Book III.  Mind

1.  Conventional concepts of mind
2.  Intuition
3.  Holographic mind
4.  Panoramic awareness
5.  The inner mirror
6.  Awakening the inner guru

Materials needed: Journal, drawing materials (see list in book below)

Books needed:

The book of Urizen
Drawing the light from within
The ego and the dynamic ground
Eye to eye
Plato’s Republic
(Appendix A or can be borrowed or used at the library)

Exercise and practices

The Book of Urizen
Drawing the Light from Within
Stages of development of consciousness
The inner mirror
Seeking the guide

We live in a world of mental abstraction, conceptualization, and image-making –
 a world of thought.  And that becomes our dwelling place.  It is a world characterized
by the inability ever to stop thinking. 
– Eckhart Tolle (interviewed by Donoso, 2003, p. 16).

The element in the fifth chakra is ether which in ancient traditions called to mind space.  And, since mind is the most refined sensory modality, it is appropriate to represent it by ether.  I have referred to “spacious meadow” before as a point in meditation where the mind is quiet and thus can expand to receive the transpersonal.  This is space in the sense it is being used in this unit - open, panoramic awareness.

What are you thinking about?  What were you thinking about five minutes ago?  Can you remember?  About 90% of our thinking is repetitive and essentially undirected unless our attention is focused on something specific.  It is like a car motor running while you pop into the store for a bottle of milk.  It doesn’t  go anywhere and doesn’t mean very much.  Buddhists would say that there is a reason for this, the background mind chatter defends us from the perception that we aren’t who we think we are and that, in fact, we really don’t exist.  Ego, of course, colludes in this masquerade.  But there is a role for mind.  Let us see what some of its legitimate functions are.

Conventional concepts of mind

As we have gone along, we have reviewed some of the developmental theories about how mind is established and tuned over time.  In the social convention of western society, intellect is given highest priority, and this is what is trained in our educational systems.  Piaget laid the foundation for understanding mental conceptualization up through the level of formal operations.  However, beyond that, are more sophisticated forms of intellectual functioning. 

We have analytic thinking, a linear process of deduction, induction and resynthesis that works with parts and wholes usually in an hierarchical format.  Information processing is a part of this patterning that adds a feedback loop to the mix.  There is input, some kind of operation on the input, followed by output and possibly new input from the output as well as new input from other sources.  These feedback loops can get incredibly complex especially in modern electronic systems.

We have the ability to do analogic thinking.  For instance we can solve a problem by letting something else represent the problem’s components and working with the analogue until the problem is solved, then patching it onto the original, presenting  issue.  If you know how to fix a Honda car motor, you can probably fix a Ford motor.  There is transfer from one situation to another based on similarities in the basic patterns.  Models of a new trade center are another example.  The winner of the contest built endless numbers of models and tested them before deciding on his final, winning offer.  A chimpanzee who has had an opportunity to play with various boxes and cartons can figure out how to get a banana suspended on a line well above its head.  All of these examples show how an analogy can be useful in solving problems.  Probability theory, in fact all theories work the same way.  They are not, in themselves, a reality, only a model.

Faced with the complexity of modern educational and industrial problems, we have learned to focus our attention by using cognitive filters that screen out all irrelevant information.  At the moment of this writing, I am (or was) unaware of anything else in the room: the cat sleeping in the chair, sun coming in the window, shelves of books, the need to vacuum the rug, the vet appointment later on, etc.  We build up cognitive filters over time as a result of our experiences in learning how to focus attention.  Those who are unable to do this may find themselves classified as learning disabled.  We also use cognitive filters or perceptual filters to protect ourselves in other ways.  We overlook the faults of those we love, we fail to notice evidence of our own shortcomings and we don’t hear the screams of subway trains as they go around the curves in New York city - if we live there.

