Transformation of Soul (the original)

Transformation of Soul (the original)

If you wish to see yourself in a different light, and want to change the way of looking at yourself, in relation to the universe. Then instead of looking outside, you turned and looked within. What can be seen there, and how would one come to see it, and if seen by what light? The what is the realm of mind, the how is by the mind's eye, and the light is that of the intellect. Am I going too fast? 

Let's take a step back and review what I am saying. Would you not agree  when you open your eyes, and look toward what is exterior to you, you perceive the physical universe? Equally so, when you turn to that which is not exterior to you, and turn, see and look within, how does one come to see it? Just what is this universe within? You come to see the universe within by the mind's eye, and that in which it sees, is of mind. The mind's eye is not different from our physical eyes, in the sense that the eye within, functions in the same way as our physical eye. Only the objects of the mind's eye are not solid in nature and are of the realm of the mind and that of thought. Thoughts that form images for internal sight like ideas.

In order to see this point let's look to Euclid's Elements specifically to his Definitions: "A point is that which has no part. A line is a breathless length. The extremities of a line are points. A straight line is a line which lies evenly with the points on itself." It appears as though Euclid is constructing a line, but out of what? A point is that which has no part and the line is a breathless length. Where are the parts, if indeed he is speaking of this physical universe? Clearly he is not speaking of the physical universe, but instead he is speaking to the realm of mind and thought. He speaks of another universe, the one inside. He gives you tools to apply to the physical universe and these are ideas. Euclid's views can be applied to the entire physical universe and renders it intelligible from the point of view of Geometry.

What of other universals like that of tree or man, even the idea of the Good, the Just or the Beautiful. In terms of tree or man these are things Nature brings into existence. What are the universals that nature looks to, when bringing into existence, a tree or a man, such that each is what it is, and not something else? And just what is the Beautiful, such that in each case, when someone sees something beautiful, one comes to see it as beautiful rather than ugly. The same is true of the Just and the Good. These are the issues pursued when one is exploring the things within. 

How does one come to look within and call what is present real? In a sense you are already doing it. How? Look at your thoughts! Are they not present? And do you not guide your life by their presents? Are they not many, and diverse? Each shouting-out, what they are, and naming all that is taking place, coloring what is present by its light. Forming a body of thought as solid a table and as hard as a rock. Yes, thoughts are in a since physical too. Even so, let’s take a look at them.

Now if you were to imagine yourself standing under a bridge and cars were passing over, and as the cars passed, you simply watched. Do you have this image? Now let's apply it to the realm of thought. See your mind's eye viewing the thoughts as they pass, now see that each thought is separate and distinct, much like different makes of cars. Just stand there and watch the thoughts pass. Now if you were to separate out one of the thoughts and recognize it much like the make of a car. "Hey, my uncle had a 54 Ford just like that and...", Now if you were to focus upon just one thought, would it not have a view of the universe, and a whole emotional state along with it, yelling out, how you were to feel, in respect to what you were now viewing. As you view this thought have you not become it, in that you are no longer viewing it as separate, but instead have become what you were viewing before. In separating it out, in seeing it as distinct, the other thoughts are no longer in view, you have identified with what you were viewing before and you have become it, in this sense the thought has now taken up your whole vision. Now this thought has become all you see. 

Let us now turn once again to the vision of the bridge. Once again, stand below it with your mind's eye and watch your thoughts pass. What do you see? You are no longer colored by the former thought, and you are now separate from it. You stand alone, quietly, watching. What are you such that you can stand alone from the thoughts, watch them pass and not identify with any that are present? What is it that it identified so completely, it loses sight of itself and becomes what it sees? And yet again, when separating itself out, it stands alone, quietly and just watches. I can not answer this question for you.  Only you by seeing for yourself, by watching, seeing what you have within, will you truly see for yourself. 

Let us move on, now from thoughts, to states of mind. In doing so, move from the realm of body, to that of the mind, and pure consciousness, the realm of intellect. In order to see what I mean by states of mind, let us look back to the thoughts. In viewing each thought, do they not have a feeling state, and a way of viewing the universe, and your relationship to it? Looking at it in this light, does not this single thought, bring to birth many thoughts, in relationship to this way of feeling and viewing the universe. Moving rapidly from one to infinity. All supporting, one view, birthing forth, all kinds of emotions and feelings, and notions. Coloring your whole vision by its light, it does not matter which direction you turn your view, the conclusions will be the same, given the one view. This taken as a whole is what I mean by states of mind.

