To enhance the evolving consciousness of humanity, the mystic strives for an intensification of the sensations of self, knowing that the effect will be felt throughout humanity. It is a sensing of the ego as free as possible from any ideas of perception and reflection. It is a striving to perceive the self without form, without the usual attributes of personality, and without any physical attributes.
Try to do this sometime. It is not that simple. Try to exclude all external impressions so that you do not feel anything, you do not hear anything, you do not smell, or taste anything.
Even try to exclude any memory impressions. Go so far as to eliminate any sensation of temperature, or even the slightest consciousness of the pressure of your clothing on your body, so that nothing remains except the realization that you just exist.
This evolvement of consciousness is really an isolation. It is a setting apart of the sensations of self from all other sensations of which consciousness consists. It is a gradual enlargement of the divine self that begins to infuse the personality self and lift the frequency at which it is capable of operating on the earth plane. If we cannot describe self, if there is nothing by which to determine this, can we at least describe the method or the way by which it is isolated?
In some Eastern scriptures it is stated: “Self is the lord of self; who else could be Lord?” This denotes that self is the instigator of all human conduct, all behavior and all relationship it has with the personality.
The scripture continues: “By one’s self, evil is done; by one’s self, one suffers, by one’s self, one is purified.” This we understand to mean that every act in which we participate is in accordance with the position in which we have put self. It is the result of a particular attitude of self that we have and which, consequently, has drawn the conditions of the world to us or has resulted in certain spiritual associations. The attitude of self and the consciousness that is derived from it is like looking through a window. Every window reveals to us a different vista; every attitude of self results in a different experience.
The first stages in developing this consciousness include the common ones of contemplation, the serious attitude of mind, or that attitude of mind where we begin to evaluate life instead of just responding to it. After these first stages, the penetration into self begins and ultimately there is experienced a oneness of being. What is experienced has no mental counterpart. There is no idea, no definable quality or form that corresponds to the experience of this oneness. It is an ecstatic kind of sensation that has no parallel in any physical or emotional sensation. It is quite impossible to assign it any identity at all.
However, during this mystical consciousness, there is an indefinable realization of a self. Regardless of how much else you may eliminate, you are never entirely lost to yourself. If we could use an analogy of when a lump of salt is thrown into some water and dissolves so that it can never again be gathered, whenever that water is tasted, it will be salty. So it is with the divine self, the mighty I AM presence. Even though we can tear the usual identity from the self, and though it becomes dissolved, as we might say, in the oneness of being, yet, like the lump of salt, it is not lost in that oneness. It has certain characteristics by which we realize that we are.
Since the essence of self, or that which is its cause, is this divine consciousness or mighty I AM presence, it can never be inhibited. It can never be so suppressed or so submerged that it cannot be realized. The truest idea of self that can be had is the consciousness of this Divine essence, or of the impressions that come from it and are expressed in our own personality.
The I AM presence or the immortal spirit, uses the astral body or the soul to express itself on the physical plane of existence through a series of step down realms. So we could say the personality self is a consequence or a result of, or a projection of the nucleus of the soul (which some term the higher self) within us, just as an image is a reflection or the projection of an object and has no existence apart from the object. An absolute reflection would be so perfect that, in fact, the idea of reflection would not exist. We would not conceive of its being a reflection but rather would think of it as another object. This is how we think of ourselves in this state of consciousness—we think we are separate from our inner or higher self. We are not.
Such absolutism does not exist in the evolving consciousness. We are always, no matter how profound the mystical experience, aware that our personality self is but a reflection of the Divine consciousness within our own being, and is in the process of moving towards merging once more with soul to become a soul infused personality, and through the annals of time to eventually merge fully with our divine essence or our immortal spirit when we will attain full divine consciousness once more, knowing that we reaped the benefits of the evolving consciousness of humanity.