“Youar eanunl i

mitedBe i
ng.Youal way swe reandy oual way swi llbe, y
ouhav eno
choice in that. Your only choice is to identify with your unlimited Beingness, or to
identi
fywi thy ourselfimpos edl imi tations.”
Lester Levenson

KEYS TO THE ULTIMATE FREEDOM

Thoughts and Talks On Personal Transformation

By Lester Levenson

Edited with a foreword

by George Cappannelli

Dedicated to those who seek freedom

with Special Thanks

To Frances Adams for her loving assistance to Lester in compiling and preserving the original
material for this book. Without her this book would not have been possible.
To Terry Britt and Dee Sell for their long hours in helping to prepare the manuscript.
To the staff and instructors of the Sedona Institute for all they do in assisting others in discovering
the value of releasing.
 TABLE OF CONTENTS

Foreward iii
About the Author vi
Session 1 The Basic Goal and Ways to Attainment 1
Session 2 Problems and How They Resolve 5
Session 3 Spiritual Growth 12
Session 4 Happiness 22
Session 5 Love 28
Session 6 Realization 36
Session 7 Love, Giving and the Christ Consciousness 42
Session 8 Ego 46
Session 9 Mastering Mind and Matter 54
Session 10 The Mind 59
Session 11 Meditation and the Quest 68
Session 12 Desire 73
Session 13 What Am I? 79
Session 14 The Key to Constant Happiness 84
Session 15 The Body 88
Session 16 Responsibility 95
Session 17 Gurus and Masters 102
Session 18 Helping Others 110
Session 19 More on Helping Others 113
Session 20 Healing 118
Session 21 Attitude and Action 125
Session 22 The World 134
Session 23 A Perfect Body 143
Session 24 Growth Can Be Every Day 148
Session 25 Family Relations 153
Session 26 Worldliness vs. Spirituality 159
Session 27 About Love 164
Session 28 Karma 169
Session 29 Growth and Receptivity 175
Session 30 The Quiet Meditative State of Beingness 181
Session 31 Meditation 187
Session 32 The Game 195
Session 33 Realization Through Dropping the Unconscious 200
Session 34 Why Not Go All the Way? 206
Session 35 The Self - Your Self 216
Session 36 Thou Art That 228

ii
 FOREWORD

“Wear eunl imitedbe ingsl imi tedonl ybyt hec onc e ptsofl imi tationwehol di nourmi nds .
”
With these few words, Lester Levenson, the founder of the Sedona Institute and originator of the
“Re lea s
e ®Te chnique ”ha sg ive nusave rypowe rfulke yt oa s
s i
s tusi nlett
ingg ooft ha twhi c hpreve nt
s
us from leading the kind of loving, successful, joyful lives we want. Just 16 words and yet they contain
both a concise description of the obstacle which stands between us and the realization of our dreams
and a clear prescription for its removal as well.
This is no small accomplishment. In this complicated, mad paced world where we are constantly
bombarded by information and deluged by an endless number of techniques which promise to
eliminate everything from flat feet to dandruff, it is rare to find statements as clear, practical and
effe ctivea sLe st
er’s.Ra rea nde ff
ec t
ivea r etwowor dswhi cha l
s ode scri
bet hepowe rfula ndpr acti
c al
wisdom Lester shares with us in these private talks; wisdom which helps us better understand ourselves
and achieve happiness in our lives. Above all, this wisdom is given to us in the form of specific tools
which have been hewn out of the direct, personal experiences of the man who shares them with us.
Inde ed,oft hema nyva luablet hing saboutt hisma t
eria l
,thi sthi ngs tandsoutmos tpromi ne ntly—
what Lester Levenson talks about, he knows. And he knows it not just from years of study in
tradi t
iona lacade micdi sciplines,a l
thoug hheha ss penta mpl etimet here.Ins tea
d,Le s
ter’swor dsc ome
from his heart and from a wisdom borne out of first-hand experience. Just a few moments spent with
him will convince you of this. Lester Levenson has met and mastered his own dragons.
On the verge of dying in 1952, he was forced to go outside the boundaries of traditional medicine,
religion and philosophy to examine and discover a way to sustain his life and to renew his health. On
the way to doing this, Lester made a number of significant discoveries. As a result, in just two short
months, he went from being an avowed cynic and a non-believer, to a committed advocate of the
unlimited power of consciousness and a faithful servant of that deep and abiding sense of unity and
oneness which connects all things in Beingness and Love.
Lester also uncovered what he believes is the dominant desire which drives us to seek for some
elusive state or condition which we believe or sense exists beyond the cycles of pleasure and pain,
sati sf
a ctiona nddi ssatis
fa cti
ont hatse emourus uallot.Le sterde s cribesthis“ el
usives tate”a s— a
state of happiness with no sorrow.
Lester is of course not alone in this belief. Even a cursory review of the wisdom offered us by other
sages and poets, mystics and teachers from both past and the present, uncovers ideas which resonate
with this common theme:
T.S.El iotinTheFourQua rte t
s,sug ges t
st hat—“ Wes ha l
lnotc easef r
ome xplora t
ion,Andt hee nd
of all of our exploring, Will be to arrive where we started, And know the place for the first time...
Qui cknow,he renow, ”hes ays ,“alwa y s
...Ac onditionofc ompl e tes implicit
y( costi
ngnotl e ssthan
ev e r
y thing ).
”
In the writings of Depak Chopra, contemporary author, physician and healer, we find the following
su g gestion:“ Eve rys i
nglehuma nbe i
ngha sa na s
pe ctofhi ms elfwhi c hisanon- ma terialfieldofhi g her
inte ll
ig enc e— awi ndowt oamor euni ve rsalf i
eldofi nfinitepos s i
bi li
ties
..
.a ndwhe nweg etint ouch
with this aspect, we find that it has a computing ability which is far more precise, far more accurate, far
mor eor de r
lytha nthatwhi che xi s
tsint her ealmofr a t
iona lt houg ht.”
LoaTz ube g i
nst hethir dphr a s
eofTa oTeChi ngbys ugg esting—“ Hencea lway sridy our selfof
desires in order to observe its secrets; But always allow yourself to have desired in order to observe its
manifestations. These two are the same but diverge as they issue forth. Being the same they are called
my steries ,My steryuponmy st
e ry— Theg atewa yoft hema nifol ds e cret
s.
”
Andt hePe rsianPoe tRumi ,whoha ss aidi tbeautif
ul lyi ns oma nydi ff
ere ntway s,tellsust his—
“0 ,Youmys oul’scomf or tinthi ssea sonofs or r
ow,0, Youmys pi rit
’ streas
ur einthebi t
terne ssoflos s!

iii
Wha tc an’tbec onceivednorunde r
stood,Ent ersmys oulwhe nIwor shipYou.
Ifwer etur noura ttentiont oLe ster’squot e,wef indt hatitha smor et oof ferus .“Wear eunl i
mi te
d
beings limited only by the concepts of limitation we hold in our mind. So stop being what you
ar enot ,al imi tedbodyandmi nd,andj us tbewhatyouar e— ani nf i
ni te
,t otallyf ree,grandand
flowi ngbe ing,whol eandc ompl ete.”
Sowha ti st his“stateofc ompl et
es imp licit
yc ostingnotl es sthane ve rything” —t hi s“ windowt oa
fieldofi nfini tepos si
bi li
tie s”— t hi
s“ g r
anda ndf lowi ngbe ing ,whol ea ndc ompl e te”?Eve nmor e
re l
e va nt,“Howdoweg ett he r
e ?”
This is precisely what these private sessions by Lester are designed to assist us in doing. They speak
to the part of us that is all too familiar with the restlessness and dissatisfaction of human existence.
They speak to the part that understands that beyond the wounds of childhood confusions or abuses, the
disappointments of failed relationships, unhappy marriages, or the loss of loved ones; beyond the pain
of illnesses and physical limitations, and the disappointment of careers that do not fulfill our purpose,
the rei sa“ s tateofha ppi ne sswi thnos or
r ow. ”
Le ster’
swo rdsalsoa ddr essa notherpr i
ma r
ydi l
e mma .Thedi lemmaofknowi ngor ,attimes,
sensing what to do, but not being able or willing to do it. Although confronted daily by
disappointments; although sensing and occasionally even experiencing the grace of relief, most of us
continue to remain victimized by our thoughts and the illusions of mind and emotion which keep us
prisoners in a world seemingly not of our making.
This is no small dilemma. It surfaces some of the most fundamental and critical questions of our
lives and to answer them, we must get beyond the limitations that Lester speaks so eloquently and
c learlyofa nddi s
cove rourt ruena t
ure.Wemus tmoveout sideofwha tDe pakChopr ac all
sa“ fe
ar-
ba se d,time -boundr ea lit
y ”t of indas tateo fba lanc e,harmonya ndha ppi nes s.
Before sending you on to explore this rich territory with Lester, there are a few suggestions which
may help you on your journey. Each of the talks you are about to read is designed to bring a key theme
into your awareness. Each also represents not only thoughts for your mind to digest, but more
importantly, energy for your whole being to absorb. Because of this, Lester recommends that you not
hurdle your way through them. Instead, read them slowly, allowing enough time for reflection and
integration. In short, approach this material as you would a private talk with a good friend. Approach
it with an open heart and mind and allow it to deliver its gifts to you. Above all, by working slowly
with this material you will give yourself the opportunity to practice many of the powerful and practical
tools it contains. If you do this honestly and persistently, you will give yourself a gift of inestimable
value. You will discover for yourself a direct link to the source of your own wisdom. You will, as
Le ste rs oof tens ay
s,“ comet oknowt haty ouknow. ”Andt hi s,afterall,istheul ti
ma teg oalofa nytrue
teaching.
Finally, it is important for you to know that these sessions are designed to give you a great deal
more than a different intellectual perspective on the human condition. For as our guide says repeatedly
int hef oll
owi ngpa ges,— “ thinkingwi l
ln otg ety out here.”I nstead,t hisma t
e r
i al,theque stionsand
answers, the aphorisms, and the suggested exercises are all intended as an introduction to a remarkable,
experiential process that is as simple, as clear and as powerful as the words themselves. This process is
c all
e dt he“ Re leaseTe chni que,”a ndi tis,qui t
es impl yput ,ave rydire ct,easyt ous ewa ytoe l
iminate
the boundaries of thoughts, feelings, emotions and wants which stand between you and self-realization.
So after you have spent time in these sessions, I encourage you to turn to the material in Appendix A
and introduce yourself to this innovative, transformation technique which Lester discovered on his
journey to personal realization. Through it I believe you will discover a key to achieving the quality of
life and consciousness you seek. And I know that through a loving and committed practice of it you
will experience that unlimited, joyous and powerful state of being that is our natural right and our
natural state.

iv
 I wish you a remarkable and joyful adventure.
George Cappannelli
Executive Director
The Sedona Institute

v
 About the Author

I’ves pentmos tofmya dul tlif

elooki ngf ortheul ti
ma tetrutha ndha ppi ne ss.It riedma nyt hing s—
bot hf rom t heEa s ta ndtheWe st— buta bsolutelynothingc ome sc los etot hes impl ea ndpowe r
ful
teachings of Lester Levenson.
I met Lester back in 1976 at a seminar I helped organize for a noted organization. I was
imme di a te
lys truc kbyLe ste r’spr es
e nce .Hewa sve rydi ffer
e ntfroma nyoneIha de verme tont he
spiritual path. He was peaceful and loving with an air of absolute humility and equality. From first
ha nde xpe rience ,heha ddi sc ove r
edt heul ti
ma tetruth.Hewa sn’tlikea l
lt heot herswhowe r
ej us ta
little ahead of me, still striving to get there.
It was a big relief, I felt like I had come home. I knew immediately that working with Lester and his
teachings were the reason I had come to be born in this life. I have never wavered from this
realization, nor have I ever regretted it. My life and my own inner peace have continued to flower ever
since then. The simple yet powerful truths and techniques that he expounds have left no part of me or
my life unchanged for the better.
When I first met Lester, he told me a little about his life and his realizations. What follows is as
close as I can come to reproducing history the way he told it.
“ Iwa sbor nJ ul y19,1909i nEl iza beth,Ne wJ e r
se y,intoami ddlec la ssf ami lya save rys hy
pe rs on.It ri
e dt odot hing sthewa yt he ywe r
es uppos e dtohedone— doi ngt her ightthing,
getting a good education, and being the best in my field. My natural inclination was towards
science, especially the science of the world, and of man himself. I graduated from Rutgers
University in 1931 as a physicist, after which I worked 20 some years in physics and engineering.
In physics, I worked in research and development on measuring instruments and automatic
control, connected with Brown Instrument Co., which later became a subsidiary of Honeywell.
And in the engineering field, I worked as a mechanical engineer, an electrical engineer, a
construction engineer, a heating and venting engineer, and a marine engineer. Actually, 14
different fields.
I also went into various businesses, including restaurants, lumber, building and oil,
inte rtwi nedwi the ngi
ne ering ,wa ntingt oma kemone y—wa nt
ingt oma kei tint hewor l
d.Att hat
time ,Idi dnotknowwha tInowknow— t hatwha tIwa ss eekingwa sa c tuallyt hea nswe r
st ol if
e
itself. Nothing that I had worked at would give me that answer, and as the years went by, I
became heavy with depression and with sickness. By 1952, I had been through constant illness
— Ie venha dj aundi cet hr eeors ot ime say ear.Iha da ne nlarge dl i
ve r,ki dne ys tone s
,splee n
trouble, hyper and hypos acidity, ulcers that perforated and formed lesions, and to top it off, I had
at least 10 years of migraine headaches. This all culminated in 1952 when I had my second
coronary thrombosis.
Af te
rt hes ec ondc or ona ry,Iwa stol dIwoul dnotl ivemuc hl ong e r— t ha tImi g htdiea nyda y
a nds houl dn’tma kethee fforttota kes omuc ha sas t
e punl essIne ce s
s arilyha dt o.Iwa s
e xtre me lyf earfulofdy ing ,butIs a idt omy self
,“You’ restillbre athing,Le st
e r— t he r
eiss til
la
c ha nc e.
”SoIs atdowna ndbe gant hin kingona n“a roundt hec lock”ba s is.Iha dbe en
considered a very smart boy. I always made the honor roll. I had been the recipient of a four
year scholarship to Rutgers back in the days when not many scholarships were handed out. But
the nbe ingt olda ftermys e condhe arta tt
ackt hatIwoul dn’tl i
ve ,Is aidt omy self,“ Le st
er,y oua r
e
stupi d,stupid,s tupid.”Ha vinglive d42ors oy ears,a ndha vingr eache dt hee ndoft heline
wi thoutha ppine s s,withouthe alt
h— t her e
forea l
lthi sknowl edg ey ouha vea c cumul atedisofno
a va il.Iha ds tudi edWa tson’ sbeha vio ris
mi nthe30' sa ndFr eud’ sint hel ate30' sa nde a rl
y40' s .
I had studied the philosophies. I had studied logic. I studied economics. I studied all the major
fields of man, and with all that knowledge there, I was at the end of the line. This made me

vi
realize that the accumulated knowledge of man was of no use.
So I decided to start from scratch. Forget all that knowledge. Begin from point zero and see
wha ty ouc anpi c kup.So,Ipos edt heque stion,“ Wha tamI ?”“ Wha tist hisWor ld? ”“ Wha ti s
myr e lat
ions hipt oit?”“ Wha tisMi nd”?“ Wha tisI nte
lli
g e
nc e?”“ Whati sHa ppine ss? ”
Ibe ganbya skingmy self,“Wha tdoIwa ntoutofl i
fe?”.
..andt hea nswe rwa sha ppi ness.
Investigating further, I went into the moment when I was feeling happiest. I discovered
something which to me was startling at the time. It was when I was loving that I was happiest.
That happiness equated to my capacity to love rather than to being loved. That was a starting
point.
I began correcting all my thoughts and feelings in that direction from that of wanting to be
loved, to that of loving. And in that process, I discovered another major thing that kind of
shocked me. I saw that I wanted to change this entire world, and that was the cause of my ulcers
— oroneo ft hema jorc auses.I nr e al
izinghowmuc hIwa ntedt oc hanget hing sint hiswor l
d,I
saw how it made me a slave of this world, I made the decision to reverse that. And in the process
off ol lowingoutt he setwodi rect
i ons— a ct
ua llyunl oadinga llthes ub-c
ons ciousc onc eptsa nd
pres sur e
si nt hosedi rections— Idi scove redIwa sg ett
ingha ppier,freer
,l ighter,andf eeling
better in general.
As I saw this direction was good, I made the decision that if a slice of pie tasted this good, I
wanted the whole pie. And I decided not to let go of this direction until I got that entire pie of
happi ness,a ndwi t
hi tthea nswe rt o“ Wha ta mI ?Wha tisthislif
e ,andwha tismyr elationshi p
toit? ”Thi sde cis
iona llowe dme ,a sIc laim,t og e tthea nswe rtolifeits
e lfinama tterofon l
y
threemont hs .Ibe lievei fIc andoi t,any onec andoi tiftheyha vet hatmuc h“ wa ntt o”.
In that three month period, all the ailments I had in my physical body corrected. All my
miseries dropped away. And I ended up in a place in which I was happy all the time, without
sorrow.Nott hatthewor lds t
oppe dpus hinga ga i
ns tme—i tc ontinued— butIwa sa tapl a
ce
where I could resolve things almost immediately. Having cleared out the negative fears, all the
neg ative“ Ic annot ’
s,”Iwoul df oc usr i
ghtont hea ns wertoe verypr oblem,a ndg etitve ry
quickly. And so, my whole life turned around from being depressed and sick, to being happy all
the time, and being in perfect health all the time.
One of the things that happened in this process was my identification with others. I saw that
wea r eallre late
d,wea reallinter- connec ted— e a chmi ndi slikear a
diobr oa dc as
t i
nga nd
rece ivings tation;tha twea r
ea lltune dintoe achot he runcons ci
ous ly— t ha twea rejus tno t
aware of it. As a lot of the suppressed energies are allowed out, this becomes obvious to us and
once we identify with everyone else, it is just natural that we want everyone else to discover what
we have discovered. That life was meant to be beautiful... meant to be happy all the time with no
sorrow. And to be with perfect health. And so after reaching that high point of understanding in
1952,Iha vewa nt edtohe l
pot her stod isc ove rwha tIha ddiscove red.
”

Hale Dworkin Director of Training The Sedona Institute

vii
 “Ifwec
oul
donl
ybe
,jus
tbe
,wec
oul
dse
eouri
nfi
nit
y.Wec
oul
dse
ethatwear ethe
al
l.”
Lester Levenson

Session 1

THE BASIC GOAL AND WAYS TO ATTAINMENT

THE SEARCH

Everyone is looking for the same thing. All beings, even the animals, are looking for it. And this
thing that everyone is looking for is happiness with no sorrow. A continuous state of happiness with
not a intwha t
so everofs orrow.Wec ancallt hisas ta
teof“ Be ingne ss.”
Why is this the Goal? Because imperturbable happiness is our basic nature! And what is
imperturbable happiness? Complete and total freedom, the freedom to do or not to do anything and
everything. This is our natural state, the state which exists before we encumber it with limitations.
If this is so, why then do most of us not have this continuous happiness with no sorrow? There is
onlyoner eason.Weha vedonea wa ywi tht hishappi ne s
sbyt hinking ,“ Iama ni ndi
vi dua l
,s eparate
fromt heAl l,
”a ndinthiswa ya si nfi
nitebe ing s
,weha vea s
sume dl imi t
a t
ion.
Toma keo ur sel
vess eparat
ef rom t heAl l,wemus tha veame anst oa ccompl ishthiss epa rat
ion—
and the means is the mind. And using the mind we create our bodies and the external world. We then
get caught up in our own creation and begin searching for the All in the external world, and in the
process, create more and more thoughts and more and more matter, until we are so involved in the
thoughts and matter that we forget our real identity as the infinite Beingness.
Thi sor igina lthoughtt hat“Ia ms eparatef rom t
heAl l
,”ne c
e ss
a ri
lyc rea t
esaf e el
ingofl ac
ka nd
loneliness, for I can only be satisfied when I am the All. Seeking fulfillment of desire in the world
therefore cannot undo the lack since the lack is not in the world in the first place. Lack is a creation of
the mind. And yet we go on and on trying to satisfy desire externally. But of course, we never, never
succeed. For if we could succeed, we would be able to satisfy desire and therefore all desire would
disappear!
The real purpose of being here on this earth then is to learn, or to remember our original natural
stateofbe ing ne ss— as tatewhi c ha ll
owsi mpe rt
urba bleha ppi ness,c ompl e t
ewi thc ompl e tefreedom
and no limitation. Once we are led to see that this is our natural state, then we can begin to let go of all
the limitations.
Thepr imea ndtheve ryf i
rstlimi t
ati
oni st hefeeling ,“Iama nindi vidua lseparatef r
om t heAl l.
”
Eliminate that and you eliminate all loneliness, all limitation.
Tos ayt hisa notherwa y,“Godi sall
!Le tg oandl e tGodbe .Iti snotIbutt heFa therwhowor keth
throug hme .”Wemus tletgooft hee g osens e,whi chi stheor igina lsens eofours epa rati
onf r
omt he
All, and allow our natural Being to just be, and then everything will fall perfectly into line.
However, even after this idea is accepted, we do not find it easy to accomplish. We do not find it
easy because of habits that have been established since the beginning of time. And for some reason we
like these habits, and so we continue them. We call them subconsciously directed behavior. And we
go on and on and on behaving automatically, as though we are a victim of our subconscious mind.
Now the subconscious or unconscious mind is really that part of the mind that we have the most
trouble looking at! But when our desire for freedom is strong enough, we will dig up these
subconscious habits, look at them, and begin to let go of them.
NATURAL BEING

Many people in many spiritual and transformational disciplines believe they must work hard to
ac hieve“ beingne ss,”butt he r
ei snog rowi ngi ntot hena tura
lBe i
ngtha tyoua re.Tha tBe ingiswhol e
and perfect, here and now. There is only letting go of the concepts of limitation. The belief that you
ha vel imitat
ions—t haty ouha vet r oubles—i si ny ourmi nda ndonl yiny ourmi nd.Tha tistheonl y
place where trouble is, because you can not see or conceive of anything anywhere else but in your
mind. Whatever you look at, whatever you hear, whatever you sense, is in and through your mind.
That is where everything is. Therefore, if you change your thinkingness, you change your world. Do
this and you will have the proof!
So the way to freedom, the path itself, is really quite simple. What is not so simple is the method of
undoing the limitations and the reason it is not is because of the force of habit. To overcome this habit,
we need a very strong desire. Without a strong desire, there is no growth. This desire, in fact, must be
stronger than the desire to control the external world or to have its approval.

THE WORLD AS A DREAM

The world as you now see it is really a product of your imagination and when you see the Truth, the
world turns out to be a dream, a fiction created in your mind. First, you will see it as a dream, then you
will see it as a dream that never really was. In fact, you will experience it exactly as you do a night
dream.
While you are in the night dream, you have a body, there are other bodies, there is action,
interaction, there is good and there is bad. And so long as you remain in that night dream, everything
theres ee msr ealtoy ou.Butwhe ny oua wa kenf r
omt heni ghtdr e am,y ous ay,“ Myg os h,itwasj
us ta
drea m!I tne verrea ll
yha ppe ne d!Itwa sa l
ladr eam! ”Thi sise xa ctl
yt hes a
mema nne rinwhichyou
will awaken from this dream called the waking state. You will come to see that it was only a creation
of your imagination, only a dream; and then you will let go of it lock, stock, and barrel, and what you
will be left with is the infinite you! Then you will call yourself fully realized, totally free.
Actually, we are fully realized all the time. That is part of the irony. We are fully realized Beings
say i
ngt ha twea renot .Soa llweha vetodoi sletg oof“ wea renot ”a ndwha ti sle ftove risth
eful l
y
realized and free Being that we are.

THE BEST METHOD

Do you have any questions on what I have said so far? Stop a moment and reflect on what has been
said. Perhaps you understand this intellectually, but are unable to use it. If this is the case, you may
not be looking at yourself honestly, truthfully, or with a deep enough desire to let go of your
limitations. You may have set up in your subconscious mind all the things you will not look at, and
allowed them to culminate in inhibitive and compulsive feelings.
If this is so, it may be necessary that you release all the inhibitive and compulsive feelings. You are
now run by them. You are now the victim of them. By releasing them, your mind quiets and you
become free.
Therefore, undo these limiting feelings and thoughts, quiet the mind, and this infinite Being that you
are becomes self-obvious to you. Then you will see that you never were subjected to that mind, that
body, and from that moment on, the mind and body will have no influence upon you.
You then determine for the body as you would a puppet, and it has no more effect upon you, any

2
more than a puppet would.
So, the very best method of all methods is to quiet the mind by releasing all subconscious feelings
and thoughts, all feelings of wanting approval, wanting control and wanting security. And what is left
is the Being that you are.

THE FINAL QUESTION

Thef ina lq uest

iont ha teve ry onemus tanswe risa lsosimpl e— “ Whata mI ?”Somyque stionto
youi s ,“Whynotbe g inwi tht hef inalque st
ion? ”I fy ouc ould,i twoul dbea l
lg ood,a llwonde r
ful
.But
therea r
eve ryf ewofuswhoa rec apableofj usthol dingont o“ Wha tamI ? ”Weha veg otte no urs
elve
s
so habituated with subconscious thoughts and feelings that we cannot let go of them, and therefore, we
need other methods, other aids.
Other major methods from the East are called Juana Yoga, Raja or Oriya Yoga, Shakti Yoga, Karma
Yoga. The path that is best for you is the one that you like best.
Each path includes all the other paths. The only difference is the emphasis. If we are intellectual,
we emphasize the Juana path, the path of intellect and wisdom. If we are of devotional nature, we
emphasize the Shakti path of love and devotion to God. If we like to be of service to mankind, we use
the Karma Yoga path. Each path leads to the quieting of the mind, enough so that we may see the
infinite Being that we are.
Since all of the above paths aim to achieve the quieting of the mind, however, why not go directly to
the mind itself? It is more direct and practical, and the most efficient of all methods.
In fact, if we go directly to the mind, we will discover that it is simply the totality of all our
thoughts, conscious and subconscious, and that all of these past thoughts on particular things have
culminated into feelings. These feelings, in turn, now motivate additional thoughts. So, if our
thoug ht sa remot ivatedbyourf e el
ings,a l
lwene edt odot ore me mbe rour“ inf i
nitebe ing ne ss
”i sto
release our feelings, the motivators of the thoughts. Then our mind will be quiet and when the mind is
qui et
e d,thei nfi
niteBe i
ngt hatwea r
ebe come ss elf-obvious .Si mpl e,i
sn’ tit
?

THE WORLD WE CREATE

Let us now take a look at this apparency called the world. As we have discussed, the world is only
our mental creation. It is not external, but is a reality within us, within our mind. Some day you will
discover this. Creation begins by first creating what we call a mind, which is a composite of all our
thoughts and feelings, conscious and subconscious. Then through this mind we create our world.
In fact every little thing that happens to each and every one of us we create first in our minds. We
mentally create this thing called time which makes it even more difficult to see the creation process
because we think now, and the effect of that thought happens much later. But the only creator there is,
is mind, your mind. Is God a creator? Yes, because you are. Thou are That! You set up a mind and
through the mind create.
It is necessary and good to discover that everything happening to us is caused by our feeling and
thinking. Everything that happens to us is created first in our thought, and when you discover this, you
discover that you create your trouble as well. And then you realize that if this is so, then you can create
anything you desire, and you will begin to create only good things.
Still, even when you discover that there is nothing that you cannot create, you are still not satisfied.
The reason is that you have separated yourself from your Infinite Beingness, your oneness, and only on
recognizing and being your Infinite Beingness are you perfectly satisfied.

3
 So, if there are any problems that remain, they only remain because you are holding on to them in
yourt houg ht.Themome nty ouletgooft he m,t heya r
eg one !Ify outellmet ha tisn’tsof ory ou,It
ell
youi tis.Thet ruthi sy oua res t
il
lholdingont ot heprobl ema ndte l
li
ngmet ha ti tdoe sn’twor k.
You see, trying to get rid of a problem is holding on to it. Anything we try to get rid of we are
holdingi nmi nda ndt herebys us
tai
ning .Sot heonlywa yt oc orre
c taprobl emi stol etg oofi t .Don’t
focus on the problem, focus only on what you want. From this moment on, if you would only see what
you want, that is all that you would get. But you hold in mind the things you do not want. You
str
ug glet oe limi natet heset hingsy oudon’ twa nt,andt he rebys ust
a i
nthe m.Thi sme anstha ti tis
necessary to let go of the negative and focus on the positive if you want a positive, happy life.

THE RIDDLE

Although I have been talking about this subject in intellectual terms, this subject cannot be learned
intellectually. Although you have been using your mind to understand it, it cannot be learned in the
mind. Truth, you see, is perceived just behind the mind. We can use the mind to release what is
occupying the mind so that by getting it quieter, we can see behind the mind. If it were possible to get
this subject through the mind intellectually, all we would need to do is to read the books on it and we
woul dha vei t.Buti tdoe sn’twor kt hatwa y.Weha vetove ryc oncentratedlys eekourSe lfthatisjus t
behind the mind. Turn the mind back upon the mind to release the mind, and then you may go beyond
the mind to your Self.
To understand this, each of us must experience it, realize it, make it our own by going to the place
just behind the mind and perceiving it there, and then we will know. Then we will know that we know.
Then we operate intuitively, from the realm of all-knowingness.
Nowa sI ’ves ai
d,t heve ryhig hes tstateiss impl yBe i
ng ness,a ndifwec ouldonl ybe ,j ustbe,we
could see our Infinity. We could see that we are the All. We could be in a perfectly satiated,
permanent, changeless state. And this state is not a nothingness, it is not a boredom, it is an Allness, an
Everythingness, a Total Satiation that is eternal.
And as you come to this experience, you will come to know that you will never, never lose your
indivi duality.Thef eeli
ng“ I”asy ouus ei ttome a ny ourindivi dual
itywi llne vere ve rl
e avey ou.I t
expands. What happens as you discover what you are is that you begin to see that others are you, that
you are them, that you and I are one, that there is only One, and that you are now and always have been
that one and glorious Infinite Being.

***

4
 “I
fwedon’tli
kewhat’shappe
ningtousi
ntheworl
d,al
lwehav
etodoisc hange
ourcons
cious
ness— andtheworldoutt
her
echange
sforus
!”
Lester Levenson

Session 2

PROBLEMS AND HOW THEY RESOLVE

THE ILLUSION

We seem to have greater, more intense problems than ever before. This applies to all in general, not
anyone in particular. And this intensification of problems makes it appear as though we are going
hack-wa rds— butt hisi
sn’ tthec a se.Thef a
ctisweha ver i
se ntot hestatewhe rewecanbe tterexpr ess
ourselves outwardly, and so we express our problems out in the world rather than holding them
dormant in the subconscious mind. As a result, things may appear to be getting worse.
Conve rsely, whe nwea rea pathe tic,it’ sdif
fi
c ultforust oe xpressandi t
’sdi ffi
cul
tforust o
outwardly act. So our problems may seem less, but the truth is they are only hidden. They swirl
aroundi nours ubc onsci
ousmi nda nda sar esult
,don’ tcomeouta ndma terial i
zeint
hewor l
d.Thi s
makes these seem better, but in reality, it makes finding solutions impossible.

STAGES OF GROWTH

When we begin to move a step above this apathetic state, as we begin to acquire more capability of
action in the world, then our problems begin to manifest outwardly in the world. As I have said, at first
thisma ke sitseema sthoug ht hewor ldi sfalli
ngi nonus .Buti t’sactuall
yas ig
nofg rowt h,as ignthat
we are moving up from the apathetic state into the beginnings of the doingness state. I call this the
State of Apathetic-Doingness because when we come into this apathetic-doingness, we begin to do
with apathetic, agitated tendencies. Of course when we are in this state, we become outwardly or
expressively destructive to the world and to ourselves. But it is important to remember that apathetic-
doingness is higher than apathetic non-doingness.
Now, the step above apathetic-doingness is one of doingness in which we are equally constructive
and destructive. Move up another step, and we move into the doingness-beingness state where we are
bigdoe rsa ndonl yc ons truct
ive.Whe nwes tepupf rom there ,weg ointot hebe i
ngnesss tate— wedo
notha vet odo ,wej ust“ be.
”
The foregoing stages of growth are set out in the following chart.

STAGES OF GROWTH

Stage 1. Apathy: Inaction, due to apathy, with resentments and hostilities, and fear to
express for fear of retaliation. A subjectively destructive state.
INACTION

Stage 2. Apathetic-doingness: Beginnings of action, having enough will to express

outwardly. A beginning of an outwardly active but destructive state.

5
Stage 3. Doingness: Action that moves us out of Stage 1 toward the equilibrium of
Stage 5. Here one is equally constructive and destructive to oneself and to the
world.
ACTION

Stage 4. Doingness-beingness: Energetic doingness with calmness; much outward

action, all constructive to oneself, the world and the universe.

Stage 5. Beingness: Inaction, due to serenity; the ability to just be; witnessing,
watching, allowing and accepting the world and universe as it is.
INACTION

Thewor ldt oda yisi nal ows tat

eofApa thet
icDoi ng ness( Stage2).I t’
sama teri
a l
isticag
e.About
1700 A.D., we came out of the lowest state, a period predominantly marked by physical, animal
sensuality. This was a state wherein we lived principally to satisfy our appetites.
We are now in the second period where we can enjoy the finer, more cultural things. But we are
still having the growing pains of getting out of the first into the second. The second is, however still
not a highly spiritual state. It is the period where, in the world, we advance scientifically.
The third period begins The Era of Knowing. This is a mental world and in it, we are all related.
We will be more loving to one another and we will stop fighting each other.
The fourth period is the state which will be one in which we will know fully our beingness in God
—a nde veryone ’sbe ingne ssi sGod.Wewi llknowour selvesa sfree,unlimi t
edbe ings .Thesefour
periods are the Iron, Bronze, Silver and Golden Ages the ancient Greeks spoke of. The fifth stage is
really beyond this world although accomplished in this world.
However, at any time, whenever anyone chooses, he may move into the highest state. We do not
have to stay at the level that the world is in, and those of us who are on the path are moving up out of
this general level. This makes us very fortunate. We know the way out. No matter how much the
wor ldhur t
sus , weknowt he re ’sawa yout .Weha vehopea ndadi rect
ion.

THE WAY OUT

And what is the way out? Not looking to the world for happiness, but looking to the place where
happiness is right within us, within our own consciousness. Unlimited joy and freedom is our natural,
inherent state. We have, through ignorance, undone it by imposing concepts of limitations: I need this,
Ine e dhim,Ine e
dhe r,a ndi fIdon’ tg etwha tIwa nt,Ia mhur t
,Iha vetr
ouble.
Growth, on the other hand, is letting go of these concepts of lack and limitation or, on the positive
side, going within and seeing this unlimited Being that we are and choosing to remain as such.
Any time we have trouble, any time we have a problem, we are trying to express the Self through
the limited ego, and it is too small, so we get squeezed and it hurts.
So,i fthe reisapr obl em,t hethi ngt odoi st oa sky our s
elf,“
Wha tam Idoing ?Whe reina mI
de ma ndingwi the gomot ivation?”I fthea nswe rcome s,i
fyous eehowe gowi se,you’ rec ausingt his
so-called problem; you will pull the causative thought up from the subconscious into the conscious,
and once it is conscious, you will naturally let go of it.
Ify oudon’ tletgoofi t,itisbe ca usethec ause,t het houghtthati ni
ti
atedthedi ffi
c ulty,rema ins
subconscious. So, we must make the thought conscious and let go of it or, and this is the higher and

6
the better way, we must remember that we are the Self. Knowing that we are the perfect Self, that we
are not this limited body and mind, all problems immediately resolve!
It probably sounds quite indicting when I say that all problems, all troubles, are ego motivated. But
if you investigate this for yourself, you will find that is true. When you are just your Self, there are no
problems; there is only that which is perfect, harmonious, without effort. The more ego motivated you
are, the more difficult it is to accomplish something, the less harmony and more misery you have.

IT IS REALLY AS SIMPLE AS THAT

What is hard is letting go of the habits. What is hard is moving beyond the limits of the ego. Habits
are very strong and have been deeply ingrained over thousands of years.
Howe ve r,themome ntwec hoos etol etgooft he m,wec a
n.I fwes a
ywec an’tletg o,it’sbe c ause
wer eallydon’ twa ntt o.Thede sir
etol etgois n’tstronge noug h.
Do I make this too simple? You have probably heard it presented in more complicated ways, with a
lot of things added to it that make it more difficult to see. But once we see the simplicity of it, all we
need to do is effect it.
And no one can do it for us. We have to do it ourselves.
I have a friend who has problems. She is religious and seems very pious. When things get blackest
and she has no more hope and is at the bottom, at that very moment something happens so that every-
thing turns out right.
Do you know why she must reach bottom?
Because she does not really have faith. She is not really pious. This is her trouble. You see, faith
would cause her to let go and let God. Being pious, being humble and surrendering would cause the
same thing.
Out wa rdly,she ’sthewa ys hes ays,butinwa rdlys he’sthewa yI’ms ayi
ng .Yous ee,s het rie st o
control everything, and that is not letting go and letting God.
She prays, but she wants it the way she wants it. She has found out that her praying for it does not
help her. If you surrender, you do not have to pray.
She has got to let go and let God. When does she let go and let God? When she, herself, can not do
anything any more, she lets go. She lets go in the extreme. And the moment she lets go, everything
resol ve sits elf
.Ca ny ous e
et ha t?Whe nthingsr eac ht hee xtr
e me,shef e
els“ Oh,t he r
e ’snot hi ngIc an
do, ”a ndt ha tiswhe ns hel etsg oa ndl etsGod.
If she could see this point, she would be more consciously able to use it. For Conviction, which is
strong ertha nf aith,abs ol ut
ec onvi ct
ionofGod— t ha twi l
ldoi t!Le tgoa ndl etGoda ndt hen
everything straightens out. But when we try to do it, we have trouble.
Whe nIs ay,“Le tg oa ndl etGod, ”wha tdoe stha tme an?Shoul dy ouwor ks t
ri
ctlyoni nspi r ation,or
just sit back and let things happen?
Note xa c t
ly:Wemus thavet hefeelingof“ let
tingt hingsha ppen.”Toa ccompl i
sht his,weha vet o
lett hee go- senseg o.Thee goi sthefe elin
g“ Ia ma ni ndividual,andIha veabodya ndIdot hi ng s.”
That is the illusion. You have to get my ego out of the way and let God or Self operate. When this is
achi eved,y ou’llsortoff loatthr ought hings,andt he rewi llbenoe ff
ort.Ifthe reise f
for t
,the r ei se go.
Of course, you are going to have to use some effort, because you are not starting off as the realized
Self. You see, only when this friend of mine goes to the extreme, does she let go of the sense of
doe rshipa ndt hingsha ppe ne ffortl
essly.Tha t’slettingg oandl et
tingGod!

HAVING DOES IT

7
 Professing faith, professing all these things does not do it. Having them does it. The fact that she
has troubles is proof that she does not have the conviction of God because God is All, God is Perfect;
and if God is All and God is Perfect, everything must be perfect, and that leaves no place for
imperfection or troubles.
If you take that attitude, so be it!
It is the feeling that I am not the doer and that I let go and let it happen.
Howc anwet ellwhe nwe ’
rebe ingthee g o?
Whe nt he r
e ’snoe ffor t
,ther
e ’snoe go.Themor et hee ff
or t,themor ethee
go.
So, when the effort is extreme, you have to more or less go the other way anyway.
The more the effort, the greater the ego. However, you are going to use effort until you are fully
realized. Now, there will be times when you will use no effort and everything will fall perfectly into
line for you; at these times you will be your Self.
Of course, some people are afraid that this type of thing makes you indolent. But, indolence is an
action, a negative action. It is the act of holding oneself from moving.

THE ACTIONLESS STATE

To achieve the actionless state, you begin by letting go of your ego more and more. You do this
because under present conditions, you cannot do it totally. If you could, you would be fully realized.
But if you keep letting go of the ego, you will eventually drop it, and then you will be the witness rather
than the doer. Does this make sense?
Benott hedoe r.Le ti tha ppe n.I t’sGod’ swor l
d,wha teve ri sha ppening ,l
e tHim doi t
!
Stillthequ e st
iona rises,“ Howdoweg etridofpr obl ems ?”
First,youmus trealizet ha tthemome nty ous ay,“Iha veapr obl em,”y ouares t
uc k;youa rema king
it real! You cannot get rid of the problem, because you are making it real. You have got it. This does
notme ant hatwhe ny ouha vepr oble msy ous houl dsay,“ The r
ei snopr obl ema tall,
”a ndthepr oblem
will vanish.
Ify ous ay,“ Therei snopr oblem, ”t heywon’ tvanishbe c aus ey ou’r
es a y
ing,“The r
eisnopr oblem.”
You are mentally holding the problem in mind and therefore sustaining it.
Instead, you must erase the problem from your mind. Let it go. Know that everything is perfect;
then the problem becomes necessarily non-existent.
You see, life can be totally effortless. There is no effort in life whatsoever when we are being our
na tura lSelf.Butwe ’ret ryingt obeal imi t
ede goa ndtha tta ke se ffort
.I ttakesefforttobel imi te
d
when your natural state is unlimited. The more you try to be limited, the more effort it takes.
To be your unlimited Self takes no effort, just like the woman I talked about earlier. When she gets
tot hee xtr
e me ,shel et
sg oa nde ver ythings trai
g htensout— wi thnoe ffort.Whe ns hetri
esa ndt rie
s ,
things get worse and worse. But when she gives up and lets go, things resolve.
Stillpeopl ea sk,“Doe sn’ tsheha vet og oouta ndl ookf oraj ob?Doe sn’tsheha vetog ot oa n
a ge nt
?Shec an’tjustsitdowna ndwa it.
”
And I say all she has to do is to let go and let God. Then, even if she has locked herself in a
chamber somewhere, the things would have come to her.

LETTING GO OF DOERSHIP

Youdonots itdowna ndwa i

t— y oud onotdoa nything .Justl e
tg ooft hes enseofdoe rship.You
just know that everything is perfect and then the slightest thought you have will come into being

8
qui c kly .The re’snol imit
a ti
ononGod,ont heSe lf.Wha tevery outhinkwi llcomeintobe ingifyoul e
t
go, because you are invoking your infinite power, God, your Self. Nothing can stop it!
You do not have to struggle to get some action.
Inf a ct,it’sj us ttheoppos it
e .Loc ky our sel
finac hamberandpa d-locki tandifyouwi lldowha tI
am saying, you will find that what you want will be effected.
It has to be. Nothing can stop it! Omnipotence is invoked!
If this is true, then what is prayer for? What does praying mean?
Pr ay i
ngi sf ort hos ewhone edpra ying .Whe ny ouknowwha tyouknow— t owhom a rey ou
praying? If you are That, why do you have to pray to It?
Pr ay i
nga dmi tsdua l
ity
.“ I”prayt o“ God. ”I nstead,ma i
ntai
ny ourOne ness!
However, when one does pray, it is best to pray for one thing only. Pray for more wisdom, so that
you eliminate all need for any prayer, for any asking.
Most people in the world today need to pray. But prayer admits duality; God is out there. And we
sh oul dknowt hatGodi swi thin.Eve nt houghJ esuss ai
d,“TheKi ng dom ofGodi swi thi
n,”wes t
ill
lookf orGodwi thout ,andHe ’snotoutt here—He ’sonlywithin.Het urnsoutt obeourve ryown
Beingness.
The“ I”ofus ,wi t
hnot hinga ddedt oi t
,istheGodwes eek.Whe ny ous ay“Iams ome t
hi ng”that
isn’ tI t,tha tisn’ tGod.Butj ustpure“ I”andonl y“ I”,— thatisGod.
Tha tiswhyi ti ssaidtha tGodi sc l
os erthanflesh.I ti
s“ I
”a ndhowc loseis“I?”It’sclos e
rthan
flesh. It is God, your very own Self!
Jus thol dont ot hewor d“ I”onl y.“ I...
”a ndy ou’llbecomemor ee xhil
a rate
d.Tryi twhe ny ou’re
alone .J us t“ I
...
”a ndnot“ Ia mabody ,Ia m ami nd,”but“ I
...
”thati sBe ing .

BEINGNESS

It hinkt hewor dt ha tde scribe sGodbe tterthana nyot he rsing l

ewor di s“ Beingne ss.”Godi sa ll
Beingness. We are all Beingness pretending we are a tiny part of It, a limited body-mind. When you
look within, you will see that you are all Beingness.
Beingness is God! Beingness is also Awareness Consciousness. They are the same thing. Later on,
y ou’lls eet hema si dent ical:Be i
ng ness,Awa r
e nessCons cious ness .
So be your Self and there never will be a problem. Seeing a problem in the world is trying to be a
limited ego-body-mind. If you think you have a problem, you do. If you will just accept that God is
All, God is Perfect, that that is all there is, and look at Perfection, that is all you will ever meet with!
Youha vetowi peoutt hewor ds“ pr obl em,”“ can’t
,”“ don’ t,”“won’ t
,”— a l
lne g ati
vewor ds.I nt he
future when man is in a state of harmony, these words will disappear.
The higher you go, the more you see the Perfection and therefore the less you see problems. The
more one sees problems, the lower one is.
What everyone talks about is problems. The people who see them want you to see the way they see,
and will tell you that you are wrong. This is one thing you must be on guard against. As you grow,
those who are not up to you will try to pull you down to where they are. Let them think you are wrong.
You know you are right. Do not argue. It is fruitless.
It is not how much you recognize a problem that shows unselfishness. It is how much you see that
there is no problem, and help others see that there is only Perfection that shows unselfishness. This
wa yy ouof fe
rhe lp;y ou’ reve ryc ons t
ruc tivea nduns elfi
sh.
Youj ustfeell ove— y oudonotne c essa r
ilyha vet odoa ny thi
ng .
Love— a ndy ourt houg htsa repos itive .Thoug hti sfarmor epowe rfult ha na ct
ion.I tistheba sisof
and effects action. It is the initiator. It comes before and determines action.

9
 A realized being sitting in a cave somewhere all by himself is doing more good for the world than
organizations of action. He is aiding everyone, as his help is being subconsciously received by all.
Now we are back to what we were talking about before: the bottom state is inaction, the middle state
isa ction,t het o ps t
ateisi nact
ion.Thebot t
oms tat
ei soneofa patheticine rt
ia.I t’sde struc
tive.I tjus t
wants to stop everything, actually destroy everything.
The top state lets everything be just the way it is because everything is perfect, and anyone in this
state powerfully projects this mentally to everyone.
The middle state is the action state which moves you from the bottom toward the top state of
equilibrium and tranquility.
As you move up, those who are not as far along as you are will try to pull you down to where they
are.
It is sort of a proving ground, or a testing, to see how much those things bother you.
It tests your conviction. Where is your conviction if you go with them? If you go with them, your
tendency is to believe more the way they do.

KEYS TO BEINGNESS

Desire for ego approval makes it seem easier to go along with the world. You will find out
othe rwise.Yo uha vebe enoneoft hemob,ha ven’tyou?You’ vebe enl i kethem.I t’
snote as y.No,
the right way is easier. Do you see that? The right way is letting go and letting God and then
ev e rythi
ngf allsintol inepe r
fec tl
y— noe ffort.Butwhe ny ouha vet odoi t,itisnotGod— i tisy ou,
the ego, wanting to do, to change things, correct this world, and so forth.
Some people ask if a mantram or something like that is the best thing to remember when these
things come up that way?
Af fir
ma ti
o nsa rea lwa ysg ood.Ama n t
rami sa naffi
rma tionthat’sr epe ateda gai
nanda g ain.I tis
even more effective, however, to let go of your ego reactions. So, do whatever will help you to do and
be what you think you should do and be.
Seek who and what you are, know your Self. This is the very best thing to do and be. There have
been moments when you have let go and felt your real Self. How does it feel?
You could have it all the time.
St aythatwa yt ha t’
sa l
l.Bewha ty oua re!Youa r
einfinite,omni scie nt,omni pote
nt,righthe rea nd
now. Be That! Stop being this limited, miserable, little ego.
If you want to help the world the most, help yourself grow, and you will do far more than you could
by being involved in the world. The more you are capable of loving, the more you are helping the
world.
Parliaments cannot right the world, but enough people loving can. The President of the United
States must necessarily represent the sum total consciousness, the sum total thinkingness, of all the
people of the United States added together. The world out there is only our collective consciousness.
The principle is that divine law supersedes man-made law. Consciousness, thinkingness determine
ev e rythi
ng .Soi fwedonotl ikewha t’sh a
ppe ningtousi nt hewor lda l
lweha vetodoi scha ng eour
co ns ciousness— a ndt hewor ldoutt herec ha ng esforus!
The r
e’snoe ndt opr obl emsi nthewor l
d.I fyout r
yt ofindt hee ndy oug oona ndonf oreve ra nd
ever solving problems in the world and you will always find more and more. As long as you are
conscious of problems, they exist. Only when you discover the real you, will you discover an end to
problems.
Itisa sify ouputy ourha ndi naf irea nds ay ,“Ouc h,it
’shot !Myha ndi sbur ni
ng!Boy ,doIha vea
probl em!”Andt he nputy ourha ndba c kint hef ireands oona nds oon.Unt i
loneda yy ous eet haty ou

10
aredoi ngi tandy ous top.I fyouha veapr obl em,y ou’reput t
ingy ourhandi nt
oapr oblema ndy elli
ng,
“Ithurts !”anda cti
nga st houghy ou’renotput tingy ourha ndintoi t
.Youa ctasthoug hy oua renot
doing it. But you are.
So that problem is in your consciousness. It is in your mind. Change your mind, change your
conscious nessa ndi mme diatelythatproblemi sg one .Tr yitandy ou’l
ls eethatit
’ss o.
And when you are by yourself, stop being what you are not, a limited body and mind, and just be
wha ty oua re— a ni nf ini
te,total
lyf r
ee,g r
anda ndg lori
ousbe ing,wholea ndc ompl ete.

***

11
 “Theonl
ygr
owt
hthe
rei
s,i
sthee
limi
nat
ionoft
hee
go.
”
Lester Levenson

Session 3

SPIRITUAL GROWTH

Let us vary the pace a little. Here are some thoughts on spiritual growth. It is suggested that they be
absorbed one at a time. Read them, allow yourself to let the impact of each statement in before going
on to the next. Let them build one upon the next. It is a kind of meditation for the whole being.

***

The whole object on the path is to let go of the ego. What remains is your Self.

***

The only growth there is, is the elimination of the ego.

***

Eg
oist
hes
ens
eof“
Iama
nindi
vidua
lse
par
atef
rom t
heAl
l.
”Int
hee
xtr
eme
,iti
seg
oti
sm.

***

Growth is transcending yourself, your habitual self, which is none other than ego.

***

Growth is the ego getting out of its misery.

***

Recognize that all joy is nothing but your Self, more or less.

***

There is no happiness except that of experiencing your Self. When you see that, it makes the path
verydi rect.Yous topc hasingther ainbo wa ndy oug of ortheha ppi
nesswhe rey ouknowi tis— r ight
within you.

***

Eve
ryt
hingy
ouarese
eki
ng,youar
e,a
ndyouver
yfool
ishl
yke epsa
yingy
ouarenot
.That
’spa
rtof
t
heeni
gma:eve
ryt
hinge
ver
yoneiss
eeki
ngwit
hsuchi
nte
ns i
ty,oneha
s,— andmuchmor
e.

12
 ***

“It,
”i syou— whe ny ous a
y,“
I,”t
hati
stheI
nfi
nit
e.Gr
eatbi
gjoke
!He
rey
oua
rei
nfi
nit
elooki
ng
for your Self, which you are!

***

When anyone says he is not a master, he is lying.

***

Your effort should be for proper identity. Identify with your Self!

***

Spiritual advancement is determined by how much you identify with your real Self.

***

The ego is very tricky. It often talks us out of this path for shorter or longer periods of time. But
onc ewe ’veg ottenont othepa th,weus uallyc omeba ckt oi t.Sobec a r
e fuloft hetrickeryoft h eego-
part of us. It takes us away from the path. So no matter how far we have advanced on the path, the ego
is always a tempting companion who can take us off the path, sometimes for an entire lifetime.

***

Thisissome thingwes houl dbeong uarda

gai
nst
.Theego-
sens
ela
tche
sonandsay
s ,“
Iam God.”
Itlat
chesont ot hepr og ressa ndi tfe
elsgooda
ndits
ays
,“Ia
mI t
”andbydoings
o,i
tsabota
gesfur
the
r
growth. Spiritual pride is deadly!

***

When you recognize the opposition of the ego, you can let go of it. After practice, it is easy and
after you let go of enough ego, you just naturally feel the peace and joy of your Self.

***

It’sa c
tuall
yapa t
hoft akingonmor ea ndmor eofy ourna turalst
ateofbe i
nginfinit
e.Youg i
veup
limitation. You give up misery. But you never give up anything worthwhile. You never give up
anything good.

***

On this path you constantly give up trouble.

***

The first teacher is misery. It is usually the thing that causes us to seek the way out.

13
 ***

First we start on the path to escape misery. Then we taste the Self and want It because It tastes so
good.

***

On the path you never give up anything, you just take on more and more of what you really want
until you have the All.

***

Ta
kei
tfort
hes
wee
tne
sst
hat
’si
nit
,no
ttog
etoutoft
hebi
tt
erne
sst
hat
’soutofi
t.

***

We discover that we never give up anything on the spiritual path but our self-imposed bondages and
miseries.

***

If you are weakly for the path, you are strongly for the sense-world.

***

I
t’
sonl
yth
ethoug
ht“
Ica
n’tdoi
t,
”tha
tst
opsy
ouf
rom doi
ngi
t.

***

Yout
hinky
ouc
an’
t,t
hat
’swhyy
ouc
an’
t.

***

Thos
ewhoc
an’
t,don’
tre
all
ywa
ntt
o.

***

Your growth depends only on you.

***

It will happen as fast as you can do it.

***

Theonl
yonewhoi
sgoi
ngt
ocha
ngey
ou— i
syou!

14
 ***

Wi
shi
ngwon’
tdoi
t,norwi
llt
ryi
ng.Youha
veg
ott
odoi
t!

***

Good intentions are no substitute for right action.

***

Toc
hang
emor
era
pidl
y— e
xpe
cti
t!

***

You must have a very strong desire to change because you are such a victim of habit that you want
the world as much as a drowning man wants air. To offset that, you must want to know your Self as
much as a drowning man wants air.

***

Your success is determined by your desire for it. If you get discouraged, you are not really
interested.

***

Your only real friend is you. Your only real enemy is you. You are an enemy to yourself to the
degree you limit your Self. You are a friend to yourself to the degree you de-limit yourself.

***

What you do to yourself, only you can undo. You did it. You must undo it.

***

This entire path is a do-it-yourself path.

***

Do what is available to you to do. Do your best.

***

Every experience is to bless you, not to hurt you. If you stay in accord with principle, you will come
out higher!

***

Every place and every situation in life presents an opportunity for growth.

15
 ***

The best place to grow is right where you are. The best time is now.

***

Be thankful for the opportunities to grow.

***

The greatest of all tests are those at home, with your immediate family. Therefore, home is an
excellent place to grow.

***

A lot of spiritual growth can be had by practicing the real selfless love on your mate and family.

***

It is a good opportunity to grow when people are saying things about you, opposing you. It gives
you a chance to practice the real Love. It gives you a chance to practice the real Peace. Because they
are making sounds with their mouths is no reason why you should feel bad about it. Opposition is a
very healthy thing. It provokes and firms growth.

***

It is necessary to remember that everyone can be our teacher. If we react to praise or pleasantries,
thati sde velopinge g o.I
fwe ’
rede pressedonc ri
ticism,t hatise go.Whe nwea reourSe lf,ther
ei sno
reacting.

***

The rei
sn’
tany
thi
ngt
hatha
ppe
nst
hatc
an’
tbeus
ed.The
re’
snoi
nci
dentt
hatc
annotbeus
eda
sa
teacher.

***

Every minute of every day should be used to grow by.

***

If we assume that we are there and we are not, circumstances soon awaken us to the fact that we are
not.

***

I
fyoute
llot
her
sofyourhi
ghe
xperi
enc
es,ofyourgai
ns,be
c a
useoft
hei
rje
alous
ly,t
heys
ay,“
Ah,
whodoe
sshethi
nkshei
s?”Andtha
tworksagai
nstyouandtendst
opully
oudown.

16
 ***

Anyti
mey oubra
ga boutany
thi
ng,y
ou’rei
nvit
ingate
stofi
t.So,Iwar
nyou,i
fyouar
eg r
owing
i
ntothe
sethi
ngs,whentheysta
rtcomi
ng,unl
essyou’
resosur
eyouknowbyexpe
rie
nceyoucan’
tlos
e
i
t,i
t’
sbett
ernottot
ellanyone.

***

Be proud of your spiritual accomplishments. Be happy with them. Be proud of them to yourself.

***

When you have false spiritual pride, you invite a challenge of the thing that you are proud of.

***

It is necessary to do away with doubts.

***

It takes more than faith. It takes knowledge. You start with faith, but you must convert it to
knowledge. You must test it out, and then you know it.

***

In order to really understand, we must experience the knowledge.

***

When you experience, it is no longer intellectual.

***

You can get understanding without being able to put it into words.

***

The only maturity there is, is spiritual understanding.

***

Standouta ndbedi
ff
ere
nta
nddon’
tle
ttheot
her
str
icky
ouba
cki
ntowhe
rey
ouwe
re.I
t’
snote
asy
.
It takes fortitude.

***

We should try to go all the way. To us it is given to do that. We have the possibility of going all
t
hewayba ckhome— r ig httot heAbs olute .

17
 ***

Expe
cti
nfi
nit
y— nomor
e.Youc
annote
xpe
ctt
oomuc
h.

***

Toe the line to the very end. The more you toe the line, the sooner the end.

***

Every gain is an eternal gain. Every step forward you make now is forever.

***

We climb a ladder and each time we get up to another rung, we forget about the rungs below. Then,
when we get to the top, we kick the ladder away.

***

The proof of this subject is the result you get.

***

The more you grow, the less you feel the need to grow

***

The higher you go, the less the incentive to go further.

***

You never learn anything by disproving; you learn only by proving.

***

St
udy
ingt
hei
ll
usi
onhe
lpsma
kei
tre
al.I
fyouwa
ntt
oknowt
heTr
uth,don’
tst
udyt
heoppos
it
e.

***

The whole process of growth is letting go of thoughts. When our thoughts are totally eliminated,
there is nothing left but the Self.

***

Don’
ttr
ytoc
ompl
ica
tei
t;i
t’
stoos
impl
e.

***

18
 We can only expand out of the ego. The Self is.

***

Growth is letting go of being what you are not.

***

Le
tgoofy
oure
go— a
ndbey
ourSe
lf!

***

Asyougrow,t
hewholewor
ldopenswideforyou— youexper
ienc
es omuchmor
e.Howe
ver
,
e
venifyouhavet
hiswhol
eworl
d,you’veonl
yg otadot
.Takethewholecos
mos!

***

Long
ingf
orl
ibe
rat
ioni
stheke
y.Onc
eyoug
ett
hat
,you’
llbec
arr
ieda
llt
hewa
y.

***

In our desire to attain liberation or realization, we are helped to the degree that we help all others.

***

Grow to the point where your whole attention is off you and on others.

***

Whys
houl
dn’
twea
llbema
ste
rs,a
llofus
,he
rea
ndnow?

***

Themome
ntwede
cidet
obet
heSe
lf— r
eal
lyde
cide— i
tiss
o!

***

The higher you go, the more non-difference comes. You accept the leaders of all religions alike.

***

Ha
vingpe
aceunde
ride
alc
ondi
ti
onsi
sn’
tindi
cat
iveofs
pir
it
ualg
rowt
h— i
tise
sca
pe.

***

When people are not growing, they are going in the opposite direction.

19
 ***

You should thank those who oppose you because they give you an unusual opportunity for growth.

***

Whe nwes
tar
tconc
erni
ngour
sel
veswi
thwha
tthe
yar
edoi
ng,we
’ret
urni
nga
wayf
rom wh
atwea
re
doing.

***

Youne
edc
ons
tantc
onf
ir
mat
ionunt
ily
oudon’
tne
edi
tany
mor
e.

***

Perseverance is necessary.

***

Adversity is a prod to growth.

***

The more intense the crises in this world, the more we have an opportunity to grow.

***

I
twoul
dbes
ofa
sti
fpe
opl
ewoul
d,wi
thc
ons
tant
,int
ens
eef
for
tas
k,“Wha
tamI
?”

***

Whe
nyoug
ett
hea
nswe
rto“
Wha
tamI
”,t
heny
ouha
vec
ont
rolove
ryourbodya
ndmi
nd.

***

I
fthe
rei
san
ythi
ngy
oudon’
tli
keoutt
her
e,t
her
eisane
edt
ocha
ngey
our
sel
f.

***

You may see fully who you are and not be able to maintain it. What happens is that, being the
infinite Self, we can get a glimpse of the infinite, hold it for a while, and then suddenly feel as though
we ’vel os tit.Ther easonf ort hatist ha tt
h emi ndha snotbe ene l
imi na t
ed.Thes ubcons ci
oust houg hts
of limitation are submerged for the moment. You may go completely into your Self and let go of the
mi ndt e mpor a
ril
y .Youha ve n’telimi natedt hemi nd,y ouj us tmome nt a
rilyletg oofit.Sot herey ou
are, for the moment, totally the infinite Self. However, the mind that has been submerged, re-emerges,
andt hent hee got akesove ra ndy ouj us tcan’ tunde rstandwha thappe nedtoy ou;wha tbroug hty ou
back into the heaviness of the world again. What is required is that we re-establish that state of the
Self again and again until it becomes permanent. Each time we do it, we scorch more of the mind,

20
until finally we have scorched the entire mind. Then we are permanently established in the Self. Then
you sit back and the mind is out there, and the body is out there and you are not the mind, you are not
the body. As long as you know you are not the mind and the body, both of them can go on to their
hea rt’scont ent,andy ouknowt ha tt
he yc annott ouchy ou.

***

21
 “Someofusar es eekingHappi nesswhe rei ti
sandasar e sul
tar ebe cominghappi er
.
And others are seeking it blindly in the world where it is not and are becoming more
f
rustrated.”
Lester Levenson

Session 4

HAPPINESS

As I have said, when we analyze that which everyone is seeking, it turns out to be happiness. And
when we find God, our true Self, that turns out to be the ultimate happiness. When we seek and find
the full truth, the absolute truth, again that turns out to be the ultimate happiness, and also the greatest
good. The greatest good turns out to be the ultimate happiness. Every being is seeking freedom and
the complete freedom or liberation is also the ultimate happiness.
So in the end, the words God, good, truth, liberation, freedom, and Self turn out to be the ultimate
happiness. And everyone is seeking this Good, Happiness, Liberation, Truth, God, and Self. There
isn’ta ny onewhoi snots ee kingI t.Theonl ydifferenc ebe twe ens omeofusa ndot hersist ha tsomeof
us are consciously seeking It in the direction where It is and are becoming happier. And others are
seeking it blindly in the world and are becoming more frustrated.
Yet, only when we go within do we discover that all happiness is there. The only place where we
can feel happiness is right within ourselves. That is exactly where it is. Every time we attribute this
happiness to something external, to a person or a thing external, we get more pain with it than we do
pleasure.
If you have experience enough, if you have lived long enough, and if you have examined it carefully
enough, you have discovered this. The happiness that we are seeking and thinking is out there and
exte rnalt ous ,isnott here.The“ happi nesswi t
hnos orrow”c anonl ybef oundbyg oingwi thin.

THE SELF AND THE MIND

The second point is that this great Happiness that we are seeking is nothing but our very own Self,
our very own beingness. And looking within, we discover it to be our most basic inherent nature, our
very own Self unencumbered with our self-imposed limitations. And it is ours, here and now.
And, there is not one of us who is not in direct touch with, in possession of, an infinite Beingness
that is all perfect, all present, all joyous and eternal. And there is not one of us who is not in direct
contact with it right now! But due to assumptions, concepts of limitation, looking outwardly, and
wr ongl ea rning,weha vec ove r
e dove rthisinf init
eBe i ngthatwea rewi t
hc onc eptsof“ Iamt his
phy sic albody ,”“ Ia mt hismi nd. ”So,i nor de rtodi scoverthist ruth,thisunl imite
dBe i
ngt hatwea r
e,
we must quiet the mind, we must let go of the mind. Only in this way may we achieve the ultimate
happiness we seek.
The mind, after all, is nothing but the sum-total of all thoughts and all thoughts are concepts of
limitation. If any one of us could stop thinking right now and remain that way, he would be an
unlimited Being from this moment on. It is really that simple, though not necessarily that easy to
accomplish.

22
 So our first job is to undo negative thinking in order to get positive enough so that we may go in the
right direction. Then, we must drop all thinking, both negative and positive thinking. When that
happens, we discover that we are in the realm of knowingness, of omniscience, we have no need to
think as everything is known and we are all joyous and totally free. Knowing everything, there is
nothing to think about!
Thinking is just our way of relating things to other things, connecting things together. But knowing
eve rything,weknowt heuni ty,theone nessa ndt here’snone e dtor el
atethingsbyt houg ht.The reby ,
we are free, free of all concepts of separation and limitation. This leaves us free to use a mind should
we want to communicate with the apparency of the world.
The process of going within is a process of looking within and discovering that the mind is nothing
but thoughts, and the thoughts are nothing but concepts of limitation. When we quiet the mind by
letting go of these thoughts, we see this infinite Being that we are. This takes away the clouds
covering this infinite Being and leaves us totally free.

BEYOND THINKING

Seeing this infinite Being is not, however, the end of the job. We still have to do away with the
re ma iningha bitsoft houg ht.The n,whe nthe re’snomor erema iningthoug hts
,subc onsciousa nd
c ons cious,(a ndt hes ubc onsc i
oust houg ht
sa rethedi fficultonest oletg oof,)that
’st heendoft her oad
ofpl ayingl imi ted.The nwea ret ota l
lyf r
ee— f or eve r
!
Actually since we are infinite Beings, we are choosing to be limited! And, we are choosing to be
limited to such a degree that now we are blindly behaving as though we are extremely limited beings.
As I have said, as a result, we have all these apparent troubles.
And troubles are only an apparency because they are assumed as real through our mind. Since we
nowknowt ha te verythingwes e ei nthewor ldwes eeonl yi nourmi ndsandt here’snothingbutour
consciousness, we know that nothing can be seen except through our consciousness. Whatever we see
is in our consciousness, in our mind. So then our job is to change our consciousness and by so, change
our environment.
Cha ngi
ngone ’se nvironme nti sas tepont hewa y.Anddoi ngs oy ouha vethepr ooftha twha tI
’m
saying is true. Nothing should ever be accepted on hearsay. Never believe anything you hear. If you
accept what I say to you just by listening to it, it is only hearsay. You must prove everything for
yourself. Then, when you do, it is your knowledge and it is usable. To progress in the direction of
wi sdoma ndha ppi ness,it’
sa bs ol utelyne cessaryt ha teve ryonepr oveitoutf orhims elf
.
As has been said before, this Truth can never be found in the world. The world as we see it now is
multiplex, dual. But when we go just behind the world, we discover the absolute Truth. We discover
that there is a singular Oneness throughout the world and universe and it turns out to be our very own
Self, our very own Beingness, which some call God. The world is, but not as people see it. The world
ist rulyonl yo urve ryownSe l
f .The“ I”thatweus ewhe nwes ay“ Iam”i stheexa ctsame“ I”fa ls
e ly
appearing separate and divided. When we see the Truth, we see that you are me, that there is only one
Beingness, there is only one Consciousness, and that we are the sum-total of all the Beingness or
Consciousness that formerly appeared separate.
So, again, to find Truth or Happiness, you have to go within, you have to see the Oneness, you have
to see the universe as it really is, as nothing but your consciousness, which is nothing but your Self.
Now, this is difficult to describe, it is something that must be experienced. Only when someone
experiences it, does one know. It cannot be picked up from listening to anyone. Books and teachers
c anonl ypoi ntt hedi recti
on.I ti supt oust otakei t.Tha t’
soneoft heni c
et hingsaboutt hepa th.
The re’snot hingt obebe li
eve d,e verythingmus tbee xperienceda ndpr ovedbye a chpe r
sont ohi s

23
sa
tis
fac
tionbef
orei t’
sa ccepte d.
Tosumi tup,Itaket woquot esf r
om t
heBibl
e:“Ia
mthatIam,”and“Best
il
landknowtha
tIa
m
God.”Or ,i
notherwor ds,thoua rtThatwhi
chthouar
tse
eking
,quie
tthemindunt
ily
ouseeIt
.OK?
Now we may go into questions.

QUESTIONS AND ANSWERS

Q:Ic
omeuponadi
ff
ere
nce— t
hes
epe
opl
e,a
llofusi
nthi
sroom,e
achofusha
saf
orma
ndIs
ee
it.
Les t
er:You’ r
es ee i
ngwr ong ly.You’ res e ei
ngi ne rror
.Whe ny oul ooka tme ,yous houl
dse
ethe
Truth, you should see your Self. Strive until that day in which you will see this Truth.

Q: After one has a certain amount of inner experience and begins to believe, there still comes an
important decision as to what to do with your self as you find your self at that point. And then you
have to decide what to do with the rest of your life.
Lester: Yes. You must decide whether to pursue your welfare by seeking it in the world or by
seeking it within you.

Q:You’ veha dac ert

aina mountofe xperi
e nce,buty ouwi l
lal
wa ysbec al
ledba ckt oac ertai
n
contact with the outer world unless...
Lester: Unless you make the outer world you. However, do not be attached to the world and it
cannot disturb you. Then you can carry on with equanimity.

Q: In order to make the outer world me, I would think I have to self-purify myself.
Lester: Yes. Practicing serving the world will purify you.

Q: Would I have to go out and sacrifice what remains of myself in some kind of service?
Lester: The only thing you will ever sacrifice in this direction is your misery. Rendering service
woul dg iveonlyha ppi ness— t ot hede g r
eey ourhe a rtisi nit.Themor ey ouwi lli
nglyservet hewor l
d,
the more you discover that you are related to everything and everyone. There is no isolation. It is
servinga ndb ecomi ngt heAl ltha tshoul dbeourdi rection.Youdon’ tcutouta ndl etot
he rsbes epa ra
te
from you. You become them throughout the practice of serving them.

Q: The only reason I would make an effort in this direction is so I could better help other people.
Leste
r:Good,buty ouc an’thelpot herpe opl ea nymor et hany ouc anhe lpy our self.So,t h ebest
waytohelpot hersistohe l
py ourse
lf.I t
’sa utoma t
i c
a ll
ys o,t haty ou’ llhelpot he rstot hede g r
e et
ha t
you’
llhel
py ours elf
.Dobot h.

Q:So,he lpy our selfbyhe lpingot hers;isn’ titatwo-wa yaction?

Le ster
:Ye s,buti t’
st hemot ivetha tcounts.I fI’
m he l
pingy ouwi t
hs e lfishmot i
ve s,i
tdoe sn’the lp
me or you. If I help only to help you, I grow. But there are many people in the world who help for
the
irowne g o-g lor if
icationa ndi tdoe sn’the l
pt hema ny
,nordoe sithelpy ou,be c
aus etheythe nhe l
p
you ego-wise, i.e., they help validate your ego.

Q:Tha t’save rys ubtlething,ave r ydi f

ficul
tt hingtog etri
dof ,thate g
o.
Les t
er:Ri g ht.Whe nthe r
e’snomor ee go,theonl yt hi
ngl eftist heinf i
niteBe ingt hatyoua re.Eg o
is the sense of separation from the All. I am an individual, Lester, and I am separate from the All, and

24
ally oupeopl ea reot hertha nI— t hatisthes e nseofe go— s epa rat
ene ss.
Themome ntI ’m nott heAll,Il ac
ks ome thinga ndt henIt ryt og etitba ck.It hinkIne edt he
mi ssingpa rt
soft heAl la ndIsta rttryi
ngt og e tthe m.Thus ,Ia ssumeIdon’ tha vet heAl l,Ia m
limi t
ed,andt hiss t
artsadownwa rds pirala ndwec ont i
nueunt ilweg etwhe rewea re.Howe ver,we ’ r
e
allont hewa yupnow.Andt hebi gproble mi stog etridofoure g o— t hes ens etha tIama n
individual separate from everything. We can do this by looking at our motivations. When our
motivation is selfish we change it, make it altruistic; we act for others rather than for ourselves, and in
this way we grow.

Q: Is growth a constant becoming aware?

Lester: Yes. You must first want to. When you want to, then you do become aware of your
thinking. Then you become aware of your non-thinking which shows up as periods of peace and well-
being.

