Quotes from D. Hawkins' third book I. Reality and Subjectivity, Veritas Publishing, 2003

• All things radiate forth an intense aliveness. Page unknown

• The effect on human consciousness of the experience of the Presence of God is subjectively transformative and identical throughout human history. It leaves a timeless mark that is verifiable as a calibration of a recorded level of conciousness. Page unknown

• God is both manifest as the Totality and Allness of Creation and simultaneously unmanifest as the Godhead, the Infi-
  nite Potentiality and source or 'void-ness' prior to form. Page unknown

• Ask "How am I aware or even know that I exist?" That question is the best that can be acted upon for it leads directly and nonverbally to the ever present Reality. Identify with that quality, capacity, or condition of ever present subjecti-
  vity which is experienced as an underlying awareness. It is consciousness itself. Identify with that consciousness in-
  stead of with the 'what' it is consicous about. That is the direct route to the Self. It is actually the only practice that
  leads directly through the doorway. There is nothing to know, to learn, or to remember. It is merely necessary to fo-
  cus, fixate, meditate, contemplate, look at, and realize that the substrate and source of existence is the radical sub-
  jectivity of the Presence of God as the Light of Consciousness. Page unknown

• In a field of objects, any one or several can be selected for attention or examination and the remainder become termed
  'context'. If we change the selection to another object, then the objects originally selected now shift in terminology from
  'content' to constitute part of the new 'context'. Thus we can see that there is no actual discrete divisibility of the All-
  ness of the Totality of Creation except in mentalizing about if via arbitrary perceptions and points of observation.
  Page unknown

• An infinite number of unidentifiable ways, potentiates an infinite number of possible responses, all of which are them-
  selves subject to an infinite number of possibilities. Thus we can see that the hypothetical "cause" of anything that
  can be perceived or is invisible is the entirety of the whole universe in its collective totality throughtout all time. Thus,
  to believe that the human mind can actually discern a 'cause' of anything at all is really a colossal delusion and a pom-
  posity of egotism. Page unknown

• The great value of kinesiologic testing is that it is the only discernible means discovered thus far for crossing over
  from the linear to the nonlinear because it records and responds based on the invisible, innate quality called 'life'. All
  scientific instruments, devices, and concepts are by necessity extraneous to the essence of life itself. Science looks
  at life's consequences and its form.
  When 'life' is absent, these phenomena stop. Both the heartbeat and the brain waves are merely the consequences
  of the presence of life; they are not life itself, which is intangible. Page unknown

• When 'life' leaves the physical body, we can still track its presence and state and ascertain that the life of the life ener-
  gy goes right on, uninterrupted. Life itself is not subject to death. If we track the life energy as it leaves the body, we
  note that it continues on at its calibratable level, the same as before. The human imagination assumes, of course, that
  it goes 'elsewhere'. In Reality, there is no 'elsewhere'. Outside time, location, and temporality, there is neither 'now' or
  'then'. If the ego still predominates, the soul will think it is 'located' in a specific realm in accordance with its calibrata-
  ble level of consciousness. It will therefore 'find' and experience its own definition of reality in a nonphysical realm.
  Page unknown

• We can think about a cat but only a cat really "knows" what it is to be a cat. Page unknown

• When one realizes that one is the universe, complete and at one with All That Is, forever without end, no further suf-
  fering is possible. S. xxii

• Adversity is thus seen to be the result of what had been previously denied and repressed into the unconscious. By
  looking within, one finds the source of adversity where it can be addressed and corrected. S. 22

• "People hate me" stems from one's own inner hatreds.
  "People don't care about me" stems from one's narcissistic absorption with one's happiness and gain instead of
  others.
  "I don't get enough love" stems from not giving love to others. S. 22

• Beliefs are the determinants of what one experiences. There are no external 'causes'. One discovers the secret payoffs that are obtained from unconscious secret projections. One's underlying programs can be discovered by simply writing down one's litany of grievances and woes and then merely turning them around into their opposites. S. 22

• When we unreservedly support life without expecting gain, life supports us in return. When we abandon gain as
  a motive, life responds with unexpected generosity. S. 22

• [I]f we take responsibility for being the author of our world, we come close to its source where we can correct it. By being loving towards others, we discover that we are surrounded by love and lovingness. S. 22

• The more advanced seeker has heard that there is no 'out there' or 'in here' and thus takes responsibility for all that happens. S. 22

• Truth is verifiable only by identity with it, not by knowing about it. (Calibrated at LoC 1000.)
  I. Reality and Subjectivity, S. 24, 2003
  • Truth is verifiable only by identity with it and not by knowing about it.
    I. Reality and Subjectivity, chapter 10 23 of statements that can be made with absolute certainty, S. 164, 2003

