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Keys to Super Space
by Roland Campos
Om Aphorisms came into being over approximately a twenty-year
period. It is a distillation of what is now called the
Ultimate Horizon Insights intensive. And in turn the Ultimate
Horizon Insights intensive is the quintessence of the author's
Recognition of the Transcendental Self. The first versions of
the Ultimate Horizon Insights intensive came into being in the
late seventies. At that time it was known as the Shortcut to
Enlightenment. Later it was renamed the Actualize Enlightenment
Consultation. Whereas the Ultimate Horizon Insights intensive
predominately presents the subject matter in an interrogative
form, Om Aphorisms presents it in an expository form.
The intensive draws out understanding from the inquirer, while
Om Aphorisms invites the inquirer to contemplate key
understandings that will lead hir1 to the Recognition of
hir Transcendental Self in the style of the ancient Upanishads.
The inquiry that led to the creation of this material was
concerned with considering only the key abstract understandings
that facilitated revelation of the Transcendental Self. These
understandings were sifted of cultural colorations that, as
colorful as they may be, have more to do with a historical time
and place than with the timeless understanding of the
Transcendental Self. Also, this approach is not in the least
interested in having the inquirer take on new beliefs. Rather,
the spirit of inquiry represented here seeks to discover what
is already there, the beliefs already in place, and then what
is prior to them. Inquiry into the Transcendental Self
attempts to discover the ultimate foundation or root of all
Unfortunately the subject matter requires the use of such words
as "enlightenment" and "transcendental." The author finds
these words awkward because they are too long, hard to
vocalize, and have too many irrelevant connotations. But for
lack of better words he uses them.
Prior to delving into the aphorisms, or for that matter any
work of deep self-inquiry, the author recommends that the
reader practice two exercises. One exercise involves the
heart. It consists of opening one's heart so as to allow a
feeling of great love and caring to emerge. Once the reader
tunes into this love current, s/he should hold all beings,
including hirself, and all things big and small (all of
creation) in this aura of love. S/he is encouraged to feel
this love healing, supporting, and honoring all beings and
things. The purpose of this exercise is to activate a personal
space of love. The other exercise consists of engaging in the
most abstract thinking s/he is capable of. In other words, the
reader should see how far, high, and or deep s/he can think,
and then press beyond that, and then beyond that, and so on.
Although the reader may make many interesting discoveries, that
is not the purpose of this exercise. Nor is its purpose to
discover the Transcendental Self. Its purpose is simply to
stretch the mind. A mind accustomed to soaring through the most
abstruse abstractions is less likely to get stuck here or there.
These exercises provide a healthy psychological context for
optimally proceeding with the inquiry into the Transcendental Self.
1 The word "hir" refers to both male and female genders, as also
does the word "hirself."
. . . 1 . . .
It is self-evident that everything essential to life is
present. Transcendence, which is the substratum and root
of life, prior to all aspects of manifest being, is
essential. Therefore, Transcendence is present.
. . . 2 . . .
If Transcendence does not seem present, then it is hidden
by conditioned modes of perception, somewhat as certain
aspects of an object are hidden by perceptual illusion.
However, paradoxically, Transcendence is not an object of
knowledge upon which one can focus one's attention.
. . . 3 . . .
If Transcendence is so immediately present, then why do
only a relatively few individuals acknowledge Transcendence
as their very being? The wise see that while some have the
style of acknowledging Transcendence, others have the style
of pretending to be separate from Transcendence.
. . . 4 . . .
Those who would understand Transcendence must be disposed
to go all the way in their inquiry.
. . . 5 . . .
Transcendence is not to be sought as a solution to the
various problems of manifest existence. The solutions to
one's problems can be had without the understanding of
Transcendence. Yet Transcendence offers its own unique
. . . 6 . . .
Those who would understand Transcendence must be willing to
acknowledge all of the games they are playing. Yet the
understanding of Transcendence is not found by aversion to
games. Aversion is itself a game.
. . . 7 . . .
One plays games for enjoyment.