Q:Li ket ryingt of indout ,f ori nst

ance,whyonef eelsthi ngsorwhyonei ssick–l i
ket he sepasttwo
yea rsofi l
lnessf orme .I t
’st reme ndous,Le ster
.Eve nthismor ningwhe nIwa st alki
ngt omys isteron
thet elephone ,afters pe a
kingt ohe rIkeptt hinking ,“ Why ?Why ?Why ?”andIt riedtobes til
l,assti
ll
as I could possibly be, and all of a sudden, a realization of the why I had been so negative came to me
wi ths ucht r
eme ndousc l
arity.AndIt houg htofy ous ointe nsel
ya ndIt hought,“We l
l,thisiswha t
Le sterpos si
blyme a ns.”I t
’sf indi ngoutt hewhy ,a ndwhe nones eesi t,onei mme diat
elyt urnsitinto
something positive and one is released.
Lester: Good. Keep that up until there is no more.

Q:Tha
t’swha
tyoume
ana
boutma
kingt
hes
ubc
ons
cioust
houg
htc
ons
ciousa
ndt
henl
ett
ingg
oof
it?
Les
ter:Yes.Pul
li
ngthesubconsci
ousthoughtupi
ntoconsci
ous
nessa
ndwhenit
’sthe
re,y
ou’l
lse
e
i
tandnatur
all
yle
tgoofitbe
c aus
eofitsnegati
vit
y.Butaslongasi
tre
ma i
nsunc
ons
cious
,youdon’
t
s
eeitandcan’
tdoanyt
hingaboutit
,canyou?

Q:No.Andtr
emendousthingsc
omeupwhenonebe
gins
.Wow!Al l
iga
tor
s!I
t’
snott
hate
asy
.
Le
ste
r:Eg
o-wi
se,youdon’tli
kewha
tcomesupandy
outendt
ofi
ghti
t.

Q: Many times I go along on an even keel and then something comes up in personal relationships
orfromot herdi rect
ions ,a nda llofas udden,y ouf eelpai
n,y ou’ res howingyourownli
mi t
ati
ons ,and
you step back, look at it, and release yourself from the whole situation.
Le s t
er:Ye s,eve rys itua t
ionc anbeus e df org rowt hbyobs er vi
ngwha t’
sgoingon,t
hewa yy oudo.
DO THIS ALL THE TIME, until there is no more needed to be let go of, until there is no more ego.

Q:Cr eati
v ewor k,fori
nstanc e,hasthee goinvol vedinthat
,t oo.I t’sve rys ubt
le.Andt hemor e
ones e esspiritually ,themor eonei sabletopa intapi c
ture,orma kemus ic,orwha teve ronedo es—
this is a point that has always bothered me, the ego-involvement in this. It has worried me, how can
one channel it, commercialize it, sell something?
Lester: The answer is simple: Commercialize it but be not attached to this creativeness.

Q:Diffi
cul
t.I
tistheeg osayi
ng,“
Iamt hecrea
tor
.”
Les
ter
:Itdoes
n’tma t
terwhatyoudo,donotbea t
tac
hedt
oit
.Le
tgooft
hes
ens
eof“
Iamt
he
c
reat
or.
”Le tt
hecre
ative
ne ssf
lowthr
oughy ou.

25
 Q: I would think that in almost any creative act there has to be a spiritual part, the stem of it is
bas ica ll
ysomepur emot i
va ti
on,buti t’sa
lmos ta l
wa ysmi xedwi the go.
Le ster
:Le tmec learuponet hing,eve
rythingy oudoi sc reative,i t
’si mpos si
bl et odoa nythi ngt ha
t
isnotc r
eative.Tha t’sbeca uset hemi ndisonlyc re ati
ve ,butwhe nwec reatet hing swedon’ tlike ,we
call it non-creative and destructive. When we create things we like, we call that creative and
constructive. But the mind only creates. Everyone is a creator. What we hold in mind, we create.

Q: So all this ego of ours is our own creation?

Lester:Ri ght.I t
’sbe t
tertoc r
e atecons t
ruc ti
vet hing sli
kebe aut y,he a
lth,a
ffl
uenc
e.Theydonot
demand as much attention from us as a sick body or a sick pocket-book. Consequently, we have more
time and ease to look in the direction of Truth and to discover our Self.

Q: Sometimes I think that one thinks too much of the ego and therefore the ego grows, and you
want to fight it more and you give it more importance.
Le ste
r :Ye s.Buti t’stoowe llg rownr ightnow,f armor etha ny ouc ans ee,intheuncons ci
ouspa r
t
of your mind. Mind is nothing but the sum-total collection of all thoughts. The unconscious part of
the mind is holding all the thoughts that we are not looking at this moment. But those hundreds of
thous andsoft houg htsa rethe re ,andt hey’r
ea ctive .Unc onsci
ous ly ,you’reope r
ati
ngthatbody ;y ou’re
ope rati
nge veryc ell.You’ rewor kingac hemi calpl a
nt,ac i
rculator y,ac oolinga ndahe atings ystem–
all these thoughts are active and are actively operating your body. Also there are thousands of likes
anddi s l
ikes,thousa ndsoft houg htsofwa nti
ngt hingsa ndnotwa ntingt hings.Bute veni ft hey’re
unc onscious,the y’r
ea ct
ive ,whe therwel ooka tthem ornot ,t
he ya resustaineda ndmot i
va tedbyour
ego. This is the difficult part for us, to make these ego-motivated thoughts conscious so that we can let
go of them. However, someday we reach a place where we will not be that ego-mind. When we see
tha t“ Iamnott hatmi nd,Ia mnott ha tbody,Ia m nott hatego,”t he nwe ’llreallysee,andwhe nwe
rea llys e
ewea renott hat,it’spos siblet odropt ha tego-mind-body ,onc ea ndf oral
l.

Q: Because one has re-become what one is?

Lester: Not re-become, one has re-remembered, re-discovered, re-recognized what he always was.

Q: So the ego-thing falls off like a crust.

Le st
e r:Ri ght,g onef or
eve r.Nowt ha t
’swha twedoe vent
ua l
ly.Atf i
rst,wewor ka tdr oppingt he
ego until we get enough attention free so that we can seek who and what we are. Then, when we see
whoa ndwha twea re,wes ay,Thi sisr idicul ous,
”andwedon’ tidentif
ywi tht heego- mi nd- bodya ny
more. Then we watch the body go through life like we now watch every other body.
Youwa tchita ndy ouknowt ha ttheb odyi snotyou.You’ rer e
a l
lya bovet hatbody ,y ou’ r
enot
limited nor bound by it. You know you are eternal, whole, perfect and free, and you let the body go its
way, like a puppet.

Q: And then you use the body for whatever you like, if you want to, or if not, the show just goes on.
Lest
er:Ye s.Youl ettheshowg oon.I t’sas howt hatyouwr otec alled“ Bodi esPl ayi
ngLi mited.”
However, you are free to choose to use the body to communicate with others, to help them grow.

Q:I sn’ teveryt

hi ngwes ee,api e ceofwood,apot atoc hip,pa r
toft ha te ter
na lTr uth?
Lester: Yes, but you have to see it as nothing but you, then you see the truth of it. The world
doe sn’tdi sappear,ourpe r
ce pti
onofi tc hange s,compl etely.I nst
eadoft hewor l
dbe ingothertha nwe
,
it becomes us, or we become it. When you see the world as you, it will look entirely different from
what it looked like when it appeared separate. You will love and identify with it and everyone in it.

26
 When you fully love someone, you identify with and you become one with that one. When you
become the universe you love the universe, or, if you fully love the universe, you become the universe.
Love is absolutely necessary. When we love totally, we totally identify with the grand and glorious
infinite Being that we are!

***

27
“Theorigi
nalst
ateforallBe
ingsi
sLov
e.Ourt
roubl
esar
edueonl
ytoourc overing
overt
hisnatur
alstat
e.”
Lester Levenson

Session 5

LOVE

REAL LOVE

Human love is limited and yet it is that which most people define as love. Real love, however, is a
constant, persistent acceptance of all beings in the universe -- fully, wholly, totally. It is acceptance of
another as they are. In fact, it is loving them because they are the way they are.
Human love is controlling and restrictive. Divine love is wanting and allowing another to be the
way another one wants to be. Human love is judgmental and relative. Divine love is seeing and
accepting everyone equally. In fact, this is the test of how divine our love is. Is it the same for every
person we meet? Is our love for those who are opposing us as strong as for those who are supporting
us?
Real, divine love is unconditional and is for everyone alike. One of the greatest examples of
unconditional love was modeled by Christ and His teachings: turn the other cheek, love your enemy,
and so forth are perfect examples. In fact, if we as a nation were to practice these teachings, we could
make every enemy of ours completely impotent. All we would have to do is to love them. They would
bepowe rlesst odoa nyha rmt ous .Howe ver,wewoul dhavet odoi tasana tion— a tl eastthe
majority of the people would have to love the enemy.

LOVE WITHOUT LIMIT

Human love is reactive, object dependant and selective. Real love is, however, something we can
not turn on and off. Either we have it or we do not have it. With it, it is impossible to love one person
and hate another. In fact, to the degree that we hate anyone, to that degree we do not love the others.
Our love is no greater than our hatred is for any one person.
In truth, what most of us call love is really a need. If we say that we love this one person, but not
another person, what we are actually saying is that we need this person. Therefore, we will do
whatever we have to do so we can get what we want from those we need. This is not real love. It is
conditional, manipulative and exclusive.
Sowhe rehu ma nlovei ss elfish— di vinel ovei ss elfles
s.Whe rehuma nl ovei sl
imi ted— di vine
love gives unlimited joy beyond our greatest imagination. Try it and discover this for yourself.
What follows are some additional thoughts about love. Read them slowly. Pause after each and let
them work their magic within you. You do not have to think about them as much as you let them in,
allowing each to build upon the last. If you do this, this process becomes a kind of meditation.

***

Love is a feeling of givingness with no thought of receiving anything in return. When we strive for
this, we see and feel nothing but the most enthralling love everywhere and in everyone. We taste the

28
sweetness of Beingness and are effortlessly locked in harmony with that. We are intoxicated with the
joy that defies description.

***

The real love is the love we feel for others. It is determined by how much we give ourselves to
others.

***

Full love is identifying with every other being.

***

When we identify with everyone, we treat everyone as we would treat ourselves.

***

Love is the balm, the salve, that soothes and heals everything and all.

***

When you love, you lift others to love.

***

The most you can give is your love. It is greater than giving materiality.

***

When you understand people, you see that they are doing right in their own eyes. When you
understand, you allow, you accept. If you understand, you love.

***

When we love, not only are we happy, but our whole life is in harmony.

***

Ha
ppi
nes
sise
qua
ltoone
’sc
apa
cit
ytol
ove
.

***

If we love completely, we are perfectly happy.

***

There is always either love or the lack of it.

29
 ***
When one is not loving, one is doing the opposite.

***

The highest love is when you become the other one. Identity is love in its highest form.

***

If you love your enemy, you have no more enemies!

***

The power and effect of love is self-obvious. Just try it!

***

If you will look at it from your very own center, the words love, acceptance, identification,
understanding, communication, truth, God, Self are all the same.

***

The original state of man was all love. His troubles are due only to his covering over of his natural
state of love.

***

Love and discover that selflessness turns out to be the greatest good for yourself.

***

Love is effortless and hate requires much effort.

***

Apply love and every problem resolves.

***

Human love is needing the other one. Divine love is giving to the other one.

***

Love equals happiness. When we are not happy, we are not loving.

***

The concept of possessiveness is just the opposite of the meaning of love. Love frees,

30
possessiveness enslaves.

***

Lovei saf ee li
ngofone ne sswit
h,ofi dent i
tywi th,theot he rone .Whe nt here’saf ulllove
,y ouf e
el
yourself as the other person. Then treating the other person is just like treating your very own self.
Youde lighti nt heot herone ’sjoy
.

***

Love is a tremendous power. One discovers that the power behind love, without question, is far
more powerful than the hydrogen bomb.

***

One individual with nothing but love can stand up against the entire world because this love is so
powerful. This love is nothing but the Self. This love is God.

***

Love will give not only all the power in the universe, it will give all the joy and all the knowledge.

***

The best way to increase our capacity to love is through understanding ourselves.

***

I think everyone knows the wonderful experience of loving one person, so you can imagine what
i
t’
sl ikewhe ny oulovethreebi ll
ionpe ople.Itwoul dbet hreebill
iont ime smor eenjoy abl
e.

***

Love is a constant attitude that evolves in us when we develop it. We should try practicing the love
first on our family. Grant everyone in the family their own beingness. Then apply it to friends, then
strangers, then everyone.

***

The more we practice love, the more we love, and the more we love, the more we can practice love.
Love begets love.

***

The more we develop love, the more we come in touch with the harmony of the universe, the more
delightful our life becomes, the more beautiful, the more everything. It starts a cycle going in which
you spin upwards.

31
 ***

The only method of receiving love is to give love, because what we give out must come back.

***

Thee as i
estthi ngi nt heunive rset
odoi st olovee ve ry one.Tha ti
s,onc ewel earnwha tlovei s,it
’s
the easiest thing to do. It takes tremendous effort not to love everyone and you see the effort being
expe nde di ne very dayl ife
.Butwhe nwel ove ,we ’r
ea tonewi thall.We ’
rea tpeac ea nde ve rything
falls into line perfectly.

***

I
nthehigherspi
ri
tua
llove
,the
re’
snos
elf
-de
pri
vat
ion.Wedon’
tha
vet
ohur
tour
sel
veswh
enwe
l
oveeve
ryone,andwedon’t.

***

Wi t
hl ovet
her
e’saf
eel
ingofmut
ual
it
y.Tha
twhi
chi
smut
uali
scor
rec
t.I
fyoul
ove
,youhol
dto
that law.

***

Lovei ssmot her

e dbywr onga ttit
ude
s.Lovei sourba sicna turea ndana turalt hi ng.Tha t’swhyi ti
s
so easy. The opposite takes effort. We move away from our natural self, cover it, smother it with
conc eptsoftheoppos iteofl ovea ndt hen,be
ca us
ewe ’r
enotl oving ,unl ovi ngc ome sbacka tus .

***

We feel the greatest when we love.

***

Ther
eall
ovewi
nst
heuni
ver
se— no
tjus
tonepe
rson,bute
ver
yonei
ntheuni
ver
se.

***

Be hindt hec onc e pt

sofnon- love,therei salwa ysthei nfi
ni t
el ovet ha twea re
.Youc an’tincreasei t
.
All you can do is peel away the concepts of non-love and hatred so that this tremendous loving Being
that we are is not hidden anymore.

***

Love is an absolutely necessary ingredient on the path. To get full Realization, we must increase
our love until it is complete.

***

32
 Whe ny
our
eal
lyl
ove
,youc
anne
verf
eelpa
rti
ng.The
rei
snodi
st
anc
e,be
caus
ethe
y’r
eri
ghti
nyour
heart.

***

Only through growth do we really understand what love is.

***

When you really love you understand the other one fully.

***

Lovei
sana
tti
tudet
hati
scons
tant
.Lo
vedoe
sn’
tva
ry.Lovec
annotbec
hoppe
dup.

***

All love, including human love, has its source in divine love.

***

Every human being is basically an extremely loving individual.

***

When you love, you think only the best for those you love.

***

The more you love, the more you understand.

***

The
re’
sonewor
dtha
twi
lldi
st
ing
uis
hther
ightl
ovef
romt
hewr
ongl
ove
,andt
hati
sgi
ving
.

***

You could hug a tree the same way as a person when you are very high. Your love permeates
everything.

***

Total self-abnegation is the most selfish thing we can do. When self-abnegation is total we think
only of others and are automatically in the Self.

***

Love is the state of the Self. It is something you are.

33
 ***

Consideration is a necessary part of love.

***

Anything but full love is, to a degree, hate.

***

Canyouseewhyyoucan’tbeaga
ins
tanyt
hing
?Thea nti
sGod,thee
nemyisGod.Ify
ou’re
l
imit
inganypar
t,y
ou’
reholdingGodaway.Loveca
nnotbepar
cel
ed.Loveha
stobeforal
l.

***

The greatest of all progress is love.

***

Your capacity to love is determined by your understanding.

***

I
fyoudon’
ttr
usts
ome
one
,youdon’
tlovehi
mful
ly.

***

Ifwel ovethi swor l

dwea cc
eptt hewor l
dthewa yi ti s.Wedon’ ttrytoc hangei
t.Wel
eti
tbe
.We
grant the world its beingness. Trying to change others is injecting our own ego.

***

The more we love the less we have to think.

***

Be
ingl
ovei
shi
ghe
rtha
nlovi
ng.Ther
ealde
vot
eeofGodha
snoc
hoi
cet
olove
— hei
slove
.

***

Love is your Self. That is the highest love.

***

Lovei sana
tti
tudethati
scons
tant.Lovedoes
n’tva
ry.Wel oveourfa
mil
yasmuchaswelove
str
ang e r
s.Tot
hede gr
e ewe’
recapabl
eoflovi
ngstr
anger
s,t
othatdegr
eewe’
reca
pabl
eoflovi
ngour
family.

34
 ***

Love is togetherness.

***

Lovei
stheSe
lf.TheSe
lfdoe
sn’
tlove
.TheSe
lfi
slove
.(Onl
yindua
lit
yca
nyoul
ove
.)

***

I
t’
snotl
ovi
ng,i
t’
sbe
ingl
ovet
hatwi
llg
ety
out
oGod.

***

Love: Each one glorifies himself by service rendered to others and must, therefore, necessarily
receive from others. Thus God flows back and forth and we delight in His exoticism. There is nothing
so delectable as the spirit of givingness. It is intoxicating beyond any other experience capable to man.
Discover this.
Service is the secret to bathing in the ever-new joy of God. Service opens the doors to the greatest
fields of beauty and charm, wherein is enjoyed the nectars of the infinite variety of tastes, all blended
into one drink, that of superlative love.
Come into the garden of the most delicious and everlasting joy by an everlasting desire to love and
serve. Let go of the emptiness of selfishness. Fill yourself to the full with selfless love.

***

35
“Ourr
ealnat
ure
,thei
nfi
nit
ere
als
elft
hatwear
e,i
ssi
mpl
yusmi
nust
hemi nd. ”
Lester Levenson

Session 6

REALIZATION

A BETTER WAY

Most knowledge is intellectual. It is acquired from reading books and from traditional, cognitive
forms of education. Most of us have a lot of this intellectual knowledge. And yet we are still not
rea lized.I tmu stf ollowt hent hattoa chi eve“ rea l
iz at
ion, ”wene edadi ffe
rentki ndofknowl e dge ,a
knowl e dget hatc anbee xperienced,f elt,andi nte grated.Wec anc allthisknowl edg e“ Experientia l.
”
Experiential Knowledge is the only useful kind for growth, for through it we can finally realize our
inner sight. This kind of knowledge also fits with our feelings. It feels right, and integrates with our
whole Beingness. Through Experiential Knowledge we know, and even more importantly, we know
that we know.
Realization is seeing something, really seeing it for the first time. Realization is like an electric
lightbul btur ni
ngoni nthemi nd,a ndi tallowsy out os ay,“ Oh,nowIs ee.”I tallowsust ohe ar
something that we might have heard a hundred times before, but this time, upon hearing it and seeing,
we experience it as real. This is realization.
Thi s“Expe r
ient i
al”Knowl edgei stheonl yknowl edg etha tdoe susa nyg ood.But ,thisdoe snot
me a nwedonotus eourmi nd.Wedo.Thedi fferenc eist ha tra therthanus i
ngt hemi ndto“ ma keup”
the answers, we direct the mind toward the place where the answer is. And when we do, we discover
that the answer does not come from the mind. It comes from a place behind and beyond the mind. It
comes from the realm of knowingness, the realm of omniscience. By quieting the mind through
stilling our thoughts, each of us has access to this realm of Knowingness. Then and there we realize.
We know and we know that we know. Are there any questions about what I just said?

QUESTIONS AND ANSWERS

Q: Are knowingness and feelingness the same thing?

Lester: No. The feeling comes just before the knowing.

Q: Is knowingness beyond feeling? Is knowledge that which feels true?

Lester:Thea nswert obothyourque stionsi s“Ye s.
”I t’ss omethingy ou’llha vetoe xpe ri
ence.
The re
’saf eeloft hi
ng s,andalsotherearet ime swhe ny ouj ustknowa ndy ouknowy ouknow,a nd
there’
snof eel
ingt oit.Knowi ngisre a
llyahi gherleve l.Wes ta
rtwi t
hr easoni ng,t
hi nking ,inthe
realm of thinkingness. Then we move into the realm of feelingness. The top realm is the realm of
Knowingness.

Q: Is ego implied in feeling?

Lester:Ye s.Thee godoe sthefe
eli
ng.Itisahighe
regosta
te.Theref
ore,t
here’
sduali
ty— “I”
f
eel“emot ion.”Knowi ng ne ssi
saware
ness
.Whe nIsai
d:“Youknowa ndyouknowt hatyouknow,
”
y
ou’rea wa reandy ou’ rea wa reoft
hefactt
hatyouareawar
e.The r
e’snot
hingcondit
ioni
ngit.The

36
very top state is the state of All Awareness, of All Beingness. Beingness and Awareness turn out to be
the same thing when we get there. Before, it seems as though they are two different things. But when
we move to the top, Beingness, Awareness, and Consciousness are all the same thing, because the
Awareness you are aware of is being All Beingness. We see that we are not only this body, but that we
are every other body, every other thing, every atom in this universe. So, if we are evry being and atom,
we are all Beingness.

Q: You mean I am That?

Lest
er:Yes,de finit
ely
!I t
’s“
I!”Thetopst
atei
s“I
.”That
’sal
l,note
ven“ a
m.”J ustbe
lowthetop
i
s“Iam. ”As t
epbe lowthatis“IamthatIam.
”As te
pbel
owt ha
tis“Iam unl
imi
ted.”As t
epbelow
t
hati
s“ Iamgreat.”

Q: Or one with God?

Les ter:We ll,whe reis“Onewi thGod? ”Onewi thGodi snotat ops tatebe causei t
’si ndua lity.I fI
a monewi thGod,t he reisan“ I
”a ndthe reisa“ God. ”I ntheul t
ima test ate,wedi s
cove rt hat“I”i s
God,t he re’sonl yas i
ngularOne ne s
sint heuni verse,andwea r
e,wemus tne cessari
lybe ,t hatOne ne s
s.
Tha t
’swha twedi sc overattheendoft hel ine ,orthebe ginningoft hel ine ,whi cheverwa yy oul ooka t
it. We are unlimited Beings covering over this limitlessness with concepts of limitation, the first of
whi chi s“Ia ma ni ndi vi
dua ls
epa ratefromt heAl l,
”— t hat’
save ryf i
rsta ndave rybi ge rrorwema ke.
“ Iams e parat
e ,Ia m ape rs
onalit
y ,myna mei sLe ster,Ihaveabody ,
”— a ndIs pi r
alrightdown.Af ter
wea ss umeami nda ndabody ,the nwea ssumea llthe setr
oubl esandpr obl emsbutt he y’renot hingbut
assumptions. They are only a fiction which we see after we go within, quiet the mind, and discover all
the truth right there.
This whole world, as now seen, is nothing but a dream-illusion that never was. The Truth is just
behind the outward world. So why make trouble? The growth is simply the elimination of all the
concepts of limitation. That infinite perfect Being that we are must always be infinite and perfect and
the reforei spe rfectr ightnow.Tha t
’son ethi ngwec a nneverc hang e— ourunl imi t
edSe lf.Tha tisa ll
the time. But I, the unlimited Self, can assume that I am limited and that I have a mind, I have a body,
I have problems. However, it is only an assumption.

Q:Wha t
’sthet e chniquef orc uttingt hroug hallthat,forg et
ti
ngr ighttot hats tatewhe rey ouha ve
that total awareness?
Le s t
er :Pos etheque sti
on,“ Whoa ndwha ta mI ?
”a nda waitthea nswe rtopr e sentit
s e
lf.Th e
thinking mind can never give the answer, because all thought is of limitation. So, in quietness and
me di tat
ion,po set heque st
ions :“ Whoa mI ?”“ Wha ta mI ?”Whe not herthoug htsc omeup,s t
rike
them down.I fyouc a
n’ t
,as k“Towhom a ret hesethoug hts?We ll,thesethoug ht sa ret
ome .We ll
then,whoa mI ?”a ndy ou’rer i
ghtba cko nt het r
ackof“ Whoa mI ? ”Cont inuet hisuntilyoug ett he
ans we rtot heque s t
ion“ Whoa ndwha ta mI ? ”r egar
dl essofhowl ongi ttakes.
The answer is the unlimited Self. The only way It becomes obvious is when the mind stills almost
completely. The only obstacles to immediate full realization are the thoughts, every one of which is
limi ted.El iminatet hosethoug ht sandy ou’ l
ls eethi
si nfinit
eBe ingt hatyoua lwa yswe rea nda r
e ,a nd
always will be.
The difficulty is the past habit-patterns of thought, the unconscious constant turning and churning of
thought in a mechanism we have set up that we call the unconscious mind. The unconscious thoughts
are simply our thoughts that we do not look at, and so we call them unconscious. This is the enemy we
set up. To lessen these unconscious thoughts, we first make them conscious. When we make them
conscious, we may let go of them and they are gone forever. This quiets the unconscious mind. The
more we eliminate the thoughts, the more obvious our real Self becomes. The more obvious our real

37
Self becomes, the more we are able to scorch the remaining thoughts, until the mind is totally quieted.

Q: You have to still the conscious thoughts before you can get to the unconscious thoughts?
Lester: The conscious thought is only the unconscious thought made conscious.

Q: They come through dreams too, at that state, the unconscious thoughts?
Lest
er:Ye s,butit’sonlyi nthewa ki n gs t
a tetha twec a
ne li
mi natethema ndt
her
ebyg
row.

Q:Yous ti
llyourc onsci
oust houghtst
hroug hmedi
tati
on,ot
hertec
hniques
,etc
.Now,t he“Whoam
I
?”willgori
ghtthroug hboth,isthatcorr
ect
?
Le
ster:Yes.Al so,youc anus e“Whoa mI ? ”t
osti
llorel
iminat
ethought
s.Posethequest
ion“
Who
a
mI ?
”a ndwhe nat houghtcome sup,y ousay,“Towhom isthist
hought?”Theansweris“Tome.”
“
We l
l,whoamI ?”a ndy ou’reba c
kont hetra
c k.Thus,youeli
minat
ethethought
sastheycomeup.

Q: But what keeps the unconscious thoughts from popping up at that time?
Le st
er:The ywi llands houl dpopup.Itt
he ypopup,t hey’r
ec ons ci
ous .Theny
ouc
andr
opt
hem.
Eventually, you eliminate all of them.

Q: How many minds do we have?

Lester
:The r
e ’
sonl yonemi nd.Wha twea rel ookinga tthismome ntiswhatt
hewor ldcallst
he
consciousmi nd.Thepa rtoft hemi ndwe ’renotl ookinga tthismome nttheworl
dc all
sthe
uncons ci
ousmi nd.I t
’st hemodeofmi n dwhi chweg iveadi ffe r
e ntna meto.Wha twea retal
king
about now, what we are aware of now, is what we call the conscious mind, the conscious thought. The
unconscious mind is all the thoughts we are not interested in at this moment.
Wha tsomec al
ls upe r consciousthoug ht— t he re’
sr e a
llynos uc hthingassuperconsc
iousthoug ht
.
Thes upercon s
cious,t ha twhi chisa bovec ons cious ness ,isa l
rea dyoutoft hethi
nkingrealm— t hat’s
theomni science,t
ha t’st her e a
lm ofKnowi ng ne ss.Thes upe rcons ciousre a
lisAllAwa rene
ss,All
Knowingness. There is no thinking when you know.

Q: Is unconscious different from subconscious?

Lester: Subconscious and unconscious are the same.

Q:Doy oua greewi thJ ung ’sc oll

ec t
iveunc ons c i
oustheory?
Le st
er:Io nlya greewi t
hTr uth.Andt hisisonet hingIe mpha si
ze— Tr uthistheonl ya uthorityfor
truth.Ac ceptnot hingunt i
ly ouc a npr ovei tout.Don’ tevena cceptwha tIs a
y ,noma tterhowmuc hI
spe akast houg hIknow.I fitdoe s n’tfitintoyourknowi ng nessatpresent ,youc ana cceptitfor
checking. But only that which you can prove out for yourself, only that should you accept. This is
ba si
ca l
lyimpor t
ant.I ti sabs olutelyne ces s
a r
yt opr oveallthisknowl edg efory oursel
f.Ot herwise ,it
’s
hearsay to you. You must make this knowledge your knowledge.
Now,t here ’
sonl yoneTr uth,oneAbs oluteTr ut h.Soput ti
ngna me st oitdoe sn’tme ana nything .
Whe therso- and-sos ai ditorIs ai
di t
,itdoe sn’tme ananything.Isittrue ?Doe sitintegrateintoy our
unde rst
andi ng ?Tha t’
st heonl ythi ngtha tma t
ters.Tha t
’sthepoi ntwhe re i
nwea redifferent.Wet r
y
to make this very practical so that you can use this knowledge and move toward the total understanding
as quickly as possible.

Q: Is it necessary to go through stages?

Lester: No. How long should it take Infinite Power, Infinite Knowledge to know that It is infinite?

38
 Q:I twoul dn’ttakea nyt ime .
Lester: Right. When man so wills with full intensity of will, it happens quickly. If you would want
this more than anything else, you would have it in a matter of weeks or months.

Q: Is there any way of making yourself want it more and more?

Lester: Yes, make yourself want it by experiencing the wonderfulness of it.

Q: Or make yourself more and more miserable?

Lester: Well, there are two incentives; misery is one but not the best. The sweetness, the
wonderfulness, the glory should make us want it more than the misery should.

Q: The glory in what sense?

Le s
te r:Theg l
ory ,ofknowi ngwha ty oua re.I t’satreme ndouse xper
ienc e,i
t’sa ne cstasy
, an
euphor ia.The rea renor ealwor dst ode scribeitbe c a
use,we ll
,we ’r
ei nana g ewhe rethesethingsa re
not experienced and therefore not understood, so how can there be words for things that are not
unde rst
ood?The rea renowor dst ode scribet hesef eeli
ngs,they’r esobe yondpr ese ntunde rs
tanding .
Soy oupi c kt
h ewor dsy ouknowbe stt ode scribei tandthat’sit.Pa ra
mha ns aYog a nandaus esthe
wor ds“ eve r-
ne wj oywe l
lingupe verys econd, ”a ndthat’
sapr acticalwayofde scribingit.Atf i
rst,it
’s
ajoyt ha ts pi
llsove re ve r
ys econd,j us tke epspour ingout,pouringout— y ouf eela sthoug hy ouc an’t
contain it. Later on, it resolves itself into a very profound peace, the most peaceful peace you could
eve rima g i
ne.I t’sade li
c i
ouspe ac ewhi chi sfa rmor ecomf ortablet haneve r-newj oy .Butpl ease,g e
t
the ever-new joy!

Q:Butdo n’tstayt he re.

Lester
:Tha t
’sit.I t’sve r ye a
sytogetstucki nthee ver-new- joys ta
te.Tha t’swha tthe yc allthe
anandas heath .It’
st hel astve ilwehavetor emove .I tisthela stwa l
lwemus tbreakt hroug h.Whe n
yous tar
tthise ver-newj oy,i t
’ssogoody ouj us
twa nttoc ontinuei t
.Al s
o,y ouha venof eelingofne e
d
tocha nge,eve ryt
hingi ss owonde rf
ul.Buti tisn’tthefinalsta te.Thef inalstateisthepe a c
et ha t
passethallund erstandi ng .I t’sadeep,deeppe ace.Youmovei nt hewor l
d,thebodymove s,buty ou
have absolute peace all the time. Bombs could be dropping all around you and you have that perfect
peace,regardle s
sofwha t’
sg oingon.

Q: How do you maintain that state?

Lest
er:I
fy oug eti
t,y oudon’ tha vet oma
int
aini
t,be
caus
eyouha
vei
t,y
oua
rei
t.

Q:We l
l,inthatpa rt
ic ularst
atethen,y oua rer eall
yomni sc ienta nda lltheot hert
hi ngs ,andt here’
s
no necessity for thinking.
Le ster:Ri ght.Tha t’
st hetopstate
.Now,i ti sposs i
bletodi pi ntothi ss tatetoac e r
tainde p
tht hat’
s
very deep and not maintain it because the habits from the past, the habits of thoughts that have not
be e ne li
mi nated,re-emerg ea ndtakeove r.Wec anfeelthisi nf ini
teBe ingt ha twea rea ndi t’sa
wonde rfulexpe r
ience— t hen,t
hene xtmi nute,“ Oh,s o-and- sowa ntsmet odot hisandIdon’ twa ntto
doi t ,
”at houghtc ome sina ndthereyoua r
e:ide nt i
fyi
ngwi thunha ppyl i
mi te dness.You,t heSe lf
,a r
e
try ingt obet hisunlimi t
edBe i
ngthroug have ryna rr
owe go,ave rylimi t
e de g o,andithur ts.Tha t’sal
l
it is.

Q: How do you bombard that ego and get rid of it?

Lester: First and foremost, an intense desire to let go of the ego. Second, listening to someone who
knows the way and following through on the direction, especially if that one is a fully realized Being.

39
 Q:Tha t’sha rdtofind.
Le s
ter:No,t heyarea vail
ablerightwhe rey oua re.Whe r
everyouare
,the y’rerightthe r
e.Ic a n
name some of them: Jesus, Buddha, Yogananda have been in the physical body. But there is no need
foraphy si
ca lbodywhe ny ouc a nge ttheot he rswhe reve ryoua r
e— be c
aus ethe y’r
eomni present.Al l
youne e
dt odoi sopeny ourmi nd’se yea nds eet he m.The y’
reomnipres
ents ot heymus tberight
where you are. Also, they, wanting to help you, must necessarily come to you if you open yourself to
them. They have no choice. They have made a commitment. So all you need to do is to ask for their
help and guidance and open yourself to it and it is there.
Howe ver,si
nc ewet hinkwe ’
rephy si
c albodi es ,some ti
me swemor ereadil
ya cceptaf ul
lyrea li
z ed
Being when He is in a physical body. Therefore, we will take more help, because in our physical
sensing,Hes eemst obemor ere al
.Be ca useoft ha t,it’
sg oodtohaveafullyrea liz
edBe inginthe
fles
h.Howe ver,ifwedon’ thaveone ,itdoe sn’ tme anwec a
n’tta
kethegui da
nc eofthos ewh oa re
omnipresent.

Q:Somea s
pectoftheHi nduthoug hts aysyoudon’ tdoi twi t
houtal i
veGur
u,butIt
hinkt
hey
’ve
e
volvedbe yondthatnow,a ndy ou’ r
ec onfirmingi t
.
Lester: Yes. However, a Guru is alive, whether in physical body or not.

Q: Do people need a live Guru?

Le ster:Pe oplene edaGur u,aTe ache r.Hedoe sn’tne cessarilyha vet obel ivei naphy sicalbody ,
butheha st obea cc ept
eda sbe inga l
ive.Hedoe sn’thavet obei naphy sicalbody .
Ther ea sonwhywene edaGur uist hatwea r
ei nave rydiffi
c ul tage.I t’
sa na g
eofma te
riali
s m
whe r
ee very t
hing,e ver
y one ,iss hout
inga tus :“Thisi sama t
e ri
alwor ld.Thi sisi t
!”Weha vebe e ni
n
this world again and again and again. So we really need the assistance of a fully realized Being to
offset that constant weight of the world that says we are physical, limited bodies.
We should want the Truth more than we want air. Then we would get full realization very quickly.

Q: Did you coin that, is that yours, an aphorism?

Lester: Nothing is mine. Anything I say will have always been said before. I might just twist the
wor dsa r
oundt hiswa yort hatwa y
,inmyowns t
yle ,butt he r
e’snot hingne w.Tr utha l
wa y swa sand
always will be.
The r e’sas tor yi ntheEa s
ternwr i
ting sofama stera ndhi sdis ciple.The ywe reba thingi nthe
Ga ng esa ndt hedi s
cipleas ked:“Ma ster,howc anIknowt heTr uth? ”Andt hetea chertookhi m byt he
hair and held him under the water until he was about ready to go unconscious, and then he let him up
ands aid,“ Now,whe ny ouwa ntTrutha smuc hasy ouwa nteda ir
,t heny ou’llhavei t.
”
They have some great stories. That snake and the rope story is an excellent analogy of the physical
wor ld.Ig uesse veryoneknowst ha t
,don’ tthey?Ape rsonwa l
ksa l
ongt her oada tdus ka ndse esa
rope on the ground, mistakes it for a snake, goes into an intense fear and a complete involvement as to
what to do about this awful snake. Well, the snake is only an illusion. The real thing is a rope. So he
spends a lifetime of maybe sixty-five years struggling and fighting this snake-world, and then takes a
rest on the astral side and comes back and fights it again and again and again until he wakes up to the
factt hatt hesna kewa sonlyt herope,a ndi treall
yne verwa s.Andt ha t
’sexa ctl
ywha tha ppenst ot his
phy sicalwor ld.I t’
sjustliket hatsnake ,it’sani l
lus ion.
The example I like best is that what goes on in this world is exactly the same as what goes on in
ani ghtdr ea
m.Whi l
ewe ’reintheni ghtdr ea
m,i t’sve ryr eal,wea rethere,therea reothe rcharacte r
s,
it’
se i
the rbe autif ulorug l
y ,andwhe ni t’sani ghtma re,we ’r
ebe ingki ll
ed.I t’sar ealstrugg l
e.Al lt he
timewe ’reint hedr eam,i tisrealtous .Butwhe nwea wa kenwes ay,“Oh,myg osh,itwa sonlya
drea m,i tne ve rr eall
ywa s.
”Andt ha t’se xa ct
lywha tha ppe nswhe nwewa keupoutoft hiswa king -

40
state dream of the world.

***

41
“Themoreyouqui
etthemi
nd,
themoreyouf
eelt
heSe
lf— andt
hebe
tte
ry ouf eel
.
Youfe
elasgoodasyourmi
ndisqui
et.
”
Lester Levenson

Session 7

LOVE, GIVING AND THE CHRIST CONSCIOUSNESS

THE SECRET TO JOY

“ Love ”a nd“ giving ”infac t,aret wowor dst hata res ynony mous .I ti
si nt hes pir
itofg ivingne ssthat
the secret to joy lies. When we fully have, we want to give everything we have to everyone we meet
— weha vei nfi
nitej oy.Itiss oi mpor t
ant.I tisint hes pi
ritofg i
ving ness.Thi sdoe snot ,ofc our s e
,
mean the givingness of things, which unfortunately, has become a lot of what Christmas is about.
Christmas is related to Christ. Christ is not the man Jesus. Christ is the title Jesus attained, the
Christ Consciousness. If you separate the two, Jesus and Christ, you will better understand the
me aningofHi swor dsa ndtheme aningo ftheBi ble.Whe nHes ay s
,“ Iamt hewa y,
”Hei snot
referring to himself as Jesus, but to the Christ Consciousness. Before going further, let me explain
what I mean by Christ and Jesus.
Jesus was obviously the man who was born on this earth approximately 2,000 years ago, who
through righteousness or right-useness, rightly used the world to attain the Christ Consciousness. By
so doing, He showed the way to immortality that each and every one of us must take. We must die to
death, i.e., eliminate from our consciousness all thoughts of death and hold in its place only eternality
and immortality. In order to show us, He allowed Himself to be crucified so that He could prove
immortality by resurrecting Himself. He was a way-shower, and dedicated and gave His life to show
us the way.
Christ Consciousness is the consciousness that saves us from this mess that we find ourselves in
when we try to be worldly. It is the attaining of the Christ Consciousness that saves us from all the
horrors and miseries of the world. It is the Christ Consciousness that gives us liberation from all
difficulty and leads us into our immortality. If we were to try to be Jesus, we would have all the trials
and tribulations that He went through. However, when we become the Christ, being Christ-like and
thereby attaining the Christ Consciousness, we eliminate every misery and have nothing but infinite
joy.
So Christhood is a state that was attained by the man Jesus. He attained His Christhood before He
was born and He came back to show us the way by actual example. And if you will keep these two
ideas, their meaning in mind as you read the Bible, I believe it will make much more sense.
As a result of Christ Consciousness, Christmas is known primarily by the spirit of givingness, good
wi lltowa r da l
lme n.Loc kedupi nt ha tword“ giving nes s
”ist heke ytoa llha ppi ness.I ti sinthes piri
t
of givingness that we have and experience the greatest joy. In fact, if you reflect on your life for a
moment, you will see that when you were giving, you were most joyous.
Of course, the spiritual feeling of givingness is felt more around Christmas time than any other time
of the year. And that is a wonderful thing. But, we should make every day Christmas. And when we
gett of ullr ea l
ization,thatisjus twha twedo.The rei sn’tamome nti nwhi c hwe ’r
enotg i
ving
everything we know to everyone.

42
QUESTIONS AND ANSWERS

Q: You mean giving things, or giving of yourself?

Le st
e r:We ll,ifweg ivewi t
hs tr
ing satta
che d,wi thr eser vations,wit
hr ec
riminati
ons ,itdoesn’ t
ma tter.The rei sl it
tl
ejoyi ni t.Butwhe nweg i
vef reely ,weha vethegreat
estoffeelings.Andi t’sthis
constant spirit of givingness that is the secret of eternal joy.
Now, the greatest thing we can give, as the Bible says, is wisdom, because when you give one
wisdom, you give not just one single thing, but you give one the method of attaining everything. So,
the greatest of all givingness is giving wisdom, is giving understanding, is giving knowledge.
Itha sbe ene xpl ai
nedint hi swa y.I fyoug iveama name alwhe nhe’shungry,he’sma deha ppyf or
themome nta ndhe ’ssat
isfied.Butt hreehour slater,hene e dsa nothermeal,andproba blythous andsof
meals after that. So, what is one meal that you give to him? Relatively little. However, if you give the
man the understanding of how to produce a meal, he will never go hungry! You will give him the
knowledge of how to always have all the food he wants. You will have given him sixty thousand
me als!So,t ha t’st hegreatestg ivingne ss—g ivingunde rst
a ndi nga ndwisdom.
Practicing this would be an excellent method of growth. Give this understanding to everyone whom
youme etwhoa s ksforit.I t
’se xc ell
e ntinthatitt akesy ououtofy our“l
itt
le”sel
fintot heg r
ea t
e rself
.
It’
sa na ctofl ove .I’msug gestingt ha tthisgiving nessbet a kenona sawa yofli
fef r
omhe r
eo n—
helpot he rst og ett hi
sunde r
st andi ng.I twi l
lhe l
py out or api dlya t
tai
nma ste
rshi
p— a ndi twillg ive
you the greatest of all joys.
There is nothing wrong with giving other gifts. It is good to give, but they should be given from the
heart. Still, I think we are all at the point where we can give much more than just things. We can give
wisdom and understanding.

Q: Should we give only if we are asked?

Lester: It is sometimes a good idea, for if we try to help people who are not asking for it, we may be
justexpre ssingourowne go.“ Iknows ome t
hingy ous houl dknow, ”see?“ I,
”t alkingdownt o“ you,
”
try
ingt ot eac hy ous ome t
hingwhe ny ou’renotas kingf ori t
,itcanbee go-expr essiononmypa rt.Soa
good rule is to give it when it is asked for.

Q: Is there a time when you become sensitive enough so that you do say things to people which
they need, even without them asking?
Lester: Yes, there is. As you let go of your ego, you automatically tune in more with others. You
reachas ta t
ei nwhi chthe ydon’ teve nha vetoa s
k.You’ lldis cove rthatsomepe opl
ewhoa skdon’ t
reall
ywa nthe lp.Li ke wi se
,s omepe opl ewhos a
y“ Idon’ twa nta nyhe l
p, ”a rereall
ywa nti
ngit.I t
takesal itt
lee xpe rie
nc et oha ndl
es ituationsl iketha t.Buti t
’ struet hatasweg row,a sweletgoofour
ego, we become more attuned to others and we automatically help them. And we help at all times, no
matter what or where the situation is. It could be the cashier in a market, or someone you meet of the
street
.The re’sa lwa ysac e
rtaingivi ngne sstha tshoul dbeg oingona llt
het ime .Andi tdoes
n’tha vet o
be only words of wisdom, it could be a kind word, an expression of love.
Itwoul dn’thur tt
ot ryhe lpingot hers .Tha twoul dbet heg reatestofallg ivingness.Anymor e
questions?

Q: What is the second coming of the Christ?

Lester: The second coming of the Christ is not the same as the second coming of Jesus. The second
coming of the Christ is when we attain the Christ Consciousness.
As a group, we are very fortunate in that we are close to Jesus. Jesus is very interested in us, in
trying to help us with all the power that He has. That power is never given unless we are receptive to

43
it
.The re’snof orcingi t.Hec a nonl yus eHi spowe rwhe nweope nour se l
ve st oHi m.I fandwhe nwe
do, He is right there, ready and very capable. Just try Him. We need this direct connection with a
ma ste
ri fwewa ntt og oa llthewa yt hislifetime .AsI ’ves aid,i t’ssodi fficulti nthe setimestoac hieve
mastership, that it is necessary to have this connection with a master, so that when we are ready to
leavethi spl ane ,hewi llassistusi ng et
tingf ullr ealization.The rei sn’tany onei nt hi
sr oom who
cannot make it this lifetime, if he or she will just stay faithful to the path until the end. Everyone of us
can make it this lifetime if we really want it.

Q:Wi llyoude fine“ ma kingi t?”

Lester:Ch ri
s t
hooda ndf ullr ea li
za t
ion.“ Ma kingi t”isbe comi ngama s
ter.Wha tisama st
er?A
master is one who is master over all matter in the universe, and who is master over his mind. A master
is one who sees his own infinity right within him. A master is one who has undone all thoughts of
limitation, who has ripped off all the sheaths of limitations and is free.

Q: And this we can do in this lifetime?

Lester: Yes, definitely! You must want it more than anything else. You must want it more than
youwa ntthing soft hewor ld.Andi fyoudo,whe ny ou’ rer
e adytoleavet hi splace,you’
llg ett he
assist from the master that you look to and he will help you over. The way he will do it is this: if you
don’ tma keitbe for ey oudie ,youwi llma kei tatt het imeofy ourso-calledde ath.Whe nape rsondi es,
all thoughts of this lifetime and all thoughts of prior lifetimes come up for review. The master
ide ntifi
e swithus .Hes eesusa shi ms el
f,anda sthe set houg htscomeupi nourmi nd,it
’slikec omi ng
up in his mind, and he, identified with and as us, helps us undo them. When they are totally undone,
we are totally free!

Q:Thi siswha twea r

edoinge veryda ywhe nwes ay ,“ We ’
renotlimited.Iwon’ ta cceptt his
.I ’m
nott hislimite dbei
ng .
”Isn’
tthi
swha twes houl dbedoi nga lldaylong?
Lester: Yes. We should continue it until the end of all thoughts. We should not be limited by any
thing or any thought.

Q:Butt hisisj umpi ngs of ar.I’

mi nter
este
di nbei
ngabletowa lkdownt hestr
ee twithoutgett
ing
mad at the fellow in front of me.
Le ster:I ’mt r y
ingt os howy outhee nt
ir
ewa y.Wha tI’
mt ryingt odoistog i
vey ouama pt
hattakes
youallt hewa y.I’mnots aying,“Bob,bethistoday.
”ButIt hinki fyouhaveama pt hatshowsthe
ent
irer oute,y o uc anta keita llbyyoursel
f.Youdon’ tnee
dt oha vepe opl
elikemes a ythistoyou.
Oncey ouha vet hema p,a l
ly oune e
dt odoistofoll
owi t
.I’mt ryingtog i
vey ouacompl etepi
ctur
e ,a
comple teunde rstandingofwha tful
lreali
zat
ionisandthewa ytoa ccomplishit.Andi t
’save r
y
dif
fi
cul tthingt odobe c a
us ey ou’l
lneverrea
llyknowwha titisunt i
lyouattai
ni t
.

Q: And the ego is simply the feeling that I am not this.

Lester: Right. The ego is a feeling that I am a separated individual, separated from the All and I
need a body and a mind to be separate.

Q:Tha t
’slimi te d?
Lester: Well, if I have a body and I have a mind, I have thousands of limitations; I have to feed the
body, take care of it. I have thoughts. My feelings are hurt. This goes on and on and on. Realize what
youa re.You ’llse et ha tyoua r
enott hebody ,y oua renott hee go.Di scove rwha tyoua rea ndbe
infinite.

44
 Q: Can Jesus save us?
Le s ter
:J esusdoe sn’tsave ,t
heChr i stConscious nesssave s
.Wes houl dbe li
evenoti nJ
es usbut
believe as Jesus believed. When we make an effort to attain the Christ Consciousness, Jesus helps us
to realize it. Jesus is always available to anyone who asks and is receptive to His help.
You can contact Jesus, to the degree you actually accept the fact that you can. Were you to accept
that you could talk to Jesus in a physical body -- then you would meet with Him in a physical body. If
you can accept meeting with Him in a vision or in a dream, then you would meet with Him in that
manner. If you can accept Him as a presence, then you will feel His presence and receive His support.
It is all up to you.

***

45
 “If
,withintensei
nter
est
,youwanttoknow:WhatamI?Whatisthi
swor ld?What
ismyrelati
onshiptoit
?— ifthe
re’sarealbur
ningde
sir
etogett
heanswe r,—t hen
allot
herthoughtsdropawayandthemindbecomesex
tre
melyc
oncent
rated.”
Lester Levenson

Session 8

EGO

The ego concept is the root cause of all delusion and therefore, all trouble. It is the false identifying
of“ I”wi t
habodyr athe rt hanwi ththeSe lf.Wha tfoll
owsa res
omet houg htsa ndr eflectionso ne go
and limitation. Again it is suggested that they be digested slowly. Read one, pause, let it work within
you and then move on.

***

Egoi
stheconc
eptofindivi
dual
it
y,ofse
par
ati
onfr
om the“I
,”t
heAl
l.The
ref
ore
,eg
oisaf
als
e
a
ssumpt
ion.Wea r
ereal
lythe“I,
”wea r
enotse
para
tefr
omi t
.

***

The ego is the source of birth and death and when the ego is let go of, you die to death.

***

Eve ryt
hi ngthatisn’tg
oodha
sit
ssour
cei
nthee
gos
ens
eandi
sthe
ref
oreunr
eal
.Ourr
ealna
tur
eis
an ultimate goodness.

***

Everything of the ego is the opposite of everything of the Self.

***

Everything an ego sees is a distortion in the light of Truth. Everything an ego sees is in duality. An
egoc an’tseeOne nes s.Thee goha sane yeofdua lit
yonl y .There’
snot hingt ruetha ta ne g osee s.And
on the opposite side, the Self sees only the Truth, the Self.

***

The coloring agent of Truth is ego. The less the ego, the less the coloring of Truth.

***

The entire trouble is wrong identity. We say we are the limited ego.

46
 ***

Eg
oca
n’td
oany
thi
ngbutbel
imi
ted.

***

The
re’
sonl
yones
ing
leg
rowt
handt
hati
sle
tti
ngg
ooft
hee
go.

***

Whenever you are not growing spiritually, you are growing in the other direction.

***

Every time you express ego, you are growing downward.

***

The more you grow, the more you can face your ego.

***

When things bother us and we look for the source, we find our ego.

***

The whole object of the path is to let go of the ego. What remains is the Self.

***

The whole thing is simple. Any complexity in life is the ego trying to undo the simplicity of
Reality.

***

It is the ego that makes life difficult.

***

The more you think you are a limited ego, the more effort you need to get along. It is the ego that
requires effort.

***

There is only one basic trouble in this world. It is the common denominator of all problems. It is
trying to be an ego.

***

47
 Identify with the ego and you identify with trouble.

***

We should shift from a desire to get out of misery, to a desire to let go of the ego.

***

The ego dies hard. But once you know the ego is the source of all misery and the Self is the source
ofal
lha ppi
ne ss,theni ts
houl dn’tbes ohardt owor ka tlet
tingg ooft hee go.

***

When we start moving into the Self, the ego starts putting blocks in the way: we get sick, we go to
sleep, we have other things to do, etc., because we feel we will be destroyed if the ego is destroyed.
We have convinced ourselves over the millenniums that we are these limited bodies, and we think it
takes time to let go of these concepts of limitation.

***

Time is an ego-thought.

***

The ego will always try to keep us from letting go of the ego.

***

Getting involved in intellectual questions and discussions validates the ego and avails you nothing.

***

Pose a question and ego is necessitated. There are no questions when one is realized.

***

Al le nquiriesaboutthenon- Se lfaredi rectingone ’sa ttentiona wa yf rom,a nda redelayingone ’

s
realization of Truth. Any question about the ego directs the attention to the ego. The ego is the unreal,
the untruth. No matter how much you talk about illusion, it will not give you the perception of the
Re al— t heTr uth.

***

In the beginning, the ego is the only thing you know.

***

The
rei
sonl
yonet
hingt
odo— l
etg
ooft
hee
go!The
rei
snoot
herwa
ytog
row.Youa
ref
ull
y

48
r
eal
ize
dnow!J
ustl
etg
ooft
hee
go!Tha
t’shows
impl
eiti
s.

***

The weaker the ego, the more you can put attention on the Self. However, if you spent all your time
on the ego, you would never see the Self, not until you looked at the Self. It amounts to weakening the
grip of the ego enough so that you can turn toward the Self.

***

The more you do away with the ego, the more unselfish you are.

***

When a person is ego-centered, almost all of his attention is centered on himself. Everything he
sees or hears is colored because it has to filter through his self-attention.

***

When you have completely let go of your ego, you are not interested in yourself, you are interested
only in others.

***

If you do things to win approval, then you are doing it for yourself. If you are doing anything for
y
our self
,itis n’tselfles
s.

***

A problem is created whenever you want to assert your ego.

***

Whenever we react, it is always because there is something we selfishly want.

***

When there is no ego involved, we see things exactly as they are.

***
We are blinded to the degree of our ego.

***

Wanting our ego to be accepted, we see things the way we think they will help us to be accepted.

***

49
 If you have any emotion, it is ego motivated.

***

Any human need or desire is ego motivated. My ego thinks it needs things. My Self feels and
knows that everything is mine.

***

We should have no wants. Then we are never in trouble.

***

Ta lkingi saskingf ore goa t

te nt
ion.I t’swa nti
nge goa pprova l.Ify
ouwi
llr
ema
inqui
et,y
ouma
y
feel that happiness that you are seeking through making the noise.

***

Almost every time we talk, we are asking for ego acceptance.

***

Ego is only destructive to one.

***

Everyone who has ego is destructive to the degree he has ego.

***

Ego is the opposite of Love. Love is the Self.

***

Egos want to direct the universe.

***

If you want to be most creative, do away with ego.

***

Ego is the most expensive thing in the universe, dollar-and-sense wise.

***

Any sense of doership is of the little self.

50
 ***

Ego equals blindness. Blindness equals ignorance.

***

Seeking any ego fulfillment is seeking the letting go of the agony of the concept of lack.

***

Any lack is necessarily an ego concept for the ego is necessarily a sense of limitation or lack.

***

Ego is a mere notion that feels like the deluge of an ocean.

***

When you are unhappy, you are looking for ego approval and not getting it.

***

Another definition for trouble is trying to be an ego.

***

Any defending of oneself is asking for ego approval.

***

If you want to be good at anything, the less the ego, the better you are. The ego is a limiting adjunct
on the Self. Since the ego is a limiting adjunct of the Self, the less the ego, the more capable you are in
eve rythi
ng( exc eptonet hing— mi s er
y.)

***

It took you millions of years to develop this ego. Keep letting go of the ego until you begin to see
the Self. When you see your Self, you quickly drop your ego in short time.

***

After having eliminated much of the ego, when one is acting ego-wise, at that moment the ego
seems like all. However, what has been eliminated, has been eliminated.

***

I
t’
sthee
gos
ens
eofbe
inga
nindi
vidu
als
epa
rat
efr
om t
heAl
ltha
tist
hes
our
ceofa
llt
roubl
e.

51
 ***

I
tdoe sn’tma tterwhaty oudo,i
tdoe
sma
tte
rwi
thwha
tyoui
dent
if
y.I
fyoui
dent
if
ywi
tht
hel
imi
ted
ego, then you are unhappy.

***

After dropping enough ego, it gets weak and the Self takes us the rest of the way.

***

All growth is letting go of ego.

***

Thee
goi
saf
als
eimpos
it
ionoft
he“
I.”Whe
nyous
ay,“
I,”t
hati
sthee
ter
naly
ou.

***

The ego cannot be subjugated by one.

***

Seek the source of the ego and it turns out to be your Self.

***

Humility is letting go of ego.

***

I
fyoua
rehur
t,l
ookf
ort
hee
gomot
iva
tiona
ndl
etg
oofi
t.You’
llf
eelha
ppi
er.

***

Unl
essyouar
eeli
mina
tingego,you’
renotgrowi
ng.Yousee
,youc
an’
tgr
owi
ntot
heSe
lfbe
caus
e
t
hat
’swhatyoua
re.Youjustl
if
toffthecover
,whic
hisego.

***

The ego creates and maintains the subconscious.

***

All subconscious thought is originated by the ego and hidden away in the subconscious by the ego.

***

52
 The ego-principle is the cause of the seeming separation of you from the All.

***

The high states should be used to scorch the ego. The higher we go, the more we are capable of
s
corchingthee go.Whe ny oua rehi gh,y ouc ans ay,“Allt hissi
llyreacti onande go,I’mt hroughwi t
h
i
t!
”—a ndbet hroug hwi thit.

***

The real you, your Self, is infinitely grand and glorious, whole, perfect and in total peace, and you
are blinding yourself to this by assuming that you are a limited ego. Drop the blinder, the ego, and be
forever in perfect peace and joy!

***

Be your self!

***

53
 “I
fyouwantt
oknowwhatyoursumt
otalthi
nki
ngne
ssi
s,l
ookar
oundy ou.What
y
ounowhav ei
saresul
tofwhaty
ouhav
et hought
.”
Lester Levenson

Session 9

MASTERING MIND AND MATTER

THE ULTIMATE HAPPINESS

Ours ubjecti sha ppine ss.Wec ans ayt ha twhe niti sunde rst
ood,Ha ppines sa swe llas— God,
Re alization,Wi s dom,a ndUnde rstanding— be c
omet hes ame .Wec a
na l
sos ayt hatwha twea re
seeking is the real infinite Being that each one is. And when we recognize this, we then attempt to
disc ove rthisi nne rBe i
ngt hatwea re— unt ilwes eei tc ompl etely ,totallya nddoonl yi t
.Whe nwedo,
theul tima t
eHa ppi nessise stabli
s hedpe rma ne nt
ly,andf oreve r.Andwi t
hi t’
se stabl
ishme ntcome s
immortality, unlimitedness, imperturbable peace, total freedom and everything else that everyone is
seeking.
We get to this inner Being by directing our attention inward. First we focus the mind back upon the
mind until we discover what mind is. Then we focus our attention on our Self to discover our real
nature. And it turns out that our real nature, the infinite real Self that we are, is simply us minus the
mind. We discover that the mind was a limiting adjunct covering our Beingness; that all thoughts have
limitation which prevent us from seeing this infinite Being that we are. By turning our attention
inward we discover all this. When we do, we let go of all these limitations easily and naturally and see
that we have always been, are now, and always will be, this unlimited Being.
The prime obstacle we meet in seeking this unlimited being is the subconscious mind. It is full of
thoughts of limitations which propel us every day and they do so automatically. We have made these
habits of subconscious thoughts so strong that even when we recognize the direction we would like to
go in, the subconscious thoughts keep directing us for quite some time (sometimes lifetimes) until we
finally succeed in overcoming them. We overcome them with thoughts of what we really want to do in
life,andi ntha twa ywebe comema sterove rt hemi nd,— c ontrol li
nga nde limi na t
ingt hethought sunt
il
onlyt het houg htswewa ntdetermi neourbe ha vi
or.The nwe ’r
ei napos iti
onwhe r
ewec a
ndo
something about the mind. We can start to transcend the mind, rising above it and dropping it. In
short we let it go! And when we do we find ourselves this pure, infinite, limitless, totally free Being
that we naturally are. Then happiness is complete.
As I said the direction to go in is within, seeking and meditating to quiet the mind enough so that we
can see the infinite Being that we are. The first step involves becoming aware of the fact that we are
master over matter (and matter includes the body).
The second step involves becoming master over mind. And when we become really masterful over
mind we are able to let go of mind and operate in the realm of omniscience, in the realm of
knowingness. Then we are fully aware of the infinite Being that we are, and we discover the ultimate
Happiness.

54
CONSCIOUSLY CONTROLLING MATTER

Le t’sl ookmor ec loselya tthef irststep,— c onsci

ousl
yc ont r
ol li
ngma tt
er.Whe the rwea rea wa r
e
of it or not, we are controlling matter all the time. Whether one wants to be a creator or not, one is. In
fact, it is impossible to not be a creator all the time. We are creating everyday. We are not aware of it
because we just do not look at it. We have demonstrated or created everything we have! Every
thought, every single thought, materializes in the physical world. It is impossible to have a thought
that will not materialize (except that we reverse it). If we think the opposite right after we have a
thought, with equal strength, we neutralize it. But any thought not reversed or neutralized will
materialize in the future, if not immediately.
Sot his“ demons tra t
ion”t hatwea rea llt ry
ings ohardtoa ccompl i
sh,wea redoi nga llt
het imea nd
are unconscious of the fact that we are doing it. All we need to do is to consciously direct it, and that
we call demonstration. Everything that everyone has in life is a demonstration. It could not come into
our experience if we had not had a thought of it at some prior time.
If you want to know what your sum total thinkingness is, just look around you. What you now have
is a result of what you have thought. It is your demonstration! If you like it, you may hold it. If you
do not, and want to change some part of it, start changing your thinking subconscious to the contrary.
Concentrate it in the direction that you really want, allowing the thoughts to come up and let them go
until the conscious thoughts become dominant over the subconscious thoughts. And when you begin
to consciously demonstrate small things, you may then realize that the only reason why they are small
isbe ca us eyoudon’ tda retot hinkbi g .Thee xa cts
amer ule,orpr inciple,thata ppliest ode mo nstra
ting
a penny, applies to demonstrating a million dollars. The mind sets the size. Anyone who can
demonstrate a dollar, can demonstrate a million dollars! Become aware of the way you are
demonstrating a one dollar bill and just increase it next time to a much larger amount. Take on the
consciousness of the million, rather than the one dollar bill.
The material world is just an outward projection of our mind into what we call the world. And
when we realize that it is just an outward projection of our minds, just a picture out there that we have
created, we begin to understand how easily we can change it, even instantly, by changing our thought!
So, to repeat, everyone is demonstrating, creating, every moment what he or she is thinking. We
have no choice. We are creator, so long as we have a mind and we think, we are a creator.

BEYOND CREATION

Now,t og etbe y ondc reation,andt hereisahi gherstatetha ncreation,— i t’sthes t

a t
eofbe ing ness
sometimes called awareness or consciousness. We must go beyond the mind, and just beyond the
mind there is a realm of perfection where there is no need for creating.
The mind finds it very difficult to imagine what it is like beyond creation, because the mind is
involved constantly in creating. It is the creating instrument of the universe and everything that
happens in the world. So if we take this thing called mind, the instrument which is only a creator, and
try to imagine what it is like beyond creation, it is impossible. The mind will never know God or your
Self, because you have to go just above the mind to know God, your Self.
To know the infinite Being that you are, to know what it is like beyond creation, we must transcend
the mind. Here we find the final state, the changeless state. In creation everything is constantly chang-
ing, and therefore the ultimate Truth cannot be there.
So, to demonstrate what one wants, one needs to become aware of the fact that all we need to do is
tot hinkonl yoft het hing stha twedowa n tandt ha tisal
lt hatwewoul dge t— i fwewoul ddoj us tthat
.
Onl yt hi
nkoft het hing swewa ntandt hat’
swha twe ’
llbeg ettingallthet i
me .Simpl e,isn’tit?

55
 Al so,takec redi tforc re a
tinga llt
het hing st hatyoudonotl ike .J ustsay,“ Lookwha tIdid.”
Because when you become aware that you have created things that you do not like, you are in the
position of creator, and if you do not like it, all you have to do is to reverse it and then you will like it.
After you can master matter by consciously creating that which you want, then master your mind
and get beyond it.
Any questions?

QUESTIONS AND ANSWERS

Q: Am I to assume that everything that I see and meet during the day has been created by
subconscious thoughts?
Lester: Yes. The difficult thing is the unconscious thinking. Every unconscious thought is active
whether we are aware of it or not.

Q:So,i fIha veaha bi tofha vi

ngs ome onewhodoesn’tpayr
ent
,thi
sisas
ubc
ons
cioust
houg
htt
hat
was put there by parents or someone before.
Le st
e r:No,putt herebe for
ebyy ou— i t’sy
ourt
hought.

Q:Soi t’sbestt ol ooka titands ay,“Whe redidthishabitualthoug htc omef r

om,a ndbyl ooki nga t
it, I can see where it came from and erase it from my consciousness and erase that particular habit or
thought?
Le ster:Ye s.Put tingital i
tt
lebe tt
er,ra the rt
hans eei
ngwhe reitc amef rom,s eeingt ha tit’sbe eni n
you. Then you see how silly it is to have this thought working against you and you automatically drop
it.

Q:IwishIcould.Ijus
tdon’taut
oma t
ical
lydropit.
Les
ter
:No,y oudon’
t.Thereisn’tj
ustonethoughtoneac
hsubj
ect
,the
rear
emill
ions
.Idon’
tli
ke
t
osaythi
s,bu
ttherear
emi l
li
onsthatyou’veacqui
redovermanymi
lli
onsofy
ears
.

Q: If I have a habit of having something reoccur in my life, let us say a delay in getting things done,
which is quite common in my business, is this purely my consciousness?
Lester: Yes.

Q:Andi t
’snonse
nsetosaythi
sisthewayre
ales
tat
epeopl
eopera
te,i
sn’ti
t?I
’vegottol
ookat
myc onsci
ous
n es
sandifIsa
yt hi
sisnonse
nsebec
aus
eit’
smythinki
ng,Icanel
imi
natet
histy
peof
delay.
Le st
er:Yes.It
’sposs
ibl
e.

Q:Howd oesonee li
mi nat
er e-oc cur
ringc ondi
tionsinone ’ sl
ife?
Lester: By constantly working to undo it. Looking for the subconscious thoughts that are causing it
and dropping them.

Q:I t’smyt houg hts;Idon’ tlooka ta nythingbutmyownt hi

nki ng.
Le ster:Ye s.Nowt hereisa notherwa y,abe t
terwa y .I fy ouc an’tpul lupt hes ubconscious
thoug hts,y oucannowputi nac onscioust houg htwi ths trongwi ll— s os tronglytha titoverr
idesa l
l
the prior unconscious thoughts. This is possible. This is called using will power. You can will it.
Andi fy ouwi l
lits t
ronge noug h,it’l
love rr
idea l
lthes ubc ons c i
oust houg hts.Whe ny ou’refeel
ing

56
high,that’swhe nyouha vey ourg re a
testwi l
l.J
ustwi
llitt
obethewayyouwa
nti
ttobe.The
me chanismi s
:Youputi nat houg htwi ths omuc hpowerbehi
nditt
hati
t’
smor
epowerf
ult
hanal
lthe
former subconscious thoughts put together.

Q: A man died last night and he left $25,000,000! And the man next door had nothing. He died
and went to heaven.
Lest
er:I t’seasie rt
og ettohe ave nwh eny oudon’thave$25, 000,000hol dingy ouhe re
.

Q:I t
’sea
siertogo,ifyoudon’thave$25,000,000?
Lester:Tha t
’sri
ght.He ’
satt
achedtothattwenty-fi
ve.He ’
st r
yingt
oholdontoitri
ghtnow,even
thoughhei sde ad.Andwhe nhetriestopi
cki tup,hisastr
alhandsg or
ightt
hroug
hitandhe ’
sin
troubl
e .Itholdshimba ck,wher
easama nwhodi dn’thaveanythi
ngwilljus
tgooffint
ohigher
,fr
eer
realms.

Q:Youme annowt ha theha ss o-call

ed“di ed,”hec ans t
illbea tta
c hedtohi smone y ?
Lester: Oh sure! What he was the moment before he died, he is the moment after, except for the
fact that he has let go of the dense body. The physical body is an exact copy of the astral body. And
when you step out of the physical body, it feels the same to you and you try to do the things that you
we redoi ngj ustbe forei nt hephy sicalbody— i fy ouha vea tt
a chme ntstothephy sicalwor l
d.I fy ou
don’ tha vea t
tachme nts,y oua daptmuc heasiert othef r
e erwa yofl ife,inthea st
ra lbody .

Q: I like your explanation of creation.

Lester: For the intellectuals, there are schools that argue this way: Is creation gradual or is it
instantaneous?

Q:I t
’sg radua lbe cause.
..
Leste
r:Themi ndt oysit’sgra dua l.An dify ouke
ept
hinki
ngabouti
t,y
ou’
lldi
scovert
hatcre
ati
on
isinst
antaneous .Andt heins t
ant ane i
tya l
soha sthec
onc
eptofti
meinit
.That
’sjus
ts ome
thingI’
m
throwing out for you to work on, if you want to.

Q:Ani nsta nt— y ou’rec onf iningitt oac ertaina mountoft i

me ;youa r
elimi tingit.
Les t
er:I’llg i
vey ouac lue .Youwe nttos l
eepa ndy oudr ea mtt haty ouwe r ebornei nt
oal it
tle
infant body and you went through one year, two years, three years, into youth, middle age and old age,
all the way up to ninety years. It took ninety years to get up to that old body. It was a long, long time
—r ight?ni netyy ears?— unt ily ouwokeupa ndt henr ealizedi twa sadr eama ndi tmi ghtha vet a
ke n
a second or two. The dream lasted a few seconds and in that time you went through a ninety-year
pe riod!Andi ts eeme dl ikeni ne tyy earswhi leyouwe rei nthedr ea m.I twasn’tunt ily ouwokeupt hat
your eali
zedi twa sonl yaf ews e c onds.Someda yy ou’ l
ls eet hatc reationisins tantane ous,wi ththe
mental concept of time in it.

Q: How do you equate our effort in trying to create that which we might desire with the statements,
“Se ekyef irsttheki ngdom ofGoda nda llg oodt hing swi llbea ddedunt oy ou,”a nd“ Thi nknotofwha t
yous hallea tandwhe reyous hal
ls lee p”?
Lester:We l
l,itfitsin.“ Seeky ef irsttheki ng domofGod, ” God is the essence of our very
beingness. If we seek and discover it, we find the secret of everything. So, seek ye first the kingdom
of God, go within, discover who and what you are, then you have the secret to everything, not only to
creati
ngbutt oe very t
hing.Buty ous ee, t
h at’
sbe e npa rtofs everalyearsofwha tweha vebe eng oi
ng
through as a group: how to go within and discover this infinite Being that we are, which is the God-

57
partofus .Andwhe nthisi nf init
eBe i
ngisdis
covered,every
t hi
ngisknown— howtoc r
e a
te,a
nd
mor et ha nthat— howt ounc reate.Ands ti
llmoreimpor t
ant,howtog e
tbeyondc
rea
tingand
uncr eating— whi chistheul tima testat
e.Theny ouwi l
lnotthinkofwha ty
ousha
lle
ata ndwherey
ou
shall sleep. Did I connect it for you?

Q:Unt i
ly our ea cht hehi ghe rs t
ate ,Iwonde rifitisn’tpos sibletog etc a
ug htupi nstil
ltryingt o
create before you become aware of the higher state?
Lester: Yes, I say that you are caught up in trying to create. You now have no choice whether to be
a creator, you are that all the time. You should now consciously create only the things you want and
stopc re ati
ngt hething sy oudon’ twa nt .Oneoft heg rosses te r
rorswema kei stryingt oc reateint he
future: I will have this, I will get that, and when we do that, it keeps it in the future, thereby giving it
distance from us. This is the greatest stumbling block for most people. When you create something, it
ha stobes eeni npr esentt i
me ,ini tsis ness— now.I tismi ne ,now!

Q:We ll
,eve nifIcan’tbeli
e vet hatIma ybegoi
ngtohavesomet
hing
,atleas
tIc a
nbel
iev
etha
tthe
t
houghti smine ,so,ifIbuildon“ Thet houg hti
smine,
”thi
sgivesmemorefoundat
ion.
Lester: Yes. Discover who the thinker is.

Q: What happens when you reach the desireless state?

