In the previous pages we have explored how the nonlocal self differentiates into the cosmos, and we have also learned how to make practical use of this knowledge for the spontaneous fulfillment of desire. To these ends the wisdom tradition of Vedanta has been reinterpreted in our modern, contemporary, scientific framework. Lest you, the reader, think that this knowledge exists only in the esoteric schools of the East, I offer in the following paragraphs closely parallel insights from hermetic philosophy, or hermeticism as it is also known, which have been passed down to us through the ages from ancient schools in Greece, Rome, and Egypt.
Hermeticism is a mystical philosophy that deals with magic, alchemy, and other manifestations from the spiritual into the material world. The origin of hermetic knowledge traces back to Hermes Trismagistus, about whom not much is known, including the date or place of his birth. Scholars suppose that he lived around 2,000 B.C.E. Many think he was an Egyptian priest, the inventor of both art and science as we know them in the western world. The mystery of Hermes Magistus—“the three-time great”—was addressed by both Greek and Roman mystics in various ancient documents. Mythology has elevated him to the rank of a god, perhaps the ibis-headed moon god Thoth, the Egyptian god of healing, intelligence, and letters. According to one tradition, Thoth was the architect of the great pyramids of Giza.
Over the last two millennia hermetic wisdom has been a source for a variety of Gnostic writings or teachings. It is not clear whether these were originally the teachings of one person or in fact the mystical visions of several seers of Greek, Roman, and Egyptian origin. In any event the fundamental tenets of hermetic philosophy can be summarized in the following insights or principles.
The first insight is that everything is a manifestation of spirit. Spirit is the state of being that gives rise to space, time, causation, matter, and energy. Infinite and unbounded, spirit contains the entire universe that we experience. Nothing exists outside it. Spirit is the source of the whole chain of being, the whole of existence. The universe arises from spirit, is contained in it and ultimately disappears back into it. This is the first insight, which provides us with a very clear description of the nonlocal domain.
The second insight is that as spirit becomes manifest, it does so in such a way that the whole is contained in every part. Today’s science calls this the holographic model—that the whole is contained in every part. As atoms reflect the universe, so too does the human body reflect the cosmic body and the human mind the cosmic mind. What does this mean? It proposes that in any one thing you behold, indeed in every conceivable thing you can imagine, there also exists the latent potentiality for all things—for absolutely everything. The whole universe is contained in every point just as the whole ocean is reflected in every drop within its depths. In Vedanta this insight is expressed as “What is here is everywhere, and what is not here is nowhere.”
This principle means that you don’t have to go in search of anything to find the truth. The truth is always right here, staring at you in the face. So when we wonder, “If there are human beings here, does that mean that life exists elsewhere in the universe?” the answer is absolutely yes. Exploring the molecule is like exploring the galaxy. Similarly, everything is contained in the ground of your own being. Rumi says the whole universe is contained within your self, and this is a fundamental truth. According to biblical literature the kingdom of Heaven is within you. The treasure house lies right here, before you. In the New Testament Jesus says, “Ask and you shall receive. Knock and it shall be opened unto you. Seek and you will find.”
Our educational system is based on accumulating more and more information, but actually the more information we gather, the more confused we become and the more we lose sight of the wisdom that is already inherent within us. So learn to ask the truth of yourself. Learn to knock on the door of your own being. This is what is known as intuition, creativity, vision, and prophecy. This is why a sage is focused on the seer and not the scenery. The seer is the nonlocal self.
The third insight states that everything is vibration, that consciousness consists of vibrations in various frequencies, resulting in all the forms and phenomena of the universe. Human beings are conscious energy fields, along with the rest of the universe. If you want to change the world around you, you need only change the quality of your own vibration; as you change that, the quality of what is around you changes. Incidentally, this is the reason why sutras work. They provide one particular way to create a certain vibration of spirit, or a particular flavor of the nonlocal self.
The situations, circumstances, events, and relationships that you encounter in your life are a reflection of the state of consciousness you are in. The world is a mirror. If you are anchored in your nonlocal self the whole world is available to you.
The fourth insight is that change is the only constant. Everything is impermanent. Holding on to anything is like holding on to your breath; if you hold on long enough, you’ll suffocate. Ultimately the only way to acquire anything in the physical universe is to let go of it and not hold on.
This is a very delicate point. It means that the best results are achieved when we focus on process rather than on outcome. Focusing on the outcome creates anxiety and stress, which interferes with the spontaneous flow of intelligence as it moves from the unmanifest domain (spirit) to the manifest domain (the material world). The fact that change is the only constant means that we are always living in the unknown.