Some time back I wrote about the internalization of speech during the developmental transition period between preschool and school age development.  This is a process that separates speaking from thinking.  Once it has occurred, the individual can think about something in the privacy of his/her own mind without others having access to the information which was not the case previously.  Coupled with the ability to form concepts and hierarchies, thinking can become streamlined and extremely rapid as we have seen.  Eventually we become able to think about our own thinking and our own minds.  This objectification enabled all sorts of important scientific investigation.  Now, however, we are coming full circle to an awareness that the observer is part of the action and influences the outcomes.  Still, we wonder which of the inner experiences is the real me.  Thinking about that question leads to confusion most of the time.  Who is thinking about it?

Exercise: The Book of Urizen

1.  Secure a copy of The book of Urizen by William Blake.  This is an allegory which is a story that uses symbolic figures to convey a message, usually instructive.  Before I go any further, you should read the poem without any preconceived ideas of what it means.  Consult the pictures as they are placed in the text and as you go along.  When you have finished reading it, make some notes in your journal about what you think it means, especially what it means to you.  Then read and study the commentary which will reveal what the editors think it means.  I found it helpful to make an outline of the symbols and the plates and what each represents.  When you have done this, go back and read the poem again.  Now what do you think Blake’s message is?  And what is its relationship to the material of this unit?

2.  Read Appendix A, “Plato’s Cave.”  It’s interesting, isn’t it, how a philosopher who lived in the fourth century BC was aware of the imprisonment of the soul.  Compare this view with Blake’s.  Are they talking about the same thing?  If you were to try to describe your own imprisonment in your mind, what symbols or figures would you use to depict the scene?  Does a plot come to mind?  Plug this question into your unconscious and see what it offers back to you in a few days.

Some time ago when open systems theory became available to the general public, we discovered that our physical, linear models of reality didn’t quite do the job of explaining many of the things that were important to us.  I can remember how excited I was to find out there was such a thing as negative entropy - not everything in the universe is random and subject to probability.  Growth and development of living organisms show increasing organization over time.  Then there were the ideas of self-regulation, dynamic interrelationships and organization of interdependent parts, a web model of beingness, wholeness that was maintained concurrently with transformation and change.  Prigogine’s (1981) dissipative structures are sudden reconfigurations of systems into higher levels of organization when they cannot tolerate random disorder beyond a certain point.  So we see that order and differentiation go together.

Here mind is not separate.  Indeed, it is out of the integrating, differentiating, self-organizing capacity of life that intelligence arises.  At a certain point the internal complexity of a given system can become so great that in order to self-regulate, it needs to monitor itself, it needs to make choices.  This choice-making is the birth of self-consciousness, of self-reflexitivity, or free- will - and we see it in highly complex, integrated systems like the brains of human beings and other higher mammals.  I call this a ‘holonic shift’ in consciousness. (Joanna Macy in Campbell, 1982)

And this is where we get beyond what can be measured.


While western societies were wrestling with issues of materialism and measurement using rational thinking to solve problems and create new bodies of information, eastern societies had already discovered how the other half of mind works.  It was an epiphany for me to study in an ashram because there I learned all about the intuitive mind.  I had experienced episodes of ESP when I knew who was calling on the phone before picking up the receiver.  And, as a child, I just knew things I couldn’t explain to others.  But as an adult most of those intuitions had disappeared in a manner to which Joseph Chilton Pearce called our attention way back in 1989.   Because our society did not value intuition it was lost to most of us before we reached puberty.  What a joy to find it validated in yogic psychology!

Here a whole new cognitive system unfolded complete with its own language of symbols.  It was referred to as direct knowing or direct perception and was linked to wisdom or prajna, called transcendent knowledge by the Buddhists.  It also operates in dreaming..  One develops it by learning how to quiet the intellectual mind.  So it seems we have a higher level of mental functioning that is complementary to intellect.  We will return to this system later.