For an example of this let's take up the image of a mob. Are there not many? Is each of their thoughts, separate and distinct, each shouting out their opinion, on how they see the issue, filled with passion? Suddenly as if from nowhere, a voice shouted out louder than the rest. The crowd quieted and listened, and was persuaded, more in the since they were moved by the energy and passion, of the crowd than by reason, took up the view of this voice, and moved and acted in accordance with it. This is how our minds work in accordance with each individual thought. Each thought births forth a state of mind, a way of relating to the universe, given one view and all the actions are colored, with this one view, acting more in accordance with their passion, rather than by reason.

Let us use this way of relating to our advantage. And take up an image, a beautiful one. Imagine a time in your life, when you were struck by beauty. Struck in such a way that you were filled with beauty. You not only saw the beauty without, but also turned and saw you were, permeated by beauty within. Now turn again to the present moment, look now to your present state of mind, what you are seeing at this moment? Do you in turning not see yourself as beautiful? If not, go back once again to a beautiful image and try again. Because if you do not see this, you can no longer follow what l am saying. You see we have brought about a state of mind, through our thoughts, a beautiful one. We have brought forth a way of being and relating to the universe, colored by the thought of Beauty, we have attributed to it.  Beauty should now encompass our vision, we should now see it not only within but without.  Have we not brought about this state of mind and way of being through recollection? Interesting how memories function, birthing forth states of mind into the present moment.  

Now look at it in the light of how we described the manner in which thought functions.  And are your thoughts many? And do you not only upon reflection, see them to be other? To see this let's go back to the discussion upon thoughts. Recall the image of the bridge and you stood under it and watched your thoughts pass. At this point did you not see them as other? And did you not stand alone, quietly, watching.  Once again, in turning to any particular thought you become it. Is this activity learning? If so, how? Through the reflection upon each individual thought. To separate yourself out, to stand alone, quietly, watching-viewing the nature of the moment. Can we push this one step further and say that in viewing thoughts, in this light we can say this process is a type of recollection, in the sense you are turning and viewing the moment.

Just what value is there in the turning? Why reflect upon the nature of the moment? Why, I could just go on forever identifying only with what I see? I could look at what I see and call it real and reality. Or instead of looking at what is seen; I could turn, and look within and see that I am not identifying with any thought, but am standing alone viewing it. Turning your mind's eye back, to view what it had identified completely before and seeing it as other than itself.  And in seeing it as other, I have become what is seeing instead of what is seen.  Could this type of reflecting reveal to us, the very nature of the universe? Interesting thought is it not?  The very idea that looking into how our thoughts function will in fact reveal the very nature of the universe. How can this be seen, in the manner in which our thoughts function? In the activity of reflecting or recalling.  When the mind's eye is turned toward the nature of the moment what is seen? In this turning or reflecting back upon the moment what comes into view, as you stand alone and quietly watching as your thoughts pass.  What is present such that this activity is to be considered as important at all?  Again, why reflect upon the nature of the moment?  How important is this role of reflecting or recalling?

To explore this issue in greater depth let's look to the ancients and see what they have to say for themselves on this issue.  In Plato's Meno, 81d - Socrates explores the idea of recollection. “For since all nature is akin, and the soul has learnt everything, there is nothing to hinder a man, remembering one thing only-which men call learning-from himself finding out all else, if he is brave and does not weary in seeking; for seeking and learning is all remembrance." At this point you are not looking outside yourself for answers, instead you have turned and are looking within yourself. And in this turning and looking within, since all nature is akin, we can find out all else. What does this mean? And did we not say that the activity of reflecting upon the moment, is a type of recollection, in that the mind's eye turns and reflects upon the very nature of the moment.  And did we not refer to this also as a learning process, in that the soul is turning and viewing the nature of the moment. Here Plato is saying the soul has learned everything and that all nature is akin, so all it has to do is remember one thing only, from itself, it can find out all else, and that seeking and learning is all remembrance. Could in fact this "one thing only" be the activity of turning and viewing? And since all nature is akin this activity reveals to us what is at the very nature of the universe?

In order to see this point, let us once again turn to the ancients, let us hear their words and voice. Plotinus V, 2, I - “This, then, it may be said, is the primal begetting; perfect-seeking nothing, having nothing, needing nothing - The One "overflows" and its excess begets an other than itself; begotten turns back towards begetter and is filled and becomes its contemplator, The Intelligence" In what Plotinus refers to as the primal begetting, this activity of tuning, reflecting back upon itself, is in fact, at the very nature of the universe. If we reflect back a moment, to how we view our objects of reflection, we see them as other, do we not? 

