s the o b j e c t is o u r
gaze.

W e use a n a d d r e s s i n g gaze t o visualize the i m a g e .

As l o n g as w e a d d r e s s it, it c a n n o t v a n i s h .
6 5 . In p r o p o r t i o n t o its intensity, t h e gaze w e a d d r e s s
t h e i m a g e w i t h p r o t e c t s the m i n d f r o m d i s t r a c t i o n s . T h e
g a z e a n d its intensity i n d i c a t e t h a t t h a t w e are in c o n t r o l
o f t h e o b j e c t , b e c a u s e w e k n o w h o w t o f o c u s the g a z e ,
54

n o m a t t e r w h a t h a p p e n s in o u r i m a g i n a t i o n . W e c a n d o
w h a t e v e r w e w a n t with the o b j e c t o r its i m a g e .

Disturbances
The

image

does

that

can

arise

not

appear.

during

the

exercises:

In this c a s e , d o n ' t try t o

" s e e " the i m a g e with y o u r eyes; t h a t is, o n t h e i n n e r side

o f the eyelids. P l a c e t h e i m a g e o f the t h i n g on a t a b l e , o r
s o m e w h e r e in f r o n t o f you ( p e r h a p s even b e h i n d y o u ) .
If you still h a v e difficulty visualizing it, m a k e up a little
story a b o u t y o u r o b j e c t . F o r e x a m p l e , y o u have lent it t o
a friend a n d he o r she has just r e t u r n e d it. T h e m o m e n t
you receive it, y o u will " s e e " it. O r you have lost the
o b j e c t ( s o m e t i m e s this a l r e a d y leads t o " s e e i n g " i t ) , a n d
you find it in a c o r n e r o f the r o o m o r a m o n g a h e a p o f
o t h e r o b j e c t s . F i n d i n g it, you " s e e " it.
The

image

moves.

D o n ' t w o r r y ; try t o q u i e t it d o w n ;

a n d , if it k e e p s m o v i n g , simply o b s e r v e its m o v e m e n t s .
O r begin t h e e x e r c i s e a g a i n . W h a t e v e r h a p p e n s t o the
i m a g e , o b s e r v e it. If t h e e x p e r i e n c e m o v e s t o w a r d identif i c a t i o n t h e o b j e c t c o m e s c l o s e r ; it b e c o m e s b i g g e r l e t
it h a p p e n . D o n ' t f o r c e the visualization i n t o duality, i n t o
seeing it f r o m " o u t s i d e " t h a t h a p p e n s a n y w a y in y o u r
mind.
The image

disappears.

In this c a s e , ask it: " W h a t d o you

look l i k e ? " A d d r e s s it.

Distractions,

associations,

other

images

enter.

Don't

light t h e m ; try t o i g n o r e t h e m ; r e t u r n t o the t h e m e .

" B a c k t o the t h e m e " is a l w a y s the m o t t o in a n y c a s e .
35

If the a s s o c i a t i o n s a r e t e n a c i o u s , invite t h e m in, a n d

o b s e r v e t h e m f r o m the side, l o o k i n g at t h e m as they
a p p e a r a n d c h a n g e ; a n d t h e n , f r o m t i m e t o t i m e , try t o
return t o the t h e m e .
Even if there is n o t h i n k i n g w i t h o u t images a n d n o
i m a g i n g w i t h o u t t h i n k i n g , t h i n k i n g a n d i m a g i n g are n o t
c o m p a t i b l e . W h e n w e visualize, w e m u s t try as far as
possible t o diminish t h i n k i n g by intensifying the i m a g i n ing g a z e n e v e r by suppressing t h i n k i n g .
If w e p r a c t i c e simple v i s u a l i z a t i o n s

lasting a

few

m i n u t e s , the e x e r c i s e will c h a n g e s p o n t a n e o u s l y , a n d t o
a g r e a t e x t e n t individually, as the intensity o f o u r a t t e n t i o n i n c r e a s e s . W h a t w e d o n e x t d e p e n d s on the d i r e c t i o n o u r a t t e n t i o n t a k e s . W e c a n turn t o the f o r m o r
f u n c t i o n o r idea o f o u r c h o s e n t h i n g .

Playing with
a) I m a g i n e

an

image;

hold

Attention
it f o r a

short

time

(as

d e s c r i b e d in 5 8 a n d 6 4 ) ; then let it f a d e a w a y b y c e a s ing t o a d d r e s s it w i t h the i n n e r g a z e . A f t e r letting

a s s o c i a t i o n s enter, recall t h e i m a g e . R e p e a t these t w o
m o v e m e n t s several t i m e s .
b) D o a ) , but try t o o b s e r v e w h a t y o u r a t t e n t i o n

is

d o i n g , o r w h a t is h a p p e n i n g t o it, during the o p e r a t i o n . Eet the i m a g e vanish in a c l o u d o f mist a n d then

let it e m e r g e o u t o f the c l o u d .
c) R e p e a t the p r e v i o u s e x e r c i s e , but n o w let the m i s t
c o m e o u t o f the o b j e c t . T h e o b j e c t b e g i n s s a y , a t

36

o n e e n d t o e v a p o r a t e i n t o m i s t , a n d then dissolves
c o m p l e t e l y i n t o t h e m i s t , w h i c h is n o w the m e t a m o r p h o s e d o b j e c t . N o w let the o b j e c t r e a p p e a r as c o m i n g
o u t o f the m i s t . If you have difficulty i m a g i n i n g the
mist, i m a g i n e it t o be c o l o r e d .
d) C h o o s e three o b j e c t s . T h e y c a n be o f the s a m e k i n d ,
like three s p o o n s o f different sizes, o r t h r e e different k i n d s o f o b j e c t s . First, i m a g i n e the m i s t ; then let
the first o b j e c t a p p e a r o u t o f it. H o l d it f o r it a s h o r t
while; then let it return again i n t o the m i s t . N o w let
the s e c o n d o b j e c t arise out o f the m i s t ; h o l d it for
a s h o r t w h i l e ; then let it b e c o m e mist a g a i n . D o the
s a m e with the third o b j e c t .
e) I m a g i n e t h e o b j e c t ; h o l d the i m a g e f o r a s h o r t w h i l e ;
then ( 1 ) let the i m a g i n e d o b j e c t b e c o m e m o r e a n d
m o r e light-filled, as if g l o w i n g ; (2) let it dissolve i n t o
light; (3) let it r e a p p e a r i n t o its light-filled f o r m ; a n d
finally

( 4 ) , let it return i n t o the f o r m t h a t it h a d at the

b e g i n n i n g o f the e x e r c i s e .

( A g a i n , if y o u e x p e r i e n c e

a n y difficulty, give the light a c o l o r . )

f)

R e p e a t e x e r c i s e d ) , but i n s t e a d o f m i s t use light.

g) I m a g i n e a blue c l o u d l e s s sky with the r a d i a n t lightfilled

disc o f t h e sun. L e t the sun e x p a n d i n t o the

w h o l e sky, s o t h a t the blue d i s a p p e a r s . L e t the o b j e c t

a p p e a r f r o m this light-filled sky a n d t h e n d i s a p p e a r
a g a i n . T h e n let the light w i t h d r a w i n t o the disc o f t h e
sun, so you h a v e the initial i m a g e o f t h e blue s k y a n d
the sun a g a i n .

37

6 6 . T h e f o r m o f a t h i n g c a n a w a k e n feelings. A straight
line p r o d u c e s a d i f f e r e n t feeling t h a n a w a v y line; a t r i a n gle is d i f f e r e n t in feeling f r o m a c i r c l e . F o l l o w the lines
o f a t h i n g . N o w o r d s c a n d e s c r i b e the feelings a r o u s e d .
T h e s e c o g n i t i v e feelings m a y

be s u p p o r t e d

by

other

q u a l i t i e s o f the thing w e i m a g i n e l i k e c o l o r , b r i g h t n e s s ,
a n d t a c t i l e quality. (Suggested by J a v i e r L a n t e r o . )
6 7 . T h e f o r m is d e t e r m i n e d by the f u n c t i o n . I m a g i n e the
t h i n g in its f u n c t i o n . T h e f u n c t i o n is will-like, b e c a u s e
its i n v e n t o r f o l l o w e d a will, t h a t is, t h a t the thing s h o u l d
f u n c t i o n just as it d o e s . N o w o r d s c a n describe

this

will.
6 8 . T h e idea o f the thing is w h a t its inventor's

"saw"

with his o r her " i n n e r e y e s . " If o u r c o n c e n t r a t i o n

is

sufficiently intense, w e will receive the idea o f o u r t h i n g :

a w o r d l e s s , i m a g e - l e s s , pure "that."

D o n o t try t o r e a c h

it. O n l y s t r e n g t h e n y o u r c o n c e n t r a t i o n . In y o u r m i n d
t h e idea is y o u r s t o d o w i t h w h a t y o u will. W i t h its h e l p ,
w e c o u l d invent the thing a n e w .
6 9 . If w e d o this e x e r c i s e r e g u l a r l y (a least o n c e a d a y ) ,
o u r a t t e n t i o n will g r o w in intensity, even w h e n w e d o
not p r a c t i c e ; we will b e c o m e m o r e c o n c e n t r a t e d h u m a n
b e i n g s . U p t o a critical p o i n t in the e x e r c i s e , w e m u s t
strive f o r c o n t i n u i t y o f a t t e n t i o n . O u r a t t e n t i o n

must

not weaken or become distracted. This depends on the

power o f address.
7 0 . O n c e w e a t t a i n a c e r t a i n degree o f intensity, w h i c h is
i m p o s s i b l e t o define, o u r a t t e n t i o n begins a n d c o n t i n u e s
t o g r o w by itself, w i t h o u t o u r c a r e a n d e f f o r t . A t t e n t i o n
38

is then directed healthily t o w a r d o n e thing. T o be o n e p o i n t e d is a t t e n t i o n ' s o r i g i n a l a n d h e a l t h y n a t u r e .

