Unveiling peace: diving deep with ACIM lesson 47 - going within and downward.

Unveiling Peace: diving deep with ACIM lesson 47

Lesson 47 of A Course in Miracles ("God is the strength in which I trust.") offers a powerful meditation instruction: to go "down, or below the surface of the mind." This isn't just a casual suggestion; it's a profound pointer that echoes through several previous lessons.

Reflect on earlier practices where we were encouraged to go inward and downward. This consistent direction can be extremely useful when starting out and requiring a physical location for attention or abiding, but more importantly, it's about shifting our focus from the noisy, superficial thoughts of the ego to the deeper, quieter truth within. The "surface of the mind" is where our anxieties, judgments, and illusions churn. By consciously choosing to go "below" it, we are actively disengaging from these distractions and seeking the stillness that lies beneath.

Lesson 47 solidifies this approach, guiding us to trust in a strength far beyond our own egoic capabilities. This strength, which is God, is found not in outward striving, but in this inward descent. It's in that deeper space, beyond the mind's surface chatter, that we truly connect with the unwavering peace and power that is our inherent right. So, as you practice today, remember: the path to trust and to God is often found by simply going down.

ACIM FIP lesson reference page:

https://acim.org/acim/lesson-47/god-is-the-strength-in-which-i-trust/en/s/449

Why you should probably write stuff down and free up some attentional space for creativity or contemplative activity.

 

Attentional space is the mental capacity we have to focus on different things at the same time. It is limited and can be affected by stress, distractions, or multitasking. One way to manage our attentional space is to write down on paper what is occupying it. This can help us to prioritize, organize, and delegate our tasks and responsibilities. Writing can also reduce the cognitive load and free up some attentional space for more creative or complex activities.

The concept of attentional space is a term used in cognitive psychology to describe the amount of information that can be processed by the brain at any given moment.

The concept was first introduced by William James in his book “The Principles of Psychology” in 1890. James described attentional space as the amount of information that can be held in consciousness at one time. The concept has since been expanded upon by other psychologists and cognitive scientists. The idea has since been used in a number of productivity type books by various authors such as Chris Bailey.

Attention focus- narrow and wide.

Attention focus:

Narrow:
- single-pointedness
- one object
- concentration practice
- shamatha, calming
- attention strengthening
- 'self-observation' in parts
- Access concentration
- Jhana

Wide:
- open awareness
- Insight / vipassana
- Pro
- Flow of impermanent phenomena
- Selfing / Witnessing the "I" construct
- Shikantaza / Just sitting
- 'Self-remembering'
- Awareness teachings, Awareness watching awareness
- Nonduality

Self-observation as a practice.

The Keyword for the day is "Self-observation" or "self-observation".

Note- There is no difference in spelling 'Self' with a capital S or 'self' with a small 's'. Countless books seemed to have confused the point beyond repair, in order to stress the point that there is a 'true' self (Self) and a false self (self). However, practically speaking, there is only one findable self- the self that you are right now, which is aware of this sentence. Inquiry into your self, right now, always works (regardless of what you think that 'self' is).

"Self-observation"

As a verbal cue, we can use this word today to bring us back to our self (and ourselves apparently, for as Gurdjieff said, we appear as multiple "I"s all day long).

"Self-observation" can be done either by focusing on a part, or a function or a segment of ourselves, or by focusing on ourself as a 'whole'. Either way is OK. Focusing on a part or function (or "centre" in Fourth Way terms) is normally done first, since it is easier to gather attention or concentration on a specific external part, rather than the whole. However, if we find it easy to do, it is probably more efficacious to focus our observation on the whole, which includes all parts (that we think constitute 'us').

Self-observation brings me back to myself, breaks identification of the mind with objects, and strengthens the 'witnessing' power of the mind. Ultimately, it enables us to remember ourselves, or 'self-remember', which often takes enormous energy and can only be done a few seconds at a time. With repeated self-observation (and especially during quiet sitting sessions), self-remembering can happen more frequently, for longer periods of time, and automatically throughout the day.

Practice: Verbally repeat the phrase 'self-observation' today, and then rest in some quiet self-observation for a few moments. This can be done at any time or any place. Alternately, it can be done on the hour throughout the waking day.

A perfect summation of the stages on the path to Self-realization.

"The ‘mumukshu, is in kindergarten, spiritually inclined, but identifying with the body-mind. The ‘sadhaka’ is one who has dis-identified with the body-mind. A 'siddha’ is one who has stabilized in the knowledge ‘I am’, and in the process, has transcended it. In this journey you very well know where you are."

Consciousness and the Absolute - The final talks of Sri Nisargadatta Maharaj, Edited by Jean Dunn.

Of course, this doesn't explain HOW to get there, but it is one of the best (simple, concise) explanations of the stages on the path.

Concerning the "how" to get there, apart from the much quotes aspect of "Grace" (or divine providence or ripening), the easiest 'way' that I can see (from here) would have to be in learning to objectify things or appearances and knowing that one is not that. There are various ways in which to do this. As a hopelessly identified personality, I found vipassana noting practices (e.g. Mahasi) to be very effective. Advaita teachers and even greats such as Nisargadatta usually make a quantum leap here in expecting that people are capable of clearly objectifying objects and oneself included (as an object) with generalised attention only. Direct pointers, such as moving one's perception from the eyes to behind the head, can also work for some.

Starting with the body and mind objects, one clearly understands that one is not the seen object(s), then moving on to objectifying the "I am" beingness, one ultimately sees that one is not the "I am" or beingness. This is Nisargadatta's "prior to consciousness" or "prior to beingness" or "what were you before you entered the womb?". This necessarily leads to simply Knowledge (or Being-Consciousness-Bliss) only.

Unfortunately, the process can't be speeded up or jumped. It is not conceptual (another trap most spiritual & nondual dilettantes fall into). Having a mental understanding that I am not 'my hand' if fine, but if I still feel connected and a part of my body, then I'm still identified as it. One seems to have to remain at a certain stage until that understanding that one is "not that" arises of its own accord. Making strenuous effort is definitely helpful in the beginning up until and including abiding in the "I am" only. In more advanced stages though, this effort itself becomes an obstacle, only helping to fortify one's idea of a self-willing and self-autonomous "me" as the doer. When this ("I am" or one's perceived totality) is ultimately seen and transcended, there's nothing more to do.

DP
3/3/14