. . . 8 . . .
The seeking of Transcendence is a game. How can seeking
not be a game?
. . . 9 . . .
Involvement in the game of arriving at Transcendence is the
Enlightenment Syndrome. It is based on the belief that
Transcendence is attained through practice or technique.
It necessitates various gross and/or subtle efforts to
arrive at Transcendence in the same way that a child
attempts to bicycle hir way to the end of a rainbow.
. . . 10 . . .
The Enlightenment Syndrome consists of all that is done
or avoided in an attempt to attain Transcendence.
. . . 11 . . .
The Enlightenment Syndrome arises when distance is assumed
between oneself and the Ultimate. By simply casting aside
that assumption one is at Transcendence.
. . . 12 . . .
The Enlightenment Syndrome is a creative stance for
. . . 13 . . .
Most everyone on what is called a spiritual path is
operating on the Enlightenment Syndrome. It is a popular
stance among those involved with spirituality.
. . . 14. . .
The Enlightenment Syndrome is mastered by identifying
one's models of Transcendence and realizing that
Transcendence is always already the case, regardless of
conditions and appearances. Transcendence is not a
situation. With such understanding one does not mistake
one's models of Transcendence, known as beaugalos, for
Transcendence, even as a wise prospector does not mistake
fool's gold for real gold.
. . . 15. . .
Contemplation of Shankara's third aphorism in his
Self-Knowledge, which declares that action cannot
destroy ignorance, since it is not in conflict with
ignorance, liberates one from the Enlightenment Syndrome.
. . . 16 . . .
While one is unconscious of the Enlightenment Syndrome,
how can one be released from obligation to practice and
technique, subtle or gross, in an attempt to generate
movement toward Transcendence?
. . . 17 . . .
While one is unconscious of the Enlightenment Syndrome,
how can psychological dilemmas not be overwhelming?
. . . 18 . . .
While one is unconscious of the Enlightenment Syndrome,
how can one's ego not be a source of fear?
. . . 19 . . .
Enlightenment is what remains after the Enlightenment
Syndrome is mastered.
. . . 20 . . .
Mastery of the Identification-With Function, which is
one's ability to regard the characteristics, limitations,
or qualities of something or someone as one's own, in
other words, one's ability at pretending to be an object
of knowledge, is crucial for freedom, since this function
determines how one experiences and which experiences one
. . . 21 . . .
Those who would understand Transcendence do well to note
what they are and have been identified-with, since those
identities shape and have shaped how they experience.
. . . 22 . . .
Those who would understand Transcendence do well to note
what they are free to identify-with and free not to
identify-with, since the range of one's freedom to
identify-with and not identify-with set the scope of one's
ability to have experience without bondage.
. . . 23 . . .
The wise know themselves as already being everything they
ever were and everything they will ever be at the same
time that they experience the evolutionary process of
. . . 24 . . .
The evolution of consciousness is a gradual and/or quantum
development process directed toward completion, wholeness,
or absolute fulfillment. It is a becoming process.
. . . 25 . . .
One's vision of the ideal being or state one wants to
evolve to or become represents the current *Omega Point*
(end point) or consummation of one's spiritual path (if
one has one). This end point represents Transcendence.
Omega is also Alpha, the beginning. Thus one connotes
. . . 26 . . .
Transcendence is experientially represented as the end
point or consummation of one's evolution -- the end of
. . . 27 . . .
At Transcendence one cannot be improved upon, for how can
the Ultimate be improved upon?
. . . 28 . . .
At Transcendence one is everything one will ever be, and
everything it is possible to be. Hence, becoming or
evolving to any condition or state is experienced as a
contraction. Any such becoming or evolving is a movement
toward something less than what one is.
. . . 29 . . .
Evolution is experienced as an expansion only when one
starts from a state of being identified with an object of
knowledge and then identifying with an object of knowledge
of greater scope.
. . . 30 . . .
The consideration of distance between where one thinks
s/he is and the Ultimate or Transcendence can be vanished
instantly, for it is a mirage. One's faculty of
perceptual creativity creates the nature of hereness,
thereness, and distance in regards to Transcendence.