• The soul is the author of its own fate by the exercise of its own choice and selection. S. 24

• The core of the three great pathways of 'heart', 'mind', and 'action' is the process of surrender. S. 37

• Surrender is a constant process of not resisting or clinging to the moment but instead, continuously turning it over
  to God. S. 48

• Truth has no opposites, such as falsity or ‘off-ness.’ Nothing is hidden from the field of consciousness.
  The level of consciousness is determined by the choices made by the spiritual will and therefore is the consequence
  as well as the determinant of karma. Freedom to evolve requires a world which affords the greatest opportunity to
  ascend or descend the spiritual ladder. Viewed from that perspective, this is an ideal world and its society is consti-
  tuted by a wide range of experiential options. S. 80

• If, in the exact moment of each instant, there is a complete willingness to surrender to it, one can suddenly, in a flash,
  transcend the ego, and the way opens for Realization wherein the Light of God as Self reveals the Source of all Exis-
  tence and Reality. If the ego has neither past, present, or future to focus on, it falls silent. It is replaced by the Silence
  of the Presence, and thus, the way to sudden enlightenment is available at all times. S. 94

• The Grace of God is available to all. Historically, the 'Grace of the Sage' is available to the committed spiritual
  seeker. The strength of the ego can be formidable, and without the assistance of the power of higher spiritual be-
  ings, the ego cannot of itself transcend itself. Fortunately, the power of the consciousness of every great teacher
  or avatar who has ever lived still remains and is available. To focus on a teacher or their teachings by meditation ma-
  kes the power of that teacher available to the seeker. It is the will of every truly enlightened sage that every spiritual
  seeker succeeds, and not just the members of some specific or exclusive group. Just as the individual seeker of spi-
  ritual advancement benefits all mankind, thus also does the enlightenment of the Teachers benefit the seeker. That
  power and energy is available to call upon. There are no requirements or obligations. S. 109-110

• Exploration is innate to mankind, and its highest levels lead to spiritual inquiry. This brings up the questions of who
  am I, what am I, where did I come from, what is the origin and destiny of the self, and who and where is God. S. 117

• The human mind is incapable of discerning truth from falsehood. S. 117

• Question: Is the ultimate truth the same as "void"?
  Answer: The term "void" has created much confusion and has misled people throughout the centuries. It implies no-
  thingness, or nonexistence, which is not a possibility in the Real. There is no opposite to God. Only Truth has actual
  existence. What is more commonly meant by the term "void" is absence of form, absence of substance, or nonduality.
  It is often confused with nonexistence. To confuse the Ultimate Allness with nothingness/void is to fall victim to the fal-
  sity of trying to prove that nonexistence actually exists. S. 125-126

• Question: Many questions that arise, therefore, are not really answerable?
  Answer: That is true. That is because they are often just tautologies. They merely mean what they are defined to
  mean but have no corollary in existence. The mind presumes that a mentation which seems logical and intellectual-
  ly reasonable must have a concordant reality. This is a major source of fallacy in human life. S. 126

• Question: Why the word "Self"?
  Answer: The experience of the Presence is radically and profoundly subjective. It is commonly presumed by the mind that God is 'elsewhere', namely, above, beyond, transcendent, in heaven, or somewhere back in history or in the future. Traditionally, however, God is described as both transcendent and immanent. The term "Self" emphasizes that God is discovered within as the ultimate reality that underlies one's actual existence in the 'here and now' (e.g., "Heaven is within you.").
  The Buddha is said to have avoided using the term "God" because of the prevalence of misconceptions surrounding it. He wanted to avoid all the limitations that that conceptualization confounds. The Self as Awareness is often referred to in literature as Light. As recounted in Genesis, the Unmanifest became Manifest first as Light, which was the radiance of the energy of God that took form as the universe.
  The term "Self" also overcomes the dualistic notion that one is separated from God. Historically, the picture that there
  is a sinner down here on Earth and there is a God up there somewhere in heaven is the viewpoint of the ego. Thus, to
  most people, the term "God" implies "otherness." However, there is no separation in the Allness of Creation, so it is im-
  possible for the created to be separate from the Creator. Enlightenment is therefore the revelation of the Self when the
  illusion of the reality of a separate self is removed.
  The constant awareness of one's existence as 'I' is the ever present expression of the innate divinity of the Self. This
  is a universal, constant experience that is purely subjective and of which no proof is possible or necessary. The 'I' of
  the Self is the expression of Divinity as Awareness which is therefore beyond time and form. The truth of this identity
  is obscured by the duality created by perception and disappears when all positionalities are relinquished. S. 128-129