Lester: Well, what is desire? Desire comes from thinking we are not the All. When you reach the
desi
rel
esss t
ate,y ouse ey our sel
fastheAl l,a
st hes um total
,a ndthe r
e ’
snomor enee
d,the r
e’snomor e
la
ck— e ver
ythingi sy ou.I t’snoty ours— y oua reit
!

Q:So,i t
’sas tateofs e eky ef ir
stthek ingdom ofGoda nda llthiss ha llbea ddedunt oy ou.
Lester: Everything, every last atom in the universe.
Please note that most of your questions have been on havingness, the havingness of things. This
indicates what you think happiness is. However, you will discover that should you obtain all the things
you desire, you would still find yourself not happy.
You must go beyond the havingness state and reach the beingness realm where you only are. There
you know you lack nothing and that you are the infinite All. There lies the ultimate joy which is a deep
andamos tpr ofound,Pe a ce— t heul t
ima t
eSa t
iat
ion!

58
“Themoreyouqui
etthemi
nd,
themoreyouf
eelt
heSe
lf— andt
hebe
tte
ry ouf eel
.
Youfe
elasgoodasyourmi
ndisqui
et.
”
Lester Levenson

Session 10

THE MIND

The mind is an instrument created by you to image the Oneness separated into many interrelated
parts. Here are some thoughts on the mind for your reflection. Trust them as you have the other
reflections. Allow them to serve you. Let them build one upon another.

***

The mind is simply the sum total composite of all thoughts.

***

The mind becomes habitual.

***

The subconscious mind is merely the thoughts that we are not looking at now.

***

Thes
ubc
ons
ciousmi
ndi
srunni
ngus— ma
kingust
hevi
cti
msofha
bit
.

***

The thing that keeps us from recognizing and expressing our infinity is simply the mind, conscious
and subconscious. If we are to express this infinite nature, we can do it only by getting behind this
mind. When we reach the realm behind the mind we operate without thoughts, intuitively, and are in
harmony with the whole universe.

***

Thedi
rec
tioni
stos
ti
llt
hemi
nd.Qui
ett
hemi
nda
ndy
ou’
lls
eey
ouri
nfi
nit
yri
ghtt
her
e.

***

Justle tgooft hemi ndc ompl e

tel
yandwha
t’sl
eftove
risy
ouri
nfi
nit
ebe
ing
nes
s,a
llknowi
ng,a
ll
powerful, everywhere present.

***

59
 Were we to direct all our energies to stilling our mind, we would soon be realized.

***
The mind quiets spontaneously in the company of a great soul.

***

Themor ey ouqui e tt
hemi
nd,t
hemor
eyouf
eelt
heSe
lf–a
ndt
hebe
tte
ryouf
eel
.Youf
eela
sgood
as your mind is quiet.

***

When the mind vanishes, there the Self is. Where the Self is, there is no mind.

***

The mind is reflected consciousness, reflected from its source, the Self, just like the light from the
moon is reflected from the sun. While the moonlight may be used to reveal objects, it is no more
needed when the sun rises. Although the moon may remain in the sky while the sun shines, it is dim
and useless. Likewise, the mind is useless when we let the Self shine.

***

Your mind is an instrument used to identify your real Self with your body and world.

***

If you do not identify with your body or mind, neither your body nor your thoughts will affect you.
So it is when you sleep. Not identifying with your body or mind you have no problems nor suffering.

***

In meditation one subdues the mind and feels the wonderful peace of the Self. This is the start. The
finish is the total dissolution of the mind. This is accomplished by recognizing the mind as not being
apart from the Self, by seeing it as a phantom product of the Self.

***

Int hisdr
eam-
il
lus
iont
her
e’sat
hingc
all
edt
houg
ht.Andt
houg
htde
ter
mine
sandi
sthec
aus
eofa
ll
matter.

***

In your imagination you have written and projected a cinema show of acts, actors and audiences on
a screen and have lost sight of the fact that it is all in your imagination, your mind. Discover this and
you discover the absolute Truth.

***

60
 The world and universe are a mental concoction.

***

Mind subsidence is Realization. There are two ways to obtain it. On recognizing what the mind
really is, it is seen as an illusion and therefore subsides. By concentrating on your Self and discovering
You, mind also subsides. Complete subsidence is full Realization.

***

The reason thoughts wander back into the world is because we believe the world is real. But for
this belief, Realization would be!

***

Mind distraction is wanting more the things of the world than the Self. Wanting more to hold your
Self, the world is not looked at!

***

A thought is an assumption of lack causing a wish to fulfill it.

***

Al lthoughtsar
eofnon-
tr
uth.I
t’
ssos
impl
e.Youj
usts
topt
het
houg
htsa
ndt
hei
nfi
nit
ytha
tyoua
re
is self-obvious.

***

You’
veg
ott
ous
ethemi
ndt
oqui
ett
hemi
nd.Youne
edt
ous
ede
ter
mina
tiont
ost
il
lit
.

***

When you begin concentrating on the mind, you begin rising above it.

***

Onc
eyous
eewha
tthemi
ndi
s,y
ouwon’
tbes
ubj
ectt
oita
nymor
e.

***

Strength of mind is the ability to concentrate undistractedly on a single thought.

***

Without concentrated mind, progress is relatively small.

61
 ***

Awa ndering,wa ive ringmi ndisonet hatdi ssi

pa t
esone ’
senergyi nt hef or m ofma nyt
houg hts.
Hold one thought and the energy is less dissipated and more conserved. Direct this conserved energy
toward the Self and your Self will be revealed. The more you do this, the stronger becomes your
direction and the easier it becomes to abide in your Self.

***

In the beginning, the mind pursues the Self intermittently between long intervals. As one continues,
the intervals shorten. Toward the end, the mind is constant in the pursuit and does not wander from it.

***

The power of the mind is almost infinite. When there is only one thought all that power is right
there.

***

Restless thoughts keep the Great Ones away. A quiet mind keeps the door open to them.

***

The more you eliminate mind, the more peace you feel.

***

Themi ndwi llneverdi sc overtheSe lfbeca

uset hemi ndist hec over-upove rtheSe l
f.I t
’so nlyby
letting go of the mind that the Self is seen. You get the mind quiet enough to allow your Self to be
obvious to you so that you may use It to let go of the mind.

***

Eliminating what you are not is growth.

***

The biggest difficulty is the subconscious mind. We have relegated things to the subconscious,
stored them there, and thrown away the key.

***

If we could make our subconscious fully conscious, we would be fully realized.

***

Every mind uses the very same unlimited intelligence. Everyone uses it as much as he believes he
can use it to fulfill his desires. When he learns that his mental limitations are self imposed, he lets go

62
of them. Then his intelligence (I.Q.) can be raised to the degree of no limitation.

***
We are all in the same mind and the only thing that keeps us from reading the other one is that our
attention is too centered on our own little self.

***

Everyone unconsciously reads everyone else and thinks that it is their own thoughts.

***

All minds are influencing each other.

***

A high-level mind tunes in with other minds of high level. A low-level mind tunes in with other
minds of low level.

***

Mi
ndi
sca
tchy
.It
’si
mme
dia
tel
yinf
ect
ious
.

***

Thought is a mechanism of limitation.

***

The only intelligence the mind has is what you give to it.

***

Thoughts smother the capacity to be happy.

***

Every thought causes a demonstration.

***

The
re’
snol
imi
ttot
henumbe
rofne
wide
ast
hatma
nca
nha
ve.

***

Anything man can think, can be.

***

63
 You use your mind to still your mind. When you are meditating, holding one thought, other
thoughts drop away.

***

Mind is always seeking external knowledge. Direct it internally.

***

Introvert the mind and realize to full realization.

***

The ego-mind struggles for survival and tries to subvert your direction.

***

Themi
ndc
annotg
ivet
heul
ti
mat
eans
werbe
caus
eit
’spa
rtoft
hee
go,pa
rtofourl
imi
tat
ion.

***

Real knowledge lies just behind thought, which is relative knowledge, and relative knowledge is
ignorance.

***

When the Self, which is just behind the mind, is discovered, you see that the mind is limited and let
go of it.

***

There is a mind that runs this planet. There is a mind that runs the solar system and a mind that
runs the universe. All these minds are in the illusion.

***

Where is the world without your mind? Is there such a thing as world when you submerge the
mind? The thought of the world creates it. This whole solid universe that you mentally say is a solid
universe is just your thought that it is a solid universe.

***

Anything your mind is absolutely convinced of, materializes instantly.

***

Mind can do anything with the body.

64
 ***

The utmost that the intellect and reasoning can do for us is first, recognize its limitations and
secondly, do that which helps the quest for the Self.

***

Every thought is an affliction. When the thought waves are completely stilled there are no more
afflictions.

***

Every thought is motivated by a desire for pleasure or an aversion to pain.

***

Letting go of all attachments and aversions is letting go of all your thoughts.

***

Thought and desire are the same.

***

The only thing we are aware of is our own thoughts.

***

Wha
twe
’res
eei
ngoutt
her
eisourownmi
nd.

***

Tha twhi c
hyour
eal
lywa
nty
oune
verf
org
et— i
t’
sal
way
sony
ourmi
nd.Re
all
ywa
ntt
odi
scove
r
your Self.

***

The mind is the brain of the astral and causal bodies.

***

The mind can be made quiet wherever you are. The place to do it is right where you are.

***

Don’
tmi
ndt
hemi
nda
ndt
hemi
ndwon’
tne
edmi
ndi
ng!

***

65
 Themi
ndi
snotma
denoi
si
er— i
t’
sju
stt
haty
oug
etqui
ete
noug
htonot
icehownoi
syi
tis
.

***

Everything falls perfectly into line effortlessly and harmoniously without thoughts.

***

As mind gets quiet, first the sense of havingness decreases until a measure of security is felt. It
becomes less necessary to have in order to be. Then the sense of doership decreases until a further
security is felt in that one is not the real doer, that the real doer is a higher power, that one can actually
be with much less doing and it becomes less necessary to do in order to be. Finally your real Self that
has always been in the background steps in and takes over and you feel that there is nothing necessary
any more that you must have or do, that there is no choice but to only be!

***

Us
eomni
sci
enc
e,don’
tus
ethemi
nd!Theg
oali
stoe
limi
nat
ethemi
nd.

***

If there are no thoughts then there is no mind. Mind is only thoughts.

***

Ify out akea wa yyourmi ndwha t’

sl ef
tove
risOmni
sci
enc
e.Youa
ret
hatomni
sci
entBe
ingt
hat
you are seeking, clouded over by mind.

***

Mind detached from world and centered only on Self is Liberation.

***

Depth of meditation is the degree of quietude of mind.

***

Unl
esswe
’ree
limi
nat
ingmi
nd,unl
esswe
’ree
limi
nat
inge
go,we
’renotpr
ogr
ess
ing
.

***

The more we keep looking into the mind, the quieter we become.

***

66
 Whe
ret
hemi
ndi
sal
lqui
et— t
her
eisa
llknowl
edg
e.

***

Knowing the mind is full Realization.

***

Thef i rstth o ughtofa llthoug htsis“ Iama ni ndi vidual— s eparate .

”I nor derforthe ret obeahe ,
she or it, first there has to be an I. So we create I, and then there are others. Without the first thought
ofIt he rec an’ tbea nyot he rthoug htsofa nyonee ls e.Tha t’sthef irstba si
ce rror— Ia m as epa rat
e
individual. If I am separate then there has to be others, he, she and it. And you start dividing up the
One by first becoming an individual separate from it. Thought first divides and separates you from the
OneBe ing ne ss,andt he nc rea t
esamul t
it
udeofbe ingsa ndt hi
ng sa nda llther ela
tionships .I t’sa l
lyour
thoug ht— t ha t
’sa llitis.Le tgooft houghta ndwha t’sleftove ri sy ou,infinite
,eternal,g lorious ,al
l
joyous, serene!

METHODS OF MIND REVELATION

1. See the source of the mind and you will find your Self.

2. Turn the mind back upon the mind and it will reveal its secrets.

3. Concentrate the mind on one thought and all other thoughts will drop away. Then drop this one
thought.

4. Learn to control the breath, and you will automatically control the mind.

5. Eliminate the ego. The ego thinks and causes all thought. The ego is the identifier of the Self as
the body.

6. Surrender the mind to God.

7. Eliminate all objectivity and the mind resolves. Then there is only subjectivity.

8. The mind must be eliminated permanently by realizing that it is not real but only an apparency,
an illusion that has its source in your Self.

9. Where there is only subject and no object, there the Self is.

***

67
“Yoube
comeeve
rythi
nginst
eadofnot
hing.Becomeev
e r
ythi
ngandyoune ednot hing.
Desi
rei
slac
kandtheconsc
iousne
ssofsepar
ati
on,t
hesourceofal
ltr
ouble.”
Lester Levenson

Session 11

MEDITATION AND THE QUEST

QUIETING THE MIND

The prime purpose of meditation is to quiet the mind. When we hold one thought with interest,
othe rthoughtske epdr oppi nga wa y .Tho ug ht
soft heda y,“ Wha thedi dt ome ,wha ts hedi d,wha tI
shoul dha vedone .”Al lthe set houg htsa rea ct
iveonas ubc onsciousl eve l
.Aswehol dt oonet hought,
these subconscious thoughts quiet; they become still. They drop into the background, and that quiets
the mind.
Now, the most important thing in quieting the mind is interest. When you are very interested in
something, you will override all other thoughts. Likewise, if, with intense interest, you want to know,
“Wha tamI ?Wha ti sthiswor ld? ”Wha ti smyr elationshipt oit?I ft
he r
eisar ealbur ningde sir
et o
gett hea nswe r— the na llot he rt houg htsd ropa wa ya ndthemi ndbe come sext r
e me lyc onc entr
a t
e d.
Then the answer shows itself. It comes from within. The answer is there all the time. The quieting of
the thoughts allows us to see it, to see the answer that was there all the time, there in the realm of
Knowi ng ness—t heSe lf.

THE STARTING POINT

The starting point should be a strong desire for the answer. When that desire is strong we get the
ans we r.Tha tiswhyma n’se xtre mi t
yisGod’ soppor tunity.Ext remea dve rsi
tyc aus
esi nusade s ir
eto
get out of it with such intensity that we concentrate our mind and discover the answer.
Whe nIs tart
edmyque stIthoug ht“thinki
ng ”woul dg ivemet hea ns
we rs.Iha dami ndthatwa sas
active as any mind could be. But I was at the end of the line. I had had a second heart attack and they
told me I was finished, that I had only a short time to live, so I had to have the answers. And even
though my mind was far more active than the great majority of minds, the intensity of the desire for the
answers caused me to hold to one question at a time, obliterating all else. This kind of concentration
did it!
I started seeking with no knowledge of metaphysics, no knowledge of the way. In fact I was anti-
religion and anti-metaphysics. I thought it was nonsense, a diversion for the weak-minded, for people
who believed in fairy tales.
Buti twa sonl ybe causeoft hei ntensit
yoft hede siretog ett hea ns wers— Iha dtoha vetheans wer
s
—t ha tthe ybe gant ocome ,andt heyc amer ela t
ivelyqui ckl y.Ove rape riodoft hreemont h’st
imeI
went from an extreme materialist to the opposite extreme: the material is nothingness and the spiritual
is the All.
The wish to get the answer was so strong, that in spite of my mind being one of the noisiest of
minds, the answers began to come. I automatically fell into things (I knew no words for them) like
samadhi. I would concentrate on a question with such intensity that I would lose awareness of the
wor ld,l osea wa renessoft hisbody ,andt henIwoul dbea wa r
eofj us tapur ethoug ht— t het
houg ht

68
itse lfwoul dbet heonl ythinge xis t
ingi nthi sunive r s
e.Tha t
’sa bsorpti
onwhe nt hethinke ra ndt he
thoug htbe comeone .Onel osesc ons ci
ous ne s
sofe ve ry
thi ngbutt hatonet houg ht.Tha t
’save ry
concentrated state of mind and the answer is always discovered right there.
Is t
artedwi t
h“ Wha tisha ppine ss?Wha tislif
e ?Wha tdoIwa nt?HowdoIg etha ppines s?”I
discovered that happiness depended upon my capacity to love. At first I thought it was in being loved.
I reviewed my life and saw that I was very much loved by my family and friends and yet I was not
happy. I saw that was not it. Continuing, I realized that it was my capacity to love that gave me
happiness.
Thene xtques t
ionwa s“Wha ti sintell
ige nce
? ”Ipe r
sistedunt ilAh!Is a wi t!The re ’
sonl yone
intelligence in the universe and we all can obtain it.
I, then, worked on responsibility and discovered that I was responsible for everything that happens
or happened to me. Creation was something I created!

A SINGLE QUESTION

Finally,Ihe ldtheque sti

on“ Wha ta mI ?”unt i
lthea ns werpr esenteditself
.
Andt hiswe ntona ndinama tterofthr eemont h’stimeIbe l
ieveIs awt hee nti
repi c ture ,Iwe ntal
l
thewa y— onl ybe c auseofthec onc entrate
da ppr
oa ch.Ikne wnot hingaboutt hes ubje ct;Ikn ew
nothinga boutt hedi rect
ion,thewa y,thepa th,butIwa ntedt oknow:“ Wha tamI ?Wha tist hiswor ld?
Wha t
’smyr elations hiptoit?”
You discover that the whole world is nothing but you, that there never was anything but you all
along,be causet here ’sonlyOnea ndy oua reIt!Butt ha tisnott hef i
nals tat
e.Youc omeoutofi tand
there’ssti
llac e rt
aina mountofmi ndleft
.Soy oug oha cki ntot heme ditat
iveque stunt ilthe r
ei sno
more mind controlling you. When you have eliminated all the habits of thought, all the tendencies of
mind, you are free; then you can use your mind and you are the master and director of it. It no longer
determines you, you determine it.
At present we are over 90% of the time controlled by the unconscious mind.
Do you have any questions?

QUESTIONS AND ANSWERS

Q: When you say 90%, do you mean the conscious and unconscious mind both?
Lester: Well, the conscious mind is easily controlled. The sub-conscious is not because it is not
easi
lysee n.It
’same cha ni
sm wes e
tupt onotl ooka tourt houghts,ofma ki
ngt hemope rate
aut
oma ti
c al
ly.Wedi di ttooure nti
rebody ;it’sa l
laut oma t
icnow.Andt he
nwedi dittoa llt houg hts
butthethoughtwe ’
rei nt
e r
estedina tthemome nt.

Q:Whyi sitthatwedi di ttoa l

lthoug ht se xcepttheonewe ’reint
erest
edi natthemome nt?
Lest
er:Be causewedon’ twa ntthet houg ht sinthefirstplace,sowepus ht hema wa ytot he
background. We are happiest when there are no thoughts. Sometimes, when you work with your
hands,you’reveryha ppy,right?Why ?Thet houg htsarequi e
t.

Q: Then your mind is quieted at that time, or is it operating on the subconscious level?
Lester:We ll
,c onscious lyande ve nsubc onscious lyit’
squi et
er.Wer eall
ydon’ twa ntt hought
s.
Thoughts are the things that make us unhappy; even the happy thoughts make us unhappy because
whil
ewea ree njoy i
ngs ome thi
ng,we ’r
ec oncerne da boutt hepos sibilit
yofma intai
ni ngthi sple
a s
ure

69
which we know is not going to last. The thought of the pleasure at the same time evokes the thought
thatit’snotg oi ngt ola st
.Eve nt houg htsofha ppine ssa r
el i
mi ted.Ther eall
yha ppys ta
teist heno-
thoug hts t
ate;it’sthes t
ateofKnowi ng nessa ndisbe y ondt houg ht.
Wes tartedwi tht hes ubjec tofme dit
ati
on.Me ditationdoe sseemt obeaque sti
oni nma nype opl e’
s
minds who have meditated for years and years. The best type of meditation is with question. When
you just drop into a nice quiet state without question, you get a good feeling but no progress of getting
the Knowledge.

Q:The r
ei sn’tanypr ogres swhe ny ou ’r
ej ustqui et?
Le st
er:The reisi ntha tyou’ removi ngt owa rdthequi ets t
ate.Andt hequi etstateisabe tt
ers t
ate
tha nt henoi sys t
ate.I ntha tse nsei t
’sas tepfor wa rd.Butt hema j
orpr obl em weha venowi sc all
e d
ignorance. We are ignorant of the fact that we are infinite. To get rid of ignorance we need the
Knowledge of our infinity. To get the Knowledge we have to enquire. So when we go into meditation
andj ustg etpea c
e f
ul l
yqui et
,t hat’sgood— butdon’ tstopt here.Gobe y ondt hatandg e tt
hea nswers .
Andi t’
sne cessaryt og etqui ettog etthea nswe rs.Onl ythea nswe rto“ Wha tamI ?”g e
tsust ot hetop.
Tha tise asytos ee,i s
n’ti t
?Soi fwewa ntt ot aket hequi cke stway ,wes t
artwi ththeque s
tiont hatwe
fina ll
yha vetoa nswe r,“Wha tamI ?”
Sof ormor erapidg rowt hme dita
tions houldbewi thque st
ion.He r
e’ swhe r
ethej nanisg etthe
adva ntageove rthebha kt a
s.Sur rende ra ndde votiont hrowusi ntoni c
ef e e
ling sandt hey’reg ood.But
aj na nig oesfurther;hes ays,“ Al lri
ght ,don’ ts t
opt he re,ge ttheans wer.”I t
’sonl ywhe nwef ully
knowwhoa ndwha twea retha twe ’r
ea tthee ndoft her oa d.Sot hef astesta ndbe stwa ytome ditat
ei s
to pose a question, get quiet and stay quiet until the answer shows itself. Then go to the next one until
all the answers are there.

Q:Ifwef
indwear
en’tmaki
ngmuchpr
ogre
ss,coul
dwepos
etheque
sti
on“
Wha
t’shol
dingme
up?
”
Les
ter
:Sur
e— youcoul
d.Thati
sagoodone.

Q:YouknowIt hinky ouhadi teasierbe ca usey oudi dn’ tha

veal otofpr e conceivedi deas.
Le st
e r
:You’ rerig ht.Iwa sve ryluckyt hatIkne wnot hingbecausei ntellectualknowl edgea bout
the subject is an obstacle. The ego substitutes intellectual knowledge for real experience. I was very,
very fortunate not to have had any knowledge of it.

Q:Youa ls
odidn’tre
ali
zethati
t’sasdiff
icultasmos tpeoplet
hinkiti
s.
Le ster:Ye s.Howe ver
,knowingwha tyou’retel
lingmehe l
psoneletgooft
heobstac
leof
intell
ec tualknowledg
e .Iprodyouinthisdire
c t
ion,don’tI?Is ay,“
Don’tbel
ieveany
thi
ng.Star
t
from s c r
atch.Buil
dupy ourknowledgeo nthesolidfoundationofproof
,st
epbys t
ep.
”Eve r
yonemus
t
do this.

Q:Youc a
n’tt akesome onee lse’se xpe ri
e nce ?
Lester: Right, you would be working on hearsay, on what they have said, and the only useful thing
is that which you experience. I relate it to driving a car. If I say I know how to drive a car after reading
abookt hatdirectsy outot urnt heke yon,s t
ar tthemot or ,s hiftint odriveands t
e pont heg a s— doI
knowhowt odriveac ar
?No,notunt ilIe xpe ri
e nceitc anIdr i
veac ar.It’
sthes a met hi
ngont he
path; we must experience everything.
We must, of course, adopt the attitude that what the Great Ones say is so, that they have
experienced it. However, you must check it out and prove it for yourself. And the basic Truth is that
the re’sonl yoneRe ali
ty;the r
e’sonl yonea bs oluteTr uth— a ndt hatisthi
swhol ewor ldorun ive rseis

70
nothing but God, but better than that, is nothing but my very own Self. God could be far away; He
could be miles and miles away in cosmic space, but my very own Self is right here, this is something I
knowa bout ,thisiss ome thingIc anpe rceive—i tismyve ryownSe lf!So,us ingSe l
fa sGodi sf ar
more practical than putting Him out there, putting Him apart from us. But each one must start from the
bottom and prove this whole thing for himself. As the proofs come, the more they come the more we
accept until we experience the whole thing.
You still want to hear more on meditation?

Q: Yes.
Lester: Every aid should be a means of quieting the mind. If meditation is difficult we can prepare
the way by chanting. Chanting puts our minds on the meaning of the chant itself and the thoughts of
the day drop away and that quiets the mind. Exercising the body, doing certain asanas, etc., does the
same thing. Anything that helps is good, whatever it is. The basic thing is to quiet the mind. Being
loving and good makes the mind quieter.
The mind is the only thing that keeps us from seeing our Infinity. The mind is nothing but a
collection of thoughts of limitation. And in meditation we try to quiet that mind so we can see this
infinite Being that we are.
Meditation should never be passive. We should never try to force the mind to go blank. Meditation
should always be with question for the best results.
The more we practice meditation the easier it is to do. To get the real deep insights requires a
momentum. When meditation gets to be more enjoyable than things of the world, then we go at it with
enthus iasma ndde sirefori t.Andt henwej ustca n’ twa i
tuntilweg etba ckt oit.Whe nweg etthat
momentum going, the mind gets quieter and quieter until this infinite Self is self obvious and just
glares at us and we laugh. Now maybe with all this talk on meditation, we ought to try it, O.K.?

Q: Does concentrating on your hands help to get your mind quiet? It seems to for me.
Lest
er:Ifithelps,i t’
sg ood.

Q:I t’snoth armf ulthe n?

Lester: No. There are several centers one may concentrate on. A good place is up here, between
the eyebrows. Concentrating here takes your mind off other parts of the body. It is the center for the
third eye, the astral eye, the spiritual eye. It pulls us away from the lower centers of the body when we
comeuphe r
e .Somepr e ferthehe artc enter.Buta ny t
hingt ha
the lps— he l
ps !

Q:Ius edtoconc e ntratebe t

we ent hee y
esbutnowwhe nIdoi nqui ry,Ilett he“ I”s inkdownt othe
heart.
Lester: The heart is a good place because it is the center of feeling and feeling is closer to the Self
thant hought.Itdepe ndsony ourba ckg r
ound.I fy ou’reavi cha raj nani,it
’llbet hehe art
,butnoton
thel ef ts
ide,onther ig hts i
de.I fyou’ rearajay og iit’l
lbebe t
we ent hee yes.Whe nIdi dmy
conc e ntr
ati
ngitwa sn’ tona nyloc ati
on;i twa sonwa nt
ingt oha vet hea nswe r.Conc entrateons e eki
ng
the answer.

Q:Iha ven’tthoug htint ermsofa nswe rs,Ijustthoughti nt ermsofg e tt

ingthe r
e,that’sa l
l.
Lester: You see, anything in life that you wanted with intensity you already have. This goes for
e very onea nde ve r
y thing.I t
’sthes a mewi ththepa t
h.Buti t’stheunc ons c i
ousc onvicti
ont hatourj oy
s
lie in the world that keeps us away from getting the answer.

Q: It sounds so easy the way you say it.

71
 Le ster:Thee
asei
sde
ter
mine
dbyt
hei
nte
nsi
tyofy
ourde
sir
efort
hea
nswe
r.Tha
t’st
hec
ruxoft
he
whole thing.

***

72
“The
rei
sane
asywayt
ore
ali
zat
ion.J
ustge
tri
dofal
lde
sir
es.
”
Lester Levenson

Session 12

DESIRE

Ade s i
rei sadi sturbanc eofone ’
sna tural,inhe rentpe aceandj oy .De sir eske eponei nvol vedin
trying to satiate the desires, consequently detracting one from his constant, natural, inherent happiness.
In short, desire is the enemy of happiness and the source of misery.
So here are some things about desire to reflect on. As usual, let each one speak to you. Let it in and
see what occurs.

***

The more one lets go of desire, the less disturbed the mind becomes allowing it to become
concentrated. The more concentrated the mind, the more capable one becomes of discerning or
realizing his Self.

***

Silence quiets the noisy demands of ego desires and allows your Self to be seen.

***

Solitude is the absence of desire.

***

The absence of desire is serenity.

***

Every time one tries to satisfy a desire, he creates a greater intensity of that desire. This comes
about because the momentary pleasure, which is inhering more in the Self due to momentary stilling of
thoughts, is attributed to the object of the desire and therefore, one wants the object more and more,
vainly attempting to satiate the desire, which is satiable only in being constantly quiet from thoughts,
i.e., constantly inhering in the Self.

***

The simultaneous fulfillment of all desires is in the finding of your real Self.

***

Desire is a bottomless pit that can never be filled up.

73
 ***

Desire constitutes the world and desirelessness constitutes the Self, God.

***

Desire is seeking the joy of being our Self through objects and people. The mind originally creates
the thought of need or lack, which agitates the mind and covers the Self. When the object is attained,
the mind stills, the joy of your Self shines forth and this joy is attributed to the object, and the mind
then goes on seeking the object as the source of the joy. But the joy being not obtainable from the
object, the mind seeks it more and more from the object and is never satisfied.

***

Desire is the mother of all motion, the disturber of all peace.

***

The basic mechanism of desire is, first, we create a lack and then desire whatever is necessary to fill
that lack. The desire creates thoughts. The thoughts cover the Self and this makes us unhappy. Then
we look to relieve that unhappiness by fulfilling the desire which momentarily stills the thoughts. The
stilli
ngoft hou ght sre move sabi tofthec ove roft
heSe l
fa ndi t’st hefeelingofabi tmor eoftheSe lf
that we call pleasure. We wrongly attribute that joy or pleasure to the thing or person that was used to
fulfill the desire to relieve the agony of the thoughts of desire that were covering the Self. Because of
this wrong attributing of the joy to the person or thing, the desire will never be satiated because the joy
is not in the person or thing. The only possibility of satiety is to remain in your Self!

***

Fulfilling desire is momentarily letting go of the agony of the feelings of being limited by lack.
Thi
sunde rs
tandi ngs houldhelpy oul e tgooft hef rustr
ati
ngdr iveofs eekingha ppine s
swhe rei tisn’
t
—i nthewor ld!

***

Desire is mind disquieted.

***

Recognizing who and what you are instantly satisfies all desires.

***

We should desire only God.

***

74
 Desire leads only to misery and death.

***

Any desire upsets and disturbs the natural, inherent tranquillity and peace.

***

If one will stop thinking of something, his desire for it will disappear.

***

Aftery oudiscove rthatdesiresareunde si

rable,y oudiscovert hatthe r
e’saj
oya
ndpe
acet
hat
’se
ver
-
constant and more profound than any joy you have experienced before.

***

Desire is the start of all agitation.

***

A desire is an artificially created lack.

***

Ignorance creates the universe, desire sustains it, and enlightenment dissolves it!

***

If there were no desire there would be no world or universe of limitation.

***

Desire is the source of all trouble.

***

I
fdes
ireoverwhe
lmsusi ti
sbeca
usewewanti
tto.Whot urnsont
hedesi
re?Ifit
’si
nyourpowe
r
t
otur
niton,it
’sinyourpowertot
urni
tof
f.Themoreiti
sturnedoff
,thewea
keritbec
omes.

***

Desire only growth. Everyone makes the Goal eventually, but the intensity of the desire determines
when and how soon. If your desire is strong, you think only of that. The doubts then drop away.

***

Don’
tsuppr
essde
sir
e,a
ctua
llyl
etg
oofi
t.I
fyouc
rea
tet
hede
sir
einy
ou,y
ouc
anunc
rea
tei
t.

75
 ***

The worst thing to do is to suppress a desire, any desire. When it is suppressed, from that moment on,
it will try to express itself. Recognizing it does not mean we must try to satisfy it, but does prevent
suppressing it.

***

Nervousness is caused by wanting two opposing things at the same time, one consciously and the
other subconsciously. The battle is resolved when you make the subconscious desire conscious. On
the other hand, if you know what you are, there will be no conflicts. You can do that through seeking.
It is not necessary to understand the negative. It is far better to be the positive. Be your Self.

***

Seeking any ego fulfillment is seeking the letting go of the agony of the concept of lack. Any lack
is necessarily an ego concept.

***

In order to be infinite beings, we must have no desires because any desire is a limiting action upon
ourselves. It we think we need something, we think of ourselves as being limited. If you have
eve r
y t
hi ng ,ify oua ree very t
hing,howc oul
dyouwa nts ome thi
ng?Youknowy oudon’ tnee da nythi
ng
and you go through life knowing all the time that you need nothing. Your attitude is different. With
thi
sa t
titude ,s houldt herebeane edoft hebody ,it’
si mme diate
lyf ulf
illed.Youdon’ tha vet othink
about it, it is taken care of immediately.

***

The only thing that creates thought is desire. As long as there is one single desire, there will be
disturbance and lack of complete contentedness.

***

Any desire satisfied disappears forever.

***

The
rei
sane
asywa
ytor
eal
iza
tion— j
ustg
etr
idofa
llde
sir
es.

***

One way to overcome desire is to have a very strong desire for God. And, in the end, you have to
get rid of your desire for God. Then you are It!

***

Every little ego wish is a clamp down on your freedom which is tantamount to saying every desire is

76
a clamp down on your freedom.

***

Desire creates thoughts, desire to have or not to have. Before desire is ego. So ego is the starting
poi
nt.I’ma ni ndi vi
duals epa r
a tef r
om t heAl l
,s oI ’vegottode siretog ett heAl l
.

***

The only thing that disturbs peace is desire.

***

When things are approached with pure love, there is no more desire.

***

Desire plants seeds for the future.

***

Decrease desire for the world; increase desire for the Self.

***

You must get rid of all desire. You can enjoy without desire. In fact, if you really want to enjoy
things, you can enjoy far more without desire.

***

De
sir
eist
hec
aus
eofe
ver
ythi
ng.An
yti
mey
ouha
vea
nypr
obl
em,t
her
e’sde
sir
ebe
hindi
t.

***

Any desire except desire for liberation is causing misery.

***

The odd thing about desire is that the more you try to satisfy it, the stronger it becomes. The more
people try to satisfy their desire by having things, the stronger that desire becomes. People have more
things today than they have ever had and they are unhappier than they have ever been.

***

Desire just cuts off happiness.

***

77
 Yous houl dha veonl yonede sire— ade siref orc omple t
el iberation,c ompl et
er e
a l
iza t
ion.Any
other desire will keep you in trouble. We should try to let go of all desires. We should not try to fulfill
desires. Every time we fulfill a desire, we strengthen that desire, rather than weaken it. I believe that
isobvi oust oa llofus—t hatwene vers atiatede sires.Themor ewet r
yt os atisfythem,t hemo rewe
want of them. So, it is better to not satisfy desires and by doing so, the mind gets quieter. When the
mind is quieter, we have a better chance to see the Truth. When we see the Truth, we scorch the
de sir
e ,andt hi
si st hebe t
terwa y— a ctua l
lyt heonl yr ealeffectua lwa yofg ettingridofde sir
e.
When you see the Truth, desires are scorched because a desire is really trying to be your own real
Self through some indirect means, through some thing, through some person. When you see this, you
let go of these silly desires because why struggle through an indirect means to be that which you are?
The indirect means cannot make you what you are, so it is fruitless and extremely frustrating.
Consequently, we have this frustrated world. We are all trying to satisfy desire; it is absolutely
impossible to do it, and we go on and on, lifetime in, lifetime out, until we recognize that desires are
our enemy.
Desire is an admission of lack. If I am the infinite One, I desire nothing; I am the All. We must get
back to that state by behaving as one would in that state. The greatest behavior, the greatest ritual, that
wec anpe rformi slivinga saf ul
lyr ealizedBe i
ngwoul dlive .Tr yt oa t
taint hes tat
eofdi spassi
on—
no attachments, no aversions. Try to attain a state of equanimity, a feeling of equal mindedness toward
every thing, every one. Try to attain the desireless state. Then, you will see that you are the All, that
you are That!

***

78
“Noonec
andoany
thi
ngt
ous
.Noonec
andoany
thi
ngf
orus
.Some
dayy ou’llsee
thi
s.
”
Lester Levenson

Session 13

WHAT AM I?

WHERE HAVE WE BEEN

Let us pause a moment to take a look at what we have been talking about, and where we are going.
As I have said, I describe the ultimate goal of every being as total and complete happiness with no
taint of sorrow whatsoever. We are all striving for this in our every act, but somehow most of us keep
missing the goal. In my opinion, the reason we miss our goal is simply that we do not have a clear
vision of the goal and we, therefore, aim blindly. And, so long as we aim blindly we remain blinded,
and, can never attain the goal of perfect happiness.
The n,some onec ome sa longa nds ays,“At tent ion!Youha vespe ntma nylife t
ime slooki ngi nthe
wrong direction! Stop looking without and look within! Only there will you find that which you have
spe ntlifetimea fterlifetimes eeking !”Yo ume e ts ome onel ikeLe sterwhot el
lsy ou,“ Se eky ourve ry
own Self. Therein lies your complete happiness. Stop looking for happiness in people and things.
When you look for happiness outside yourself, you merely eliminate the pain of the desire for one thing
by substituting the relief of another and you call this substitution pleasure. But the pleasure is short
lived because the desire is not eliminated. It has only been transferred to another object, and therefore
as soon as the person seems to turn away or they change, or the circumstance allows the pain of the
de siretor eeme rge,itc ont inuest og nawa ty ou.”
However, the starting point is you. You can take the way that leads toward discovering you. And
of course, only you can do it. Accept nothing unless you can prove it yourself. Prove it and it is yours.
Prove it and then you can use it.

THE SCIENCE OF ALL SCIENCES

The uniqueness of this science, and someday you will see it, it is the science of all sciences. It is a
subj ect
ives cienc e.Weha vet os eeki twi thin;wec an’ tputi toutonat ablei nf r
ontofusa nde xami ne
it. We can only examine it within our own mind, or better, within our own being. Also, the intellect
does not avail it to us. The intellect can get us in the right direction to find it. The right direction is
turning within, stilling the mind and experiencing this truth, this knowledge. And only by experience
can we get to know it.
Methods are many, but the very highest is the method that everyone uses in the final end, and that
me thodisf i
nd ingt hea nswe rto“ Wha ta mI ? ”Thi sque sts houldbeke ptupa llt
het ime ,noton l
yi n
meditation, but during the day. While we are working, no matter what we are doing, in the back of our
mi ndwec ana lwa yske ept hatque stionpos ed,“ Wha ta mI ?”unt ilthea nswe rma kesi t
se l
fobvi oust o
us.
The answer can not, however come from the mind. For any answer the mind can give us must
necessarily not be it because the mind is an instrument of limitation. All thoughts are qualified; all thoughts
are limited. So any answer the mind gives cannot be right. The way the answer comes is simply by

79
our getting out of the way. By letting the blindness that we have imposed upon ourselves by assuming
thoug htsfalla wa y .Whe nthethoug htsa requi et,thel imi t
lessBe ingisobvi ous.It’
ss el
f -
effulg
e nt.
It’
st herea llthet ime .I t
’sjustcove redo v erbyt houg htc onc epts,e veryoneofwhi chi slimited.
So,t hewa yt ounc overiti
st opos etheque stion,“ Wha ta mI ?”a ndquietlyawaitthea nswe r
.Ot he
r
thoughts will come in, and the biggest difficulty is quieting these thoughts. When other thoughts come
in,ifwepos etheque s t
ion,“Towhoma rethe set houg hts?”Thea nswe rnatura
llyis,“Tome .”The n,
“Wha ta mI ?”p utsusr ightbackont het racka gain.Tha twa ywec anc ont
inuouslyke epoura tt
ent i
on
on“ Wha ta mI ?”

BE NOT THE DOER

In addition to posing this question until we get the answer, it is good practice in our daily life to not
bet hedoe r
,tonotbet hea gent.J ustbet hewi tne ss!Ac quiret he,“ I
tisnotIbutt heFa the rwho
wor ke ththr oug hme ,
”a tti
tude .Thi sisthema i
nc onduc toflifet hatwes houl ds tr
ivef or.Themor ewe
become the witness in life, the more we become non-attached to the body, the more we are our real
Self.
So,t herea ret wot hing sIa ms uggesting ,onei st heque st
,“ Wha tamI ?”a ndt hes e c
ondi si nl
ivi
ng
li
fe,“ Donotbet hedoe r ;bet hewi tness.Le ttingt hing shappe n;a l
lowl i
fet obe .”Tha t
’st hewa ywe
are in the top state, and the best behavior in life is that which is characteristic of the top state.
There are many other things which I am sure you are aware of: humbleness, goodness, kindness,
hone s
ty ,etc.Al lthe sething she lp,buttheg r eates taidi s— benott hedoe r.Bet hewi tnes s.

THE APPEARANCE OF THE SELF

Now, when the Self of us presents Itself to us, it is a tremendous experience! It is a very difficult
one to contain. We feel as though we are going to burst because we recognize our omnipotence, omni-
science, and omnipresence! But just seeing it once does not establish us in that state. However, once
we experience it, we will never let go until we reestablish it. We will continue to try, and we should
continue to try, to get back into that state. The next time, it will last a bit longer, the third time, still
longer, until finally we are in it twenty-four hours a day.
When we attain this top state, we are not zombies, but we are all-knowing and everywhere present.
Everything falls perfectly into line. We move in the world just like anyone else moves, but the
difference is that we see the world entirely different from the way everyone else sees it. We watch our
body moving through life like an automation. We let it go its way. And since we are not really that
body, nothing that happens to that body can effect us. Even if it were crushed, it would not mean much
to us because we fully know that we are not that body. We know our eternal Beingness and we remain
That!
So, one who has attained the top state is difficult to distinguish from anyone else. He or she will go
through the same motions of life and whatever they were doing before, they might continue to do. But
their outlook on life is entirely different. They are completely egoless with no concern for their own
bodi es.The ya r
ei ntere s
tedi not hersa ndnoti nt hems elve s— t he ya rei nt er
estedi na l
lhuma nity.
Whatever they do has absolutely no ego motivation. Their body will continue to live its normal span
and usually goes out, in the eyes of the unknowing, the same way most bodies go out, via so-called
death and coffin. But the one who was originally connected with that body never sees any of this
death. They see this entire world and body as an illusion that was created mentally just as we create
scenes, cities and worlds in our night dreams. When we awaken, we realize there never was such a

80
thing. And in the same way, when we awaken from this waking state, we see that the whole thing was
a dream and never really was. That the only thing that ever was, was my Being, the absolute Reality,
being all beingness, infinite, all perfect, all knowing, all powerful, omnipresent.
So, to reiterate, the main two points that I want to bring out are that the very highest method is the
que st
,“ Wha ta mI ? ”Aswepos ethisqu e stioni
nqui e tne s
s,whe not he rthoug htsc omei n,ask.“ To
whom a ret he sethoug hts
? ”Thea nswe ri s“ Tome .
”“ We ll
,wha ta mI ? ”a ndwe ’reri
g htbackont he
tracka ga i
n— unt i lweg etthet otala ns we r .Thes econdpoi ntistobet hewi tness,nott hedoer.I
believe that sums up what I have been trying to get across up until now. And questions on this?

QUESTIONS AND ANSWERS

Q: To not be the doer, do you plan? Do you do everything normally?

Lest
er :No,t her ightwa yisnott opl a
n.Le titha ppen.Le tgoa ndy ou’l
lbegui
dedint
uit
ive
ly.
I
nst
eadofpl a
nni ngwi tht houg ht,you’lldoexactlyther ightthing,perfectl
yatther
ightmoment
,fr
om
moment to moment.

Q:The rei sas i

t uationwhe res ome onemi ghttakeapos i
tionofthatkindwhe nheha sn’tre
a l
lyfel
t
it
;fore xampl e ,hewi l
ls ay,“ I’lljus tst
ayinbedunt i
lI’mmove d.
”Me a
nt i
mehi sr entisn’tpaid.
Lester:So ,he ’llha vet omove !I fweassumet hatwea rethe r
eandar enot,wea resoona wa kene
d
tothef acttha twea renott he re,s ee .I’
mt al
kingf r
om ahi gherlevelnow,t heperfects t
ate,whe re
everything is in absolute harmony every moment. There you never think, and at every moment you
knowf romwi thinjus tther ightt hi ngtodo.You’ r
eg uide
di ntuit
ivel
yea chande verymome ntand
everything falls perfectly into line.
Now,i fy ou’ r
enott her e,ofc our seyouhavet othink;youha vetoplan.

Q:We ll,i
npr ac t
icet hen,i nthebe ginni ng,it’
spr obablyac ombi na tionofthet wowheret hing
sg o
veryeasily,andthe nt here’sahumpi nwhi chyouha vetoplan.
Lester: Definitely yes! In the top state, you do by knowing; you just know from moment to
mome nt.Onef ee l
s“ Iknowi t!
”Tha t’sju stthewa yitfee
lsandt he re’snot hi
nki ngtoi
t— on ly“I
knowi t
!”

Q: I know from my own experience, I slip back and lay out a plan, but sometimes that plan comes
very easily and quickly to me and sometimes I have to struggle like the devil to work it out, step by
step,a ndIdon’ tknowwha t
’sg oingt oh appen.Othe rtime s
,Ij ustlayoutapl ana ndIknowwha t’s
going to happen and I have no difficulty with it.
Le ster:Thewor d“ know”a sy ouus eit,i
sthekey.Youknowhowt ha twor dfe e lswhe ny ous ay,“
I
knowi t!”The re’snodoubt ,notonei ot
aofdoubtt here .Andi thappens .Tha t’stheke y.Tha t
’sthe
realm of knowingness. Make that all the time. Keep working for it until it comes and stays. The
quickness with which we attain this is determined by the intensity of the desire for it. The more we
desiret histops tate,thes oone ri tc ome s
.Eve r
yonema ke site ventual
ly.I ’mc onvi nc edthatt he
majority of people on Earth today will probably take millions of years to make it. But any one of us
who is consciously seeking the way out can do it this lifetime.
This so-called grace of God is always there. All those who have made the top grade before us are
radiating the consciousness of perfection to us. We have tremendous grace being actually pushed our
wa ya llthet ime .Howe ve r
,the yha venor ig
httoimpos et hems elvesanddon’ t.Weha vetoo pen
ourselves to it in order to receive it.
We need this grace. Because of the state of affairs today, man is relatively low. We are very

81
stronglyc onvi ncedt ha twea real i
mi t
edbodya ndbyl ongha bitwea retr yingt oholdontoit.Soi t’s
not easy to let go of this body, and because of that, we need the grace of the Great Ones who in our
eye shavepa ssedon,buti nthe ireyes,they’res til
lhe re.Whe nwer ecog niz ethattheyaresti
llhe re,we
can see them and talk to them the way we talk to each other. If we accept them partially, we can talk to
them in a dream or a vision. The way we meet with them is determined by our acceptance of them. If
any one of us believed that he could go down to a restaurant and have a snack with Jesus, the way you
believey ouc o ulddoi twithme— i fyouha dt hatmuc ha cceptanc e— t he ny ouwoul ddoi t.
Now, some of us know that if He were suddenly to appear in a physical body in the room, it would
bet oomuc hf ormos tofust oa c c
epta ndthe reforeHedoe sn’t.Butt hewa yHec omestousi s
determined by our acceptance of Him. He gave signs to some here and some did not recognize that He
did. However, most of us did!
Thepoi ntI ’mt ry ingt oma kenowi sthatwes houldope nour selvestot hehe lpoftheg re
atma sters
.
Jesusa ndt heGr eatOne swa nte a
cha nde veryoneofust oknowourpe rfec t
ion.The yc an’
tf orcei t
uponus .Butt heirha ndi sal
wa ysextended.I t’sg oodt oke ept hisinmi nd.The nweope nou rselves
more to the help.

Q: How do you request and receive this help?

Lester: You have to be accepting of Jesus as being alive, just as much as we are, and capable of
me etingwi thy ou,thewa yweme e
twithy ou— t henitc a nha ppe n.Youha vetobeope nt oit.The
help is always being sent to you.

Q: Are there words to say, thoughts to carry?

Le st
e r
:Ye s.ButIc an’tg ivethemt oy ou;t hat’
suptoyou.Se e,Ig i
vey outheg e ne ralprinci
ple—
ac
c eptanceofHi m,t hewa yHei s.Don’ te xpec tHimtobenotChr ist
lybe c
a us
eHewon’ tbet ha
t.
However, He can appear as a very humble human being in form. Being omnipresent, at any moment,
He can appear to anyone and speak with him.

Q:Le ster,Hewil lbea sChr ist

,Hewon’ tbei ndi s
g ui
se,wil
lHe ?Thebe gga ratthedoor?
Lester: No. The only disguise is the one we put on Him. He would never disguise Himself. He
wantstober e c
ognize dasChr ist.Tha t
’snotHi sna me .Thema nJesusha dtheChr istConsc i
ous ness
.
Andweha vetoacce ptHima ndHi sc ons ci
ousne sswhi chisext
remehumi li
ty ,simplicity— no
Hollywood glamour.

Q: Would you define humility?

Lester: Yes. The greatest humility is through surrender. It is surrender of the ego, the ego being a
sense of separate individuality. Not I but thou; not I, but the Father who worketh through me.
Eve r
y t
hi ngIdoi sGod’ swor k,Iamnott h edoe r.

Q: If you surrender yourself as an individual, how about the other person? I think we mentioned
before that we recognize the other person as ourselves and we treat them as though we are the same.
Who is this other person?
Lester: From where you stand now, the other person should not concern you. The only thing that
should concern us is what we do. For me, it matters not what your attitude is toward me. You could
hatemewi the ve r
yc el
liny ourbody .Buti t
’sofe xt
remei mpor t
a nc ewha tmya tt
itudeistowa rdy ou.
Whi ley ou’ reha t
ingme ,Is houl dl ovey ouf ull
ya ndcompl et
e l
y.The nyou’ llunde r
standthea nswe rt
o
yourque stiona ndy ouwi llseeonl yt heOne .Whe ny ous eparatea ndt hena skwha t’
suphe reint he
One ,itjustdoe sn’tfi
t.
When we love, and only love, we are using the most formidable power in the Universe. No one and

82
nothingcanhar
mus .Wec anneve
re verbehurtorunhappy— i twewouldonlyjustlovewi t
houtany
hate.Youc a
nneverbehurtwhe
ny ouloveinthesensethatthelovei
sful
l,complet
e–di vinelove.
It’
sjustl
ovewit
hno,notonebit
,ofha t
einit
.I tr
equir
esturningtheot
hercheek,l
ovingy ourenemy–
that
’stheki
ndoflovei
ttakes

Q: Love is understanding?
Lest
er:Wh eny oul ovefully ,youunde rst
andt heot heronef ully.Lovei sunder
standi
ng.It
’s
ident
ifyi
ngwi tht heot herone,be i
ngt heot he rone .Comi ngdownas te p,i
t’swa nt
ingtheot
heronet
o
have what the other one wants, loving the other one, the way the other one is.

Q: Then who is our enemy?

Lester:I nr eali
ty,weha veonl
yoneene
mya ndt
hat
’soursel
f.Noonecandoanythi
ngtous;no
onec andoa nythingforus .Some da
yyou’
lls
eethi
s— thatweinourc
ons
cious
nessdet
ermine
everything that happens to us.

Q: Then it is our idea of ourselves which is incorrect?

Lester: Right. And that could be made better!

Q: When you say understanding, do you mean understanding in a logical sense, or do you mean
acceptanc eoft hemwi thoutque stioningthereas
onwhythey’redoi ngt hing s,g oodorba d;j ustac
ce p-
tance of whatever they are in entirety?
Le st
e r
:It’sa cceptanc ei ne ntirety.Buttherea
lunder
sta
ndingr e quiresknowl e
dg eofwha tthe
Universe and the World are. When we see someone doing wrong, we have to know that this is a god-
being,mi sguide d.He ’sl ooki ngf orGodi nthewrongpl
ace.Am Ima kings e nse?Tha t
’sthe
understanding.

Q: Which in his mind would be happiness, right?

Le ster:Ye s.He ’slookingf orha ppine sst
hewa yhes eesit.Eve naHi tl
er,inhismi nd,i sdoing
ri
g ht,andt herefores houldnotbeha t
ed, buts houl dbel ove d—wa nt
inghi mt obewha tHi sr e
alba s
ic
naturei s.Nowt hisdoe sn’tmea na pprov i
ngofhi sprog ram— i tdoesn’t.Butwhe the rwea pproveor
not of his program, loving and hating are two different things. So we love everyone, see them as
mi sguide dbe ing s,forgivethemf ortheydonotknow.The y’relikechildr
e n— mi sguide d.At taint
he
highest state of loving everyone equally as Christ did!

***

83
“Bec omee veryt
hingi nsteadofnot hing.Be comee verythingandy oune e dnot hing.
Desire is lack and the consciousness of separation. The feeling of lack is the source of
al
ltroubl e.”
Lester Levenson

Session 14

THE KEY TO CONSTANT HAPPINESS

YOUR FREEDOM

I would like to give you the key to maintaining constant happiness. I did not do so earlier because
we had to lay some groundwork, and you had to have some experience with the material. Also, if you
just take my word for it and you receive a lift, you might say that I did it. This develops a dependency
relationship,whi chi sn’tg ood.You,a ndy oua lone,candoa nythi nga nde very t
hingt haty ouwa nt.
You can have, be, or do whatever you will or desire. It is much, much better when you do it and do not
think you need someone to lean upon.
I know that what most people would like to know is how to maintain this new found happiness.
And so here is the key to the understanding. It will help you develop happiness that remains.

THE KEY

This is the key: When you really know what happiness is, then you are able to establish it. Then
youdoi tmor ea ndmor eunt ili t’
sa llthet ime .Buttheke yisknowi ngwha thappi nessis.Wh enyou
doknowwha titis,youl ookf ori twhe reitisr at
hertha nwhe r
eitisn’ t
.Looki ngf oritwhe r
ei tis
n’ ti
s
causi
ngy out odr opdownf rombe ingne ss.I sther
ea nyque sti
ononwha tI ’vesa idsof ar?
The key is knowing what happiness is, so that you can go directly for it. Not recognizing what
happiness is makes it difficult to establish permanently. So when you get to see what this happiness
real
lyis ,the nwhe nyoube comemi s e
ra bley ou’l
lmovei ntherightdirec tionande sta
blisht ha t
happiness.

HAPPINESS

All right, what is happiness? Most people call it pleasure but for most people pleasure is only
escape from pain! Most people call themselves happy when they get away from their pain through
socializing and entertainment, but this is really only an escape! Unable to be by themselves, with their
own thoughts, they run to a movie, a nightclub, visit someone, or just get some action going so they are
not facing their own thoughts. When their mind is taken away from their own thoughts, they feel
better, and they call this pleasure and happiness. In many ways all entertainment is escape! A happy
man needs no entertainment and no socializing. He is content.
However, when you become free, if you choose, you can enjoy entertainment far more than before
because you are free from the hunger-need for it.
The happiness that I am talking about now is not the escape-from-misery kind. It is really the only
happiness. It is the joy that results from being your own real Self. The more we are our real Self, the

84
more we feel joyous. Sense-joy of the world is accomplished not because of the thing or the person out
there with whom we associate it. It is accomplished by satisfying and stilling the thoughts of wanting
to acquire or control or seek the approval of that person or thing. When we quiet those thoughts, we
feel our Self and are happier. The quieter the mind is, the more we can just be. The more we abide our
real Self, the more joyous we feel!
Thi si ssome thi
ngy ouha veg ottoe xperi
e ncef ory ours elf— t hatthequi eteryoug etyourmi nd,the
happier you are. It is good to play with this. Experiment with it until you see it. Whatever that joy
was, it always resulted in quieting of the mind, and then you felt happy. Seeing this, you will begin to
let go of attaching happiness to people and things. You will begin to see that the joy is only in you
abiding as your very own Self. Then, when you discover this, you are not going to look for joy where
it is not. You will immediately let go and just be. And finally, you reach the place where you need no
onea ndnot hi
n gtobeha ppy— y ouj ustareha ppy— a llthet ime !
Are there any questions on this? I guess intellectually it is seen by everyone? Whether you see it
thr oug hy ouro wnmi nd’ se yeornot ,y oushoul dha veitint e l
le ct
uallya tfi
rst,thenexpe r
ime ntwi thit,
te stitout ,andy ouwi l
ldi scove rthatt hisisso— t hateve ryt i
mey ouf eelha ppy,yourmi ndi squi et
and at ease, and that what you attributed to the person or thing outside of you is something going on
within you. Quieting of your mind, you abide more as your Self. Then, when you see this, you will
not bog down anymore. Because the moment you become unhappy, you will know where to look to
re-establish the happiness!

QUESTIONS AND ANSWERS

Q:Tha twoul dbewi t

hiny ours el
f,woul dn’tit?
Lester: Yes, but one must first recognize that the happiness is not the external person or the thing,
but the quieting of the thoughts of desire for the person or thing, which allows you to go within and
justbey ourSe lf,i.e.,justbe.Whe ny ourmi ndi sont hing soutt here,you’ r
enotj ustbe ing,y ou’re
beingi nvol vedwi the xternal
s.ButIs a yt heke yi ss ee
ingj usttha tpoint— t ha tyourha ppines sist he
quieting of your mind through the satisfying of the desire, which stills the hunger thoughts for the thing
and allows you to just be. When you actually see that in your own mind, you can do it directly. (You
canl etg ooft hos et houg htswi t
houta chie vingt hepe rsonort het hinga ndi mme di
atelyy ou’reha ppy !)
Itisimpor tanttha ty oumovet owa rdha ppine ssinthedi rect
ionofwhe reitr eal
lyis— i ny ou,noti n
the externals. In that way you establish a state of happiness that is continuous.

Q: I have heard this before and did not receive it.

Lester:Al lright,be foreitwa sjus tanint ell
ectua lthi
ngory oudidnotunde rs
tandandsoit
’sa s
t
houghi twe rene wnow.But ,Ialwa y sf
ee last houg hI’
ms ayi
ngthesamet hingoverandovera gai
n,
f
rom thisside,fromt hats i
de ,froma nothers ide— buti t’
sa l
wa y
sthesamet hing.Howe ver
,untilyou
s
eeitiny ourownmi nd’se ye,unt i
ly our ec ognizei t,unti
lyoureali
zeit
,iti
s n’tmeani
ngfult
oy ou.

Q:I ts oundsa sthoug hy ou’res ayingwes houl dnotde si

rea utomobi les,wes houldnotde si
re
homes, we should not desire wives or sweethearts, we should not desire anything, but become nothing.
Lester: Everything was right but the last part of your sentence. You become everything instead of
nothing. Become everything and you need nothing. Desire is lack and the consciousness of separation,
the source of all trouble. If you are everything, the All, you need nothing. See, everything was right
downt otha tlas tpa rtofy ours ente nce— j ustre versetha tandy ou’veg otit.O. K.?

Q: If we become everything, then we become the wife, then we become the World, we become

85
everything. Instead of separating ourselves, we become the other one.
Le st
er:Ye s.Andt ha tistheg reatesto fa l
lfeelings!Tha t’st hehi ghe st—whe ny oube c omet he
other one. When you let go of your feeling of separation, that identity is love in its highest form. In
otherwor ds,yout hinkt hatshedi dn’ tbreakt hedi sh,webr oket hedi sh;s hedi dn’ tspe ndmon e
yona
dress, we spent the money. This is the highest love.

Q:Ibe comet hea ut omobi le,t

heref
or eIdon’ tdesirethea utomobi le .Or ,y oube c omee ve r
y t
hing,
you become...
Le s
ter:Now,y ou’r eg oingt ohavetowor kthisoutf oryour self.Youa reg oingt ohavet or e
ali
ze
that when you become everything and feel that you need nothing, then the slightest thought for
something will bring it to you immediately.

Q:Desi
rei
s,“Ihave n’tgotit
!”?
Le
ste
r:Yes
!Youc r eateanart
if
ici
alla
ck,youcre
ateal
iewhenyousa
y,“Iha
ven’tgoti
t.
”De s
ire
ca
us e
syoutof
eel“Iha venot .
”Andt hiswil
lcaus
eyoutohavenot
!Letgoofdes
ireandyoufe
el“I
have.
”Thisca
usesthing stocomet oyou.

Q:I fIl ooka ttheworl

da sthoughI’m writ
inganovelandsayIa mthecharact
ers,I’ma l
lthes
e
cr
ea t
urestha tIcr e
a t
einmys tor
y.Andy ett
hisiswhatI’
ml ivi
ngtoday
,aren’tI?Ic reat
emy
di
fficul
ti
e s;I’mwr it
ingt
hisstory.Inst
eadofdoingthat
,IshouldsayIamthepowe r ,andwhybot he
r
cr
ea t
inglimi ta
tions ?Idon’tneedto.So,Istopit.Butwha tdoIhavewhenIdon’ tc r
eate
?
Le st
er:Wh a
tdoy ouhavewhe ny oudon’tcre
ate
?Eve rythi
ngthaty
oure a
llywa nt— y ourpure
Beingness.

Q: I have peace.
Les t
er:Ye s.Youa r
etheAl
l— e
ver
ythi
ngi
siny
ou.Fe
eli
ngt
hatwa
yput
syouc
ompl
ete
lya
t
peace.

Q:Unt ilt hephoner ing s;the nI ’mr i

gh tba cki nmyha bits.
Lest
er:Don’ tal
lowal it
tlebe l
lt opus hy oua r
oundt hatwa y.
Again, I say each one has to realize this for himself or herself, but when he or she does, then
happiness can be made permanent, because then you look for happiness where it is and you stop
looki
ngf ori twhe reitisn’t.The re’snoha ppi nessinpe opleort hing s.Ha ppinessi sourba sicnat
ure
.
Happiness is our very own beingness. And when we are only being, we are infinitely happy. Yes,
when we are only being, and nothing else, we are infinitely happy!

Q: In other words, when you have these various things, like you have an automobile, you utilize
that automobile but you have no attachment to it, in order to attain the feeling of joy. Because if you
become attached to that automobile, then that attachment has some sort of hold on you wherein you
have a responsibility to it.
Lester: Yes. The greater the attachment the greater the unhappiness. (Likewise, the greater the
ave rsi
on,t heg reatert heunhappine ss.
)I t’
sunf reet obea ttache dt oa ny thing .Youc anhavet hing sand
not be attached to them. Be attached to them and you are necessarily putting yourself through
unhappiness.

Q:Sowhe ny ou’ r
ei nasta t
eofbe i
ng ness,tha tdoe snotme a
nt hatyou’ rea
ne therealbe ingwho
floats from spot to spot. That means that you are in that state where you know the Truth and thereby
don’ tha vetog ot hr ougha l
ltheha bitstha thavebe enpi ledupony oubyy ourego.

86
 Le st
er:Ye s.I t’sknowi ngy ouri
nfiniteBe ing nessthati
seternalandne ve
rc ha
nge s.The nt his
world cannot touch you. You see it as a fiction, a dream. You witness it. You move through life with
no attachments and no aversions. Then no one and no thing can disturb you, and you have the infinite
peace and joy that is constant.

Q: When I try to explain this to people they think that I become a shadow or substance which
vanishes from sight of everybody, or something like that.
Lester: The only difference between a fully realized individual living in the world and one who is
not is his point of view of everything. An unrealized person identifies with a single limited body-mind.
A realized person identifies with everything, every being, every atom and sees them as his Self. He
sees the beingness in everything as his beingness.

Q: Therefore getting joy out of everything that happens?

Les ter:No,y ourve r
yna t
ur ei sjoy .Youdon’ tgetitoutofe ve ry- t
hingt
hatha
ppe
ns— y
ourba
sic
nature is unlimited joy. That is your natural state! No need to get it!

Q: Therefore being in a state of joy perpetually?

Le ster:Ye s
.Asl onga sy oudon’ tloc kitont oape r
sonort hing ,i
t’st herea llt
het ime .Buti fy ou
sayy ouc a n’tha vej oyunl essyoudoorha ves ome t
hing,youl imi tyourj oy .Thena turalstateis
unlimited joy. This is the real natural state. The natural state is being infinite, but we superimpose
over that all these ideas of limitation, of needs, attachments and aversions that block out this infinite
joy that is natural. If a being would do absolutely nothing, he would be this infinite Being. He would
then be only a witness.

Q:Buty ouc ans t

il
lputi naha rdda y’ swor k?
Lester: Oh, yes. You go through life like everyone else.

Q:Buti
t’
syoura
tti
tude.
Le
ste
r:Rig
ht— yous e
ethi
ngsdi
ff
ere
ntl
y.Yous
eey
our
sel
fasawi
tne
ssr
athe
rtha
nadoe
r.

Q:It
’st
herebutyou’
rede t
achedsomewhatf
rom i
t.I
t’sa
ne e
rief
eel
ings
ome
time
s.
Le
ste
r:It
’sanicefee
ling,i
sn’ti
t?It’
seer
iebec
auseyou’
renotus
edtoit
.Whenyoug
etu
sedt
oit
,
i
t’
sdear
ier
athert
haneeri
e !

Q:Le ster,ist hi sthi

ngr e
a l
lye asy,andwe ’rema ki
ngi tha rd?
Lester: Yes. You are so right! All your difficulty is keeping yourself limited. You have
compounded limitations on top of limitations and are holding on to them in your thoughts. Therein
lies your difficulty.
You must let go of all your thoughts. Every thought has limitation in it. Drop all your thoughts and
wha tisle f
tove risy ouinyouri nfinit
eha ppine ss— y ourBe ing ne ss.The ny ouwi llr ealiz
et ha ti
tisa
s
easy for you to discover that you are an infinite Being with infinite happiness as it is for you to
discover that you are a male or a female!

***

87
“Ify
ouhaveacar,y
oudonots
ayy
ouar
ethec
ar.Whyt
hen,
ify
ouhav
eabody ,do
yousayy
ouarethebody
?”
Lester Levenson

Session 15

THE BODY

Why should we have need for this body? If we are infinite beings, why do we need a body? Is it
possible that being born into a body shows that we are ignorant of our infinite Being? Is it an
indictment right in its own de facto situation? These and other things are worth considering as you
reflect on some of the following thoughts. As in the previous sections, do not analyze, simply allow.

***

Thebodyi st
heg
rea
tes
tsha
ckl
e,i
mpr
is
onme
ntt
hatweha
ve— t
heg
rea
tes
tobs
tac
leweha
vepl
ace
d
in our way.

***

The only way out of all difficulties is to know that you are not the body.

***

We came into this world to be a body in order to learn that we are not a body.

***

The worst habit we have gotten into over the millenniums is that we believe we are this body.

***

Thebodyi
sas
lowa
cti
onma
chi
ne— t
hat
’sa
lli
tis
.

***

The desire to survive as a body is the basis for all our present aberrated behavior. Everyone wants
approval (love), struggles hard for it, spends almost all his effort in life to attain it. As an infant, as a
child, in our formative years we believed our parents would not take care of us if they did not approve
of us and we would therefore die! So we developed perverted aberrated behavior patterns through
suppressing our own wishes and desires in order to get that approval from our parents, which meant
survival. The patterns are so deeply subconscious because of being formed in the very first days and
years of our life and with so much suppression, that it is extremely difficult to reopen and consciously
examine them now. However, once we know that we are not the body, all this behavior is gone.

***

88
 Youf
eart
hati
fthebodyi
sn’
tyoua
renot
.

***

All fear is either directly or indirectly the fear of the body dying.

***

You’reinfinitea ndther
e ’
snothingc ompl i
c atedaboutt ha
t,butt
heha
bitofbe
ingabodyi
ssos
trong
it complicates and overwhelms your abiding as your Self.

***

The entire body of misery relates to the physical body. The entire body of happiness is being what
you are, the Self. Happiness is exactly what you are. Misery is exactly what you are not. The natural
st
atei sha ppi ne ss
.Thea rtif
ic ia
llys
elf
-i
mpos eds tateismi ser
y .Tha tisthec hoice— t os ayth att
he
body is real or the Self is real.

***

Howa
tta
che
dar
eyout
othebody
?Th
at’
showa
tta
che
dyoua
ret
omi
ser
y.

***

Thi
sbodyi
snot
hingbutady
ingme
cha
nis
m —f
rom bi
rt
hti
llde
ath.

***

If you have a car you do not say that you are the car. Why then, if you have a body, do you say you
are the body?

***

Sleep is the pleasure of non-bodily existence.

***

You actually drop your body when you are in deep sleep and recreate it in the morning when you
wa keup.The re’snodi f
ferencebe t wee nsl
ee pandde at
he xceptthata ft
e rde athy oupickupadi fferent
body while after sleep you pick up the same body. The time between sleep-bodies is short and the time
between death-bodies is long.

***

Wrong belief that one is a body is the basic cause of desire and aversion.

***

89
 Wes houl d
n’tpa
ytoomuc
hat
tent
iont
othebody
.Gi
vei
twha
titne
edsa
ndnomor
e.Doi
twi
thout
attachment.

***

Because of the extreme limitation of the human body, the incentive to be free is great. It affords the
greatest prod for growth.

***

To make your body perfect and to live in a consciousness of the body is not as high as to live with
an imperfect body in a consciousness of your Self.

***

It’sahighe rs t
atet ohaveas i
ckbodya ndnoti denti
fywi thi t.Andt hat’swhyc er
ta inMa stersdo
that. They will go through life with a weak or sick body, all the time maintaining their peace and
equanimity. And they welcome it because it is an opportunity to be constantly reminded that they are
not the body.

***

Thebodyi
sthedi
sea
se— nott
hes
ickne
ssofi
t.

***

A perfect body can keep one in bondage as well as an imperfect one can.

***

I
fyouknowt
haty
oua
renott
hebody
,youa
renott
hemi
nd— s
owha
tift
heyhur
t?

***

The body is just a thought. Everything about the body is a thought.

***

All functions of the body at one time had to be done consciously before they became unconscious.

***

People are not aware that they run their bodies entirely. Subconsciously, we know more chemistry
than all chemists today know consciously.

***

90
 The mind is the switchboard for the nervous system of the body.

***

Thebodyi
snot
hingbutar
obot
,cont
rol
ledbyus
.Wec
rea
tei
tandt
hens
ay,“
Tha
t’sI
.”

***

It makes just as much sense to identify with this body as it does to identify with a body on a movie
screen.

***

“
Me”a
nd“
mine
”ar
ebi
nde
rst
othi
sbodya
ndt
opos
ses
sions
.

***

Some people who take no care of the body are very attached to the body. It is our attitude toward
the body that counts.

***

When you think of the body as God that is conceit.

***

Ify out
hin
kyoua
ret
hebody
,the
nma
kei
tpe
rfe
ct.I
fyout
hinky
oua
ret
heSe
lf,t
heni
tdo
esn’
t
matter.

***

Body equals pain and Self equals infinite joy.

***

The basic motivational force in body that operates the physical body.

***

“
Iamt
heb
ody
,”i
sIg
nor
anc
e.“
Thebodyi
snota
par
tfr
om t
heSe
lf,
”isKnowl
edg
e.

***

The body is one of the least things that we can have.

***

All trouble starts with wanting to be a body.

91
 ***

The body operates on the law of cause and effect, and is an effect of the mind.

***
There is always a decision to leave the body when we do.

***

Misery is caused only by identifying with the body.

***

Give the body its due. Keep the body healthy etc., and then forget it.

***

The healthiest foods are fruits and vegetables from the flower of the plant. The unhealthiest foods
are flesh.

***

Cooking kills the vitality. We should eat fruits and vegetables uncooked.

***

Exercise is good if one believes it is good.

***

The best method of exercise is seeing cosmic energy flowing in and out of the muscles and body as
they are tensed and relaxed.

***

We should see every body as our body.

***

Youa res oconvinc edy oua

ret
hebodyt
haty
oudon’
twa
ntt
olooka
wayf
rom i
t,a
ndt
her
efor
eyou
look away from your Self.

***

You feel yourself as you no matter what body you have on you.

***

92
 You’
reonl
yfr
eewhe
nyouknowt
haty
ou’
renott
hebody
.

***

If you want immortality, stop holding onto the body.

***

Onc
eyouknowy
oua
renott
hebody
,itdoe
sn’
tma
tte
rwha
tha
ppe
nst
othebody
.

***

Be a body and be forever submerged in misery. Be your Self and be forever at peace.

***

The body is like a strait-jacket when you see the Truth.

***

You have the concept that you are only that body and only through that body can you be
some wher e
.Tha t’
snott rue .I fyouwoul ds eet heTruthy ouwoul ds eee ve r
ythingg oingonan
ywhe
re
right now.

***

When you see you are not a separate individual, you transcend the physical, astral and causal bodies.
Separate individuality is the cause of body form. You should see your individuality as the one Being.

***

In the process of realizing what you are you will see all bodies as your bodies.

***

Anunus ualthingha ppens— y oube c omea llbeings.Youg iveupbe ingonebodya ndbe comea l
l
bodies. But the bodies appear different from the way they look to you now. They become a flimsy,
dream-like substance.

***

Nothing that the body does should shake you from abiding as your Self.

***

We should live our way of life so that we are not identifying with this extremely limited, garbage
producing vehicle called the body. It only cuts off joy, because we attach joy to it when really the joy
is nothing but the experiencing of our real Self. Our way of life should be to be not the body, but be

93
the witness of it.

