Intelligence is the inherent capacity to perceive the essential - the reality of infinite being. To directly perceive that one is the whole, the undifferentiated consciousness, is the utmost form of intelligence - for the whole is everything that ever existed and everything that may or may not come into existence.
Intelligence can only come from the whole, and when one accurately perceives the whole, one reflects that intelligence, which has nothing to do with the mind. One may be very clever, one may have a sharp intellect and a vast store of knowledge, but if one is not directly connected to the consciousness of the whole, one misses everything. You may know everything of this world, but if you do not know the essence of yourself, you remain ignorant and you sustain the misery of ignorance which is the bondage of human existence on this earthly plane.
Developing the brain with mental exercises is not intelligence, for to increase the mental faculties only constitutes a partial development, which most likely leads to an imbalance or fragmentation of being. You can't only develop one part of your self and believe that you are increasing your intelligence. One's being functions as a whole and not fragmentarily. To act as a whole and to become sensitive to the functioning of being as a whole is to take up the path that leads to the flowering of intelligence.
One is not merely a brain, not merely an intellect, nor can one be identified with that aspect of mind that manifests in creative expression. One is not just a mind that accompanies the body consciousness. Nor is one the product of the unification of a body and a soul, and one is not merely a soul, for one is also the infinite and the infinite is all. To allow the intelligence to act as a whole through the entire being that one truly is, one must become sensitive to that intelligence and to let it act throughout oneself. Consciousness can only evolve integrally and not through the development of some parts with which we mistakenly identify.
Intelligence is already lying within the core of being, but very few of us remain directly connected to it on a daily basis. However, this intelligence of the whole does indeed direct the course of every existence, for it is at the very center of everything, and so it is for each and every one of us. Intelligence is that inherent capacity at the center of oneself that allows one to perceive the whole.
We may come to understand innumerable things regarding this universe we inhabit, but without perceiving the whole, we can only lead lives of delusion. This is not intelligence; this is ignorance, which expresses itself as misery. To be connected to the true intelligence is to be liberated from the cause of all suffering.
It is this intelligence that speaks from the core of one's being and serves as the source of inspiration for self-knowledge on the deepest level. Intelligence expresses itself through passion for the truth - for life cannot possibly have any meaning without a desire for the truth.
There is no spirit that does not seek the truth, but because we are not attuned to the intelligence of the whole, we rely on the so-called intelligence of the mind, which is time-bound and based on the distortion of reality, and this cannot reflect the truth. We get caught up in the imprint of conditioning which is the composition of the dualistic mind. To become aware of this conditioning is itself the expression of that intelligence. When one listens attentively to that intelligence, when one adheres to that subtle presence within which speaks independently of the mind, that presence that dwells in silence, one comes to embody that intelligence which can only point to the truth.
There is an aspect of the
There is an aspect of the mind that develops through the practice of genuine self-inquiry, something which may be described as a 'spiritual intelligence', which is distinct from intellectual understanding. Something very deep is earnestly seeking the truth. Can you please tell us, since the intellect cannot know the absolute, what is it that actualizes the reality of infinite being?
The urge to practice
The urge to practice self-inquiry comes from that intelligence that is inherent to one's sense of being. It is a call to return home and so be realigned with the reality of infinite being that we truly and essentially are. This intelligence is the spirit of the whole. It is the quality of the absolute consciousness - the consciousness of the totality of it all.
Because this intelligence is all-embracing, it lies within all existence. Therefore, it resides within the core of oneself. It is this intelligence that directs all destiny in relation to the whole. All comes from it and shall return to it, for it is that intelligence that reflects the supreme knowledge of the interconnectedness of all things within the entire universe; all beginning and all ending resides in its core.
When one's mind subsides and surrenders to the actual present of one's existence, without resisting or following any direction whatsoever, that intelligence is given space to surface and to indicate the truth. It is not that the individual spirit, on its own, gets to a place of knowing and recognizing a personal awakening, for this awakening is the antithesis of anything 'personal'. It is a case of infinite being acknowledging its own reality independently of the mind. Only the spirit of true being can recognize its own reality.