7 1 . We can n o w have t w o further experiences.

First,

we c a n feel o u r s e l v e s identified with the o b j e c t , with its

function or idea.
72. Second,

at

the

same

time,

or

by

slightly

more

g r o w t h , o u r a t t e n t i o n c a n e x p e r i e n c e itself f l o w i n g i n t o
the t h e m e , b r i n g i n g a b o u t the t h e m e , b u t still in a f o r m free s t a t e .
7 3 . This

experience

we call the

"I-am"

experience.

It is

the universal h e a l i n g m e d i c i n e . It is a feeling o f identity

with an e v e r - d e e p e n i n g being t h a t wills itself. It p r o v i d e s
certainty, creativity, a n d solidity, a n d dissolves

what

c o m e s f r o m e g o t i s m . F r o m it, the k n o w l e d g e arises t h a t

n o t h i n g c a n h a p p e n t o me (the o n e w h o is e x p e r i e n c ing t h i s ) : I a m s a f e , c o m p l e t e l y i n d e p e n d e n t o f c i r c u m s t a n c e s , o p i n i o n s , successes o r failures. I have f o u n d m y
spiritual r o o t s .

Explanations
a) At the b e g i n n i n g o f the e x e r c i s e , w e p r o d u c e a high
intensity o f a t t e n t i o n , w h i c h usually d e c r e a s e s in the
c o u r s e o f t i m e , d e p e n d i n g on o u r p o w e r o f a d d r e s s .
As it d e c l i n e s , the intensity begins t o u n d u l a t e . It
rises a n d s i n k s , rises a n d sinks (just as o u r w a k i n g
c o n s c i o u s n e s s d o e s w h e n are falling a s l e e p ) . W h e n it
does s o , w e k n o w i f w e d o n o t , by a n a c t o f will,
r e n e w a t t e n t i o n t h a t in the n e x t m o m e n t w e will be
39

d i s t r a c t e d , t h a t is, s o m e t h i n g will e n t e r o u r a w a r e ness w i t h o u t o r a g a i n s t o u r w i l l . B y n o t r e n e w i n g o u r

a t t e n t i o n , w e c o n s e n t t o the d i s t r a c t i o n .
b) W e k n o w t h e e x p e r i e n c e o f i d e n t i f i c a t i o n b e c a u s e w e
h a v e o c c a s i o n a l l y e x p e r i e n c e d it in the t h e a t r e , at a
c o n c e r t , o r v i e w i n g a b e a u t i f u l l a n d s c a p e . In these
c a s e s , i d e n t i f i c a t i o n o c c u r s b e c a u s e o f the a t t r a c t i v e ness o f w h a t we a r e e x p e r i e n c i n g . F o r a f r a c t i o n o f
a s e c o n d , a t t e n t i o n b e c o m e s t h a t is, we b e c o m e
identical with a n y t h i n g t h a t enters o u r a w a r e n e s s :
p e r c e p t i o n s , t h o u g h t s , i m a g e s e t c . In the e x e r c i s e ,
t h e identity is p r o l o n g e d . H e n c e it c a n be e x p e r i e n c e d . In the e x e r c i s e , i d e n t i f i c a t i o n usually c o m e s
a b o u t in the flow o f a t t e n t i o n t o w a r d the o b j e c t . A s
t h e intensity o f a t t e n t i o n

increases,

identification

c h a n g e s in q u a l i t y f r o m t h i n k i n g o r i m a g i n i n g :
into feeling-attention;

then

into

first,

willing-attention,

w h i c h e a c h t i m e is " f u r t h e r a w a y " f r o m the " o b j e c t p i c t u r e " w e s t a r t e d w i t h , a n d c l o s e r t o its s u p r a - c o n scious origin.

c) T h e " I - a m " e x p e r i e n c e m a k e s it c l e a r t h a t a t t e n t i o n
is the possibility o f the real self, w h i c h is n o t t h e
" m e - f e e l i n g " t h a t w e call " m e " in e v e r y d a y life. T h e
" I - a m " e x p e r i e n c e is the e x p e r i e n c e o f the empty,
n o t - y e t f o r m e d a t t e n t i o n , as it itself b e c o m e s a w a r e .
It is the first spiritual e x p e r i e n c e . It is a n o n - d u a l i s t i c
e x p e r i e n c e , just as i d e n t i f i c a t i o n i s a s if a b e a m o f
water became illuminated from within.

40

Self-forgetting
We c a n f o r g e t ourselves in an e m o t i o n a n d d o s o m e t h i n g
w e r e p e n t later. "We c a n f o r g e t ourselves in a s s o c i a t i o n s ,
in d a y d r e a m i n g , in f a n t a s i e s . Such s e l f - f o r g e t t i n g l o w e r s
o u r w a k e f u l n e s s a n d lets c o n s c i o u s n e s s slip b e l o w its
e v e r y d a y level.
W e c a n f o r g e t ourselves w h e n w e d o the c o n c e n t r a tion e x e r c i s e , f o r e x a m p l e w h e n w e e n t e r o r b e c o m e the
i m a g e . B e c a u s e the i m a g e is m a d e b y us, a n d is m a d e o f
o u r a t t e n t i o n , the " m e " is f o r g o t t e n in this k i n d o f selff o r g e t t i n g a n d t h e self itself b e c o m e s a c t i v e . F o r g e t t i n g
the " m e " p r o v i d e s the o p p o r t u n i t y t o w a k e up as a n
"I-am."

Two Special

Exercises

a. D o a c o n c e n t r a t i o n e x e r c i s e ( 5 5 - 6 5 ) . T u r n y o u r first
gaze a f t e r

finishing

it o n t o a t r e e , a b u n c h o f f l o w -

ers, o r a h u m a n f a c e . O b s e r v e y o u r e x p e r i e n c e in the
first s e c o n d s , o r f r a c t i o n o f a s e c o n d , b e f o r e t h i n k i n g
begins t o w o r k . O b j e c t s then l o o k d i f f e r e n t t h a n they
usually d o .
b. H a v i n g d o n e a c o n c e n t r a t i o n e x e r c i s e b e i n g

con-

c e n t r a t e d w e l o o k at s o m e t h i n g in the r o o m , like
a simple o b j e c t s o m e d i s t a n c e a w a y (such as a l a m p ,
c u s h i o n , v a s e , o r c u p , e t c . ) . W e begin the l o o k w i t h
the feeling o r t h o u g h t : " t h a t t h e r e . " If o u r seeing
is c o n c e n t r a t e d , t h e e x p e r i e n c e o f the o b j e c t

may

change into "this h e r e . " The object appears to c o m e

closer, o r w e b e c o m e identical with it.
41

Becoming

Vertical

(Upright)

T o j o i n the h u m a n c o m m u n i t y a n d m e e t the w o r l d , a
child b e c o m e s vertical ( u p r i g h t ) in a h u m a n

environ-

m e n t . W e r e w e t o live h o r i z o n t a l l y , w e w o u l d be p a r t o f
the w o r l d w i t h o u t w i t n e s s i n g it.
B e f o r e it e x p e r i e n c e s itself, a t t e n t i o n is s u p r a c o n scious. Symbolically, we could imagine attention to origi n a t e f r o m a b o v e , a n d f l o w vertically d o w n w a r d . T h e
" m e , " on the o t h e r h a n d , c a n d i r e c t its a t t e n t i o n o n l y
h o r i z o n t a l l y , i.e., t o w a r d o b j e c t s . T h u s , o r d i n a r y , everyd a y a t t e n t i o n loses its o r i g i n a l verticality. It b e c o m e s
" b r o k e n " and horizontal. " W e look a r o u n d . " Although
w e a l w a y s h a v e the v e r t i c a l d i r e c t i o n o f a t t e n t i o n at o u r
d i s p o s a l , w e r e m a i n u n a w a r e o f it b e f o r e it t u r n s i n t o
o b j e c t s , a n d s o c a n n o t use it with o u r everyday ( " m e " )
will t o receive n e w t h o u g h t s o r i d e a s .
In the intervals o r pauses b e t w e e n the c h a n g i n g o b j e c t s
of attention,

our

"me"-feeling

is t o u c h e d .

Attention

o s c i l l a t e s b e t w e e n the o b j e c t a n d t h e " m e . " B u t if a t t e n t i o n b e c o m e s o n e - p o i n t e d a n d u n m o v i n g (in c o n c e n t r a t i o n a n d m e d i t a t i o n ) , f o r g e t t i n g the " m e , " it t u r n s b a c k

t o the v e r t i c a l . It b e c o m e s o u r spiritual spine. B e c o m i n g
vertical a n d intense, a t t e n t i o n c a n d e t a c h itself f r o m the
o b j e c t o r t h e m e . It c a n b e c o m e e m p t y , pure light, selfc o n s c i o u s , a Self, c o n n e c t e d with its s o u r c e . T h e N e w
T e s t a m e n t calls it the individualized H o l y Spirit, sent by
the L o r d .
M e d i t a t i o n uses vertical a t t e n t i o n . It lifts a w a r e n e s s
i n t o the vertical. It m a k e s it a w a r e o f m e d i t a t i v e c o n t e n t s
w i t h o u t duality, in w i t n e s s e d identity, a n d m a k e s t h e
t h e m e t r a n s p a r e n t t o its h i g h e r m e a n i n g .