***

I
t’
simposs
ibl
etof
indGodifwe’rea
ccept
ingt
hebodya
ndthewor
lda
sre
al.Whe
nyoua
ret
he
I
nfi
nit
eSel
fyoudon’
tseebodi
es,y
ouseeonl
ytheBei
ngne
ssi
nthem.

***

Tobenotthebodyi
sabe g
innings t
ep.Aslongasyouaretr
yingt
obet hebodyyouhaven
’tgota
c
hanceofsee
ingtheTr
uthbecausetheTruthi
syou’r
einfi
nit
eandthebodyisattheoppos
it
eendof
i
nfi
nit
y.It
’sthemostl
imit
edthingy oucanbeunl
essyouwanttobeastone.

***

Sa
ying“
Iamabody
,”i
sta
nta
mountt
osa
ying
,“I
’m nott
hel
imi
tl
essSe
lf,Ia
m al
imi
tedbo
dy.
”

***

Identify with your body and the extreme limitations of a body are yours. Identify with your Self and
you are all bodies, all things, all knowledge and power, with no limits, and totally free!

***

Be not the body and the world is a dream, a beautiful and perfect dream.

***

There is a physical, astral and causal body. When you know what you are, you let go of all bodies.
When you let go of the concept of being a body, you go all the way to the top. This physical plane is
the greatest because in it we can transcend all planes and be Free!

***

We have free will to identify with the body or to identify with our unlimited Self.

***

If you think the body is so great, after realizing your Self you can make a thousand of them, all
alike, all perfect!

***

Die to the body and you die to death!

***

94
“Devel
opthehabi
tofhone
sti
ntr
ospe
cti
onbyas
kingy
our
sel
f,‘
Whe
nev
erdidIc ause
thi
stohappe
ntome ?’
Lester Levenson

Session 16

RESPONSIBILITY

OUR MASTERSHIP

If you want one practical key for quickly reaching the Goal, I would recommend that you take full
responsibility for everything that happens to you. We have lost sight of our mastership and have
deluded ourselves into thinking we are victims in a World that controls us, that pushes us around. It
isn’ts o!Wea rec a usi
ngwha tisha ppeningt ousbyg i
vingpowe r ,ourpowe r
,t othee xternalWor ld.If
you want to regain your control, you must take full responsibility.
How to regain your control? Examine your thinking and correct it. Develop the habit of honest
introspectionbya skingy ours el
f,“ Whe re
i ndi dIc ausethistoha ppe nt
ome ?”The nhol dituntilthe
thought that caused the happening comes out of the subconscious into the conscious plane. Then you
recognize your mastership, that you caused that pleasant or unpleasant experience to happen to you.
Themor ey oudot his
,thee as i
eri tbecome sandt hemor eabley oube c
ome ,unt ilfinal
ly—y ou
recognize that you were always the master.

QUESTIONS AND ANSWERS

Q: So I myself am my own block, and other people do not influence me?

Lest
er:Ye s
.I t’snotwha totherpe oples ay;ify ouf ol
lowt heirthinking,it
’sbe
caus
eyouwa
ntt
o.

Q: Because I think they know more than I do?

Lest
er:Youknowe verythi
ng.You’ v egott oa c
ceptt
hisa
sapr
emi
sea
tle
ast
,ify
ouwa
ntt
ogr
ow.

Q: Well, I can accept that a part of me knows everything, but that part of me does not appear to be
operating, because my World out there is not in good shape?
Lester:I tdo e
snota ppe art obeope r
ati
ng ?Youdon’ tope rat
et ha tpa rtofy ou?Tha ti sthewa y
you’ret al
ki ng!No,y ouope ra t
ei t
.Youc hoosenott ous ey ouromni scienc e,yourba sicna ture.You
chooset obei gnorantofy ouromni science,bysa y
ing,“ Iamal imi tedmi nd- body.”Tha t
’ syourc hoice.
Whe ny ouc hooset oident if
ywi thy ourr ealSelf,t
heny ou’l
ls eet haty oua lwa y
swe r
eomni sc
ient ,are
ri
ghtnow,a nda lwayswi llbe ;andy ou’ l
lstopsayingy ou’renot .

Q: You mean I can actually make that choice?

Lester: Yes, not only can you, someday you will. When you get tired enough of all this limitation
y ouha ves etupfory ourself
,theny ou’l
lma kethatc hoice.
Whot hinksa l
lyourt houg hts
?Youdo!I t’
sa lly ourdoing.Wha twea ccepti
swha twec hoos eto
a cc
e pt.It’ salwaysourc hoic e.Iti snowourc hoic et obeextr
e melyl imi tedbodies .Andwhe ny ou
don’ ta ccepty ourrespons i
bili
tyfort hat
,youha venopos s
ibil
it
yofg e tt
ingoutoft hate xt reme
limitation.

95
 Q: I say I want to get out of that limitation and think I want to get out of that limitation, and then
whenc ertai
nt hing sha ppe n,Ij ustdon’ tg etout ;I
’mr ighttherei nt hatlimi tation.
Lester: What you need to do is not to say it, but want it so strongly that you override the contrary
unconscious habits and do it!

Q: Overriding the unconscious habits is hard to do because they keep sneaking up on you and you
don’treali
zey ou’veg otthe m.
Lester: It depends on how strong your desire is for the thing that you want as to whether the
unconscious habits override it.
Weha vei nfi
nitepowe r,inf i
nit
ewi
ll— a ndwhe nma ns owi ll
s,he ’simme diatelysetfree .

Q: Gee, that sounds so easy.

Lester
:Tha t’sthee a sies
twa yt odoi t
.Jus twilli t!Andi t
’spos siblef ore
veryoneofus,b
ecaus
e
wea reinfi
ni t
ea ndther eforehavei nfi
nitewillpowe r.Andt her easonwedon’ tdoiti
sthatwedon’
t
have enough desire for it. We still have more desire to be limited bodies.

Q: I believe that anyone would take the other choice, if he really had a choice.
Lester:Oh,i fy ouha dac hoice,pa rdo nme !( Laug hter)Yous e ewha t
’sha ppe ne
d?You’
re
c
onvinc edwedon’ tha vethechoic e.

Q: No, speaking from experience, sometimes when you really want something, it seems like the
opposite happens.
Lester: Everything you really wanted strongly in your life you got, because the mind is only
cre
ative.The sear ething
sy ouha vegott odi gouta ndrec og nizef ory ourself
.You’ r
eg ettinge xa
ctl
y
whaty ouwa nt,asi severyone .Be causey oudon’ tlooka ty ourt houg htsa ndy ouc allt
he m
uncons ciousdo e
snotme a nyoudon’ thavet he
m.

Q:I ’ma f
rai
dofmyunc ons ci
ous ,didy ouknowt hat?
Lester: How does that help you see your unconscious thoughts?

Q: Consciously, I tell them to go away.

Lester: So, they stay operative all the time. Thoughts have no will of their own. You have the will.
Unle
ssy oupul lthem upi ntoc ons cious ne ssandlooka tthem,y ouc an’ tle tgooft he m.Whe ny ous ee
t
hemc ons cious l
y,y ou’lla utoma t
ic allyle tg oofthem.

Q: How can you become conscious of your unconscious thoughts?

Le s t
e r
:Bypr actice .Jus tthewa yy ou’ redoingitnow;a nythi
ngy ouwa nttothinkofc ome st oyour
mi nd.Wha ty oua reg oingt os aytomef iveminutesf romnowi snotc onsciousrightnow,i t
’sunc on-
sc i
ous .Fi vemi nute sf r
om nowy ou’llpu llupwha ty ouwa nt
.Nowi fwema keitaha bitofpul lingup
thoug hts,wec andoi te asi
ly .Themor ewepr a
c t
iceit,thee a
sieritistodo.I t’
sag oodha bitands aves
a lot of unnecessary living out karma. Honest introspection works quickly and beautifully like a
surgeon with a knife.
We control the unconscious; we keep back there all that we want to keep back there, and then when
we want it up in the conscious, we pull it up.

Q: You really believe that we control it?

Lester: Do I control your unconscious?

96
 Q:No,Idon’ tt
hinky oudo.
Lester: Then who does?

Q:We l
l,Idon’tknow.It hi
nki t’sunc onsc iousc ontrol.
Lester
:I t’syourunc onscious.Ca ny our eme mbe rthingstha
tha
ppe
nedy
est
erda
ytha
tyou’
renot
conscious of? What did you have for breakfast yesterday?

Q: Ham and eggs!

Lester: All right, a minute ago that was unconscious, and now it is up in your consciousness, right?
Do you have control of your unconscious? Can you pull things up from it? You did just then!

Q: But, you see that does not have any emotional impact, what I had for breakfast.
Lester: It had a good emotional impact. You showed you liked it. However, it does not matter
whether there is an emotional impact. What matters is the desire to pull up something from your
unconscious.

Q:Buty out ri
gg er
edhe rbringingi tup.Shewoul
dn’thavebr oug htthatupot herwi se.
Le ster:Ye s ,buts oc ans he.Shewa nt
edto.I
fshehadnotwa nt edtos hewoul dn’ tha ve
remembered. Pleasant things are easy to bring up and unpleasant things are difficult because we have
little desire to bring up the unpleasant.

Q: Do you have to go through this phase of clearing up the unconscious before you can accept the
theory that you are unlimited?
Lester: It is necessary in the beginning and it also makes for rapid progress. Later, after much
progress, you can will it out. There are basically two ways of growing: one is eliminating the mind, the
sub-conscious; the other is putting in the positive, by seeing who and what you are.

Q:Whe ny ouputi nt hepos iti

vedoe sn’tt heoppos i
tes ee
mt ot a
kee ffect
?
Le ster:So metime s.Howe ve r
;whe ny ous eey ourr ealBe ingnessy ou’ l
lscorchtheoppos
ite
.You’ll
sa
y ,“Tha t’sridiculoust or ema i
nmi serab le
,s ick,unha ppy ,et
c .
”andy ou’ llbegintoscorc
hit.The
reis
atendenc yi nthedi rectiony ou’rea sking .I fIs ay“ hot”y outhinkof“ c old”,ri
g ht
?I fIsa
y“up”it
i
mpl ies“ down. ”Tha tisi nthena t
ur eoft houg hti ts
elf.ButIwoul dn’tus ethattoi
mpl yt
hatwecan’
t
wipe out the negative by seeing the positive that we are, because we can.

Q:We ll,Idon’ tknow.Yous ee,a tthehos pita

lIwe ntar oundtryingt ouselig ht,loveandpe a c
e
because I thought that these were the things that were essential. And it seemed like the more I tried to
dwell on light, love and peace the worse things got.
Lest
er:Lo v eiss ome thingtha tcan’ tbetur ne dona ndof f.Ei t
hery ou’ vegoti tory ouha ve n’ t.If
y ouha vel ovey ouma ysa yhor r
iblethi ngstope oplea ndt heydon’ tmi ndi t
.Sot histhingca l
le dl ove
isn’ ts
ome thi
ngwec anturnona ndof fli
keaf a ucet.Wec a
nonl yexpr e ssi
ttot hede gre
etha tweha ve
it. Now, if you have love for these people you would want them to have what they want.

Q:SowhatI’m doingi
spl
ayi
nga
negog
ame?
Le
ste
r:Ye
s ,Cany ouseei
t?Whe
nyous
eei
t,t
hat
’sg
ood.The
nyouwi
ll
,Ihope
,le
tgoofi
t.

Q: By the way, you mentioned before that by bringing up the subconscious you could eliminate
karma. How?
Lest
er:Ka rmai sinthethoug ht,notint hea ct.Whe ny oudos omething,it’sthethoug htt hat
’s

97
carried over in the subconscious that instigates the act next time. Eliminate subconscious thought and
youe l
imi natef utureka r
ma .I t
’st het houg httha tcarriesove rfr
oml if
eti
met olife
time .Soi fyoubr ing
thet houghtupa ndy oureverseit,ka rmi callyit’sg one .

Q: I want to know how to control what I think. I do not feel I can control how I think.
Lester: You do it by first accepting the idea that you can. Then you try it and when you succeed
once; when you succeed once then you know you can try it again. When you succeed twice, the second
time is easier. The third time is yet easier than the first two, etc. The more you do it the easier it gets.
This leads to complete control and freedom.

Q: By control you mean changing your thinking?

Le st
e r:Ye s.Wec ontrola l
lourt hi nking.I fIdos ome thi
ngwr ongit’sbeca useIde ci
det oc arryout
some thingwr ong ,tha t
’sa ll
.Andi fIma kei tunc onscious ,Idoit .
Di dIhe a ry ous ay,“ Takef ullrespons ibil
ity?”— t ha t
’si t
!Ify ouwa nttog rowy oumus ttakef ull
responsibility for everything you do, for everything that happens to you. Trace all happenings to their
originating thought in your mind.

Q: I still feel I can hurt people.

Lester:Youc a n’t
.Pe oplehur tthe
mse
lve
s;y
oudon’
thur
tthe
m.

Q: I wish I could finally see that.

Le ster:Ic ally ou“ st
upi d.”You’ veg otac ert
ainr ea
cti
ont he re,right?I twa sn’tgood,wa sit?Who
madey oufee lsad?Yout houg ht,“ We ll,hec al
ledmes t
upid,we ll
,I’mg oi ngt of ee
lsad.”Al lright,
nowIs ay,“You’ rebrill
iant.”Yout houg ht,“Hec all
edmebr illiant,I’mg oi ngtof eelhappy .
”Buty ou
dotheupa nddowni ny ourf ee ling ;Idon’ tdoit.Ic omeoutwi thas ound— “ stupi
d”“ bril
li
a nt”
—a ndy ouchoos et hewa yy ouf e ela bou tit.It’
sjus tali
tt
lebi tofs ounde ne rgyt hatwentf r
om met o
you, to your ears, and you felt first sad, then happy. You did all the doing there. Can you see that?

Q:We l
l,i
fIca
n’thurtany
one
,Ic
an’
the
lpa
nyonee
ithe
r!
Le
ste
r:Yes,t
hat
’strue.

Q:Thisbusi
nes
softr
yingt
oputinapos i
ti
vethoughtandst
reng
theningthenegat
ive— i
sit
be
caus
ewhileyou’
reput
ti
nginthepos
iti
ve,you’r
eholdingont
owha tyou’r
efight
ing?
Les
ter
:Ye s
.Whe nyouwanttodoitenough,you’
llj
ustdoit
.

Q:Whe ny oudot hat

,y oujus tle tgoofi t.Youdon’ tholdi ti
nmi nda ndi tisn’ta nymor e?
Lester: Right! When the conscious desire to let go is stronger than the unconscious wish to hold
on, then you let go. These habits are very strong; the unconscious wish for them is very strong. The
conscious wish has to be stronger to override it.

Q:The nifyouhaveac onsciouswi sha ndy ou’r

etry i
ngt oa c compl is
hs ome t
hinga ndyouc a n’tdo
i
t,it’
sbe causeyouha veas ubcons ci
ousha bi tthatisbloc ki
ngy ou.Sohowdoy oug etr i
doft ha t
subcons ciouswi s
htha t’
sbl ockingy ou?
Lester: By making the conscious wish stronger. Or, by pulling up the unconscious wish to the
contrarya ndlookinga tit
.Whe ny ouse eit,y oua utoma ti
callyl etgoofi t;y ouwon’ tholdi tdowna ny
more.

Q:Iwa
ntt
ome
dit
atewe
lla
ndIc
an’
tse
emt
o.

98
 Lester: How many hours a day do you practice meditation?

Q:Thr ee-
quart
ersofa nhouri nthemor ning.Whe nI ’m wor
kingIc
an’
tdoa
nymor
e.
Lester: How many hours a day do you do the opposite?

Q: An awful lot of hours.

Les t
e r:Tha t
’swhyi t’sdif
ficul
t.Now,outofas ixtee nhourda yify ous pentei
ghthour
stry
ingt
o
meditatea nde i
ghthour sinthewor ld,y o u’dha veane ve npus hf ora nda ga i
nstiti
nyourdai
lydoi
ng.
Meditating is quieting the mind. Activity in the world is doing the opposite.

Q:Bute venduringt hedaywhe nIt r ytot hinkofGod,Ic an’t .

Lester: Because your mental habit is so strongly on things of the world and every day you develop
t
hathabitf urt
her.Sowhe ny out a
kes omes horttimeof fandt ryt odot heoppos ite
,y oudon’ tfindit
e
asy.You’ veg ott
ot akemor ea ndmor etimeof fforme ditati
ngunt ilyous ucce ed.

Q: You mean by increasing the desire for meditation, the opportunity will present itself?
Le s t
er :Ye s,andt he r
eforey ouwi llsu cc
eed.I fyourde sireforme dit
ationwe reint e nse,y ou’
dbe
meditating rather than doing other things. Then, you would become able to keep your mind on God
while in the world.

Q: When you reach Oneness in meditation, do you have to regress back into your separateness?
Le st
er:Ye s,whe ny
oufi
rstseei t
,it’sat remendouse xpe rienc ea ndy ou’llne verforg et.Bu tthe
mind has not been undone and therefore re-emerges. But seeing it scorches a good part of the mind
each time you see it.

Q: The more you see it then...

Le st
er:Themor eyous corcht hemind,unt
ilt
hemi ndi
stot
allyundone
.The nyou’
reintheste
ady
state. You regress no more.
It’spossibletos eea l
lthewa y,s e
etheOneness,bymome nt
arilysubmer
gingthemi
nd.Buta slong
ast hatmindi snotundonei twillr e-
emerge.Buty ou’
llne
verl
e tgoonceyoudropint
othatst
ateof
One ness
.You’ llgoi ntoita g
aina ndaga
inunti
litbe c
omesperma ne
nt.

Q:Youc a n’twi lltha t

?
Le ster
:Ohy es— bywa ntingitthatmuc h!Ther eas onwhyi t’
ss odiff
ic ul
ttowa ntittha tmuc his
t
hatweha veb ee nwa ntingt heil
lusorywor ldf orsol ongt hatwedon’ tletgooft hei llus
ionve r ye a
sily.
Even though intellectually we know the illusion causes the misery, through long-time habit of thinking
t
hatthej oyisi nthee xternalwor ld,wej us tdon’ tletgoofi teasil
y .

Q:Tha t’swhype oples aytr

avel
ingi
saf ool
’sparadi
se.
Le st
er:Ye s,it’scha singrai
nbows.Theulti
ma t
ejoyisclosert
hanfl
esh.Howfa
rdoy ouha
veto
got og eti t— t ha twhi chi scl
osert
hanfl
esh?It’st
he“ I
”ofy ou.Findt
hat“I
”andyou’
vegoti
t.So
the place to go is within.

Q: Is isolating running away?

Lester:I tc ouldbe .I foneisi sol
ati
ngj
ustt
ogeta
wayf
romt
hewor
ld,t
hat
’se
sca
pe.I
fon
eis
i
sol
atingt odi vei ntoone ’sSelf
,t hati
snotes
cape
.

Q: How do you know which one you are doing?

99
 Lester: By being honest with yourself.

Q:The r
e’ssome thinga boutbe ingne xtt ona tur
e .
Lester: The nice thing about nature is it gets one away from worldly restimulation.

Q:Tha t
’sescapingthough,i
sn’
tit?
Lest
er:Right,youg ooutint
onatur
etoenjoynature;wha
tyou’
rerea
llyenj
oyingi
sthefr
eedom
obt
aine
dbyt hedroppingawa yf
roma l
ltheunhappythought
sandpul
lsofsoci
ety
.Andt ha
t’sesc
ape
.

Q:Youme any ouc an’te njoyna t

ure,a nda tt hesamet i
meg owi thin?
Le ste
r :No,Idon’ tme ant hat.Al ljoy ss houldbebe ingwha tyoua re.Wes houldne vere njoy
anything. In order to enjoy something we have to go into the illusion of separateness. The joy should
be independent of things, independent of people. However, when one sees the Truth, one can choose
to enjoy, and the closer one gets to Truth the more one is capable of enjoying. One becomes sensitized
ande verythingbe come sf a
rmor ei ntense.Butt here’
snone edt og oouta nde njoyna t
urebe cau s
ey our
basic nature is joy. You are the ultimate joy. Looking for joy would be me looking for Lester. I am
Le st
e r.Idon’ tha vetog ooutt he reandl ookf orhim.I fIa mjoyIdon’ tha vetolookf ori
toutt here.
The re’snone e dtog ooutf orj oywhe ni t
’si nsidey ou.

Q:It’
ssimple
rtounder
sta
nditinani
sol
atedspot.
Le
ster
:Ye s.Evenify
ou’rees
capi
ngyou’
llre
a chapoi
ntwhe
rey
ourt
houg
htswi
llg
etunbe
ara
ble
;
t
henyou’
llbefor
cedtogowithi
n.

Q:You’ rehe lpingusbyt hr

owi ngba cks omeoft het hing swe ’res ay ing ,andg ivingothe rthi ng sto
us— onene edstha t,doe sn’tone,inone ’sse a
rch?
Lester: Yes, it is an aid. The only thing anyone else can do for us is to point and support us in the
direc t
ion.Andwhe nwea repointedi nt hewr ongdi rection,it’
sve ryg oodt oha ves ome onepoi ntusi n
the right direction. Mirroring your thoughts back to you, helps you see your wrong direction, so that
you may change it.

Q:Howd oy ouknowi fy ou’r epoi ntedi ntherig htdir

ec t
ion?
Lester: Intuitively, or by the results achieved. Unconsciously, everyone is seeking his infinite Self.
We call it happiness. When we beat ourselves long enough and hard enough, we begin to open
ourselves to the right direction. Then a Christ, a Yogananda, a Ramakrishna, a Budda comes into our
experience. Becoming acquainted with these Great Ones is no accident. They point to the right
direction.
Let me conclude with the following: You are responsible for everything that you feel. They are
your feelings; they are your thoughts. You turn them on; you think them, and no one else but you does
it and you act as though you have no control! You turn a faucet that flows on your head and you say,
“ Oh,s ome onei sg ettingmea llwe t
.”I t
’sy ouwho’ sturni
ngont hef aucetandg et
tingy our selfwe t.
So,y ourdi rections houl dbet a kingful lrespons i
bilityforwha t’shappe ningtoy ou.The ny ou ’l
ls eeby
looki ngi nt hedi rectionof“ Ia mdoi ngt hi
s,”thaty oua re!The n,whe ny ouse ethaty ou’ret or t
ur i
ng
y ourself,y ou’lls ay,“Myg os h,hows tupidc anIbe ? ”Andy ou’ l
lstop.I nst
ea doft orturingy our s
e l
f,
y ou’llma key our selfha ppy .
No one is an effect of the unconscious mind, the unconscious habits and tendencies, unless he
c hoos estobe .Youa ret hec a useove rtheunc ons ciousmi nd;y ous etitup;you’ rechoos ingt of oll
ow
it.Theda yy oude cidenott o,t ha tdayy ou’rethroug hwi t
hi t
!
It
’ss i
mpl e.Whe ny oudon’ tlooka twha tyoua redoing ,i
t’saf oreverproc essofbe i
ngmi serable.

100
Yout hinkmi serablethoug htsandy ouf eelmi serable ,andy oudon’ tt
aker es
pons i
bi l
it
yf orthi nking
these thoughts. So what chance have you got for getting out of it? Once you take responsibility for
yourt houghts,y ou’veg otc ontr
ol.Youc antur nt hemof f,cha ng ethe
m,puti ng oodt houg ht
s ,unt ilyou
ove r
c omet heb adt houghts.The ny ou’lldropt houg ht s.You’ lls eehows tupidi tistothi nk.Al l
thoug htsarething soflimita t
ionandy ou’reha ppi estwhe nthe rea r
eabsolutelynot hought s
.Andwhe n
therea reabsolutelynot houg htsyoua reinthet ops tate.Sowha t’sdi
ffi
culta boutt hat?

Q: The unconscious mind.

Lester:No.I tisyou!I t’
snottheunconsc
iousmind.ThisisthepointI ’
vebe entr
y ingtoget
acr
oss.It’snottheuncons ci
ousmind.Youwoul dliketomakeittheunc onsciousmind.Youwoul d
li
ketoma keitot
herthany ou.That’
swhyy ouwa nttheMaste
rs,oryouwa ntLe s
tert
opa ssawa nd
overyoua nddoi tf
ory ou,butyoudon’twanttodowha tmakesyouha ppy .You’ rec
hoos i
ngtodo
whatma ke syouunhappy .Ca nyouse
et hi
s?It’
ssos impl
e.Whos ethoug htsdoy outhinkthe
ya re
?
Whya lltheseunhappyt houghts
?Themome ntyouchoosenottohavethe m,y ouwon’ thavet
hem.

Q:We ’
lll ookt oy oua ndwe ’l
llookt ous .
Lester: Look to you, look to you. Look to find out who and what you are. Only when you know
who you are, will you know who I am. Only by discovering what you are will you understand what
thi
suni versei s.Unt ily ouunde rstandwha ty oua r
e ,y ouc annots eet hisunive r
s eclea rl
y.I t’saha zy
mist.Whe ny oudi scove rwhoy oua re,you’ l
ls eetha tthiswhol euni verseisr i
g htwit hi
ny ou.Li kethe
universe in a night dream is within you.
You must take full responsibility. Otherwise you have no chance of ever getting out of the mess. If
you attribute the cause to something other than you, not being true, you can never get out of the mess.
Sot heda yy oude c idet odoit,that’sit!Be cause!Ta kef ullr e
s ponsibili
tya ndha vey our
Mastership!

***

101
“Thegr
eat
estofal
lai
dsi
sal
ivi
ngt
eac
herwhohasr
eal
iz
ed.
”
Lester Levenson

Session 17

GURUS AND MASTERS

THE TEACHER

A Master is a fully realized Being, someone who is awake and free and who knows that they know.
A Guru (or Sat Guru) is a Master who has chosen to help others find their Freedom. God, Guru and
Self are all one and the same. This becomes obvious when the illusion is gone and the Reality is
known.
There is no greater aid than to have the guidance of Master or Guru. To quote one of the greatest
a ccepteda ut horit
iesonMoni smoft heEa st,Swa miSha nkara,“ Noknownc ompa risone xistsinthe
thr eewor lds( phy si
c al,astrala ndc ausal)forat rueGur u.Ifthephi l
os ophe r’ss
tonebea ssume da s
trulys uch,i tcanonl yt urni ronint ogol db utnota notherphilos opher’ss t
one .Theve neratedTe ache r,
on the other hand, creates equality with Himself in the disciple who takes refuge at His feet. The Guru,
the ref
ore ,isp eerless,na y,t r
a nscendenta l
!”
A Guru may be in a physical body, or an astral or causal body. The finer the body-form, the more
readily He gets around.
Can everyone have a Guru in a physical body? No, because rare is the Guru who chooses the
e xtremistofl i
mi tedf orm,t hephy sicalbody .Ther ejustaren’te noughoft he mtog oa r
ound.
Can everyone have a Guru? Yes, if he will accept a Guru who has transcended the physical body.
Having transcended the physical, the Guru can use His omnipresence and actually help everyone
calling on Him.
Can we sense a Guru who is not in a physical form? Yes, everyone can, to the degree of his
acceptance. If we are up to it, He can appear and talk with us in a physical body. If our acceptance is
less, He can appear in an astral body and talk with us. If we have less acceptance than this, He may
appear in a vision. Least of all, we may feel Him as a presence. However, He may come to us and to
our aid in any one of the foregoing manners. All we need to do is to demand it and then accept it when
it comes.

IS A TEACHER NECESSARY?

Is it necessary to have a Guru? Theoretically, no. Practically, yes! Our present era is one in which
we are so sunk in the apparency and delusion, that superhuman means are needed.
Should we have a Guru? Definitely yes. Can we find one? Definitely yes. When the pupil is
ready, the Teacher appears! If you have not found your Guru, just expect and know that you have
contacted Him and you cannot but experience Him!
Howc anweknowar ea lGuruorMa s
ter?Howc anwet ellthede g re
eofone ’sr eali
z ati
on?A
fully-realized Being has an inner peace that cannot be disturbed. He is completely selfless and His
every act is for others only. He is equal-minded toward all. He is desireless. He is fearless. He is
Love that is all givingness. He expects nothing from anyone. His every moment is oneness with God.
Tot hede greetha toneha sa l
lthea bovequa li
ti
es,isthede g r
eeofone ’sreali
z a
tion.

102
 Here are some other thoughts on Gurus and Masters for you to reflect on. As ususal, allow them.

***

Getting a Guru we garner the greatest good and get our godly goal.

***

Alt
houg
hwedon’tseei
t,t
heGr
eatOneswor
kmor
eandmorewi
thusasthi
ngsge
tworsei
nthe
wor
ld.Don’tl
osey
ourhea
d.Keepyour
sel
fope
ntot
hemandy
ouwillbes
afel
yledt
hroug
h.

***

On the stage of Earth a Realized One play-acts a character as a human and knows Himself as divine.
He sees no contradiction between human and divine. He merely sees the world as in Him rather than
external to Him. The unrealized one sees the world as external.

***

It is hard to judge a Master by His behavior because He is free to be any way He wants to be. He
cane ve nc hoos et obehuma n.Thet ops tatedoe sn’texcludet hel imiteds t
a t
es.Ittakesthe mi n,too,
without being touched by them.

***

To the degree we have reservations about the Master or Teacher, to that degree we cut off His help.

***

I
fone
’se
gof
eel
sitc
andomi
nat
ethet
eac
her
,thet
eac
herha
snoc
hanc
eofhe
lpi
ng.

***

When the pupil is ready, the Teacher must necessarily appear.

***

When a Master in this world looks around, He sees His body and He sees all bodies around Him,
butHeknowst ha te
verybodyi sHi sSe lf— tha t
’st hedifference.Hes eese ver ybodya smuc hHi s
body as His own.

***

J
ustpoi
ntofvi
ew— t
hat
’st
heonl
ydi
ff
ere
ncebe
twe
enaMa
ste
randanon-
mas
ter
.

***

103
 For a fully-realized Being, His outer activity does not disturb or effect His consciousness. Likewise
thoughts do not disturb His consciousness.

***

I think the hard thing for disciples of a Master (in physical body) to see is that the Master is in the
world and not of it, that His body is the least part of Him.

***

You are always pointed in the Direction when you are with the Wise.

***

You think a Master in a physical body is more effective because you are unable to see Him in His
finer body and therefore think He is not with you.

***

The greatest of all aids is a living Teacher who has realized. Why? Because, although we all
potentially have infinite power, the more we realize, the more we can exert this power. When a living
Teacher, who has realized something, is trying to convey that to another one, He puts all His power
behind what He is saying to help the other one realize it. He sees the other one as a limitless being,
gives him and inward lift, points and sets him up to receive that which is being said, and uses the
power emanated to effect the realization.
So, the greatest of all aids is a Teacher who has realized what He is saying. The next greatest aid
woul dber ead i
ngHi swor ds.The re’sade fi
niteimpor tt oHi swr i
tt
e nwor ds.Tha t’
swhyIs ayt hatwe
should read only fully-realized Masters. Everything that They have in writing is intended and
calculated to give the reader a realization. The written word carries the original import of the One who
said it.

***

As the behavior in life, the very best behavior is imitating that of a realized Being, because that is
c
onduc ivetog i
vingy ouHi srealizati
on.Whe ny ou’ r
ea c ti
ngi tout ,itpoi nt syoui nthedi recti
onof
s
eei
ngt ha twh i
chy ou’ rea c ti
ngout .

***

Stay with your Master and be with your Master all the time by constant thought of Him and by
constant reading of His words, as though He is talking directly to you.
TheMa st
e r
sa relivingtog iveusr eali
zati
on.Buti fy oudon’ ta cce ptt
his
,Theirlovedoe snota l
low
Them to impose Themselves on you.

***

All the Masters are at every moment helping us to see who and what we are.

104
 ***

A savior is a servant who serves.

***

AMa
ste
r’sbe
havi
ori
scompl
ete
lys
elf
les
s.The
rei
sat
ota
lse
lf-
abne
gat
ioni
naMa
ste
r.

***

A Master feels like a servant.

***

A Master does not interfere with the lives and ways and wishes of others.

***

Masters seldom give advice. They give principle.

***

I
t’
snott
hatMa
ste
rsmi
ndt
hewor
ld— i
t’
stha
tthewor
ldmi
ndst
hemt
hatc
aus
est
hemt
owi
thdr
aw.

***

The re’snore alizedTe ache rwhowoul dn’

twanty
out
ol i
ste
ntoal
lothe
rMa s
ter
s.Theywa
ntyout
o
listent oa nyrealizedBe ing ,be causeThe ya l
lse
eThems
elvesast
hesa
me .ButTheydon’
twa
nty
outo
listen to anyone less than a realized Being.

***

All Masters are exactly the same Self with different names.

***

Whenyouc
ana c
cepte
veryMa s
terasyourMas
ter
,tha
t’sg
ood.The
n,whe
nyouc
ana
cce
pte
ver
y
pe
rsonont
hes
tre
etasama s
ter
,you’r
ea l
mostt
her
e.

***

Every fully-realized Being that comes into the world, in order to come in, must assume some desire
a
ndka rma .I fy oudon’ thaves omede si
rey ouc annots tay .

***

Masters will go through life with a weak or sick body, all the time maintaining their peace and
equanimity. They welcome it because They use it as a constant reminder that They are not the body.

105
 ***

Foronewho’
sinabody
,it
’sni
ghont
oimpos
sibl
etol
ookonaMa
ste
rasnotabody
.

***

Christ is against nothing. Love is all-accepting.

***

Ma
ste
rsne
verr
eje
ct— t
heyonl
yac
cept
.

***

ARe
ali
zedOnedoe
sn’
tenj
oybl
is
s,Hei
sbl
is
s.

***

TheGur
uhe
lpss
ett
heba
ckg
roundf
orr
eal
iza
tions— t
hepe
ace
.

***

A Master is a help in that He points us in the right direction and reminds us of the direction when
we want to be reminded.

***

Reading Their words is association with the Sages.

***

A fully-realized Being is inactive in his own consciousness. To others, He appears active. He looks
at His Self and others look at His body.

***

It takes a Master to understand the behavior of a Master. If you could understand His behavior, you
would be like Him.

***

Any time you get totally absorbed in any saying of a Master, you make contact with that Master.

***

There are no limitations to a Master. He can be one body; He can be a thousand bodies. A Master
can actually have a thousand bodies and talk through the thousand bodies at one time to a thousand
people, a thousand different people. There are no limitations on a Master.

106
 ***

Masters are a 100% correct!

***

Masters, isolated, are doing far more good for the world than presidents and kings are.

***
A Realized One, being unlimited, may or may not use the mind.

***

Whe nwes tar

tont hepath,wes t
artwithmuc hc onfusion.Wedon’ tr ecognizetha twha tisoutt here
is only that which we have set up. The Teacher we look up to is in our consciousness and only there.
However, though, when we look up to a Teacher, we humble our ego, our ego being the only thing that
prevents us from seeing the Truth. Looking up to a Master puts our ego into the background and we
take our direction from someone who knows.
Now, the outside Master or Teacher will always point us inwardly to the Teacher of all teachers, our
ve ryownSe lf
.Thi sdoe sn’
tbe comea ppare ntatfi
r st
.Whe nwea llowt heTe acheroutt he ret obec ome
successful enough, He shows us that the Teacher has always been right within us, that the Teacher has
alwa ysbe eno urre alSelf
.Sot hat,inthee nd,t her
e ’sonl yoneTe ache r,theTe acherwi thin,y ourSe lf
.

***

Whe ny
ou’
removi
ngi
ntheDi
rec
tion,e
ver
yGur
uandMa
ste
riss
uppor
ti
ngy
ou,y
es,e
ver
yoneof
Them.

***

If your mind is on a fully-realized Master, He works to pull you over.

***

Thepla
cewhe
resa
intsar
eisr
ightwhe
re“
Iam.
”Sowhe
nyouf
indoutwha
tyoua
re,y
ou’
lls
eet
he
“
saint
scomemar
chi
ngin.”

***

Read the words of a Master. Better, imagine His saying them to you. Best, hear Him saying them
to you as you read them!

***

Truth is Truth and all Masters speak identically. It appears different because They tailor it to suit
the hearer.

***

107
 The Teacher is only as effective as is His conviction that the other one is a Master.

***

When you know your Self, you know everything. A Master knows far more about every field than
the top world authority in that field.

***
Whe
nani
ndi
vidua
lbe
come
saMa
ste
r,Heope
rat
esbyi
ntui
ti
on.Hedoe
sn’
tne
edt
othi
nk.

***

Just one Master could help every single one of the nearly four billion people on this earth at one and
the same time because Masters are unlimited and omnipresent.

***

What is night to all humans is a day to the Realized. What is day to all humans is night to the
Re
ali
zed.Wha tthehuma nsee st heRe a li
z eddoe sn’tse e
.

***

To the Realized One the world may be likened to a moving picture on a screen. He sees the
changeless screen as the substratum of the action. The unrealized man takes the moving pictures to be
real, and if he would investigate by grabbing hold of the moving pictures, he would discover the
truth—t ha ti tisj
ustac hang el
e ssscree n.Gr abhol dofy ourSe l
fa nddi scove rthec hang el
ess
substratum of the world!

***

A Master sees nothing but the one Self which others chop up into millions of parts.

***

Since Masters are Beingness They can never not be. But Their Beingness is other than what you
attribute to Them. Beingness has no body or form. Beingness is unlimited. Form is limited to the
form.

***

A Master has equal-mindedness toward all beings (even animals and insects).

***

When one is around a Guru, if one gets quiet and digs for Truth, whatever one is aiming for, he will
get through the assist of the Guru. He gets it through the silent teachings, which are the very highest of
all teachings. This can also be done from afar!

108
 ***

I
nthee
ndt
het
eac
hingha
stobei
nsi
lenc
ebe
caus
eit
’sa
nexpe
rie
nci
ngt
hing
;it
’snotave
rba
lthi
ng.

***

AMa stersee susasHi ms el

f,a sHi sveryownSe l
f.The
rea
renoot
her
stoaMa
ste
r.The
re’
sjus
t
one infinite Being. This helps us to see what He sees.

***

You can meet the Masters in body when you can accept meeting Them just as much as you can
accept meeting me.

***

You cannot invoke a Master without His coming in.

***

109
“Yourthoughtf
orcee
ithe
rhelpsorhurt
sthewor
ld’
sspi
ri
tualpr
ogr
essandi s
cons
equentl
yhurti
ngorhelpi
ngyourse
lf.
”
Lester Levenson

Session 18

HELPING OTHERS

THE NATURAL WAY

Real love, divine love, is a feeling of givingness with no expectation of receiving something for it in
return. When we attain to this, we see and feel nothing but the most enthralling love everywhere and
in everyone. We taste the sweetness of God and are effortlessly locked in harmony with Him. We are
intoxicated with a joy that defies description.
Loving God, loving All, loving everyone is the easiest and most natural way to attain full
realization. It requires no giving up. It is an expansion of our inner feeling of love to encompass and
embrace all, everyone, everything. Expand your love, for your family, for your friends, for those of
your country, for those of the entire world. Expand it until there is no more room for expansion and
then remain eternally intoxicated and one with God!
Love is basically an attitude. To express this attitude, give from the bottom of your heart and
discover that it is the giver who is most blest.

QUESTIONS AND ANSWERS

Q: Can you say more about the giving?

Le ster:We ’
removi ngtowa rdaGoa ltha ti sunl imited.Wemus tbecomet otallyf ree.Weha ve
been moving in ups and downs; and our lives have become much better and happier. Yet there is a dis-
tance to go, right?
Toda te,Iwoul dsayt haty ouhavema s teredma nyoft hepr i
nc i
ple sasa ppl
iedt ol ife.You ’
ve
learnedhowt oletg oofac e r
tai
na mountofl i
mi tation;you’ velearne dtoa cceptthepos iti
ve;you’
ve
learnedt oa c ceptt hepowe rofthoug ht ;you’ vel e arnedtha ty ouaret hecrea t
oriny ourl if
e;andof
course, the thing that goes along with this is that you have increased your capacity to love.
As we expand our consciousness, our love automatically increases. Likewise, as our love increases,
so does our understanding and wisdom.
And yet these things which we have so far gained are not all-satisfying. Even though life has
becomeha ppi er,itstillis
n’ tful
l,compl ete.Any onet a
kea nyi ssuewi t
hmes of ar?

Q: Not a hit.
Le ster
:Al lright,t hepa thwe ’
reoni sfromhe reonunt ilwema kei tt ot heg oal— t ot
a lFr eedom.
Tha t’sthef ir
stpoi ntI ’dl iket oma ke.Se cond,wec a
ndot hisi nthisl ifeti
me !Ge ne rallyi ttakesmany,
many lifetimes for the great majority of those seeking to make it. However, we can do it this lifetime.
First because we are ones who want this quickest, most direct way. Second, we have the right
direction to make it this lifetime. So, if we ever come back to the earth in the future it will be by
choice, not by necessity. Those of us who very much want to help others, might come back just to help
othe rs.Butt ha t
’sama tte rofi ndividua lchoice.Thema i
nt hingi st oa chie vet heul tima tes tate.

110
 Now, becoming master over life is really a basic and necessary step through which we learn that
rather than victims in life, we are the masters. Then after we master the ways of making our
environment the way we want it, we look beyond. No matter how happy we make our life, so long as
it’si nvolve do n l
yi ne ve rydayl i
vi ngi ts
elf
,itwi l
lne ve rf ullys ati
s fyusbe causeourr ealna t
ur eist ha t
of being infinite.
Beyond this our direction in the future must become more universal. We will need to let go of our
own livingness to the point where we can live outwardly more for others. For we must come to have
the attitude that if we are universal beings, we must behave like universal beings.
Ius ethewo rd“ a t
titude .”Wec an’thel
ppe opl emuc hbyg i
vingt hemt hing s;there’sjustt oomuc h
needed and we do not have it. But we can give them that which is much more than things. We can
begin to give them the wisdom that we are getting. Our attitude should be one of desiring to help
everyone who desires help.
I want to stress this, for one of the important rules in this step from personal to universal love is
ne ve rhe l
pt hos ewhodon’ twa nti t.Thi swoul dbei mpos i
ngont he m.Wes houl dtrytohe lpjus tt hos
e
whoc rossourpa tha nda s kus .Wedon’ tha vet oe xte ndour selve slookingf orpe oplea sthos ewho
de sirewha tweknowwi lljustfallintooure xpe ri
enc e.The y’lla skusque stionsa nda sweg ivet he m
the answers, they will feel that we are giving them the right answers, that we are helping them and they
wi lla skf ormor e.Andi t’sreallyourob li
ga ti
ont ohe lpt hos ewhoc omet ouss incerelys eekingt he
rig htdi r
ec t
ion.Re me mbe r,“Youa r
eme .
”
The irony is that as we begin to live more expansively, thinking less of our little self and more of
the other one, we really help ourselves. By helping others, we help ourselves toward the Goal. We
will never make it unless we have an attitude of love and a feeling of compassion, of oneness with
everyone, with a wish that they, too, know what we know.
So to repeat, we have gotten to the point where we have learned how to better control life and make
it happier. Now we must try to make it happier for others. This does not mean stopping our own
g rowt h;tha twene ve rdo.Weke e pwor ki
ngf orourownf urtherg r
owth— byhe lpingot hers .Any
questions on that?

Q:If eelt
h atIha vet owor kf oralivinga ndI ’
veg ottopi leups omuc hmone yors oma nygoods
,
butifIg i
vesome bodye l
ses ome thi
ng,Iwon’ thavee noug h.I sthatwrong ?
Lester: Yes. We should feel that we could give away what we have and know that we will be fine.
For what we will have left is not important and most essential. The world is in a state that many
peoplet hinkallthe yne eda rething s.Buti tisnotthet hingst heyne ed.It’sunde rstandi ng.Onene e
d
only. Look at the amount of wealth and the accompanying unhappiness which exists in our country
today.

Q: This seems to be a little different and very important. Do I understand that to give people things
without giving them the power to be what they really want is not giving them anything.
Lester: Yes. Things are small when compared to wisdom and understanding.

Q:ButIdon’ tde mons t

ratethis
.Ihavecomet
othepoi
ntwhe
reIha
vea
nea
sie
rli
fe,aha
ppi
erl
if
e
— butc erta
inl
y,a ttime sIs ur ef
allonmyfa
c e
.
Lester: Most of us do, but why?

Q: Because we think limited thoughts?

Lester: Yes and because we are trying to be happy only in the business of everyday livingness.

Q:Spe
aki
ngf
ormy
sel
f,Iwoul
dha
vet
osa
y,“
Yes
.”Whe
nade
alg
oest
hroug
hI’
mha
ppi
ert
han

111
whenitdoe sn’t.
Lester: Right. But try to not be the doer. Let go and let God. Be happy at making others happy.

Q: I put my fingers in it and mess it up!

Lester:Buty oudon’ tha veto.

Q: Just let go and let God?

Leste
r:Ye s,whydon’ tyoudoi
t?Whydon’
tyoul
etGod?

Q: I would say habit is in my way.

Le ster:I t
’shabit,a l
lright ,butwhya llowt heha bittor uny ou?
You’ relivi
ngi nawor ldofs epa
ration.Youa ret herea ndpe opl eandde al sa
reove
rhe
re.Butwhe
n
you see the Oneness, when you begin to live for others; you see them as you.

Q: But the others, that I see, come to me because they want things. I never had anybody come to
meandsay ,“ Iwa ntpe ace.”
Lest
er:Tha t’syourc ons cious nes
s.Be g
int olivef orothersa nde xpe cttome etpe opl
ewhowa nt
pe
ace.Livei na ndf or“ one ness ”andpe ace-seekerswi llcomei ntoy oure xperience.

Q: You spoke of love and compassion. Could you define what they mean?
Lester: Love is only understood when you love. Basically, it is the attitude of givingness with an
understanding of and an identifying with others. Compassion is understanding what the others are
experiencing without sharing their misery and with a wish to promote its alleviation.

Q:Loves houldbewa nt
ingf orothe rsthes amea sIwoul dwa ntf ormy se lfwi t
houtf eeli
ng“ Iam
li
mi t
ed.”
Lester: Yes. Let me summarize. Once life has become happier the next step is to live more
outwardly, more expansively, live for others, or, live more for others. This, in another way, is seeing
Gode ve rywh erea ndine veryone .Fe elthate very onei syoube caus etherei sonl yoneBe ing ne ss—
you. There is only God and God is All. Therefore, that which I am, my Beingness, is God!

***

112
“Yourthoughtf
orcee
ithe
rhelpsorhurt
sthewor
ld’
sspi
ri
tualpr
ogr
essandi s
cons
equentl
yhurti
ngorhelpi
ngyourse
lf.
”
Lester Levenson

Session 19

MORE ON HELPING OTHERS

Onewhoi snoti ns omewa yhe l

pingot hersisinjur i
ngthe m.Thi s“somewa y”i sba si
callya nd
generally in thought. Any thought other than one of good will or good wishes toward anyone, is
injuring others and therefore injuring oneself.
The above is effected through the interconnection of all minds and by the fact that the law of
compensation, i.e., karma, is effected in the thought, whether the thought is carried through into action
or not. Here are some additional thoughts on helping others.

***

Your helping others is more by your attitude of how much you love them, than by your behavior.

***

When you love you are very constructive whether you are in action or not. Just feel love and your
thoughts will be those of love.

***

Thought is far more powerful than action. Thought is the basis of action. It is the initiator. It
comes before it. It determines action.

***

Thede greeofl ackofrecog ni

tionofwoe sofot he rsisthede g r
eeofone
’se
go.Themor
eoneknows
his Self, the more compassion and desire one has to help others.

***

The more you are capable of loving, the more you are helping the world.

***

All minds are interconnected, interactive and inter-react. The more an individual increases his love,
the more everyone is helped.

***

Yourt
houg
htf
orc
eei
the
rhe
lpsorhur
tst
hewor
ld’
sspi
ri
tua
lpr
ogr
essa
ndi
scons
eque
ntl
yhur
ti
ngor

113
helping yourself.

***
Hewhoi
snothe
lpi
ngt
hewor
ld’
supl
if
tme
nti
she
lpi
ngi
tsde
gra
dat
ion.

***

The greatest good is done by the person who best understands himself.

***

Everyone can be helped in every situation that involves more than one person, and no one has to be
hurt when love determines.

***

When you let someone know you are doing something for them, they are obligated and return a
“
tha
nky ou”.Whe nt
heydon’ tknowa nddon’ tretur
n,the ntheI nf
initere t
ur ns— ove rflowing !

***

When I give and you give back, you stop me from receiving a blessing from the Infinite.

***

I
t’she lpfultoyoutohe
lpot
her
s,pr
ovi
dedt
her
e’snoe
gomot
iva
tionbe
hindi
tandt
hati
t’
sdone
without attachment.

***

A high being sitting in a cave somewhere all by himself is doing much good for the world by his
sending out powerful thoughts of love and peace.

***

Charity is aiding and abetting the lie that God will take care of the sparrow but not man.

***

Cha
rit
yiss
ayi
ng,“
Youc
an’
the
lpy
our
sel
ves
.”

***

Charity is good and necessary for one who is at that level of givingness and havingness.

***

The greatest thing we can do for others is to help them to help themselves.

114
 ***

Bl
ess
edi
stheg
ive
rbe
caus
ehei
stheh
appi
er— i
fheg
ive
sfr
omhi
she
art
.

***

Tot hede gr
e ey ous t
raightenouty our s
elfy ouma yhe lpot hers.Ag a inIs ay,y ou’ renotg oingtohe lp
others any more than you help yourself. But try to help others because that will help you help yourself.

***

Youdon’ tn
eeda
nys
pec
ialt
rai
ningt
ohe
lpot
her
s.Youdoi
tna
tur
all
y,f
rom y
ourowns
tat
eof
beingness.

***

Everyone is a teacher teaching at his level. He does it unconsciously in his daily relationship with
others.

***

The greatest givingness is not in things. The greatest givingness is your attitude of love.

***

Giving out money is like giving out snake protection (the snake and the rope concept). The greatest
giving is giving the understanding that there is no snake to protect yourself from.

***

Ha vea na t
titudeofg ivi ng
ness.I t’sn othowmuc hy oug ive;it’sy oura ttitude.Somepe
opl
egi
vet
o
hospitals etc. to get their name-plates on them, and that is the extent of their reward.

***

Whatever we do we should do with a desire to serve.

***

Serve with the feeling that it is not you but the God in you who serves.

***

Theg ivers houl

dsa
y“Tha
nkYou”a
ndt
her
ece
ive
rshoul
dsa
y,“
Youa
rewe
lcome
.”(
Theg
ive
ris
the more blest.)

***

115
 Thele
ssegowehavethemoreweknowt
heperf
ect
ionofot
her
s.Andi
t’
stot
hede
gre
etha
tyou
knowthe
y’r
eper
fec
tthatyous
uppor
tthe
minthe
irbei
ngperf
ect
.

***

A completely giving person always has whatever he wants.

***

We help mostly by raising our own state of being.

***

The higher you go the more you lift everyone.

***

Whe
nyou’
rehol
dingg
oodt
houg
hts
,you’
res
endi
ngoutg
oodt
houg
htst
oeve
ryone
.

***

Whe
nyou’
rehe
lpi
ngot
her
s,whe
re’
syoura
tte
nti
on?

***

Selflessness is an excellent yardstick to measure the state of beingness of an individual.

***

Gi
ving
nessi
sals
oag oody
ards
ti
ck.One
’ss
tat
eofbe
ing
nes
sispr
opor
ti
ona
ltoone
’sf
eel
ingof
g
ivi
ngnes
s,one
’swant
ingtogi
ve.

***

Does a Master ask things from the devotees, the disciples? A Master is all-givingness.

***

Our feeling of givingness should be equal toward everyone. Giving to someone who likes you is
ego motivated. A Master has equal-mindedness toward all.

***

Anyone who has spiritual pride is only giving out words, and the other one picks it up as words with
no import or authority.

***

116
 To help another one you have to equate him to you, i.e., not think you are spiritually higher.

***

When one understands, one sees everyone equally a master.

***

If everyone lived only for others that would right the world. It would make it a utopia!

***

Whe
nwel
iveonl
yforot
her
s,t
henwe
’rea
tthet
op.

***

Any and every relationship should be for the purpose of helping the other one attain Realization, or
for your being helped in attaining Realization.

***

Service to mankind will get you full realization if you do it with no interest in the fruits thereof.

***

117
“Wecan’
thaveasic
kbodywi
thouthol
ding(c
onscious
lyorunconsc
iously)ame ntal
pi
ctur
eofsi
ckne
ss.It
’si
mpos
sibl
etoholdanyt
hinginthebodythat
’snotint hemi nd.”
Lester Levenson

Session 20

HEALING

I often work with doctors and I find that a doctor, who is already trained in the field of healing,
becomes a better doctor when he seeks a deeper understanding of life, when he finds more of the basic
causes behind life in a body.
Ins omewa yswha tIof t
ens ayt odoc torsis ,“
Gos h,you’ rei nas ickbus i
ne ss!”Ands e ei
ngt his
sickness is unhealthy for you unless you, in your mind, reverse all this sickness that you apparently see.

QUESTIONS AND ANSWERS

Q:We ll
,tha tha ppenstobeoneques
ti
onIhadf
oryou.Idon’tknowhowy oukne
wt ha
t.
Lester:Iwa sn’tc onsciousoft
hat
.WhenIle
tgoandletGod,theque
sti
onsint
hemindsoft
he
listeners usually get answered.

Q: I feel this very strongly. How do I reverse it?

Lester: You see, the mind is only creative, and it creates the pictures we hold in mind. Having a
pictureofs ic kne ss,wet endtoc re
atesickne ss— unl ess,a swes eei t,weme ntallyr e
versewha twea r
e
seeing.

Q:Woul dy oude finewha ty oume a

nb y“ r
eve rse ”?Iha dapa ti
entt oday,fore xa mpl e.I’
dl iket o
re versethewhol ei ncide nt
,orI ’dliket os eenoneoft heimpe rfec t
ion,s eeonlythepe rfecti
onofGod.
But when I looked at the patient today, it was very difficult for me to see any perfection.
Lester:You’ reinamos tdifficults i
tuation.I t
’ se asyf ormebe c auseIha vebe endoi ngi tfor16
y ears.Whe npe oples a y
,“Oh,t hisi sba d,a ndthishur t
s,andt hedoc torsai
dt hat..
.”Iha r
dlyhea rit.I
become aware that what they are telling me about is imperfection. I see that they are trying to convince
me of what is in actuality an illusion. So I look at them and I know the perfect Being that they really
are and I immediately reverse the apparent imperfection by seeing their perfection.
The Truth of our Beingness is absolute perfection. The more you experience the truth of Perfection,
the more you will know it, the more you will see what they say as an apparency, and the more able you
wi llbet oreve r seit.Buti t’sgoingt ot akeaknowi ng nessoftheTr uthbe hindthi swor ld.Tha tTr uthis
its beingness, its existence (which is the source of its apparency).

Q: Well, you say exactly what I read but I have not had the experience of it.
Lester: Because you are so much with the apparency, it makes it extremely difficult to see the
absolute Perfection that actually is, here and now.
Ifyou’ ver eadGol dsmi th,Ig ue s sthatwha tI
’ms ayi
ngi sve r
yfa mi l
iart
oy ou.Howe ver,y oumus
t
discover the real You in order to discover the apparency of the world.

Q: Yes.

118
 Le ste r
:Le t’
st aket hes na kea ndt her opeidea .Ha vey ouhe a
rdt hat?Wes e ear opeont her oada t
dus k;wet hi nkit’sas nake .Themome n twet hinkit ’
sas nake ,we’reve ryi nvolve di nf e
a randwa nt
pr ote ctionf rom thiss na ke .The re’squi teaninvol veme nts ol onga swet hinki t’sas nake.Nowt he
reality is the rope is an illusion. It can be compared to the way most people see the world. So long as
we keep looking at the illusion of the world we do not see the reality of it. It requires getting quiet
e noug hwi thone selftos eet heRe ali
ty,th ebasicRe a l
it
ybe ing“ IAm Tha tIAm. ”Wea rethatinfi nit
e
Beingness of the world. And what is required is quieting the mind enough so that this infinite
Beingness that we are is self-obvious.
When you discover that you are a perfect Being, then you will know it. When you see your real
Self, then you see that the Perfection that you are is omnipresent. And this Perfection is the rope,
wrongly seen as the snake. So what is necessary is to stick to this path, meditate, release, dive within,
di gwi thinunt ily ous eet heRe a l
ityofy ou.Whe nyous e etheRe alityofy ou,y ou’l ls e
etheRe ali
tya nd
perfection of the World. And although it now looks like many bodies and much separation, when you
se et heTr uth,y ou’llse ea na bsoluteOne nesswhe r
eve ry oul ook.You’ lls eenot hingbuty ouwhe r ever
y oul ook.You’ llseet ha tthi swhol ewor ldisiny ourmi nd.You’ lls eeit’sy ouruni verse
.Youc re ated
it just as you create a world and people in your night dream-world.
So,t os umi tup,y ou’ reinave rydifficultsit
ua t
ionbe causeofy ourpr ofession,butt hatdoe s
n’ t
ma kei ti mpos sible.I fy ourwi s htodi scove rt
ha tTr uthiss tronge noug h,y ou’lls e
ei t.

Q:Sowhe ny ouseeitandthats o-c al

le d“ i
ll”pa tientcome stoyou,y oudon’ ts eet ha tata ll
;y ouj ust
see Perfection?
Lester: Yes. By your knowing that he is perfect, you help him drop the image of illness that he
holdsi nhi smi nd.Ifpeoplecomet omea ndt ellmeofbodya ilments,Idon’ tseethea i
lme nts;Idon’ t
hearthea i
lme n t
s.Asthe y’r
etell
ingi ttomeI ’mme ntal
lys aying,“Youa reperfect.
”Youc a ndot hi
s
as well.

Q:Andy ou’res peakingoft hepe rf

e c
tionoft
hespir
it
?
Le st
e r:I ’ms pe akingoft hepe rfe c
tionoftheper
sonwhoI
’mt
alki
ngt
o.As
ickbodyi
sani
ll
usi
on.
The perfection of the person is real.

Q: You mean the twisted...

Lester:Thedi stortedbodyi sa nillusion.Butunt ilwes eei t
,itdoe sn’tse emt hatwa y.Ta kea
mirage on a desert where we see water in the distance. If we never check it, it always seems to be
water to us. If we go over to the spot and discover it is sand, from that point on we know that the water
is a mirage. The next time we see the mirage, we still see the water, but with this great difference: we
know the water to be an illusion. Until we discover the reality of the body and the world, we are
accepting an illusion as being real. Discover the real you, your Beingness, and then you can know the
reality of the body and world.

Q: In dealing with a patient, if I see the Perfection, that helps me. By seeing the Perfection, am I
helping the patient?
Lester: To the degree that we know the Perfection of the other person, we support the other person
in knowing his Perfection. The degree that he accepts it, is the degree of his healing. When these faith
he alingsori nstant a
ne oushe aling sha ppe n,it
’sbe ca uset heonewhoha da ppa rencyoft hes ickne s
s
wi thinhi ms eest hepe r
fe ct
ion,a ndt he r
e’ saninsta nta
ne oushe aling.
Ic a
n’tha veas ickbodywi thoutha vi
n game nta lpic t
ureofs ickness
.I t’
si mpos siblet ohol d
any thingi nthebodyt hat’snoti nt hemi nd.Thebodyi scompos edofc arbohy drates,mi nerals,e t
c.I t
is only matter. It has no intelligence. We are the intelligence; we image and hold the life of the body.

119
It’
si mpos si
bl et obes i
ckwit
houtholdi
ngthatsi
ckpic
tureinourminds— ofc
ourse
,uncons
cious
ly.I
f
itwe recons cio us ,wewoul
dcorre
ctiti
mme dia
tel
y.Be i
ngunconsc
ious,i
t’
sdi
ffi
cul
t,be
causeweare
not looking at it.
Ha vey ous e e nspi
ri
tua
lhea
lings
?Ha veyous ee
nsoc al
led“mi
racle
s”?

Q: Yes.
Lest
er:We l
l,t
henyouknowitispos
sibl
e.It
’sdonesi
mpl ybytheindividual
,Who’srunn
ingthe
body
,me ntal
lychangi
ngthi
ngs,t
hat’
sal
l.Theinst
antwec hanget
hemi nd-pict
ure,t
hebodycha
ng e
s.
Butaga
in,becausethesi
ckpic
tur
eismostoft
enunconsc
ious,it
’soft
endiffi
c ul
t.

Q: How can we become aware of our unconsciousness and make it conscious, and secondly, how
can we help the mind visualize more perfectly what we wish if we do not know Perfection ourselves?
Lester: To become aware of our subconscious we must engage ourselves in the practice of honest
introspection which we call Releasing. The more we turn our attention within, the more we become
aware of our subconscious thoughts and programs. When we become aware of any subconscious
thoughts, we are able to let them go and the more we let them go or release them, the more conscious
we become.
In short we get to know the Perfection by looking in the direction where the Perfection is. And
Pe rfecti
oni sinhe r ewhe rewea re,whe r
et he“ I”ofusi s.So,f i
rs t
,weha vet odirectoura ttenti
on
inwa rdly;weha vet opos et heque st
ion,“ Wha ta mI ?”unt ilthea nswe rcome s.Whe nt hea ns wer
come s,weknow.Andt og ettheanswe rt o“Wha ta mI ? ”it’sne c es
sarytos til
lthet houg ht s,for
thoughts are a kind of noise which blankets the Truth. The thoughts are also concepts of limitation and
there are many of them which are constantly bombarding us.

Q: Yes, I know. When I sit quietly I have this experience of the noise but how can I make the mind
quiet?
Lester: Intense and persistent desire to discover what you are. When your interest in knowing what
you are becomes stronger than your interest in this world and in the body, then your thoughts of the
world and body are quieted and you discover that you are not the mind. You discover that the mind is
an instrument you set up and this instrument is other than you. At that point you are in control of your
mind. So, intense and persistent desire is the key.

Q:Ther e
a s
onIa ske dt hisisbe ca
us eI’vec omet oapoi nti nmyl i
fewhe reI ’vema deitr ealt
ha t
nothingt hathappe nsba dorg oodisout sidemy s e
lf.I not he rwor ds,Iknowt ha tIc rea
tedthi s.I’m
respons ibleformyl i
fe.I ’mc reat
ingmyl ifefrom mome ntt omome nt
.NowI ’vec omet ot his.I
accepti t.It akeful lrespons ibili
ty,butI’ms t
uc k.I’ves e ent hisbutnowIwa ntt og obeyondt hi
s.I
want to break the barrier, do you understand?
Lester: Yes, you want to go further. Taking full responsibility is an excellent means of growing
because you will get to see your mastership; you will get to see that whatever is happening to you, you
created.

Q: Yes, I see that.

Lester: All right, you first become master over matter, and body is part of matter, then you become
ma
ste
rove rmi nd— nowt hisi sthepartyouwa nt.

Q: Right.
Lester: When we are master over mind, then we are a full Master. So you continue until you gain
t
hatma sters
hip.IntheEa s
ternt eachingsthe yc al
lthis“ tapa s”,ordi sci
pline.Ma ster
ingt hemi ndi s

120
consciously changing your likes and your dislikes; walking out into the cold and not minding it;
walking into a high temperature and humidity and feeling comfortable; having pain in the body and not
being bothered by it.

Q:Tha t’sc onsciouss uf fe r

ing?
Lester
:No,y oudon’ tha vet osufferwhe nyoudot his.Whe ny ouknowy ou’renott hebod ya nd
thebodypa i
ns,y ouknowt hebodyi sinpa in,buti tjus tdoes n’tbot hery ou.Whe ns ome onee lse’s
body hurts, you do not feel it because you do not identify with it. If you would identify with that other
body, you would feel the pain of it.

Q:Ye s,I’
veg li
mps e
dt hat.Iha dt reme ndousdisor derthispa stwe ek;Imi s pl
ace daf ewt hings,and
I went through such a mess and I was observing myself constantly, but behind everything there was
some thingt hatwa salwa ys— y ouknowO. K.
Lest er
:Al wa ysO. K.Ye s.The re’sawe l
l-bei
ngne ssbe hinde ve rything.

Q: Right, now the question is how do I get to it and hold it?

Lester: By continuing to do it, you develop it more and more until someday it remains permanently.
You’l
lha vec ompl etema s t
eryove rthemi nd,a ndt he ny ou’reaMa ste r.
Are you your mind?

Q: Am I my mind? My answer to that is partly intellectual and partly emotional. When I am most
aware I think that no, I am not my mind, but I am the life behind it.
Lester: Yes, that is the right attitude to take. The mind is a composite of thoughts. Who thinks the
thoughts? You do. So it must be that you are other than the thoughts if you are thinking the thoughts.
Cont inuewha tyou’ redoi ng ;cont i
nuewor kingt oma st
erthemi nd.Themor ey oudoi t
,themor eyou
will see that you are not the mind, the more you will see what you really are.
You’ veg otawonde rfulme thod.Ta kef ullrespons i
bil
ity,the nworkt oma st
ert
hemi nd.Ify ouc an
ha vepa ini nt hebodya nds ay,“ Iamnott hebody ,”thenpa i
ng etstobedul l.Wha ty oua react
ua l
ly
doi ngi smovi ngoutoft ha tbody .You’ r emovi ngy ourc e
nte rofc onsc
ious ne ssoutoft hebody .Mos t
of us put our center of consciousness right within the body and so we remain imprisoned by it. But it
is possible to operate the body from outside the body and this is what we should do.
We should see the body as being other than we. Then, as a puppet, move it around. Practice will
get you to the full knowingness that the body and mind are external to you and are at your command.
Andwhe ny ouse ethi sc lea rlyenoug hy ou ’l
lthrowt hemi ndouta ndyou’ l
lwor kinther ealmof
omni science ,whi chi sj us tbe hindt hemi nd.I nf acty ouwon’ tne edtothinka nymor e.Eve ry
thingwi ll
beknowna ndpe rfect l
yi nt une.Eve r
ya c ti
onwi llbear ighta ct
ionbe c
a usey ou’l
lbei nit
iati
ngitfrom
omniscience, which is perfect. The mind is imperfect because it takes tiny bits of omniscience and lets
them filter through it.
Am I answering your question?

Q: Yes you are. I guess the thing that has stopped me so far is my desire to experience some of the
psychic phenomena that supposedly come with development. In my studying and reading I became
inter
e stedina str
a lproj ect
ion,ort hea bili
tytos eethea ura,andbe causeIwa sadoubt i
ngThoma s,I ’ve
been looking for some sign and although something in me has grown and needs no proof, still I would
love to experience just one of these things.
Lester: Getting interested in psychic powers is a wrong approach. Being interested in the powers,
one might develop the powers. Using the powers without having your understanding of them, you will
mi s
us et hem.Youc anus et he mt oos elfi
shlyandt he y
’llt
ur nar ounda ndhur ty ou,ca usi
ngy outol ose

121
the powers. This happens to all psychic people who develop beyond their level of understanding. So I
suggest that you develop your understanding until all the powers naturally open up to you, and then if
youc hoos et ous et hem,y ou’
llusethemr i
g ht
lya ndy ouwon’ tbet he refore,hurt.
Some day ,we ’llg oba c
ktorecognizingthatwea rea l
lpowe rful,thata llthepowe rsa r
eour s,and
theyha ppe nwi thnoe ffort.Whe nyout rytode ve lopt hesepowe r
si t
’se xtreme lydi f
ficultbe causey ou
need to use effort, right?

Q: Right.
Lester: The state in which all powers exist is the effortless state. Whereas the ego with its concept
of limitation, requires effort. In omniscience, omnipotence no effort is needed. If we are the all-pow-
erful Self, then no effort is needed. This is also true in the idea of letting go and letting God. When we
letg oofourl itt
lee go-se lf,the nwec anl eta nymi raclebe ,a ndi tisi ns tantl
ye ff
e ctedwi t
houteff
ort—
by just letting go and letting it be. Does that make sense?

Q: Yes, very much so.

Lester:Sode velopi ngpowe rsisn’ tsome thi
ngwes houlds tri
vef or
.Andwhe ntheydoc omewe
should be interested in whether am I doing a wrong thing by using my desire? If you do that, it works,
doesn’tit?

Q: It does work. So I am not imposing my will on anyone when I do that?

Lester: No, not when you let go and let God.

Q:Idon’ twa nttoi

mposemydesi
resont
hesepe
ople.
Le ster:Youa renoti
mposi
ngyourwil
lwhenyoule
tgoandl
etGod.I
fyouc
andot
hat
,yo
u’r
ea
great, great doctor.

Q: How do I find out if I am doing that?

Le st
er:Youknowbye xpe ri
e nc e
.Tha tma ncoulds
urvi
vee
veni
fhel
osta
llhi
sbl
ood–i
fyoul
et
God take care of it. Everything is possible to God.

Q:Idon’tknowhowt opra
y.Idon’
tknowhowt os
aythepra
y e
rfort
hispa
tie
nt!
Les
ter:Yesyoudo,yourpr
ayerI
s,“
Wha t
eve
risbes
tforhi
ms houl
dbe.”Thepraye
rist
her
eal
lthe
t
ime;youdon’
thavetovoicei
t.

Q:That
’swhatI’
vesai
dbutha
ven’
tknowni
fitwassuf
fic
ient
.
Le
ste
r:Iti
ssuff
ici
ent
.Thepra
yeri
sther
ewhe
theryouvoi
ceitornot
.He
’sa
live
,is
n’the
?

Q: Yes.
Leste r
:Wh enape rsonde ci
de stodi e,noonei sg oingt okeephimal
ive.Wec an’
tkee
panyone
her
ewhoha sr eallydeci
dedt olea ve.An dy ou’vese ent heopposi
tewheret
hebodyhashadve
rylit
tl
e
cha
nceofs urvivi ngyetthepe r
sonl ived.Se e,i
t’sthei ndi vi
dua
lwho’sr
unningthebodywhor
e a
lly
makes the decision. We can only guide and support that.

Q: Is there a subconscious desire to leave?

Lester:Ye s.Of t
enwea llhavepr e setthet i
mewhe
nwe
’reg
oingt
ole
ave
.

Q:Oh,we ’vea lreadypr e seti

t!Ca nwec hang etha tpreset
t ing ?
Lester: No, but you can transcend it. When you transcend it, you do not die. You consciously and

122
by choice leave the body in a manner that you choose.
Youc an’tcha nget heka rmaoft hebody .Tha t’sal awwes etupa nditg oe sona ndon.I nt ryi
ngt o
work out karma, we are creating karma. The only thing we can do is rise above it. When we get above
it,ifwewa ntabody ,wec anma keahundr edbodi e s.Butwhe ny oug etabovei t,y ou’renott hat
foolish to limit yourself into a little physical body. The most extreme limitation that you can impose
upony our selfisthes tatewec a llphy sical.Andwhe ny oug eta boveit,there’snone edf orit.You’ ve
ha dy ourl esson.I fy ouwa ntabody ,y ou’llusea na s t
ralbodywhi chmove sa roundi nstantane ously
and if it is damaged, you will instantly straighten it out.
Whe ny oug etabovet hephy sicalbod y,unlessthe re’sar ea s
on,a ndthe r
ec oul dbe ,fory out o
ma inta inone ,youwon’ tma inta inaphy si
c albody .So,t oa nswe ryourque s t
ion,y ouc a n’tcha ngea
preset course. But you can get above it where the body becomes like a puppet to you.
Everything in the physical is cause and effect, action and reaction, and this is called karma, the law
of compensation. When we know this it makes life easy because we do not fight it. Now this can help
youi ny ourpr ofessi
on.Eve ryt hingi sg oi
ngt obee xa ctlyasi thasbe enpr edetermi nedbyus .Wec an’t
change anything in this life. We can just change our attitude toward it.
However, there is a free choice. It is to identify with this physical body or to identify with our real
Se l
f;t ha t’sthef r
e echoi ce.Whe ny oui dentifywithy ourr ealSe l
f,everythingi spe rfect.Whe nyou
identify with the body, you necessarily subject yourself to untold body misery. Worldly life
ne cessita tespoundsofmi seryf ore ve r
yo u nceofpl e asure.Butwe ’
resos t
eepe di nthemi serywedon’ t
knowr e allyhowmuc hmi serywe ’r
ei n.Wer eachat olerancepoi ntatwhi chwec ant olerateve ry
much. I guess you know that from your experience.
So the thing to do is to properly identify with the infinite Beingness that you are. Try to accept the
physical state as an illusion until you actually see it that way. When you see it that way, you see it as a
ga me ,a ndy oupl aytha tg ameknowi ngt hatit’
sonl yag ame .
Now all these things cannot be done intellectually; you have to experience this knowledge. If you
ac cepta ny t
hingIs ayj us tbeca us eIs ayi t
,y ou’r
ej us tha r
mi ngy ourself
;y ou’rewor kingonhe arsay.
You must experience this yourself; you must prove it out yourself. Then it becomes your knowledge
and is useable. The only thing I can do is to point out the direction, the way, to get this knowledge.

