Quotes from D. Hawkins' fifth book Transcending the Levels of Consciousness, 2006

• The mind is still because, without a subject or an object and with no actor of a 'this' doing a 'that', there is no necessity for verbs. Page unknown

• The Ego is not overcome by seeing it as an enemy. It is one's biological inheritance, and without it, nobody would be alive to lament its limitation. By understanding its origin and intrinsic importance to survival, the Ego can be seen as being of great benefit but prone to becoming unruly and causing emotional, psychological, and spiritual problems if
  not resolved or transcended. Distractions and Attractions. Section 1, Overview "The Evolution of Consciousness", S. 23

• To understand the calibration levels of consciousness, it is helpful to recapitulate the emergence of consciousness
  on the planet and its evolution through the animal kingdom into its expression as humankind. The initial focus of in-
  terest is the evolution of the Ego, with its innate limitations. The term 'Ego' has a different meaning in spiritual work
  than it has in psychology, psychoanalysis, and the theories of Carl Jung or Sigmund Freud.
  Section 1. Overview "The Evolution of Consciousness", S. 23

• Some comfort can be obtained by recalling the spiritual dictum that one can only go as high as they have been low. Chapter 1 "Shame, desparation", S. 36

• The door to Enlightenment is through the deep honesty of unknowingness. Chapter 1 "Shame, desparation", S. 38

• What the ego cannot lift with all its might is like a feather to the Grace of God. Chapter 2 "Guilt and Vindictive Hate", S. 56

• Inner examination and self-honesty reveal the secret delights the ego gets from the nurturance of these justifications and protestations. The ego's illusion is that this process is self-nurturing, whereas, in actuality, it has exactly the op-
  posite effect. Chapter 2 "Guilt and Vindictive Hate", S. 56-57

• The ego is envious of that which it intuits as being superior to its limitations and thus readily hates and denounces
  what it cannot understand. It has a vested interest in making wrong or denigrating what it cannot comprehend. Thus,
  the skeptic subtly hates spiritual truth or higher consciousness and its values (love, truth, Divinity, beauty). Hatred for
  purity or aesthetics is expressed by obscenity and gross vulgarity, as well as by desecration (destroy the Piéta, defile femininity, insult erudition, defame integrity, etc.). Chapter 2 "Guilt and Vindictive Hate", S. 59

• Spiritual research indicates that all suffering and emotional pain results from resistance. Its cure is via surrender
  and acceptance. Chapter 4 "Grief", S. 94

• Detachment is an ongoing process that,unfortunately, can lead to apathy and emotional flatness, non-involvment,
  and indifference. It can also result in passivity and loss of interest in life. There are misunderstandings of spirituality
  that teach that even love is an attachment, which is a misconception, for love is an aspect of God; possessive-
  ness is an aspect of ego. Chapter 4 "Grief", S. 99

• There is an inherent fallacy in the proposition that "I could have" or "should have" because, in reality, if one really
  "could have" they obviously "would have" if all conditions were favorable to a better choice. Chapter 4 "Grief", S. 103

• It is important to differentiate nonattachment from detachment.
  • Detachment indicates withdrawal as well as negation, leading to indifference, which in itself is a defense against the fear of attachment. Progressive detachment leads to ennui, flatness, and a decrease in aliveness and the
    joy of existence. If followed consistently, detachment as the pathway of negation leads eventually to the
    Void, which is often misunderstood to represent Enlightenment or the described Buddha state of anatta, from
    the Sanscrit. […]
  • The pathway to the state of Enlightenment is via nonattachment rather than negation. In understanding this, it
    is important to realize that the nonlinear energy of consciousness itself is intrinsic within the linear, and that
    nonattachment means nondependence on form. Nonattachment means neither attraction nor aversion.
  • In contrast, detachment often leads to aversion and avoidance, as well as devaluation.
  • Nonattachment allows for the freedom from the attraction of projected values and anticipations such as gain. Without fear of either attraction or aversion. Neutrality allows for participation and the enjoyment of life because, experientially, life becomes more like play than a high-stakes involvement. This is consistent with the teachings of the Tao, in that the flow of life is neither sought nor resisted. Thus, life becomes effortless and existence itself is pleasurable, without conditions, and easygoing like a cork in the sea. It is 'wearing the world like a loose garment', as Saint Francis of Assisi recommended. S. 198-199

• Intelligence and rationality rise to the forefront when emotionalism of the lower levels is transcended.
  Chapter 13 "Reason", S. 219

• This [400s] is the level of science, medicine and generally increased capacity for rationality, conceptualisation and comprehension. Thus, knowledge and education are highly valued. Understanding of information and logic are the hallmarks of level 400. This is the level of Nobel prize winners, great statesmen, Supreme Court Justices, Einstein, Freud and many others. Chapter 13 "Reason", S. 219