To see this, let us once again turn our mind’s eye back to the image of the bridge. And once again, stand below and watch our thoughts pass. In viewing the thoughts now, do we not see them as other? In watching them pass, are we not viewing them as other and separate, to what we are? And are you not standing alone, quietly, watching. Once again, turning to any particular thought becomes it. And yet we see the thoughts as the objects of our perception. We are continuously turning toward our thoughts and becoming them. Stating that they are real and our reality. Filling our heads continuously with chatter, telling, reminding you, of who you are. How you are to view yourself, in relationship to the universe; along with emotional states filled with all the joys and sorrows of life.

It starts out simple, like a seductive voice in a song, with a simple melody. Then other voices chime in, as in a choir, still, quite beautiful. But then comes a disturbance, a mob of thoughts, jetting off in all different directions, never allowing you to see or view yourself. And why? Because you lose sight of yourself, in that you hold your objects of perception as other, and as outside yourself. We look to our objects of thought, and call them real and reality, instead of tuning and looking within. This means to the degree we look outside ourselves for answers, is to the degree we are blinded. By the mob of thoughts we look to and see as being real. Confused yet? You should be, I just called your reality an illusion. Or rather you did, by the degree you followed the line of reasoning. You see the problem is not in the endless chatter. But in the value you place upon it, by our own free will. You are the one looking at it, and paying homage to it, and are placing value upon it. It is you who have breathed life into it, are giving it form, and are honoring it. Looking only at the thoughts and calling them real and reality. 

This is because you are only looking at what is seen, instead of what is seeing. When you look from the perspective of what is seeing, you see you are giving yourself up of your own free will. Looking to and becoming all that you see. You are pursuing a beautiful image of yourself. In all actuality this is a natural function of Soul, when it produces, it produces an image of itself, it extends out and moves in an opposite direction from its source. Giving rise to illusion, the illusion that the thoughts are real and our reality. 

Do you have the question yet? 

Do you not wonder, if the thoughts are not the reality, just, what is? To see this let us turn the direction of our gaze to the seer, rather than to that which is seen. To that which stands alone, and quietly watches, viewing the nature of the moment. Tuning back upon itself, in order to see what it has within. In the very activity of halting, and no longer extending out from itself, but turns back, to see its source, and the source of its own image. Much like the One, it overflows and begets the Intelligence. The Intelligence turns back to its begetter and is filled and becomes its contemplator.  In this very action it reflects what is at the very nature of the universe. 

In order to see this, let us once again turn our mind’s eye back to the image of the bridge. And once again, stand below and watch our thoughts pass. Let us now turn to the seer, as it stands alone and quietly watches.  What is present, in this moment of reflection upon itself? Clearly, there are no emotions, for they are present with the thoughts. And it is quiet, also in the sense the chatter, is also with the thoughts. Reflect! Just what is present? Look back, look to the seer, as it stands alone and quietly watches. Certainly, it is impartial, just look at all the chatter it identifies with, becomes, breathes life into and manifests as a vision of itself; becoming, solid, weighty and it loses sight of itself, in that it becomes other. When the soul's point of focus turns to the seen, and it gives itself up to, and becomes, all that it sees. I guess you could say, it does not care what it is, identifies, associates with, or becomes. From this we can, definitely say, it is impartial. Let us see it is emotionless, quiet and impartial. It does not sound like much to me. Reflect again! Turn back, just what is present? Just what comes into view? In this tuning, the focus of its concentration, turns to the seer, instead of what is seen. And yet the seer can not be seen. Just what is present? Focus, the pure one-pointed concentration, turning back upon itself, separating itself out, in doing so, seeing the chatter as other, as the object of its perception. What is left is still of the nature of thought, just not chatter or discursive thought. The chatter remains silent. That which has breathed life into the chatter is still present, silent now, it just watches, becoming a one-pointed focus. Waiting silently now, for something to become, something to give itself up to, and breathe life into, and manifest as a vision of itself.

At this point the soul truly has a choice. In that it gets to choose what it becomes. And why? Because it has separated itself out, and it sees the chatter about itself, as other than, what it is. It sees the chattering is not real or reality. The chattering is not the reality, it is placed there for our viewing. We are choosing the chatter, and are placing it as our reality, by paying homage to it, looking at it, and breathing life into it. 