Q:Ot he rtha nwha ty ou’ vet oldust oni ght,howc any ouhe alyourselfexc eptwi thr eali
za ti
on?
Le ster
:Tor elat
ethi ng sre l
atively,ifape r
s oncans pirit
uallyhe alhi
ms e
l f
,hes hould;i t
’s
instantaneous .I fhec an’ t,hes houlddoi tme ntal
ly;it’sg oesf rom inst
a nta
ne oust oqui ck.I fhec a n’t
do it mentally, he must do it physically; he must go to a doctor. So we use that which is available to
us.Is uggestt ope opl
et ha ttheys eeadoc t
orbe causet ha t’
sthel evelofhe alingt hattheyne e da ndi t
willhe lpthe m.Doc t
or sa rene cessary,a sne cessarya sthe yaret oday.Youwoul dn’tha vet hislarg e
me di c
a lf
ieldi fitwe r
e n’ tne cessarytohe lpthosewhomt hef i
e ldishelping.

Q:I ’vereadi ns oma nywr iting sthatthes t

a t
eofc elibacyisne cessa ryforr e ali
z ation.I sthistr
ue ?
Lester: This thing we call happiness is merely the infinite Beingness that we are experiencing to
more or less of a degree. The real Self brings infinite joy. And if we would take it only directly from
whe rei tis,t
hat’sa llwewoul dha ve .Butwemi serlyt akeitint inya mount sthr oug he xt
ernalme ansby
assuming that we need something; we are not whole; we are not complete; we need something out
there to make ourselves complete; and we create a want, a lack, which, when we fulfill it, the thoughts
for it drop away, and when our thoughts drop away we remain at that moment more in our real Self.
Andt hat’swha tisc a lledha ppine ss,joy.
So,a nyt i
mewea r es eeki ngjoyi nthewor ldwea refoolingour selve sintot hi nkingi t
’soutt her
e,
creating a need for it, satisfying it and feeling a bit of pleasure, which is only a relief from the agony of
a desire. But we are trapping ourselves if we think that the thing out there gave it to us. What we did

123
was to still the thoughts for it, create enough mental quietude to allow the Self to be a little more, and
that’swha tha ppine ssi s.Nowweha vetog iveupa llthatseeki ngforj oye xternally.Soi tisnotonl y
sex, but it is everything out there that we credit with giving us happiness. Point one.
Point two. Giving it up and intensely wanting it can be as mentally disturbing as having it. What
we have to do is let go of the desire for it, which seems impossible for most of us. So the best thing to
do is, rather than fight it, be moderate and keep digging for the Truth until someday we get the
understanding of what that joy was that we were having in sex. And then we see that we are always in
as tateofj oyt hat
’shi ghe rthana nythingt hatsexe ve rg aveusa ndit’snopr oblemt oletg oofi t.The n,
ifyout ryt oe njoyt hroug hs ex,i nsteado fitgivingy ouj oy,itt akesabi tofi tawa y ,beca us eyou’re
limiting it through the sex act. Be moderate as much as you can; stay away from it when you can, and
a syoug e ty ourr ealizationsy ou’ llgettoapl a cewhe reyou’ l
ll ett
hewhol et hingg obec aus eyou’ veg ot
the joy all the time that you were trying to get through sex.
Now the pleasure we get from sex is merely being more aware of our Self by the stilling of the
thoughts. There are more suppressed desires and thoughts over the many lifetimes on sex than any
other thing in life, so that when we satisfy ourselves sexually, we still the greatest number of
subconscious thoughts.

Q: You mean we have brought thoughts into this life from past lives too? And we have to quiet all
of them?
Lester: Eventually you get to the place where you can drop the whole remainder of the mind.
Tos umi tu p,celiba cydoe snotg iver ea li
z at
ion.Howe ver,youwon’ tgetreali
za t
ionwi thouti t,nor
will you get it without the dropping of all desire. But as you grow it gets easier and you reach a point
whe rei t’sve rye asytol etg oofs exa ndofot herde s ir
e s.
Yous eeit’ss il
lytot ells omeonet ol etg oofs exwho’ ss oi nvolvedi nit.Pe opleha vet obel if
te dto
the point where they are able to let go of it.
Igue ssthe re
’ sanot herr easonwhype opl ea redownons ex.Or i
gina ll
ywec reatedbodi esme nta l
ly.
In the Garden of Eden we decided to do it the way the animals were doing it. And we got caught up in
tha t.Andi t’same s s
.
Wea renowont hewa yup.We ’llreac has tat
ewhe rea g a
i nwe ’l
lle tgooft hea nima lwa yof
procreation and two physical beings will get together with one astral being and create a third physical
bodyi nt oaf ami ly
.Andwhe nwedoi ttha twa ywedon’ tl oseourme mor yoft hepa st
.Ands o me day
we ’l
lr eturnt otha t,he reone art
h.
And so, a desire for sex runs us down lower than anything else. And unconsciously the race knows
ita ndma kesi te vil
.I t’sas t
upidappr oac hweha vet os ex;“ i
t ’
se vil
,”— a ndy etwea llcomei ntha t
wa y.Butpe o pledon’ ts eet heoverallr easonwhy ,a ndt he reforedistortit.Fort hatma tt
e re at
in gfood
is evil if having sex is evil. You see the evil thing is creating lack and then having a desire for that
thing, and keeping ourselves bogged down in this delusion. So I see food as evil as sex, if either one of
them be evil. The thing to do is to attain the desirelessness state. No desire, no needs, and then you
are in the happiest state.

***

124
“Lifei
ntheworl
dshoul
dc ons
istofonl
ytwot
hings— t
hatwhi
chhe
lpsusgr ow— and
thatwhi
chhel
psothe
rsgrow.”
Lester Levenson

Session 21

ATTITUDE AND ACTION

Attitude and action in our daily life should be consciously used for growth all the time. When so
used there is no time when you are not growing. It is an excellent way of constant and continual
growth. Remember, when you are not growing, you are regressing. Consider this as you reflect on
some of these additional thoughts on attitude and action.

***

All attitude and action should be in the direction of helping yourself and others toward Realization.

***

Have an attitude of harmlessness toward all beings and do not want them to behave as you would
like. The same thing said positively would be: have an attitude of love toward all beings and allow
them to be the way they are.

***

To every action there is an opposite and equal reaction. This is the law of compensation, also called
karma.

***

Daily toil is a waste of time unless you continuously use it to learn what you need to know from the
resistance of it. Square it with love, take full responsibility and the resistance melts. The less toil and
more quest and realization of Self, the righter the direction and the easier becomes living.

***

Every act and every attitude is a step forward or a step backward.

***

Everything that we do that is not in the direction of the Self forestalls the continuous bliss and
sustains the misery.

***

Determine the goal of your life and then find the shortest road to it.

125
 ***

Everyone is doing exactly what he or she wants to.

***

I
tis
n’tr
ightf
orust
ote
lla
nyonea
nyt
hingunl
esst
heywa
ntust
o.

***

Don’
twa
stey
ourt
imes
oci
ali
zing
;us
eitr
eal
izi
ng.

***

I
fyouc
an’
tdoi
tyour
sel
f,howc
any
out
ells
ome
onee
lsehowt
odoi
t?

***

Not
hingha
ppe
nst
oust
hati
sn’
tca
use
dbyus
.

***

“
Ica
n’t
”me
ans
,“Iwon’
t.
”Eve
ryt
hingi
spos
sibl
e.

***

Hurriers are worriers and worriers are hurriers.

***

Everyone is right as far as he goes.

***

The more you act out the law of mutuality, the more capable you are of carrying it out naturally.

***

Praise is destructive. It encourages and develops ego.

***

Every act and thought that is not for the good of others creates a bondage, a limitation, that must
necessarily materialize.

***

Attitudes are far more important than actions.

126
 ***
No matter what happens to a human being, no matter what it is, the heaviness is caused by his
attitude toward it.

***

When anything bad happens to you, know that only you are causing it. Then you can change it.

***

Trying is an excuse for not doing.

***

I
ftwope
opl
ewa
ntt
ofi
ght
,shoul
dwes
topt
hem?I
fiti
smut
ual
,it
’sr
ightf
ort
hem.

***

Economi
zey
ourt
ime
.Mi
nis
teronl
ytoy
ourne
eds
.Don’
twa
stet
imec
rea
tingt
hing
sbe
yondy
our
needs.

***

Spend your time in search of ever-new joy or bliss. Then rest in the eternal serenity of bliss, night
and day.

***

Dependency is deadly for growth.

***

A dependency relationship does not allow you to think for yourself, admits you are dependent on
another human being, and prevents you from seeing your infinity. Conformity is dependency, is
having to do what others do, wanting their approval. An independent person is always an oddball, not
understood by society.

***

Everything you do is with your inner motivation and is motivated from your inner state of beingness
that you have attained.

***

All action is ritual.

***

127
 You’
veg
ott
ore
adbe
hindpe
opl
e’swor
ds.

***

Lifeint hewor l
dshoul
dcons
istofon
lyt
wot
hing
s— t
hatwhi
chhe
lpsusg
row,a
ndt
hatwhi
chwi
ll
help others grow.

***

Crying is motivated by a feeling that we cannot do. If we feel that we can do something about it we
havenog rief.Ourt houg htg oest odoi ngi trathe
rt hant hinking ,“ Oh,Ic an’t,I’m helpl
e ss.
”I fyou
thoughty ouc oulddo,y ouwoul dn’tc ry.Ify ouha vet hede termi na t
iont hatyouc ando,y ouwon’ tc ry
.
It’
sg oodnott og i
vei nt og rief
.Ca nc elg r
iefwhe ni tcome sbya ffir
mi ngt hatyouc a
ndo.

***

The
re’
snos
ucht
hinga
sami
st
ake— wedoi
t!The
rei
snos
ucht
hinga
sana
cci
dent— wedoi
t!

***

To be interested in things outside of yourself you must get your interest off your little self.

***

Yous
houl
dn’
tsuppor
tpe
opl
eint
hei
rwe
akne
sse
s— i
tboome
rang
s.

***

Any advice comes back to you karmically.

***

I
fyoue
xpl
ains
ome
thi
ng,doi
tthr
oug
htheot
herone
’spoi
ntofvi
ew.

***

That which you embrace becomes a part of you.

***

I
t’
ssomuc
hfa
ste
rfory
ourg
rowt
htoknowt
hatonl
yyouc
andoi
tfory
ou.

***

The
re’
snot
hingba
d;t
her
e’sj
ustma
kin
ger
ror
sont
hewa
yba
ckHome
.

***

128
 Advice is ego playing God.

***

Outlook differs according to the sight of the person. In gross eyes, mass is gross. In mental eyes,
all is mental. If the eye (I) becomes the Self, the eye is infinite and all is seen as your infinite Self.

***

Attitude toward a child and an adult should be the same.

***

Be
havi
ori
sge
ner
al.Wedon’
tbe
haveonewa
ywi
thonepe
rsona
nda
not
herwa
ywi
tha
not
her
.

***

Everything one does is motivated from their basic motivation; therefore, one behaves similarly in all
s
it
uati
ons .Onl yaf r
eedpe rs
ondoe sn’ t
.Tha ti swhyaf re edpe rsoni sa ne nigmat oothers.

***

Your behavior with the world will be the same as it is with your parents.

***

Onei saf oolwhodoe

sn’
tus
ethee
xpe
rie
nceofot
her
s.I
tisawi
sema
nwhol
ear
nsf
romo
the
rs’
experiences.

***

Your attitude toward anything will be your blessing or your curse.

***

We look for confirmation of our feelings, positive or negative. Better look for the reality of things.

***

Fully trust a crooked person and he will be honest with you.

***

He who excuses, accuses himself.

***

Don’
tde
fendy
our
sel
f— r
efor
m!

129
 ***

Sympathy is something we should never feel, as sympathy is supporting the other one in his misery.
Compassion is understanding him and wanting the best for him.

***
If they think that sympathy is love, you have to grant them their right to think that. When they want
s
ympa thyt herei snot hi
ngy ous houlddo .Youc an’tjoint hem,s oy ouj us tletthe m be .

***

Complexity is the lack of understanding.

***

Tension is caused by wanting to go in two opposite ways at the same time.

***

Being a skeptic is good if it causes you to prove things.

***

Non-attachment is the way to happiness. Disown all things from your heart while taking care of
them. Consider them borrowed for use only. Use them with gratitude.

***

Perform material duties with service. Otherwise you are limiting yourself, your consciousness, your
growth.

***

Whe ny oua c ti
nt hewor ld,yous houl dn’tca r
efort
hef
rui
tst
here
of.Iftheyareg
ood,O.
K.I ft
hey
areba d,O. K.I tshouldn’tma t
terhowi tc omesout.What
everyoudo,don’tha
veatt
achme
ntsor
aversions to it and you will transcend this world.

***

Action does not cause bondage, but the sense of doership does. It is the wrong identifying of
yourself as the doer of the action that causes bondage.

***

I
tdoe
sn’
tma
tte
rwha
twedoi
nthewor
lds
olonga
swer
eme
mbe
rwha
twea
re.

***

130
 If your interest is in God you should talk only about God. If one is on the path one should never
talk about anything but God or the things necessary in living. Other than that the lips should be sealed.
Talking not about God sends you in a downward direction. Anytime you are not talking about God,
you are actually talking about the opposite.

***
Nothing said should ever bother you.

***

Anything that bothers you is not outside you. The bother is within you.

***

Rebellion is better than the inability to rebel. Best is acceptance with no wish to rebel.

***

Gratefulness is a very joyous state. Want to be always happy? Maintain a state of gratitude.

***

Have no doubt and you can do anything.

***

There is no doubt when you have radical reliance on God.

***

See no obstacles and there will be no obstacles.

***

He who gets elated necessarily gets deflated.

***

Eve r y
ones
houl
dbey
ourf
ri
end.We
’veg
ott
oat
tai
nequa
l-mi
nde
dne
sst
owa
rda
llbe
ing
stor
eac
h
the top.

***

Our attitude should be the same toward all life.

***

Almost everything that we do lessens God.

131
 ***

When all are included, one is not deluded.

***
Ther
e’sonet hingwec annotdoa ndtha ti stog iveupourma
ste
rshi
p.Weonl
ybl
indl
ybe
lie
vewe
can. We blindly give our power to others to hurt us.

***

Discussing good actions and bad actions is discussing whether you should be good in the illusion or
bad in the illusion. Realize that there is no illusion!

***

When your understanding is high enough, you see only confirmations of truth in everything you
hear, see or read.

***

Isolation does not give quietude. Elimination of thought does.

***

Es cape
,bymovi ngawa
yfr
om pr
obl
ems
,isnotqui
etude
.It
’smome
nta
ril
yes
capi
ngt
hedi
st
urba
nce
only to meet it again.

***

The only quietude is within. Get to the place where no one and no thing can bother you.

***

The highest compassion is to know that no compassion is necessary.

***

Rightist action is completely selfless.

***

Thet wog reates tt

hing
syouc
andoa
ret
oke
epupt
heque
stof
,“Wha
tamI
?”a
ndt
obenott
hedoe
r
but be the witness.

***

The greatest act is to only be.

132
 ***

Beingness is higher than doingness, and doingness is higher than havingness.

***
The more you just be, the more you realize that you are the world, every one and every thing. The
more active you are, the more you are being limited by the particular act you are involved in. You are
that personality involved in that act doing that particular thing which is quite infinitesimal in the realm
ofi nfinit
y!Th eg re
a t
esta ctioni sint her ealm ofi na ction— be ingtheAl l.Ama sterisaidinge ve r
y
being on this planet. By his seeing every person as a master he is supporting them as being a master.
Sos eeingands uppor ti
ngne a r
lyf ourbi ll
ionpe oplea sma ster
si squitea na ctivity,i sn’ti
t?

***

A contented person needs no action. One who is not content must do.

***

InRea
lit
y,t
her
e’snot
hingt
obedone
,not
hingt
obea
chi
eve
d.I
fyouc
anr
eal
izet
hat
,you’
veg
oti
t
made!

***

Thebe stbe ha
vi orist hatwhi chi sina ccordanc ewi ththewa yama sterwoul da ct— di spas sion,
seeing all as equals, being the witness, being not the doer. Maintain the state which is natural in the
realized state!

***

Be what you really are! Be your Self!

***

Youc
anbe— whe
nthe
rei
snos
tri
ving
!

***

All behavior should be that which is characteristic of the egoless state or the state of the Self:
changelessness, equalmindedness; seeing only the Self, seeing only perfection; having the same
attitude toward good and bad fortune, identifying with all, indifference to praise or censure; having joy
only in your Self, having complete passivity, complete humbleness; being not the doer, having
desirelessness, dispassion, non-attachment, forbearance.

***

133
“Thewor
ldaswor
ldi
sonel
ongs
adne
ss.Thewor
ldass
elfi
sonec
ons
tantjoy ”
Lester Levenson

Session 22

THE WORLD

THE INCENTIVE

We perceive the world through our physical body, more specifically, through our five physical
senses. If we perceive the world and our physical body through our physical senses, then we cannot be
the body vehicle that we are perceiving through, it being an instrument that we are using. Our prime
objective then is to discover the perceiver.
Sa yt oy our self
,“ Iamnott ha tbody ,Ia mnott hatmi nd— wha tamI ?”Int heba c kgroundofa ll
seeking and thinking, always keep this quest going.
As we do this and the more difficult the world gets, the more incentive there is to seek the true
Ha ppi ne ss— t heSe l
f.Whe nlifeise a sy,t hei nce nti
vei snota sstrong.Thi shuma n,phy sicalli
fet hat
we are now in, is the most difficult of all living that we will ever experience and therefore presents the
greatest opportunity for growth and realization. However, if one does not seek the Self and goes along
wi ththewor l
d,thenone ’
sde l
us i
ona ndi g nor a
nc ei ncr
e ases,a ndt hatisthee xtraha zardofbe ingin
this difficult world.
Now when things get worse, an important thing to remember is that if you lose your head, the
Masters cannot help you. If you do not lose your head, you can see it as a motion picture and grow
through it.
Here are some additional thoughts on the world and the illusions we create. Let them build inside
you.

***

The world has a slave consciousness. Man is convinced that it is necessary to work for a living and
therefore it is. Were this not so, nature would freely supply all needs.

***

If you want to know how much hatred there is in the hearts of total Americans, look at the present
conditions. However, we are not going backwards spiritually; we are advancing, in spite of what you
see. We have been in a docile state of deep apathy holding subconscious thoughts of hostility, and now
we are moving up and out of it. This is shown by our ability to express our hostility. Expressing is
higher than suppressing. And this is what is happening in the world. You see it throughout everything
today. The people are growing.
However, the important thing for you to know is that there is nothing out there in the world but your
consciousness. Let go of hostility and war and see the peace and harmony just behind it. A Master, a
Christ, sees no hostility and destruction; He sees the Truth. He sees God as all. Now, if God is all and
God is perfect, where is there imperfection? In Truth, in Reality, there is none. You must get to see
this. You have to start with the correct assumption that God is all and God is perfect, and if you look
through that consciousness, that is all you will see.

134
 ***

We should not get too interested in this world if we want to know the Truth.

***

The more you want and have of the world the more you let go of your limitless joy.

***

The things of man are not the things of God. And man wants to foolishly hold onto the things of
man.

***

The world is nothing but a grinder-up of bodies.

***

Desires bring us here and keep us coming here until we tire of it and have no more desire for it.

***

To play with this world, to try to make it a good world, as is generally done in metaphysical
teachings, is fruitless as far as Realization is concerned. However, it is useful in giving us a life that is
more conducive to seeking the Truth.

***

Ac
cept
ingp
eopl
e’sl
imi
tedi
dea
soft
hewor
ldi
sinj
uri
ngt
heWor
ld(
andy
our
sel
f)
.

***

Accepting worldly limitations adds your force to them by your validating them.

***

Education today is mis-education. We are taught limitation and illusion. The most important things
are not taught. Colleges have no courses on the most important subjects: happiness and love, and the
life-principle itself.

***

What we call knowledge in the world is ignorance. Everything that man is trying to learn is
constantly changing, so therefore, all of it is incorrect. That which is true never changes. The
knowledge of your Self requires dropping all knowledge of the world.

***

135
 Thewor
lda
uthor
it
iesa
reg
ene
ral
lyt
hos
ewhodon’
tknow.

***

The more multiplex one is, the more multiplex the world.

***

When we want to change the world, it is the ego playing God.

***

People set the vibration of a place.

***

The whole world is thrashing, dashing, gnashing, gashing and slashing, which in the end, results in
ashing.

***

Exclusiveness is a blight on the world. Oneness is its salvation.

***

You cannot exclude even one percent of the people in this World and attain Realization.

***

A frustrated person is one who attempts to do and carry out things by himself instead of letting the
forces of the Infinite do it.

***

The real history of the World is not a series of dates, battles and events. It is the continuous story of
its spiritual growth. Someday the history of this World will be rewritten correctly by a Master. But not
until the world wants it.

***

Clairvoyance and TV are similar except that clairvoyance is on a much higher frequency.

***

People are like dogs with a mean master. No matter how much the world beats us we keep coming
back for more.

***

136
 The World has moments of pleasure with far more pain in between.

***

Chasing after joy in the world is an extremely frustrating thing. Has anyone attained full
satisfaction in this world?

***

Never let anyone know or tell anyone your weaknesses. People accept us at our own values and
their mind goes to work to support the concepts.

***

Our vision of the world is our own. No one sees this world as any other one sees it.

***

If the world pulls you down it is because you have its negativity in you.

***

We
athe
risc
aus
edbyt
het
ota
lofa
llpe
opl
e’sc
ons
cious
nes
s.

***

The World beats you until you know your Self.

***

The r
ei snos uc ht hinga sag oodwor l
d.I
t’
sthee
xtr
emi
stl
imi
tat
ionma
nca
nimpos
eonhi
mse
lf.I
t
is the helliest hell that he can live in.

***

The World is a grand graveyard. Everything in it dies or disintegrates.

***

If the world is real to you, you are all the time validating ego.

***

All knowledge of the World is knowledge of delusion and must be let go of for Realization.

***

The highest enjoyment in the World is a mere pittance compared to your natural inherent state of

137
joy.

***

The realer the World, the greater the misery.

The realer the Self, the greater the joy.

***

There is much more to this world than meets the physical eye. That which the eye sees is the least.

***

The world is only God chopped up into little nothingnesses.

***

The world is one long misery when seen as world but eternal joy when seen as your Self.

***

The world is powerful only because we have been in the habit of it for a long, long time.

***

Progress in the world lifts us from the physical agonies to the mental agonies. The world is a trap,
a
tte
mpt ingt ot rapinfi
ni t
yi ntof inite
ne ss— a ni mpos s
ibility!

***

The true view of this world is intense joy. The deluded view is misery. See the world aright and
have nothing but joy!

***

The Absolute Perfection is above the perfection of the world.

***

The only good world is a transcended world.

***

When you take your attention off the world, you can see what you are.

***

If you do not know the World is in you, how can you let go of it? If the world is out there, what can

138
you do about it?

***

Any pleasure in the world is a momentary ego satisfaction.

***

The world is a limitation no matter how high you go, until you see the truth of it.

***

Pe
opl
ewh
oha
vee
noug
hspi
ri
tua
lunde
rst
andi
ngdon’
tne
edl
aws
,don’
tne
edpa
rli
ame
nts
.

***

The only way to get a good society is to get the individuals composing it good.

***

All legislation is to control acts resulting from selfishness. When all are selfless, no laws are
necessary.

***

In the not-too-distant future, the president will be the highest spiritual person in the country, the
vice-president the second highest, and so forth down.

***

The world as world is one long sadness. The world as Self is one constant joy.

***

World equals misery. Self equals joy. The cause of misery is that you think the world is real. The
cause of joy is the knowing that the Self is real.

***

In the world we are seeking to know the truth about the world as we see it. This is tantamount to
wanting to see the truth about a lie. There is no truth, no changelessness, that can be found in the
world. Only within our Self can we find the truth of the world.
It should be obvious that with all the tremendous increase in knowledge of the world acquired in the
past 25 years, man has become less happy rather than more happy. Any knowledge other than knowl-
edg eofone ’sSe lfisnotr ightknowl edg e.Iti sbe caus eoft heaforesaidtha toura uthor i
ti
esoft odaya
re
of muddling minds, are constantly changing their knowledge and theories. Someday they will discover
that they are about 90% wrong. Only the knower of his Self can be correct in the knowledge of the
world. He can change the 90% to 0%.

139
 ***

The world is a play act. You have written, in your imaginative mind, the script, the acts, and the
actors, and yourself as one of the actors. Recognize this and dwell in your authorship.

***

The limiting of infinity gives the appearance of matter and energy.

***

You have to master the world; otherwise, it is master over you.

***

If there is anything in the world we like or dislike, it is master over us.

***

Use the world to transcend the world. Look at your attachments and aversions to it and drop them.
Not seeing the world as it is, is an aversion to it.

***

You have to start mastering the world because you are convinced the world is master over you. You
must see that you are the one who determines it. That makes you master over it. The next step is to
be
comema sterove ry ourmi nd,andt henyoua reaMa s
ter
.( It’
sanic efe el
ingwhe ny ous tart
masteringt hewor ld,isn’tit?)

***

The world is a tremendous magnet.

***

Primarily, you have to unwant the World and want your Self.

***

Youdon’
tha
vet
obes
ubj
ectt
oany
thi
ngbe
caus
eyoua
rema
ste
rofe
ver
ythi
ng.

***

Thetruthis ,wec
rea
tedt
hes
tar
sandt
hepl
ane
ts.Thei
mpor
tantt
hingi
stor
unt
hem.Don’
tle
t
them run you.

***

140
 Looka
tthee
art
h’si
nfl
uenc
eony
oua
ndundoi
t.

***

Rather than be automatically locked into the world, keep up your vigilance of remembering your
true Self.

***

The world is a very good place for rapid growth because your ego is being presented to you every time
you talk to someone or someone talks to you. Daily, look at your ego motivations and let them go!

***

Every act in the world is motivated by your ego, until, of course, there is no more ego. Then action
goes on egolessly.

***

Af
tery
ous
cor
che
noug
hoft
hemi
nd,t
hent
hewor
lddoe
sn’
ttr
apy
ou.

***

There is immediate realization of the Self the moment one sees the unreality of the world.

***

Whe
nthee
yes
eest
hewor
lda
s“I
”— t
hati
sRe
ali
zat
ion.

***

Now you see the World as a very variegated variety. When you see the singular substance just
behindi
t,yous e etherealityofi t.Se eingt her eali
ty ,youwillseethes ing ularnessa stheSe l
f— y our
Self.

***

When you see the Self, the world does not disappear; your view of it changes. It will not look like it
does now. You will see it as your Self.

***

The only reason people do not get Realization is that they have more desire for the world than for
Realization.

***

I
tist
hebe
lie
ftha
tthewor
ldi
sre
alt
hati
sthec
aus
eofone
’sdi
ff
icul
tyi
nke
epi
ngoutha
bit
ual

141
thoughts. Were it not for this belief, realization of your Self would be easy. And this is your prime
diff
icult
y— t hisbe l
ie ftha tthebody ,mi nda ndwor l
da rere al
.

***

Our pleasures must be taken directly, not attributed to things outside of ourselves.

***

Looking for joy in the world makes Realization impossible. The source of that joy is you, and it is
not outside of you.

***

Only desire for this world keeps us in the world.

***

Youarec
ausi
ngever
ythi
ngaroundyou— eve
nwhe nsome
onee
lses
eemst
obedoi
ngi
t.Whe
n
y
oureal
izet
his
,you’
llt
akere
sponsibi
li
tyf
ore
veryt
hing
.

***

I
fy oudon’ tlikethewor l
d,c hang ey ourc onsciousness.Tha ti sallt hereisoutt here(
your
c
onscious ne
ss)a ndit’st heonl ythi ngthaty ouc anc hange,theonl yt hingt haty ous houl
dtr
ytoc
hang
e.
Make the World perfect by perfecting your consciousness and all will be perfect.

***

The Truth of the world is just behind what you now see.

***

Declare your mastership rather than be a victim.

***

Thewhol
ewor
ldi
sjus
tame
ret
houg
ht— t
hinkont
hat
!

***

I and world, seer and seen, rise simultaneously, concurrently, co-dependently, and necessarily exist
co-existently. The creation is instantaneous with the creator. Realize this. There is no world without
the one who sees it. Realize the seer, within whom the apparency, the world, was imaged. The reality
then is only the Seer.

***

142
“I
fyouc
ouldletgooft
hinking,andinjus
toneeas
ythoughtwit
hnoot
herthought s
ar
oundt
hink
,‘lampe r
fect
,’you’dins
tant
lyhav
eape r
fectbody
.”
Lester Levenson

Session 23

A PERFECT BODY

PERFECT UNDERSTANDING

Should we try to achieve a perfect body? I would say yes, definitely yes. We should be able to
perfect the body. But once we are able to do that, then it is better to let the body be the way it is,
healthy or sick, and not be affected by it. When one has enough understanding, no matter what
happens to the body, it is all the same to them.
Having given you an over-all approach, let me now go into it in more detail. If we want a perfect
bodya ndwedon’ tha veape rf
ec tbody ,itme anst hatwedon’ tha vethec onvict
iont hatwec anma ke
the body perfect. It means we are subconsciously holding in our mind a consciousness of an imperfect
body. The body is an exact copy of the mind, the body being only our consciousness projected
outwardly. We must change our subconscious thinking until we subconsciously have the conviction
that our body is perfect. That will do it.
Now, is it necessary to have a perfect body? No, it is not. However, it is necessary to have a perfect
understanding. To get this understanding is if you cannot have a perfect body, then learn to make your
body perfect. When you can, then go beyond the necessity of a perfect body by getting the spiritual
unde rst andi ngof ,“ Ia m nott hebody ”a nd,“ Thebodydoe snota ffec
tme .
”Thi si samuc hhi ghe rst
ate.
In fact, this is one of the highest of states: to be able to maintain your equanimity regardless of what is
happening to the body!

FINITE FORM

This body is not infinite. It is an extremely limited vehicle and very, very delicate. Change the
internal temperature 12 degrees and it dies. Put tiny amounts of chemicals (poisons) in it and it dies.
Cut out oxygen and it dies. So this body is an extremely limited vehicle. It is much better to not be the
physical body, to be what you really are, and get out from under the fear of death, the basic fear behind
all other fears.
The discipline of having an imperfect body and not allowing it to bother you, is a very high spiritual
discipline. Many fully realized masters go through life with a sick body, setting an example of non-
emphasis on the body, because the body is a cage of limitation. We are not in the body, but the body is
inus .Ourg reat
estlimitationi s ,“ Iamt hi sbody .
”Notonl yi sthebodyal imi t
ation,buta lso
associated with it are hundreds of other limitations. So, although at first I corrected body
imperfections instantly, I now prefer not to correct the body, but to have it touch me not, not even in
the slightest, regardless of what is happening to it. This is something I started three or four years ago.
I can tell you what happens when you do not identify with the body. I was just thinking of the time
Iwa sloa dingt reesforf i
rewoodont oat ruckandt het reewoul dn’tgo.Is a i
d,“ I’l
lma ket hisgo,”a ndI
gave a tremendous push while I had my shoulder against a tree trunk. The tree went on and I slipped a
disc at the bottom of my spine. The reason I mention this incident is that this was an excruciatingly

143
pa i
nf ulone .Imme diately ,Ialmos tc oll
apsedf rom thepa in.The nIs ai
d,“ Le s t
er,benott hebody .”
Now,t hebodydoe sn’ tbothermei fIam nott hebody .Iwa sa warethatt he r
ewa sapa in,butitwa s
like a weak distant pain and it did not bother me. I could immediately load other trees. The body acted
just as though it were not imperfect.
Iha vedon et hata tot he rt
ime s.Ionc espr a
ineda na nkl eandi tswe l
led.Tha t
’spa infult oo,and
when I did not identify with the body, I walked off as though the foot was perfect, and yet there was a
sprained ankle there. When I had that slipped disc, I would awaken in the morning and, forgetting, I
would not immediately not be the body and the pain would be severe. To get out of bed, I would
actually have to fall out on hands and knees. I remember doing this the first day or two. Then I would
sha kemyhe ada nds ay,“ Wow,wha tisthis!”Re cog nizingt hes ituati
on,Iwoul dsay ,“Oh,Ia mnot
thebody ”;t
henIwoul ds tandup,movet hroug htheda ya sthoug hthebodywe reOKa ndt hebody
could do any thing and every thing; and yet, there was a weak distant pain that I knew was there, but it
did not bother me. Now, this type of disciplining is excellent if one can do it. Be not the body!
Do you have any questions?

QUESTIONSANDANSWERS

Q:Woul dn’ titbes omuc hsimplertosimpl ysay,”Thebody ’spe rfect,”andt he nhaveape rf

ect
body ?Af terall,youc ont r
oly ourbody— whye venha vethepa inorf ee luncomf orta
blewhe nyouget
out of bed?
Le ster:We ll,whe nIg otoutofbe d,Iwa si dent
ifyingwi ththebody ;that’
swhyi tpai ne
dso.But
themome ntIdi dn’t,e ve ryt
hingwa sallri
ght .I ’dst
andupa ndthebodywoul ddoa nyt
hi ng.Now,t
his
is a test of your spiritual knowingness. This is much higher. This is being not the body.

Q: How can the body be imperfect when you said before your body is a reflection of your
me nt
a l
ity,a ndi fy ouknowt hatthere ’so nl
ype rf
e cti
on,howc anyouha vea ni mpe rf
ec tbody ?
Lester: At first, I identified with the body and then, after minutes, I did not. A perfect body is not
thehighe sts t
ate.Abodyi sal imi t
atione venwhe ni t
’spe rfect
.I t
’sape rfectbody .It’ss til
labody ,
butpe rfect.Ahi g he rs tat
ei snotbe ingt hebody ,butbe ingt heAl l.Ah,y ou’reshakingy ourhe adnow.
Have I answered it?

Q:I ’
mbe ginningt of ollowwha tyou ’
r egettinga t
.
Le st
er:Soa ga i
n,i t’sama tt
erofl evel
, butbe causewe ’renoti nt
oal evelthati shi g h,Iwa n ttost
ay
there. Be not the body! Be what you really are! Be infinite! Be the All!
Perfection is not a perfect body. Perfection is absolute perfection. Although you have a tendency to
bring it down into perfect things, perfection does not relate to things. No thing is perfect. Every thing
is a thing of limitation, confined to form and space. So the top state, the absolute, is a state of no
thing s
.I t’
sj u s
tbe ing ness,orpur ec onsciousnes s,purea wa rene ss.Tha t
’snotbe ingabody ,at hing
.
It’sj ustbe i
ng .
So to sum it up, we should have perfect bodies! If we have bodies that pull on our attention all the
time ,it
’sdi fficulttos eekt heTr uth.Sor idy ours el
fofbodyde ma nds .Ma kethebodya spe rfectas
you can; however, it is a higher state when the body does not affect us because of our not identifying
with the body.
Isitclea rn ow,t he setwodi ff
e r
e nta s
pe ct
sofbody ?I t’sg r
e attoma keape r
fec tbody .I tisf a
rbett
er
to be not the body.

Q:Yous
ee,i
t’
sve
rydi
ff
icul
tformet
obebe
ing
nes
sora
war
ene
sswi
thoutbe
ings
ome
thi
ngor

144
aware of something.
Leste r:Tha t’
st rueformos tofus .Butt hetops t
ateisjustbe ingness,onlybe i
ng nes s
,or
conscious ne ss
,onlyc onsciousness.It’sc onsciousnessconsciousofa llc onscious ne ss.I t
’sbe
ing
nes
s
being all beingness. And consciousness and beingness mean the same thing at the top.

Q:We ll
,ca n’twee nj oyt hel i
mi t
ati
ona tthet i
me ?
Le st
e r
:Youc an.Youc a nify ouchoo se,butt ha t’snott heul t
ima t
ejoy .Ify ouwa ntmor ejoy ,
don’ tenjoyt het hing— e nj oythej oy.Bej oy!Ha ppi ne ssisourna turali
nhe rentstate.Wea retheAl l
.
We artificially create a lack and then a desire to relieve that lack, which, when that lack is undone,
seemst oma keusf e elbe tter.I t
’sl i
kestickingapi ni nt oy ours kinunt i
lithurtsa ndthe nwhe nyou
taket hepi nout ,y ous ay,“ Ge e
,t hatfe
elsg ood. ”Thi si sexa ctlywha tenjoy i
ngt hingsa ndpe opleis.
Wehur tour se
lve sbyc rea ti
ngal ackandt he nr e
movet hel acka ndt hepa in,ands a
y,“ Ge e,tha tfeel
s
good.Tha tma kesmeha ppy .
”
Every time you feel happiness, you feel only your real Self, more or less. The happier you are, the
more you feel your real Self. But you wrongly attribute it to things and people outside of yourself.
This is very important so let me restate the mechanism. When you create the lack, you start up
thoughts: I need this person or this thing to make me happy. This causes a bit of pain, which you
experience as a need, a lack. When you are relieved of that thought of lack, you return back to being
your Self, and this is what you call happiness. So that what you have been calling happiness is really
only a doing away with a correlation of happiness which is your inherent natural state, restoring it and
then wrongly attributing it to external people and things so that we become attached to these external
people and things.
So,i fy ouwa ntt oe njoyabody ,that
’sy ourpr ivileg e.But ,ify ouwa ntmor ej oy,don’ te njoythe
body ,justbej o y,whi chy ouna turall
yare .Tha t
’sy ourna turals tate.Whe ny ous eetha tyoua rethe
Al l
,the re’snot hingl a cking .I tisnotne cess a
r ytone edt hings .So,t akey ourjoydi rectly— bey our
Self. That joy is infinite.

Q: Would you discuss your experiences of changing your body because really, many of us are in a
stag eofde ve l
opme ntwhe r
ewedon’ tquiteunde rs t
andthi s.Orma ybeIs houldtalka boutmy se lf—
nota bout“ us .
”
Le s
ter:OK.Wha tha ppe nedt omewa stha tIs awtha tthe re’sa smuc hl if
einthisbodya sthe reis
inapi eceofwood.I t
’sc ompos e dofc arbohydr at
e sandmi ne rals,thes amec hemi cal
sa sinap ie ceof
wood. I saw that the only life in this body is I. I put the life into the body. I saw that the body is my
consciousness, and my consciousness puts the life into it. When I saw that I make the body, then I saw
that I can change it. I can mentally change it.
The body I have now is the accumulated education, body-wise, that I have gathered up to date. This
ismyc onc eptofabody .Tha t’
sy ourc onceptofy ourbody .I t’sde eplys ubc onsc
iousr ightnow.Thi s
is why it can be difficult to change the body. To perfect it requires the seemingly impossible task of
letting go of all these past concepts of imperfection of body. But this can be done when you release.
Another way, is to put in your mind what should be there, a picture of a perfect body. Now, this
picture of the perfect body must be put in with will power. And it must be more powerful than the sum
total of all the pictures in the past of an imperfect body. You must image the picture of a perfect body
wi that houg httha t
’ss trong ertha na llthepa stthoug hts
.Doe stha tma kes e nse?Thi si stheme cha ni
cs
of it.
All right, now what is a powerful thought? A powerful thought is a concentrated thought. The
more concentrated, the more powerful the thought. A concentrated thought is a thought without other
extraneous thoughts present at the time. The very best way to get a most powerful thought is to let go
ofy our self,y ourlitt
les e l
f;le tgoofy ourfeelingt hatIha vet hisorIha vet hat.The ns a y,“Yes,t hereis

145
onlype rfe ct
ion,andt hatinc l
udest hisbody .”Le tg ooft hewor ld;le tgoofy ourt hinki nga sy ourmi nd
isy ourbi ggestobs tacle.Yourmi ndi sg oinga llthetime ,whethe ry ou’rea wa reofi tornot .Whe n
you’ renotc onsc i
ousofi t
,it’
sg oingons ubc ons ciously.You’ vet raine
dy our sel
ft othi nk,thi nk,think.
You’ veg otthemi nds pinningwi tha l
lt hes ethoug hts.You’ veg ive nalotofi mpor ta
nc et ot his
thinki ng .Thei mpor tanc eofitisa lsos u bc onscious,s oit’snote as ytole tg ooft hei mpor t
a nceof
thinking. And this is an obstacle to your concentrating.
Ify ouc ouldl e
tg ooft hinking,a ndi nj us tonee as
yt houg htwi thnoot he rthoug htsa round,t hink“ I
ampe rfect,”you’di ns t
a ntl
yha veape rfectbody .I t
’l
lt akeac ont inuoust ryingunt i
ly oua chieveit.An
almost effortless thought is the way it is affected because your mind is quiet at the time. And you
might not even be aware of it when it happens. You might become aware of it later on.
I was just reminded of a case of a man who was in a wheelchair for many years, I believe ten. His
house caught on fire and he packed two bags, ran out of the house and sat down on them. It was after
heha ds a tdownont heba gsthatheha dr ealizedwha theha ddone .Heha dforgot t
e ntha thec ouldn’ t
wa lk.Se e ,whe ni tdoe sha ppen,y ou’r ea cc epti
ngt hepos i
ti
ves omuc htha tthene gativei sf orgot
ten
for the time being.
Tos umi tup ,thet hingt hatwille ffec tape r
fectbodyi save r
ys t
rongc onviction,“ Mybodyi s
pe r
f ect.
”Sa y
ingi tina notherwa y,i tisac onc entrate
dt houg ht,whi chisat houghtundi s
turbe dbyot her
thoughts at the time. And the feeling is a feeling of let-go. You just let go and let the perfection be.

Q:So,wha ty
ou’ rerea ll
ys ay ingi swhe nIs eea ll
-pe r
fection,myt houg htsa r
es oba sedupo n
perfection that my body automatically takes that perfection.
Lester: Yes, if you see the all-perfection, then everything is absolutely perfect... everything.

Q: Then, I cannot have an imperfect body.

Lester: Right.

Q:Andt hisbe ingve ry,ve rype aceful— i fIg oint

ops y chos oma ticme dic ine,the yc l
aimthatthe
body difficulties are caused by turmoils in the mind. And if these are quieted, then the body may be
corrected without any thought about it.
Lester: Yes, if you quiet the subconscious mind. You see, the body is working on an automatic
pilot. Everything happening in the body, we are doing subconsciously, automatically. So, you have to
straighten out the subconscious thinking.

Q: When you were in New York and you accomplished a lot, did you do it systematically? Did you
just see perfection so completely, or did you realize the power of your mind? Just exactly what method
did you use?
Lester: Well, when I did it, it was almost like a by-product. I sat down with a determination to get
thea nswe rst o“ Whoa mI ?”“ Wha ta mI ?”“ Wha ti sthisWor ld? ”“ Wha ti
smyr elat
ions hiptoi t
?”I n
the process which, I saw Perfection and this universe, including this body, was a product of
consciousness, my thinking. I therefore imaged the body as perfect and instantly it was. Gone were
the ulcers, the jaundice, the coronary trouble and other imperfections. It was very easy. It was like an
almost effortless thought.
The rea redi ff
erentl evelsofhe alingt hebody .Spi r
itual
ly,it
’si ns t
antaneous .The re’sonl y
perf ecti
ona ndt hat’sa llthereisa ndi tisinstantane ous.Me ntall
y ,itisdonef romi nstantane ouslyt o
very fast, in days or in weeks, depending upon your mental concept of how fast you can do it.

Q:Wheny ou’
reusi
ngthewor
d“body
,”ita
lsowoul
dincl
udeal
loure
nvi
ronme
nt,woul
dn’
tit
?
The
re’
sre
all
yn odif
fer
enc
ebetwe
enourbodyandoure
nvir
onment
.

146
 Le st
e r:Tha t’struei nthes e nset hatitisallourc ons ciousness ,butI ’ms peakings pec i
fic allyoft he
bodybe c ausewe ’ret a
lkinga boutt hat.Ac t
uall
y ,thewhol ema te rialwor l
da ndt hebodya r eve ry
similar in creation. They are the physical out-projecting of our mind.
Have I answered all your questions on it? See, it does not help you much when I tell you what I did.
You’ veg ottod oity ourwa y.Anda sIs eeit
,y ourwa yi sovercomi ngt heaccumul a t
edwr ongbody -
thinking of the past. This is a carry-over from a prior life. This is how deeply ingrained it is in you. If
youc a npe r
fecti t
,g ood.I fy ouc an’t,don’ tmakeabi gi ssueofi tbe causeit’
sbe tt
ert olivewi thita nd
notbei t.Ge ty ours pir
itualunde rstandi
n g.Tha t’
sf armor ei
mpor t
a nt
.
Wha t’ss og reata boutthebe stofbodi es?The yde c ays oone rorl at
er.Theve rybe stofbod i
es
be come sa wf ullys t
e nchys oone rorl at
erwhe ni tstartsde cayi
ng .So,wha t’sthisbigt hinga bout
bodies? Approach it from a higher point.

Q: As I understand it, if I have a sense of perfection, which would include my body, the body could
not be imperfect.
Le ster:Tha t’sc or r
ec t.Ge tit!Andwhe ny oug etit,notonlythebodybute verythingbe come s
perfect, which is far better than having just a perfect body. Then you have the whole universe perfect
andt ha t’
save ry,ve ryhi g hs tat
e.Tos e ethepe rfectionwhe retheimpe rfectionseemst obei sthe
highest state.

***

147
“Di
scov
erwhot
hes
uff
ere
risandondi
scov
eri
ngt
hisy
ouwi
llf
indal
ljoy”
Lester Levenson

Session 24

GROWTH CAN BE EVERY DAY

THE WORLD AS A MIRROR

Most of us do not realize that every day we are presented with wonderful opportunities to make
major steps in our growth. Were we to look at and see this, the Goal that seems so difficult and elusive
would soon be in our possession. Awaken to this fact and be done with worldly miseries!
To do this, we must accept the worldly happenings as they relate to us as our means of growth, as
our teacher. We must look at all the unpleasantries; we must face them squarely with an objective eye
and seek and find both their cause and their gift.
The method should be either or both of two approaches. Whenever someone or something bothers
usa ndwea reunha ppy ,orwhe ne verwer eactt os ome oneors ome thing ,a
sk,“ Howa ndwhe r
eindi dI
ca uset his?”Lookwi t
hi nthemi ndt of indt hepa stthoug ht
,nows ub-c onscious,tha tcaus edthee ve nt
.
Discover the originating thought and discover mastership over the event.
The second approach is more readily available. Every time we react or experience something
unpl ea sant,itisa l
wa ysbe causeofs omee gomot ivation.As k,“ Wha tismye go( selfish)mot ivation
be hindt his?Wha t
,i nt hissit
uation,doIwa ntt obedi ff
erentf r
om wha ti
tis?”Whe ny oudi scove rit
,
let go of the ego desire or of wanting it to be different. Use your daily unpleasantries for growing freer
every day. The more you do this, the faster and easier it is to do.
Either or both of the above methods will free you and return to you your mastership in a relatively
short time. Make it a habit of using both, or one or the other, every day.
Here are some additional thoughts for your consideration:

***

Whe nevery ou’ r

eunha ppydonotl ookf oresc apef romi tviathedi st
ractionofdoi ngs ome thing
else, or seeking entertainment. This is the worst thing you can do. You will never be able to let go of
or
eliminate unhappiness in this way. Either discover your mastership of the event or see the ego
motivation behind the misery and thereby undo that particular unhappiness.
Almost everyone, when unhappy, looks for escape and calls the escape or relief from the misery,
happiness. This allows the unhappiness pattern to continue in the future. It postpones the time
indefinitely as to when one will have to eliminate the unhappiness. Escape is the worst palliative in the
world, worse than drugs. Every escape is a complete waste of time and furthers the continuance of the
misery. The more you feel misery, the deeper it becomes ingrained. Therefore, one should not escape
from nor remain in misery, but should use one of the above two methods to get out of it permanently.

***

Allunha ppinessisca usedbyourt ryi

n gtobel i
mi te
d— a ne g o.Themor ewea reourSe l
f,t
he
happier we are. We will never be completely happy until we are completely being our Self.

148
 ***

Why waste time in entertainment, escape? Looking to entertainment each time delays and pushes
the Goal a bit further away. Only a realized non-attached being can enjoy things in the world without
creating bondages and miseries.

***

What everyone is looking for in entertainment is escape from misery and the happiness of the Self.

***

Escaping misery keeps you forever miserable.

***

Problems are a constant reminder that we are moving in the wrong direction.

***

Every pain arises basically from limiting your Self.

***

A person cannot be happy if he has inner anxieties. Anxieties are expecting to happen that which
you do not want to happen. Expect only that which you do want.

***

I
t’
sthee
gos
ens
eofbe
ingas
epa
rat
eindi
vidua
ltha
tist
hes
our
ceofa
llt
roubl
e.

***

All unhappiness is separation. Limitation and misery are the same.

***

Misery is caused when an infinite being tries to be a limited being.

***

If, when you are miserable, you would think and feel the opposite, that is what you would effect.

***

Misery is complexity. Happiness is simplicity.

149
 ***

I
fyous eemi sery,it
’sy ourmi se r
y.Whe ny ous
eet
hepe
rfe
cti
onwhe
ret
hes
eemi
ngi
mpe
rfe
cti
on
seems to be, the misery is only an apparency.

***

The more miserable you get, the less you should look for an escape (socializing, entertainment).
Ra the ris
olateuntily ouseea ndl etg ooft her eas
onf orit— or ,movei ntoy ourr ealSe l
f.Ne verletgo
of, through escape from misery, a good opportunity to grow.

***

Misery is just the whip we set up to whip ourselves into happiness.

***

The more we move away from our Self, the more miserable we become until finally we get so
miserable that we cannot take it any more and then we begin to move back into our Self.

***

Youc
rea
teal
iewhe
nyous
ay,“
Idon’
tha
ve,
”andt
hats
tar
tst
heunha
ppi
nes
sofnotha
ving
.

***

Anyt
imeyou’
remis
era
bleyou’
redwe
lli
nginyoure
go.Jus
tbei
ngmise
rabl
eshouldbeare
-al
igne
r
f
oryou.Say
,“HereIa
mi nthewr
ongdi
rect
ion.
”Thencha
ngeita
ndyou’l
lbehappyagai
n.

***

Any
onec
anf
eelha
ppy
;any
onec
anf
eelmi
ser
abl
e.Youdon’
tha
vet
ose
ewhy— j
ustc
han
gei
t!

***

Every worldly attachment is a dedication to misery.

***

Misery is the setting up of limitation.

***

Misery is to the degree that we think we are limited.

***

Every pleasure in the world has an accompanying pain because there is associated with it the feeling

150
that this pleasure may not be sustained in the future.

***

You turn your feelings on and, if you take credit for them, you can turn them off, that is, control
them. However, be careful not to suppress them.

***

If you really see the reality of a problem, it is licked.

***

You can resolve any problem here and now.

***

Every problem is an ego problem. In order to have a problem there has to be an ego frustration.

***

Martyrdom can be ego.

***

Suffering is the opposite of godliness.

***

Suffering is not spiritual.

***

God is joy. Suffering is Satan.

***

The more you suffer, the more you will suffer.

***

Suffering karmically develops and leads to more suffering.

***

Suffering is good when it drives you to God, or to seek your Self.

***

151
 Every time you feel miserable, there is presented an excellent opportunity to make a big step
forward.

***

The less we allow our Self to be, the more miserable we find ourselves.

***

Feel
ings ada bouta nythingi shol
dingont
oit
.Sa
y,“
Thi
siss
ome
thi
ngIha
vet
ole
tgoof
,”a
nd
immediately you will feel better.

***

Whe ny oua remi se rabley ous houldn’

ttr
ytoe
sca
pei
t.Ge
tqui
eta
ndg
owi
thi
nunt
ily
ous
eet
he
reason for it, or better, be your Self.

***

If you will take full responsibility for feeling bad, you will feel like a master.

***

Every time you feel restless or unhappy, there is ego desire behind it. If you can get it up into view,
you’ llletgoofi twi t
hac huc kl e.I t
’sanoppor tuni t
yt oletg oofs omethi ngt hat’
sr unningy ou.Look
for the ego-motivated desire and when you see it, let go of it and immediately feel lighter and happier.

***

Every time you drop ego, you experience joy.

***

Discover who the sufferer is and on discovering this you find all joy.

***

152
“Marr
ytohe
lptheothe
ronegetre
aliz
ati
on.Marryonl
ytohe
lpt
heot
heronef ully
knowGod— t
hatshoul
dbethebasi
sformarr
iage
.”
Lester Levenson

Session 25

FAMILY RELATIONSHIPS

THE SEARCH

Why do we marry? Why do we have children? What are we seeking in marriage? In children?
The answer to all of these questions is: We want the greatest happiness. We believe that in
marrying and in having children we will be happy. Were that true, all married people would be happy.
But a mere look at our institution of marriage belies this.
Wherein lies the fault? Is it in marriage? No, the fault lies within us. We wrongly look in the
wrong direction. We externally seek happiness outside of ourselves in others. We will never find a
continuous happiness with no sorrow so long as we look to others or to things outside of ourselves. A
happy person is one who takes his happiness from within and he is happy whether married or single.
Should we marry or should we not marry? That is a moot question. You will do exactly what you
will do. You have predetermined precisely what you will do on this point. Therefore, the important
question should be: How can I attain the ultimate happiness?
Marriage affords an excellent opportunity for growth and should be so used. One is constantly
conf rontedwi t
hs ituationswhe reonema yincreaseone ’slovef orone ’sfami ly.Eve ryda ywes houl d
make it a practice of increasing our love, using all the situations we find ourselves in wherein we are
not loving to the best of our ability, but consciously increasing our love for the other one until it is
completely selfless. When we reach the state of selfless love, we have reached the Godhead.

QUESTIONS AND ANSWERS

Q: Why is it a difficult thing to be married, Lester?

Lester: Some people find it very easy. The difficulty is in us and not in marriage.

Q:I tha sapos i

ti
vea spe ct
,ha sn’tit?I sn’tt herear e l
eas
efr
om s
elf
ishne
ss?
Lester: Yes. Marriage should teach us selflessness.

Q:Soi nt hatwa yt hereisapos i

tivestepi fit’
sha ndledc or r
e ctly.I tteache sloveofonepe rson,
thereforey ouc anenla r
gei tint hef amilya ndt hentoal a rgeruni t.I sn’tthatt rue?
Le st
e r
:Ye s.It
’sapos iti
ves t
e pwhe reiny ou’reinvol vedi nas it
ua tioninwhi chy ouc anlearnnon-
pos sessi
ve ne ss
.I t
’save rypos itives te
pi ntha tdir
ec t
ion.Thet hingwe ’r
el ooki ngf orinama teisthe
thi
ngc all
e dl ove.Lovei stheBe ingnesstha twea re.Lovei sGod.Looki ngf oritinama t
e— we
never find it. However, if one is married, one should very definitely love his or her mate as much as
possible. When we learn how to love a mate properly, we can love others properly.
When we realize what love is and what we are really seeking, we stop seeking it externally in a
mate or in the world, and we seek it within. The very best marriage is to marry God. Could you get a
better mate?

153
 Q: Should we be married?
Lester:Id on’ tt
alka ga i
ns tma rriage;Idon’tta l
kf orit.Iwa ntyout oha vewha ty ouwa ntf or
yourself. A married person can find God, but has more obstacles than a single person. A single person
can more easily concentrate on the path. A married person is forced to be concerned about his mate
andc hildren,iftherebec hildren.Now, mos tpeoplewhos ay ,“I’l
lg etma rr
ieda ndc onti
nueo nthe
path,
”a lmostinva r
iablyg ets oi nvolvedi ntheirma rri
ag ethe ydon’ tha vet imenori nc l
inationf orthe
path.So,i nt hats e
nsei t’
sa nobs tacle.

Q:Unl es
sy ouma rri
eds ome onewhowa ssea r
chingfori ta l
so,woul dn’ titbeave rydi ffi
cultt
hing ?
Lester: Yes. The very best situation in marriage would be to help the other get realization. Marry
onlytohe lptheothe ronef ullyknowGod— t hatshouldbet heba sisf orma r
r i
ag e.Andt heot her
should do the same for you. It should be mutual.

Q: It should really be a spiritual state, not a possessive state?

Lester: Love is a freeing of one, not a possessing. That would be spiritual.

Q: How best could you guide children into the path?

Lester
:Thebe stthingy ouc andoi stos eta ne xa mpl e
.Tha t
’sthever
ybes
twa ytot
eachchi
ldren
— bye xample.The ywa nttobel iket heirpa rents.Soi talwayscomesbackt
o:Ifyouwantt
ohe lp
y
ourc hil
drenyoumus the l
py ours el
f.The ny ou’ llfindouty oudon’tha
vetoconsc
ious
lydoanything
.
J
usthe l
py our
selfandy ou’
llseet hemg rowwi thy ou.

Q:Weha vetwoc hi l
drenandt he y’
rer ea
llydi ff
ere
nt.The yde siredt obeourc hil
drena ndwe
desired them, right?
Lester: Yes. We often choose parents who have characteristics similar to ours so that we can have
ac ons ta
ntl essoni nf rontofoure yes .Th isi
swhywef indpa rentss odi fficultsome ti
me s.I fthere’
s
any t
hi ngtha tIse einy outhatannoy sme ,it’
sbe c aus
eIha vei tinme .I fIdi dn’tha veitinme ,I
coul dn’teve ns eeiti ny ou.
Because we choose parents who have characteristics similar to ours is one reason why people
believe in heredity. (We only inherit our physical appearances). Every child is so different from every
other child. Parents know this, that each one is a completely different individual. And if the present
environment and heredity had any appreciable effect they would be very similar.

Q:At houg htstruckmet ha tachildisbor na na bsolut es trang ertot heparents.The ydon’ tknow
anything at all about that child. They are a stranger and it is up to you to make them love you. It is the
amountofl ovet ha tyoupouroutt ha tinduc est hea mountt hatthe yc anpourout ,isn’
tit?
Lester: Yes, assuming that our memories are cut off and we begin at the beginning of this lifetime.
ButIha vet os a y“No, ”i fy out akethehi storybe for
et hisl ifeti
me .Weke epreg roupingtogether.
Attachments and aversions to each other keep us coming together lifetime after lifetime. An
attachment between two individuals will bring them together again. Or, an aversion will do the same
thing because an aversion is a holding on by holding off. Attachment is holding them to you; an
ave rs
ioni shol dingthe ma wa yf r
omy ou.Bute i
therwa yy ou’ rehol dingt hem.

Q: Lester, as a parent, am I loving the flesh or loving the spirit of the children?
Lest
er:You’ reba sicallylovi ngy ourowne go.

Q:Be c a
uset he
y’repa rtofme .
Lester: Yes. You did it. You created them. You did that tremendous thing. And you want them to

154
be a good example of you. See? Now, if we love our children we free them; we allow them to grow,
tobl oom a ndcomeoutl ikeaf l
owe rdoe s.Wedon’ ttryt of encethe mi n.Wef re et hema ndg ui
de
thema ndl ovethem,una ttachedtot he m,knowi ngthatt he ya reGod’ sbe i
ngs.“ The ya r
ejus ta smuc h
Goda sIa m”isthewa yyous houldf eel.Al so,t heyar eg oingt og ot hroughlif
ej ustthewa yt heyha ve
set it out anyway. But you should strive to free them, to feel non-attached. This is a higher love than a
love with attachment.

Q: Of course, as you say, you do have to lead them.

Le s t
er:Gui det hem.Andt hey’llas kyouf ort heg ui danc eify ouj ustfre
et he m.Butt heyre s
e nt
being dominated and dictated to. They resent having to walk the same path you are on, or the same
wa yy oudi ditwhe ny ouwe r
eac hild.The ydon’ tliket obeor dereda round.Butt he ywa ntt
ol e ar
n.
The yha veana turalc uriosit
y.The y ’
lla s
ky ou.Andi fy ouc ans tartfrom thebe ginni ngbyf r
e eing
them from the first day, what to do and what not to do, they behave like an adult does when he or she is
told what to do and what not to do. They resent it. They oppose it. Oppositional patterns are set by
thet imet he y’
rea blet owa lka round;t hey’veg ott hisoppos it
iona lpa tt
ernwe llde ve loped.Tha t
’swha t
makes bringing up children so difficult.
Be causeofa lloura t
tachme ntwe ’r
et r
yingt os teert hem,a ndt he yresis
t.Wewe retra
inedt ha tway
;
we train our children that way and they will train their children that way and it goes on and on.
Training could be accomplished without opposition if it starts right. Show them the possibilities,
thea lterna t
ives
,a ndl etthe m ma ket hed ecisions .The nt he y’rewor ki
ngwi thy ouf rom thebe g i
nning
andt he ydon’ tde velopoppos it
iona lha bi
ts.
Here are some additional thoughts on marriage and relationships. Reflect on them. Allow them to
assist you.

***

Families are regrouping of people who have been together before. Strong loves and strong hates
bring us together again and again.

***

Our attitude toward relatives should be the same as that toward all beings.

***

The first place to practice love is at home with the family. We should try to love our family more
and more by granting them their right to be the way they are.

***

It
’sag rea tthingf orspirit
ua lgrowt htor esolver el
ations hipswithpar ents( eveni ftheyha vepa sse d
on). Parents present excellent opportunities for growth if and when we try to resolve our differences
untilthere
’sonl ylovewi t
hnoa tt
achme n t.

***

Family is excellent for bringing up to us all our reactive automatic behavior because there is where
we developed most of it.

155
 ***

Giving unselfish love to a child will develop unselfish love in that child this lifetime and will
condition the child for a most happy life.

***

The main thing that a child wants from us is love, and we cannot fool a child. Children know our
f
eel
ingsandt ha tiswha tt heyr ea
d.Wef oolour selve swi t
hwor ds,butwedon’ tfoolthem.

***

When children are contrary, it is because they are seeking to get attention from their parents. In
early years, this meant survival: If I am approved of by my parents, they will take care of me, and I, the
helpless child, will not die. A child tries to be good and to get approval and, if impossible, becomes
bad and in that way gets attention. This attention subconsciously implies approval. It becomes an
aberrated
pattern of behavior.

***

If you can get to see your parents the way they really are and then love them the way they are, you
would be accomplishing tremendous growth.

***

Yoube ha vemos ta utoma ti

call
ywi t
hpa r
ent
s.You’ llfindy ourpa rentalbe havi orpa tternsa ppl iedto
the world. You carry on the automatic behavior patterns set up before the age of six for the rest of your
life (unless, of course, you change them).
Nor ma li
z ey ourbe ha viorwi t
hy ourpa r
ent
sa ndfa
mi ly.You’ veg ottos eey ourpa rent sthewa yt hey
are and accept them that way. Nothing should be blamed on your parents. No matter what they do,
you should accept responsibility for what you are.

***

Total non-reaction to parents is close to realization.

***

Itdoe sn’tma tt
e rhowwea cta slonga
sthef
eel
ingwi
thi
nisl
ove
.Thea
tti
tudei
smor
eimpor
tant
than the act. Use this with family.

***

If we were capable of selflessly loving, instead of conflict with children, there would be complete
harmony. But it is only because we have lost sight of what selfless love is that we are in this difficulty
of opposition between parent and child.

156
 ***

Parents want to do wrong and yet want their children to do right. This makes the parent look
dishonest in the eyes of the children and disconcerts them, causing rebellious feelings.
Ac hildwi lllearnnobe t
tert hant hep arent’
se xampl e
.

***

Our responsibility toward children, because they cannot take care of themselves, is to feed, clothe
and guide them until they are old enough to take care of themselves. But after a person is an adult, we
shoul dl etg oandl etGodt akec areoft hem,e ve nt houg hthe ys eeminglyc an’ ttakec a
reoft he ms elve s .
They need to learn that they, too, are taken care of if they take responsibility for themselves, or better,
if they surrender to God.

***

The only real difference between children and adults is size and experience.

***

Whe npa rentss ay“ don’ t

,”t he
yarei nstil
li
ngi nhibitions .Whe
npa rentss ay,“do, ”theya reins ti
lli
ng
compulsions. Both cause feelings of inability in the child.
Children we see as an extension of our ego. We should see them as individuals and extend to them
the rights we do to individuals.

***

Youwa
ntt
ohe
lpy
ourc
hil
d— he
lpy
our
sel
f.

***

Every child is a whole, complete, infinite individual.

***

SeeingTr uthdoe
sn’
tbe
longt
oma
rri
edpe
opl
eors
ing
lepe
opl
e.I
tbe
long
stot
hos
ewhos
eeka
nd
discover Truth.

***

Ma
rri
edpe
opl
eca
nge
tRe
ali
zat
ion— i
fthe
yar
ede
ter
mine
dtog
eti
t.

***

The only happy couples are those with an understanding of Truth. They know that their joy is
within and not in the other one.

***

157
 What people are really looking for is love of God. Not knowing this, they look for it in a mate.

***

Oncey oug etthet asteofGod,i

t’
sea
synott
oma
rry
.Youf
eelnone
edf
orama
te.Be
ingma
rri
ed
to God, you reach satiety.

***

It
’sa nobs tac
letoha veama te.I t
’sa
nadde
dobs
tac
let
oha
veac
hil
d.I
tdoe
sn’
tha
vet
obe
;itc
an
be an aid to growth, if we so use it.

***

There is no one married whose unhappiness does not come from looking to the other one for
happiness.

***

The only ideal marriage is when each marries to help the other grow spiritually.

***

The top attainment is to have nothing but love for each parent, each sister, each brother, each child.
Resolve this and you will resolve your relationship with the world.

***

158
“Theunr
eal
iz
edpersonse
esthewor
ldasrunni
nghim,there
aliz
edpe
rsons eesitas
hi
sownproj
ect
ionandther
efor
ehecanrunit
,itc
annotrunhim.
”
Lester Levenson

Session 26

WORLDLINESS VS. SPIRITUALITY

THE DILEMMA

What is the difference between the divine and the Worldly, the spiritual and the material? Is there a
difference? Is there a difference between being spiritual and being in the World? There is a tendency
for us to separate the two. That is a gross error. There is no difference between the spiritual and the
material when we look at it from the viewpoint of Truth.
Thedi f
ferencei si nourout look,i nt hewa ywes eethewor ld.I ti sthewa ywel ooka ti t
,that’ sa
ll.
We can look at it from the ego point of view, or we can look at it from the Self. A realized person sees
the World only as an out-projection of himself; therefore, it really is his creation. And as an out-
proje cti
on,i t
’sl ikeac inemas cree noutt h erewi ththiswhol euni ve rsepr ojectedoni tandwhi ch,a t
will, could be changed or withdrawn. To the one who does not see the Truth, this cinema, this moving
picture, seems not self-created and as such, one makes himself subject to it and becomes a slave to it.
A Master is very much in the World. A Master has His feet firmly planted on the Earth, but He sees
the basic substance just behind the apparent World as His very own Self. And when He does that,
everything is in harmony, everything is perfect.

SEEING THE TRUTH

It is not a matter of separating one from the other, or having one or the other, it is merely seeing the
truth of the world. When one does, one is realized. When one does not, one is forever shadow boxing
with his self-created world of opposition. Both see the world. The Master sees the Truth just behind it
and there is nothing but harmony! The unrealized one sees separation and opposition and there is
much disharmony! The unrealized person sees the world as a thing running him; the realized person
sees it as his own projection and therefore he can run it and it cannot run him. Being a Master over it,
He resides ever the same, in peace and tranquility, and lives in complete ease all the time.
We must, in our everyday lives, be in that state of tranquility, and until we can be in that state while
int hede tailsofda ilyl i
ving— weha venotr eache dt het op.
Sot he rea renot woc ategor ie
s,thewo rl
da nds pirit;it’sal
lonea ndt hes a
me .I ti sjustama tterof
the way we look at it. We should strive to get to the place where no one and no thing can perturb us.
When we get to that state, we are at the top. We are in the world and no thing and no one can disturb
us in the slightest. Develop this. Make this a practice. Make this your way of life. Do not react to
people; do not become angry, jealous, hateful and so forth. Remain ever the same, ever the same; no
matter what happens, no matter what goes on, you really are ever the same, serene and poised.

QUESTIONS AND ANSWERS

159
 Q: But Lester, when I look at the world, I see differentiation?
Le ste
r:Anyt imewes eea nydi f
fe re nce ,oradi f
ferencebe twe ent hes pirit
ua landt hewor ldly,i
t’s
be caus ewedon’ tha vee noug hunde rs tandi ngoft hes pir
it
uala sy et.Wea res epa r
ating .Thehi ghest
state is when we are in the world and in the spirit at one and the same time and there is no difference.
Whe nwe ’r
ethere ,wedon’ ts eeita swor l
da nds pirit
.Wes e eita sonea ndt hes amet hing;wes eea
oneness; we see it all as our very own Self; or, if we want, we see the whole world as being within us,
as a dream is within us in sleep. No matter what happens in the dream, we remain the same. We see
abs olut e
lynodi ffe rencei na nything;t he re’sas ing ularonene ssthroug houte verything.Not hing
changes. Ever-the-same is our feeling.
This can be used as a yardstick to know how far we are on the path. Is everything ever the same?
Do things really not change? It is a little shocking when we start examining it from this point of view.
How far am I on the path toward seeing the sameness, the Oneness, the no-otherness, the nothing but
God, God in all, the God in everyone?
Whe ny ouac compl i
sht ha tnon-dua lit
y ,youl os ethefeeli
ngofs epa rat
ionof“ I.”I fy ouwa ntto
recog ni zethe“a ppa rent”ot he r
s,youus ethewor d“ We .”Butmor et ha ntha t
,y ouwoul dr at
he rtal
k
about yourself in third person. That is the feeling a Master has, and He talks that way. Certain Masters
wi llnots pe a
kofThe ms el
ve sbyna me ;t he y’llspe akofThe ms elve sint het hir
dpe rsona sThe ir
disciples do. For instance, if everyone called me what Ken jokingly calls me, I would talk about Father
Di vine .I nst
eadofs a yi
ng“ I,
”“ Me ,”or“ Le ster
,”Iwoul dtalka bouthi m,( pointingt ohi ms e
l f
)Fa t
her
Di vine .Tha t’
sj us tthewa yy ouf eelwhe ny ou’rei nt hesta
tewhe na llisonea nda llisthes a me .You
don’ ti dentif
yy our selfwi t
hj us tyourbod y.
I’vebe enempha s
i zi
ngt hispoi ntbe caus equi teaf e wwe r
ea skingque sti
onsa ndt alkinga boutthe
two, the world and spirit, not knowing that in Truth they are one.

Q: There is no difference?
Le ste r:Ri ght.It’sonea ndthesame ,whenyouseei
tri
g ht
.Ifyouseei
tthr
oughil
lus
ion,ify
ousee
itwr ong ly,y ou’llsees epa rati
on;you’l lseet
hedif
fer
ent
iat
ionthatt
hisi
sspi
rit
uala
ndthatisworl
dly
;
that this is divine and that is mundane.

Q:The“ Me ’
s”a reoure g o?
Le st
er:Ye s.The“ Me ’s”a r
eac onde sce nsionont hepa rtofaMa steri
nor de rtoc ommuni catewi th
thea pparente gos.AMa s t
ers e
e snot hingbutMa st
ers;spe c ksofi nf
initel
ight ,a lllooki
nga l
ike—
blazing effervescent radiant Beings, points of Beingness all being One. This is the way a Master really
seese veryone ;Hedoe s
n’ tseepe oplet hewa ywes eethe m.

Q: Does He see them as different shades or all one shade?

Lester: Identical points of light, of one ocean of light, brilliant, effervescent, emanating, with center
e
verywhe r
ea ndc i
rcumf e r
e ncenowhe re.Ar ey out ry i
ngt oi ma gi
newha ti
t’slike ?

Q:We ll
,Iha da ne xperienceofseeings ome thingl i
kethata ndit’sal ig
htli
keabur ni ngs un.
Lester: Yes. A bright blazing sun. Masters can see nothing but a Master in us, and at the same
ti
me ,t
heyc ang ot hr oug hthepr et
enseofs ee ingi tot her
wi s
ebys aying,“ Harr
y,yes ,youdoha ve
probl e
ms .”or“ Ha rry ,youdoha veabodya ndy oudol i
vei nahous e.
”Buta stheys ayi t
,i t’
sl ikea
dreamvoi ceta lki
ng ,ora pparentlyta
lking.Fori t’sa llanappar ency.It’sapretense— t he y’rea c
tua
lly
pretending as their view of the omnipresent, infinite One never changes.

Q:Theya
repre
tendi
ngadual
it
y,t
hen,ac
tua
lly
,wherewe’r
emoreorle
ssl
ivi
ngit
?
Le
ste
r:Yes.However
,we’r
epret
endi
ngitt
oo,butwedon’
tknowtha
twe’
repre
tendi
ngi
t.A

160
Ma
ste
rpr
ete
ndsi
tandheknowst
hathe
’spr
ete
ndi
ngi
t.Butwea
rei
gnor
antofourpr
ete
nse
.

Q:I nt hatwa y,He’scomi ngdownt oourl evel

?
Lester: Yes. And He does it only to help us.