When I returned to the academic world to teach educational psychology, I tried to teach both cognitive systems, one as representative of the left hemisphere of the brain (intellect) and the other as representative of the right hemisphere (intuition).  My colleagues thought I was nuts.  However, the researchers in transpersonal psychology were soon to confirm what I had already learned including the need for balance and collaboration between the two systems.

Intuitive thought is faster than light.

I make this statement without any supporting research, but it is an observation that anyone can make for themselves.  This morning my veterinarian called me at 9:15 to cancel her appointment for today due to personal reasons.  But I knew at 7:30 that she would call and cancel.  I will check, but I am pretty sure that my reception was of her early morning thought about what she had to do today.  ESP works around the globe instantaneously.  Furthermore, the fact of precognition suggests that time is not existent in itself but perhaps is an artifact of our mental tendencies to string our thoughts and perceptions out in a sequential fashion so we can deal with them one at a time.  “There are more things in heaven and earth, Horatio, than are dreamt of in your philosophy” (Hamlet I:5).

Intuition enables us to tune in to the whole Ultimate Reality, to the cosmos, to the Universal Mind or Akashic records - if we can silence our mental chatter.  That means we can know anything we need to know if we do the work of transcendence.  Ken Wilber has outlined the stages of consciousness one goes through in order to arrive at this exalted state, so you can get a fix on your progress.  We will come to that in a moment.

Exercise: Drawing the Light from Within

At this point, I would like to launch you into a project that may seem unrelated to this material but which will acquire more meaning as we go along.  If you begin now, you will have developed some skills by the time you need them.

Have a copy of Drawing the light from within by Judith Cornell handy along with black and white paint, preferably tempera or acrylic, a brush, water, something to use as a palate (a white dinner plate will do) and watercolor paper.  You can use newsprint which is cheaper, but it wrinkles with water-based paints.  A block of watercolor paper is an investment, but you will probably use all of it.  You might want to look at the introduction to the book before you shop for supplies as the author makes some recommendations, I believe.

Study the Introduction and begin work in chapter 1, parts 1 and 2: “The Gray Scale as a Scale of Light” and “White and Black as Light and Energy.”  Notice what your mind is doing.  Are you making judgments or can you just simply be with the paint and enjoy messing around with it?  How is mixing pigments like mixing light?

Do all of the visualizations as you go along.  You may want to tape them before you start leaving blank time at the points where you may want to take more time to experience what is happening.   How have your preconcepts been altered, if they have?  Did you discover your spiritual guide?  How were you able to use your intuition?  Keep some journal notes on this creative process as you go along.  And add the Inner Light visualization to your repertoire of spiritual practices.

Holographic mind

A hologram is created by splitting a laser (coherent) light and sending one ray of it to a photographic film and the other, directed by a mirror, to an object.  The second ray is reflected from the object to the photographic film and the two lights together create an interference pattern on the film.  When the exposed film is illuminated by the same light that created the pattern, the object appears suspended in mid-air in three dimensions.  Furthermore, every part of the hologram contains all the information about the whole.  If you need more details, Bentov’s (1977) book is easily understood or there are other sources available as well.  Perhaps you have seen holograms in a museum.  They are fascinating in an eerie sort of way.

How can we fit all of this together so it makes sense?  In 1982 Ken Wilber edited a book called The holographic paradigm and other paradoxes: Exploring the leading edge of science.  In it he presented the work of Karl Pribram and David Bohm along with some commentary from other key figures.  I’m not sure exactly when the hologram was invented (Bentov was explaining it in 1977), but this book marked a new era in which its principles were applied to human experiences of consciousness.  The essence of it is that the human brain functions like a hologram, and perhaps the universe does as well.  This means that intellect as analytic thinking and intuition as holographic thinking complement each other.  The model also allows for attunement to whole Mind/Reality, etc. and makes way for the inclusion of Spirit in discussions of cognition.