Everything that we call the known is past, and the only thing we can say about it with certainty is that it is no longer here. The known is the prison of past conditioning. The unknown is always fresh, which is a quality of the field of infinite possibilities. Zen masters, martial artists, and great spiritual teachers have always advised that we must go with the flow. The flow is the field of change. What doesn’t change decays and dies. Change is the dance and rhythm of the universe. To have one-pointed intention, to flow with the change, and to be detached from outcome at the same time: These are the mechanics of the fulfillment of desire, which orchestrates synchrodestiny.
The fifth insight is that everything, whether it is an experience or an attitude or an object, contains its opposite. In fact, whatever you have right now, good or bad, contains its counterpart. No matter how deep you may be in the depths of depression, for example, if you identify its opposite—joy or gratitude—and pay attention to it, you’ll see that it starts to grow in your awareness. Removing your attention from despair and placing it on happiness actually makes the new feeling blossom. Similarly, if you’re at the heights of ecstasy, be aware that its opposite walks by its side. By being mindful of this principle—that all of creation is based on the co-creation and co-existence of opposites—you can use the quality of your attention to bring out whatever aspect of experience you desire.
The sixth insight states that there is a rhythm to everything. The life cycle provides a classic example: Conception is followed by gestation, birth, growth, maturity, death, and renewal. All things happen in cycles. Synchronicity involves appreciating that the cycles and seasons of life are coordinated with the cycles and seasons of the cosmos. According to a Chinese expression, “Spring flowers, summer breeze, autumn leaves, and winter snow: If you are totally tuned in, this is the best season of your life.” When you are grounded in life-centered, present-moment awareness, you are in touch with your nonlocal self, which orchestrates the dance of the universe. When your rhythms are in harmony with the rhythms of the universe, synchrodestiny works its magic.
The seventh insight states that every event has infinite causes that lead to an infinity of effects. The so-called “cause/effect relationship” is not linear. We have explored this principle as “interdependent co-arising,” the phenomenon that allows us to use synchrodestiny to see the patterns behind every event.
The eighth insight posits that the creative energy of the universe is also reflected as sexual energy. All things that exist are born from this primal energy. A child is born out of it. A flower blossoms through that energy, as does a fruit. Nothing in creation is exempt from this princiiple. In human beings this primal energy manifests as passion, excitement, and arousal. When we are in touch with our nonlocal self we spontaneously experience enthusiasm and inspiration. The word enthusiasm contains two roots: “en” and “theos.” This means to be one with God, or the nonlocal self. (The word inspiration similarly means “to be one with spirit.”) Inspiration, enthusiasm, passion, and excitement give energy to our intentions and thus accelerate the spontaneous fulfillment of our desires.
The ninth insight says that we can direct primal energy through the power of attention and intention. As we’ve seen, whatever we put our attention on (and thereby make the focus of this energy) blossoms. Whatever we withdraw our attention from starts to wither away. Attention and intention are the keys to transformation, whether it is of a situation, circumstance, person, or thing. The sutras in this book are codes for triggering and activating intention and attention.
The tenth insight states that we can achieve harmony through those forces and elements in the cosmos that we call masculine and feminine. A hermetic philosophy called “the principles of gender” proposes that true passion can only occur if there’s a balance between the masculine and feminine forces in your own being. Masculine energy drives qualities such as aggression, decisiveness, action, and courage, whereas feminine energy can be seen in an appreciation for beauty, intuition, nurturing, affection, and tenderness. Great works of art always contain the harmonious interaction of masculine and feminine, yin and yang. The sutra shiva shakti is meant to activate the harmonious interaction of the masculine and feminine archetypal energies of your nonlocal self.
The eleventh insight posits that the inner nature of every being, no matter how evil it may seem to be, is love, and that this essential quality can always be revealed by unmasking our own love. Love, therefore, is not a mere sentiment; it is the ultimate truth at the heart of all creation. It is unconditional and unbounded, and it radiates from us when we are in touch with our nonlocal self.
These eleven principles then are the principles of alchemy found in the work of Hermes Trismagistus, Vedanta, and indeed in all the perennial philosophies of humanity. Once we have absorbed these insights, then our own inner attitudes, our thoughts, our dreams, and our feelings in response to various situations become much more expansive. For example, by becoming fully attuned to the cycles, the rhythms, and the seasons of life, we never get distressed or overshadowed by one particular situation.