|David R. Hawkins, M.D., Ph.D.|
The author of a four general, yet in-depth, books about the nature of higher states of consciousness and "enlightenment," together with several more scientific treatises on the same subject matter (including, "Ortheomolecular Psychiatry," authored with multiple Nobel-laureate chemist and peace activist, Linus Pauling), Hawkins explains the long silence on his own enlightenment in the following manner:
"In this case, nothing was said about it for more than thirty years during which time there progressively arose the capacity to dissimilate as normalcy and function in the world. There was no one to whom such a condition would be comprehensible. Only twice were there meetings with known sages who comprehended the condition. The first was Muktananda, and later, Ramesh Balkesar. There was another such meeting on the streets of New York City that was mutually anonymous but total and complete."The path of enlightenment is, as has been said, a lonely path. "The harvest truly is plentiful, but the labourers are few." (Matt. 9:37)
Like Swami Muktananda, Ramesh Balkesar and the long-line of sages that preceded them (Vedantists and non-Vedantists, alike), Hawkins points to the inherent dualism and illusion of the small "self" or "ego" as the impediment to the attainment of our true nature, what he calls the "I" that underlies our supposed 'reality.' And, in order to shed the dualism of the ego and achieve a consciousness of God, he (like all other enlightened seers) stresses that it is imperative - and possible - to sever the ego's attachhments:
". . . (A)ttachments can be to either content or context, as well as to intended or hoped-for results. to undo a difficult positionality, it may be necessary to disassemble it and then surrender its elements. the payoff that is holding an attachment in place may be that it provides a feeling of security or pleasure; the pride of 'being right'; comfort or satisfaction; loyalty to some group, family, or tradition; avoidance of the fear of the unknown, etc.
When belief systems are examined, they turn out to be based on presumptions that are prevalent in society, such as right versus wrong or good versus bad. For instance, "I have to have chocolate ice cream" (content) "and then I'll be happy" (context) is based on another positionality, that the source of happiness is outside oneself and has to be 'gotten' (in overall context). All these propositions indicate a series of dependencies (e.g., the Buddha's Law of Dependent Contingencies or Dependent Origination), and when they are surrendered, the source of happiness is found to be in the joy of existence itself, in this very moment and, beyond that in the source of one's existence - God.
Attachments are to illusions. They can be surrendered out of one's love for God, which inspires the willingness to let go of that which is comfortably familiar."
("I: Reality and Subjectivity," Veritas Publishing, West Sedona, AZ: 2003, pp. 352-353)