Q:We l
l,whyc a n’ tIa sahuma nbe ings a y,“Iwi l
lpl a
yag ameofba seball?
”Whe nIs ayI ’
ma
ba s eba llplayer,Ic anma kemy selfs ubj e cttoa llther ules.ButIdon’ thavet opl a
yba seba ll
.So,why
c an’ tGods ay,“Iwi llpl ayt hegameofb eingBob? ”Andt he nHeput sHi ms el
fsubj ecttot he
limitations of Bob as He defines it, as when I play baseball, I make myself subject to the rules. Now,
whyc an’ tGo d,toe nt e rt
a i
nHi ms elf,beaBob?OrbeaLe ster?Andbel imi te
dinas e nse—t het hi
ng
is, if I play baseball, I limit myself to all the rules of being a baseball player. Well then, I will play
baseball and have a good time and be Bob.
Le ster:Godc an— a nddoe s— butne verf orgetsHei sGod!Doy oue verfor
g et?

Q: Therefore, I am God who is playing Bob and for the moment I forgot?
Lester:Youonl yareifyouknowt hat,notifyous t
a teit.Givi
ngi tlipser vi
cedoe
sn’
tequa
tewi
th
knowing that.

Q: I see.
Le ster
:Sot he oreticall
y,y oua r
erig ht
.Now,t heimpor
tantt
hi ngi
st oc arryitoutpr act
ica l
ly—t o
know your Beingness in God while you are playing the game, to know that you are God and that you
are pretending to be limited as a body and so forth.

Q:Anda nyt imeIdon’ twa ntto,Idon’ tha

vet opl ay,andIdon’ tha vetot a
ket hatpa rti
cularstepof
beingl imi te dbe ca useIa mt hec reatorofthegame ;Ima ket her ulesa ndIdon’ tha vet oplaya nymor e
than I have to play a baseball game. I can quit just like that! (finger snap)
Le ster:Tha t’
st hewa yi tis.Al lr i
ghtnow,whe ny oudon’ tr eall
yknowt hatyoua reGod, y oucan
discove ri tbyt r a
c ingt hes ourceof“ Me .”Ifwetra cet hes our ceoft hee g
o“ Me,”we ’ l
ldiscove ri
t’s
thei nfiniteBe ing.I fyou’llt r
ac ethes ourc
eofthemi nd,y ou’lldi s
c ove rthesamet hi
ng .Thei nfi
nit
e
Be ingi sput tingt hi spretens eofl i
mi tati
on,egoandmi nd,ove rItself,sotha twedon’ tseethis
stateme ntofTr uth:t hatthiswor ldisonl yGod— pl ayingag ameofa ppa re
ntlimi t
a t
ion.Thewa yto
discove ri tist os ee kthes our ceoft hee go“Me ,
”a ndi fwes taywi thi t,we ’
lldis
c overt hatiti
sr eal
ly
the Infinite I, that I am.

Q:We ll,ac
c or
dingtoy ourbook,a ndl e tmeus eBob’ swor ds,i fIplayt heg ameofba l
llooki ngup
toGod,t he nIdon’thavei tma de.I fIdoa ny thi
nga ta lll ookingoutf rom God,t he nIknowwhoIa m.
Buti fIpl ayt heg amelooki ngupt oGod,f romt heout s ide ,thenIdon’ tknow.
Lester: You are right. Translating that into Christ, if I look up to Christ, or believe in Christ, that
isn’tit
;Iha vetolookoutt hroug ht hee yesofaChr is t
;Iha vetobe lievea sChr istbe li
eve d;Ih avet obe
as a Christ.

Q:I t
’siny ourbook.Ir e
adi tintheGi t
at hismor ning,anda lsoiny ourbook,s oy oug ety ourstuff
from a good source.
Lester: In the beginning of the book, there is a disclaimer stating that the knowledge is not mine. It
isTr uth,butIc an’tma kei tandIc an’tu nma kei t.Ic anonl yr ec ogni zeitornotr ecogniz ei t
.Tha t
’s
thec hoicetha tweha ve— t orecog ni
zet heTr uthornott o.Wec an’tma kei t;wecan’tdoa ny t
hingt o
it; but we can recognize it.

161
 Q: All the books that I read say the same thing; Patanjali says it, Yogananda says it, the Gita says it
and the Vedas say it; they all say it.
Lester: Yes, they said it a thousand years ago, a million years ago, a billion years ago, a billion,
billiony ear sa g o,andi nthef utur e,the y
’llsa ythesamet hing .Be c aus eTr uthi sthatwhi c hne ve r
changes; It is changeless. The basic Truth will never ever change in all eternity and you can know this
for the entire universe. If somebody comes from a planet billions and billions of light-years away and
tell
sy ouot he rwi se,noma tterhowhi ghhel ooks,actsandt alks,ifi tdoesn’ tfitinwi thwha ty ouknow
oft hec hang eles sTruth,y ouc anbes urehe ’swr ong,event houg hhe ’sactinga ndl ooki ngl ikeag od.
Doy oukn o wwha tI’ms aying ?Eve ni fa nang e
ltell
sy ous ome thing,ifi t’
snoti na ccor danc ewi th
Truth, reject it, because there are so many high appearing beings that look like gods that you can be
verye asil
yf o ol ed— unt i
ly ouknowt heTr uth.Tr uthisthes amet hroug houtf romi nfinityt oi nfinit
y.

Q:We ’retryi
ngt og etahe a
da squic kl
ya swec an,andwel ist
ena ndrea da ndwet hinkt her ight
thingt odoi stobeont hepa t
h,butIg otoc hur cha ndIs e
eapr iest
,amonk,upt he rea ndhe ’sbe e
n
struggling on the path for twenty years. How can I make it quickly when I see in front of me someone
whoha sbe enont hepa thmuc hlong era ndhe ’ss truggl
ing?
Lester: Look at it this way. If you want to go from Los Angeles to New York City and the direct
route is not known to you, you start probing; you might go up to Washington State first, then cut
eastward, then come down to Nevada, then go up to Montana. However, if you know the direct route,
you take the direct way and get there much sooner. Probing may take you a whole lifetime. Going
directly,y ouc oulddoi tint hre
eorf ourda ys’time .

Q:Don’ ts a
yanothe
rwordtome ,be
causeIgott
heanswer.
Le ster:Al lr i
ght.Nowthepri
estormonkdoesn’ts
eethedir
ectr
out
eandhe’sprobi
ngandhe’
s
l
earningbi tbybi t
.He ’
llg
ett
oNe wYor kevent
uall
yifhekeepst
ryi
ngandwanderi
ngallove
rthe
United States.

Q:Butdo esn’te achofusha vedi ff

e rentabi lit
ies
?Onepe r
song etsove rsome t
hi ngve rye a sil
y ,
veryqui c
kly,ands ome onee lseha sapr oblemt hat’
sde ep-
see
deda ndi t
’sbe enwi t
hhi m al on gwhi le ,
which takes a very active struggle to get over it?
Lester: Yes. However, quickness of realization is determined by the intensity of the desire for it.
Howf arhaveweg onei nourde siref ori t
?I fwe ’
veg onever
yfar,ther ealizati
onsc omef as tand
easily.

Q: And we stick by them then?

Le st
er:Ye s.The yreall
ys t
ickwi t
hy o u.Isayt oy ou:I’m nottea chi
ngy ou.You’r
eg et
ti
ng
some t
hingyou’ veknown;y oua r
edoingi t;y
ou’rej ustre-remembe ringthi ngsyou’
vealwaysknown.I
can’ tgi
vey out hi
sknowl edge;noonec an.Ijusts ug ge
sta ndyouope ny oursel
fuptothatwhichyou
already know, have always known and always will know, subconsciously.

Q: In other words, you just read a page of your true Self.

Q:We ll
,it’sSe lf-r ealiza
tion,a ctua l
ly.
Le ster:Ye s,a ndt hi sisalsot rue :I fyouhaven’tgrownmuc h,ora smuc ha ss ome onee l
s e,y ouc
an
go way beyond that one if you have a very strong desire for it. Only a very strong desire for full
realization will give it to you this lifetime. Anyone who has only a desire for Truth will get full
realization quickly. You can override your past conditioning when you want to.
How long should it take an infinite omniscient Being to know that he is omniscient, omnipotent and

162
omnipresent? How long should it take him to do that?

Q: One realization.
Le st
er :Whe nma ns owills
,he’
si mmedi
ate
lys e
tfree— tot
all
y !
So,r eall
ywha tt hi
sg rowingtur
nsouttobeisthatweplaywiththepat
haswe ’
redoi
ngnow,g e
tti
ng
mor eandmor er ealiz
at i
onsandthenonedaywes ay,“Oh,myg osh,l
ookatthi
str
emendoust
hingI’
ve
alwa ysbe en!Wha tsillypla
y i
ngaroundI
’vebeendoing!Thehe ckwithi
t!”Andboom!I t’
s
finished!

Q:Anda tthatmome nty ou’ relooki ngoutfrom God!

Lester: Yes. You are looking out from God and seeing the whole thing, seeing the silly dream you
have been going through of playing the game of limitation, and you just drop it, lock, stock and barrel!

***

163
“Themor ewede vel
opl ov e,themorewec omei nt ouchwi ththehar monyoft he
universe and then our life becomes more beautiful, more bountiful and more
delightf
ul.”
Lester Levenson

Session 27

ABOUT LOVE

THE MISUNDERSTANDING

Love is one word I do not often use, primarily because it is so misunderstood. Defining it, we
normally add more words to the usual words, and these words do not really convey the meaning for
only through growth do we understand what love is. But love is an absolutely necessary ingredient on
the path. If we ever expect to get full realization, we must increase our love until it is complete.
Now the love I talk about has little or nothing to do with sex. Sex is a body gratification. However,
most of us confuse it and tie it in with love. When you see what sex is and what love is, you will see
that they are two different things. They can be tied together and also they do not have to be.
The love that I talk about is the love of Jesus Christ. It is complete love which expressed in the
ext remei s:“Lovet hye nemy .”It hinkt hebe stdef
initionoft hewor di s:“Lovei saf ee l
ing
ne ssof
givi ngne sswi thnoe xpe c
tationofr ece
ivingf ortheg iving .”I ti
save ryf reegiving .Andi tisa n
attitude that is constant. Love does not vary, not the type of love we are talking about. The amount we
have, we apply to everyone. We love our family as much as we love strangers. This might sound odd,
but this is the truth. To the degree we are capable of loving strangers, to that degree we are capable of
loving our family.
The concept of possession is just the opposite of the meaning of love. In love, there is never a
holding onto, a fencing in, or anything like that. Love has a sense of freeing the ones we love. When
we are giving in our attitude, we want the other one to have what the other one wants. I guess the best
example of this type of love is the love of a mother for a child. A mother will sacrifice and give
everything to the child without considering herself.

OTHER DEFINITIONS

There are other definitions for love. I think acceptance is a good one. When we love people, we
accept them as they are. If we love this world, we accept the world the way it is. We do not try to
change it. We let it be. We grant the world its beingness the same way we should grant every other
person his or her beingness. Let them be the way they want to be; never try to change them. Trying to
change them is injecting our own ego. We want them to be the way we would like them to be.
Identity is another definition. Love is a feeling of oneness with, of identity with, the other one or all
other ones. When there is a full love, you feel yourself as the other person, and you treat the other
person just like you treat your own self. There is complete identity.
A constant state of gratitude accompanies a state of complete love. We are thankful for everything.
We even thank God for the bad as well as for the good. To understand this requires reaching the state
of high love. Only then does thanking God for the bad have any meaning to us. The practical aspect of
this is that the more we practice being in a state of gratitude, the more loving we become. Try this and

164
learn the truth of it.
Love is not only a feeling, love is a tremendous power. This is so little understood in the world.
We had an example of this type of love by Martin Luther King. No matter how much he was attacked,
he gave out nothing but love to his attacker. He taught non-violence. Perhaps the greatest
de mons tra t
ionoft hi stypeofl ovewa sMa hatmaGa ndhi’
swi nni ngawa ra gainstBr i
tain.Hedi dt his
wi thouta nya rmsa ndt hroug
hhi ste achi ng:“
TheBr it
ishareourbr othe rs .Wel ovet heBr it
ish.Non-
resistancet ot heBr it
is
ha ndtot heBr itishsoldi
ers,onlylovef ort hem. ”Ye sGa ndhiwe llunderstood
this and was able to win over enough followers in India to make this effective.

THE MOST POWERFUL FORCE

The power behind love, without question, is far more powerful that the hydrogen bomb. That is,
once you know what love is, Love is the most powerful force in the universe. When expressed as love
really is, not as we have been taught to think of it, it is extraordinary.
Itiss aidt hatGodi slove ,andIa dd,“Onewi t
hGodma kesama jor i
ty.
”Onei ndividua l,wi t
h
nothing but love, can stand up against the entire world because this love is that powerful. Love is
nothing but the Self that we speak of. Love is God. When we are only love we are God. To quote the
Bibl e,“ Godi slove.Godi sallpowe rf
ul.
”Sot he re ’ss omea uthorityf orwhatIa ms a
y i
ngbe si
desmy
saying it. Love will give not only all the power in the universe, but also all the joy and all the
knowledge.
Now, how do we make this practical? The best way of increasing our capacity to love is through
wisdom and understanding. Also, we can do things in our every day life that will increase our love.
The first place to practice love is at home, with the family. We should try to love our family more and
more and more. I think everyone knows the wonderful experience of love, of loving one person. Can
you imagine what it would be like if you loved three billion people? It would be three billion times
more enjoyable! Home is the first place to keep trying to increase our love for the ones around us, by
grant i
ngt hemt he i
rbe i
ng ne ss
.Tha t’sthemos tdi ffic ultthing ,Ibelie ve,t
odoi naf ami ly,e speci
all
yi f
the other one is a child. But every child is a whole, complete, infinite individual, and a child of God.
Next, after loving the ones in our home, we should try to love our neighbors, then our larger group,
our state, our country. Then we should try to love all people all over the world.

QUESTIONS AND ANSWERS

Q: The Russians?
Lester: Even Russians.

Q: The Chinese, too?

Le ster:Ih eardOr alRobe r
tss ays ome thingont ha tsomet imea go.Hes aid,“Peoplea sk,‘Wha t
woul dt hea ttit
u deofJ esusbet owa rdthec ommuni stsi fHec ameba c ktoda y?’Andhea nswe red,”He
woul dn’ tbet hewa ype oplee xpe ct.Hewoul dn’tha vea nythinga gainstany one .Hewoul dnotha t
ethe
communists. He would talk against doing wrong, doing evil, but He would never say anything against
anyhuma nbe i
ng .”
I believe that if we understood the power of love, and that if the majority of Americans loved the
Russians, and the Chinese etc., the world would be won over by the Americans without any arms.
After we learn to love all the people in this world, there are many more people outside of this world.
I think loving all the people in this world would allow us to meet with our brothers and sisters of other

165
worlds, because in this universe there are many, many mansions; many, many places of abode. And
because of our inability to love on this planet, we have cut them off.
So, to come back to the point of being practical: The more we develop love, the more we come in
touch with the harmony of the universe, and then our life becomes more beautiful, more bountiful and
more delightful. It starts a cycle going where you spin upwards. Love begets love! Love falls in love
with love!
There is another thing. If we want to be loved, the way to get it is to love. It is not only the very
best method, but it is, I think, the only method. To receive love we must love because what we give
out must come back. Looking for love without loving does not bring love to us, does not satisfy us.
Thi si saba sicerrori nma ny,ma nype ople’sthinking.The yg ot hroug hl if
ewa nt ingt obel ove d,ne ve
r
feeling that they are even when they are really getting the love. The feeling has to be in us. If I love
you,If e elwonde rful
.I fy oul oveme ,y oufeelwonde rful.It’stheonewhol ove swhof eelsg rea t
.So
wanting to be loved is getting into a direction that can never be satisfied. The happy one is the one
lovi ng,t heoneg iving .Bl essedi stheg iverbe causehe ’ss omuc hha ppi er.
Love should be felt equally for all. When we say we love one person more than another, if we
would trace it through by going inwardly, we would find that the one we love more is a person whom
we think we need, who has something that we would like to have, and therefore, we say we love that
person more. This is propitiation in the guise of love.
Actually, love cannot be chopped up. If you want to test your own state of love, look at your
ene mi es.Thi sist her ea ltest
.Or ,i
fy oud on’twa ntt og otha tfar,looka tstrang ers.Exa mi ney our
attitude toward strangers. It should be one of: they are me; they are my family; every mother is my
mother; every father is my father; every child is my child. This is the attitude we achieve through
understanding. This is the real sense of the word love.

Q:Le ster,its eemst omey ou’r

et alkinga boutl ovea sg iving,g ivingofy ourselfa nds of orth,and
yet the conflict that I have occasionally is that it seems that as you give of yourself, people tend to take
mor ea ndmor e.Ande ve ntually,i
fy oudon’ tputas topt oi t,theybl eedy oudr y,e mot iona lly
,
mentally, financially, and they use you as a crutch.
Le ste r
:Tha t’si mpos sible.Wef e elr ea ll
ove .I fweha vet hec or r
e c
ta tti
tudeofl ove ,thatdoe sn’ t
happe n.Wha ty ou’ res a
y ingIof te
nhe ar.Wha ti sneede di sforust oknowwha tre allovei s.The
givingness is an attitude. We can always maintain an attitude of love. Most people who give are not
givingl ovingly .The y ’
reg i
vingbe causeo fther ecogniti
ont heythinkt he ywi llgetf org iving:“ Looka t
me ;I ’mdoi ngg ood, ”or“ Ima yg e
tmyna mei nt hepape r
,”ors ome t
hingl iketha t
.Yous e e
,thatki nd
ofl ovewi l
lg e tusi nt otrouble .Peopl ewi lldr ainot hersont ha t
,bec auset hey’relooki ngf orsome t hing
inr eturn.We ’rel ooki ngt oadva ncebutt he ypul lusdown.

Q:Don’ ty out hi
nki t’sea siert ol ovesome bodyf ivet housandmi lesawa yt
ha ns ome bodyne xtdoor
to you?
Lester: The easiest thing in the universe to do is to love everyone. This is what I think. This is
wha tI’vedisc overed.Onc ewel e arnwha tlovei s,i tist hee asi
estt hingtodo.I ttake streme ndous
effor tnottol ovee ver
y one ,andy ous eethee ffortbe inge xpende de ve ryda y
.Butwhe nwel ove ,we ’re
atonewi ththe m;we ’
r ea tpe ace ,a nde ve
rythingf a llsintol i
nebe a utifull
y.
Thema inth ingistoknowl ovei nthesens etha tI’m de f
iningit,t henthos ethingsdon’ thappe n.
Butwhe nwel ovei nthes ens et ha thuma nit
yunde rstandst hewor d,t heny ou’r
er ig
ht .ButIdon’ tc a
ll
that love.

Q: What do you call it? Or do you have a name for it?

Lester: Selfishness, actually. We are doing things really to help ourselves.

166
 Andy etint hereallove ,inthes piritua ll
ove ,the re’
snos elf
-abne ga t
ion.Wedon’ tha vet ohurt
ours elveswhe nwel ovee veryone ,andwedon’ t
.Whe nwel ove ,ther e’saf e
elingofmut ua li
ty.That
whi chi smut ua liscorre ct.I fyoul ove ,y ou’ l
lhol dt otha tlaw,a ndt he reforepe opl ewon’ tt a
ke
adva ntag eofy ou.I fy oua reloving ,y ou ’
rea pply i
ngt hemos tpowe rf ulfor ceint heuni ve rse.Butit’
s
thel oveofaJ esusChr istI ’mt al
ki nga bout,nott hee ve rydays elfi
shl ove .
Practically speaking, if people are trying to hurt you, and you just feel love for them, if they
cont inue,y ouwi llseet he mhur tt hems elves.I fthe ycont inuef urt
he r,the y’llhur tthems elve smore.
The ywon’ tbea bletooppos eyoua nymor e.Butweha vet opr acticet hisl ovet ha tI
’ms pe akingof
,
not the love as we have known it.

Q:I t’
saba sica ttit
ude .It’snot hingy ouphy s
ica l
lyore venme ntallydo?
Le ster
:I t
’sac ons t
a ntatt
itudet ha tevol vesinuswhe nwede velopi t.Howe ve r,wes houldtr
y
practicing love, as said before. First, on our family. Grant everyone in the family their own beingness,
ifyouc an.I fyouc an’t,keept ryi
ng ;ke eptry i
ngunt ilyouc an.The na ppl yittofrie nds,t henst
range r
s,
thene ve r
y one.Bydoi ngt hi
s,y ouwi l
lde velopit,a l
thoughi tisn’tsome thingyouc a ntur nonjustlike
that.

Q:I nawa y,a llofusha veit,buti t

’sj ustla
yere
doverbyma nyat
ti
tudes?
Le st
er:Ye s,it’ss mot heredbywr onga t
ti
tudes
.Nowt hi
sloveIta
lka bouti
sourba
sicnatur
e.It
’sa
naturalthing.Tha tiswhyi t’
ss oe asy.Theoppos i
tet
akesef
fort.Wemovea wayf
rom ournat
ura
l
Self and smother it with wrong attitudes.

Q:I sn’tlovea lmos tlikeas e l

fishness,be caus
ewhe ny ouloves ome body ,it’ss uchawond er
ful
feeling for you?
Lester: Well, this is a matter of semantics. The way you put it, yes, but not in the general sense.

Q:Iknowwhe nIloves ome body ,Ife els

og ood.It
’ssuchawonderf
ulfe
eli
ng.
Leste r:It’struea f
tery oudi scove rwh a
tloveis.It
’sthegr
eat
estt
hingint
heuni
verse
.It’
sthet
hing
thateve ryonewa nt
s,onl ybe c
a useit’shisba si
cna t
ureinthef
ir
stpla
ce.Ever
yhuma nbei
ngis
basically an extremely loving individual.

Q: To understand this thing of joy, is it the same type of thing as when your mind becomes stilled
in one avenue of thought, of acceptance of the other person, and therefore the mind is stilled?
Le st
er:Ye s.Themor ewel ove ,thel e ssweha vetot hink.I fI’m notlovingy ou,Iha vetobeon
gua r
d.Iha vetopr ot
ectmy s el
f.I fI’
m no tl ovingt hewor ld,I ’ma lwa ysprotecti
ngmy sel ffr
om t
he
world which causes more and more thoughts. It puts me extremely on the defensive, and
subc onsciousl
yi tbui l
dsupy earina ndy e arout ,a
ndt he nI’m ama ssofthoug htsprotec tingmy sel
f
from thewor ld.Nowi fIl ovet hewor ld,t hewor l
dc a n’thur tme .Myt houg htsgetqui e t;themind
ge t
spe aceful
,a ndt heinfiniteSe l
fisr igh tt here .Andt hat
’st hee xpe ri
enceoft histr
e me ndousjoy.

Q:I not herwor ds

,it
’snottheobje
ct,t
hatbr
ing
sthisout
.It
’sthequi
eti
ngoft
hemindtha
tac
tua
lly
l
etst
hebe ing
ne s
scomethroug
hal it
tl
emore,andtha
treal
lyi
sthelovee
xperi
enc
e,i
sn’
tit
?
Lester: Yes.

Q: The light shines through!

Lester: Yes. What you mean is that we take our infinite Beingness, our infinite joy, and we cover it
over with thoughts. We take the natural state which is unlimited, and we cover it up with thoughts of
limitation. The thoughts smother this infinite Self that we are. It smothers the capacity to enjoy just

167
be ing.Ands oa l
lwene edtodoi st oqui e
tt het houghts,orr idour s
elvesofallthought s
,a ndwha t’
s
le f
tove risthei nfini t
e,g lori
ousBe ingthatwea re,whichi sourna t
uralst
ate.Tha t’
st hewa ywewe re,
tha t’
sthewa ywe ’reg oingt obe .Wea reactua l
lyt ha
tnow,butwedon’ tseeit.Thi sinfi nit
e,glori
ous
Be i
ngtha twea re,be inga bsolutelype rf
e c
t,c a nne vercha ng e.It’ sal
wa ysthere.Wej us tdon’tlookat
it. We look away from it. We look far away from it. What we should do is turn our mind inward, and
begin looking at It, and the more we look at It the more we see It.
Everything seems to point to the same direction, does it not? That happens as we get more
understanding of what life and the universe are. Everything fits together more and more, and gets
simpl era ndsimpl e r,unt i
lthere’sjus tonea bs oluteSimpl ec al
ledGod.Godi ssimple ;eve ryt
hinge l
se
is complex. The greater the complexity, the further we are from God. God is One and only One; One
without a second.

Q:I fsomeoneelsehasadesi
reandthe
re’safe
e l
ingthatifIwental
ongwithhimthatImightl
ose
somet
hing,the
nt ha
tisn’tl
ove
.Buti fmyloveiscompleteinthesens
eofwhatevert
heywishIwish,
t
henIwoul dn’
tbea f
raid?
Lest
e r
:Ye s.There’sawordfori
ttoda
y— t og
e t
herness
.I t
’saverygoodword.Doe s
n’tt
hatf
it
whatyou’resa
ying?Tog et
her
ness?

Q:Thet ho u ghtoc cur re

dt omet hatwhe
nIknowmybe
ingne
ss,Ica
n’tg
ethur
t,s
ohowc an
anybody else hurt me?
Lest
e r:Tha t ’st
rue .I t’simpos siblet
obehur
twhe
nwelovef
ully.Weonlyf
eelwonde
rfulwhe
n
we love, in fact, we feel the greatest!

Q: If you feel a sense of togetherness with one more than another then you begin to separate?
Le ste
r:Ye s,itisnotf ulllove .It’spa r
ti
a llove,andt hemor epartialitis,thelessg oodi tfeels.
When we love fully, we love every being. We have nothing but a tremendously wonderful, warm
att
itudeof :eve rythingi sf i
ne ;eve r
ype rsoni sjustright
.Wes eeonlype r
fection,andt ha t’
st hewa ywe
see the world. When we hate, we see the same world in just the opposite way.

Q: When you speak of giving, are you speaking of giving things or spiritual understanding?
Lester: Love is an attitude of givingness. When things are given with this attitude, it is love. If I
give you something because I want you to like me, that is not love; that is trying to bolster my ego.
The greatest givingness is giving understanding, giving wisdom. If I give a meal to a man in
poverty, four hours later he needs another meal again. However, if I give him the principle of how to
produce a meal, he will never go hungry again.
Let me end with a quote:

“Lovei spa t
ientandki nd.Lovei snotj ea l
ousorboa st
ful.Iti snota rrog a
ntorr ude .Lovedoe snot
insist on its own way. It is not irritable or resentful. It does not rejoice at wrong, but rejoices in the
right.Lovebe ar
sa l
lthing s,be lieve sa l
lthi ngs,hope sa llthings,e ndur esa llthi
ng s.
”

***

168
“Karmac
ome
stoane
ndwhe
noner
eal
iz
esi
tasal
lint
hemi
ndandoneisnotone ’
s
mind.
”
Lester Levenson

Session 28

KARMA

A TRIED METHOD

Our method is one of question and answer. The reason why I use questions and answers is that I
find it to be one of the very best methods of discovering Truth. The most effective teaching is
individual teaching, rather than group or mass teaching. For the knowledge or Truth we are after
cannot be picked up intellectually. It cannot be gotten from books. Were it possible to get it from
books ,wewoul da llha vei t— f orwec ert
a inlyha vebooks .
Instead, I find that the only really effective teaching is accomplished when the teacher gets the pupil
to experience the answer. Only when one experiences the answer can one really understand. This
experiencing is also called realizing.
So, do you have a question?

QUESTIONS AND ANSWERS

Q:I ’dl iket oknowal it

tl
emor eabouthowka rmawor ksa ndwhyi twor ks.I’
dl iketoknowwha t
putsi tintoe ffect;wha tstar
tsthewhe e l
.I nyourbook,y oume nti
ont hatit’sthethoug ht.
Le ster:Thewor d“ karma”i saSa nskritwordme ani
nga ction.Itsg ene raluseme a nsacti
ona ndt he
reaction to the action. Other explanations are cause and effect; what you sow you reap; what you give
out comes back to you.
Karma is initiated in thought. Thought is the cause. Action is the effect. When we create a desire,
the desire initiates the thought of wanting something. Wanting something then causes us to act to get
that something. When we get that something, it often does not satisfy us and therefore we increase the
desire. This process goes on and on and on, until we become bound by desire. Since we can never
satisfyit,it’sunc ons cious.Ifourde sireswe r
ec apableofbe ings at
isfied,wewoul dha venod esires,
right?

Q: Would you say that again?

Lester: If our desires were capable of being satiated or satisfied, we would soon fulfill all of our
desires. They would soon be satisfied and we would have no more of them!

Q: Which is the state we should attain?

Lester: Yes. We should attain the state of no desire, of no longing. Then we are happy always.

Q: I understood you to say that karma is a law of action and reaction and could be used, not in the
sense of punishment for a wrong deed, but as a reward for a good one.
Lester:Cr ea t
ingthing swedon’ tlikewec a llpunishme nt.Cr eatingthing swedol ikewec all
reward.Cr eationisinitiatedint hemi nd.Themi nddoe sn’tknowg oodorba d;itjustcreate s
.Whe n
wec reatet hi
ng sthataredi stastefultous ,(andwedon’ tta kerespons ibil
ityfort hec r
ea t
ion,)wes ay

169
we ’rebe ingpuni she d.
Le tmeg e tb ackt otheque stionofwha tkarmai s .Toe ver yacti
onthe re
’sa noppos i
teande qua l
reaction.I t’sc alledt hela wofc ompe nsat
ion.Itisi niti
a t
edi nthemi nd.Eve ryt houg htweha ve
creates a vacuum. The pace at which nature fulfills it is also determined by our thought. And every
thought is initiated by a previous desire.
Since a desire is not real but is an assumed lack, an assumed agony of need, it can never be satisfied
and it actually becomes stronger the more we try to satisfy it.
The only way we can be happy is to let go of all desires. Then we become perfectly content.

Q:Soi tt
akesthet wo;t hethoug htalonewi thoutdes i
rewon’
tdoi
t?
Lester: Without a desire, would you have a thought?

Q: I guess not.
Lester:Co r
rec t.Youwoul
dn’
tha
vea
nyt
houg
htswi
thoutde
sir
e.

Q:We ll,the rea rei nte

lle
c tualde s i
res,aren’tt here?
Lester: Yes, but they are desires. Otherwise, there would be no thought. You desire to be heard;
you desire to communicate with people. It might not be a desire for ice cream, food, for things that the
body needs, but it might be a desire for approval.
So, desire initiates a whole cycle. Way back in the beginning, it started with a thought of lack.
Then there was a desire to fulfill the lack. The desire caused more thought. The thought caused
action. Since the action does not fulfill the desire, we increase the desire and action, keeping it going
untilwea rea pa theticallyspinningi na ne ndlessc y cl
e— wi t
hs at
isfactioni mpos sible.
All our present thinking is initiated by something from the past. Our total feelings now are all from
the thoughts and actions of the past. So, all thinking is now motivated by something that has already
happe ned.Ac ti
ona ndr eac
tiong oona ndont ha twa ya ndwea rec aug ht.I t
’sa l
mos timpos sib leto
have an original thought any more since every thought is based on past thoughts.

Q: So then, it started way back when?

Le s t
er:I t’sbe g
inninglessandi t’
se nd l
ess.I ’l
ltakey ouas tephi gher.Le tusl ooka tthee xampl eof
ther opebe i ngmi s
takenf orasna ke.Yo u’rewa l
kinga longt her oad;t here’sar opeont heg rounda nd
yout hinki t’sas nake.Ka r
mai si nther e a
lmoft hei l
lus orysna ke.Whe ndi dt hats nakebe gina nd
whe nwi l
lt ha ts nakee nd— s ol onga sy out hinkit’sas na ke?I t’sbe ginning le ssa ndi t’sendless ,
because in reality it never was; it was always a rope. If you are in karma, it is a forever thing. If you
are not in it, it never was. Does that make sense? Karma is beginningless and endless.
He nce,i t’si mpos sibletowor koutka rma .Somes chool sofme taphy sicst eac htha ty oumus twor k
outy ourka rma .Whi leyou’retry ingtowor ki tout,y oua rec r
ea ti
ngne wka rmaf orthef ut
ure.So,i t’s
impossible to work it out.
We ll,wha tc anwedo?Onl yonet hing— a wakef rom t heillusiona nds e et heTr uth!Se et hes na ke
ast her ope !Onc ether opeisse ena st herea l,thesnakei s
n’ t
.Whe nwes eet heTr uthofourBe i
ng ,all
this action and reaction turns out to be a dream-illusion and therefore, as such, cannot touch us any
more.

Q:Di dn’ tyous aywebe c omet heobs er

ve r
?Iunde rs
toodthatt
hec yclest
il
lmustbeperf
ormed,
regardless of enlightenment, is that correct?
Lester:No.Tha tis,oncey ourunde rst
a ndi
ngisfull
,fromthatmome nton,ther
e’snomorekarma.
Whe nIs ay,“ Bet hewi tnes
s ,”t hati sstillintherea
lmofdua li
ty,witne
ssingthedual
ity
,buti
t’sagia
nt
stepforwa r
d.I t
’same thodofl e t
tingg ooft heeg
o-senseofbeingthedoe r
.It’
samodeofbe havi
or

170
that’sve ryc o nducivet og rowt h.
Howe ver,whe ny oua ref ullyrealized,you’lllooka tthewor lda ndy ou’ llseeonl yas ingular
onene ssine ve ryt
hinga nde veryone.An dyou’ l
ls eetha titi snothingbuty ourve ryownSe lf.Andt he
Self is only the Self. So, what happens to the world is that you see it as it really is; you look at it as the
rope instead of seeing it as the snake. Then you are out of karma and there is no more karma.
So, from the highest point of view, when you see who and what you are, there is no karma. When
yous eey ourr ealSe l
f,there ’sonlyBe i
ngness;a cti
ona ndr e ac
tiona r eonl ya ppar entlyg oingo n .

Q:Le t’ssayI’m drivi

ngoutont ot hefreewa ya ndIs eeag uycomi nga ndIs tepont heg
asa
ndg
et
in front of him. What does this do to me? Is there a reaction coming back from this?
Lester:I nthisdr
e am-wor ld,t othel as
tounc ethe re’sa cti
ona ndre act
ion.

Q: One of the big things with any human, and I know I am no different, are thoughts of sex. This is
quite a strong interplay and quite a strong force. How does this all get worked out?
Le ster:I t’
soneoft hemos tdiff
ic ultthing stotranscend.Howe ve r,itispossibleandi tisre l
ativel
y
easyt odoi tonc eyour ecog nizetha ta l
ltha tjoytha tyou’res eekingt hroughs exy oucanha vea llthe
time ,butmuc hmor es o,onc eyou’reouto fthet r
a pofde sire.Tha t’swhyIs ay,“ Gettot hehi gher
placewhe re,inor de rtoha ves e
x,y oug iveupj oy.”The nit’sa ne asyt hingtol e
tg oof.Me antime ,
moderation is the best guide.
Ha ppi nessi sonl yy ourve ryownSe lf;ha ppinessisy ourba sicna t
ur e.Youdon’ tneeda nything
externa ltoha vei t
.Buty out hinky oudobe causey ou’vec ove r
edove rthishappine s
swi thl ayersa nd
layers of limitation: I must have this to be happy; I must have that to be happy. And this has been
going on for a long time. But the more you see who and what you are, the less desires have a hold on
you.

Q: You have shown the way or method for me, by which I have realized that there is something
greater than sex. I have now realized that sex is actually a giving up of something, giving up of a
highe rf eeli
ngf oral esse rfeeli
ng .It’smuc he a siertounderstandint hatl i
ght.
Le ster:Se xwi l
lke epy oue a r
th-bound.I t’sne cessar
ytog etabovei t.Ha vings exwillnotpr event
you from moving toward realization, but while you are engaged in it, you are a slave to it and can never
getf ullr ealizat
ion.Youa rema kingt hep hys ica lthingthejoya ndi tisn’t.Ther e alt
hingi stha tyou
are that joy, only a million times more so! As high as the feeling is that you get from sex, you can go
way, way beyond that feeling in joy, and have it twenty-four hours a day. And it is this unlimited joy
that you are really seeking, but you sacrifice it for sex.

Q: When we do things and realize that they should not be done, can we dispose of them by doing
the opposite?
Le ster:We l
l,i
fyou’redoingt heoppos it
e,y ou’r
ei nvol vedina c t
iona gain,creatingt heoppos i
tef or
the future.

Q: You just have to be desireless?

Lester:Ye s ,that’
si t!Be ingde sirel
es s,y ouwi llseewhoa ndwhaty
oua
re;y
ou’
lls
eet
haty
ou’
re
above all this illusion of karma and then it can touch you no more.

Q:Whenyous
eetha
t,t
here
lea
seiss
otremendous
,it
’sl
ikeasexr
ele
ase.
Le
ste
r:Muchg
rea
ter
,muchgre
ate
r.I’
llhavet
og e
tsometes
ti
monial
sforyou.

Q: If you drop the desire for some thing, will it still come your way?

171
 Lester: No. The desire is the cause for it. You can mentally undo karma by mentally undoing
desire. Karma is caused by desires that remain in the subconscious mind. Dropping desire drops all
thoughts of it. If you take desire out of the subconscious mind, the seeds of karma are no more there.
This is the fastest, the very best way of undoing karma. If you want to undo karma, do it mentally.
Why experience it again and again and suffer it? If you let go of things mentally, you let go of them
foreve r;the ny oudon’ thavet oe xpe
rienc ethem.
AsJ esuss a i
d,“ Whos oeve rlookethonawoma ntolus taft
erhe rha thc ommi t
teda dulte rywi thher
already .”Thea ctor i
g i
na t
e sint hemi nd.Eve ryne gati
vet houghtweha vec r
eateska r
mat hatwedon’ t
like,andwec allitba dka rma .I fpeopl eonl yknewt his!I tdoes n’tma tt
e rwhe therwec a rryoutt hea c
t
or not. The seed is sown in the thought.
Here are some additional thoughts for you to reflect on about karma.

***

Karma sows the seeds of its own destruction.

What we go through is determined by what we have gone through. This is the law of compensation
or karma. In between physical bodies, we choose a certain part of what we have been through to go
through the next time around; we set up similar situations, hoping that this next time we will transcend
them.Youa l
wa y sgeta notheroppor tunity— a di nfi
ni t
um.

***

Bad karma keeps us so miserable with negativity that we change our bad karma to good karma, and
that turns out to be a golden chain instead of an iron chain. Freedom is above karma.

***

Whenever we move up, something happens to test us. What actually happens is that we
subconsciously feed ourselves more karma because we have become stronger and can face it.

***

Karma is nothing but the accumulated past habits of thought that are going on subconsciously.

***

Karma is the conglomeration of all the subconscious thoughts running you. Get rid of these
thoughts; quiet the mind totally and there is no karma.

***

Whe
rei
ska
rma
?It
’si
nthewor
ldofi
ll
usi
on.

***

Anything karmic is really comic.

***

172
 Karma is a harmer. It is a bondage maker.

***

We hurt ourselves when we judge others because it is karmic and returns to us.

***

The fastest way out of karma is to grow.

***

Karma and reincarnation are part of the illusion and have no part in Reality. Past lives should not
be gone into. It is playing with the unreality, making it seem real.

***

Get to accept karma. The idea that you can fight it is contrary to the accepting of it. If you accept it,
your fears, frustrations, tensions, miseries etc., are alleviated and you are no more holding onto it by
attempting to avert it. Since there is nothing you can do about it, you just let it be. Everything this
bodyi sg oi ngt og ot hroug h,itwi l
lg othr oug h.Unde rstandt hisandr ema ina sy oureallya r
e— f re e.

***

Youc a n’tchang ewha tthebodywi llgothr oug h.Tha twa sde te

rmi
nedbyy
oubypr
iora
cti
on.
However, you can choose not to be that body, but to be your Self.

***

Thee
godoe
sn’
tli
ket
ohe
art
hati
tdo
esn’
tha
vef
reewi
ll
.Butt
hee
goi
ts
elfi
sapr
oduc
tofka
rma
.

***

If karma is, what does advice mean?

***

Examine karma and you will discover that karma and destiny are one and the same.

***

Acts performed with no interest in the fruits, thereof, produce no karma.

***

If action is being done without attachments and aversion, there is no karma being created.

173
 ***

Once you reach the state of non-attachment, you can enjoy the world and do it without creating any
karma.

***

It is when we rise above karma, good and bad, that we move into being our real Self.

***

How can an infinite Being be subject to karma, karma being an extreme limitation?

***

Ge
taboveka
rma
;don’
twor
koutka
rma
.

***

Ka
rmac
ome
stoa
nendwhe
noner
eco
gni
zest
hati
tisa
lli
none
’smi
nda
ndonei
snotone
’smi
nd.

***

The
re’
sonea
ctt
hatwi
lldoa
waywi
tha
llka
rma— bey
ourSe
lf!

***

All actions that the body will perform have already been concluded by you, before it came into
existence. The only freedom you have is whether or not to identify yourself with the body and its
action.
If an actor plays the part of a king or a beggar, he is unaffected by it because he knows he is not that
character. In exactly like manner should we carry out our part in the world, and whether we are king or
beggar, we should be unaffected by it, knowing that we are not that character but are a grand and
glorious being, our very own infinite Self.

***

174
“Thes
tabi
li
tyofone
’spe
acei
sthebe
stme
asur
ings
ti
ckf
orone
’sgr
owt
h.”
Lester Levenson

Session 29

GROWTH AND RECEPTIVITY

HAPPINESS VS. GROWTH

Ha ppi nes sisnotne cessa r

ilyani ndicati
onofone ’
ss tat
eofr e
al i
zati
on.Abor igine sandna t
ive sare
as happy as we are, and sometimes more so. We who are supposed to be at the upper end of
civilization, as a whole, might not be as happy as they are. They enjoy mostly through the physical
senses. We enjoy more through the mind and hence in some ways we are capable of more joy.
However, because we are capable of more joy we are also capable of more misery.
Many of us think that the things we do that give us a state of happiness are giving us spiritual
growth and therefore are the right things to do. This could be true and it could also be false. The
happiness we get from a new realization is definitely growth. We are delighted in the new revelation
because we have become a little freer and therefore permanently a little happier. However, the
happiness we get from avoiding or escaping unpleasantries is not growth. In fact rather than furthering
our growth, it keeps us bound to the unpleasantries we are avoiding. For until they are faced, looked
at, and dropped, they will remain in our subconscious and emerge from time to time until we finally
deal with them. Therefore, in order to be undone, unpleasantries must be faced and not avoided. Then
no escape is necessary.
However, it is also true that the greater our growth the happier we are. We gain an accumulative
tota lha ppine s sthatdoe sn’tva ryfromda yt oda y.Itisf reedom from thec onstantna g g
ingofour
c ompul sives ubcons cioust houghts;it’sas ens eofwe llbeing ness;it’
sas enseofs ecuri
ty ;it’sas ens
e
of peace. Even when things are outwardly being expressed against us, when the world seems to turn
against us, we still feel a greater peace within than we did before.
It is that inner state that should be used as a measure of growth. A miserable person can, for the
time being, for the moment, be laughing happily. But you cannot use that as an indication of that
pe rs on’ sc ons tants t
a t
eoff r ee
dom.
Howc anwet ellape rson’ sstateoff reedom orha ppi ness?Byc hecki
ngwhe ne verythingi sa gai
nst
one. Use this as a method for checking yourself. When things go wrong in the world, then check
your state of happiness.

QUESTIONS AND ANSWERS

Q: It seems we are inclined to be almost irritated when we see someone else who is happier than we
are.
Le ster
:Ye s,i tisca ll
e dj ealousya ndwhe nwes ees omeonewhoi sha ppi ertha nwea re
,wedon’ t
like it. Sometimes we attack that one indirectly, even if it is our mate.
This goes on between couples as they grow. When one moves ahead, the other unconsciously
resents it, does things to try to undermine the first one. The motivation is often subconscious. But
e veni fitdoe si tbe come sc ons ci
ous ,wes ome time sdon’ tunde rst
andwhywe ’redoi ngi t.Ther e a
son
is that whenever two people get together, the higher one automatically tries to lift the lower one up a

175
bit and the lower one tries to bring the higher one down a bit; they move toward each other. This is an
unconscious behavior that goes on whenever two beings meet.
Toc omeba cktowha tIwa ss ayingbe fore,thes tabili
tyofone ’spe aceisthebe s
tme asurings t
ic k
forone ’sg rowth.Pe a ceunde rcircums tanc esnoti de a
l,peaceunde rc i
rcums t
anc e
sinwhi cht he
individual is being tried is a good measure. If you maintain your peace while everything out there is
goi nga g ainstyou,t heny our eallyha vei t
.Thi spe acethatI’mt al
ki ngaboutist herealhappi nessa nd
canbeme a s
u r
edbyi tsi mpe rt
urbabilit
y .I fape rsonc annotbedi sturbedinhispe ace,he’sg otit!He
has let go of much ego, because only the ego can be disturbed. The Self can never be disturbed. And
when we abide as our Self, we allow the whole world to be as it is.
So if you want to know your state, check yourself under adverse conditions. Measure your growth
byt hebot toms ,notbyt het ops.You’ llfindtha tyourg rowt hg oesi ncycles,upa nddown.Yous houl d
ge ttot hepl acewhe ret hebot t
om isha ppine s
s,a ndt hatma kest het opevenhi gher— as t
a t
eof
sere nity,tranquill
ity,bl iss— a l
lwi thade epimpe rturbablepe ace.

Q: Where is this bliss, joy, and peace felt?

Lest
e r:Pe oplef eeliti ndi fferentplace s.Ac tua l
lyit’sa ttheve ryc enterofy
ourbe
ing
nes
s.
Normally we go from a low point at the start, to a very high point at the end.

Q: Do you know why?

Le st
er:Ye s.Thi siss ome t
hi ngI ’dliket oe xpla intoy ou.Whyg odown?We ’r
es uppose dtobe
intelligent people; we know the ways. Why go down? Somewhat stupid when you know how to be
hig ha ndha ppyt hewa yy ouf e elnow;i nfa ct,it’ss t
upidnott obet hewa yy oua renowa llt
het ime .
The reason why you go down is that you have not undone enough of your unconscious thoughts. I
direct you toward the infinite being that you are. As you see it, you undo the contrary thoughts and feel
freer and higher. But later when you are alone, the remaining unconscious thoughts of limitation
reemerge, take over, run you, and you feel lower.
What is necessary is that you continue to eliminate the unconscious thoughts until there are no
more, until you are totally free. Only then you will be satisfied.
I’mpoi nt i
ngupnowwha ty oune edtodot of urthery ourg r
owt h.Thei ntell
ec tisexc el
lentfor
growing and is necessary at the beginning; it sets you in the right direction; it takes you forward. Then
you reach a place where it can take you no further. So, what do you do? Do you stop at the top of the
intellect,ordoy oug oon?I ’ms a yinglet’
sg oon!Thi sdoe sn’tme a nle tgoofy ouri ntel
lect,forgetit
,
ors uppr e s
si t.No,I ’ms ay i
ngg obe y
ondi t.I ’ms uggestinga notherg i
a nts tepfor ward.
I’mt ryingt og ety outos eewha tthisnexts te pis,byf irstte l
lingy ouwha titisnot.I tisno t
intellectual.I ntellectuall
yt he re’snot hingmor eIc ang ivey ou.
What is it then? It is becoming aware of your Self by actually experiencing your Self. I could lead
youmuc hhi ghertha nwe ’vee ve rg onebe forei fy ouwoul ddr awi toutofme .Thi swoul dhe l
py out o
experience a higher state than you have ever known before. Then the experience would be your
knowledge, and after you experience it, it would leave you with a stronger desire for freedom, a
stronger incentive to move faster toward the Goal.
Now,Idon’ twa nttot alki nr iddlesori ntang ibles.Wha tisi tthatwi lldra woutmor ethant he
intellect has drawn out so far? It is your state of receptivity. Receptivity determines the amount of the
Power that flows into you. Stated another way, it is letting go of your reservations. As you become
more receptive, more of the power flows through me into you and lifts you to the place where you
experience your Self. I, Lester, do not do it; it flows through me to the degree that you receive it. It
can help lift you to a higher state, by experiencing that state, you definitely know it. You better know
that,“ Thoua reTha t.”

176
 Q: How do we do that?
Lester: Greater acceptance of the direction coming through me, and of the fact that happiness really
lies within you and not without. The direction up to now has been to quiet the mind by looking at, and
letting go of subconscious thoughts. As you let go of these thoughts, you become freer, your mind is
qui ete r,yourrealSe lfislessobs cur ea ndy ou’remor eablet obet herealSe lftha tyoua r
e.Al so,t he
more you have this experience, the more you are capable of being drawn into your Self by the Power
flowing through me into you. This could go on to the Ultimate.
Youha vequietedt hemi ndt oqui tesomede g r
ee,butt he reismuc hmor etobedone .Tha t’
swhyI
a sk,“ Whoc ansitdowna ndi mme diatel
yqui ethismi ndandha venot houg htsc omei n?”Ify ouc ando
tha t,y ou’reaMa st
e r
.Tot hede gre ey ouc anqui e
ty ourmi nd,tot hatde greey oua reaMa ster.But
e very onei squ i
eternowt he nt heywe r
e .Ourne xtstepi stog ete venqui eter.AndIs a ywe’ren ot
g oingt og eti
tthroug hintellectualisma nymor e,t
hroug hba ndyingwor dsupa ndba ck.We ’r
eg oi ngt o
get it through a method that directly helps you experience the quietude of your Self.

Q: When you quiet your mind and no thought comes in, then what happens? Is it a blank?
Le st
e r
:No,i t’snotabl a nk;y ouhavenomi ndt og obl a nk!You’ r einther eal m ofAl l
-
Knowi ngne ss;youdon’ tha vetot hi
nka nymor e ;youjus tknowe very thi
nga nde verythi
ngf a
llsi nt
o
linepe rfectly— e ve r
ymome nt.Youope rateonaf eel
ing ne ss
,c all
e di nt
uition.Eve ryonei nthi sroom
has experienced it at times.
Mind is nothing but the total bundle of your thoughts; a small part conscious; the major part
subc ons ciousa ndhe l
doutofvi ew.Mi n di snotc ompl i
c atedwhe ny ous eewha ti tis;it
’ss i
mpl ythe
totality of thoughts.

Q:Isn’ti
ttr
uethatsubconsci
ousthoughtsa
ret
hought
sthatar
enotbei
ngthoughtofatthemoment?
Les
ter:No,they’
rebeingthoughtofatthemoment
,butthe
y’r
enotcons
ciousl
ybeingthoughtof
;
t
hey’
resubcons
c i
ousl
ybe i
ngthoughtofatthemoment
.

Q:Sot ha t
’st
hedi ff
erenc ebe t
we enc onsci
ousands ubc ons ci
oust houg hts?
Lester
:Ye s,s
ubc onscioust houghtsa reacti
veri
g htnow,butwe ’renotl ooki nga tthem.Ar eyou
consciously pumping your heart? Breathing? Running that chemical digestive factory you have? Are
youdoi ngt heset
hing scons c
ious l
y?We ll
,thenyou’redoi ngt hems ubc onsc iously.

Q:Idi dn’tha vetha tinmi nde xa ct

ly.
Le s
te r
:Ik now,butIwa nttos howy ouhowa llthet houghtsont hebody ,e ve
nt houg hy ou’renot
conscious of them, are active right now, and there are many, many thoughts connected with running a
body ;there’sal otofa ctiong oi ngont he re.The y ’rea c
tiverightnow,e vent houghwe ’r
enotc ons c
ious
of them.

Q:Tha t’sautoma te d;that’swha tIca llautoma tion.

Lester: Right, but who is now running the automated action? We are. It was originally useful in
thatwedi dn’ thavet oc ons ciousl
yope ratethebody .The nwel os ts i
ghtoft hef actt hatwet hrewthis
ontoa ut oma ti
c;a ndt he r
eforei ti
snowr unni ngus .I t
’sdi ff
icultt oc hang ei tbecaus eweha vema deit
unconscious. As we become aware, we see this and then we change it. We become free of it; we
reestablish our control over the body.
Our object is to let go of unconscious thoughts, these habitual things of the past that keep us
automatically bound. Every habitual thought is a bondage that takes away a certain amount of
freedom, happiness. We must let go of all these old habit-thoughts until we are totally free of them.
Then we are liberated, fully-realized Masters.

177
 Q:Tha t’swhys omewor dswi l
lt ri
gg erus .I fwehe arac ertai
nwor d,wef l
yi ntoama dne ss
,ori f
we hear something else, we feel good.
Lester: Right! So, our objective is to let go of all these subconscious thoughts. We have done a
be autifuljobs of ar,throug hus ingt hethoug hts,themind.NowI ’ms ug ges t
ingtha twemoveon;t ha
t
we get the mind yet quieter by doing that which does it directly, that is, by experiencing your Self.
Itc ana lsob edonei nme di t
ation.Ioug httore -
def
inet hewor d“ me ditati
on.”Whe nIs ay
meditation, I mean holding one thought to the exclusion of other thoughts, and that one thought should
be a question. As other thoughts drop away the mind gets quiet and concentrated. When the mind is
concentrated, you will experience your Self and It will answer any and every question. It will answer
the questions that we need to have answered to show us the way out of the bondages.
Now, in meditation, the moment you sit down to quiet the mind, it seems to get noisier, which is
na t
ur al.Thet houg htsc omeupf orust od rop,tol e
tgoof .Ande acht imewel etg oofone ,that’sone
less that we have to let go of. As time goes on and we keep dropping these thoughts, we have less and
less to drop. Someday the mind becomes quiet enough so that we fully see this infinite Being that we
are; and then in one lump sum, we drop all that is left. And when there are no more thoughts, we are
free and there is left only our infinite Self.

Q: My mind keeps getting noisier and noisier.

Le st
e r
:No,i ti sjustt
ha tyoua r
el ookingmor eaty oursubc ons ci
ousthoug hts.Youdon’ tg etmor e
thoughts, you just become more aware of them. The unconscious thoughts that control you will come
up. Every time you meditate this happens, and through practice, someday you will be able to hold one
question, one thought, without other thoughts coming in. When you get that far, you are moving
rapidly. When you have dropped all subconscious thoughts, then you know what God is, that your
beingness is He.

Q:I ’dliketoi de ntifythef e eli

ngi nme ditation.I si tsimi l
artoaf e
eli ngy
oug
etwhi
lel
is
teni
ngt
oa
fine piece of music?
Lester: Yes, it is one of the nicest and quietest feelings you can have.

Q:The nth epr oc essofme ditation,asI ’ms eeingitnow,hasnottodoa ta llwitht houg

hts,butwi t
h
identifying with this feeling and allowing it to expand.
Lester: Yes! However, this nice feeling is accomplished by quieting the thoughts. Someday the
meditative feeling will be far more enjoyable than the music was.

Q: I feel that it would be such a tremendous welling up that you would almost explode!
Lester:We ll,y ouwon’ texpl odebe causeyoutakei tona smuc ha syouc a
na cceptit.Ther
eiss
uch
at
reme ndous nes si nus,tha tifitcamea l
latonet i
me ,wej us tcouldn’ttakei t
.

Q: Is meditation related to receptivity?

Lester: Definitely yes! The better we are able to meditate, the more receptive we are, and the more
receptive we are, the better we can meditate.
I’
ms tress
ingme ditationwi ththehop eofhe l
pingust obe comemor er eceptive.Wes houldl etgoof
theque e
ri de
a sweha vea boutme ditation.Youdon’ thavet obeaHi nduoraYog i;y oucanbeone
hundred per cent American and be a very good mediator.
Meditation is simply holding one question or thought to the exclusion of all other thoughts, and
whe nt hatque st
ionort houg htisony ourb e
ingness,that
’sr ightme di
tat
ion.Be forewea tt
aing ood
me dit
a ti
on,weha vet owor ktoletgoofe xtra
neoust hought swhi lewe ’
ret ry
ingt ohol doneque sti
on.
The nt hatoneque st
ionwi llbea nswe red,wha teverthatque stioni s.“ Wha tamI ?”i sthefinalque st
ion.

178
When we get the full answer to that, we are in the ultimate state.

Q:Don’ ty oua utoma t

icallyt ryt oa ns wert hatwhe nyoua sky ourse lftheque s
ti
on?
Lester: Yes you do, but your mind cannot. The mind can never give you the answer to the question
“Wha tamI ?Why ?Be causeRe a li
z ationise liminati
onoft hemi nda ndt hemi ndpos i
ngt heque st
ion
isnotg oingt oe limi nateitself.I t’sa lmos tlikes ayi
ng“ el
imi natey our se l
f.”Themi nddoe snotwa ntto
elimi natei t
s elf
,t he refore,whe nt hemi ndpos estheque st
ion,“ Wha ta mI ?”t
hemi ndwi llnev erina l
l
eternity, give the answer.
This is another reason why the intellect can take us only so far. The mind cannot give us the answer
because it, itself, is in limitation, in finiteness. The answer is in infinity. The mind can pose the
que stion,“ Wh ata mI ?”a ndwhe nt hea nswe rc omes,it’
sfrombe yondt hemi nd.It’sonlybyq uie
ting
the mind that you will be able to see who and what you are. The mind is the blinding cover over this
infinite Self that you are.

Q:Butun der
nea
thita
ll— I
’mtry
ingt
ofi
ndsomet
hingt
ohangont
ohere— isitthi
sglow,t
his
feeling?
Le st
e r
:Ye
s.Ifyouwi
lle
xaminet
hegl
owyou’l
ldi
scove
ritt
obeafee
lingof“I-ness
”,of
beingness.

Q: Assuming this feeling that we all get occasionally is our true being shining through, even though
i
t’
save r
ys mallpa rtwe ’ r
ee xpe riencing ,thisisthec ons tante xpe r
iencewes houlda ttai
nto,r ight?
Lest
er:Yes!Ma kei tnothingbutt ha ta ndtha tisIt.The nthe re’snothi ngbutt hee xper i
enceof
“
I..
.”al
ltheti
me ,a ndy oua reThe re.

Q:Upunt ilnow,I’veonl
yhadanint
ell
ect
ualunder
sta
ndingoftheset
hingsandt
hisi
sthefi
rst
conc retee xpe
rienceI
’vehad.
Le ster:We ll
,that
’snotre
all
yso.Ther
ewa sal
wa y
saf ee
lingofexper
ienc
ingwhenyougota
realization.

Q:We l
l,t
hat
’swhatI
’mfi
ndingout;I
’venowide
nti
fie
dwi t
hthisgl
ow,thi
sfeel
ing.
Le
ste
r:Yes,t
heglowist
heexper
ienci
ngandishi
ghertha
ntheinte
lle
ct.It
’ss
implyexpe
rie
nci
ng.

Q:Tha t
’ sthewa yIwa ntitbe c
a us ebooksma kei tsounda wf ullyc ompl i
cat
e d.Howdoe st hatf itin
with the Self Realization Fellowship teachings?
Lester: SRF teachings will say the same thing from a different approach. Their approach is for the
majority of seekers. Christianity is in the realm of love, devotion and surrender to God. So are the
SRFt eaching s.Ins t
ea dofwor ki ngs oha rdt oeli
mi natethee g o,theys ay,“ J
usts urrendertoGod. ”I f
your ea l
lys urrender,it’sonl ys urrende roft hee g
o.“ Thywi l
l,notmywi ll
”i ssimpl ys ur
renderoft he
ego.
SRF directs you to quiet the mind, mainly through meditation, so that your infinite Self becomes
obvious. Its main teaching is its methodology, called Kriya Yoga, an integral method that can be used
by everyone.
Ify ouunde rst
andt heove rallpic ture,y ou’llseet hatthe r
e ’
snodi sag r
eeme nt.I ’mt ryi
ngt og ety ou
toqui etthemi nd,tol etg ooft hemi nd.The i
rteachi ngwi llendupdoi ngt heve rys a
met hi
ng .Andi t
’s
a good balance to have our intellectual, wisdom way and their devotional, love and surrender aspect.
Howe ver,y ouc an’tre al
lyha veonewi t
ho uttheot he r.Soa pproac hingitfrom bot hs idesisbene fi
c ial
.
Andwes houl dus ee ve r
ya idpos sible.Wene edit;we ’reina ne arthpe ri
odt hatise xtremelylow.
We ’ r
eha vingoppos itiong oingona l
lda ya slonga swea s
soc iat
ewi ththewor ld,a ndt here
forea nya i
d

179
that is helpful should be used.
There is no greater aid than the actual, wonderfully exhilarating experience of being your Self. Be
mor er eceptive— s urrende ryourl it
tles elfandallowt hePowe rofy ourre alSelftof low,unt ilIt,the
Power, is the only power flowing through you. Glory in that Power! Remain in the Power! Remain
and abide as your infinite, glorious Self!

***

180
“Theal
l-quie
tst
ateiss
uchatremendouss
tate,
thatitc
annev
erbeputint
owor ds.The
wordse
cs t
acy,e
uphori
a,bl
is
s,nir
vanadon’tdesc
ribei
tre
all
y— t
heyonlyal ludeto
it
.”
Lester Levenson

Session 30

THE QUIET MEDITATIVE STATE OF BEINGNESS

CATEGORIES

Humanity is divided into three general categories of havingness, doingness, and beingness. The
lowest of the three is the havingness state. Most human beings think that if only they could have, they
woul dbeha ppy :“ Ifonl yIc oul dhaveami l
li
ondol lars,Iwoul dbet heha ppiestpe rsoni nt hewor ld.
”
“Ifonl yIc oul dha veas t
rong ,heal
thybody .
”“ Ifonl yIc ouldha ve .”
Thene xthi ghe rs t
a teisadoi ngne sss tate
;insteadofs ay i
ng ,“ IfonlyIc ouldha ve ,
”wer is
etot he
place where we want to go out and do, and we are capable of doing things in the world. There, we are
more interested in doingness than we are in havingness.
The highest state is the beingness realm. This is the state that I am trying to get you into. Beingness
will have no meaning until you experience it. Only then will you know what it is and you will want
beingness more than anything else in the world. This reminds me of something someone said to me.
We visited a friend we had not seen for over a year. She is very interested in metaphysics. While
wewe r
evi sitinghe r,s hes aid,“Let’sc utoutt hi
st alking ;let’sme di t
ate.Whywa stetimet a l
king? !
”
She had already experienced this realm of beingness. When you are up there, it looks silly to talk.
Why talk? Why not just be?

THE HIGHEST STATE

Havi ng nes sisthec at

e g
or yt hatr oug h l
y90% ofusl ivei nmos toft het ime .“ Oh,i fweonl yc ould
ha vethos ea lmi ghtydol lars,mor ea ndmo reofthe m,orami lli
onoft he m— t henwewoul db ef ree
a ndha ppy .
”But ,wha ti sthee xpe ri
e nceoft hosewhodoa ccumulateami lli
onormor e?Ar ethe y
happy? Well, a lot of them have many problems, and are loaded down with non-freedom. They are
more unhappy than happy. The proof of their not attaining happiness is their compulsive drive to get
more and more, even though they cannot use the amount already accumulated. Were it true that
material things brought happiness, the wealthy would be so happy that they would be incapacitated by
it, and the poor would be so miserable that life would not be worth living.
As I said, the next higher state is the doingness state. Here we are the real doers in the world, and
are the leaders. Here we are found as big business men, small business men; big politicians and small
politicians; people in the arts; and professional people. Here we are out on our own, more independent
tha nthej obhol der.Ar eweha ppy ?No!Ha ppi
ert ha nt hejobholde rbe c ausemor ei nde pendent—
but not free. Still we are compulsively driven. I think the proof of this is the number of actors and
actresses who, on attaining the height of fame and fortune, find themselves so unhappy that they
commit suicide or go through life frustrated.
Wec omenowt otheonl ys tatet ha tcang i
veusha ppine s
swi thnos orrow— t hes ta t
eofbe i
ng nes s.
Beingness is the highest of the three states and it is the very highest state possible. In the ultimate state

181
wea reBe ing ne ss,be inga llbeing ne ss .Stat
eda not
herwa y,i
t’
sAwa renes s,a wa reofa l
la wa rene ss.
Whe nwea rej ustt hat,whe nwea reonl yt
hat
,that’
sthehigheststate.I tisi nt histops tat
eof
Beingness that we reach our ultimates of perfection: contentment, perfect satiation, perfect joy, perfect
peace. It is the state of highest felicity.

THE WAY

There is no giving up of anything on this path. You always take on more. Those who tell me,
“ We ll
,Idon’ twa nttog i
veup, ”a rer efusingt ohe a rwha tIha vebe e ns aying.Butwhydon’ tyouhe ar
it?I tisve rys ubtlee go- sabot ages ay ing,“ Idon’ twa nttog rowa ny mor e .
”Whe nt hisha ppens
,I
should present it to you so that you may see the ego-sabotage. Then you may let go of it and go
further.
Wea removi ngt owa r
da ni nfini t
y ,a ndunt ilwea reabs olut ea ndinf init
e,wes houl dke epmovi ng—
ifwewa nttheul tima teha ppine ss— a ndwhodoe sn’t
?Wewi llne verbef ul
lyha ppyunt i
lwer ea
c h
that state. The ultimate happiness and your Self turn out to be one and the same thing. There will
always be a subconscious, below the surface, nagging that pushes us on until we achieve it, until we
are There.
Wha tthewor ldtoda yc a l
lsha ppi ne ssise sca pef rom mi s ery— a llevi a
tionofmi ser y.Ther el
ativel
y
small amount of happiness the world has is only relief from misery. All entertainment, all socializing,
is relief and escape from our thoughts! Look at, examine, and discover this. Stop chasing rainbows!
In the havingness state, one has the least happiness; in the doingness state, one has more happiness;
in the beingness state, one has the greatest happiness. I cannot tell you what it is; it is an experience
and you just must experience it.
The best way I can help you to experience it is to get you to do what will put you into that state. It
is a very deep, quiet, meditative state; it is a state wherein we let go of thoughts. Through my helping,
guide you in such a way that you may fall into it, you can experience and know what this state of
beingness is. That guidance is to lead you into right meditation and to support you while in it.
My objective is to try to show you how to get a deeper and deeper feeling of this state of beingness.
Now, some of us have gone very deep into the state of beingness and know what it is. Yet, if I asked
you to describe it, you would have difficulty; you could not tell what it is. You could talk around it,
describe it by saying it is nice; it is peaceful; it is serene; it is delightful. But what is it? You cannot
put it into words. It is like trying to explain to someone what an orange tastes like: You just cannot do
it. Once one tastes the orange, then one knows. It is the same with this deep meditative state of
beingness. Once you taste it, you know it. And after you have tasted the deep state of meditative
beingness, you will want it more than anything else in the world.

THE KEYS

For best results, meditate at least one hour in the morning and one hour before retiring. The
morning meditation sets you in a mood and prepares you for a better day. The evening meditation
helps undo the turbulence of the day and carries through the night. You will find yourself sleeping
better. For maximum results, increase the length of your set time of meditation until the meditative
state stays with you all the time and remains with no effort.
Whe ny ouwa nt“ Be ingne ss
”mor etha nany thinge l
sei nthewor l
d,i tisas ignt haty ouha vegone
de eplyi ntoy ourbe i
ng ne s
s— y ourSe lf.Thi se xpe ri
enc eissomuc hg reaterthana nythinge ls
ey ou’ ve
ever experienced, you will find yourself preferring it to anything and everything else. Then you will

182
see and know that this is what you have been blindly seeking for through indirect external means in the
world. And then you will discover that it is right where you are. You do not have to have anything.
You do not have to do anything. You only have to be what you are. It is your natural state!
As you may have noticed, I have not spoken about ways and means of meditation, nor have I been
asked questions on it.

QUESTIONS AND ANSWERS

Q: Do you want questions on it?

Lester: That is up to you. I know that some of you joined various organizations and are beginning
to get some of the methods. There are organizations whose root teaching is meditation; how to
meditate and how to do those things that will prepare you for meditation. These have many methods
and means of helping one meditate better.
This is important for when thoughts come into our mind unwanted, when we cannot keep them out,
we are not free. Whereas, when we can cause thoughts to enter or not enter, we are free and a master
over mind. Until then, the mind is the master and we are the slave and the victim of our thoughts.
In such a state, we are actually being pushed around like automatons by our habit-thoughts. People
talkt ousa ndit’sj ustast houg ht he ya r
epr essingoura utoma ticbuttons .The ypr ai
seusa ndweg oup;
the ybe r
ateusa ndweg odown.Andwet hinkwe ’ref reewi l
led!Any onewhog oesuponpr aisea nd
down on condemnation is behaving like a robot, because, whether I praise you or condemn you, I
don’ tdoat hingt oy oubuts endoutt inybi tsofs ounde ne rgy,andy oug i
vei tenoug hpowe rtoma ke
you happy or miserable, making you nothing but an automatic robot.
So, an easy way to become master over your mind and over this automatic state is through
me ditati
on.I t’sthepr a ct
iceofqui eti
ngt hemi ndbys ee kingt hatwhi chwer eall
ya re.Thi swes houl
d
do until we reach the Goal. Our direction from here on should be learning how to better meditate.
Ic ang ivef armor epot entg ui danc ewhi ley ou’reint heme dit
ati
ves tatetha nIcoul dthr oug hmy
voi c e.Buty ouwi l
lne verknowi tuntilyo uexpe r
ienc ei t
.Thehe l
py ou’veg ott
ens of ariss ma l
lby
compa ri
sont othehe lpy ouc a nr eceivewhe ny oug etqui et;thenIc a nc ommuni catetoy oudi re ctl
y—
Se lft oSe lf.The nIc a nhe lpy oubey ourr ealSe lf
.Notonl yI,buta l
sot heMa s
ters.Whe t
he rThe y’
re
here in body or not, this is exactly what They do. When we are quiet, They come in and They help
esta blishusi nourSe lf.Andbyoure xperienc ingit,weg ode epera ndde eperunt i
lit’sc ompl e te—
unt ilwe ’rei nthequi etme dit
a ti
ves t
a t
e2 4hour sada y,r egardlessofwha twea r
edoi ng.
Int hi
squi etsta t
ey oune verl os econsc i
ous ne ss
.Whe ny oug otos l
e ep,you’ refull
ya wa ret hat
you’ reslee pi
n g.Whe ny oua redr eami ng,y ou’r efullya wa rethaty ou’ redrea ming.Shoul dy oude ci
de
toc utthedr eam,y ouc anc utt hedr eam.Thes a mewi t
ht hes l
eep.Or ,whi ley ou’refullya wa ke,ifyou
decide to go to sleep this moment, you go to sleep this moment.
This is not giving up anything; this is becoming a master over the three usual states that we all go
through every day: the waking state, the dream state, and the deep, dreamless sleep state.
Let me sum up what we have been talking about. First, we talked about our havingness, then our
doi ng ness,a ndnow,we ’retalkinga boutt het ops tat
eofbe ingness.Thebe i
ng nessstates houl dbe
de ve lopedf r
omhe reon.Anyque st
ionsa boutwha tI ’
vebe e nsayingt oy ou?I situnde rs t
ood?

Q: The main purpose of meditation is to learn to quiet the mind?

Lest
e r
:Ri ght
.Pur e l
y,s i
mpl ya ndwhol lyt oqui etthemi ndunt ilit’stot all
yqui e
t.Whe ni t
’stot
all
y
quiet
,tha t’stheGoa l.
Every thought is a thing of limitation, is a cover, a veil, over our infinite Beingness. When we
removea l ltheveils,t here’snot hi
ngl ef
tbutouri nfi niteBe ingness.Theve ilsareonlyourthoughts
.