As the mind surrenders to what is, in this present moment, that intelligence takes over the course of one's life and assumes predominance, allowing for the emergence of the genuine identity of infinite and supreme being. It is the beginning and the end of the journey. It is the removal of the shadow of the mind - liberation from the delusion of all false sense of individual and dualistic consciousness. Only the truth leads to liberation and the mind has nothing to do with it. It can only surrender and remain silent. To remain directly and assiduously connected to the whole of being is intelligence.
Your post on Intelligence
Your post on Intelligence and response to the question regarding that aspect of mind that realizes the true self was very insightful. But now, what about the other side of the coin: What is that energy that maintains the false self? What is that aspect of mind that maintains dualistic consciousness? You have explained what the “I-thought” is and you have elaborated on its origin. You have explained how the ego consciousness is sustained by the thinking process, and how this process is dissipated by passive observation. Instead of merely passively observing the mind’s activity, what about actively deconstructing one particular thought: the thought of “I”? What tools may be employed to very deliberately deconstruct this thought of an “I”?
The energy that sustains the
The energy that sustains the false self is the same as that which sustains the real self for all is the Self. The only difference is that the false self remains a mere reflection: the light of the real self reflects from the mind as the mind’s attention is turned outwardly towards objects of perception. So it is with the entire creation of the universe, which is the outward expression of the infinity of being.
Dualistic consciousness is an expression of the polarity of phenomenon which is essential for the maintenance of a sort of balance within the unfoldment of the universe as a whole. Dualistic consciousness holds within itself the seed of unification which it constantly strives to reach. Without this inherent essence of unity, there would be no polarity and no duality. Dualistic consciousness exists for the very purpose of unification, without which it would not exist. This phenomenal world of manifestation acts in service of the cosmic evolutionary process. Dualistic consciousness is in fact the indirect, outward expression of union, for nothing can ever go against this universal principle of intelligence that is at the basis of everything that may or may not exist.
Until one's consciousness has recognized the unity of it all, it will be pushed into the cycle of manifestation which underlies the process of birth and death - a movement within time and space, a passage of transformation and renewal, all within a systematic cycle of global evolution.
The precise energy that maintains the dualistic consciousness is expressed as the descent of the spirit into matter, a process which incorporates individuation in order to establish a connection between the world of spirit with the world of manifestation. For an evolutionary process to take place, there has to be a descendant movement. For the spirit to ascend towards a union with the totality, it must first descend into the cycle of life and death which is inherent to the actualization of manifestation. This is the reason for the appearance of dualistic consciousness, for eventually that cycle must culminate in a reversal of movement, which is the ascendancy of spirit within the totality of being.
Dualistic consciousness is the motor behind the wheel of manifestation. It can only force the mind to reflect on itself as a result of the suffering that the dualistic perception of reality engenders. Until the spirit is fully self-realized, which is to become one with the totality, there will be dualistic consciousness and therefore suffering. Suffering is the outcome of dualistic consciousness. Suffering is served up in a vast assortment of manifestations so as to draw the mind towards self-inquiry, while indirectly forcing it to reflect on the cause of its decisions out of relative free will within the phenomenal world. All remains the expression of the supreme cosmic design of that universal intelligence. All spirits most go through apparently dualistic appearances as waves over the surface of the ocean of infinite being.
To get to the source of the 'I-thought', there are essentially two paths, generally speaking. Either one chooses the direct path, which is to revert the attention of the mind within as detached awareness is drawn into the present moment, or one uses the mind to deconstruct itself through some forms of self-inquiry.
The direct path is of the most difficult, but the most effective, for it reverts the attention of the mind directly to the source of being - and this is why it is called the direct path. The difficulty resides in the mind’s innate tendency to project its attention outwardly towards objects of perception. Even if it inquires about itself in silence, it still has the tendency to become entangled within its thoughts and emotions. The path of direct insight into the Self is difficult because the mind is not accustomed to acting as a whole, but is more inclined to operate superficially, preoccupied, as it is, with external things which it uses to desperately consolidate its false sense of identity. However, for the serious seeker, the direct path will facilitate and speed up the spirit's transformation.
