Exploring Your Truth

By George A. Boyd © 2020

Integrity is founded upon you discovering your core truths. When other people attempt to persuade you to embrace their values, beliefs, and behavior, it is important to recognize what you stand for and what are your values—what is true for you.

Truth is not a unitary abstraction; there are seven orders of truth. We have explicated these different types of truth in an article that we published in Religions, Cults, and Terrorism: What the Heck Are We Doing? We replicate this article here:

The Seven Orders of Truth

By George A. Boyd © 2009

When the seeker asks, “What is truth?” We respond that there are seven orders of truth. The discovery of the ground of Ultimate Reality comes when inner process has plumbed the other bands of truth and penetrated to our core. These seven orders of truth are described below.

Sensory truth – what is apparent and clear to healthy intact sense organs can be deceived by alterations of consciousness during drug use or mental illness (hallucination), misinterpretation of stimuli (delusion), misdirection of attention or inherent limitations of the sensory apparatus (illusion).

Cognitive truth – This is the model of the world that we construct inwardly, which defines the nature of self and our relationships with other people. It is our internalization of what we learn from others. It can be marred by analogical representations (symbol, parable, or myth) subject to multiple interpretations, representations of the individual by the class (stereotyping), emotional distortion (prejudice, scapegoating, displacement reactions), and fanciful learning not corresponding to objective fact (fables, folk tales, superstitions), and failure of memory (forgetting).

Cognitive truth is a subjective model of reality that is each person’s unique map of the world around him or her, and the world within; it changes with new experiences.

Representational or symbolic truth – the proofs of symbolic logic, mathematics, and geometry are representational truths. It is a lawful manipulation within certain parameters (game, set, universe of numbers) and certain rules, the results of this manipulation are uniform and unvarying.

Relationships between objects, forces, people, the social economic, political, and cultural environment, the workings of the objective universe can all be modeled by this means. The closer the original formulation of the mathematical model fits the observed data, the closer it may be said to approximate the laws that govern the world of matter, the world of the mind, the world of man, and the world of pure knowledge.

It is subject to the limitations of verification of a hypothesis, which must be done via observation (bringing in sensory distortion), researcher bias (bringing in cognitive distortion), limitations in the technology or ability to observe the phenomena, and following a wrong rule (miscalculation, logical fallacy).

Emotional truth – the experienced meaning or reaction to a life event (experience), a situation, an environment (mileau), another person, a stimuli, a memory, or an cognitive (idea, belief, thought). This truth is ever-changing, many-faceted, having many threads of association and meaning. It is what we feel in the present moment, the here and now.

It is subject to the distortions imposed by psychological defenses (repression, intellectualization, rationalization, fantasy, projection, denial); much of this material is not available to consciousness (subliminal or unconscious) and so is out of our awareness, and it is affected by the inherent limitation of language to describe to others the exact nature of what we experience emotionally.

Legal or formal truth – This is the one-to-one correspondence between a statement and its occurrence. When behavior matches what one’s stated intention, when an accusation is confirmed by the presence of objective witnesses, when an event is confirmed by the presence of multiple witnesses, it is said to be formally true. Formal truth is based on the construction of our laws, our consensus reality.

It is subject to distortion via differential interpretation of an event or a law, the implied ramifications of a rule or law that vary between individuals, the individual involved in presenting evidence may present only one aspect of what actually took place (impression management). Formal truth is what we use to determine someone is lying or deceiving us; what is observed or obtained does not match what was stated or promised.

Spiritual or moral truth – this inner arbiter of what is correct attitudes and behavior towards mankind, other species, and the world around us, and our correct relationship with the unseen worlds of the Spirit. Much of this material is learned, and internalized, by exposure to parental training, to teachings of schools and religious institutions, and to influential or charismatic people through the media, books, or personal contact.

This moral truth can be said to comprise the sense of conscience or Dharma. Spontaneous insight, spiritual revelation, intuitive understanding, and the contemplation of the inner structures or laws of the Inner Man form some portions of this truth; it culminates in illumination or wisdom. The violation of this truth results in subjective distress in the form of guilt, despair, and feelings of alienation or existential loneliness (abandonment). It is subject to the distortions inherent in learning, and determining an emotional or subjective truth.

Absolute or metaphysical truth – the horizon concept, or conception of the Divine: the greatest concept we can conceive. This conception may be the universe, a universal Mind, a Divinity Within man (a Higher Self), the Presence of God or gods in a spiritual Paradise, an Absolute Source of Life, spirit, and consciousness. This conception may be learned by exposure to philosophy, metaphysics, or religion—through studying the teachings of the exponents of philosophical, metaphysical, or religious schools—or it may arise through internal revelation or experience (mysticism, meditational experiences, dreams).