• Question: How does one find Reality?
  Answer: Truth is radical subjectivity. With the collapse of the illusions of duality, including the supposed 'reality' of a
  separate 'self', there remains only the state of the Infinite 'I', which is the manifestation of the Unmanifest as the Self.
  There is neither subject nor object. Like infinite space, there is no distance, time, duration, or locality. All prevails si-
  multaneously. All is self-evident, self-aware, self-revealing, and total. S. 129

• Question: What is meant by the term "mystic"?
  Answer: The mystic knows, experiences, and identifies the Self as both context and content, that is, context is the
  content. The content of the ego is transitory and a product of perception and, like a movie, it has no independent exis-
  tence. The content of perception is an automatic byproduct of positionality and goes hand in hand with the creation of
  the illusions of perception. Science is the authority of the linear domain and the Newtonian paradigm; the mystic is the
  authority of the nonlinear domain. S. 132

• The destiny of the spirit will be for better or worse, depending on the choices and decisions one makes. S. 154

• The spiritual aspirant, therefore, is wise to detach from all positionalities and opinions and be
  willing to surrender the ego’s temporary satisfactions for a higher goal. S. 177

• All life ebbs and flows. Everyone is born, suffers afflictions, and dies. There are happiness and sadness, catastrophe
  and success, increase and decrease. The stock market rises and falls. Diseases and accidents come and go. The kar-
  mic dance of life unfolds in the karmic theatre of the universe. S. 179

• All reactions to life are subjective. There is nothing happening that is awful, exciting, sad, good, or bad. It is point-
  less to hold a position that catastrophes shouldn't 'happen' or that the innocent 'didn’t deserve it', or 'isn’t it awful', or
  'it must be somebody’s fault’. With a broad view, one can remain unperturbed by either the content or the context of
  life. That requires giving up judgments, expectations, or ‘sensitivities’. S. 179

• There then appears the capacity to suspend judgement, relinquish positionalities, and resolve conflict through surrender so as to be able to intuit and apprehend rather than logically comprehend. S. 218

• Only love has the power to overcome beliefs. At this point, historically, the seeker is counseled to "Throw away all the books and just be. Surrender all to God without reservation. Stop struggling and allow the realization of that which you already are." S. 219

• Question: We note that your lectures always start with the same opening statement, "Everything is happening of its own; nothing is causing anything else."
  Answer: The belief in linear causality is a basic axiom of the whole structure of the ego/mind dualistic belief system.
  To see through that illusion is the most important and greatest leap available for getting closer to comprehending Rea-
  lity. It is critical to grasp that the illusion of linear causality as an explanation for the observed phenomena of life is the
  major and most profound limitation of thinkingness. It is the major block that cannot be transcended even by intellec-
  tual geniuses who characteristically calibrate at 499. The intellect which serves to aid the progress of civilization be-
  comes entrenched in the psyche and becomes the major obstacle to Realization. Although causality (cali-
  bration 426) is a major illusion, it is really not a difficult one to solve once it is disassembled.
  Mentation, reason, logic, and language are all structured dualistically, based on the axiom that there is a subject and
  an object, that there is a 'this' doing or causing a 'that'. Reason strives to find a connection between a witnessed phe-
  nomenon and some antecedent which is most commonly located in prior time. Logic then concludes that what pre-
  cedes an event must somehow be its 'cause' or explanation. It confuses temporal sequence with causation.
  The term "cause" is an abstract hypothesis, a tautology, an intellectualization which has no concordant substrate in reality. It is at best an operational supposition to satisfy the mind's requirement for an 'explanation'. Fallacy arises out
  of the mind's proclivity to ask the redundant and fatal question "Why?"
  We have stated elsewhere that there is no 'why' to anything in Reality and, in fact, no 'why' can be answered and still stay within Reality. All answers to "why" questions are intrinsically fallacious as they require a jump from verifiable observables to hypothetical suppositions which are all mentations.
  Events and conditions have a source or origination but not a cause. The concept of 'cause' limits comprehension to content only, whereas, in reality, all content is subject to context. This is the very crux of the understanding that allows consciousness to jump from 499 to the 500s.
  Neither God nor Truth can be found within the limitation of content only for, by simple observation, content is only de-
  finition or description whereas context supplies meaning, significance, and concordance with the reality of existence itself. This is important to comprehend not only in spiritual work but also in everyday social and political policies.
  To fail to properly contextualize content has historically been the basis for the slaughter of millions of people in every century throughout human history. To ignore context is the greatest source of catastrophe for every generation of man, and it continues on in the present time with the same catastrophic consequences. There is no greater lesson that needs to be learned to reduce human suffering and bring ignorance to an end. S. 220-221