42

Results of Concentration

and

Summary

7 4 . In the exercises w e try to retrieve the original functioning o f a t t e n t i o n , such as is f o u n d in small children a n d
in a r c h a i c c u l t u r e s . Such attention arises from a s u p r a c o n scious s o u r c e a n d is directed t o w a r d an o b j e c t . T h e directedness f o r m s a n d strengthens the spine o f o u r a w a r e n e s s .
7 5 . As w e b e c o m e m o r e e x p e r i e n c e d in the e x e r c i s e , w e
c a n w o r k w i t h d i s t r a c t i o n s in a d i f f e r e n t way. I n s t e a d o f
trying t o a v o i d t h e m , w e c a n try t o see t h e m as u n w a n t e d
m e t a m o r p h o s e s o f o u r a t t e n t i o n . If w e s u c c e e d in d o i n g
s o , w e c a n w i t h d r a w the s t r e a m o f a t t e n t i o n f r o m t h e m
a n d turn it b a c k t o the t h e m e .
7 6 . T h e e x p e r i e n c e o f identity with the t h e m e e n a b l e s
us t o realize the bridgenamely,

the a t t e n t i o n

that

c o n n e c t s s u b j e c t a n d o b j e c t , w h i c h usually w e d o n o t
n o t i c e . E x p e r i e n c i n g t h a t the t h e m e is m a d e o f a t t e n t i o n
is the e x p e r i e n c e o f identity. S u b j e c t a n d o b j e c t b e c o m e
o n e . Later, w e c a n e x p e r i e n c e this bridge in a n y c o n t e n t
of our consciousness.
7 7 . L e a v i n g b e h i n d o r erasing t h e t h e m e d o e s n o t result
in the a t t a i n m e n t o f e m p t y a t t e n t i o n . E m p t y a t t e n t i o n
is a t t a i n e d before

the t h e m e , b e f o r e the s t r e a m o f f o r m -

free a t t e n t i o n t u r n s i n t o the t h e m e . It brings it a b o u t .

7 8 . T h e w i t n e s s i n g S e l f c a n use this f o r m - f r e e a t t e n t i o n
as the receptive a t t e n t i o n f o r n e w i n t u i t i o n s .
7 9 . If the t h e m e is n o t a " m a n - m a d e " o b j e c t , but a s y m b o l
that stands for a m e a n i n g , which c a n n o t be c o m m u n i c a t e d
45

as i n f o r m a t i o n , the exercise c h a n g e s s o m e w h a t and is called

meditation.

In c o n c e n t r a t i o n , the " m e a n i n g " o f the o b j e c t

is k n o w n . In m e d i t a t i o n , w e a r e l o o k i n g for " m e a n i n g s "

b e y o n d the i n f o r m a t i o n a l m e a n i n g we u n d e r s t a n d .

44

we begin to meditate, we achieve the only really

free deed p o s s i b l e in this h u m a n l i f e . . . .
W h e n we meditate, we are completely free.
RUDOLF STEINER, Lecture

on August

8,

1922

M EDITATION

8 0 . I n f o r m a t i o n c a n be u n d e r s t o o d w i t h o u t the p e r s o n
receiving it h a v i n g t o c r e a t e n e w c o n c e p t s . B u t t h e r e are
also e x p e r i e n c e s , w h i c h resist being c o m m u n i c a t e d as
information. T h e y are themes for meditation.
8 1 . Such experiences (that resist being c o m m u n i c a t e d as
i n f o r m a t i o n ) can be put into f o r m s that lead the m i n d that
is c o n c e n t r a t e d o n them to the e x p e r i e n c e f r o m w h i c h they
originate.
8 2 . In receiving o r c r e a t i n g i n f o r m a t i o n a n d i n f o r m a tional t e x t s , t h i n k i n g m o v e s d i s c o n t i n u o u s l y f r o m k n o w n
c o n c e p t t o k n o w n c o n c e p t . T h e m o v e m e n t is e x h a u s t e d
every t i m e it r e a c h e s a k n o w n c o n c e p t and stops there.
E v e r y d a y a t t e n t i o n has t o m o v e in o r d e r t o be sustained.
8 3 . W e d o n o t s e e k t h i n k i n g , but n o t - t h i n k i n g . T h a t is
t o say, w e seek t o return t o the pure p o w e r o f e m p t y
t h i n k i n g a t t e n t i o n . M e d i t a t i o n , even w h e n it is directed
a t t e n t i o n o n t o a t h e m e , is n o t - t h i n k i n g .
8 4 . If w e n o t - t h i n k , o u r t h i n k i n g p o w e r is u n m o v i n g ,
quiet, still. It w o r k s c o n t i n u o u s l y , w h i c h is the s a m e as
staying still.
4~

8 5 . B e i n g really a t t e n t i v e d o e s n o t m e a n t h i n k i n g , o r
feeling, o r even b e c o m i n g the r e c e p t i v e will. A t t e n t i o n
r e m a i n s u n m o v i n g on the t h e m e . It a v o i d s c o n c e p t s ,
t h o u g h t s , a n d a n y t h i n g a l r e a d y - f o r m e d . It r e m a i n s fluid
t h i n k i n g t h a t is f o r m - f r e e a n d c o n c e p t - b u i l d i n g .
8 6 . This attention

is the light t h a t p e n e t r a t e s

every-

t h i n g b e c a u s e e v e r y t h i n g is m a d e o f this light.
8 7 . M e d i t a t i o n t h e m e s are the t r u e o b j e c t s o f a t t e n t i o n :
unthinkable, and therefore transmissible and transpare n t t o m e d i t a t i o n . T h e self c a n t u r n the empty, a s - y e t unformed attention onto them.
8 8 . If a t t e n t i o n is n o t sufficiently c o n c e n t r a t e d , the m i n d
falls b a c k into t h i n k i n g . All k i n d s o f m e d i t a t i o n s imply
t r a i n i n g a n d increased a t t e n t i o n .

Text Meditation
Returning to Signless, Wordless

Meaning

8 9 . Every s e n t e n c e , and every s e q u e n c e o f sentences, originates f r o m a c o r e a "that"which

is beyond language,

b e y o n d signs.
9 0 . T h i s c o r e , w h i c h is the m e a n i n g , e n a b l e s the m i n d
t o find the right w o r d s a n d g r a m m a t i c a l f o r m s , w h i c h
a r e t h e signs. T h e m e a n i n g is b e y o n d l a n g u a g e . It is
w h a t c a n be t r a n s l a t e d f r o m o n e l a n g u a g e i n t o a n o t h e r .
T o c r e a t e o r u n d e r s t a n d an i n f o r m a t i o n a l s e n t e n c e , w e
m u s t f o r a m o m e n t , a f l a s h a t t a i n t h e signless, w o r d less m e a n i n g .
4S

9 1 . Meditative

sentences

contain

hidden

meaning

behind the o b v i o u s , translatable, i n f o r m a t i o n a l m e a n i n g .

In m e d i t a t i o n , w e try t o r e a c h this hidden m e a n i n g by
c o n c e n t r a t i n g the u n m o v i n g a t t e n t i o n on the i n f o r m a tional meaning.
9 2 . As a t t e n t i o n , w h e n it is c o n c e n t r a t e d , c a n have only
o n e t h e m e , the first difficulty in m e d i t a t i n g is t h a t a
sentence is c o n s t i t u t e d o f m o r e w o r d s t h a n o n e , a n d t h a t
the i n f o r m a t i o n a l m e a n i n g is already hidden in the w o r d s
m a k i n g up the s e n t e n c e .
9 3 . T h e r e f o r e w e try t o reduce the s e n t e n c e t o its c o r e ,
to its o r i g i n , w h i c h p r e c e d e d the w o r d s . If a t t e n t i o n is
sufficiently i n t e n s e , w e c a n d o it i m m e d i a t e l y ; o r w e c a n
d o it by c o n d e n s i n g the s e n t e n c e i n t o o n e o f its w o r d s ;
o r even i n t o o n e w o r d n o t t a k e n f r o m the s e n t e n c e .
9 4 . W e c h o o s e a w o r d s a y , the o n e t h a t s e e m s t o be
the m o s t i m p o r t a n t o r t h a t s e e m s m o s t s y m p a t h e t i c t o
u s a n d b r i n g t h e m e a n i n g o f the o t h e r w o r d s o n e a f t e r
the o t h e r i n t o o u r c h o s e n w o r d , w h i c h will t h e n represent the w h o l e s e n t e n c e .
9 5 . T h e n w e h a v e o n l y one

sign, o n e w o r d , u p o n w h i c h

we c a n c o n c e n t r a t e o u r u n m o v i n g , n o t - t h i n k i n g a t t e n t i o n . D e p e n d i n g o n the p o w e r o f o u r a t t e n t i o n , the last

sign ( w o r d ) m a y disappear, s o t h a t o n l y p u r e , signless,
wordless meaning remains.
9 6 . T h e signless, w o r d l e s s m e a n i n g m a y then

become

t r a n s p a r e n t a n d a l l o w a n e w m e a n i n g t o shine f o r t h ,
o n e t h a t is e x p r e s s i b l e o n l y b y a m e d i t a t i v e
49

sentence

or image. T h e appearing of a newdeeper or h i g h e r

m e a n i n g is an e x p e r i e n c e . T h e r e f o r e , it is i n d u b i t a b l e
and certain.
9 7 . W h e n w e r e p e a t a m e d i t a t i o n on the s a m e t h e m e ,
w e e x p e r i e n c e w h e n s u c c e s s f u l a s e c o n d , deeper o r
higher, m e a n i n g , w h i c h does n o t c o n t r a d i c t o u r

first

e x p e r i e n c e , b u t i n t e g r a t e s o r d e e p e n s it. E v e r y m e d i t a t i o n o n a given t h e m e p r o v i d e s a n e w m e a n i n g , b e c a u s e
every e x p e r i e n c e c h a n g e s us a n d , as o u r c o n s c i o u s n e s s
c h a n g e s , the t h e m e reveals a n e w e s s e n c e .