This model can be relatively stable throughout a lifetime; additional learning and experience elaborate it. However, exposure to conceptions of other people or other cultures through education or indoctrination can radically alter this “world view,” resulting in a new Absolute truth.

Metaphysical truths are the purported operation of so-called “inner laws” that impact upon our lives and destinies, and upon the workings of the universe. These laws are subsumed in an individual’s global conception of Absolute truth, they are subsidiary operations of Natural or Supernatural agencies working to produce the disparate phenomena of the external and internal universe(s).

In psychosis or severe mental illness, grave distortions can occur in the conception of Absolute Truth, throwing an individual into a frightening and chaotic inner world. Also, misinterpretation of abstract ideas can result in a distorted conception of Absolute Truth, creating a highly idiosyncratic or personalized version of the conception of the Ultimate Ground of All Things.

Each of our “truths” is subject to inherent or imposed distortions. Each of these are limited in its ability to determine the exact nature of the world without or the world within. It is important to understand that each of these ways of knowing truth has a realm germane to its functioning, a field in which it operates best.

  • Sensory truth is the truth according to our sense organs; it is what we perceive.
  • Cognitive truth is the truth according to our intellect; it is what we think or opine.
  • Representational truth is the truth according to our analytical mind; it is the proofs of logic, and the demonstrations of Reason.
  • Emotional truth is the truth according to our emotions, the world of our meanings, feelings, and experiences.
  • Legal or formal truth is the truth that substands the laws that form the foundation of society and commerce; it underlies the rule of law and the operation of jurisprudence in each nation.
  • Moral truth is the truth according to our higher emotionality, to our spirit, and is the inner principles by which we govern our lives.
  • Absolute truth is the truth according to our intuition, and reveals the inner and outer horizons of our world.

Truths change as man changes. The tenacity of our adherence to a belief or structure does not make it truer, it simply is a statement of our conviction or faith.

Our laws, religions, science, philosophies are all changing; their truths today may not be their truths tomorrow. As we unfold our spiritual vision within, our old ring-pass-not horizons dissolve into grander vistas of the Sublime.

Perhaps the contemplation of our truths must bring another in its stead, a growing humility at what we do not know, and a growing awareness of the limitations for the instruments by which we do know.

Using the Seven Orders of Truth

You can use these seven orders of truth to identify your current station in life and consciousness. You can use questions like the following to explore these levels of truth:

  • What are my sensory truths? What do I perceive right now?
  • What are the cognitive truths I have learned? How do I apply these truths in my daily life?
  • When do I use representational truth, the proofs of logic to test reality and to ascertain the veracity of an argument? When do I employ Reason to analyze what I have been told?
  • What are my emotional truths? What significant meanings, feelings, and experiences have colored my life?
  • When have I utilized legal or formal truth? In what ways do the laws that govern my city, county, state or province, or nation affect my personal liberty and the operation of my business?
  • What are my moral truths? By which principles do I govern my life?
  • What are my absolute truths that my intuition reveals to me? What are the core things I know about the world and my own existence?

As you explore these orders of truth, you begin to define who you are and what is your reality. Once you know these truths, you can utilize these orders of truth to answer specific questions. Here’s an example:

Let’s say you want to discover what you believe about death and dying. You could use a template like the following to explore this topic:

Your Topic



What You Discovered

What is my sensory truth about this topic?


What is my cognitive truth about this topic? What have I learned about it?


What does my logical and reality testing mechanisms tell me about the representational truth of this topic?


What are my emotional truths about this topic?


What legal or formal truths apply to this topic?


What are my moral truths and realized values about this topic?


What does my intuition reveal about the absolute truth of this topic?


You may wish to examine topics about which you are uncertain or confused using a heuristic tool like this template.

Those who want to learn to gain deeper experience of the realm of their absolute truths will benefit from taking one of our intermediate courses, the in-person Mudrashram® Master Course in Meditation and the by-mail and on-line Accelerated Meditation Program.

Ways of Collecting Attention at the Waking State of Awareness

By George A. Boyd © 2018

To begin the process of meditation, you need to collect your attention at the waking state of awareness. This initial state of collection of your mind-stuff into a sphere, coupled with the sense that you are conscious and present, has been called mindfulness.

This state of mindfulness is the precursor to monitoring your present time experience (Vipassana); absorption of your attention in the currents of breath, inner sight, and inner sound (Laya); and moving your attention along the thread of consciousness and contemplating the content at each focal point (Dhyana). So learning to collect your attention is the first step in meditation.