• Question: Sex and money are the temptations that are emphasized by many spiritual groups as the traps to be avoi-
  ded.
  Answer: That tradition has value but also ambiguous results. First, it creates an aversion and a sense of sin or
  guilt about the issues. It also inflates their importance, thereby creating a fear. It is not sex and money that are pro-
  blems but the attachments to them. In the nonattached state, there is neither attraction nor aversion. Teachers such
  as Ramakrishna forbade both sex and money to his young male students. He held that they could be contaminated
  by even just the energy of sex or money.
  Inasmuch as greed and desire calibrate below 200 (they are at 125), avoidance was an attempt to forestall attach-
  ment. However, the desire for sex or money stems from within and can remain within the ego, even though
  it is not indulged in or acted upon. At beginning levels of spiritual training, avoidance may well be the best cour-
  se because desires are so strong. The mere willingness to sacrifice sensual pleasure or worldly gain is al-
  ready of value in learning how to transcend attractions and instinctual drives, and the intensity of spiritual
  commitment is enhanced.
  Throughout history and up to the current time, there have been a number of well known 'gurus' who became ad-
  dicted to sex, power, and money, and who covered up their actions with clever rationalizations. Those who
  exhibit wealth, a veneer of spiritual trappings, and who approve of sexual acting out attract many followers.
  The basis for this paradox was revealed through spiritual research. Often, the early writings of a famous or po-
  pular guru calibrate quite high (usually in the high 400s to middle 500s). Then, after much success and acclaim,
  the calibrated level of the guru drops precipituously, sometimes to even below 200. Thus, it is not uncommon for
  there to be a wide disparity between the early writings of a teacher and the teacher's later level of consciousness.
  In some cases, both recent and current, the resultant misbehaviors create scandal and dismay, and residual fol-
  lowers have to resort to denial to rationalize their continued obedience to a cult or group of adherents. Although
  the erstwhile guru's own calibration may have fallen significantly, the calibration of the original writings remain
  the same. S. 239-240

• Inasmuch as the entire universe and everything in it is a karmic unity, the Allness of Reality is the realization of enlightenment. If all is a karmic unity that originates from the same source, then to see any separation is
  an artifact of perception. In Reality, the one and the many are the same. S. 251

• The choice between pride or humility has a considerable bearing on one's karma. With kinesiologic questioning,
  it was clarified that the purpose of the Buddha was to teach enlightenment. In contrast, Christ came as a Savior to
  the souls of all those who had not accepted their spiritual reality. The Buddha taught enlightenment and Christ
  taught salvation. S. 252

• Be passionate for God, not for belief systems. That is the only real decision that has to be made and can be applied
  to any and all situations. The question is always whether to be at the effect of the world or aligned with the Truth of
  God instead. The search for enlightenment is different from that of seeking worldly success. S. 355

• On one occasion there was no worldly presence, but on the consciousness level, there was an encounter with a more
  rarified luciferic presence that promised great power if one went into agreement with it. When this was refused it re-
  treated. This occurred at what might be analogously referred to as a high altitude fail/pass test. [...] It was also obvious
  that not every entity that had reached this pass/fail test had refused the temptation. In itself the temptation was crafti-
  ly presented nonverbally as an understanding that "now that you realize that you are beyond all karma, you are free,
  without any consequence to reign with great power because there are no consequences for your actions, and no lon-
  ger are you subject to consequences". chapter on Karma, S. 257-259

• The soul has its own karmic 'buoyance'. We call its destination the 'inner (nonphysical) realms'. Consciousness is
  capable of the subjective experience of 'reality' at any level. As we see from the preceding chart, the realms of cons-
  ciousness beyond physicality are still capable of appearing as form. Form can only be explained by consciousness it-
  self, which is intrinsically beyond form. Form can only be experienced by that which is innately formless. Form can
  then continue to be experienced as a reality after physical death. There are an infinite number of such nonphysical
  'realities' encompassing all possible levels of consciousness. This is in accord with man's collective wisdom
  throughout the ages. To be enlightened merely means that consciousness has realized its most inner, innate
  quality as nonlinear subjectivity and its capacity for awareness. S. 267

• [Ramana] Maharshi [BW 720] spoke of the importance of locating and being aware of the inner spiritual heart, which is a fruitful focus for meditation. He also taught that it was not necessary to physically withdraw from the world but to practice the method continuously as one went about one's usual daily business. S. 285