When we were speaking of states of mind, did we not say that thoughts were moved, by passion, rather than by reason? The reason is that passion encompasses two extremes, anger and compassion. Both anger and compassion moves the soul to action. In Plato's Republic Book lV; he says that there are three parts of the soul, intellect, passion and the appetitive. Over each stands a virtue, wisdom, temperance and courage and running through them all is justice, allowing each part of the soul to do its own business. How does this apply here? It is the job of intellect to move the emotions though passion. Not the other way around, which is the emotions, to move the intellect, through passion. 

When we place our discursive thoughts as real, we are placing value upon the emotional states that follow as a consequence of taking up this view. By placing value upon the emotional states, they then rule intellect, through their passion. Thus the soul thinks it is, it’s emotions. Being deluded by the emotions, the soul places its value and honor on them. In doing so, it loses sight of itself, and does not honor, or even know, what it is. The soul that sees reality, in this manner, lives its life unjustly, in a deluded world, ruled by its emotions. Did we not say earlier, that justice allows each part of the soul to do its own business? And is it not the job of intellect, to rule over the emotions, through passion? Given the condition of the deluded soul, are not the emotions, ruling over reason, through passion? And so intellect, becoming enslaved, by the passions of the emotions, is an unjust condition of the soul. 

The enslaved soul can be released, in turning back, and looking to the discursive thoughts, separating itself out, and seeing they are other, and at this point the soul has a choice. And why, because discursive thoughts are placed there for our viewing, and consideration, for the soul to see what it has within. It is we, who are choosing to become them, placing value on and honoring them. You see, it is quite as if you are in a dream and you do not like the direction it is going, and you stand back, as an impartial viewer and change the direction it is going, through reason. This can not be done, as long as you are identifying with the discursive thoughts. You have to stand alone and quietly watch them pass, turning back, and in separating yourself out, you come to see them as other. In seeing them as other, the soul now is freed from the chatter and the emotions that accompany them. The soul can view them impartially now, in that soul is not becoming them. But the soul is choosing instead, for the moment, to simply view them and remain separate. At such times the soul is truly free.

Now that we have come to see what the soul is not, we can turn once again to see just what it is. Focus, a pure one-pointed concentration, turning back upon itself, waiting silently now, for something to become, something to give itself up to, breathe life into, and manifest as a vision of itself.  An impartial viewer, resting, and giving itself up, to the nature of the moment. Not being pulled in one direction or another. But resting quietly in repose turning back upon itself, seeing what it has within. 

To see this, let’s paint a picture, and through this image, let us see what comes into our view. I would like to take an image from Plato's Phaedo 108e. I am selecting this quote for two reasons, the first is that Socrates, in his description of an image, that manifests itself, as the state of mind, that is described in the paragraph above. The other is that it is one of the few places in Plato where Socrates expresses an opinion and this in and of itself is worthy of our consideration. "I am persuaded, therefore in the first place, that if the earth is in the middle of the heavens, and is of a spherical figure, it has no occasion of air, nor of any other such-like necessity, to prevent it from falling: but that the perfect similitude of the heavens to themselves, and the equability of the earth, are sufficient causes of its support. For that which is equally inclined, when placed in the middle of a similar nature, cannot tend more or less to one part than another; but subsisting on all sides similarly affected, it will remain free from all inclination. This is the first thing of which I am persuaded.” This quote reflects the state of mind, the soul is in, while it is in repose. While it mirrors, tuning and reflecting quietly upon itself, not being pulled in one direction or another, but quietly resting in, that in which is the same. An impartial viewer, quietly standing alone, giving itself up now, to the seer, instead of what is seen, becoming - what it is. 

Resting, in that which is of a similar nature to itself, the Intellect, as Plotinus refers at V, 2, I, when speaking of this nature. Now let's reflect back a moment, to when we were speaking earlier of the "primal begetting: perfect-seeking nothing, having nothing, needing nothing- The One “overflows” and its excess begets an other than itself; begotten turns back towards begetter and is filled and becomes its contemplator, The Intelligence.." And when we are turning, and reflecting back upon ourselves, do we not mirror this "primal begetting, perfect-seeking noting, having nothing, needing nothing”, in that we are .. “equally inclined when placed in the middle of a similar nature, cannot tend more or less to one part than another; but subsisting on all sides similarly affected, it will remain free from all inclination.” Resting quietly in a state of repose - resting in a nature that is of the same nature - the Intellect too, is resting quietly, in a state of repose, turning back and giving itself up to see the nature of the One. This is how it manifests itself within.