Technical

Advice

and

Examples

It is best t o begin o u r m e d i t a t i o n by " p o n d e r i n g " the

text

or

image: chewing

it o v e r with

ever-deepening

t h i n k i n g . In a c o n c e n t r a t e d s t a t e , w e t h i n k t h r o u g h the
w o r d s a n d the s t r u c t u r e o f the s e n t e n c e . T h e f u n c t i o n o f
this c o n c e n t r a t e d reflection is t o e x h a u s t t h i n k i n g . W h e n
o u r a t t e n t i o n is focused in m e d i t a t i o n , we should n o t be
t h i n k i n g . But t h i n k i n g c a n help us e n t e r m e d i t a t i o n a s ,
f o r i n s t a n c e , w h e n s o m e t h i n g n e w arises in the light o f
thinking.
Let us c o n s i d e r a s t a n d a r d Z e n B u d d h i s t m e d i t a t i o n ,
" T h i s M i n d is B u d d h a , " as an e x a m p l e o f a m e d i t a t i o n
sentence.
First, w e p o n d e r a b o u t the w o r d " T h i s . "
O r d i n a r i l y w e use the w o r d " t h i s " t o p o i n t t o s o m e t h i n g c l o s e t o us: c l o s e r t h a n " t h a t . " B u t w h a t e v e r w e
p o i n t t o c a n o n l y be called " t h a t . " T h e r e is o n l y o n e
t h i n g , w h i c h c a n n o t be " t h a t , " a n d o n l y " t h i s , " n a m e l y :
w h a t w e are d o i n g just n o w . A m o m e n t later: " t h i s " is

SO

a l r e a d y " t h a t . " If w e c a n p o i n t at it, it is " t h a t . "

"This,"

if w e t a k e it seriously, is t h e r e f o r e n o t a d e m o n s t r a t i v e
p r o n o u n . It d o e s n o t p o i n t . W h a t I d o n o w , a n d w h e r e
n o w is really e x p e r i e n c e d in everyday life, is identical
with the " I " w h i c h never c a n be " t h a t . "
T e x t m e d i t a t i o n c a n thus be d e s c r i b e d in three steps:
1.) P o n d e r i n g .
2.) Reduction (into one word or symbol).
3 . ) C o n c e n t r a t i o n o n the o n e s y m b o l o r the m e a n i n g
the real m e d i t a t i o n .
There

are

other

ways

of

"reducing"

sentence:

f o r i n s t a n c e , by " g l u i n g " together all the w o r d s o f the

sentence so t h a t t h e y m a k e a unity.
H e r e is an e x a m p l e o f r e d u c t i o n . W e shall

reduce

" T h i s M i n d is B u d d h a " t o a single w o r d . W e shall c h o o s e

as o u r r e m a i n i n g w o r d " T h i s " b u t a n y w o r d m a y be
c h o s e n . T h e n , first, w e put the m e a n i n g o f " M i n d " i n t o
" T h i s " " T h i s ( M i n d ) is Buddha."
the

meaning

Buddha."

of

"Is"

into

Then we condense

"This""This

(Mind

is)

T h e last step is t o a l l o w w h a t e v e r m e a n i n g w e

give t o the w o r d " B u d d h a " i n t o " T h i s " " T h i s ( M i n d is

B u d d h a ) . " O n this m e a n i n g - f i l l e d " T h i s " ( w h i c h represents t h e w h o l e s e n t e n c e ) , w e n o w c o n c e n t r a t e .
W e c a n c o n n e c t m e d i t a t i o n with the c o n c e n t r a t i o n
e x e r c i s e b y c h o o s i n g an a p p r o p r i a t e t h e m e . T h i s will
still be a " m a n - m a d e " t h i n g , b u t o n e t h a t h a s a s y m b o l i c
m e a n i n g as w e l l , like " k e y , " " c u p " o r " c h a l i c e , " " d o o r , "
" s t r i n g " and so on.
B e g i n n i n g w i t h c o n c e n t r a t i o n on the o b j e c t , w e r e a c h
the p o i n t o f identity a n d the " I - a m " - e x p e r i e n c e . T h e n ,
5

we c o n s i d e r the o b j e c t as a s y m b o l , a n d m e d i t a t e on it
in t h e s a m e w a y t h a t w e m e d i t a t e o n a t e x t : w e t a k e the
informational

( t r a n s l a t a b l e ) m e a n i n g as a s y m b o l

for

the hidden m e a n i n g .
In m e d i t a t i o n , the s a m e t r a n s f o r m a t i o n s m a y o c c u r
as in the c o n c e n t r a t i o n e x e r c i s e : t h e q u a l i t y o f a t t e n t i o n
first c h a n g e s f r o m t h i n k i n g o r r e p r e s e n t i n g i n t o feeling,
a n d then into r e c e p t i v e willing.
W h e n w e begin o u r m e d i t a t i v e p r a c t i c e , w e w o r k w i t h
short, one-sentence texts. Later, w e can turn to longer
t e x t s , s o l o n g as w e c a n c o n s i d e r t h e m as a unity o r
single s t a t e m e n t : t h a t is, as a single, if c o m p l e x , m e a n i n g .
In t h e c a s e o f a series o f s e n t e n c e s , w e c a n d o the f o l l o w ing: t a k e the first s e n t e n c e as t h e m e d i t a t i o n - t h e m e , a n d
r e a d o r t h i n k the o t h e r s a f t e r h a v i n g m e d i t a t e d the

first;

then t a k e the s e c o n d s e n t e n c e as t h e t h e m e , a n d s o o n .
O r a f t e r the first s e n t e n c e , t a k e t h e first a n d the s e c o n d
t o g e t h e r as the t h e m e f o r m e d i t a t i o n , a n d s o o n .
9 8 . W h e n w e e x p e r i e n c e a n e w m e a n i n g in o u r m e d i t a t i o n , w e realize t h a t this n e w m e a n i n g w a s present f r o m
the b e g i n n i n g , f r o m eternity, a n d t h a t w e needed o n l y t o
o p e n t o it.
9 9 . W h e n o u r a t t e n t i o n g r o w s b e y o n d the p o i n t o f identity w i t h w h a t w a s previously its o b j e c t t h a t is, with
w h a t w a s the p r e t e x t t o a r o u s e a n d k e e p it f l o w i n g
a n d b e y o n d t h e e x p e r i e n c e o f " I - a m , " it c h a n g e s f r o m
t h i n k i n g / i m a g i n i n g i n t o feeling a t t e n t i o n .
1 0 0 . If w e use c o n c e p t u a l t h i n k i n g , w h i c h is r o b b e d o f
its r o o t in feeling, t h e n feeling loses its t a s k a n d t u r n s
into anxiety.
52

1 0 1 . T h i s a n x i e t y d i s a p p e a r s with the

"I-am"-experi-

e n c e . T h e e x p e r i e n c e o f identity g o e s o v e r i n t o the r e a l m
o f feeling a n d g o e s deeper a n d deeper.

Symbolic

Image

Meditation

Introduction
1 0 2 . Intuitive t h i n k i n g usually t u r n s i n t o i m a g e s p r o duced by t h e intuitive p r o c e s s . S o s e n t e n c e - m e d i t a t i o n
c o n s i s t s p r i m a r i l y in p r o v i d i n g i m a g e s , w h i c h w e t r a n s late i n t o w o r d s .
1 0 3 . I m a g e s a r e m a d e o f a n d i r r a d i a t e feelings, b e c a u s e
their e l e m e n t s d o the s a m e . A s t r a i g h t line i r r a d i a t e s a
different feeling t h a n a w a v y line; a t r i a n g l e feels different f r o m a c i r c l e . T h e s a m e holds true f o r c o l o r s a n d
spatial f o r m s .
1 0 4 . T h e original feeling-perception that small children
and a r c h a i c people possess does n o t need sense o r g a n s ,
and always h a p p e n s directly: in identity, w i t h o u t dualism.
1 0 5 . F o r the w o r l d t o r e a c h c o n s c i o u s n e s s in p o r t i o n s ,
the senses split the f e e l a b l e w o r l d i n t o s e n s e - q u a l i t i e s .
1 0 6 . N e v e r t h e l e s s , if c o n c e p t u a l t h i n k i n g did n o t interv e n e , a sense-specific feeling w o u l d p e n e t r a t e t o

the

mind through the senses.

1 0 7 . T o e x p e r i e n c e the feeling that irradiates f r o m images,
w e have t o get rid o f c o n c e p t s . C o n c e p t s
53

immediately

bury w h a t w e perceive through the senses. C o n c e p t s kill

feeling.
108.

When

we

see an

image

(or t h i n g ) , t h e r e

is a

m o m e n t a r y flash o f feeling, w h i c h c o n c e p t s then e x t i n g u i s h . Feeling is n o n - d u a l i s t i c ; c o n c e p t u a l p e r c e p t i o n is

dualistic.
109.

In i m a g i n i n g , w e start f r o m a c o n c e p t u a l sketch o f

the i m a g e . T h e n w e try t o o v e r c o m e it, s o as t o a d v a n c e

t o the feeling e x p e r i e n c e . S u c c e s s d e p e n d s on the intensity o f a t t e n t i o n .