 . . .all of the potential information about the universe is holographically encoded in the spectrum of frequency patterns that constantly bombard us.  Through meditation one quiets the brain so that it can become sympathetically in tune with (entrained to) this universal frequency pattern.  When this occurs, the encoded information about the universe becomes holographically decoded, and the individual experiences a state of unitive consciousness with the entire universe. . . such a model could explain the experience of knowing everything at once in such unitive states. (Battista in Wilber, 1982, 148)

If you will review figure 3 from Book I, you will see that the topmost relationships between consciousness, matter and Universal Mind fit a holographic model suggesting that the ancient rishis were aware of the very same process under discussion here.  Think of consciousness as the light and matter as the object.  Universal Mind would then become the photographic plate.  When consciousness is simultaneously directed to the Universal Mind the result would be the akashic records or  the holograms of individual minds (antahkarana). [This is analogic thought.]  Don't your mental images feel like holograms?  Since each hologram has all the information of the original whole, albeit in somewhat less clarity of focus, you can see why we all really know everything, at least potentially.  If only we could access this knowledge!  Obviously tuning the frequencies of consciousness would allow all sorts of variations of experience and knowledge on each level.

We could go a step further and notice that the psychological defense of projection is also structured this way.  One’s emotional energy [ (say, anger which is not acceptable to one’s self-image, for example) - the light] is projected out to another person [object] and reflected back to an interpretation [(the idea that s/he hates me - the photographic plate)] which is also targeted by the emotional energy [anger] that provides the power to actualize the hologram [perception of the other person as the one who is angry].  What follows is predictable.  See Figure 2 in Unit VI.

On a more pleasant note, we could see ourselves and our souls as projections of the Divine Being created in a similar fashion with love as the mediating energy.

Panoramic Awareness

    “. . .the mind. . together with its worldly desires, is stilled, so that the veil produced

    by mental functioning is removed from Consciousness.”  – Sir John Woodroffe

At Naropa Institute, when I was there, there was a lot of talk about “the gap.”  This is a space in meditation or other experience in which “things may be as they are,” says Trungpa (1973).  It refers to the suspension of discursive thought, the mental chatter, which then allows us to experience an uncontaminated reality.  It is an awareness of space without confusion, without noise, without emotion. It is called panoramic awareness to distinguish it from ordinary consciousness.  We could say it is awareness plus direct knowledge or prajna.  It is an openminded willingness to let things be as they are.  In a word, complete surrender to how things are.  Being awake and conscious. 

Panoramic awareness is closely related to the paramita of dhyana or meditation.  We are not talking about a trance state but simply being awake and not trying.  If you are a practiced meditator, you have probably experienced this state of consciousness.  Even if you are not, there have probably been moments in your experience when everything seemed to stop and you had an acute perception of the moment: time stopped, everything seemed to be in sharper focus and colors were brighter.  Or, if you were in an interaction with someone, there was an immediate, clear intuition about what they were experiencing.  Maybe it was a life-threatening event in which everything slowed down to allow you to act.

In panoramic awareness coupled with prajna, one transcends ordinary knowledge and experience and achieves access to Universal Mind.  Consciousness of this ilk means being awake and paying attention.  The knowledge we are speaking of is acquired through experience, not in the classroom.  We know because we have been there.  And there is a sense of real truth about what is known because it is not second hand filtered through the mind of someone else.  Another way of thinking about it is as direct perception brought about through refinement of the senses.  That is what we have been doing from the beginning, trying to refine the senses one at a time in order to purify perception.

How does all this happen?  Let us look briefly at Ken Wilber’s (1983) distillation of the stages of consciousness development.  He has drawn on both modern psychology and ancient wisdom to compile this information.  We will also compare Wilber’s organization with that of Washburn (1995).