• At this level it is easy to lose sight of the forest for the trees, to become infatuated with concepts and theories.
  Chapter 13 "Reason", S. 219

• All philosophical arguments sound convincing on their own. Although Reason is highly effective in a technical world where the methodologies of logic dominate, Reason itself paradoxically, is the major block to reaching higher consciousness because it attracts identification of the self as mind. Transcending this level is relatively uncommon
  in our society (only 4% do so) as it requires a shift of paradigm from the descriptive to the subjective and experi-
  ential. Chapter 13 "Reason", S. 221

• The consciousness levels of the 400s represent the emergence of the capacity to synthesis and utilise lineaer ab-
  stractions and symbols of great complexity and to extract significance and meaning as well as predictive verification. Intelligence comprehends hierarchical fields of organisational rank and discerns value to reliability, implied worth or significance. It stratifies prioritisation via sequence to classification systems that are analogous to paradigm, domain, category, class, species, subspecies, genus and then finally, specific example. […] Although the content is linear, its overall direction and source of functioning are non-linear. Chapter 13 "Reason", S. 221-222

• The intellect accumulates, sorts, processes and assimilates spiritual and religious information. It seems to be a paradox that at the same time, it can become a limitation to the evolution to a higher consciousness level, which requires transcending the mind. The limitation of the mind is evidenced by its structure in that the functional ego is linear, dualistic and dominated by the Newton paradigm of causality that. Chapter 13 "Reason", S. 230

• The transition from consciousness level of the 400s to the 500s is a paradigm jump from the mental realm of linear symbols to non-linear subjectivity. Chapter 13 "Reason", S. 231

• It is usually fruitless to try to block thoughts or force the mind to be still without removing its motivation and pay-off.
  Its motivational roots can be identified and surrendered. It is then surprisingly possible to make a decision: just do
  not think about anything. This is made possible by aligning with the Infinite Silence out of which thinkingness arises.
  It is located not between but just before the emergence of thoughts. […] A useful technique to bypass mentalization
  is that of creative visualization in which the desired goal is envisioned and held in mind periodically. Potentiality
  tends to manifest when conditions are favorable, and intention (plus karmic propensities) is a contextual influence.
  In ordinary mentation, logic and sequence are seen as causal and also needful of effort. Envisioning is influential
  on outcome by entirely different (and easier) mechanisms. Chapter 13 "Reason", S. 234-235

• Below consciousness level 200, awareness is dominated by negative emotion, but between 200 and 400 the emo-
  tions become progressively positive. Then in the 400s, logic and reason prevail over emotion. There is another major
  jump at level 500, from emotionalised, conceptual linear content to the predominance of non-linear context. The more
  powerful fields of consciousness levels 500 and up reprioritise meaning, significance and value. The move is from
  what the world considers ‘objective’ to experiential subjectivity as the dominant quality of awareness experience.
  Section 3. Overview "Transcending Linear Duality", S. 239

• Level 500 indicates that the subjective condition of love has now become a not only significant but also dominant,
  not just a feeling & emotion, but as a guiding principle. Section 3. Overview "Transcending Linear Duality", S. 240

• The periodic fluctuations of emotions, like choppy waves at sea, call only for correction and mean that the desti-
  nation has not been affected or changed, which is only accomplished by the will. Periods of unanticipated difficul-
  ty are to be expected that may seem like 'setbacks' but merely mean that some trend (often primarily un-
  conscious) has surfaced for recognition in order to be processed. [...] The self-honesty arising from the self-
  examination requisite to 'know thyself' requires not only courage but also the willingness to relinquish self-
  judgement and to surrender to God. Section 3. Overview "Transcending Linear Duality", S. 242

• While consciousness level 600 formally denotes the onset of the states classically known as Illumination/Enlighten-
  ment, Realization of the Self is characteristic of the consciousness level of the 700s. In the mid 800s, there is the
  obstacle of the illusion of the Void to be bypassed, and then, with the actual death of the limitations of context the
  splendor of full enlightenment bursts forth. Section 3. Overview "Transcending Linear Duality", S. 243

• Love is not intellectual and does not proceed from the mind, love emanates from the heart. Chapter 14 "Love", S. 245

• The advantage of experience with mature, genuine spiritual groups or companions is the value of examples, insights and information that is shared, and the inspiration that occurs by cross-fertilization.
  Chapter 15 "Unconditional Love, Joy and Ecstacy", S. 258