. . . 31 . . .
Transcendence is now where one is and can thus be
appreciated if one does not assume it is elsewhere.
. . . 32 . . .
How new mundaneness appears and so glaring are the follies
of convention when Transcendence is not apart from one's
. . . 33 . . .
Experiences are finite. Transcendence is not finite.
Therefore, Transcendence is not an experience.
. . . 34 . . .
At Transcendence one is not moved to ask *Now what?* This
question can only be asked from the context of an
experience. If one asks that question, then one does well
to note what experience one is creating for oneself.
. . . 35 . . .
Time consists of a series of experiences. Only
experiences occur in time. And since Transcendence is not
an experience, Transcendence does not occur in time.
. . . 36 . . .
Since Transcendence does not occur in time, there is no
need to wait for it or attempt to have it occur in time by
various subtle or gross practices.
. . . 37. . .
Spiritual practice aimed at the attainment of
Transcendence is actually a way to create the illusion of
being separate from Transcendence.
. . . 38 . . .
Transcendence is nothing to wait for. One can only wait
for experiences, and Transcendence is not an experience.
So, if one is ever going to realize Transcendence, then
this realization must occur where one is now, regardless
of what one thinks, feels, has, or appearances one
encounters, i.e., the parameters of Samsara.
. . . 39 . . .
Those who are intent on realizing Transcendence must be
willing to totally realize Transcendence here and now.
. . . 40 . . .
Transcendence has no requirements. One's requirements,
expectations or what one demands of Transcendence reflect
one's models of Transcendence.
. . . 41 . . .
One's requirements, expectations, or demands of
Transcendence are forms of uptightness. Transcendence is
not of the nature of uptightness.
. . . 42 . . .
The moral rigidity and awkwardness of multitudes of
students of spirituality stem from the illusion that
Enlightenment, the recognition of our prior-most nature,
demands and fulfills requirements.
. . . 43 . . .
One's requirements, expectations, and demands of
Enlightenment should be considered evolutionary goals.
They are not synonymous with Enlightenment. However, they
might make fine games.
. . . 44 . . .
Transcendence is obvious and effortless when one sees that
there are no prerequisites, reasons, or requirements for
Transcendence. The wise realize that Transcendence is
irrevocable, that they, along with all beings, have always
been and always will be at Transcendence.
. . . 45 . . .
If after realizing that Transcendence has no requirements
the inquirer is still reluctant to acknowledge
Transcendence, then the inquirer needs to let go of the
identity from which the reluctance stems.
. . . 46 . . .
By virtue of one's ability to identify-with, which is
one's ability to pretend to be an identity or assume a
viewpoint, one is able to experience Transcendence as
being separate from oneself. This is how one creates
. . . 47 . . .
The advantage of experiencing Transcendence as being
separate from oneself is that it gives rise to drama,
experiences of being a limited being, and significance to
experiences of personal growth or evolution -- all for the
sake of entertainment.
. . . 48 . . .
To have certain experiences God must forget s/he is God.
. . . 49 . . .
An advantage of Enlightenment is that it allows one to
behold all beings, including oneself, free of
. . . 50 . . .
One cannot think of Transcendence, because in order to do
so, Transcendence would have to be an object of knowledge,
and Transcendence is not an object of knowledge. One can
only think of simulations or models of Transcendence. All
mental effort to grasp Transcendence is superfluous.
Cognition only grasps simulations or models of
Transcendence -- beaugalos.
. . . 51 . . .
Although one realizes that one is always at Transcendence,
paradoxically one also realizes the inevitability of
evolutionary unfoldment. Knowing that one is always at
Transcendence and at the same time always evolving toward
Transcendence is known as ontological simultaneity. It
is a sense of dynamic wholeness. Ontological simultaneity
is also the basis of multi-dimensional selfhood. It is
the stance of Enlightenment.
. . . 52 . . .