Exercise: Stages of Development of Consciousness

Read chapters 3 and 4 in Eye to eye: The quest for the new paradigm by Ken Wilber and chapter 1 in The ego and the dynamic ground: A transpersonal theory of human development by Michael Washburn.  Washburn offers a synopsis of Wilber’s theory if you can secure only one of these books.  However, it might be worth it to have Wilber’s explanations as well as the rest of his theory.  Take notes as you go along, and create your own chart comparing the similarities and differences between the two approaches.  Notice also the interactions between levels. You will see why it is so difficult to understand levels above the one in which you are immersed.  We can look downward, so to speak, but not upward.  This exercise in itself is not going to give you the experience of panoramic awareness, but will provide a context to help you understand it when it occurs. 

Singlepointedness (Ekagrata)

We have met this concept before, but it may help to remind you of it.  Singlepointedness means to be able to keep your mind focused on a single task or goal.  It also implies that all extraneous thoughts are inhibited.   It is developed by using  concentration exercises and is the opposite of panoramic awareness.  When you are
singlepointed, or one-pointed as it is sometimes called, you are so intent on what you are doing that all extraneous noises and stimulation are screened out and you do not perceive them.  For exercises to develop concentration, see Swami Sivananda’s (1975) book, Concentration and meditation

Exercise: Concentration

Read “Your Life is Your Message” by Eknath Easwaran (2003) or listen to his audiocassette “The Decision to Love” (  Easwaran is dealing with the mental field that is created by our thoughts.  He talks about the mind as an instrument and tells us how it can be tuned.


Having done this research, let us look at the mechanics of the experience. 

Our minds are like a camera lens or the lens of the eye, they can be focused.  When you are concentrating, your mind zeros in on the subject matter whether it be a book or an automobile engine or the catcher’s signals behind the plate.  It is a sort of clutching or contracting sensation, holding on, examining something like putting it under a microscope.  On the other hand, when you are resting or day dreaming, your mind softens and the lens relaxes.  The mind can then open to receive impressions from outside the small egomind.  There is a letting go, a vulnerability to experience.  This is what can happen in meditation.  It feels a bit like the mind is a satellite dish reaching out to the cosmos in compete trust and lack of control.  Obviously we must feel safe in order to do this, and the ego does not feel safe at first.  It needs to be reassured.  Ego resistance is why meditation can be so difficult in the beginning.  However, with persistence, trust builds, repression eases and space opens.  Then we can be present to our own experience.

Practice: Meditation

Continue your meditation practice on a daily basis.  If you have been using other forms of active meditation such a running, walking, hatha yoga, tai chi, etc. either put them on hold for a while or do your sitting meditation in addition to them.  Refrain from using music or other distractions.  The reason for this is that activity in the body or senses is accompanied by activity in the mind, and we want to quiet that mind as completely as possible.  “Getting in the zone” is only a temporary result of such practices, and we want to establish a more enduring state of consciousness.  What is needed here is the discipline of sitting meditation - vipassana.  If you have not done this form before, it might help to find a Buddhist group that practices it to polish up the fine points and find some support for yourself.  You can refer back to A path with heart  by Jack Kornfield (1993) for details about how to do it.  Remember to keep your log.

The Inner Mirror

Another way of looking at mind is as if the mind were a mirror.  When it is turned toward the external world, it shuts off the view of the inner life and reflects what is occurring out there.  We could say you have your back to the light, the true reality.  When the mirror is turned inward, as in meditation, it shuts out the external world and reflects the Ultimate Reality.

I would now like to introduce you to one of the world’s great mystics who is still alive though in his declining years.  His name is Pir Vilayat Khan and he is a Sufi master, follower and son of Hazrat Inayat Khan and father of Pir Zia Inayat Khan who is the current holder of the Chishti lineage.  Pir Vilayat has the distinction of possessing a lively, curious, intelligent and educated mind while, at the same time, being able to access higher states of consciousness and live in them during daily life.  It is a great feat to be able to manifest both the divine, inner Self and the little self or egomind simultaneously.  Usually we can do one or the other but not both at the same time.  Besides which, it is exceedingly difficult to use the mundane mind to try to convey transcendental experience.  This is why spiritual teachers resort to assigning practices to their students.  But I’ll let you be the judge for yourself.  Pir Vilayat has a website at which he is beginning to teach in a number of different dimensions.  But first, let me ask you to look for certain things while you are in his domain.  Please make note of them, so you don’t forget.  This web site is hauntingly beautiful and you may get sidetracked.