Let us now turn and see how it manifests itself without. When the soul is truly seeing, seeing through the eyes of pure Intellect. How do these states of mind manifest in our physical world? At such times, the soul is freed, from all that is bodily, the physical body as well as the discursive bodies of thought. Soul feels buoyant, senses are heightened, colors are luminous, and hearing is keen. Being totally aware of all that surrounds you. Pure consciousness, resting quietly, in a state of bliss, no need to strive for anything outside itself. Anything it could ever want or be is all present now. A pure one-pointed focus, resting quietly turning back upon itself, seeing what it has within, and manifesting what it sees without. What it sees, is beautiful and all it manifests, is of this nature. So it is not only beautiful within, but without as well. This is why Platonism refers to Beauty-Intellect as one thing. Plotinus V, 5, 8 - "For Intellect will be standing first to its contemplation, looking to nothing but the Beautiful, all turning and giving itself up to him and, motionless and filled somehow with strength, it sees first of all itself become more beautiful, all glittering, because he is near." 

I remember asking Maezumi Roshi a Zen Buddhist master, during an open dharma combat - “in Platonism Beauty is a key element, but I do not see the term in Zen. What role does Beauty play in Buddhism? After much consideration and a few questions and remarks he replied with excitement in his voice "Enlightenment experiences are the most beautiful things there are." I clearly remember his eyes were twinkling while he spoke. I thanked him for his answer. I too can think of nothing more beautiful.  Avalokiteshvara captures this state - all seeing - all knowing - all hearing the thousands of eyes and ears are one - yet not one. In a real sense, if he focuses on any one eye or ear, it is no longer all, but a particular, thus not one. 

Do not our thoughts function in the same way? Let us turn, once again to the image of the bridge. And once again, stand below the bridge and watch our thoughts pass. Are our thoughts many? Just like the thousands of eyes and ears of Avalokiteshvara. And do we not in focusing upon any one thought become it? If Avalokiteshvara where to focus upon one eye or ear would he not equally become that particular eye or ear. Thus becoming a particular losing sight of the one-pointed focus, and extending into matter to a particular sight or sound and becoming it. Just like we become our thoughts, we identify with and become them, in doing so we too loose sight of ourselves. The problem is not the extending out, or becoming what we see, it is that in doing so, we lose sight of what we are, and become what we were viewing before. Avalokiteshvara is the Bodhisattva of compassion - he who hears the sounds of the world. 

This shift in consciousness, from the everyday world, to heightened states of awareness, is brought about by any extreme. The state comes about by letting go, and becoming "all" and you can return to your former state by focusing on any particular. When - All - needing nothing wanting nothing, completely sated no need to pursue anything because everything is all present, perfect and eternally present.

 Let's start out on a "vision quest" or a request for vision. Just so our terms are clear in the beginning, I will be speaking from the level of soul. In a very real sense, the only level of which can be spoken. Because that which is beyond lies in non-discursive thought. In Siddha Yoga's "Spanda-Karikas" It is stated any extreme, will bring about, a change of consciousness. What does this mean? Exactly what it says. Have you ever seen a fighter receive his second wind its as though he just started. Or a runner, if you like or a mountain climber or swimmer. Just as they have reached their limit, and can go no further, no hope - suddenly, as if from nowhere, a state of clarity arises. Or if you like the American Indians, the sun-dancers when they pierce their breasts, are they not in pain? And yet they describe the same states of consciousness. What is this shift? How does it come about? What is this state of consciousness? These states of mind are in fact enlightenment experiences as Maezumi Roshi refers to them or if you like experiences of Beauty or Intellect. 

For myself I enter into Beauty for my extreme. Light reflecting Light, beauty permeates my being. I am beauty, beauty is me. This is the first stage. Then I can see I have entered into "Play" - fighter., runner, hiker, swimmer, sun-dancer or Avalokiteshvara. I am in Bliss, Joy or Samadhi. At this point I have reached stage two. Then I let everything go, giving up all "sense” of self, I let the energy drop down my spine through the floor. Reaching stage three. Immediately and spontaneously consciousness rises up on its own and have, become vision, the fourth stage. Why vision? Because vision sees that is all. It does not attach itself to any one thing and becomes and stays all. As you can see soul very much images itself, after intellect. It even mimics its state of consciousness. Soul truly is a mirror image of Intellect. 

By Debra Shiin Coffey

If you have any questions please feel free to ask and I will do my best to answer any questions you may have.