This is what I have heard:

The process of the evolution of consciousness involves removing obstacles to what is already there, rather than adding anything new. Therefore the practical acts that allow transcendence of the levels of consciousness are humble and few.

1 - Dissasembling the ego.
2 - Inviting the spirit.
3 - Spiritual practice.

1. Disassembling the ego involves transcending the animal and local inheritance of the instincts and biological drives, then transcending identification with a personal self. The key act, which is simple but repeated constantly until it becomes natural, is that of taking responsibility, turning up, being accountable, counted on, and counted for in whatever sphere one finds oneself.

Then the evolution of the personal ego involves transcending personal boundaries. In practice, one increasingly integrates positive attitudes into ones life, and, discriminating by rational self-interest, chooses lasting happiness over negativity.

Later it is discovered that the ego itself is innocent and impersonal, and not a problem. Identification with the ego is a problem. Attachment to the ego is the problem.

An attachment is constructed out of unconscious thoughts. Positive, negative and neutral thoughts are an attachment. By humbly questioning the truth of these thoughts, the power of spirit is invited to transform them. Thus prayer, meditation, contemplation, writing, spiritual groups, therapy, exercise, solitude, and austerity – the whole range of traditional spiritual practices, in fact, become increasingly useful tools for a time, rather than an end in themselves.

2. Inviting the spirit evokes the power to change. It calls inspiration. It attracts help. It demonstrates generosity of spirit and humility. Worship, prayers of surrender, prayers of guidance and prayers for meditative stillness – all these are modes of invitation, postures of the heart and soul that are themselves a gift of spirit.

Inviting spirit is the equivalent of bringing up a new radar screen of choices. It alters the available potentials in a subtle but long lasting way.

3. Spiritual practice is a means to an end only. Of the end, let us say nothing here except that the means relevant and useful for one person may not always fit another.

The attitudes of worship, reverence, devotion, love, compassion and peace, in whatever spiritual practice, are themselves uplifting of consciousness. The fetching of a bucket of water, or the cleaning of one’s house, can be a spiritual practice if done with a serene acceptance of duty.

Persistence, dedication, determination, stick-to-it-iveness – by whatever word you use, practice must be a part of everyday life. This is the advantage of spiritual group – the support and advice of others can be tremendously useful.

Conversely, finding a trustworthy group is a hit and miss affair, and con artists are many. Likewise, having a spiritual teacher or a source of valid spiritual teachings can be a tremendous help in avoiding errors and re-inspiration.

The spiritual path seems hard because the sense of I is subtly but deeply altered. In fact, the I of the ego cannot truly imagine the depth and completeness of the transformation that comes with transcending the levels of consciousness. In the spirit of that understanding, then, the following suggestions are given:

- The truth is subjective and the intimate core of the sense of ‘I’.
- The truth is like an energy field, with which one gradually aligns.
- There is no incompletion, replacement, change, or alteration with spiritual work – rather, there is simply an emergence of what is from moment to moment.
- Being on the path is sufficient; truth is a process of unfoldment rather than a single goal.

These things I have heard, and have faith they are true.