Attention

can

change

into

feeling

s i m u l t a n e o u s l y with the d i s a p p e a r a n c e o f the c o n c e p tual s t r u c t u r e .

Example

of Image

Meditation

In this e x a m p l e , the image is a d y n a m i c o n e : a p r o c e s s .

We imagine a sandy desert: sunny, h o t , a n d p a r c h e d . O n
o n e s p o t , a r o s e p l a n t begins t o a p p e a r : first, the s t e m ,
the leaves, a b u d , a n d then a r a d i a n t red rose-flower.
110.

Using

the

inner q u e s t i o n ,

"What

do

you

look

l i k e ? " w e try t o " s e e " the desert as d e s c r i b e d a b o v e . W e

d o n o t try t o p u t the i m a g e t o g e t h e r o u t o f its p a r t s .
111.

W i t h the s a m e i n n e r g e s t u r e , w e let the r o s e b u s h

g r o w o u t o f t h e dry s a n d a n d u n f o l d until the f l o w e r

a p p e a r s . A s far as p o s s i b l e , w e d o n o t help the p r o c e s s
o f i m a g i n i n g such unreal o r i m p o s s i b l e s i t u a t i o n s

by

p i c t u r i n g o r t h i n k i n g " r e a l i s t i c " c i r c u m s t a n c e s , such as

hidden w a t e r o r a well under the desert.
54

1 1 2 . W e h o l d the i m a g e p e r h a p s b y s p e a k i n g t o it as
in the c o n c e n t r a t i o n e x e r c i s e . W e c o n c e n t r a t e on it with
a questioning inner gesture: " W h a t are you s a y i n g ? "
" W h a t ' s y o u r m e a n i n g ? " R a t h e r t h a n using w o r d s , the
q u e s t i o n i n g g e s t u r e s h o u l d t a k e p l a c e in feeling.
113. When

concentration

is sufficiently

intense,

the

i m a g e will a r o u s e a new, n e v e r - b e f o r e - e x p e r i e n c e d feeling t h a t is t h e " a n s w e r " t o o u r q u e s t i o n , " W h a t a r e you

saying?"
1 1 4 . T h e n e w feeling m a y o c c u r s i m u l t a n e o u s l y with
the i m a g e b e c o m i n g t r a n s p a r e n t o r dissolving; a n d it
m a y be p r e c e d e d by i m a g e s o r t h o u g h t s t h a t a r e similar t o the i m a g e o n w h i c h w e are m e d i t a t i n g ; o r it m a y
be p r e c e d e d b y s i t u a t i o n s t h a t possess similarly u n r e a l
features.
1 1 5 . B e c a u s e it is u n r e a l , it is difficult t o let the r o s e in
the desert g r o w . If, h o w e v e r , w e s u c c e e d in c r e a t i n g a
vivid i m a g e o f t h e r o s e , the feeling c o r r e s p o n d i n g t o it
will arise. W e will h a v e c r e a t e d a w o n d e r , a m i r a c l e .
1 1 6 . T h e m o r e w e s u c c e e d in simply " s e e i n g , " instead
o f circling a r o u n d w h a t has o c c u r r e d in o u r t h i n k i n g , the
s t r o n g e r will be the feeling t h a t a r i s e s . As far as p o s s i b l e ,
w e do n o t try t o p u t the feeling i n t o w o r d s .
1 1 7 . If w e d o n o t succeed in imagining the p l a n t in the
desert, then w e try t o feel the impossibility, the o b s t a c l e .
1 1 8 . T h e " m e a n i n g " o f the i m a g e is in the feeling. A p a r t
f r o m the i m a g e , the feeling has n o m e d i a t i o n .
55

1 1 9 . W e c a n e x p e r i e n c e this f e e l i n g - m e a n i n g

o n l y if

we h a v e built the b r i d g e : t h e f l o w o f c o n s c i o u s a t t e n t i o n i m p r i n t e d by the t h e m e . In o t h e r w o r d s , o n l y if w e

b e c o m e identified w i t h the i m a g e .
1 2 0 . S i n c e the i m a g e is the direct sign o f the m e a n i n g
( w h i c h is n o t c o n v e n t i o n a l , as letters a r e f o r s o u n d s ) ,
the m i n d ' s (or c o n s c i o u s n e s s ' s ) identity w i t h the i m a g e is
the s a m e as its identity w i t h the m e a n i n g . T h e r e f o r e w e
" u n d e r s t a n d " in feeling.

Static

Image

Examples

Image

for

Beginning

Meditation

A c i r c l e w i t h o u t , then w i t h , a c e n t e r p o i n t .
A triangle without, then with, a center point.
B u d d h a h o l d i n g a n d s h o w i n g a f l o w e r in his left h a n d .
A g a r d e n , e n c l o s e d b y a w a l l , w i t h a c l o s e d door.
T h e m e s f o r i m a g e - m e d i t a t i o n s m a y be f o u n d in t h e
B i b l e . In the N e w T e s t a m e n t , f o r i n s t a n c e , all the p a r a bles a r e i m a g e s . T h e c e n t r a l p a r a b l e o f the s o w e r c a n be
m e d i t a t e d t o realize w h a t the " K i n g d o m " m e a n s . F a i r y
tales, t o o , consist of images suitable for

meditation.

H a v i n g r e a d the p a r a b l e s o r t h e t a l e s , w e c a n c h o o s e
o r m a k e an i m a g e t h a t r e p r e s e n t s the w h o l e t e x t a n d
m e d i t a t e on it. F o r e x a m p l e , w e m a y i m a g i n e the s o w e r
in the

field.

56

Perceptual

Meditation

Introduction
1 2 1 . We do a concentration
finished,
flower,

exercise. W h e n

we

are

w e c a s t o u r first g l a n c e a t a t h i n g , p e r h a p s a
or a plant or a stone. T h e n , for a m o m e n t , we

c a n see t h a t the w o r l d l o o k s d i f f e r e n t t h a n it usually

does.
1 2 2 . We can become conscious when we contemplate a
h u m a n face w i t h a h o l i s t i c , feeling g a z e . O n the b a s i s o f
this kind o f h o l i s t i c g a z e , we c a n r e c o g n i z e a p e r s o n o r
recall their f a c e as a n i n n e r i m a g e w i t h o u t k n o w i n g a n y
o f their individual f e a t u r e s : f o r i n s t a n c e , w h a t t h e i r n o s e
l o o k s like.
123. We

can

become

conscious

of how

eye-contact

differs f r o m a n y o t h e r w a y o f l o o k i n g , especially f r o m
the s e a r c h i n g g a z e o f d o c t o r o r scientist.
1 2 4 . W e l o o k at a t r e e , a s t o n e o r a p l a n t . W e try t o
b e c o m e a w a r e t h a t there a r e usually t w o c o m p o n e n t s
present: (1) a c o n c e p t o r c o n c e p t - l i k e t h o u g h t a n d (2)
s e n s e - q u a l i t i e s , w h i c h s o m e t i m e s have g e n e r a l

names

(like c o l o r s ) , a n d s o m e t i m e s are n a m e l e s s (like s h a d e s o f

c o l o r o r the i r r e g u l a r f o r m s o f leaves o r s t o n e s ) .
1 2 5 . W h e n l o o k i n g at ( o r c o n t e m p l a t i n g ) a w o r k o f art
o r a beautiful l a n d s c a p e , w e c a n e x p e r i e n c e a p h a s e o f
pure d e d i c a t i o n w h e n the p r o c e s s o f m a k i n g a c o n c e p tual i n v e n t o r y c o m e s t o a c o m p l e t e s t o p .

5""

1 2 6 . W e c a n o b s e r v e h o w , in e v e r y d a y p e r c e p t i o n , a t t e n tion o s c i l l a t e s w i t h t r e m e n d o u s speed b e t w e e n the states

o f d e d i c a t i o n a n d c o n c e p t u a l i z a t i o n t h a t is, " n a m i n g "
w h a t is p e r c e i v e d .
1 2 7 . In t h e

first

moments of perception following a

c o n c e n t r a t i o n e x e r c i s e , c o n c e p t u a l t h i n k i n g is still q u i e t
a n d u n m o v i n g , a n d the w o r l d l o o k s different t h a n it
usually d o e s .
1 2 8 . Usually, w e perceive c o n c e p t u a l l y . It is difficult, if
n o t i m p o s s i b l e , t o e x p e r i e n c e pure p e r c e p t i o n , devoid o f
concepts.
1 2 9 . As long as a t t e n t i o n o s c i l l a t e s b e t w e e n

dedica-

t i o n a n d t h i n k i n g , w e c a n n o t e x p e r i e n c e the " b r i d g e "

o f a t t e n t i o n t h a t s i m u l t a n e o u s l y c o n n e c t s a n d dissolves
s u b j e c t a n d o b j e c t : the u n m o v i n g a t t e n t i o n .
1 3 0 . W h e n c o n c e p t u a l t h i n k i n g s t o p s o r p a u s e s , the
feeling b e h i n d t h i n k i n g regains its p o w e r . W e k n o w t h a t
if w e a r e a b l e t o k e e p t h i n k i n g stilled, feeling p e r c e p t i o n
will be r e a c t i v a t e d .
1 3 1 . B e c a u s e it uses c o n c e p t s , e v e r y d a y p e r c e p t i o n attains
o n l y the i n f o r m a t i o n a l m e a n i n g o f w h a t it perceives. W e
are h a p p y if w e simply k n o w w h a t it is. B u t even t o attain
this i n f o r m a t i o n t a k e s a m o m e n t o f d e d i c a t i o n ; o t h e r w i s e
we w o u l d perceive n o t h i n g . W h e n a t t e n t i o n is busy with
o t h e r t h e m e s , the senses will n o t be a c t i v e .
132. The

need f o r d e d i c a t i o n , w h i c h

is

unnecessary

w h e n w e i m a g i n e an i m a g e , o r i g i n a t e s in t h e f a c t t h a t in
58

perception there is something given, which is not o f o u r

doing, n o t even in the sense that the c o n t e n t o f thinking is
our choice. W e can think anything we w a n t t o , even if the
process of thinking is supraconscious; but we c a n n o t perceive in the same way. W h a t we perceive has " t o be t h e r e . "
1 3 3 . A n a t u r a l thing c a n be seen as the activity o r " w o r k "
o f N a t u r e . F o r m e d by a power, it irradiates this p o w e r by
its f o r m ( a n d all its qualities).
1 3 4 . In everyday p e r c e p t i o n w e receive a c o m p l i c a t e d
mixture of Nature's " w o r k "

and our " w o r k , "

which

includes b o t h c o n c e p t u a l i z a t i o n a n d subjective feelings

of sympathy and antipathy.

