Excerpts About Work
Diamond Heart Book I, p. 36 • discuss »
Diamond Heart Book IV, p. 82 • discuss »
Diamond Heart Book IV, p. 31 • discuss »
Diamond Heart Book III, p. 147 • discuss »
Diamond Heart Book III, p. 57 • discuss »
Diamond Heart Book II, p. 75 • discuss »
Diamond Heart Book V, p. 39 • discuss »
Diamond Heart Book V, p. 187 • discuss »
Diamond Heart Book V, p. 228 • discuss »
Diamond Heart Book V, p. 238 • discuss »
Diamond Heart Book V, p. 334 • discuss »
The understanding that we glean from the illumination of Total Being is somewhat different from the standard or classical model of mysticism, which emphasizes the various experiences of nonduality—the oneness of reality or the unity of Being. As we work with the view of totality and the understanding of Total Being, we see that reality includes these experiences, sees their place, and expands beyond them. The view of totality reveals that these are the ways, the stations, the states, and the steps that open up reality so that it is free to manifest itself in whatever way it wants to. Following these steps to nowhere in particular opens up the dynamism of Being so that Being can simply and spontaneously evolve. Not being able to experience and realize these states implies that we have issues—obstructions, delusions, identifications, fixed views and attitudes, structures, images, object relations—that will constrain the freedom of Living Being, which is, after all, our freedom. Because of this, the work we do has, in some sense, two sides. One side is the discovery of true nature in the various ways it manifests, including the discovery of the laws of how experience happens and the laws of mind or consciousness. The other side of our work is seeing, recognizing, and learning how to work with the structures and the issues. As we are liberated from these constraints, the freedom of reality to keep manifesting its possibilities and its potential is enhanced. This dynamic manifestation and evolution of reality is our manifestation and our evolution. So the process of realizing true nature and the process of becoming free from the delusions, the structures, and the issues go hand in hand. They are not two separate processes.
Runaway Realization, p. 172 • discuss »
The work we do in this school is not metaphysics, philosophy, psychology, religion, or science. Although it’s none of those things, the Diamond Approach is not disconnected from any one of them. This work is a certain kind of science; it includes a definite body of knowledge and employs a specific methodology. If we could give this science any name, it would be the science of what a human being can be. And the actualization of what a human being can be is useful to many other fields, whether science, philosophy, religion, metaphysics, medicine, or healing. The science of what a human being can be applies a certain kind of knowledge that I call the Diamond Knowledge. By knowledge I don’t simply mean information. Although it includes information, knowledge is primarily the direct experience of the content of reality and the methods necessary to actualize that truth. At the present time, the Diamond Approach consists of three main areas of experiential knowledge: the knowledge of the soul, which includes the knowledge of the ego, and the knowledge of the heart and spirit; the knowledge of Essence, which includes the knowledge of states, transformation, and realization; and the knowledge of God, sometimes called the knowledge of objective reality. Each area of knowledge is an immense field, and all three are interrelated.
Diamond Heart Book V, p. 331 • discuss »
Doing the Work for yourself blocks your unfoldment. Doing the Work in order to become a clearer and clearer window for the universe is selfless; then you do the Work out of humility, out of love, and out of putting your self (your ego) aside. In this case, your unfoldment will happen more easily and spontaneously. It is not a matter of thinking that you, as a separate individual, are going to help God in this way; that is just a subtler way of expressing your sense of separateness. It is a matter of recognizing your true position relative to God, your true function as a human being, your true connection to the universe—which is being a cell in its body. Reorienting your approach to the Work does not mean you should try to control your motivation (which is impossible anyway), or judge yourself when you see that you are being self-centered. Rather, it means that every time you recognize yourself operating from selfish motivations, you try to identify the barrier that is interfering with seeing things objectively.
Facets of Unity, p. 101 • discuss »