Exercise: The Inner Mirror

Pir Vilayat has three lessons online at this writing, and they each have meditations, mini-lectures, light shows and music associated with them to enrich the message.  I encourage you to explore all of them.  At the same time, it would be useful for you to take notes in your journal with an eye toward writing a reflective paper when you are finished.  Doing so will constellate and integrate the new learning with what we have already done.  What you will experience is like another dimension to the question: what is mind?  Do the practices he recommends and journal those as well.  When you are finished, do write a paper that pulls together all of the ideas that strike you as useful.  What commonalties do you find?  Where are the differences?  Are they important?  Did you do the practices and what did you learn from them?

Now go to:

Awakening the inner guru

A major goal of all spiritual practice is to awaken the inner guide or guru.  Among other things, this will free you from the need for an embodied teacher and all of the dogma that may go along with the institutionalization of a particular set of teachings regardless of its orientation.  The inner guide knows, at all times, what is going on in your life, what you need and what the next developmental step is in your evolution.  In addition, It loves you with unconditional love, so you can trust It with all of your fears and vulnerabilities.  It will teach you what you need to know and give you guidance at a moment’s notice if you ask for it.  It cannot, however, invade your mind or free will, and so you will have to invite It to  participate in your life.  Nor can It force Its way into your consciousness through the maze of mind chatter.  You must quiet your mind for It to make Its presence known to you.  It will not have a form, but you will be able to feel Its presence when you are ready.  In time, you may be able to establish a dialogue with It, so you can ask questions and get answers.  Channeling is an extension of this kind of conversation, and, fortunately or unfortunately, it has been exploited in the media.  It is better to evoke your own inner guide because then it is channeled through only one mind - yours.  And keep in mind that, if your own mind is not entirely silent, you can easily be duped into thinking the “voice” is your guide when it is only your own ego.  This is why we need meditation to prepare.  One way to be sure is to record your conversations and then go back to them a week or so later.  It will usually be obvious if your ego has been intruding.  Also be suspicious if the voice is always telling you just what you want to hear. [Note: You will not actually hear a voice.  It is more like words or maybe just meanings come into your mind.  If it is the latter, you will learn to translate it into words, so it can be recorded.]

This path is about becoming god in the world (cf going back into the marketplace in the ox-herding pictures).  And it is extremely critical that our egos do not get inflated and carried away with either this idea or with our spiritual experiences.  So it is wise to check from time to time for authenticity of the messages you receive from an inner voice.  Being god in the world requires a total surrender of ego to the agenda of the higher power.  If you can do this, you allow your eyes, ears, hands,  speech and mind to do the work of the divine One in the world.  Any trace of selfishness or self-interest negates the possibility of giving service in this manner.  Take Mother Teresa or any of the world’s great saints as a model.  In fact, it might be a good idea to pick out one right now to help keep you on course.

Angels are guides and Spirit is a guide.  They are of different levels and qualities of beinginess.  Angels are easier to relate to, and your angel may come through first to teach you how to relate.  Angels are trusted with your guidance and protection and can be relied on in every exigency.  Spirit is less immediate and more comprehensive.  It is pure presence without characteristics or dimensions.  Spirit is the manifestation of pure, unconditional Love.  Sufis call It the Beloved, Christians call it Christ or the Holy Spirit, others call It God or Goddess.  In these cases, people  tend to project their own concepts of the divine onto the Being.  There is nothing wrong with this.  The human mind is founded in concept-formation and uses images to stabilize thought.  So many spiritual practices use an image as an intermediary crutch until a direct contact can be made.  However, if you do this, keep in mind that the forms you create are just that: a form created by your mind.