The realization of ontological simultaneity releases one
from obligation to become or achieve anything, yet at the
same time, one participates in the evolutionary process
and may partake of vigorous and dramatic game activity for
the sake of having something fun and interesting to do.
One regards experiences in the same way one regards
objects of art. Where one is is what one does with space.
What one does is what one does with time. Life is about
what one does with freedom.
. . . 53 . . .
The recognition and acknowledgement of Transcendence does
not require any particular lifestyle or way of
. . . 54 . . .
It is liberating to loosen one's hold on the ideas one is
trying to make true. It is liberating to loosen one's
hold on the ideas one is hoping are true. It is
liberating to loosen one's hold on the ideas one is giving
value to. It is liberating to loosen one's hold of the
ideas one believes. It is liberating to let go of all
. . . 55 . . .
The wise are at home with all ideas, yet they do not
suffer from the delirious effects of believing in various
. . . 56 . . .
One's experience is shaped by the stories one lives by.
Accepting the responsibility of selecting or creating
one's stories gives one the freedom of thought necessary
to grok the meaning disclosed by the inquiry into
. . . 57 . . .
The wise are in touch with what they like most about being
human. They appreciate the main features and nuances of
human experiences while engaged in the Great Work.
. . . 58 . . .
The Great Work, being the conscious activity of perpetual
evolvement of self and others as well as the perpetuation
of the school or source of instruction, is the auspicious
activity of the wise. It is the socialization of
. . . 59 . . .
The Great Work encourages one to appreciate existence from
the perspective of Enlightenment.
The following exercises may assist the reader to stabilize
in Super Space:
To generate understanding, contemplate an OM aphorism which
interests you and draw from within yourself understanding
implied in the aphorism. You are encouraged to go beyond the
implicit understanding in the aphorism. The aphorisms are
launching pads to greater understanding. Feel free to
challenge the understanding you unveil. Continue to do this
with all of the aphorisms. Be open to contemplating viewpoints
you have never before ventured to explore. This exercise will
facilitate a gradual transition to a more awakened state of
The thoughts and feelings that spontaneously emerge during
the course of one's moment-to-moment experience are indicative
of what one is operating from. They are flags to less obvious
ideas and feelings that are shaping one's experience.
Intraspace tracing (I.T.) is a skill for following a feeling
*or* thought back to its origins. When one does this one comes
into clarity and release from psychophysical tension or
discomfort. The release is a mind-body event. Briefly
described, I.T. consists of learning to attend to a feeling or
thought and discovering what is behind it. Behind every
feeling is a thought. Behind every thought is a feeling. So
if one starts with a feeling, one opens up to it in a
disposition of *total self-honesty* to see what is the thought
or viewpoint from which it stems. One's intention should be to
discover the truth about, even if one dreads to discover what
it is. The dread is another feeling one can probe in this way.
Likewise, one can start with a conscious stance or smug idea of
how one is, and then inquire as to the feeling that makes that
idea of how-to-be necessary. One can backtrack many layers of
feeling-thought levels. One does well to trace even the most
subtle of one's discomforts, hurts, fears, angers, depressions,
avoidances, and indeterminate feelings. The ideal is to trace
a thought or feeling as far as possible. Then one arrives at a
clear, open, alive, blissful space. It is important to realize
that not only uncomfortable psychophysical formations can be
traced. Tracing genuinely positive feelings and thoughts
leads to Super Space quite rapidly.
OM SELF MEDITATION
This meditation is not to become Enlightened. It is to
balance and energize you. Precede the meditation with five to
ten minutes of deep breathing. Those of you familiar with the
Breath of Fire (Bhastrika) do well to breath in such a manner
for a few minutes. The object is to oxygenate your body.
After the breathing, sit in a traditional meditation pose or
in a comfortable chair. The important thing is to have your
body comfortable, relaxed, and spine erect. Feel your body
coast to a state of balance and stillness. Once you are in
this state, emanate a sphere of white light, brilliant, strong,
and sun-like, around your body. Feel this light heal and make
whole your entire being.