Exercises
1 3 5 . T h e a i m o f t h e p r e p a r a t o r y e x e r c i s e (for p e r c e p tual m e d i t a t i o n ) is t o s e p a r a t e the c o m p o n e n t s o f o r d i n a r y p e r c e p t i o n . U s i n g receptive a t t e n t i o n , w e try t o get
the p o w e r i r r a d i a t e d by n a t u r a l o b j e c t s in t h e p u r e s t
p o s s i b l e f o r m . W e try t o a l l o w o u r r e c e p t i v e a t t e n t i o n t o
be i m p r i n t e d b y t h e p o w e r t h a t the o b j e c t s i r r a d i a t e .
1 3 6 . As the s u b j e c t o f the e x e r c i s e w e t a k e a p e b b l e ,
o n e f o r w h i c h w e feel n o special s y m p a t h y o r a n t i p a thy. W e l o o k at it as a w h o l e , as f a r as p o s s i b l e w i t h o u t
concepts, for a b o u t a half a minute. T h e n we close our
eyes o r put aside the p e b b l e , a n d try t o i m a g i n e w h a t w e
have s e e n i f n e c e s s a r y , using the q u e s t i o n " W h a t d o
y o u l o o k l i k e ? " T h e n w e try t o k e e p the i m a g e a g a i n f o r
about a half a minute.
59

1 3 7 . W e r e p e a t this e x e r c i s e ( 1 3 6 ) several t i m e s , suc-cessively s h o r t e n i n g the time we t a k e t o l o o k at it initially,

so t h a t in the e n d w e just b e c o m e m o m e n t a r i l y a w a r e o f
the s t o n e . If w e are sufficiently c o n c e n t r a t e d , c o n t r a r y
t o w h a t w e e x p e c t , o u r i m a g i n i n g will be the m o s t vivid
after the s h o r t e s t l o o k , f o r the s a m e r e a s o n as m e n t i o n e d
in # 1 2 7 .
1 3 8 . E x e r c i s e s 1 3 6 a n d 1 3 7 s h o u l d b e d o n e f o r relatively l o n g p e r i o d s : o n c e o r t w i c e a d a y f o r at least three
w e e k s . F o l l o w i n g this, w e try t o d o e x e r c i s e 1 3 9 .
1 3 9 . W e l o o k at o u r p e b b l e t w i c e , d i f f e r e n t l y e a c h t i m e .
First, we l o o k at it with a d e t a i l e d , s e a r c h i n g , a n a l y t i c
g a z e : w e try t o e x p e r i e n c e the p e b b l e ' s individual d e t a i l s .
T h i s " s c i e n t i f i c " gaze is a c c o m p a n i e d b y the feeling t h a t
a s t r e a m ( o f a t t e n t i o n ) flows f r o m m e t o t h e s t o n e . A f t e r
a b o u t h a l f a m i n u t e o f this l o o k , w e b l i n k o n c e o r t w i c e .
T h i s is d o n e t o s e p a r a t e the first p h a s e o f t h e e x e r c i s e
f r o m t h e n e x t . T h e n w e l o o k a g a i n . B u t this t i m e w e use
a s o f t , r e c e p t i v e , inviting, holistic g a z e s u c h as w e use
in e y e - c o n t a c t w i t h s o m e o n e . T h i s is a c c o m p a n i e d by
the feeling t h a t s o m e t h i n g n o w s t r e a m s f r o m the s t o n e
t o us. W e invite the p e b b l e in feeling, i n w a r d l y feeling
" S h o w yourself," " S p e a k , " "Tell your wordless story."
We r e m a i n in this s e c o n d gaze f o r u p t o five m i n u t e s a s
long as w e c o n t i n u e t o e x p e r i e n c e a d i f f e r e n c e b e t w e e n
t h e first a n d the s e c o n d g a z e . As f a r as p o s s i b l e , w e try
n o t t o v e r b a l i z e a n y e x p e r i e n c e w e h a v e h a d during the
second gaze.

60

Possible Experience (during exercise 139)

We e x p e r i e n c e n o difference between the t w o gazes. If this
h a p p e n s , w e return t o exercises 1 3 6 a n d 1 3 7 f o r a n o t h e r
w e e k . T h i s negative e x p e r i e n c e m a y have several c a u s e s :
a. T h i n k i n g , c o n c e p t s , o r w o r d s m a y c o m e up d u r i n g the
s e c o n d gaze a n d interfere with o u r r e c e p t i v e g e s t u r e .
T h i s m e a n s t h a t t h i n k i n g is n o t yet sufficiently disciplined. In this c a s e , w e return t o the thinking/imagining c o n c e n t r a t i o n e x e r c i s e s on a " m a n - m a d e " o b j e c t
( 5 6 - 6 4 ) in o r d e r t o s t r e n g t h e n the " I , " so t h a t it c a n
b e a r the m i g h t y ideas t h a t are the " m e a n i n g "

of

natural p h e n o m e n a .
b. W e feel m o v e d during the s e c o n d g a z e . T h i s is a
positive e x p e r i e n c e , but w e s h o u l d n o t give in t o it
t o o deeply. It t o u c h e s us t o be c l o s e t o m i g h t y ideas,
w h i c h , p e r h a p s f o r the first t i m e , w e feel a r e realities.
O r , w e begin t o feel o u r c o n n e c t i o n w i t h the reality
of our pebble.
1 4 0 . T h i s k i n d o f m e d i t a t i o n seems t o be easy. It seems
t o lead t o e x p e r i e n c e s the first t i m e w e d o it. B u t the
e x p e c t a t i o n o f h a v i n g t h e s a m e e x p e r i e n c e , o r indeed a n y
e x p e c t a t i o n , m a k e s s u b s e q u e n t a t t e m p t s m o r e difficult.
1 4 1 . If w e s u c c e e d in o u r m e d i t a t i o n , a n d a c h i e v e with
regularity the s e c o n d , receptive g a z e , w e c a n begin t o
d o v a r i a t i o n s o f this e x e r c i s e : f o r i n s t a n c e , c o m p a r i n g
first a n d s e c o n d l o o k s at t w o d i f f e r e n t k i n d s o f p e b b l e s ;
then p e r h a p s a p e b b l e a n d a live leaf; t h e n a p e b b l e a n d
a d e a d leaf; o r t w o d i f f e r e n t leaves e t c . T h r o u g h such
" c o m p a r i s o n s " o u r feeling-sensitivity g r o w s .
61

1 4 2 . As the receptive a t t e n t i o n g r o w s , w e c a n
t o e x p e r i e n c e the b r i d g e n a m e l y , h o w o u r

begin

receptive

a t t e n t i o n b e c o m e s i m p r i n t e d by t h e o b j e c t , w h i c h in the
e x p e r i e n c e begins t o c e a s e t o be a n

object.

1 4 3 . As this experience intensifies, reality changes: the

pebble, the seeing o f it, and the witness b e c o m e o n e reality.
1 4 4 . T h e unity o f attention and o b j e c t is achieved in
cognitive feeling. It is similar t o w h e n o n e begins t o read
the letters o f the a l p h a b e t to reach t o the m e a n i n g . N o t to
read m e a n s t o remain outside o f the m e a n i n g . T o read is t o
enter into the m e a n i n g . M e a n i n g is " o u t s i d e " the higher
m e a n i n g , if there is o n e , as in m e d i t a t i o n t h e m e s . Higher
m e a n i n g , in turn, is " o u t s i d e " the light, out o f which it is
f o r m e d , a n d w h i c h c a n " s e e " the higher m e a n i n g .
1 4 5 . O n c e w e c a n use the receptive
attentionwe

can

gazeunmoving

direct it t o the o b j e c t .

When

we

b e c o m e identical with i t s o t h a t there is n o longer a n y

o b j e c t w e c a n b e c o m e a w a r e o f the a t t e n t i o n t h a t has
b e c o m e the c o g n i t i v e i m a g e o f w h a t w a s the

object.

T h e n w e c a n b e c o m e a w a r e o f a t t e n t i o n t h a t is n o t yet
i m p r i n t e d by the " o b j e c t . "
1 4 6 . T h e receptive form o f perception (in the realm o f any
sense) is the c o n d i t i o n for perceptual meditation. T h e ability t o produce

receptive perception m e a n s t h a t we b e c o m e

a w a r e o f the receptive attention, the bridge, as well.