Practice: Seeking the guide

Continue with your meditation but now create a brief ritual to introduce it that will  invoke the guide.  You may want to light a candle and/or chant or say a prayer of invitation.  Try to create an atmosphere of hospitality and welcome.  Each religious tradition has such invocations, so select one that feels comfortable to you.  Chanting is especially good as it helps to align the nerve frequencies and to approach the alpha state.  When you sit for meditation, get in touch with your longing for the divine One, reach out with your emotions and feelings toward It.  A sincere longing on the part of the supplicant is irresistable to divine lovers be they angels or Spirit.  If you find this hard to do, think about someone in a body that you have loved or do love.  Get in touch with your feelings about them and then transfer those feelings to your spiritual seeking.  Keep trying.  You probably won’t succeed at once.  Think of it as a wooing.  Yogis personify this search in a love affair between Radha (the human soul) and Krishna (the oversoul or divine One).  Radha flirts and Krishna plays hard to get.  Maybe you know how to do this.

If you have trouble with your mind wandering in and out of your sitting, close your eyes and look up toward the ceiling through the third eye.  Find an eye position that is comfortable while doing so.  No need to stress out.  That kind of glance may help settle the mental activity.

We have looked at the various forms of mind and how they might impact the spiritual journey at this level of consciousness.  We are now venturing beyond the complacency of ordinary, everyday mental activity into a holographic realm of intuitive cognition which has the potential for direct knowledge of higher states of consciousness.  Dedicated spiritual practice is our most reliable tool.


Bentov, I. (1977).  Stalking the wild pendulum: On the mechanics of consciousness.  New York: E. P. Dutton.

Blake, W.  (1978).  The book of Urizen.  Boulder: Shambhala.

Campbell, L. (1982).  "Interview with Joanna Macy."  AHP Newsletter, July/August, 15-18.

Cornell, J.  (1990).  Drawing the light from within: Keys to awaken your creative power.  New York: Prentice-Hall.

Donoso, S.  (2003).  “The Power of Presence.”  IONS Noetic Sciences Review, 63,  March - May, 16.

Easwaran, E.  (2003).  “Your Life is Your Message.”  Blue Mountain: A Journal for Spiritual Living, 14 (2), 1, 4-5. [May be available at, their publishing web site.]

Jowett, B. (Tr.). (1944).  Plato: The republic.  New York: Heritage Press.

Kornfield, J.  (1993).  A path with heart: A guide through the perils and promises of spiritual life.  New York: Bantam Books.

Pearce, J. (1989).  Magical child.  New York: Bantam Books.

Prigogine, I. (1981).  From being to becoming.  San Francisco: W. H. Freeman.

Sivananda, Sw.  (1974).  Concentration and meditation.  Himalayas, India: The Divine Life Society. [Available at]

Trungpa, C. (1973).  Cutting through spiritual materialism.  Boulder: Shambhala.

Washburn, N. (1995).  The ego and the dynamic ground: A transpersonal theory of human development (2nd ed.).  Albany, NY: State University of New York Press.

Wilber, K. (1982).  The holographic paradigm and other paradoxes: Exploring the leading edge of science.  Boulder: Shambhala.  [© 1978 by ReVision Journal.   Reprinted by arrangement with Shambhala Publications, Inc., boston,]

Wilber, K. (1983).  Eye to eye: The quest for the new paradigm.  Garden City, NY: Anchor Books.

Woodroffe, Sir. J.  (1973).  The serpent power  being the Sat-Cakra-Nirupana and Pancaka: Two works on Laya-Yoga, translated from the Sanskrit, with introduction and commentary.  Madras: Ganesh & Co.

We have concluded our brief review of some of the facets of mind.  In Unit IV. Vibration/Word/Logos, we see how the Creator might have worked with sound to manifest both the universe and our minds.

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