183
Mi ndi snotmy s
terious— e xc e ptwhe nyoudon’ tunde r
standi t
.Whe ny ouunde rst
and,i t’snothing
butt houg hts;it’
sa ss i
mpl ea st ha t
.I t’sthes um t otalcollecti onoft houg htsthati scalledmi nd.St op
thet houg htsandt he r
e ’snomor emi nda c
tion.
Meditation is simply a method of quieting the thoughts and meditation should be continued until all
thoughts are quieted. The all-quiet state is such a tremendous state that it can never be put into words.
The words ecstasy, euphoria, bliss, nirvana do not describe it really. They only allude to it. But as I
said, when you once experience a certain depth of meditation, you have experienced the greatest thing
you ever have experienced in your life. And you will want to repeat that experience, want to establish
and maintain it so that it is all the time. This experiencing turns out to be only your very own real Self,
now called happiness and creeps up very quietly.
Whe ny oug a
int hisbe autifulde pthofqui etude ,don’ts pi llitoutinc onve rsation.Mos tpeopl edo
not see how much they let go of this beautiful quietude when they pour it out, lose it, in conversation.
The same is true of thinking. When one gets involved in thoughts, the thoughts take one away from
the quietude. Then one has only the memory of it being a nice feeling. Instead, one should maintain,
sustain and retain this feeling and the best way to do this is, after meditation, remain by yourself.
Just keep quiet; stay in it as long as you possibly can, until you become fully established in it all the
time .The nit’sallrightt ot a lk;y ouwon’ tl osei t.Buta si ti snow,y oul e tgooft hede pthofqui e tude
youg eti nme dit
a t
ionwhe ny out alkt op e
opl e.Youj ustwa s teitandi t’
ss ova lua bl
et og etthatf ee li
ng.
Hold it and develop it further and further, until it is there all the time.
You’ llknowwhe nt hes t
a teofbe ing nessi scompl et
e.Youwi l
lse eyourselfasa llbe ing ness.I t
comes in stages. First, we get a little of this beautiful state of quietness, peace, serenity, tranquility;
then, as it develops, we begin to see more and more that we are all beingness. In the beginning, it
might be for the briefest instant. Then for a minute, or maybe five minutes. Each time the experience
wi l
ll astl ongera ndl ong e runt ilit’
st heonl yt hing .The ny ouwi llseey our s
elfonl yasbe ing nessbe ing
allbe ing ne s
s.The ny ou’ llknowwha tGodi s;y ouwi llknowy ourr e
a lSe lf
.

Q: This whole thing is like trying to tell somebody what the orange tastes like?
Lester: Yes, but most of us have experienced this quietude of beingness to a degree, so it has a
certain amount of meaning. To the degree that one has experienced it, it has that much meaning to
him.The nIa ddt oi tbys ayi
ng :s ome dayy ou’ reg oingt oha vesuchat remendouse xpe r
ie nceofj ust
Beingness, that after it, you will want only to reestablish it permanently. Everything else in the world
becomes secondary to it. You also recognize that what you have been seeking in the world is right
whe rey oua re— i t’snotoutt he r
e ;i
t’swi t
hi n,rightwhe r ey ouare;it’sy ournatural,inhe rents ta
te.
It
’sy ourSe lfa ndi t’sa lltheglor yofg lori
ous ness.

Q: Can this state be reached without direct conscious effort toward finding out who you are?
Lester: Yes, in a slower way, by seeking God through devotion and self surrender. Surrender
yourself wholly and completely unto your God and you will reach it.

Q: I am trying to understand where I am now.

Lester:I ’l
ltelly ouwhe rey oua r
enow.Youa r
ea tt hatplacetha t
’se qua ltohowwe llyouc a
n
remain quiet. To the degree that you can remain quiet, imperturbable, to that degree is your growth. In
meditation, how well you can keep your mind on one thought without other thoughts coming in, shows
youhowf a ryou’ veg one.

Q:We ll
,I’
me xpe
rie
ncingthought,s
oIc a
n’tse
eit.
Les
ter
:The r
earei
ndirectwaysoftel
li
ng.Howe asi
lyyou’
redi
st
urbedbyot
her
s.Howmuchyou
r
eactt
owha tp
eoples
ay,ands ofor
th.Whe nyourmindisr
eal
lyqui
et,i
tdoe
sn’
tmatt
erwha
tpe
ople

184
s
aya
bouty
ou;y
oudon’
tmi
nd.

Q:Buty oua l
r ea
dya ret hatwhi chy oua res eeking.It’sjustama tterofknowi ngi
t,i sn’ tit
?
Lester:Ye s,it’sama t
te rofr e-
reme mbe ringit ,re
cognizingi t.Weha vet oe xperi
enc ei tt o
recognize it. Meditation is the way to experience it.
Right now, we are convinced that we are limited to being our body. That is the biggest lie of all
lies. We are infinite! It is just wrong perception, wrong seeing. It is an illusion. The lie is not real.
The reality is that we are the Beingness behind the body.

Q: What we really should do when we get into meditation is to see what we are and not see the
limited being? What should we do to get away from the sense of limitation?
Lester: Let go of the concepts of limitation. By doing this, you experience beingness more and
more until you experience only the Being, You, just behind the body and mind.

Q:Ourt ho ug ht
sofl imitationa r
ewha t
’sr es
trictingusf roms eei
ngwha twea r e?
Lester: Yes, our thoughts, which themselves are limitations. And not just our thoughts of
l
imit
ation,bu tourt houg ht
s— e ve r
yoneoft hem— i sal i
mi tation.

Q: How do you differentiate between consciousness and thought?

Lester: Consciousness is general awareness. Thought is awareness of a particular thing.

Q:Tomei tme ansmor ei f,insteadofus i

ngt hewor d“ me di
tation, ”y ous ay ,“Iwa ntyout obeg
in
getting rid of your sense of limitation and get a feeling of being all; of being all knowledge, all
cons cious ness.”
Lester: That is what meditation does and achieves.

Q: I have to put it into words, and I suppose you know it instinctively.

Lester:No,Iputi ti ntowor ds.Ide fineme ditat
ionmos ts impl ya ske e pingone’
smindonone
thought.Nowt hisma kess ens
et oy ou:Hol donet houg htsuc ha s,“Wha ti sGod? ”Juststa
ywitht hat
thought,a ndonl ytha tt hought,andke epot herthoug htsout;t hat’sme dit
a tion.Takeanothert
houg ht:
“Wha tist hi
swor ld? ”J ustholdthet houg ht:“Wha tisthiswor l
d?Wha ti sit?”Youke e
pque s
tioning:
“Wha tist hi
swor ld? ”Whe nther eisonl yonet houg ht,themi ndi squi et.Whe nthemindisquiet,the
answer comes from beyond the mind.

Q: You are not saying what we have been taught elsewhere, to think about a rose and not let any
otherthoug htc omei n.You’ rer ea
llys a
yingthi nkaboutGod,ora bout“ I.”
Lester:Ye s .“ Wha ta mI ?”istheve rytopque s
tion.Whe nt hea nswe rtot ha tcome sf ul
ly,tha t’sI
t.
By holding that question in your mind and awaiting the answer to it, you are doing the very best of
meditation. No matter what method one uses, no matter what path one takes, in the end one gets the
answe rto“ Wha ta mI ?”Butknowt his:themi ndwi l
lne verg ivey out hea nswe r .Anya nswe rthe
mind gives has to be wrong because the mind is an instrument of thought, and every thought is limited.
Therefore, you mentally pose the question and you await the answer, and it is from beyond your mind,
from your Self, that the answer comes.

Q: Because you already know, so you just stop the nonsense?

Lester: Yes, you stop the nonsense of not knowing.

Q:Andi
nre
cog
niz
ing
,“Iknow,Ikn
ow,
”I’
mge
tti
ngr
idofbe
ingl
imi
ted.

185
 Le ster
:Tha t’
si t!Tha t’sthewhol ethingi nanut s hell.Asy ousa i
d,y oua l
readyknowi ta ndy ou
just let go of the thoughts that are contrary to it until this knowingness is self-obvious. This is called
realization or revelation.

Q: Is beingness no thought of consciousness?

Lester: Beingness, when complete, is without thought. However, beingness and consciousness are
the same, which one cannot intellectualize on, but which one can experience. Beingness and
cons ci
ous nessarethee xactsamet hing .Tha t’
swhyIs ai
d:I fyouwa nttoknowac ow,beac ow.I f
you want to know what a tree is, be a tree. And you can, because you are. How better can you know
something than to be it?
Ther ea lans
we rwi llcomewhe ny oug e tt
here;theny ou’llseet hatbe i
ngne s
sa ndc onsciousnessare
thes ame .Don’ tintellec t
ual
izeoni t.Doi t!Doi t!

Q:I t’
sa wf ullybor i
ngwhe n,i nme di t
a t
ion,nothingc ome s.
Le ster:Its houldn’tbebor ingbe caus e,asyou’ redoi ngi t
,you’requi eti
ngt houg ht
s.Themor ey ou
quiet thoughts, the happier you are.
Ithi nkbyn owwec ana llexa mi nea ndknowwha tourj oysreallyc onsi
stof .Ifwe ’
relisteningt o
music, our mind concentrates only on the music; all other thoughts and problems of the day are let go
so the music seems beautiful. It is really dropping our discomforting thoughts that makes the focus of
our attention on something external seem so wonderful.

Q:Imus texpre ssat houg htIj usthadwhe ny ouwe reta lking .I not herwor ds ,i
t’slikea llele
ctricit
y
going one way, with no side issues, no interference. When you listen to music, you think about
nothing but the music.
Lester: Yes, all other thoughts, bothersome limitations, are let go of for the time being and you feel
yourr ealSe lfmuc hmor e.You’ llne verknowt her ealbeaut yunt ilyous eet heBe a
ut ybehi ndthe
beauty, the Source of the beauty.

Q:Whi chi s“ I?”

Lester: Yes, your real Self. When you develop the ability to meditate, it leads you into the most
beatific, blessed state; into nirvana, tranquility and serenity; into your quiet meditative state of knowing
wha ty oua re— y ou,t her ealBe ingoft heuni ve rs
e ,beingy ouri nfinit
e ,gloriousa ndma g nificentSelf.

***

186
“Apers
oncanc ont
rolawhol
enat
ion,
butifthe
yc annotcont
rolt
hei
rownmi nd, what
ki
ndofcont
roldotheyhav
e?Thearevic
timsoftheirownmind.”
Lester Levenson

Session 31

MEDITATION

DROPPING THE MIND

The greatest thing, and the most difficult thing we have to do is to drop the mind. It is a junkyard
fullofr efusef roma g e
spa st
;r efus eoft houghtsofl i
mitations— Ia mal i
mi t
e dbody ,Iha vetroubles.
All thoughts contain limitation. We pile them up in the thing we call mind. Mind is nothing but the
total accumulation of all these thoughts. So mind is kind of a junkyard of limitation.
All right, so how do we get rid of the mind? By quieting it. When we quiet the mind we discover
our infinity. The more we see our limitlessness, the more we recognize that junkyard called mind, and
the more we let go of it. We let go of it until we go so far that we drop the whole remaining mind at
one time.
However, before that, we keep battling the thoughts as they come up. As the thoughts come up, we
let go, let go, let go, until we let go of enough of them so that the Self that we are, is obvious. Then it
takes over and takes us all the way. The greatest thing is quieting the mind which is eliminating
thought, which is eliminating the mind.
Meditation is a necessary step in quieting the mind. This is the major point I am stressing:
Meditate. Learn how to meditate and in that state learn how to release. The deeper one goes, the more
one discovers the innate joys to which there are no limits. No matter how joyful you get, you can
always go further. If you were a thousand times more joyful than you are now, you could still go on
and on and on in joy. Joy is unlimited because you are infinite.
But the major thing to accomplish is the ability to control the mind, to meditate, to release, to drop
into peace at will. A person can control a whole nation, but if they cannot control their own mind,
what kind of control have they got? They are a victim of their own mind. Rather than being in free
control over their thoughts, they are an effect of them. They are actually pushed around by past habits.
They are no Master. Only the one who can control their mind is a Master, a Master not only of
themselves, but of anything and everything they do. Meditation is the way.
Here are some additional thoughts. Let your time with them be a meditation.

***

Meditation is directed thinking.

***

Meditation is putting your mind on the way to find God.

***

Meditation is looking for the answers in the right direction.

187
 ***

Meditation is basically thinking in the right direction and holding to it so that other thoughts keep
dropping away until the mind is concentrated. When the mind is concentrated the answers become
obvious to you.

***

Concentration is holding one thought to the exclusion of other thoughts and will lift one and help
one grow.

***

The ability to hold one thought concentrates the mind so that it can crack the secrets of itself.

***

Meditating to get the mind quiet is good. Meditating to let go of ego-wants is better. Meditating on
“
Wha tamI ?”i sbe st.

***

Meditate, actively seeking.

***

Me ditat
ions houl
dbeon:“ Wha ta mI?”“Wha ti
sGod?”“ WhatistheWorld?”“Wha t
’smy
rel
ationshipt ot hewor ld?”“ Wha ti st
hesubst
anceoft
hisWorld?”‘Wha ti
sinfi
nit
y?”“Wha tis
int
elligence?”“ Wherei sthisWor ld?”oronsomeofthest
ate
me nt
sy ou’
veheardli
ke:“
I’m noti
nthe
Wor ldbutt heWor l
disi nme .”Que sti
onandask,“
Howc ome?”Tryt oseei
t.Trytoseetheme a
ning
behind these statements of Truth.

***

We get to see the perfection by looking in the direction where the perfection is. Now, the perfection
isn’toutt he re;weknowt hat.Thepe rfectionisinhe rewhe r
ewea re,whe r
et he“ I”ofusi s.Sof i
rst,
we have to direct our attention inwardly; we should pose a question and hold it until the answer comes.
Whe nt hea ns werdoe sc ome ,youknow,a ndy ouknowy ouknow.Andt og etthea nswe rto“Wha ta m
I?”i tisne ces s
arytos tillthenoi seofthemi nd,tos til
lt hethought s.Thet houg htsa rethenoi se.The
thoug htsa rec onceptsofl imi t
ati
onandt her eares oma nyoft hemt hatthe y’recons t
antl
ybomba rdi
ng
us, one after another all the time. Keep dropping them until perfection is obvious.

***

Al
lthe
see
xtr
ane
oust
houg
htswoul
dn’
tcomei
nifwewe
ren’
tint
ere
ste
dint
hem.

***

188
 We must learn how to quiet the mind. We can never learn how by constant conversation. The less
conversation, the better.

***

Meditation does not have to be formal to be meditation. It can be any time one gets quiet and seeks.
Someofusf i
ndi tise asiert ome di
tat
ewhe ni tisn’
tforma lbe causes ome timesweunc onsc i
ous lyha ve
objections and resistances to formal meditation. However, we should work to drop the objections and
resistances, and be free of them.

***

Reverse your negative thoughts as they come into mind. Let go of negative thoughts by reversing
them and then eventually, let go of all thoughts.

***

Wha tyoug ainr emains.Eve nt houg hy

ou’
veundoneonet houg ht
,onei de a,therestillrema ins
mul tit
udesoft houg htsands oa not heronec omesup.Undoi ngonel imiti
ngt houghtdoe s n’
tu ndoa ll
the subconscious thoughts. What remains must be let go of. By dropping a tendency of predisposition,
you drop all the thoughts motivating it.

***

Meditation should always be with a seeking.

***

Everything that everyone is looking for through work is far better gotten through meditation.
Meditation will sooner and better get you what you want than working in the world for it will.

***

It is the doorway to the Infinite when you go inward. When you go outward, it is the doorway to
limitation.

***

Internalize your attention. All externalized attention is wasted.

***

What you do to yourself, being your own doing, can only be un-done by you.

***

God is known only through our effort and direction. Look concentratedly within for the kingdom of
God.

189
 ***

Wit
hme
dit
ati
on,y
ouwi
lldi
scove
rth
aty
ou’
vec
ove
redupy
ourunl
imi
tedSe
lfwi
thy
ourl
imi
ted
ego.

***

Meditation is the road to omnipresence.

***

Meditate to get into the practice and habit of meditation. We should meditate as much as we
possi
bl yc a
n.Me di tati
oni sg e t
tingt hemi ndone -
pointedi nthedirect
ionofwhoa ndwha twea re.I t’s
taki
ngt hemi nda wa yfr omt hewor l
dlyt hingsa ndf ocus i
ngi tonthedi rec t
iont ha twe’rein.Themor e
we do it the more we like it. And the more we like it, the more we do it, until it becomes a thing that
goesone ff
ortl
esslya l
lt het i
me .Noma tterwha tyou’redoi ng,thatme di t
ationc onti
nuesint he
background.The ny oua r
er ea l
lymovi ng .Unt iltheny ou’ renotmovi ngve ryr apidly,becaus emos tof
theti
mey ou’reint hewor lda ndi nt hedi r
e c
tionofl imi tat
ion.

***

The re’sonl yonewa yt og ettot hehighs t

ate,andt ha ti sbyqui eti
ngt hemind.Theme thodof
quietingt hemi ndi sme di t
a t
ion.I t’sver
ydi fficul
t:themome ntyous itdowna ndwa nttoqui ett he
mind, up pop the thoughts. Well, as the thoughts pop up, keep knocking them out, putting them out,
dropping them, until you reach a state where you can sit relatively quiet. Then you begin to like
me ditationbe caus eit’sade epere xperi
enc eofy ourr ealSe l
f.Onc eyoul i
keit,thema i
nobs tacletothe
practice of meditation is eliminated. But you should never stop until you reach the place where
meditation is delightful. Then you will go on with ease.

***

The most effective meditation is when you are by yourself. Group meditation is for beginners, for
the purpose of accustoming one to meditation.

***

Meditation really should be communing with your Self.

***

You’
lls
eey
ourSe
lft
othepr
opor
ti
ont
haty
ourmi
ndi
squi
et.

***

The way to get rid of the ego is to get the mind so quiet that you can see what you are. Then you
know that you are not the ego and you drop it.

***

190
 Intense meditation will get you to your realized Teacher, to your Master.

***

To expand from being just a body is so difficult because of the state of the world today. We do
need the help of the Masters to lift us, actually to help pull us right out of it. They cannot do that
unless we are receptive. We cannot be receptive unless our mind is quiet. And our mind becomes
quiet through meditation.

***

Just go into meditation, get quiet and expect that higher help and it will come. God and Gurus are
constantly helping us. If we just get quiet, with their help we are lifted into experiencing our Self.

***

Meditation has to get to the point where it is the most important thing. However, even a little
meditation will go a long way, especially if it is concentrated.

***

Spiritual things are spiritually discerned. Spiritual knowledge does not come down to a lower level.
We have to raise ourselves up to it. We raise ourselves in meditation. Meditation should be used to
get higher understanding by raising ourselves up to where higher understanding is.

***

Meditation is wonderful. Things happen in meditation that never could happen while you are
talking or active.

***

You can make the mind quiet by the desire to discover what you are. When the interest in knowing
what you are becomes stronger than the interest in this world and body, then you discover you. Desire,
intense desire for it, is the key.
The concept of meditating by making your mind a blank is in error. You cannot make your mind a
blank.

***

Me
dit
ati
oni
sas
teppi
ngs
tonet
otheknowl
edg
eoft
hea
nswe
rto,“
Wha
tamI
?”

***

Someday the most delightful thing you will know of will be meditation.

***

191
 Meditate until it becomes constant, i.e., until it continues in back of the mind regardless of what you
are doing.

***

There is a meditation of just getting quiet. Just get quiet, not in a passive way, but in an active way
ofjustbeing .It’
sa wf ullyni cet oj ustbea ndbea ndbe .I t’
sat re me ndouse xper
ie nce.I t’sawonde rf
ul
fe
elingofj us tb
eing .Howe ver,don’ tst
opt he re.Ke epdr oppi nge g ount ilt
he r
eisnomor e.

***

You’ l
lrea
chapointwhereyou’l
lli
keme dit
ati
onbett
erthana ny
thi
nge l
se,beca
useyou’l
lreac
ha
pointwhe reyou’
rebei
ngve r
ymuc hyourrealSel
f.Thatisthegreat
estofal
ljoywhichyouformerl
y
thoug htwasexte
rna
lintheworld,i
ny ourwife
,inyourchi
ldren.You’llse
ey ourwif
eandy ou
r
c hi
ldrenasnothi
ngbutyourownSe l
f;you’l
lseetha
t.Andt hejoywillbedir
e c
tandconst
antal
lthe
time.

***

Theans
we rwon’tcomefr
om re
asoni
ng,i
twi
llc
omef r
omquietmedi
tat
ion:Some
day
,some
timei
t
wi
llc
ome.Itwil
ljustpr
ese
ntit
sel
ftoyou,s
osi
mple,a
ndyou’
lls
a y
,“Oh!”

***

Meditation is thinking, but thinking on one thing so that other thoughts drop away. When you are
intensely interested in one thing, other thoughts drop away.

***

The quieter we are, the more we are the Self. When meditation becomes constant, all the time, even
though we are outwardly active, we go through life and work automatically, all the time remaining in
our Self.

***

The mature seeker of the Self starts with: The reality is that I was never bound; I was always free
a
ndpe rf
ect— a ndtake sof ff r
omt here .

***

Just look at what you are instead of what you are not. When you discover what you are, you
simultaneously discover what you are not and drop it.

***

Sa
y,“
Iamn
ott
hisbody
;Ia
mnott
hismi
nd,
”ands
taywi
thi
t.

192
 ***

Se
eingt
haty
ou’
renott
hee
go,y
ou’
rel
ett
ingg
ooft
hebi
gchunksofe
go.

***

The depth to which you go in meditation determines how much you wipe out the ego.

***

Depth of meditation is the degree of quieting the mind.

***

The longer you can meditate, the deeper you can go.

***

Once you reach peace, then find out what you are.

***

Getting the good feeling is good. The higher you go the better the feeling is. But when you look for
the good feeling as the end, then that is the end. Growing is more than dropping into the good feeling
oft heSe l
f;i tisdroppi ngt henons elf— t hee go.

***

Enj
oy ingme ditationisas tep,butdon’ tstopthe re;g
obe
yondi
t.Youha
veg
ott
oge
tthea
nswe
r.
One could possibly meditate forever and forever.

***

Me
dit
ati
oni
nit
sel
fca
nge
ttobeat
ri
p,c
anbeus
eda
sac
rut
ch.You’
veg
ott
oge
tre
ali
zat
ions
.

***

Whe ny ouge
tful
lre
ali
zat
ion,y
ou’
rei
ntheme
dit
ati
ves
tat
eal
lthet
ime
.Ac
tua
lly
,me
dit
ati
oni
sthe
natural state.

***

Constant meditation is a constant remembering of God, Self.

***

Medi
tat
ioni
sextr
emel
ydi
ff
icul
tatf
ir
st,buti
tge
tse
asi
erast
imegoeson— the
n,onedayyou’
ll
s
ay,“
Thisisgr
eat
!Thisi
swhatIWant
!”Thenyoudoi
tal
lthet
ime.Thenyou’
rerea
llyont
he

193
spiritual path.

***

Very concentratedly dwell upon your Self. Turn the mind back upon the mind to discover what the
mindi s,a ndthe ng obe yondt hemi nda nddwe lliny ourSe l
f.Ea chonemus texperiencei t
.I t
’sa
percepti
on,buti t’snotr eallyame nt alpe rc
eption.Youg etrecog nitions ,reve lat
ions,rea l
izat
ionsby
keeping the mind pointed in one direction until it gets very quiet, until other thoughts drop away. Hold
one thought until that takes you to the realm just behind thinkingness; The answer is there. We call it
an experience, a revelation.

***

We must learn to quiet the mind so that when we sit down, we let go of the world. Only then do we
re a
llybe gint omovea thighleve l
sont hisspirit
ualpa th.We ’vema det hiswor ldabe tterworld;we ’ve
ma det hi sdr eam aha ppierdream— butwe ’rea l
mos ta sbounda swewe rebe fore.Weha vere placed
bondages to bad things with bondages to good things. Now we must learn to let go of thoughts, all
thoughts. The way is through meditation, right meditation: quieting the mind, stilling thoughts, and
finally eliminating all thoughts.
In group meditation support is lent one unto the other. The power is multiplied and you can get
more deeply quiet as time goes by. But the very best meditation is when you are by yourself and you
need no group support. Then you are not confined to any time period. You get with it and you might
stay with it five, ten, even twenty-four hours. And this should happen. When you get to like it so
muc ht ha tyous t ayupa llnightcont i
nui ngit,ithasbe comemor einter
e st
ingtha ns leep.The ny ou’ve
g otthemome ntum g oing .The ny ou’llg e
ttos eeandbey ourr ealSel
f.

***

Awa yt odomi natethemi ndi stodr opi ntot heSe lf

.Your eachapl acewhe reit’ssode lightfulyou
justdon’ twantt odoa ny thingbutr ema ini ni t.I tgetstobeve r
ye a s
y.Onc ey oug ettothepoi ntwhere
it’
se as y,thenjus tcontinuei t
.St aywi t
hi tunt ily oug oa llt hewa y.Byt hec ons t
anc yofit,ea chda y,
you get quieter and quieter, and then the Self, as you see it, keeps scorching the ego, which further
quiets the mind.

***

Youknow, i
t’
ss a
idthatyourspir
it
ualgr
owthre
all
ybeg
inswhe
nyoua r
eablet
odropi
ntosama
dhi
.
Idon’
tli
ketosaythisbecaus
eit’
sdi s
cour
agi
ngtosomepe
ople
.Samadhiisc
omplet
eabs
orpt
ioni
n
yourt
hought
.It’
stotalconcent
rat
ion.

***

Meditation at first is holding the thoughts on God, Self, to the exclusion of other thoughts. When
one is realized, meditation is the awareness, not of anything by anyone, but only the current of
awareness of awareness where there is no otherness and no action, yet compatible with full use of the
mental and physical faculties.

***

194
 At the end of the road of meditation you discover your grand and glorious Self!

“Allofasudde
nit’
sther
eandyoureal
izei
t’salwaysbe
e nt
here
,thaty
ouhav ebeen
looki
ngawayfromitbydel
udi
ngyours
elfi
ntothink
ingyouareabodyandmi nd.
”
Lester Levenson

Session 32

THE GAME

LIMITATION

We are all infinite, perfect Beings. I assume that most of us accept this, at least theoretically. We
are told this by the scriptures, especially the Hindu scriptures. The Masters tell us this. I come along
and say the same thing. But why do we not express this infinite, perfect Being that we are? The
reason we do not express it is that through habit of lifetimes, we have played a game of limitation. We
have played it so long that we have completely forgotten that we have been playing a game of
limitation and that our real basic nature is infinite. We do not, however, look at this infinite Being that
we are. We continue, every day, every moment, looking at this little puppet that we set up, called the
body, and assume that we are that body. So long as we keep looking at this body as being us, we are
stuc krig htthere ;wec annots eeouri nf inity,wedon’ tknowt hati tis;andweg oona ndon,l i
f et
imei n
and lifetime out, assuming that we are a body.
We have done this for so long, in fact, that it takes a super will to move in the opposite direction, to
look at and see the infinite Being that we really are. This super will can take us away from assuming
every moment that we are a limited body. If we would do it for just one second and see this infinite
Being that we really are, we would use that second to undo much limitation. But first we must assume
that we are infinite. Then we must start undoing the limitations. We must actually accept that we are
not this body, that we are not this mind, and until we do that we have absolutely no chance of getting
outoft hist rapc alled“ TheGa meofBe ingLi mi t
e dBodi es.
”
So, as the scriptures say: Thou Art That. Be still and know it. Every thought we have is necessarily
at houg htofl i
mi tation.Le tg ooft houg ht— g ets ti
ll
.

MORE METHODS

Theme thodsar e,a sweknow,t oqui ett

hemi nd.Thewa ytodot hisist ohol donet hought— t he
highe stonewec anf ind— a ndt henletg oofa l
lot he rthoug ht
s.Themome ntthemi ndi squi et
enough, this infinite Being that we are becomes self-obvious. So the method is very simple: quiet that
mind enough so that you see this infinite Being that you are. The moment you see it, the moment you
seet hisi nfinit
eBe ingt hatyoua re
,you’ lli
mme diatelyg otowor kt oundot her ema ini ngthoug htstha t
suggest that you are not infinite. And when there are no more thoughts of limitation, there will only be
the infinite Being left.
St r
a ng elyenoug h,wha ty oua reseekingistheve ryc losestthi
ngt oy ou.Eve ryt imey ous ay“ I
,”
that’sI t.Whe ny ous a y“I,
”y oua retalkingaboutt hei nfiniteBeing.Whe ny ous ay“ Ia mabody ,”y ou
ares ay i
ng“ I,theinf i
ni teBeing ,amal i
mi t
edbodywi t
hal imi t
edmi nd.”I ti srea l
lya ss implea stha t
.

195
But simplicity does not mean it is easy to let go of the habits that you have been hanging onto for
aeons.
This thing that everyone is seeking, this thing that everyone calls happiness, is nothing but the
infinite Self that we are. Everyone, in his every act, is seeking this infinite Self that he is, calling it by
othe rna me s:mone y ,ha ppiness
,suc cess, love ,etc.Ha vingbe ent ol dthis— a nda g ain,we ’
vebe e n
toldt hisma nyt ime sbe fore–whydon’ twej ustbewha twea r
ea nds topt ryingt obewha twea r
enot
— al imi t
e db ody?Ca na nyoneanswe rtha t?Whydon’ twes topbe ingl imi t
ed?

QUESTIONS AND ANSWERS

Q:Beca
usewec
an’
t.
Le
ste
r:Youmea
naninf
ini
teBe
ingc
an’
tst
opbe
ingl
imi
ted?

Q:Beca
usewedon’
twantt
o.
Le
ste
r:Rig
ht.Wedon’
twantt
o!

Q:Thei nfini
teBe ingdoe sn’twa ntto?
Le ster:Ye s.I,t hei nfi
nit
eBe ing ,thinkIa m al imi t
e dbody,a ndI ’vebe e
ndoi ngthiss
ol o ngt ha
tI,
the infinite Being, do not want to let go of constantly assuming I am this limited body. Does this make
sense?

Q: Yes.
Le ster:Eve rytimey ous ay“ I”wi t
houtg oinga nyf urther,y ou’r
et alkinga boutt hei nfini
teBe ing
tha ty oua re,buty oui mme diatel
ya ddtoi t“ amt hisbody .”I fy ouwoul donlyj us tsa y“ I
-I-
I”from he re
on,y ou’ dge tful
lr ealization,be caus easy ou’ r
es ayi
ng“ I-I-
I,”y ou’reconc entratingon“ I”andnot
sa ying“ amal itt
lebodywi thne eds .
”
Sot her
e’snoonewhoi snote ve rymome nte xperienc i
ngt heinfinit
eBe i
ngt ha thei s .Asl onga she
e xpe r iencesa n“I,”hei se xper ie
nc ingthisi nf i
niteBe i
ngt hathei s.
Howe ver,y oudon’ twa nttos eet hat
.Youwa nttobet hebody .So,wha ti srequi re d?Fi r
st,sa yi
ng
toy our sel
f“ Iamnott hisbody ,Iam nott hismi nd;t henwha tamI ?”I fwer ejectt hisbodya ndmi nd
enough, what we are becomes self-obvious.
We can never become an infinite Being because we are that. We can only let go of the concepts that
we are not it. We can just let go of the concepts that we are a body, a mind. The first thing needed is
the desire to let go of this limited beingness that we think we are. A very strong desire to be the
infinite Being that we really are is the only thing that we need to get there quickly.
But ,wedon’ twa nti t.I fwer eallywa nt edI t
,wewoul dha veIt.The r
ei sdifficul ty,ofc ourse .And
wha ti sthedi f
ficult
y ?I t’st heha bit;it’
st heunc onsciousha bitualthinking;it’sthemi nd.Sowea tt
ack
it by attacking this very unconsciously thinking mind. The mind is the only cover over the infinite
Be ingt hatwea r
e .Wemus tstopt hinkingl onge nought os eewha twea re,andt ha t“ longe noug h”c an
be just one second. If you would stop thinking for one second (thinking includes the unconscious
thi nki ngt oo)— i fy ouwoul ds topt hinkingf orones ec ond,t het r
eme ndousl ibe r
a ti
ngs hocko fs eei
ng
what you are would cause you to use this infinite power that is yours, to scorch the mind. The mind
can be scorched in large amounts, each and every time we will, just for a moment, drop into that
unlimited state of no thinking.
I guess the next question is: How do we create the desire for it? If the desire is strong enough,
anyone can see and fully be the infinite Being in a matter of weeks, months, a few years. If any one of
you had a strong desire to see this infinite Being that you are and just kept that desire only, in a few

196
months you would see and remain as the infinite Being that you are. You would stop imagining
yourself to be a limited body. So the key is desire.
When you desire to be a body-beautiful, a body-healthy, you can become these things, but all these
thoughts generally prevent you from seeing the infinite Being that you are. So to go further, you
simply exchange all your desires for the one desire to discover your infinite real Self.
Aret he rea nyque st
ionsonwha tI’ves aids of ar ?

Q:Whi l
ed oing ,“ Wha tamI ? ”,Ilooke da tthes tar sandIg otani deathatIc ouldbet hes t
a r
s.
Lester: You are talking about a method called Self Inquiry, which is really the very top method.
Thef i
nalque st
ionwea llha vet oa nswe ris:Wha ta mI ?Andwhe nt hatanswe rc ome s,t hat’
sI t
.So,
why not pose that question at the beginning? However, it is important to remember that when you
pos etheque st
ion“ Wha ta mI ?”t hea nswe rthemi ndg ivesc annotber ightbe causet hemi ndi sthe
cover over your real Self. The mind is the thing that limits you. So the method is to hold the question
“Wha tamI ?”a ndonl yt hisque stion.I fanothert houg htcome sin,quicklydr opi tbys a yingto
y oursel
f,“Towhomi sthisthoug ht ?.
..We ll
,tome .
..We ll
,wha tamI ?”Andy ou’rerig htba ckont he
track. Keep following this track until you move beyond thought to knowing.

Q: I see. Thank you.

Lester: Now, there are just a rare few on our planet who successfully use this method. Therefore, I
sug gestweus ei tthi sway.Al wa yss eekthea nswe rt o“ Wha ta mI ?”Noma tt
erwha tyoudodur ing
the day, whether in meditation, reading, or so forth, in back of your mind always keep that question
poiseda ndber e adya ndwa i
ti
ngf ora nanswe r :“Wha tamI ?...Wha tamI ? ”Ius e“ wha t”r a
thert han
“who”be cause“ who”i sape rs
ona lpr onouna ndt endst oleadusi ntobeingt hebody .“ Wha t”ismor e
impersonal. But this question should always be held. No matter what path we follow, no matter what
me thodweus e,wes houl
da lway shol dint heba c kg round“ Wha ta mI? ”Andi fwedot his,event ual
ly
we will see the full answer.

Q: Lester, pertaining to this method, how many times does one ask the question?
Lest
e r
:Eve r
yt imeat houg ht,astrayt houg
ht,come si
ntothemi nd,wes ay,“Towhom isthi
s
thought? .
..We ll
,i t
’st ome ..
.The n,wha tamI?”Thi swillhavet ober epeateda ftere
achs
tra
y
thought.

Q:Andi fnot houg

htsc
ome
,the
nit
’snott
obes
aid?
Lester: Right.

Q: Then you wait for an answer.

Lest
er:Wa i
ttos ee ;youdon’ twa i
tfora
nans
wer
;ans
wer
scomef
romt
hemi
nd.

Q: You wait to see?

Le ster :Ye s,youwa i
ttos ee.TheSe lfbecome ss elf-
obvi ous.Al lofas udde nI t
’sthe rea ndy ou
realize It has always been there, that you have been looking away from it by deluding yourself into
thinkingy ou’reabody ,ami nd.Andt heny ous eey our s
elfasa llbeing ness.Yoube comee ve r
y
person, every animal, every insect, every atom in the universe. You discover that the beingness of the
unive rsei sonl yy ourbe i
ng ness.I t
’she r
e;It’sherer ightnow!Sos topl ookinga wa yfrom I t.Qui et
themi nd.Th e“ I”thatIami sthe re.The re’snothingc l
osert oyout ha nthis.St ops eeki ngI toutt her e
,
throug habod y .Itisn’toutthe re .The“ I”inhe re,thisisthei nfini
teBe ing.
And when you hold only this question, it is not easy and therefore I suggest holding it all the time.
Ge tint heha bi tofalwa y
ss eekingwha tyoua re,noma tt
erwha tme t
hody ou’
reus i
ng .Andwhe n

197
qui etnes
sofmi ndc ome s,tothede gr
eethatt
here
’snootherthoughtonyourmindbut“WhatamI?”
thi ssti
ll
ingofa l
ltheot herthoughtsmakesyourSel
fobvioustoyou.It’
srightthe
rewher
eyouare,
whe reveryouare— r i
ghtwhe rethe“I”is
.
Soa gai
n,holdthi squest
ion— noma tt
erwhatmethodyouus e—untiltheanswers
howsit
sel
f,unt
il
it becomes obvious.

Q: It seems very hard.

Lester: It is hard. It is hard to let go of the habit of thinking every moment that you are a limited
body. We bombard ourselves with the thought: I am a body; I am a body; I am a body. This goes on
allthet i
mes ot hatwedon’ tseet hei nfi
niteBe ingt hatwea r
e .It’sac onst
antbomba rdme ntof :Ia ma
body with involvement.
Meditation is an attempt to quiet the mind by holding one thought so that other thoughts die away.
Byhol dingt ha tonet houg ht— i fwec ang ettot hepl ac ewhe r
ej ustthatonethoug htist here— t hat ’
s
enoug hqui e tingt os eet hei nfiniteBe i
ngt ha twea re .The reisn’tame thodthatdoe sn’ttryt oe ff
e ctthe
quieting of the mind so that the infinite Being that we are can become self-obvious.

Q:Whe ny ous a y“s e

lf-
obvi ous,”wh atdoe sy ourr ealSelff eellike?
Lester: When you get toward the end, as Vivekananda said, you see that there never was anything
but“ I”a l
la lon g.Now,i ft
here’snot hingbut“ I”a lla lone,the n“ Iame ver
ything,eve ryone.”You
look upon every other body as equally as your body. You see everyone as you; just as you see your
body as you, you see everyone as you.
Thef e eli
ngi sinde s
c r
ibabl
e.I t’ss uc ha ni nte ns ee xpe ri
enc e,farbe yondany t
hingt hatlimita
tion
todaywi l
la llow,t haty ou’l
lne verknowi twi thoute xperiencingi t.But ,fr
om thel evelwhe r
ewea re
,
it’
sthet hingwec al
lha ppiness.I t
’sj oyu nlimi ted— i nfinit
ej oy.Atf irs
titcome sona sane la
tion;
it’
sove r-whe lmi ng;it’
sha rdtoc ontain;i tg etst obeunc omf ortable.Youg etslap-happy ,punchdr unk,
ecstat
ic;i tge tstobea nnoying.Andt he ny ouwor ka tituntilitfallsawa yandwha t’sleftisavery
deep,pr ofoun d,de l
ec t
ablepeac e.It’sape acet ha ti ss omuc hbe tterthanthee xt
remej oythatyouha d
before,tha ty oudon’ tlookfort hatjoya nymor e .Thej oys t
a t
ei snott heulti
ma te;theul t
ima t
eisthe
peace state. Every one of us can get a taste of it at times.

Q:The ni t’
spos siblet oc omea c rossthisa ndt henl osei t
?
Lester: Oh yes. Many people do. The first time we really drop into it, we are not able to maintain
itbe caus et heha bitoft hinki ngtakesove ra ga i
n.Andt hemome ntwe ’rethinking ,wea rel
imi ted.
Every thought must be a think of limitation.
Letg ooft heg ameofbe ingl i
mi ted;letgooft hewor l
d.Don’ tt rytocont rolit.Don’ tt
rytoe njoy
it. Take all your joy from within. Then, what was formerly the game assumes a sameness picture.
Everything becomes the same. If everything is the same, and it is in the Absolute Truth, where can
the rebeag ame ?I fy oug etc a
ughtupi nag ame ,y ou’rec aughtupi na ne t
er nalillusion.Theg ame
wi llne vere nd.Andi fy ou’ reintheg ame ,you’rea wa yfromy ouri nfi
niteBe i
ng ne ss
.The reisa lwa ys
a certain limitation in the game that will always keep you from being fully satisfied.
So there is a step above the game of playing we are bodies and that step is where everything
be come se xac t
lyt hes ame .Andt hate xactsa me ne ssisonl yyou,y ourbe i
ng ne ss.The re
’sani nfinite
One nessl efta ndt ha tinfiniteOne ne ssisy oua ndi sy ourbe i
ngness.I t
’sbe ingne ssbe ingal
lbe ing ness.
Andt he re’snos eparation;t here’
sonl ybeing ness,be inga llbei
ngne ss.
Now, of course, it takes experiencing it to really know what this beingness is. I am convinced that
the best description of the top state is Beingness being all Beingness.

Q: How can I increase my desire for It?

198
 Lester: Only you can do it. No one can do it for you. This is the unique thing about it. You have
to do it.
Theg r
acewehe arofi sa l
wa ysexist
in g .It’sthei nnerbei
ngne ssthatwea rema ki
ngus
unc omf or
tabl
eunt i
lwer e es t
abl i
shtheor iginals t
ate .Desir
eforha ppinessist heg race.I t’salways
there. All we need to do is to recognize it and take it.

Q:Howd oesGodg etma dei nt oma n?I sn’ tits ome hows acril
egioustot rytoc hang eba ck?
Lester
:No.Any onewhot ell
sy out hatdoe sn’ twa nty out oa t
tai
nt hetops tate.Buti thappensthi
s
wa y :It
’slikeg oingtos l
eepa tnight .Youdr eamy ou’ rebor nei ntoal it
tl
einfa ntbody ;theny ouarea
week old, a year old; then twenty, then forty; and you dream you have problems and problems and
problems. Remember, this is only a night dream. This goes on and on, and you get so tired that you
dream the body dies. Then you wake up. Where did you ever change yourself while in that dream?
Youdi dn’ t
!Yous ayi tneve rwa s;i twa sallc onc octedi nt hemi nd.
That’se xa ct
lyhowwedoi tinthi ss tat
ewec all“ Wa king.”I nTr uth,thi
swa kings tateisas l
eep
state. We are totally asleep to the reality of this infinite Beingness that we are. We are no more awake
to the Truth right now than when we are asleep at night. We are just dreaming that we are awake.
Ac tua l
lythi sisas l
eeps tat
et ha twene edt oa wa ke nf rom,a ndwhe nwedo,t he nwes a y,“ Oh,my
gos h,itne ve rwa s!Ine verwa sal imi tedbody !Iwa sa lwa y sthatinfinit
eBe ingt hatIa m! ”
Soweme ntal
lyc rea t
eadr eamc alledt heWa kings tateoft hewor ld.Howe ver,it
’sj ustad r
eam-
ill
us ion.Butt or ecog nizetha tit’sadr eam,y oumus twa keupoutoft hisst
a t
e.Doe st hatma kesense
?
Sot heans we rto“ Howdi dwedot his? ”ist hatwea r
edr eami ngi t
!

Q: Deliberately?
Lester: Yes. Deliberately. You see, we start off as infinite Beings in a passive way. We go to the
bottom — t hat’
swhe rewea rer i
ghtnow— t heng oba c kt othet opa nda gainseeouri nfini t
y .But
aft
e rg oingt hro ught ha t,there’sapos i
ti
veknowi ngnessofouri nf i
ni t
y ,whereasbe f
orei twa sapa ssive
knowingness.
It’
ss ome t
hingl iket his:“Pe rf
ecthe alt
h”i same a ni
ng le s
st er
mt os ome onewhowa sbor npe rfectly
healthya nds tayst hatwa ya llhisli
fe ;hed oes n’
tpos it
ive lyknowwha titis.Andy et
,i t
’sani cestate
whe nhe ’si nit.Buthe ’spa ssivel
yhe al
thy;hec annotf ullya ppreciatei t
.Howe ver,i
fheg otve r
ys i
ck
and was on the verge of dying for many years and then reestablished the perfect-health state, then that
perfect health state would be far more meaningful to him than it was before he got sick.
And this is the silly thing we do to ourselves: We go from infinity down to where we are and back
up to infinity with a positiveness of knowing the infinity that we are. But we pushed, on the way
down,i nawa yt hatwel ostsightofwha twewe redoing .Andi fwel ookwi thi
n,we ’lldisc overthis.

Q:Tha t
’st
h efi
rstti
meI ’vehe a
rdasens
ibl
eexpl
ana
tionoft
hewhol
eme
ss.Fi
rstt
imei
t’
seve
r
be
ene xpl ai
nedwhywe ’vebe enpull
eddown.
Lester: OK, now go back up.

Q: Is there one person doing this?

Lester: There is one Beingness doing this. I think the best example of this is the ocean and the
drops. We, the ocean of beingness, imagined little tiny circles around parts of us that we called drops;
andthi sdr ops ays,“Ia ms epar atefrom tha tdr opa nds e parat
ef roma lltheot he rdrops .”I t’san
imagined circle around part of the ocean calling itself a drop. But actually every drop is the ocean. It
hasa l
lt hequa lit
iesoft heoc ea n:it’swe t,it’ss a
lty ,it’sH2O,a nds oforth.It hi nkt hate xamp lemi ght
ma kes ense .Or ,it’
sl i
keac omba nde acht ooths ayst ot heot her,“Iams epa r
atef romy ou.”I t’sall
onec omb,a ndwea rethete et
hs ayingtha twea res epa rate
,whe nina ctualityit’sjus tonec omb.

199
Re me mbe r,y ouar
etheonei
nfi
nit
eoc
eanofBe
ing
nes
s.I
tist
he“
I”t
haty
oua
re.Se
ekI
t,s
eeI
t,a
nd
forever hold It!

***

200
“Ther eas onwhys of ewofusmak eitisthatmos tofushav eas t
ronge rsubc onsc i
ous
desire to be a physical body than we have a conscious desire to be a free unlimited
being.”
Lester Levenson

Session 33

REALIZATION THROUGH DROPPING THE UNCONSCIOUS

YOUR BASIC NATURE

Our subject is called many things by many schools. I like to call it happiness and that which gives
you the ultimate in happiness is the discovery of the Truth. When you come to completely know you,
you reach this ultimate joy and with it the peace of satiation. You discover that you are All and that
your former worldly search was you trying to find your real self; and that you never could discover the
real you then the consequence of which was that you were never satisfied.
Iha ves aiditr epea tedl
y— y oua ret histhingc alledha ppiness .Yourba sicna tureisinfi
nitej oy ,far
beyond anything your mind could comprehend. That is why we are all seeking happiness. We are all
trying to return to that wonderful inherent state. However, we do not find it because we are looking
away from, rather than toward it. To find it we must look within. There we find that we are infinite
Beings. We have no limitation. We have all knowledge. We have all power. And we are
omnipresent, here and now. There is no one who does not possess these three things.
The difficulty in discovering our purpose and goal in life lies in the fact that because we are infinite,
we can make ourselves infinitely small. And this is exactly what we have tried to do. We could not be
much more limited than we are right now. In this universe, which is infinite in size, we are at the most
extreme end of limitation. We have imagined ourselves, and frozen ourselves, into physical bodies,
and because of so many millennia of looking at ourselves as bodies, we have become convinced that
we are these physical bodies.
Be ing sa reca pa bl
eofs e
einga llr
ea lmst ha tarede nse rthanthe ir’s.I nt hes ubt le
strealm,t hec a usal
world, beings can perceive the denser astral and physical realms. In the astral world, beings can
perceive the denser physical world. And because we in the physical realm cannot see a denser realm,
we are in the densest, most limited realm possible.

THE PHYSICAL BODY

The physical body being at the extreme end of limitation possible to us, we feel cramped. We hurt.
We reach out. We try to express our freedom in the physical world. We try to eliminate time and
space, to go faster and further.
I am pointing out how far we have gone in accepting limitation since we came into a physical body,
and that this is the reason why it is so difficult for most of us to discover the Truth of ourselves, which
is: we have no limits.
However, there is an advantage to being in this very limited state. Because we are so cramped we
have more of a desire to get out of it than we would if we were living in a harmonious heaven where
everything was easy and immediately available; where life does not prod us into trying to get
liberation. We have a very distinct advantage in being here. We are forced to seek a way out. We are

201
trying in many ways and with many methods to get free.
No matter what the methods are, they all must end up doing the very same thing: freeing us from
our concepts of limitation. The methodology must quiet our mind, must do away with thoughts. Every
thoug htisac once ptofl i
mi tat
ion.Whe nt houg htsa reundone ,wha t’slef
tove ri sthei nfiniteBe i
ng
that we are. Unfortunately, we set into motion an automatic way of thinking called the subconscious
mind. There, we relegate thoughts to the background and let them operate without needing to pay any
attention to them, and we have lost sight of them.
In the beginning it was an advantage in operating a physical body, because originally we had to
ope ratee verypa rtoft hebodyc ons c i
ous l
y,—e ve ryc e l
l,e ve r
yor g an— a ndt oe li
mi na t
ea lltha t
attention, we put it on automatic control via the subconscious mind. And the subconscious mind is the
real difficulty when we try to let go of thoughts. It is difficult because we are in the habit of not
looki nga tthem.Looki nga tthe m wedon’ tseet he m.Si nc ewedon’ tseet hemt heyg oona ndon,
lifetime in and lifetime out. In fact, one could say that we are so married to our thoughts that we never
e ve nt hi
nkofdi vor ci
ngt he m.Andunt i
lwedo,wewi l
lc ontinue— bl i
ndlya tta chedt ophy sicalbodi
es
—a nda sar esult,ha vingami serabl elife.Fore ver younc eofpl easurewet ake ,weg etpoundsofpa i
n;
and it must be that way because the pleasure we are trying to get is by seeking our very own Self
e xterna l
lyi nthewor lda ndt hroug ht hebody ,andi tj usti sn’tt here.

BEYOND THE BODY

The methods, to be effective, must be in a direction of first quieting our thoughts; then actually
getting rid of our thoughts. Make a conscious effort to bring up subconscious thoughts and when they
are brought to the conscious plane, drop them. When they do come up, because they are very limiting
and very negative as a whole, you want to drop them and you do. After you have dropped an
appreciable number of them, then you can drop thoughts in large amounts.
To drop thoughts in large amounts requires dropping the tendency or predisposition that has evolved
from the accumulated thoughts on that one particular thing. Dropping the tendency or predisposition,
one drops all the thoughts that caused that tendency or predisposition. In this way you may, at one
time, drop a large accumulation of thoughts.
For instance, if one has a tendency to like sweets, one could bring up from the subconscious one
thought about one kind of sweet one at a time and continue letting each go until there are no more. As
y ouc ant e l
lthi stake susmuc ht i
me !Howe ve r,ifonedr opst het ende ncyi tsel
f,ifonee liminatesone ’s
attachment to all sweets, then all the subconscious thoughts that made up that tendency are dropped,
and one is totally free from desiring sweets.
Later, you reach a point where you can drop all the remaining thoughts at once, because having
infinite power, you will have reached the point where you can see that you have this infinite power and
you then can use it to wipe out the rest of the mind. That is why it is sometimes said that Realization is
instantaneous. When you get that far that you can see that the power is yours, you wipe out all the
re ma i
ni ngt houg ht satonc e .The ny oua ret ota l
lyfre e;you’ veg onea l
lthewa y.
When this happens, you do not become a zombie and you do not disappear or go up in a flash of
light. What you do is let the body go through that which you preset for it; and when you reach the end
of the line of the action for the body, you will leave it with joy. You will leave it just the way you
leave and let go of an old, worn-out overcoat.
You will never die. People around you might say so, but to yourself, you do not die. You
consciously drop the body the way you would drop an old, worn-out overcoat. But, again, you will not
do this until you run the course that you preset for it. Now, I tell you this so you will not be fearful of
dying if you get Realization.

202
 So, attaining the ultimate state is not disappearing into a nothingness. It is moving out into your
omnipresence and letting go of confinement to only a physical body.

THE VALUE OF DESIRE

Now, to do this you must have a strong desire to do it. The only thing that keeps you from being the
infinite Being that you are is your desire to be a limited physical body. When your desire shifts into
wa nt i
ngt og etf reeoft hee xtr
e mel imi ta
tion,it
’sas tart;butt og oa llthewa yy oumus tha veade siret
o
be totally free, that is more intense than your desire to be a physical body.
The reason why so few of us do make it, is that most of us have a stronger subconscious desire to be
a physical body than we have a conscious desire to be a free unlimited Being. Until you confront this
and see what your desire really is, it is impossible to achieve total Freedom, total Realization. You
should dig into the subconscious to bring up your desires, because unless you see them, you cannot let
go of them. The only reason why you are limited to the physical body is that subconsciously, you have
a strong desire to be this limited physical body. When your conscious desire to be free becomes
stronger than your subconscious desire to be a physical body, then you will quickly achieve your
Freedom. And therein lies your ultimate happiness.
It hinkt ha tisa nove r
allpresenta t
ionoft hesubj ect.Now,i fy ouha vea nyque st
ionsI ’dbeve ry
happy to do what I can to answer them.

QUESTIONS AND ANSWERS

Q: How do you dig into your subconscious?

Lester:Goodque st
ion.Youdoi tbyf irst,wa nt
ingtodoi t
.I t’sve rydi f
ficultwhe ny oube gi
n,but
as you do it, the more you do it the easier it becomes. You can actually reach a place where it becomes
easy. Practice will do it. By practicing bringing up subconscious thoughts, the more you do it, the
mor ey ou’rea bletodoi t.
The rea rema nya idst odoingi t
.I nt hebookTheEt erna
lVe ri
ties,the rearewa ysa nda i
dsl i
ke:“Get
tothepl acewhe r
enoonea ndnot hingc a ndi s t
urbyou.
”Whe ns ome onedi st
ur bsy oua ndy oudon’ t
know why, the thought is subconscious. Bring up the thought. By constant trying you will develop the
habitofa c tua ll
yg ett
ingi tup;y ou’ llseet ha tther
e ’
salimit
ingt houg ht,a ne goors elf
ishmot iv ati
on
behindi ta ndy ou’lldropi t.

Q: Is just seeing the subconscious thought or motivation enough?

Lester: Just looking at it is not enough. You must consciously drop the thought or consciously will
outt hete ndenc yormot iva tion.I ’ma ss
umi ngy ou’l
lwa nttoletg ooft he sethought sbe causet hey’re
all limiting and negative.
Oner easonwhywedon’ tl iket odigthem upi sthatwedon’ tli
ket os eehowa wf ulwea re .But
the re’snot hingg oodorba d;t here’sjustmovi nginther i
ghtdi r
e ct
ionort hewr ongdi re ct
ion.Whe n
wemovei nthewr ongdi rection,wemovet owardmor el i
mi t
ati
ona ndtha t’sreall
ys o- cal
ledba d.But
eve r yt
hingi se xpe r
ie ncing.Andwhe nwedon’ tjudgeour s
e l
ves ,wemovemuc hfas t
e r.

Q:Whe nwedon’ tjudg

eourse
lve
s?
Le
ster
:Ri ght,whenwedon’tj
udgeour
selve
s.Wha t
evercomesup— s owhat
?Tog e
tthi
sfa
rin
y
ourli
mitat
ions,youhaverunt
hegamutofevery
thingbad.It’l
lcomeup,buti
t’
sfrom pa
st
e
xper
ienci
ng.Al so,whenyouwakeupyou’l
ldisc
ove rt
hatyoune ve
reve
rwe r
eapartf
rom y
ourr
eal

203
Self, which is whole, perfect, complete, unlimited; that all these experiences were images in your mind
jus tlikeinani g htdreamy oui ma ginee very t
hingtha t
’sg oi ngon.Butwhi ley ou’rei nanig htdream,
it’sr ealtoy ou.I fsome oneist r
yingt oki l
ly oui nani ghtdr e
am,i t’sreal;you’res truggl
ingf oryour
life.Butwhe ny ouwa keupf romt ha tdrea m,wha tdoy ous ay?“ Itwa sjustadr ea m;itwa smy
ima ginati
on. ”Thi swa kings tateise xa ct
lya sr e
alasani g htdr eam.We ’rea l
ldrea mingwea r
e
phy sicalbodies ;we ’r
edr eami ngt hewho let hing.Howe ve r,inor dertor eachthisa wa ke
ne ds ta
te,itis
first necessary to drop a major part of your subconscious thinking.

Q: How do you see it when you come back after realizing it is a dream?
Lester:Yous eeitli
key ounows eead reamy ouha dl astnig ht.Yous eei ta sadr e am,a ndt ha t’s
how important it remains to you. The before and after picture is simply point of view: before you
thought you were limited to a body and all these bodies and action were so real; after, you see it as a
dream, like a moving picture. When you see characters on the screen you can lose your awareness of
yourselfbyi dent
ifyi
ngwi thoneoft hec ha ra ct
ersont hes creena ndyou’ llemot ewi t
hhi ma ndf e el
unhappy.

Q:Butdo n ’tha vea llthede siresthatyouha dbe fore?

Lest
er:Youha venode s
iresbe c
aus eyouwa keupt othef actthatyoua r
ei nfinite,youa ret heAl l—
there
’snothingt ode sire.De sirel imitsyou:“ Idon’ tha vetheAl l,ther
eforeImus tg etita ndIc reat e
desir
estog eti t
.”Sode s i
reisonl yalimitation.Whe nyous e ethef ul
lpict
urey ouna tura l
lyl osea ll
desir
e;there’snot hingt ode sirei fyoua retheAl l.
Now, practically speaking if you choose to go along with the dream you can act out a desire for the
timebeing,a ndt he na ctasthoug hit’sbeings atisfi
e d.Howe ver,it
’sjustana cta ndy oupl aya ct.

Q: How does the mind distinguish between bad and good?

Lest
er:Bys ay i
ng ,“
Thi sisg ooda ndt ha
tisba d.”

Q: Is that an individual thing?

Le st
er:Ofc ourse.Wha t’
srightinon ec ountr
yiswr ongina nother;wha t’srighttoy ouiswr ongt o
some onee lse.I t’save ryi ndividuali
stica pproach.Ofc ourse,the re’
ss omeg enerala gre
eme ntonr ight
andwr ong ;weg eneral
lya g reewes houl dn’tkilleachot her.Sor ightandwr ongi save r
y
individualistic standard. If you need a right and wrong, doing that which helps your growth is right;
doing that which hinders your growth is wrong. That should be the right and wrong.

Q: Do we learn the right from experiencing?

Lester: Yes, you learn the right by doing the wrong. And also by experiencing the right.
Unfortunately, most of us do it by actually doing the wrong thing. We learn to keep our hand out of a
f
irebybur ni ngi t
.Thi siswha ts eemst opr odusmor ethana ny thingels
e— t heha rdshi psofl if
e .We
al
lwa nttog etawa yf romt hemi seryofi t,don’ twe ?I tshoul dbet heot
herwa y,tha tthe
wonderfulness of the right way should be the attractiveness of it. When you do get that far, then your
gr
owt hisve r yfastandy ou’ r
ea pproa chingt hee ndoft heline .

Q:Wha td i
dy oume anby“ Af teryou’ r
eRe al
iz ed,youl i
vey ourl i
fea sy oupr ese tit
?”Whatdoe
s
that mean?
Lester: We preset the behavior of this physical body before we enter it to put us through
experiences that we hope to learn from.

Q: Knowing that you would attain Realization this time?

204
 Lester: No. Knowing that in past lives you subjected yourself to the law of action and reaction,
ca usea nde f
fe ct
,karma( they’reallt hes amet hing),a ndt ha tyouwa ntt ocont i
nuet ha tgame .Youdi d
certain things when you were in a physical body before, so next time you want to set up similar things
inahopeofundoi ngs omeoft hething sy oudon’ tlike ,instigati
ngt het hingsy oudol i
ke.Buty ou
ca nnotc ha ngea nythingt hatthebodywa spre sett
odobyy ou.You’ reg oingt odoe xa ct
lywh aty ou
preset for that body before you came into it. There is no free will in worldly living. However, there is
a free will. The free will we have is to identify with the real Being that we are, or to identify with the
body .I fy oui de nt
ifywi ththebody ,y ou’ reint rouble .Sot hef reewi llisoneofi de ntit
y.Knowi ng
this,itma kesl if
emuc he asier;youdon’ tfighti t
.Youa i
mf orpr operi denti
ty.

Q: The desire for bliss, would that be enough to start your search for happiness?
Lester: Sure.

Q:I fonei ssince reandi sn’tsucce edi

n g,willaGur uhe lpthem?
Le s
ter:Ar e
alizedTe ac heristheg rea
testofa llhelp;butHec an’the lpy ouanymor et hany ouwi
ll
help yourself. This is most important: He cannot help you any more than you will help yourself.
Whe nyout ryt ohe lpy ourse l
f,Hej oinsy oua ndhe lpsy out oareali
z ati
ont hatyou’ r
er eadyf or.

Q: He helps?
Lest
e r
:Heors hehe lpsy oug etar eal
izati
ont ha tyou’rer eadyfor.I fy ou’r et
appe
donthechesta
nd
youg etcosmi cc ons
c iousne ss,it’
sbe causey ou’rer eadyfori t.Ofa llhe lp,aGur u’sist
hegr
eate
st
because He has gone the direction and He can help you go the same direction.

Q: How is it that when you see the dream structure of maya and you see the real Self, then all of a
sudde ny ou’ rec aughti nt hedr e ama g aina ndy oube lie veit?Wha thappe ned?
Lester: It is possible to see your real Self and fall back into the world. Why? Because you have not
letg ooft hes ubcons cioust houg ht“ Ia mt hi
sphy sica lbody ;thiswor l
di sreal
.”Youmus tgoi ntoy our
subconscious and make conscious all these thoughts and keep them. Or, see your Self to the degree
that you see that your mind is external to you, something that you created, and then you just wipe it
out.I fy ouc a n’twi pei tout ,andve ryfe wofusc a n,ke e
ppi cki nga waya tit
;ke epbr
ingingupt he
subconscious thoughts and dropping them. Or, you can make it ineffective in large chunks by willing
outt ende ncies .Ta keapa rti
culartende n c ylikesmoki ng.I fyou’ vebe ens mokingforye arsandy e a rs
,
you have thousands of little desires to smoke. The tendency is strong. However, you can say to
your sel
fwi thwi l
lpowe r,“ Thisi sridicul ous!Ia mt hroug hwi tht his!
”a ndne veraga
inha veade sir e
forac i
ga re
tte .Tha t
’sg e tt
ingr idofa l
lt hethoug htsofde siretos mokebywi l
l i
ngoutthet endenc y.
Tha t’sonec hunk:s moki ng.

Q:Tha t’sonec hunk;thewhol ethi

ngcle
arba
c k?
Le st
e r:Co mpl ete
.I ’ves ee
nmanypeopl
edothisons
moki
ngwi
thnopr
obl
em.The
yjus
tma
de
that decision and that was it!

Q:Andt hat
’showy oug etr i
dofe ac
ht hingt hat
’sbother
ingyou?
Leste r:Yes.Ify ou’ rejealous ,looka tit.I fyou’
redisgust
edenoughwithbeingje
alousyousay,
“Fi nishe d!Done !I tisg one !
”a ndy ouc anundot hewhol et
hing.That’
sle
tti
ngg oofahugepieceof
mi nd.Tha t
’sle
tti
ngg oofma ny ,ma nythoug htsofjea
lousythatyou’
vehadinthesubconsc
iousmind.
It takes some maturity to undo that tendency.

Q:Andi
twon’
tcomeba
cki
fyour
eal
lydo?

205
 Le ster:Ri ght.I fy ou,wi thr esolvea ndde te
rmi nat
ion,reallydr opit,it’sgone.
You can try it on smaller things first, and when you succeed then go to something larger. Do it on
one thing. Then you can do it on two, then on all. Do that which you can do. Keep doing this every
daya ndi twon’ ttakey oulong .Ma ket hi sawa yofl i
fe.Gr owe ve r
yda y .
Eve ryi ncidentisa noppor tunityf org rowth.Eve rythingyou’ reexpe rienci
ngi sane xperienceof
limitation. Every annoyance you have is an excellent opportunity to transcend that. Develop the habit
of digging into your subconscious for the causative thought of the annoyance and then dropping it.
Daily striving assures quick arriving.

***

206
“Thos ewhodi dgoal lt heway ,t
he ydi dnotabandont heirbodi es,home sandf amili
es .
They only abandoned their former feelings of bondage and attachment to their bodies,
home sandf amili
es,andi npl aceofi tfe l
tfree .
”
Lester Levenson

Session 34

WHY NOT GO ALL THE WAY?

You have been given the direction and some tips on how to go all the way. The question is, is it
e
nti
cinge nough?I si tpromi singe nough?Ca ny oug oa l
lthewa y?Le t’sgetri
ghtt oit
!

QUESTIONS AND ANSWERS

Q:We l
l,I
’dli
ketogoa l
ltheway,buti
t’
sa l
waysove
rthenexthi
ll
.Igett
othi
spointandit
’snot
t
here
;andIg ett
othenextoneandit
’snott
he r
e.
Lest
er:Notreal
ly,be
causeit
’sri
ghtwhereyouare
.Ove rt
henexthi
lli
swher
eiti
sn’t.Rig
ht
wher
ey ouare
,wherethe“I”ofyouis,i
swhereiti
s.

Q:Howcomewedon’
tknowit?
Le
ste
r:Yes
,howc
ome?Tha t
’swha
tIwa
ntt
oknow.

Q: That was my question.

Le ster:Ye s,butwha tist hea ns wer?Is a yit’ssillynott o,be causeonc ey oudo,y ou’llnever,e ver
haveamome ntofunpl e asant ness,e veragain.I tbe come simpos sibl
etobeunha ppy .Wha t’
swr ong
witht ha t
?Wh ydon’ twedoi t
?
Iwoul ds ayy oudon’ tbe lie veite nough.Youdon’ tbe l
ievet hatyouha venol imi t
s;youdon’ t
believet ha tl i
fec anbe ,e verys e
cond,e c
statica
llyha ppy ;youdon’ tbe l
ievet ha titc anbet otall
y
ef
for tl
e ss;y oudon’ tbe l
ie vet haty ouc andot hing sme ntally.
Or, is it that we keep procrastinating? I say that if we really do want to go all the way, we do it. So,
ag
a in,whydon’ tweg oa llthewa y ?

Q:We ll
,It hink,i nmyc ase,I ’
vepr o babl yhy pnoti
z edmy s
elfint
obe l
ievingt heoppos ite.I ’ve
associated with the finite me all my life, in all my conscious awareness, to the degree that it is real to
me.
Lester: Oh, then to you the Infinite would do away with finite?

Q:Ye s.Bec aus ethef ini t

eiswha tIbe l
ievei n;i t’srea ltome .Wha ty ous a ya boutt heI nf init
eha s
inf
initepos si
bilitiesbutunt ilIc antot all
ya cce pttha t,it’
sl ikewhe ny out ouc hal i
g htbul ba ndi tburns
youa nds ome bodys ay
s,“ Nowt ouchi tandi twon’ tbur ny ou”;i t
’sdi f f
ic ulttoove rcomey our
subconscious reaction not to touch it.
Lester: Well, let me tell you then, that the Infinite includes the finite, and is the basis for it. You
see,youc anholdont oa llthef initey ouwa ntwhe ny ou’rei nfi
nite;y oudon’ tha vet olos eat hi ng.

Q:The
n,I
’dbeg
ladt
ogi
vei
tupf
ort
heI
nfi
nit
e.

207
 Le st
er:Gi vei tup?Ma ybet
hisi
swha t’sbot heri
ngus ;tha
twe ’rea f
raidt hatwe ’r
eg oingt og iveup
ourbodi es;thatwe ’reg oingtogi
veupourf ami l
iesa ndhome s.Itdoe s
n’ tha ppe
nt hatwa y.Whe n
those who did go all the way achieved it, they did not abandon their bodies, homes and families. They
only abandoned their former feelings of bondage and attachment to their bodies, homes and families,
and in place of it felt free.

Q:I ft he r
e’sha ppi nessg reatertha nwh a tI’
vee xperienc edinabody ,t
ohe ckwi ththis!
Lester: Well, again, you do not give up your body. Your happiness gets more intense the more you
movet owa rdt otalfree dom,unt i
litre ach esapoi ntwhe rey ouj ustc a
n’tcontaini tanymor e.The ny ou
resolve it into a very beautiful peace that is never, ever again disturbed. And that peace is really far
mor ede lic ioust hant hei nt
e nsej oywa s
.Andt hen,whe nyouc hoos etobea ctivei nthewor l
d,y ou’ l
l
never, ever lose that background peace; you will feel it all the time. And you are free to do anything in
the world; you can act angry, scared; be poor or rich; you can do anything you want; but you do not
disappear.

Q:I tdoe sn’ta

ffec tyou?
Lester: The world can never, never touch you again, because you have imperturbable peace.

Q: I understand.
Lester:Sot he n,whydon’
tyouc
omea
long
?

Q: Whenever I identify my source of income with the effort I exert in my business, I say to myself,
“You’ reas tupidi diot.Thisi
sn’
tthes our ceofmyi nfinit
es uppl y.”Howe ve
r,I’m nots tronge nough
t
ojus ts ay,“We ll
,thi si
sn’
tit
;I’
lldoi ttheot he
rwa y ,
”be causeIt hi
nk,“ Wha tifitdoe s n’twor k?”
Lester: You would have exactly what you had before you tried it. However, you expect it not to
work if you say that.

Q:Ye s,butt hat’swhe retheha ng -

upi s .Ma y
bei t
’salackoffai
th,notthatithasn’
tworkedfor
you,butwhe the rit
’llwor kf orme ,Ia m notc onvi nced.Ifyoucouldonlyhe l
pme ,j
ustoneli
tt
le
infinite bit of strength that you could give me...
Le ster:Oh,nowwa itami nute;y ouha vethes upportandI’
vegive nyouma nydirect
ions
,anyone
of which would take you all the way. I could give them to you again.

Q:Tha t
’sl i
ket hes ign“ Sa nFr anc i
sc o.”I ’
llbe tt he
reareproba blyahundr eds ignsthatpoi ntthe
way to San Francisco; but if I get to the sign and sit down underneath it, it would take more than just
knowi ngwhe r
eSa nFr ancis coi s,a ndt ha t’swhe reIbogdown.
Lester
:Ri ght
,y oudon’ tt a ket hedi re cti
on;y oul ookatitands i
tdown.Now,t hedirecti
on :“Ge tt o
theplacewhe renoonea ndnot hi ngc andi sturby ou”woul dhaveta keny oua l
lt hewa y.

Q:Yes,butt
hat
’sl
ikegoi
ngt
othemoon.
Le
ste
r:Itise
asy— ify
ouwoulddoi
t.Iti
syourde
cis
iont
obedi
st
urbe
dornott
obedi
st
urbe
d.

Q:That
’squit
eacha
lle
nge!
Le
ste
r:Doy ouwa
ntmor e
?I’l
lgi
vey
oune
wone
s.

Q: Yes.
Lester: Be totally selfless. Be interested only in others; have no interest in yourself. That would
take you all the way. If we would be totally selfless in our behavior, act not for ourselves but for the

208
ot
herone
s— t
hiswoul
ddoi
tra
pidl
y.

Q:Idon’tmeantobearg
ume nt
ati
ve,b
utthi
sisre
all
ynit
ty-
gri
tt
y.
Lest
er:I
’llgi
veyouanot
herone:Gett
othepla
cewhereyouhavenomoredesi
re;ke
epl
ett
ingg
oof
de
sir
esunti
lthe
rear
enomor eandthat
’si
t!Youdon’tl
iket
hatoneeit
her
,doyou?

Q:We ll
,par
tofit
.I’veg
otalotoft hi ng
sI’
dliket
ole
tgoof
.
Les
ter
:Ifanyonewouldc
a r
rytha
tthr oughunti
lthe
rea
renomor
ede
sir
es— a
ndi
t’
sjus
tle
tti
ngg
o
oft
hemastheycomeup— y ou’
dg oallt heway.

Q: Lester, what about the one that you and I discussed, about the mind? You see everything out
t
hereiny ourmi nd,r i
ght?Sot ha t
’swhe reeve rythingi s.So,t hatt hingoutthe
rei sjusty ourmi nd.
When you discover this, you change your mind and it changes out there.
Lester: Yes, that would take you there.

Q: What about no attachments and no aversions?

Le ster:Tha twilldoi tt
oo.Thatwi l
lta keyoua l
lthewa
y.Butwhyha
ven’
tweus
edt
hes
ethi
ngs
?
They are not new to us.

Q:Tha t
’swha tI’me arnes t
lytry
ingt ode cideformy s el
f.Thi si sr
idiculous ;allt
hisi nte l
lectual
knowl edg ethatI’vea cquireda ndwha tlittleI’veactua llydonewi thit.It’sa l
armi ng
.I ’vea ske d,
“Howma nypeopl eha vethe irownpr iva teMa st
erint he irf
ami ly.
”You’ veg ivenusa llt hisstuf fa
ndI
say“It’smyr espons i
bili
tywha tIdowi thi t;whyha ve n’ tIusedi t?”
Lester: Yes, and your private Master is you! This is important: Your private Master is you!

Q:Isn’tt
her
eonl
yOneanyway?
Le
ste
r :Wh e
nyouse
ewhatyour
eal
lya
re,y
ou’
lls
eet
heOne
nes
sandnomor
eot
her
nes
s.

Q: I try to squint, and no matter how I do it, I still see separation.