1 4 7 . A f t e r h a v i n g a t t a i n e d receptive a t t e n t i o n in seeing,
w h i c h is the easiest t o w o r k w i t h , w e c a n turn t o o t h e r
senses (hearing, tasting, smelling, t o u c h i n g ) .
62

1 4 8 . P r o b a b l y the last a n d m o s t difficult task will be t o

a t t a i n receptive p e r c e p t i o n in the sense o f t o u c h , b e c a u s e
t o u c h is the c l o s e s t t o t h e " m e " - f e e l i n g , w h i c h s e p a r a t e s
us f r o m i m m e d i a t e a n d u n m e d i a t e d k n o w i n g (See 2 4 ) .

Summary
149. When

and

concentration

attains

Perspectives
a certain

intensity,

a t t e n t i o n begins t o f l o w steadily a n d effortlessly, a n d w e

e x p e r i e n c e its n o w r e s t o r e d o r i g i n a l n a t u r e as j o y a n d
healthiness.
1 5 0 . As a t t e n t i o n is in s o m e sense the " s u b s t a n c e " o f
the self, w h e n w e c o n c e n t r a t e w e g a t h e r t o g e t h e r t h e
dissipated p a r t s o f the self.
1 5 1 . In m e d i t a t i o n , e m p t i n e s s o f m i n d flashes u p ; a n d
w e try t o h o l d it steadily. If w e s u c c e e d in k e e p i n g a t t e n t i o n empty, it g r o w s b o t h in intuition a n d in quality.
1 5 2 . W h e n a t t e n t i o n r e a c h e s the stage o f identification
with the t h e m e in c o n c e n t r a t i o n , usually it first h a s the
q u a l i t y o f pure ( f o r m - f r e e ) thinking/picturing. If w e k e e p
it f o r m - f r e e e x p e r i e n c i n g it " b e f o r e " the i m a g e i t will
c h a n g e into feeling, a n d then i n t o receptive willing. " T h y
will be d o n e " is the g a t e w a y t o the idea o f the o b j e c t ,
t h a t is, t o the will t h a t it s h o u l d f u n c t i o n in a certain
way.
1 5 3 . Illusion

arises w h e n

we do not experience

the

b r i d g e : w h e n w e d o n o t include the bridge in the e x p e r i e n c e o f t h e " o b j e c t . " W h e n w e d o n o t e x p e r i e n c e the

6i

b r i d g e , duality a r i s e s . In the e x p e r i e n c e o f duality, the

w i t n e s s is p r e s e n t o n l y as a s h a d o w . A s s o o n as w e e x p e rience t h e b r i d g e , duality c e a s e s .
1 5 4 . W h e n w e start c o n c e n t r a t i n g on a c o n c e p t

and

e x p e r i e n c e the a t t e n t i o n o f w h i c h it is m a d e , a n y c o n c e p t
is s u i t a b l e f o r the letting-go o f all c o n c e p t s .
1 5 5 . U n d e r s t a n d i n g is n o t - u n d e r s t a n d i n g : it s t o p s w h e n

something

is u n d e r s t o o d .

1 5 6 . U n d e r s t a n d the w o r d " t h i s " a n d you are in the

right p l a c e ; you need n o f u r t h e r i n s t r u c t i o n .
1 5 7 . R e c o g n i z e y o u r a t t e n t i o n in every p h e n o m e n o n
o b j e c t s , t h o u g h t s , feelings, d i s t r a c t i o n s , d r e a m s .
1 5 8 . T h e r e a r e n o p h e n o m e n a if c o n s c i o u s n e s s d o e s n o t
move.
1 5 9 . T o be unprejudiced m e a n s t o dissolve

concepts,

t h o u g h t s , and f o r m s , o r t o let t h e m m e l t , by c o n c e n t r a t ing a t t e n t i o n so as t o attain e m p t i n e s s . O n l y the e m p t y

m i n d o r c o n s c i o u s n e s s c a n intuit n e w ideas. Such e m p t i ness usually h a p p e n s by c h a n c e , in a m o m e n t so brief it
is n o t e x p e r i e n c e d . But if the state o f e m p t i n e s s is e x p e rience c o n s c i o u s l y , it c a n be used f o r intuitive research.
T h i s p r e s u p p o s e s the " I - a m " - e x p e r i e n c e a n d m e d i t a t i o n .
160. This
thing.

true

light p e n e t r a t e s

and

dissolves

every-

Therefore there is n o t h i n g t o a t t a i n e v e r y t h i n g

is a l r e a d y in it. N o s e e k i n g , n o g e t t i n g , n o g r a s p i n g , n o
eliminating.
64

1 6 1 . T h e r e is n o light o u t s i d e ; t h e r e f o r e t h e r e is n o t h i n g
o u t s i d e . T h e r e is n o light inside; t h e r e f o r e t h e r e is n o t h ing inside. If e v e r y t h i n g is m a d e o f light, w h e r e s h o u l d
the b o r d e r b e t w e e n o u t s i d e a n d inside be?
1 6 2 . W e c a n m a k e m i s t a k e s in u n d e r s t a n d i n g , b u t n o t
in e x p e r i e n c i n g .
1 6 3 . T h e g e n e r a l d i r e c t i o n is b a c k w a r d : f r o m the o b j e c t
t o w a r d the s o u r c e o f a t t e n t i o n .
1 6 4 . Attention

ceases to move from point to

point,

f r o m o b j e c t t o o b j e c t , w h e n it b e c o m e s a w a r e o f its o w n
f l o w i n g m o v e m e n t : then it stays still. T h e n the b r i d g e
the a w a r e n e s s o f a t t e n t i o n b e i n g i m p r i n t e d b e g i n s : the
e x p e r i e n c e t h a t leads a t t e n t i o n b a c k t o its s o u r c e f r o m
the o b j e c t .
1 6 5 . R e c e p t i v e a t t e n t i o n does n o t m o v e .
1 6 6 . Strive; m a k e an effort; then relax. If y o u r attention
w a s u n m o v i n g , w h e n it relaxes, it will be empty. If it w a s
moving, w h e n it relaxes it will be filled with a s s o c i a t i o n s .
1 6 7 . A t t e n t i o n is f o r m e d by the w o r l d ; a t t e n t i o n f o r m s
the w o r l d .
1 6 8 . T h e b r i d g e includes the " I - a m " - e x p e r i e n c e . In the
v

e x p e r i e n c e o f t h e b r i d g e , the highest reality is c l o s e at

hand.
1 6 9 . Illusion arises w h e n the e x p e r i e n c e o f reality d o e s
n o t include the b r i d g e .
65

1 7 0 . As l o n g as w e feel ourselves as b o d i e s , o u r realities

will be b o d i e s . As long as w e e x p e r i e n c e o u r s e l v e s as
s o u l s , o u r realities will be c o n c e p t s a n d ideas ( f o r m e d
a t t e n t i o n ) . If w e e x p e r i e n c e o u r s e l v e s t o be spiritual
b e i n g s , c o n s i s t i n g o f faculties, o u r reality will be e m p t y
a t t e n t i o n o r light. T h e s e q u e n c e o r c h a n g e in reality
begins with p e r c e p t i o n , t u r n s t o c o n c e p t s a n d

ideas,

then t o light o r e m p t y a t t e n t i o n , w h i c h c o n c e i v e s the

c o n c e p t s by w h i c h w e perceive w h a t usually is called
reality.
1 7 1 . S i n c e the " I - a m " - e x p e r i e n c e c o n s i s t s in a t t e n t i o n
lighting up f r o m w i t h i n , there is n o t h i n g t o be a t t a i n e d :
e v e r y t h i n g lights up in this light a n d a b s o l u t e l y n o t h i n g
c a n be a t t a i n e d .
1 7 2 . W h a t e x i s t s a n d w h a t d o e s n o t e x i s t is m a d e o f
e m p t y a t t e n t i o n ; w h i c h t h e r e f o r e n e i t h e r exists n o r d o e s
not exist.
1 7 3 . S i n c e p h e n o m e n a a n d M i n d a r e o n e a n d the s a m e
(as H u a n g P o says in The

Zen

Teachings

of Huang

Po,

p . 1 2 5 ) , t h e p e r c e p t i o n o f a p h e n o m e n o n is the p e r c e p tion o f Universal N a t u r e : B u d d h a , B u d d h a - m i n d .

1 7 4 . T h e light a n d o u r p e r c e p t i o n o f it a r e o n e .
1 7 5 . T h e i m a g e c o n s i s t i n g o f f o r m e d a t t e n t i o n is seen
by the s a m e a t t e n t i o n . Such is the m i r a c u l o u s n a t u r e o f
light.
1 7 6 . T o b e c o m e a w a r e o f a w a r e n e s s (or attention) is
being

(not only k n o w i n g ) . T h i s light-filled, c o m m u n i c a t i v e

66

being is love. Or, it is a being that love, if it has lost it,

generates anew. It is spaceless a n d timeless.
1 7 7 . L o v e is the force t h r o u g h w h i c h w e c a n unite with
w h a t is u n d e r s t a n d a b l e : " I " - b e i n g s , ideas, a n d m e a n i n g s .
Since s e p a r a t i o n by " m e " - f e e l i n g o c c u r s in c o n s c i o u s n e s s ,
union c o m e s a b o u t t h r o u g h the s a m e c o n s c i o u s n e s s .
1 7 8 . L o v e is light in a c t i o n in the will. T h i s light is the
light o f " I " - b e i n g s , w h o , a c c o r d i n g t o their

possible

c h a n g e s , are m o b i l e a t t e n t i o n a n d m o b i l e identity, a n d
w h o are a l w a y s u n c o m p l e t e d , never finished.
1 7 9 . E v e n t h i n k i n g is b e y o n d s u b j e c t i v e a n d o b j e c t i v e ;
even m e a n i n g is timeless a n d s p a c e l e s s . A t t e n t i o n does
not belong to me, any more than language or thinking
do. Therefore, nothing belongs to me.
1 8 0 . H e a l i n g is within us f r o m the b e g i n n i n g .
1 8 1 . I a m a l w a y s in b e g i n n i n g .