• Avoid the lure of astral realms. Beware of the wolves in sheep's clothing for they are attracted to the devotee who is making significant progress. Do not accept anyone into your life who has not passed the calibratable level of Truth. Keep your spiritual goal ever in awareness, no matter what the activity. Dedicate all endeavors to God. S. 286

• Question: But isn't one supposed to take positions in life, such as protesting injustices, etc.?
  Answer: The mind of the aspirant has to bypass and refuse temptations. Later it will be seen that nothing was lost
  as that temptation was just another illusion. The aspirant gives up the vanities of opinionation and the duties of sa-
  ving the world. One's spiritual evolution is of greater value to society that any form of doingness. The level of compas-
  sion radiates out and contributes silently to mankind's wisdom. S. 301

• The privelege of the presence of an intercessor or savior has been earned by spiritual merit, and the intercessor presents the option of accepting God's grace and mercy by turning completely to God. Without the presence of the intercessor or savior, the soul, in its consternation, would not even remember or realize that such an option is always present. The savior is thus indeed a spiritual reality at the gateway to salvation.
  In Christianity, on Judgment Day, the intercessor is Jesus, the Christ, who is the witness for the soul's decision for God as the Light of Truth rather than darkness. While Osiris makes one go weak with kinesiology, the intercessor / savior / Christ / teacher of Heaven makes one go strong. S. 332

• Be passionate for God, not for belief systems. That is the only real decision that has to be made and can be applied to any and all situations. The question is always whether to be at the effect of the world or aligned with the Truth of God instead. The search for enlightenment is different from that of seeking worldly success. S. 355

• Consciousness level 207 has totally different qualities from those at 190. It would be comparable to water in that when it reaches a boiling point at 212 degrees, it suddenly turns into a gas, at which point it is no longer a liquid but a vapor and capable of totally different effects in the universe. S. 371

• Mankind develops progressively in all areas of science, technology, industry, physics, and medicine, so it is not surprising that spiritual awareness would also keep pace. S. 372

• Question: You have taught some people spiritual "first aid". How does that work?
  Answer: To terminate an upset, do the following:
  1. "Thump the thymus." The thymus gland is located behind the upper breastbone. Thump that area with a closed hand and say, at the same time, "Ha-ha-ha" rhythmically three times, and then, after a pause, do it three more times. Smile while doing that and picture something or someone that you love. That could be a divine figure or even one's favorite pet. ( *) This method was originally taught by Dr. John Diamond.¹
  2. Then breathe spiritual energy from the base of the spine up to the crown chakra. On each inhalation, picture it as Light. It flows from the base of the spine to the crown of the head. Even a few breaths done in this way will cause a very noticeable effect.
  3. While doing the breathing, think or sound the syllable, "Om," as you proceed with the above.²
  4. Picture someone you love [LoC 500+].
  5. While involved in this process, find within yourself the willingness in your heart to surrender anything and everything to God and recommit your devotion [LoC 555] above all else.

• The world of the ego is like a house of mirrors through which the ego wanders, lost and confused, as it chases the images in one mirror after another. Human life is characterized by endless trials and errors while attempting to escape the maze. At times, for many people – and possibly for most – the world of mirrors becomes the house of horrors that gets worse and worse. The only way out of the circuitous wanderings is through the pursuit of spiritual truth. S. 393

• At every instant, one is really making a choice between heaven or hell. The cumulative effect of all these choices determines the calibrated level of consciousness and one’s karmic and spiritual fate. S. 397

• At first, spiritual purification seems difficult, but eventually, it becomes natural. To consistently choose love, peace,
  or forgiveness leads one out of the house of mirrors. The joy of God is so exquisite that any sacrifice is worth the effort
  and seeming pain. S. 397

• The appearance in humanity of the realization of God as the ultimate Reality, substrate, and source of Existence and Creation marked the beginning of the emergence of a new, evolutionary branch of mankind called Homo spiritus. The term Homo spiritus refers to the awakened man who has bridged the evolutionary leap from physical to spiritual, from form to nonform, and from linear to nonlinear. The awakened man realizes that it is consciousness itself, which constitutes the core of the evolutionary tree in all its seemingly stratified and evermore complex expressions as the evolution of life. Thus, life transforms from the relatively unconscious linear to the fully conscious nonlinear, and Creation reveals itself to be the ongoing unfolding of the Unmanifest becoming Manifest. The capacity to reach the condition or state classically called Enlightenment represents the fulfillment of the potential of consciousness in its evolutionary progression. I. Reality and Subjectivity, chapter 23, S. 418-419, 2003