Le ster:Tha t’
sthewa yy oua rea pproachingi t,wi ths qui ntyey es;y ouwon’ tlookatitfullview,
wi deope n,be causey oua reafraidy ou’reg oi
ngt odi sa ppe ar.Sowha tyouha vet odoisdigdown
wi thin,pul litouta nds eeit.Onc ey ouseei t
,y ou’ llna turallyletg ooft hatfear.You’ r
ea lsoa f
rai
d
y ou’ reg oingt olosey ouri ndividuality.Youri ndi vidua li
tyi ssome thingy ou’llnever
,eve rlose.It
’s
wi thy out hroug he t
e rnity.The“ I”thatIa m,i sne ve r,e verl ost
.Wha thappensi sthatwej ustexpand
it to include more and more until it includes the entire infinity.
Is ayy ou’ remor ea fra
idofl osingy ourse l
f,y ourbody ,yourmi nd,y ourfami l
y,yourbus iness
,and
a lly ourl i
ttlethings;y ou’resubc onsc i
ouslya fra idy ou’ reg oingt olos ethem.I fitwerec ons c
ious,
y ou’ dl ooka ti t
,dropi t,andbef re
e.

Q:We ll
,y oure achedmewhe nyoua ddedthoseot he rt
hi ngs.Thephy si
calbodya t
tachme ntIdon’
t
see, but when you included my family and my business and these other things...
Lester: Do you want me to show you how attached you are to that physical body? Just imagine,
don’ tdoi t
,butj ustima gethrowi ngyourbodyove rac l
iff.Ca ny ounows eey ouratt
achme ntt
ot he
body?

Q: Yes. But do you have to have that desire to get rid of it?
Le ster:Youdon’ tge tridofit ;yous eewha ty
ouarea ndt he ny
ou’
lls
eet
haty
oua
renott
hebody
,
that the body is one infinitesimal part of you.

209
 Q:Whyc an’tIg
oa l
ltheway?
Lest
er:Becausey ou’
reafr
aidthati
fyoudo,y
ou’
reg
oingt
odi
sappe
ar.Doe
sany
onef
eelt
hat
?
Thaty
ou’lldi
sappearifyougoalltheway?

Q:I ’
ma f raidI’dl osemymi nd.
Lester: You actually do lose your mind, and then you reestablish it so that you can communicate.
It’sf armor edi ffi
c ultt or e
e st
abl i
sht hemi ndt ha ni twa soriginallytol etg oofi tbecaus et hemi ndi t
self
wa ss uchac lampi ngdownofy ou,y oudon’ twa ntt ocomeba c
kt oit.Buty ouwi ll
;y ou’ llstar t
thinking again. The only difference in the before and after picture is that now your thinking is unfree,
determined by subconscious, compulsive thoughts; in the after picture there are no more subconscious,
compulsive thoughts. Every thought is totally free and without any conditioning by your tendencies
and predispositions.
That leads me to another great one: Rid yourself of all your tendencies and predispositions, and you
will go all the way.
Iha vene ve rtalke dmuc ha boutmi rac
les ,ha veI ?Idon’ tfeela sthoug hI’mi mpos ingony ounow,
as I used to feel, were I to talk about miracles because having moved up, you are more able to accept
them. When I first moved to Sedona and lived by myself, most things were done by thought and I was
unaware of it. However, others began to come in, and it was because of them that I became aware of
these unusual things. To me they were natural, but not to the others.
I might have told one or two of you about the teleportation incident. This one is interesting because
it involved two others, one who is following this path, and another one who is not. The one who is not
I’llc allHa rry .Ha rryc a met oSe donaf romPhoe nixanda skedmei fIwoul dt akeawa lka ndna tura
lly
,
he chose a direction uphill. The three of us walked a mile and a half uphill, and when we got to the
end of our trip, we sat down to have our sandwiches. We had only a pint size canteen of water for the
three of us and we drank most of it on the way up. We had left only about an eighth of an inch of
water in the bottom of this pint canteen, hardly enough for half a cup. But the three of use were thirsty,
a nds oIl e
tg owi tht hef eel
ing ,“Eve ry t
hingi spe rfect
!”Ir ecei
ve dt hei nnerknowl edg et ha tthewa te
r
wa sa bunda nt lythe re.The nIa sked,“ Doy ouwa ntadr ink,Fr anc es
? ”“ Sure.
”Ig aveFr anc esa
cupful. Then Harry drank a cup, then I. We kept drinking until each one was satiated. We each had
seven drinks! I curiously looked into the canteen and the same amount of water was there as originally
—j usta bouta ne ight hofa ni nc hont hebot tomoft hec anteen.
We then started the downward trek for home. I was so tired that I felt as though the body would not
wa lka nymor e.Ij us tl etgoa ndIs ai d,“Oh,Lor d,t he
r emus tbeabe tterwa y!”Andt het houg htagain
c amet ome ,“ Eve rythi ngispe r
fe c
t.”AsIt houg ht“ perfect
,”we ,thet hreeofus ,hadones t
e pupt her
e
and the next step was down near my home, where the surroundings were similar to the place we had
le ftsoa snott hema kei tobvi oust oHa rr
y .Fr a nc escaug htitands a
id,“ Le st
er,wet ele ported! ”Is a
id,
“ Oh,y ou’rec r azy,Fr a nces,you’ reima gi
ni ngi t,”be causeHa rr
y’ smi ndwa sint ur
bule nc e;hi sf a
c e
showe daf rowna ndac onsterna t
ion.Fo rhi ss akeIha dt oa gai
ns ay,“ I
t’syouri mag i
na t
ion,Fr ances.
”
Fr a nceskne w.La te r,whe nwewe rea lonewi thoutHa rry,Isa i
d,“ Wha tma dey outhi nkwe
te leported? ”Ands hel aughed.Shes a i
d,“ Don’ ty oureme mbe r,ont hewa yupHa r
r ya ndIwe re
collecting rocks and in several places we put them on the left side of the road on the way up (the road
was cut into the side of the hill). I wanted to pick up those rocks on the way back, but we by-passed all
oft hosepl ac es.”
Now, to do these things, it takes a mere effortless thought; you surrender, let go, and have a thought
wi t
hnoe f
for t,nodr ive .It’sthee asie stt
houg hty oucoul dha ve.Andt he nithappens .
During the early days in Sedona I was living this way, unaware of it. To me it was natural.
Whatever I thought, I expected. It seemed natural, just the way everyone thinks he lives naturally. It is
re allythena turalwa ya nditisme antf orust ol ivet ha
twa y.Al thoug h,i fwedi d,wewoul dn’ tfitvery

210
well into our present society, would we? So, if you want to stay in communication, you go the way of
people.
Mi raclesarej ustthisdr ea mwor ldeffe
c t
edi mme diately.Andmi racle
sdon’ tnec essaril
yme an
spiritual development because the majority of people in the universe use these things; they use them on
ot he rplanetswhe rethey ’renotne ce ssar
il
ymor espi r
itua l
lya dvanc edthanwe .I tisthe irnatura lwa yof
life.
But the easier way to live is purely mental; mentally do everything. You should be able to do all
this. Why not go all the way and have nature serve you? Why do you do things the harder way? I
thi nki t
’sbe caus eyou’ rea fraidy ou’ regoingt odisappe ar.I ’ms ayingt oyou,“Look,Iha vebe e n
thr oug htheset hings.AndIs t
illha veab odyhe r
e.Idi dn’tdi s
appe ar.”

Q: Can you demonstrate your infinity for me, too?

Lester: You must demonstrate your own. You have had ample witnessing of these unusual things.
IfIdoi tfory outha twoul dme any ouc a n’tdoi t
.Ij ustfini
sheds a
y i
ngt ha ty ouc a ndoi t
!I t’
s
surrendering, then mere effortless thinking! You have the feeling that it is not I but the Father who
worketh through me.
Ica ng oona ndon.I ’
mt ryi
ngt oe nt icey ou.Whe nImove di ntothemobi lehomeonmyg rounds ,a
g irl
,nowl i
vinghe rei nLa gunaBe a ch,a ske dme ,“ Howof t
endoy ouf il
lt ha tbuta nebot t
le? ”( Itwasa
five -ga ll
onbo tt
le.)Is ai
d,“ Everymont h.”The nIr emembe redi thadbe e ne i
g htmont hss inc eIha dlast
filled it. Becoming aware of it, I let go of it.
When I was trying to show Frances how to conserve water, I let her take charge of and keep filled
my 55 gallon water drum alongside my mobile home. It took care of all my needs, including a shower
every morning. The reason why I wanted her to take care of it was that I wanted to show her that you
can live on very little water. But I lost track of time and when I brought it to her attention, she laughed.
Itha dbe e
nf ourmont hssincesheha df illedi tl
ast.Ike ptusingt hewa tera ndt het ankwoul dn’te mpty
out! When we opened it and looked, it was still full after using it for four months! It never would
have emptied out if I had not let go of it.

Q:“Hadnotl
etgoofi
t,
”whatdoy
oume a
n?
Le
ste
r:Letgoofi
tbyl
ett
ingi
tbe“nor
mal
.”

Q: You thought again of it as being a limited thing?

Lester: No, I let it be as usual, or as is normal to people. I want to remain in communication with
peoplea ndIc hoos et olivel ikepe oplel iv e,bec
a usei fIlivei nanunus ualway ,I’m outof
communication. It even scares people.

Q:Thi swoul dn’tsc area nybody.

Lester: I know by experience that it scares people. When it first came to me while I was living in
Ne wYor kCi t
y,s omepe opl ewouldn’ tc omene armebe causeofthe sething sha ppe ni ng.
Wha t’
swr ongwi tht hiswa yofl ife?Whywon’ ty out akeit
?I ti syour sfort het aki ng.Ihopet o
allure you by making it so tempting that you will go all the way. Look at the difficulties you go
through to make a living.
As ky ourself,“Whydon’ tIgoa l
lt hewa y?”“ Whydon’ tItakethingsdi rectly ,j
us tf orthethought
oft hem? ”“ Whydon’ tIe xpr essmyt otalfreedom? ”Andma ybethea nswe rwi llcomeupa ndy ou’l
l
seewha ty ou’redoingt ohol dy our
se lfdown.

Q:Oner
easoni
stha
twea r
esousedtobei
nghams
trungtha
twedon’tre
ali
zethatweca
ngetoutof
i
t.Iwa
sjus
tth
inki
ngofthemote
l,ofge
tti
ngi
tsol
d,a
ndt he
nIthoug
ht,“DoIrea
llywantt
ole
aveit?”

211
and I know I upset it every time.
Le st
er:Tha t’struea ndt hati
swhyI ’mt e l
li
ngy
ouoft hee asywa y.Yourha bitofthoug htr unsy ou
the hard way. One way to undo all habits of thought, which are in the subconscious mind, is to see that
you are not the mind, and you will scorch it.

Q: Tell us a little more about scorching this mind, which I have found out is most important.
Lest
er:Is eey ou’ veg ottenar eali
z at
ionj ustrecent l
y.

Q:Tha t
’sr ight.
Le ste r:Andy e
t,y oudidn’ tcarrythroug honi t.Wi tht hatrealiz at
ion,y ous houl dha vec ont i
nued
a nds aid,“ Ic andoi t;Iami nfinite!”Wi ththa tinfinit
epowe r,youj ustpa ssyourf igurativeha ndove r
themi nda ndi t’
sfinished.I t
’sj ustame ntalwi pe -
outt ha tyoudo.Andt ha t
’sit.Youknowhowl ong
it takes? Less than that! (finger snap) Less than a second.
Whe ny oug e
ty ourfullRe a l
izati
on,i t
’sins tantaneous .Be foret hat,youpl a ya round,dr oppi nga
little bit at a time. This goes on and on, year in and year out, until you decide to let go of the whole
thi ng ;the ny ou’veg otFul lRe al
ization.I trea l
lyc ome si ns t
antane ous l
y— whe ni tc ome s.Youwi lli
t.
Will is your power. You turn on your will so strongly that you just undo the whole mind, and you are
totally Free.

Q:Itjus
tdoesn’
tmakeanysens
eatall
.It’
sjusta
sthoug
hy ou’
rehandi
ngmea
llt
hemone
yint
he
worl
dandsayi
ng,“Here!
”andI
’ms i
tt
ingandsayi
ng,“Whydon’tIt
akeit?
”
Lest
er:Yes,whydon’ty
ou?

Q:Wha t’
swr ongwi thme ?
Lest
e r:Wh atis
?Tha t
’sthebi gque stion.Wha tiswr
ong
?Iknowy
out
hinkt
hatt
hisi
spos
sibl
e,
otherwise you would not have listened all this time.

Q:I t
’sthei
ntel
lec
ttha
t’si
nthewa y.
Le s
ter:Thatisit
.Whynotwi peitout
?Thei
nte
lle
ctist
hemind.Wehavet
os e
ewe ’
renott
he
minda ndthati
tisext
erna
ltous,andthe
njus
tma
keitine
ffe
cti
ve.Jus
tli
ket
hat
;tha
t’st
hewayyou’
ll
do it.

Q:Yous aidsome thingtheot herni ght,Le s t

er,whi chwa sahe lptomea ndt ha twa s“ Ia mg oingt o
putLe st
ert ob ed.
”
Le ster
:Ia lwayst hinkt hatwa y.I ’llsendLe st
e ra ndthisbodya rounda ndma kei ta ppea rtobe
doing things.
Af terIg otthere ali
z ati
ont ha tIa m nott hebody ,itwa sy earsbeforeIc ouldus et hewor d“ I
.”
Pe oplewoul dlaugha tmebe c auseIwoul dta l
ka boutLe ster;Iwoul dt al
ka bout“ him”a nds ome time sI
woul dsay ,“it
,Le s
te r
,”or“ Le st
e r,he.”Ic oul dn’tsay“ I”e vent houghIwa sbe i
ngc orrec t
ed.Why ?I
was not this body. I could talk about this body, but it was so obvious and glaring that I was not this
bodyt hatIc ouldn’tsa yIwa sthi sthing ,anymor et ha nyouc ouldsayy ouwe rey ourc ar.Be causey ou
arec arryingy ourselfa roundi nac ar,wo uldy ouc ally ourselfthec ar
?I nt hes amewa yy ou’lllooka t
this body. (This body is a car-case, a carcass.)
Is ayy ou’res i
ll
yt onott aket heAl l.

Q:It hi
nkt her
e’sas trongerwor dtha ns i
ll
y.
Lester:Ye s,it
’sr eal
lys tupid.Hel edmet os ayi t.It’ssos tupidnott og othroug
hl ifewith
everything you want; with nothing but extreme joy, peace and loveliness every moment; when that is

212
your inherent state. It takes no effort to be what you are. It does take extreme effort to be what you are
not:abodywi thtroubl e,si
c knessesa ndn e e
dingt hisandne edi
ngt hat.Itt a
kese ffortt obewha ty ou’re
not, but to be what you are takes as much effort as you women would need to be a female, and as much
effort as you men would need to be a male. It takes no effort to be what you are. And yet you persist
inus inge f
forttobewha tyoua renot .I t’sreal
lys tupid!

Q: Well, I persist in using effort to try to be what you say I am. I keep working at this thing of
being effortless. Does that make sense?
Lester: No, does it?

Q: Not to me.
Lest
er:Ri ght
.The
re’
ssome
thi
ngwr
ongt
her
e.

Q: What did I say?

Lester
:You’ reus i
nge ffortint r
y i
ngt oma key our
se l
fe f
f or
tless— t ha
t’simpos sible!I t
’sa
contradic
tion.You’ vegott os t
opus inge ffort
.You’ veg ott oletg oa ndletbe.Tha t’swha tisme a nt
by“ Letgoa n dle tGod. ”Youa reit,y ou’retheg od;letg oa ndlety ourSe lfbe.Howe ver,itseemst o
take much effort because you are using tremendous effort to hold onto and maintain your non-self,
youre go,andt he reiswhe r
ey oure fforti s.Itta
ke snoe ffor ttobewha tyoua r
e— t heSe lf.

Q:I fIc oul da rr

iveatt hedreame rins t
eadoft hedr eam,t he nI ’
dha veitma de.Andt hat’swhyI ’ve
bee nt hinking ,“Thisisadr ea
m?Whos edr eami st hi
s?”
Lester: Right! Discover the dreamer. To make it more intimate: I, the Infinite Being, am dreaming
that I am a limited body.
While you are in a night dream and you think you are a limited body in that night dream, it persists
sol onga sy oudon’ twa keup.I t’
sthes a met hingwi t
hthiswa kings t
ate
.We ’r edreami ngwe ’re
limited bodies. We have to wake up to the fact that we are infinite. We have to stop thinking that
we ’rel i
mi tedbodi es
,tha t
’sall.Stopthi nking .Le tg o.Le tbe .Sur re
nde rist hewor d.I fwewoul d
surrender this moment, that would be it. Not I, but Thou. Not my will, but Thy will. This is
surre nder.Wec oulddot hatrightnowa ndt hatwoul dbei t.Butno,we ’veg ott obeabus ye go-body ,
doing something. We must be a doer.

Q: Several of the people were discussing robots. Actually, I guess we could consider the body a
robot.We ’reus i
ngt hisphy s i
calbody ,an dwhe nwe ’
ret hr oughwi t hit
,wedr opt hephy sicalbody,but
what we have is still there.
Lester:Tha t’sane xc ellentwa ytol ookupont hebody .
Allr i
ght,nowI ’
llt elly ous ome t
hingmor e .I fyouwe rereall
yc onvince
dofwha tI’
ves aids ofar ,
you’dg ohome ,y ou’ dfor g e
te ver
y t
hinge l
se,a ndy ou’ds itdownunt i
lyous awt his;beca usethiswoul d
givey oue ve r
y thi
ng— j us tforthethoug ht
.I fy ouwe rer ea l
lyconvi nced,you’ dg ohomede termi
ne d
tos i
tunt i
ly ous a
wt his;a ndi fyoudi dt hat— y ou’ds eei t!J ustlikeBuddhadi d,whe nhel ef
this
throne and sat under a tree, determined not to leave until he saw the answer; and he saw the answer.

Q: Well, I think one thing that may be bogging some of us down, and I know to a certain extent it
has to me, is that I have felt for a long time that I had to take something piecemeal and get each thing
outofmys ystem.Now,I ’mf ina ll
ybe g i
nningt or ealizet hatifIgeta bovei t
,the
nnoneofi tma ke sany
difference.
Lester: Yes. We all start that way by undoing single things at first. It begins to show us our
mastership. Then we master our tendencies or predispositions. This undoes all the numerous

213
multitudes of thoughts that made up that tendency or predisposition. You should not keep undoing
theses i
nglet hingspie ceme a
l.Tha twa sa llr
ightf orthebe ginning ;y oudon’tne edita nymor e
.Dropa
tendency or predisposition and you drop the millions of subconscious thoughts underlying it.

Q:Whe ny ouf irsts t

a r
t edtot ellust ha tt
her
e’snobodyoutther
ebutyou,someofusj
ustc
ouldn’
t
underst
andt hat,mei nc l
ude d.Iha vedi scovere
dwhyt her
e’snobodyoutthe
rebutme:be
caus
eitisI
who creates that out there, and it is in me.
Le st
er:Ye s,that’strue !

Q: So I really know, I had a realization that was as clear as crystal.

Lest
er:OK,whynotc l
eanupt hat“ outt here”unt ily oudonotwa ive
rfr
om s
eei
ngi
tal
lasi
nyou?

Q:That
’swha
tI’
mdoingnow.
Le
ste
r:Youdon’
tta
keenoug
hti
mea
tit
.

Q:Tha t’ strue.
Le s
ter:I ts houldbea llt het ime,regar
dlessofwha tyou’ redoi ng .Whi ley ou’ r
edr iving,t alkingto
people, you can remain with it, and you would if you wanted it that much. If you really get with it, the
joyofdoi ngi tissog re attha ty ouwon’ tle
tg ount i
ly oug oa llthewa y .Itbe come stheonl ythi ngyou
want. You begin to see the light and then, nothing in this world can interest you more than it. You just
stay with it, and you ride it all the way. Misery starts you in the direction, gets you to reverse your
wrong direction. Then the desire for the wonderfulness of it takes you all the way to the top.

Q: Then you know you can play any game you want, because that mind is under your control.
Lester: Yes. However, the game played after reaching the top is usually the same game for
ever
yone ,alt
houg hi
twille xpr essdi
fferentl
y ;it’stheg ameofhe lpi ngot hers ,whi c
hi sre
allyag r
eat
game.

Q: It becomes an interesting game.

Lester:I t
’st
heni c estg amet he r
eis ;i
t’
sthemos
tre
war
dingg
amet
her
eis
.

Q: What you are teaching me is really helping me.

Lester:Tha twhi chI ’mof feri
ngy oui smor ethanami l
li
ondol lars.Wha tI’mof fer
ingi sthewhol
e
universe. If you wanted gold, you could pile it up by the tons. Of course, when you can create
unlimited tons of gold, do you want to pile it up? No, you take only that which you can use.

Q:Ofa l
lt hedi f
ferentwa yst haty ou’veof f
e r
e d,its eemsl i
ket he
reoug httobeonet hatIc ouldbe
successful with.
Lester: Take any one of many of those sayings in The Eternal Verities and if you carry it out until
the end, that would be it. Take the good one mentioned before: get to the place where no one and no
thing can disturb you. Every time you are disturbed, look for the ego motivation wherein you wanted it
tobeot he rthani twa s
.Onr ecog nizingits ay
,“ Oh,Is ee,”andl etgoofy oure gomot iva ti
onof
wanting it to be the way you want it to be. Every reaction or tendency is based on a selfish thing. We
wanted it to be the way we wanted it to be. Keep dropping these reactive tendencies. Every time a
reactionc ome s
,l ooka ti t
;seethes e lfi
she gomot iva t
iona nddr opi t
.You’ llsoonr e achapl acewhe re
therei snomor ea ndyou’ r
ethere— a l
lthewa y .

Q:Eve
ryt
imey
ouf
eelof
fende
d,j
eal
ous
,ang
ry,hur
tora
nyt
hingl
iket
hat
,tha
t’sy
oure
goa
nd

214
that’
sy ourmi nd?
Lester: Right. Rid yourself of all your feelings and you will go all the way. So, have we gained
anything new?

Q:Youha vepr e s
ent eduswi thmor eofac ha l
le ngetounde rstandwha ty ou’resay ing
;youmakeit
sound so darn easy and it affronts me to think that anything that easy could elude me.
Lester:Wh eny oudoi t,itise asy
.Whe ny oudon’ tdoi t,it’
si mpos s
ible.Tha t
’st hewayitr
eal
ly
is.Whe ny oud oit,it’se as y.Whe ny oudon’ tdoi t,it
’si mpos sible.

Q:Oh,Lo rd,wa i
tami nut e.Whe ny oudoi t,i t’seasy .Whe ny oudon’ tdoi
t,it’simpos s i
ble
.
Lester: It takes no effort to be what you really are: Infinite. It takes tremendous effort to be
extremely limited as you now choose to be.
Ifeela sthoug hI ’
veg ivenwha tIcouldong oi nga l
lthewa y.I ft here’sa nyf
urt
he rque stion,I
’llbe
happy to do what I can to answer it. If not, this is it.

Q:Ike e
pl ooki nga ty oua ndIs e ethatthe re’shope .I
fyou’
vema dei t
,s ome bodyha s.Itisn’t
impossible, and I can do it.
Lester: Yes, do it. Go all the way. Everyone was moving rapidly upward and then leveled off;
some came down just a little bit and leveled off there.
Ifyoudon’ tus ewha ty ou’ves een,y ou’l
ll osei t.Youha vegott
oke e
pus ingi t,othe
rwisethe
remaining subconscious habits will overwhelm you and you will lose your direction.

Q: When we go all the way, we still go on doing the same things; we still go on laughing; we still
got ot heba llet;doa llthe set hing s.The re ’
snot hingde nie
d.
Le s t
er:Ye s.Theonl ydi ffe renc eistha tyou’ ref reet odoornott odowha t
every ouwa nt ;y ou’reno
more compelled in any direction whatsoever.
I strongly recommend taking time out for thinking on these things every day, twice a day. In the
morning before going to work, and at night before going to bed. Never should a day go by without
doing this. Get with it, totally, in a quiet spot until it sucks you in more and more until you let go of
the world pull. Getting quiet enough, the infinite parts of you just take over and you go all the way.
Your eachapl acewhe r ey ouf e elhe l
ples sbec ausei t’se f
fortl
ess .Ke epthatupa ndy ou’ l
lef fortl
es s
l y
be sucked right into your Infinity.

Q:We l
l,Iknowsometi
mesits
eemstha
tI’
mge
tti
ngs
ota
ll.
Le
ste
r:The r
e’sase
nseofs
urre
nderi
nthat
.

Q:The r
e’stha tf
a mouss t a
tementofyours
:Letgoandle
tGod.Itf
inal
lyst
ruc
kmethatitmeansl
et
go of your mind and let God.
Le st
er:Ye s,a notherwa yt osaythati
s,“Surr
ende
r.”Eveni
fyousurr
ende
rtoamount
ain,youwil
l
getit,beca us
es urrende ris“Notmywi ll
.”

Q: Ego, mind and will are all the same thing. So if you let go, that means let go of your mind, ego
and all the other things.
Lester: Yes.

Q: Sometimes when something happens I can be very irritated but then I catch myself giggling to
my
sel
fwhi l
eI’m doi ngi t.Itr eal
lyisn’taffectingme .
Lester: Yes, get free and then you may act irritated.

215
 Q:Soy ouc ana c
ta nypa rt?Andy ou’rea wa reoft hef
actt
haty
ou’
rea
nac
tor
?
Lester: Right. Go all the way and there is only fun.

Q: You can even keep your humor too?

Lester: Right. But the motivation for the humor is to make others happy, not for ego approval.
Tha t
’st hedi f
fe r
ence.
Whe nIs ayy ouleve ledof fanda reonapl atea u,it’snote xa ct
lyc orrect
.Youl eveledof fi
n toa
slow, gradual, upward direction. It could be much faster, even immediate, rather than a slow, gradual,
upwa rdt rend.Goa llthewa y— l ifefrom tha tpoi ntoni sj ustaba l
l.Youdon’ tha vetowor k.I fyou
want to you can. You can always be successful; or you can even choose to be unsuccessful, just to
make a game out of it. If you can succeed in failing, you can also succeed in succeeding.

Q: Would helping others really be a fast way?

Le s
ter:Nos oify ourpur posei se gomot i
va t
ed.Howe ve r,whe ny oul i
veonl yf orot
hers
,i t
’save ry
fast way. Paradoxically, the most selfish thing you can do is to be totally selfless. When we are totally
selfles
s,weha vetheAl l,theI nf
inity.I t
’sas eemingpa ra
dox.

Q:Tha t
’sit
.Youof f
ermetheAll!
Le s
ter
:Ye s
.We ’veallhadgl
impsesofi
t.Thethi
ngtodoistoest
abl
isht
hatpermanentl
y,f
oral
l
time.
So,ag a
inIs a
y ,taketi
meouteverydayandeff
ecti
t.Goa l
ltheway.You’
veg oti
nfi
nitepower
behindy ou;ther
e ’snothi
ngtost
opyoub utyou.Makeitpa
rtofyoure
veryda
ylifeandst
a ywit
hit
untilit
’sesta
blishedf oral
lti
me.Youc andoit!

***

216
“The
reiss
omet
hingf
armor
ebe
aut
if
ult
hannat
ure— i
tist
heSour
ceofnat ure— t he
ul
ti
matebe
aut
y— God.”
Lester Levenson

Session 35

THESELF–YOURSELF

TheSe l
f,whi chisonl yyourSe lf,i
sther eal“I”ofy ou.Knowi ngthisy ouknowa l
lt he
reist
o
know. Here are some thoughts which may help you to come to know this. Reflect on them.

***

Knowing your Self is being your Self.

***

The ultimate goal of every being in the universe is total freedom; and that is when you are only your
Self.

***

The only reason why you are not aware of your Self is simply because you want to be a single body
in the world.

***

Everyone will someday wake up to the fact that he is the Self.

***

To see your Self, you have to quiet the mind enough. When the mind is being stimulated by the
thous andsoft houg htsint hesubc ons ciou s,t
here’slit
tl
ec ha
nceofs e
eingy ourSe lf.Thet housandsof
thoughts culminate in tendencies. Drop a tendency and you eliminate the thousands of thoughts under
it.

***

The only things preventing you from being your Self are your mental habits called tendencies or
predispositions. Will them out!

***

If you discover that the source of the tendencies or predispositions is the Self, your Self, you drop
them then and there.

217
 ***

When the mind gets free enough, then the Self of you takes over and you are from then on Self-
propelled.

***

To be the non-Self requires much effort, and is the effort we feel in life.

***

It requires no effort to be your Self!

***

The effort that you think you use to try to be your Self is the effort you use in trying to resist being
the non-Self ego.

***

Your wishes to be the ego and, at the same time, to not be it, doubles the effort.

***

Al lt
hee fforty ou’ reinvolve dini se ffortt
obea ne go,ort
or esis tbe inga
neg
o.Doy
ous
eewha
t
the problem is? It is your constant effort. You must become effortless.

***

The reisonl yoner ealki ll

ingandt ha t
’stheki ll
ingoft heSe lf.Ki l
ltheSe
lfa
ndy
ou’
veg
ote
goa
nd
troubles. So everyone is a murderer of the Self who thinks he is an ego.

***

Theonl
yre
asonwhya
nyonei
sn’
tawa
reoft
heSe
lfi
sbe
caus
ehewa
ntsot
hert
hant
hat
.

***

If one wanted the Self as much as he wanted the world, he would soon have it.

***

Whe nyouf indmor ejoywi thiny ourse l

fthani na nythingels
e ,theny ou’rere a
llymovi ngi nt her i
ght
dir
e cti
on.I fy ouf i
nda nyj oyinl ife,y ou’reinthewr ongdi rec
tion.Enj oyi
nga nythi
ngi swr ong .Se ek
joywi thin.Bej oy.The r
e ’snothi ngne ededt oenjoyi fy ouarea ll
-joyous.
Ifwea r
ee njoy i
nga ny thing,wea reindua lit
y.I fIe njoythis
,t here’s“I”and“ t
his.
”I ft
he re ’
sGod
(Self)alone,ther eca n’tbea ny“ I”a nd“ thi
s.”
The basic Truth is that you are all joy. Enjoying something will impose an extreme limitation upon

218
yourna t
ura lsta
teofa ll
-joy .Toe njoys omething,y ou’rere cognizings ome t
hingot he rthany o u.So,I
repeat, we should never enjoy anything. Seek joy only within and then the natural state of infinite joy
is discovered.

***

There is really only one happiness; it is being our very own Self. The happier we are, the more we
are dwelling in our Self.

***

Eve
ryt
imey
ou’
rehi
ghy
ou’
reonl
ybe
ingy
ourSe
lf,a
ndi
tfe
elst
err
if
ic.

***

Living in your Self is living in ecstacies. Living in worldly desires is living in miseries.

***

Everyone every moment is experiencing his Self and every moment saying otherwise.

***

I
t’
sonl
ywi
thoutt
houg
htt
haty
ouc
anbet
heSe
lf.

***

Di
scove
ringa
ndbe
ingy
ourSe
lfi
sei
the
rea
sy— ori
mpos
sibl
e.

***

Findingt heSe l
fi sthee as
ies
tt hingint heunive rs
ewhe ny oudoi t
.Whe ny oudon’ tdoi t
,whe ny ou
continuously keep looking away from It, you can never see It. And then it is the most difficult thing in
the universe.

***

Being your Self is easy. Being an ego is difficult.

***

Whe ny our eali

z ewha tyoua re,it’
st hedr oppingofwha ty oua
renott
hati
stheg
rowt
h.Ea
cht
ime
you see what you are, you should drop that which you are not.

***

Everyone is seeking the Self, calling It by different names.

219
 ***

Any onewho’ sseekingha ppinessisse e

kingt heSe lf.The rear etwoki ndsofpe opl
ei nthewor ld:
those who are consciously seeking God, happiness, the Self, and those who are unconsciously seeking
them.

***

In the consciousness of materiality (mammon) there is no God (Self).

***

You cannot see God in the world until you see God in yourself.

***

God is All and God is Perfect. Therefore, anything that we see as imperfect is in us.

***

If you see separation you see not the Self.

***

When the world is real it is heavy. When the Self is real the world is light.

***

When our false identity as a body-mind disappears, our real identity as Self appears.

***

We are the Self now. All that we have to do is to let go of the concept that we are not.

***

The Self is God. The ego is the devil.

***

God (your Self) is infinitely individual and individually infinite.

***

The most beautiful is God.

***

220
 Ther
eiss
ome
thi
ngf
armor
ebe
aut
if
ult
hanna
tur
e— i
tist
heSour
ceofna
tur
e,t
heul
ti
mat
ebe
aut
y
— God.

***

No matter how much trouble man can get himself into, God is more resourceful in getting him out
of it.

***

When we behave like God, we have God-like powers.

***

God (Self) can materialize anything instantly.

***

The All that is God is not every little thing; it is the singular same Essence behind all the little
things.

***

God and good are sometimes used synonymously. Because everyone wants good, they make God
good. God is above good and bad. However, good leads us to God.

***

If God is All, that leaves no room for the devil.

***

In Reality there is only God (your Self).

***

It’sbettert ot hi
nkofSe lfr at
hertha
nGod,be
caus
eyoug
ene
ral
lyt
hinkofGoda
sot
hert
hany
oua
nd
you generally think of Self as you.

***

There’ snos
ucht
hinga
sane
xte
rna
lca
lle
dGod.The
rei
saGod,butI
tist
hei
nte
rna
lbe
ing
nes
sof
each one.

***

Everything that is, is the Self, has its isness, its beingness, in your Self, God.

221
 ***
God is this World, the way this World is, and not the apparency that we see.

***

God,Tr ut
h ,t
heSe l
fischa ngeless.I fGodkne wc hang e,Hewoul dn’tbec ha ngel
ess.The reisno
action in God. God knows nothing of this World as we see it. God is only the changeless beingness
behind the World.

***

Everyone experiences his Self every moment of his life.

***

My Self is the nearest of the near and the dearest of the dear.

***

Look to the Self for everything!

***

If you want to get more comforts, know thy Self.

***

The only answer to all problems is knowing your Self.

***

We will never be completely satisfied until we are completely being the Self.

***

To discover your Self is the reason why you came into this world.

***

Everyone is seeking his Self in his every act.

***

The ultimate happiness is the Self. Any other happiness is only a bit of the Self.

***

When you know that the only joy there is, is of the Self, you take it directly and in its fullness rather

222
than meagerly, as you formerly took it.

***

The only one needed to know your Self is yourself.

***

This feeling of needing someone else to be your Self is ridiculous. It limits your being your Self.

***

Everyone is actually the Self expressing the Self as extreme limitation, identifying as a limited
body
-mi nd.Whe ny ous ay“ I
”a nda ddnot hingt oi t,that’sIt.

***

When you are not identifying with the ego, you are the Self.

***

The only direct knowledge is of the Self. All other knowledge, needing something external to
ourselves, is indirect.

***

If, at this moment, you identify with your Self, you are infinite.

***

Tha
tpa
rtofy
out
hatr
eal
lyi
s,y
ourbe
ing
nes
s,i
set
erna
l.I
t’
stheIt
haty
our
eal
lya
re.

***

The little self, the ego, is nothing but the innate infinite Self assuming that It is limited. There are
not wos e lve s,onehi gher,t heot herlowe r,not wo“ I’s.
”The rei sonlyoneSe lf.I ti spe r
fe c
tand
always will be perfect, even though you make the false assumption that It is imperfect and limited.
You are now, always were, and always will be your Self.

***

Although one always experiences his Self, he usually needs to be directed to It before he becomes
aware of It.

***

It is the Self that is the source of the ego, the source of everything.

223
 ***

Youar
eever
ymomenttheunl
imi
tedSel
f,e
ver
ymoments
ayi
ng,“
Iaml
imi
ted.
”Whe
nyo
udr
op
i
ntot
heSel
fyoust
ops
aying,“
Iamalimit
edbody
-mi
nd.
”

***

Look only at the Self; then the ego is eliminated.

***

When you dwell in your Self you have no desire to be liberated. It is only when you are in the ego
that you desire liberation.

***

The Self is not aware of the ego, and the ego is not aware of the Self.

***

Whe
nI,t
hei
nfi
nit
eBe
ing
,fe
ell
ikeabody
,it
’st
hei
nfi
nit
eBe
ingi
mag
ini
ngi
tisf
eel
ingl
ikeabody
.

***

When the Self is real, the body is not real, and vice versa.

***

Identify with your body and the extreme limitations of a body are yours. Identify with your Self and
you are all things, all knowledge and power, with no limits.

***

The reisn’ ta nyonewhoc oul dn’

tma
ter
ial
izea
nyt
hingr
ightnow,i
fheors
hewoul
djus
tle
tgoof
identifying as the limited body.

***

I
fyouwi
lldi
scove
ryourSe
lf,y
ou’
lls
eet
hatt
hebodya
ndmi
nda
res
erva
ntt
oyou.

***

Obtain and maintain direct experience of the Self. It is easier to obtain than to maintain direct
experience.

***

Eve
ryt
imey
ous
ay“
I”i
t’
seve
ryt
hing
,al
lthepowe
rint
heuni
ver
se.Eve
ryt
imey
oua
dds
ome
thi
ng

224
to It, you pull It down into limitation.

***

When you see the Perfection, you see the other one as the other one really is, which is the real thing
—t
heperfectSe lf.

***

The re’snotahi g he
rSe lfandal owe rSe
lf.The
re’
sonl
yyoui
dent
if
yingwi
thy
ourl
imi
tl
essBe
ing
or identifying with your limited being.

***

You’
rene
vers
ati
sfi
edunt
ily
oug
oal
lthewa
y.

***

The
re’
sonl
yonet
hingt
hats
ati
sfi
esf
ull
yande
ter
nal
lya
ndt
hat
’st
ota
lawa
rene
ssofy
ourSe
lf.

***

Everyone is aware of a selfhood. It is the Self, being wrongly identified as only a body.

***

If you would just be aware only, you would be your Self. If you would be only, you would be your
Self.

***

Thi si
nfi
nit
egl
ori
ousBe
ingt
hatwea
re,be
inga
bsol
ute
lype
rfe
ct,c
anne
verc
hang
e.I
t’
sal
way
s
there.

***

The greatest of all teachers is your Self.

***

Look to your Self until you see It completely.

***

All Beingness is God, your Self.

***

225
 Int
heSelft
her
eisnohaver
,ha
vingort
hinghad.The
reisnodoe
r,doi
ngort
hingdone
.The
re’
sno
knowe
r,knowi
ngorthi
ngknown.Ther
e,t
he r
e’sonl
yBei
ng,bei
ngal
lBeing
nes
s.

***

When man seeks and discovers the seeker, he discovers that:

In the Self:
God is not being something, God is beingness.
God is not conscious of anything, God is consciousness.
God does not enjoy anything, God is joy.
God does not love anything or anyone, God is love.

In man:
His beingness is God.
His consciousness is God.
His joy is God.
His love is God.

***

Act as though you are the Self. This will lead you to seeing It.

***

The Reality of you (Self) is perfect, all joyous, all glorious, all happy.

***

The higher you go, the more you realize your Self and the more you treat others as your own Self.

***

Being the Self is being selfless. In that state you are interested only in serving others, serving them
as your Self.

***

The Self is absolute, profound, indescribable peace.

***

The only requisite for the realization of the Self, your Self, is stillness.

***

When one realizes his Self, all his actions and possessions are not perceived as his. He has given up
“
me”and“ mi ne.”Eve rythingi st heSe l
f.

226
 ***

Whenyouexperiencet
heSe lf
,youcan’
tte
llaboutIt
.Any thi
ngyouc
a nt
ellsomethingaboutis
n’t
I
t.It
’st
hest
ateofonl ybe
ing .Ther
e’snoact
ionther
e;the
re’snofor
mthere
.I t
’sIs
ne s
s ,a
ndthat’
sal
l
t
hatI
tis
.Youc an’tuseIt
,y oucan’
tknowIt— youc anonlybeIt.Whenyou’r
ethere,ther
e’sonl
y
One— You,andthat’sal
ltherei
s.

***

Anything but the Self is wholly imagination. The ego is only an apparent actor in the imaginary
story script you wrote. Thou are That, here and now. Do not delude yourself. Drop your illusory
limitation.

***

The Self is Quiescence, perfect Awareness with perfect Stillness.

***

He who seeks God will not find God in duality.

There is no human, God being All.
There is no time, no becoming.
There is no creating in total perfection.
Only God beholds God, there being nothing else.
Only God loves God, God being All.
Be still and know that you are God!

***

There is only God, nothing else. If there is only God, then I am That. At the end of the road we
di
scovert hatthe r
eisonl y“ I”,alla l
one .

***

Youa ret heSe l

fs ay ingot he rwise— butt ha
tdoe
sn’
tma
kei
tso.Noma
tte
rhowmuc
hyous
ay
otherwise, you are that infinite Being right now.

***

Youc
an’
tbe
comey
ourSe
lf— y
oua
reI
t!

***

Eve
ryt
imey
ous
ay“
I”t
hat
’st
heSe
lf— i
fyouwoul
donl
yst
opt
her
e!

***

Thewor
d“I
”wi
thnot
hinga
dde
dtoi
t,i
syourSe
lf.Whe
nyouj
usts
ay“
I”t
hatf
eel
ingof“
I”i
sthe

227
Sel
f.Butwhe nyousay“Iams omet
hing,
”t hati
sn’tI
t.Butjustpure“I”andonl
y“I”isI
t.Whe nthat
isal
lyouseeandally
ouknow—t ha
t’sGod,y ourSelf.That’
swhyGodi scl
ose
rthanfl
esh!Justhol
d
ontothework“I”onl
y,“I,I,I
,I,
”Tryitwhe nyoua r
ea l
one.Just“I
,I”andnot“Iamabody ,
”but“I,
I,I
,I,
”tha
tfeeli
ngofbei
ng .HoldThat;experi
enceIt;beIt
!ItisyourGodhead— yourSelf
!

***

228
“Lookawayfr
omthebody
.Lookawayfr
omt hemind.Looktowardt
hebeingne ssthat
youareandnev
erst
opunt
ily
ouful
lydi
scov
erthatThouArtThat!
”
Lester Levenson

Session 36

THOU ART THAT

THE RIDDLE

Ats omel eve

l,eve r
yonei sawa r
eoft heinfinit
ebe ingt ha theis .Ar eyoua wa reofthe“ I”thatyou
are?Thewor d“I,
”— t ha t’sit.Tha t
’st hebe i
ng nesspa rtofy ou,buti tisonlyt hebeing nes spa rt
.If
youe xperi
ence“Ia m,”— t hat’
sit.Tha tpartofy oui sinfinite.Andy oua ree xperi
enc ingi tallthe
time .The re
’snot i
mewhe ny oua r
enote xpe r
iencingi t— ot herwisey ou’
dg ooutofe xi st
e nce.
Howe ver
,youove rri
dei tandhidei tfrom y ourselfbys ay ing“ Iam abody .”Andwha ty oua re
doi ngisthatyoua r
es aying“ I
,theinfinitebeing,a mt hisbody .”So,i fyouus et hewor d“ I”y oua re
talkingabouttheinfinit
ebe ingthatyoua re.Eve rytimey ous ay“Ia ms omething ,
”youa res aying“I,
thei nfi
nitebei
ng,a mal imi tedsome thing .
”Andbe ingI nfinite,Itallowsy out oa ss
umel imi t
a t
ion,as
much as you want. That is why you can do such a good job of limiting yourself. Does that make
sense?

QUESTIONS AND ANSWERS

Q: Yes.
Lester: We can drive ourselves into such extreme limitation that we think we are victims of our
environment and subject to it. And it is an infinite being doing that!

Q: Why do we not realize that we are unlimited beings?

Lester:Weha vet hec onvictionthatwec an’tdoi t
.I fwewe renotc onvincedt hatwec ouldn’tdoi t
,
we could do it quickly, even in a moment. How long should it take one with all knowledge, all power
torecog nizetha thei sa llknowl e dge,a
llpowe r?Not i
me !Ande achoneofusi st hat— a llpowe rful
,
allknowi ng.I ts eemss oha rd,a lmostimpos sible,onlybe caus ewewon’ tdoi t
.Tha t’swhyi t’sso
diffi
cult—wewon’ tdoi t!
We hold the concept that we are a body, rather than an infinite, unlimited being. As long as we hold
tothatc oncept ,wea res t
uckwi thit.Wedon’ tl
ooka tt heot her,t heoppos i
tes i
deofuswhi chi s
unlimited.

Q: Well then, could you say that the only thing between us and realization is a thought?
Lester: Yes. It is a thought which is the culmination of a lot of thoughts.
For example, if you just examine how your thoughts flow after I tell you that you are unlimited, you
will discover that immediately after hearing me you dive right into the thoughts of being a limited
body .Whe nIs ayt hate achoneofusi sinfinite ,unl imited,ri
g htnow— a tthatmome nty oug etafe el
of it. Are you aware of the feel that you get as I say it? Right now, everyone here is infinite, unlimited
omnipotent, omniscient, omnipresent. When I say that to you, for that instant you feel it, but the next
moment you think you are the body, and immediately take your full attention off what you really are

229
and put it on the concept of being only the body with all its affiliations.
Al lrig ht,nowt hatyouha vehe a r
dt his,whydon’ tyous topdoi ngt hist oyour s
elves.
Youha vea ne xampl er ightnowofwha tI’vebe ent alkinga bout .Ca ny ous eewha tjusthappe ned?
Ifwha tIs a idha dbe enhe ldont o,y ouwoul dnotha vebe e ndi st
ra cted.Butwe ’resointerest
edi n
bodi estha twei mme diate lyg ravitatet owa rdthem.Thi si sthepr oble m — ourpe rsist
enceinbe ing
bodies. Every moment we hold that we are limited bodies. What you need to do is stop doing just
that. Will you do it? If you do, you will see the infinite being that you are.
It’sre allys impl e,butIknowi ts eemse xtr
e me l
ydi ffi
c ult.Notonl ydi ff
icul
tbutma ye vensee m
impos si
bl e.Butt hisisonl ybe c aus ewej us tdon’ tdoi t
,a ndt hatma ke siti mpos s
ible.We ’
vehe ard
theset hing sa gaina nda g aina nda g ain.Butwha tus eisi tlisteningt ot his— i fwedon’ tdoit?And,
asIs ai
d,be i
ngi nfi
nite,the rei sn’ta ny onehe rewhoc ouldn’ tbet hei nfinitebeinghei srightherea nd
now— i fonl yhewoul ddoi t
.So,wha tyoune edt odoi stog etwi thy oursel
f,looka tyourself
,a nddo
it.Andi t’st hats imple.
Howma nyofy ouwome ng oa boute ve ryda ytryingt odi scove rtha tyou’ r
eaf ema le?None .Who
ofy oume ng oa bouteve r yda yt ryingt od iscovert hatyoua reama le
?Whydon’ tyou?Be causey ou
accept it without any doubt whatsoever. But you do not accept that you are infinite. Why not? Why
playt heg ameofl imitationa ndbemi serable?Why ?I ’ma skingy out heque sti
onsnowi nsteadofy ou
asking me.
Whydon’ ty oubewha ty oua re ,insteadoft hisl i
mi t
e dbody ?Af tera llthebodyi save rycrampe d
thing to be, and it hurts, lifetime in and lifetime out. Why insist on being so cramped and
inca pacitate d.Compa re dt owha toner ea
llyi s— i nfinit
e ,unl imi teda ndt otall
yf ree.Itisri
diculous,
isn’tit?
Ma ybes ome onemi ghtwa nttoa ns wertheque sti
on,“ Whydon’ tyoubewha tyoua r
e— i nfinite?”

Q: What does it feel like to be infinite?

Lester: Absolutely no limitation in any direction what so ever. No limitations, total freedom from
everything— ne edingnof ood,nooxy gen,nojob.I ns
ta ntlyma terial
izinganythingy ouwa nt
.Be ing
anywhere in the universe. Being as tall as you want, or the size of an atom. Being at perfect peace and
contentment. Being in the most delightful state possible.

Q: What happens to this body when that happens?

Lester: To really know that you should experience what you are. Otherwise the reality on the body
can’ tbeunde rstood.Whe ny ous eewha tyoua r e
,onl ythe
ndoy ouknowwha tthebodyi s.I tturnsout
to be a thought. A thought just like in a night dream when you dreamt about being a body in a
situation.Andwhe ny ouawokey ous a i
d,“ Oh,myg osh,t
ha twa sa llinmymi nd.”Thes amet hing
happens to this body when you wake up from this dream called the waking state. You see the body,
but you know it to be the dream nature that it is.
Doy ouse
ehowmuc hy ou’rec onc erneda boutt hebody ?Andt hispoi ntIma ke:Bea sc oncerne d
about your infinite being as you are about your body, and, if you are, you will discover that you are
infinite.

Q: What I really meant was, when you are away doing these things, how does this body function?
Lester: Automatically. The difference between how you are functioning now however, and how
youc anf uncti
oni st hatwhe ny ouf ocus,y ouc an’tbea wayfromt he“ I”t hatyoua re.You’ reright
whe r
ey our“I”is.Whe ny ous ay“I,”tha t
’swhe r
ey oua r
e.Thei ndi vidua l
it
yne verl eavesy ou,y ou
neverle aveit.The“ I”thaty oua r
ea lwa ysis—i t
’ set
ernal
.Tha t’sther e albe
ingt haty oua re.
Andi fyouwi llbet hat“I,
”a ndonl ythat“ I
,”the nevery
thingwi llturnoutt obel ikeadr eam.And
whe ny ous eeitfully,thisstateyouc al
lrea l
ityturnsintoadr eamt ha tne verreal
lywa s.I t
’st hesa me

230
aswhe ny ouwa keupf r
om ani ghtmare.Asl onga sy our ema inini t,it
’sve ryrea l.Itonl ybe come s
unreal to you after you awaken. Right? The exact same thing happens to this waking state dream
whe nwewa keupf r
omi t.Wef i
rstsay,“Oh,myg osh,itwa sa l
ladr eam, ”andt he nwea dd,“ that
neve rrea l
lywa s.
”Andt hat’
swha thappenst oy ourbody .Yout he ns eeitasadr eambody .
Yourbodywi llc hangebuty oune verwi ll.Youdon’ tdisa ppea r
;y oudon’ tl
os ea nything;y ouj ust
take on more and more until you see yourself first, as every being, as every body, then as every atom in
theuni ve rs
e.The re’snoreasont ofearlosingy ourbody ,orl osinga nything.Youg ainmor ea ndmor e
untily oube comei nfi
nite
.Ye t
,mos tofusa ref ea rfull estwe ’reg oingt olos eourbodya ndbenot hi
ng.
Tha t’sas eri
ouse rror.Youc ouldbeahundr edbodi es !

Q: If you think of the body in terms of beingness...

Le ste r
:I fy oudo,y ou’
rec ommi tt
ingag rossc ri
mea gainstthewor d“ being ne
ss.”Be ing nessi sthe
infinity that you are. Your beingness is infinite. Your being a body is an extreme limitation in your
beingness.

Q:Wet hi n kofbodyi nt ermsofl imi t

ati
on;t ha
t’st heor di naryc onceptofbody .
Lester: Right, which means we have to let go of the concept that the body is I. As long as we hold
that,wea r
eh oldingt hec onc ept:Ia me xtr
emel imitati
on— aphy sicalbody.
Any slight maladjustment in the body and it dies. And everyone knows that. We know that sooner
orl at
e rthebodydi es.It’save rydi spos ablethinga nde ve ryoneknowst hatsoone rorl aterwewi ll
dispose of it, right? So if we hold on to this limitation and keep ourselves in extreme confinement it
follows that we will always be afraid of the loss of the body. It is analogous to identifying with our
car. To leave it, to trade it in or sell it would seem to us a terrible loss. And yet most of us do not
think this way about our cars. They are temporary means of transportation. They are not us. Or
viewe da nothe rwa y.Wea rel i
kebi r dsi nac age.Thedoorope nsbutwer efusetof l
yout— f r
ee!

Q: Well, this sense of beingness, infinite beingness, is far more concrete than our present sense of
body, is it not?
Lester: It should be. This is what, in effect, I am trying to say. If you just hold on to your sense of
be ing ne s
s,a ndonl ythat,a ndnota dd“ thisbodyi sI,”— j ustholdont oy ourbe i
ng nessonl y,a ndhol d
it,a ndhol dit—y ou’llbel et
tingg ooft hef eelingt hatt hebodyi sI .Andy ou’ llgeta ni nsi
ghti ntothis
beingness. And then you will remain in it. Then your beingness is very concrete to you and your body
is like a dream body.
When you are only beingness you recognize that your beingness is all beingness. I say that
eve r
yonei s,rightnow,t ha ti
nf ini
tebe ing ness.Andt hei nfi
nitepa rtofy oui sthe“ I,”thebe i
ng nessof
the“ I,”the“ Ia m. ”Andt hatify ouwoul dholdt hat,tha twoul dbe comer eala ndc onc retetoy ou,a nd
all the limitation, misery, and trouble of the body would automatically be gone.

Q:I’
vehadafewgl
imps
esoft
hatbuthol
dingi
tisadif
fer
entthi
ng.
Le
ste
r:There
asony
oudon’
thol
ditisbeca
useyouarehol
dingontot
hebe
lie
ftha
tthebod
yisy
ou.

Q: The thing is that this beingness cannot be conceived of with the mind, can it?
Lester:Ri ght.Howe ve r,youdon’ th avetoc onc ei
veofi ti fyoua r
ei t
.Doy ouha vet
oconc
eiveof
being a man or a woman? Just be it and be it only. Be it completely every moment.

Q: But this metamorphosis, this change that must take place within the individual, requires some
intellectualization at first?
Lester: The intellect directs you toward looking away from what you are not, and looking at what

231
youare.I ntha tsense,you’
rer
ight
.Wea
sk,“
Wha
tamI
?”a
ndt
hat
’si
nte
lle
ctua
l.Howe
ver
,the
answer is an experience.

Q: Now this is what I was getting at. When does this intellectualization of the infinite stop and the
experience begin?
Lester: When your thinking quiets enough. Then you see what you are and it becomes real to you.

Q:Buty ou’ r
enotc onsc iousoftha ttr
a nsition?
Le ster:You’ rec onsc i
ousofl et
tingg ooft hec onceptsofl imita
tion.Di scove r
ingthei nfiniteBe ing
that you are is no transition, because you are that now; you always have been and always will be That.
Sot he rec an’tb ea nyt ransitionthere .It’
st hel ettinggooft het houghtsofl i
mi tat
iontha tisa
transition.

Q:Isn’ti
tdi
ffi
cul
tforonetothi
nkofhisinnerbe
inge
xperi
enc
ingit
?
Le
ste
r :It
’si
mpossi
bleonlyinyourt
hinki
ng .Youmuste
xperi
encei
t.

Q:Andy e tit
’sr e
al;y oudoc omei ntoit;t here’
snodoubta bouti t
?
Lester: Yes, sooner or later. When you get so fed up with torturing yourself, you then let go of all
thenons enseofl imi t
ationa nds e parat
ion ,andy oube comewha tyoure allyare— i nfinit
e.Now,mos t
pe opl eone arthwi lltakemi l
lionsofy e arstodot his,anda fterwha twe ’vet al
ke da bouty ouc ans ee
why.
Whe nwet a keintoa ccounta l
lpe opleone ar
thy ou’reve rya dvanced;a ndy etlooka thowmuc hy ou
are holding on to being only that body! Your questions and talk relate mostly to the body, its
transition, and what happens to the body.
St i
llI’m hopi ngt opr ovokey oui nt
ol etti
ngg oofi dentifyingwi ththebody ,byt ell
ingy oui t
’s
impossible to be infinite as long as you insist upon being the body. As long as you persist in being the
body ,itisimp ossible.You’ restuck.Youc ouldr ema i
ns t
uc kformi l
lionsofy ears.
I ask you, have you ever accepted the concept that you have no limitations?

Q:I ’vea c cept

edt heide aintel
lectuall
y,butobvi ous lynoti npr acti
ce.
Lester: That is true and because you believe you are finite it is impossible to be infinite. These
bodi e sa reve ryf r
ailthings,andthe ydon’ tla s
tve r
yl ong .Andy etwei nsista ndpe rsi
s tinbe ingthe
body .Nowa nyti
mea nyonede c
ide s,r
eallyde ci
de s
,nott obei t— t henhewi lla ll
owhi ms el
ftos ee
his infinite beingness.
What do we do twenty-four hours a day? We cater to the body; we think we are it! We wake it up
in the morning, we wash it, we dress it, we beautify it; we send it off to work so it can earn some
money, so that we can put some other life (food) into it so it can digest and process that life inside so
that it can persist. And then we go home and we park it for the evening. It is such a wonderful life that
we have to escape from it; every night we have to go unconscious, that is, sleep. And this we repeat
da yi na ndda yout ,lifeinandl if
eout— unt ilwede c idetha twea renotthebody ,thatwea remor e
than the body, that we are infinite beingness.
It is really simple. And I know I am repeating myself, but the repetition is necessary. The difficulty
ist hehol dingo ntowa nt
ingt obet hebody .I ndoings o,wea rec ons t
antl
ys ay ing,“ Ia mt heb ody ;Ia m
noti nf inite.”And,ofc oursea sare sul
t,wec an’tfe
e lt heunl imi t
e djoyorha ppi nesst hatwe ’re
seeking.

Q: What do you mean when you say we have such a wonderful life that we have to go
unconscious?

232
 Lester: This life, that we think is so great, we cannot take twenty-four hours a day; for about eight
hours every day we have to escape it through the unconscious state of being asleep.

Q:Whi lea sl
ee p,whe rea mI ?Whyc a n’tIr e
me mbe r?
Le s t
er :Be caus ey oube li
evey ouc an’t.Ther ea sonist haty oudon’ twa ntt o,beca use,unl essy ou
relate to the physical body and world, you believe you are a void. However, notice the fact that,
althoug hy oudr opt hephy sicalbodya ndwor l
di ns leep,y ous t
illexist,don’ty ou?
Sleep is an escape from this world of ours. As we go up into higher states of beingness, we all
reac hapl acewhe rewedon’ tsleepa nymor e.Whe nwedonotdi s
likethewor ld,ors tat
ei nwhi chwe
exis t
,t here’snone edt og otos le
e p.
How wonderful is this world, this current state of awareness if we have to escape from it every
nig ht?Expe ri
me ntwi t
hwha tIams ay i
ng—l e tgoofi ta ndbewha tyoua re.Bei nf i
nite.St opl ooki
ng
att hewor lda ndl ooka tthe“ IthatIa m.”Ke epy oura tt
ent i
onont he“ IthatIa m”unt i
lyous eei tful
ly,
andy ou’ lldropbe i
ngonl yaphy sicalbodywi tha llthelimi tat
iona ssoc i
atedwi t
hi t
.

Q: We keep imagining that this little limited life brings us happiness, and that helps keep us bound,
doesn’tit?
Lester: Yes, so why do it? Everyone is seeking the infinite being that he is. You call it happiness,
happine sswithnos orr
ow.I tisyourSe lf,y ourbe ingne ss.Whynotj ustbei t
?Whydon’ ty oudoi t?

Q:We ll
,Ig ues swedon’ twa nti tba dl
ye nough;we ’
rea f
ra idtog oallout.
Le ster:Tha t’si t— y oudon’ twa nti te
noug h.Forwha t
eve rrea son,y ouwa ntt obet helimi t
e d
bodywi tha llitsa dj unctsofl imi tati
on— s ickness,t
rouble,andf ina ll
yde ath.Ri diculous,isn’tit?
Sowha tyoua res ayingi stha tifthi swerethemos timporta ntthi nginy ourlife,itwoul dn’ttake
long to become free and infinite. But instead we all have our side tracks which keep up going in all
directions.
Tha t’si t
.I ’ms a yi
ngwer ea l
lydon’ twantthisknowl e
dg eofourunl imitedstatee nough.The re for
e
our attention is in the other directions.

Q: Do you think we have resistance because we do not know exactly what is there for us?
Lester:Ye sa ndno.Weknowwe ’r
ei nfi
nitea ndwe ’res eeki ngit.Inoure ve rya cte veryda ywe ’re
seeking this infinite being that we are. We call it happiness. If we would trace happiness down to its
source, we would discover that there is no happiness in external things or people. Happiness is
some thingwee xpe ri
enc ewi thin.Andi t’stherea llthetimei fwej ustdon’ tcuti toffbyma kingi t
de pende ntons ome onel i
ki ngus ,org et
tingg old.Onc ewes a y,“ I
nor derformyi nnerha ppi nesstobe ,
Imus tha veg ol
d,”wec utof ftha tha ppinessunl e s
sweg etg old.Sowe ’recuttingof ft ha tunl i
mi ted
ha ppine ssands ayingi t’
si nthewor ld,int i
nybi ts,whi lea llthet imeit’sunl i
mi tedr ightwi thinus ,not
outt he r
ei nt hewor ld.But ,asy ous a i
d, we’res oc onvinc edt ha tit’
sint hewor l
dt hatoura ttentionis
in direction other than on the infinite Being that we are. If we really wanted to see this infinite Being
that we are, our attention would be there all the time.

Q: And we could be That right at that moment!

Lester: Yes. At this moment, or soon, or at the very best in a month or two. And yet instead, we
condemn ourselves to millions of years of misery by persisting in being the body.

Q:Ifonee
xper
iencesve
ryi
ntensemiser
ywhe r
eeve
ryt
hings
eemstobecutof
f— anawake
ning
c
ancomeoutoft
hissometi
mes,can’
tit
?
Le
ster
:Yes.That’
sthewayitusual
lyhappe
ns.Whenwea r
eint
hedir
ecti
onofl
imit
ati
onwekeep

233
making ourselves more and more limited, until we go to extremes and think we are in danger of
becoming incapacitated with something severe; with sickness or death. Then, with our determination,
whi che ve r
yoneha s,wes ay,“ Tohe llwi t
ht his
!”a ndweg oi nt herightdir
ecti
on.Howe ver,wec oul
d
and should go in the right direction out of a sense of joy and discovery. We could go in the right
direction because freedom is so wonderful.

Q: I think the tendency often is to try to contact the infinite and then use it to make this finite life
more comfortable, pleasant, prosperous and things like that.
Lester:Tha t’st rue.Wet rytoc ont actourunl i
mi te
dpowe ra ndt heus eitt oma keabe tt
e rbodya nd
world. We can make the body and world better, but we cannot achieve sustained happiness, because
being subject to this body and world is being subject to limitation and non-freedom.

Q:St ill,g et
tingri
dofy ourbodyi sn’tg oingtohe l
pmuc ht hough,i sit
?
Les t
er:I ’m notsugg e
sti
ngy oudot ha t
.Unt i
ly ouc onsc iouslylea veyourbody,ify ouf orciblyg ot
rid of your body, you would just come back again through the womb and wait twenty or so years while
g rowi ngup,be forest
arti
nga g aintolearntha tyou’ renotthebody .Sof orci
blydroppi ngt heb o dy
would be a very wrong thing to do. But to show you how much you think you are the body, just ask
yourself how close you could come to throwing your body out on the highway and letting cars run over
it. This will show you how convinced you are that your body is you.

Q: Is it our unconscious mind that prevents us from being infinite?

Lester:I t
’sy ou,ma kingy ourt houg htsunc onscious .Is a
yit’
sy ou;it’snoty ourmind.Or ,ifyou
want to argue it, show me this mind you are talking about. Where is it? And how is it holding you
back? Does it have life other than you? Is it other than you? What is this thing?
You’ repr ev entingyourself,whe t
hervi at hemi nd,vi at hebody ,orvi aa ny t
hing.Youa redoi ngit.
It
’simpor tantt haty outakeful lresponsibili
tybe caus e,ifyoudon’ t,youwi llne verg
etoutoft histra
p.

Q: I understand that it is something that we have created ourselves, but it has reached such a
proportion!
Lester: Not it, it is you who have reached such a proportion. So long as you blame something else,
you’ l
lne verge toutofi t
.You’ r
edoi ngi t
.Ca n’tyous e
et haty ouc annotundoy ourl imitati
ona sl
ong
asy ou’llnotta ker es ponsibil
ityforit?Noma t
terwha tyouc allit,whe thery ouc allitmind,o rbody,
you are doing it.

Q:Ia mtakingr
espons
ibi
li
tyf
orit
,beca
us eI’mtryi
ngt odos omet
hingaboutit.
Le s
ter
:OK.Asl ongasyousay
,“I’
mt akingres
ponsibil
it
y,”that
’sallr
ight.Butwheny
ous
ay,“
It
isthemi nd,
”y ouar
enottaki
ngre
sponsi
bil
ityforit
;the
nt hemi ndisre
sponsibl
e,noty
ou.Doy
ousee
that?

Q:We l
l,I
’mres
pons
ibl
efori
t;i
t’smycre
ati
on.
Le
ste
r:Right
.Whosemindisit
?I t
’sy
ours.

Q:Buts till
,ithasbec omeas or tofFra nke nst
e i
nt ha t
’sg ot
te noutofhand.Andisn’
tthatwhat
stands in the way?
Lest er:No.Youdo.Asl onga syout hinki t
’ss ome t
hingot hert ha
nyou,youha
venoc hanc
e.As
you speak, you are convinced that the mind is doing it, and not you.

Q: So we make the mistake that the mind is going to see, and the mind will never see It.

234
 Lester: Right!

Q:Andwe ’r
es ocondi
ti
one
dt of
unc
ti
ona
smi
nd,t
hati
tse
emst
obet
heonl
ytoolt
hatweknowwe
ha
ve,a nds owe ’r eus
ingthewrongt
ool
.
Lester: Right.

Q: So, what we need to do is just throw the tool out.

Le st
er:Ri ght
.Thenwha t
’sl e f
tove risthei nfinitey ou.Thr
owt
het
oolout
.Itt
ake
snot
ool
stobe
what you are!

Q:Tha t’st hemis t

ake;weke ept ryingt odoi twiththemi nd,be causethat’st heonl ythi ngwe ’re
familiar with.
Le st
e r
:I t’snottheonlyt hingy ou’ refa mili
a rwith;youa realsof amili
arwi tht he“ I”tha ty oua re.
Justfoc usont hewor d“I.
”Youa renoty ourmi nd.Youha veami nd,butyoua rea lwa yse xpe riencing
thisinfinit
ebe ingt
ha tyouar e,andi t’sthe“ I.
”Youl oses i
ghtoft hisinfi
nit
e“ I”byi de nti
f yingwi t
h
the mind and body. Let go of identifying with your body and mind and what is right there in the pure
“I,
”i sa ninfinitebeing— y ou.Si mpl ee n ough?

Q:Yousayt
he“
I”hasbe
enforbil
li
onsofyea
rs.I
sthe“I
”al
wa yst
hesa
me ?
Le
ste
r:The“
I”t
haty
ouarei
sa l
waysthesa
mec ha
ngel
ess
,et
erna
landper
fec
t.

Q: It has always been the way it is, and the way it will be?
Lester:I th asalwa ysbe ent hatwa y:p erfect;c
ha ng eles s;i
mmor ta
l.Andt ha t’swhyweha vethe
tendency to think of the body that way. We try to make it perfect and immortal, even though we know
wec an’t.

Q: Does the body serve a purpose?

Lester: Yes, it is a vehicle that you occupy for this stage of the journey toward realization. But it
hurts; it confines and this serves to redirect you back to seeing that you are infinite. The purpose of
having the body is to help you learn that you have no limitation. So you conjured up the extreme
limitation called the physical body, in order to learn that you have no limitation. That body is going to
hur tmor ea ndmor ea sy out hinkt ha tyoua reit,untilsome dayy ous ay,“Thehe ckwi t
hit!”The nwi t
h
full determination to see what you really are, you suddenly awaken to what has always been, that you
are infinite.

Q:Ha sthe“ I”a lwa ysusedthebody ?

Lester:No,t he“ I”neverusedthebody .The“ I”i sc ha ng el
es sandpe r
fect
.The“I
”imagi
ned,
dr
eame ditus edt hebody .It’sanill
us ion;it’
sadr ea m,butwhi l
ey ou’ r
einthedr
eamits
eemsrea
l.
Wake up out of this dream. See what you are. That is the thing to do.
Notice how much you ask me questions about the body? Are you aware of that?

Q: In order, I guess, to define it.

Lester: No, you are trying to express your infinity in terms of this extreme limitation. This is why
you’res t
uc k.Re ve r
sei t.Le tg ooft hebody.Puta lly oura t
tentionont hei nf
inite“ I”t haty
oua re
,and
onlythe ndoy o uha veapos sibili
tyofs ee
ingthei nf i
ni t
e“ I”thaty oua r
e.Youmus tl etgooft he
concept of that body being you.

Q:Pa
ini
sag
rea
tawa
kene
rthe
n,i
sn’
tit
?

235
 Lest
er:Yes
.Howe ver
,we ’renotawareofhowmuc hpainther
eis,becauseweha vea cc
ustomed
oursel
vestoi
tandma deourselvesimmunet otherealamount.Becausewe ’r
einfinit
ebeingsand
we’retry
ingt
obet hi
slimite
dbody— i t
’sve r
ypa i
nful
.Andwhe nyoua wakenfrom thisdrea
m,y ou’
ll
seehowmuc hpaintherewas.I t
’salmostinfi
nit
epa i
ncompa r
edtowha tyour ea
llyare— infini
tejoy
.
I’
me mpha
sizi
ngtha ty
ous houldbeno tthebody;youshouldbenotthemi nd—j ustbe.

Q:I nme di t
ation,doe sn’toneus ethemi ndt oac ertaine xtent?
Lester: Yes, however meditation is used for quieting the mind. You use the mind to quiet the mind.
When the mind is quiet enough this infinite being that you are becomes obvious. That is the whole
purpose of meditation. If anyone gets his mind quiet enough, he cannot help but see this infinite being
thathei sbe caus eit’sonl yt hethought stha tcove rIt
.Andt hemi ndi snot hi ngbutt houg ht s.So,
meditation is used to get the mind quieter, until you get it so quiet that you see your Self, your real
Self.

Q: Would directing the thought toward the infinite be a step to getting there?
Lester: Yes. However, it is another thought.

Q:I t’sa not herthoug ht

,buts omet houg htsaremor eGod- reveal
ingt hanot hers,arethe ynot ?
Lester: No thought can reveal God. Every thought hides or covers God, your Self. Every thought
is a chain; nice thoughts are golden chains. A golden chain will keep you imprisoned just as much as
an iron chain. You must undo all thinking. Get the mind quiet; quiet enough so the infinite being that
y oua reiss elf-obvi ous .I t
’sthereallthetime .Thet houg htsa rethenois etha t’scove ri
ngi t.Howe ve
r,
if you must have thoughts, a thought in the direction of God is much better than a thought in other
directions, as it points you toward God.

Q: But if the infinite is non-mind, how can you speak of it as infinite, because infinite is a mental
concept.
Lester: No. No mental thought can be infinite. Every thought is a limitation.

Q: Then how can you know that you are infinite? How can you vocalize it?
Lester:Youc annotme ntall
yc onceiveofi
nfi
ni t
ynorcany ouvoc al
izei t
.Tha ti
simpos
sibl
e.I
t’
s
impossible to conceive of unlimitedness.

Q:We ll,it’sane xpe r

ienc e.
Le ster:Ri ght,it’
snotat houg ht;i
t’sane xpe r
ienc e,thee xpe rienc eofbe i
nginf
ini
te.Themi
ndc
an
allude to it but cannot describe it. Any description is necessarily a limitation.

Q: Where does the mind begin and where does the mind end? And where does God begin and
where does God end? And where does the infinite begin and where does the infinite end?
Lester: God, the Infinite, the Self, has no beginning and has no end. The mind has a beginning
when you create it. It has an end when you let it go.

Q: It is a painful struggle to let it go.

Le ster:Thepa i
nc ome sbe caus ey ou’ r
eholdi
ngontoitwhil
etryi
ngtoletgoofit.Thehol
dingon
toiti sthepa i
n.Whydon’ ty ouj us tbewha tyouar
e?Whyque sti
onmeont heopposi
tes
ide— onthe
str
ug g le?Whydoy out al
ka bouti t?Be c
auseyou’
rei
nte
rest
edinitandyouwoul dli
kemetorela
te
the infinite to it.

236
 Q: Well then, if when you think, you just know who is thinking, that takes care of it?
Le ster:Ri g ht
!Di s
c overwhot het hinke risandy ou’ llhavethea nswer
.Whe ny oudi s
cove
rwho
theonei sthathast hemi nda ndha stheb o dya nddoe st hethinki
ng ,youdiscove rther e alyou— a
n
infinite being. So look away from the body! Look away from the mind! Look toward the beingness
that you are and never stop until you fully discover that Thou Art That!

237
“I
fyouc
oul
dst
opt
hink
ingf
oronemome
nt,
youwoul
ddi
scov
erwhaty
ouar e.”
Lester Levenson

***

238