67

PERSONAL

AFTERWORD

I H A V E B E E N P R A C T I C I N G t h e e x e r c i s e s d e s c r i b e d in
this b o o k since 1 9 6 4 , w h e n I w a s forty. I w a s a l w a y s
e x p e r i m e n t i n g t h e n ; a n d I a m still e x p e r i m e n t i n g n o w .
A n d so I w a r m l y r e c o m m e n d w h o e v e r s e e k s t o live a
" p r a c t i c i n g " life t o e x p e r i m e n t . O n l y t h e m o s t g e n e r a l
f e a t u r e s o f t h e e x e r c i s e s a r e d e s c r i b a b l e , yet s p i r i t u a l l y
w e are all highly i n d i v i d u a l , a n d this i n c l u d e s h o w we
do the exercises. Everyone

must therefore adapt

the

m e t h o d s individually, a n d t h e best w a y t o d o this is by

experimenting.
I h a v e e x p e r i e n c e d v a r i o u s benefits t h a t I a t t r i b u t e
t o daily m e d i t a t i o n p r a c t i c e . By d o i n g e x e r c i s e s , I save
t i m e a n d e n e r g y f o r e v e r y d a y t a s k s s u c h as r e s e a r c h i n g ,
lecturing, d o i n g s e m i n a r s , a n d w r i t i n g .
I d o c o n c e n t r a t i o n e x e r c i s e s a t least o n c e a day. In
a d d i t i o n , d e p e n d i n g u p o n the day's s c h e d u l e , I usually
m e d i t a t e several t i m e s . W h e n I a m w r i t i n g , it is a l m o s t
as if I a m m e d i t a t i n g c o n t i n u o u s l y m a n y

meditations

a t a s t r e t c h , w i t h o u t a t i m e limit. In f a c t , it d i s t u r b s m e
w h e n I a m w o r k i n g if I k n o w m y t i m e is l i m i t e d i f I
k n o w , f o r i n s t a n c e , t h a t at a c e r t a i n t i m e I will receive a
visitor. M y s t a n d a r d daily m e d i t a t i o n is t h e P r o l o g u e t o
t h e G o s p e l o f St. J o h n .

69

I have n o t c h a n g e d the t h e m e o f m y c o n c e n t r a t i o n
e x e r c i s e s i n c e I b e g a n in 1 9 6 4 . I u s e my pair o f ivory c h o p s t i c k s . T h e i n c l i n a t i o n to c h a n g e the t h e m e o f c o n c e n t r a tion usually arises if one's a t t e n t i o n is n o t w h o l l y a n d
o n e - p o i n t e d l y c o n c e n t r a t e d on the t h e m e . T h i s provides
an o p p o r t u n i t y t o c o m p a r e one's p r e s e n t e x p e r i e n c e with
w h a t o n e did the d a y b e f o r e o r a w e e k a g o . T h e n the
feeling c a n arise t h a t o n e is p r o c e e d i n g in the s a m e way.
T h i s m i g h t be c o r r e c t ; but if I a m w h o l l y c o n c e n t r a t e d
on the t h e m e , there is n o place f o r c o m p a r i s o n s .
As a c o n s e q u e n c e o f p r a c t i c i n g o v e r m a n y y e a r s , I c a n
be fully c o n c e n t r a t e d if 1 w a n t t o b e . T h e r e f o r e 1 usually
d o m y m e d i t a t i o n s w i t h o u t the p r e c e d i n g c o n c e n t r a t i o n ,
w h i c h I used t o d o w h e n I w a s b e g i n n i n g . N o r , f o r the
m o s t p a r t , d o I " r e d u c e " the m e d i t a t i o n f o r i n s t a n c e ,
t o o n e w o r d t o r e a c h the unity o f t h e t h e m e (if it is a
s e n t e n c e ) , as I a l s o used t o d o f o r a l o n g t i m e . Similarly
the " c r i t i c a l i n t e n s i t y " o f a t t e n t i o n , w h i c h t o reach it
earlier t o o k at least a f e w m i n u t e s , n o w usually c o m e s
in s e c o n d s , a f t e r w h i c h intensity g r o w s b y itself w i t h o u t
e f f o r t , b u t with j o y w h i c h d o e s n o t d i s t r a c t m e .

70

MEDITATION

Light ( a t t e n t i o n ) w o r k s in identity.
Every o b j e c t is the result o f an i d e n t i t y w h i c h h a s
ceased to be.
M e a n i n g is f o r m e d light, free o f matter.
We understand w h a t the senses c a n n o t perceive: m e a n i n g .
Any c o n t e n t k i n d l e s the q u e s t i o n : W h o e x p e r i e n c e s it?
Light is f o r m - f r e e .
We are the gift a n d the recipient o f w h a t is given.
Through form to freedom from form.
I a m a l w a y s o n e with all w o r l d s .
All is n o w .
O n c e " t r e e " a l s o included the e x p e r i e n c e o f t h e tree.
O n l y light e n t e r s c o n s c i o u s n e s s , w h i c h itself is light.
Pure a w a r e n e s s leads t o (cognitive) feeling.
We feel o n l y feelings.
I m a g e s d o n o t r e m a i n in the mirror.

D a r k n e s s is e x p e r i e n c e d by light.
L i g h t is i n d e p e n d e n t o f a n y t h i n g t h a t is i l l u m i n a t e d by
i t t h a t is, it is i n d e p e n d e n t o f e v e r y t h i n g .
T h e s u b j e c t is o n l y n o w .
W e cling t o w h a t w e d o n o t k n o w .
Is this a t h o u g h t ?
L i g h t shines t h r o u g h itself.
T h e " I - a m " is a w a r e o f the light.
I c a n e x p e r i e n c e t h i n k i n g , feeling, a n d w i l l i n g . A n d
myself.
T h i s is light.
I m a g e s arise by seeing.
T h o u g h t s , i m a g e s : e v e r y t h i n g v a n i s h e s tracelessly i n t o
the light.
In the light, t h e r e is n o t h i n g .
W h e r e t h e r e is s o m e t h i n g , t h e r e is s o m e o n e . A n d w h e r e
there is n o t h i n g , t h e r e is s o m e o n e .
E v e r y h u m a n f a c u l t y leads t o the self.
U n d e r s t a n d i n g is t i m e l e s s .
A t t e n t i o n seeks itself.
L i g h t e x p e r i e n c e s itself in h u m a n b e i n g s .
Love speaks.
L i g h t is b e y o n d w o r d s .

"2

L o v e is identity a n d d i f f e r e n c e , the being o f the " I . "

T h e Self h a s n o p a r t s .
If ideas c o m e , w e c a n n o t t h i n k . If we t h i n k , ideas do
not come.
T h e light seeks itself: t h e r e f o r e it s h i n e s .
I a m the d o o r .
L i g h t is i n v i n c i b l e joy.
T r u e a t t e n t i o n is l o v e .
T r u e light p e r m e a t e s e v e r y t h i n g .
T h e light a n d o u r p e r c e p t i o n o f it are o n e .
C o n c e n t r a t e d a t t e n t i o n is u n m o v i n g .
If light finds itself, its shining multiplies a n d sings.
E m p t i n e s s is t h e e x p e r i e n c e o f the " I " : n o t t h i s , n o t
that.
T h e m o r e u n m o v i n g , the m o r e c o g n i t i v e .

73

FURTHER

READING

(Available f r o m L i n d i s f a r n e B o o k s / S t e i n e r B o o k s
www. Steinerbooks.org or SteinerBooks PO Box 9 6 0
H e r n d o n , VA 2 0 1 7 2 - 0 9 6 0 . P h o n e ( 7 0 3 ) 6 6 1 - 1 5 9 4 .
F A X ( 7 0 3 ) 6 6 1 - 1 5 0 1 ) a n d t h r o u g h all b o o k s t o r e s )
By G e o r g K h l e w i n d :
Stages

of Consciousness:

of the
Becoming

Meditations

on the

Boundaries

Soul.
Aware

of the Logos:

The

Way of St. John

the

Evangelist
From

Normal

to Healthy:

Paths

to the Ulceration

of

Consciousness
The

Life

of the Soul:

Between

Subconsciousness

and

Supraconsciousnes
The

Logos-Structure
of

Reality

Working

with

Anthroposophy:

Star Children:
Special
Wilt Thou

of the

Tasks

Understanding
and

Be Made

World:

Language

The Practice
Children

Who

As

of

Model

Thinking

Set

Us

Challenge
Whole?

Healings

in the

Gospels

By R u d o l f Steiner:
Truth

and

Intuitive
How

Science
Thinking

to Know

as a Spiritual

Higher

Path

Worlds

Theosophy
An Outline

of Esoteric

Science

A Way of Self-Knowledge
Spiritual

and

The

Threshold

of

the

World

By Michael Lipson:
Stairway

of

Surprise

By M a s s i m o Scaligero:
The

Light

(Available f r o m R u d o l f Steiner C o l l e g e P r e s s , 9 2 0 0 F a i r
O a k s Blvd., Fair O a k s , C A . Phone ( 9 1 6 ) 9 6 1 - 8 7 2 7 . F a x
( 9 1 6 ) 9 6 1 - 8 7 3 1 . www.steinercollege.edu.)
By Georg Kuhlewind:
Schooling

of Consciousness:

Selected

Essays

(Ed. Friedemann Schwarzkopf)

Thinking

of the Heart

and

Other

(Ed. Friedemann Schwarzkopf)

76

Essays