Now let go of this image. Cast aside all identifications
and assumptions of distance between here-now and your
Transcendental Self. Simply sit with your Self. Open up to
your Self and simply be *yourSelf,* here-now in your body.
Merge your body with the All of your Self. Your eyes can be
open or closed. For this meditation it does not matter.
This form of meditation will activate various subtle
blissful energy currents in your body. You will be bringing in
an increased flow of subtle energy into your body. Once you
feel this, you can project our intention to accomplish whatever
you want in your life or you can simply enjoy the blissful
One's Transcendental Nature seen as the beginning
and end of all cycles of expression.
One's models of Enlightenment. (These vary in degree of
The conscious recognition of one's
The notion and accompanying behaviors
that Transcendence is attained through practice or
technique, i.e., through effort.
Self-created images of ideal states of
being, conditions, and abilities not yet actualized that
one considers desirable and is moving toward.
A system of action consisting of various courses of
action against resistance with the intention to fulfill a purpose or
goal for one's amusement.
The conscious activity of perpetual evolvement of
self and others as well as the perpetuation of the school or source of
instruction or inspiration.
One's ability to regard the characteristics, limitations, and/or qualities
of something or someone as one's own. One's ability at pretending to be an
object of knowledge.
A self-guided process in which one follows a feeling or thought to its core
source. A successful intraspace trace results in an immediate release from
Living from the Horizon of Enlightenment
Living life from the recognition of one's Transcendental Nature.
Object of Knowledge
A knowable, i.e., anything that can be known, that can draw one's attention
internally or externally. This can be a feeling, thought, sensation or a form,
concrete or abstract, simple or complex.
Sonic representation of the Transcendental Self.
One's ultimate idealized state or condition.
Knowing that one is always Transcendental at the same time that one
is always evolving toward one's Ultimate Nature. Being-at-the-same-time.
The ah-ha experience or metanoia in which one realizes one's Transcendental Nature.
Expressed ever-changing manifest existence whose parameters are what one thinks,
feels, has, and the form one is being.
The openness resulting from Enlightenment, the
Recognition of our Transcendental Nature.
The nature of one's ultimate beingness beyond
all manifest conditions, states of being, thinking, feeling, doing, and
having. One's prior-most essence.
ULTIMATE HORIZON INSIGHTS
An in-person consultation elucidating OM Aphorisms is
Roland Campos. This consultation, known as
Ultimate Horizon Insights, is a stimulating, clear, and
direct presentation of key knowings that quickly awaken one to
one's Transcendental Nature. It is a special opportunity to
discover a new perspective about yourself, regardless of who
you are. It is an antidote to the notion that Enlightenment is
the result of a long arduous process. It is also distinct from
other approaches in both content and style of presentation.
Through an entertaining yet focused step-by-step process
conducted over a four to eight hour period you may discover a
series of insights that have a refreshingly subtle and
liberating effect on your sense of selfhood. You are likely to
emerge from the process more consciously rooted in the ground
of the Self which transcends time-space and is the foundation
for clarity, creativity, and other qualities of being. You are
invited to consider the radical and liberating teaching of the
Self. More information regarding Ultimate Horizon Insights
is available by contacting:
HIGH VIBRATIONS ACADEMY
About the Author
Roland Campos has studied consciousness since 1967.
In 1975 he discovered the central insight of Transcendental
consciousness. His early inquiry led him to study yoga and
esoteric teachings within the Order of Aquarius, an initiatic
order inspired by the teachings of Dr. Serge Raynaud de la Ferriere,
founder of the world cultural organization Magna Fraternitas Universalis.
He also received illumination from the teachings of Thane Walker,
founder of the fourth way school, The Prosperos, and studied
consciousness clearing with John Ramsey in Maui, Hawaii. Later
he studied psychology with a specialization in phenomenological
psychology, under the mentorship of Dr. Sanford Rosenberg, and become a
professional psychotherapist. Currently he is active offering
consciousness-expanding information through High Vibrations Academy.
ｩ 1994, 1998 Roland Campos