The more direct the path is, the faster one's consciousness may be purified, the faster one closes the gap with the essence of being, which is pure awareness. The awareness of the totality is the inherent quality of that universal intelligence.
The indirect way or practice is done under any form of self-reflection which acts as a deconstruction of the 'I-thought'. Even if you do practice the direct path, there will also be times where such tools as some form of self-reflection will be put into practice, for one must come to a place of mastery over the mind. This mastery of mind may only develop through refinement of a passive mode, where unnecessary unconscious manifestation may be discarded, but also through active use of mind. The mastery of mind can only be effected when one gets to know all about mind. When one is on truly intimate terms with consciousness, neither the passive nor the active state of mind may be of any essential need...
One form of self-reflection is to concentrate on any basic element that constitutes the foundation of the 'I-thought'. For instance, you may bring consciousness into every instance that you say 'I' (like 'I' think this or think that, 'I' feel this or 'I' feel that). You may also take note of how the sense of an 'I' may surface through any particular event that triggers its emergence in consciousness. This sense of an 'I' which may appear as a sense of self-importance; or it may manifest in a state of fear or insecurity as a feeling of being attacked, which may lead to a response of self-defensive argumentation. You could then ask your self who it is that feels threatened or who is being put on a pedestal. In doing so, you may come to the deconstruction of that particular thought - the 'I-thought' - till you reach a place of silence or not-knowing where your mind can do nothing but fuse with the essence of being.
You could also just observe how the 'I' reacts to desire and ask yourself who is that 'I' that wants something and what is that something and thus also inquire as to what you are really looking for. Is it just a desire based on sensation that you pursue while holding on to some thoughts? Is it an object of thought that is held within the unconscious, projected outwardly as something to be grasped in order to fill a lack within? In that way, you can only dismantle the 'I-thought' for the 'I-thought' only exists because of unconsciousness.
At the moment of inquiring about who is that 'I' that desires, you can only come to the realization of its empty nature and a recognition of the void that lies within any desire or reaction. Another practice is to simply act out the thought and see what happens... which is the common way - to go through the experience in order to learn about the result of one's action and thought, but with the distinction that you bring awareness to the event as it unfolds. What usually happens with this practice is that one is actually taken over by the unconscious and self-inquiry occurs after once passed through the experience. In most cases, this practice tends to enhance egotistic tendencies rather than diminished them. This is a practice that is often exploited, and may often serve to complement a will to maintain one’s indulgent propensities while engaging in the self-deception of quasi-spirituality.
Whatever the practice, there is always a middle way, a path devoid of excess. Again, awareness alone will strengthen a neutral ground where one connects with what is real. Everything should revolve around that place of objectivity and peace. No need to push nor to repress. The middle path is always prescribed no matter the practice.
The mode of practice should suit the predisposition of the individual. All practices, whether direct or indirect, passive or active, are in fact facets of consciousness that may be applied accordingly to particular circumstances so that the mind may reflect on its issues and limitations. The most significant factor in any practice is in fact the degree of awareness that is brought into the game, for only awareness can bring consciousness to a place of understanding and liberation.
Practices may vary, but the destination is universal. All legitimate spiritual paths, if you follow them far enough, will lead to an illumination of the mind’s functioning within dualistic consciousness, and the very nature of dualistic consciousness is to return to a sense of union. It is the universal intelligence which plays in the material realm through the act of spirit’s embodiment. In opening up to the universal intelligence, it is best not to be too concerned with issues concerning modes of practice, with active or passive or anything else. As long as the spirit has not experienced total realization, it will be thrown into the ocean of experience, and whether this may be an ocean of peace or an ocean of turbulence, one must at some point emerge with the ultimate sense of oneness with the totality.