• As can be seen [...], calibration level 850 denotes identification with attributes, qualities, or characteristics of Divi-
  nity but not Divinity itself. Chapter 18 "Full Enlightenment", S. 301

• The transition from calibration level 850 to 1,000 is the consequence of rejection of the Void as the ultimate reality
  and affirmation of the Realization that the Source of the Enlightened states is Divinity as God, which is inclusive of
  all the attributes that calibrate at 850, plus God as Infinite Love. Full Enlightenment [850+] realizes the Presence
  as God and Divinity as the Source and Essence of Life, Creation, Consciousness/Awareness, and Existence.
  Chapter 18 "Full Enlightenment", S. 302

• The progression of the evolution of consciousness is accelerated by the combination of intention plus attention. In worldly terms, the process is explicable as the Heisenberg principle, whereby the potentiality is activated to actua-
  lity by the introduction of consciousness and intention. This explanation applies to the mechanics of the phenome-
  non and is termed the 'collapse of the wave function,' the consequence of which then appears as emergence.
  Section V, "Spiritual Transformation", S. 309

• While the scientific model is very interesting, informative, and confirmative of the effect of consciousness, it does not
  take into account the relative power of the observer’s level of consciousness or intention. Scientific objectivity cali-
  brates in the 400s, whereas spiritual intention is far more powerful and calibrates from 500 on up.
  Section V, "Spiritual Transformation", S. 309

• As demonstrated by the Map of Consciousness, the calibratable power increases logarithmically; thus, spiritual evo-
  lution is progressively facilitated by the higher levels of spiritual advancement as compared to the consciousness
  of the scientific observer, which characteristically calibrates in the mid-400s.
  Section V, "Spiritual Transformation", S. 309

• The influence of spiritual intention can therefore be over one thousand times stronger than ordinary intellectual effort. (Calibrated as true.) Section V, "Spiritual Transformation", S. 310

• When phenomena appear that are beyond the expectations of logic or reason, they tend to become described as 'mystical, ineffable, or miraculous' to denote the consequence of intention and the response of the contextual field
  that results in emergence. Therefore, to 'expect a miracle,' or 'pray for the highest good' accelerates the re-
  solution of a perceived problem. This is facilitated by surrendering judgmentalism or the desire to control out-
  comes. Thus, one is ‘responsible for the effort and not the results' (a dictum of twelve-step spiritual groups).
  Section V, "Spiritual Transformation", S. 310

• It is really only necessary to know and apply a few simple spiritual tools, the efficacy of which is enormously empowered by the consistency of their practice
  and continuous application to everything no matter what, with no exceptions.
  Chapter 19 "Limitations and Distractions", S. 333

• 3. Presume no actual reliable knowledge of anything at all. Ask God to reveal its meaning.
  Chapter 19 "Limitations and Distractions", S. 333

• By observation, one will see that the good/bad dichotomy is merely the reflection of an overall contextualization based on unexamined presumptions. With deep humility, one realizes that unaided, the mind is really unauthorized, unequipped, and incapable of making such judgmental discernment. By what authority would it even be able to discern good from bad? It can make this discovery by just beginning to ask, for whom is it good, for whom is it bad, when, and under what circumstances. This eventually leads to examining one’s overall contextualization of the significance and meaning of human life itself as a transitional learning experience. Chapter 20 "Passing Through the Gates", S. 337

• A great resistance of the ego is the wish to control and derive pleasure from the ego's payoffs. Therefore, the ego creates resistances in the form of fears, including expectations of discomfort, loss from change, or fear of failure. These, however, represent spiritual pride, which also needs to be surrendered. It is an egoistic vanity to presume that Divinity is either pleased, not pleased, or dissappointed with human frailties and proclivities.
  Chapter 21 "Transcending the Mind", S. 352

• Spiritual evolution is the automatic consequence of watching the mind from the general viewpoint of context rather then content. Instead of trying to force change, it is merely necessary to allow divinity to do so by deeply surrendering all control, resistance, and illusions of gain or loss. It is not necessary to attack illusions but to merely allow them to fall away. It is not necessary, nor fruitful to use force by such mechanisms as guilt, nor is it necessary to try to persue or propel spiritual evolution because it automatically evolves of its own accord when the obstacles and resistances of illusions are surrendered. Chapter 21 "Transcending the Mind", S. 354

• Humor bridges the gap between res interna (cogitans) and res externa (the world the way it is). Therefore, it forms a striking contrast between what the mind perceives or believes and the essence of the underlying reality. Humor thus exposes the ego's self-serving deceptions. [...] It unmasks the ego, thereby decreasing its dominance. It leads away from the self to the Self. S. 361-364

• It is not how far one is along the road that is important but the fact that one is 'on' the road. S. 366