There are a variety of methods to collect your attention. Some of the methods that people use to become established in that state include:

  1. Take a series of deep, slow breaths
  2. Use the sniff breath, or Hansa breath [we teach this method]
  3. Concentration, simply collect your attention at a single point
  4. Mentally (with your attention) repeat a mantra like OM
  5. Note the changes that occur in your awareness as you just sit—this is Vipassana performed at the waking state of awareness
  6. Practice sense withdrawal methods such as absorbing attention in the breath, or the visual or auditory channels
  7. Visualize the globe of mind-stuff is seated in an eight petalled lotus at the medulla center

There is no best way to collect your attention. You simply need to find a method that works for you. Then you can progress to the deeper stages of meditation.

While focusing your attention and entering the state of conscious presence and inner alertness (mindfulness) is the first step in meditation, the next step is interiorization—moving your attention to deeper levels of the mind.If you have not meditated before, you may have not experienced interiorization, and your attention has remained at the waking state of consciousness.

When you contemplate a focal point along the thread of consciousness, you witness the content of that level originating and arising at that level of the mind. For example, in the waking state of consciousness, you may become aware that something you watch on You Tube or Facebook makes you angry—these feelings come into your waking awareness like waves wash up onto a beach.

When you contemplate the feeling center of the Conscious mind, however, you notice the feeling originate in this center, and then pass away. This is like you were on a surf board far enough out from the beach that you could observe the wave arising, breaking, and flowing onto the shore.

There is a structured contemplation exercise on our Open Stacks page called “How to Open Your Own Third Eye.” This lists many of the common focal points of the Conscious and the lower and middle bands of the Subconscious mind.To gain context on where these focal points are on the thread of consciousness, you may wish to read our article in Open Stacks, “The Great Continuum of Consciousness.”

If you have never meditated before or you have attempted to meditate and have been unsuccessful, you may wish to consider taking the Introduction to Meditation Program, which trains you to contemplate and explore key focal points in your Conscious, Subconscious, and Metaconscious mind, and trains you to recognize your Soul in the Superconscious mind.This is a good place to start in your progressive mastery of meditation.

Mindfulness is the first step on the ladder of meditation. The other steps include:

  1. Interiorization – You reach this level when you can move your attention along the thread of consciousness to contemplate and observe the functioning of the mind at different focal points.
  2. Hypnotic inner work – When you reach this level of ability, you can consciously move your attention to a selected level of the mind and give suggestions. At this level, you can guide and direct your astral body to access different bands of the mind.
  3. Conscious awakening – At this level you awaken as the three immortal principles, the attentional principle, the spirit, and the Soul.This confers rebirth and activates these essences. This readies you to perform inner work.
  4. Activation and transformation – You become capable of doing this when your attentional principle and your spirit can learn the methods to unfold the Soul, travel in full consciousness through the higher Planes, to open the channels of the Nada, to activate you Soul’s intuition, and awaken the energy of awareness (Kundalini), and to direct the Light Fire within the Soul to make attunements.

  5. Higher octave development – Through transformation, you awaken your spiritual potentials at progressively higher octaves of being— Subtle, Planetary, Transplanetary, Cosmic, Supracosmic, and Transcendental bands of the Continuum of Consciousness [These levels of the Continuum are described in “The Great Continuum of Consciousness” article cited above.]
  6. Empowerment and ministry – At the highest levels of development, you are trained and empowered to teach, guide, and initiate others and/or perform spiritual ministry.

You learn about the (1) process of interiorization in the Introduction to Meditation Program. We train you in steps (2) to (4) in our intermediate meditation programs, the in-person Mudrashram® Master Course in Meditation and the by-mail and the online Accelerated Meditation Program. You learn about step (5) in the Mudrashram® Advanced Course in Meditation. You access step (6) in our teacher training programs when you reach the seventh stage of spirituality, and begin your ascension on the Bridge Path.

If you seek our support to learn meditation and move through each of these steps, we encourage you to sign up for a free consultation and discover if we can help you reach your spiritual and personal objectives.

The Great Gulf between the Ego and the Soul

By George A. Boyd ©2019

Q: What keeps the sense of ego separate from the Soul? What happens if we drop the ego?

A: I can share from my own experience how I have learned to cope with having an ego, as opposed to trying to dissolve it or destroy it.

I don’t feel cut off from the Soul, but from my egoic perspective, I recognize it as another order of Nature. So as I am anchored in human life and it is anchored on the spiritual Plenum, there is no way my ego is going to become the Soul—the seed atoms that make up the egoic complex come out of God and are placed in the helix of human life to enable the Soul to express in finite space and time, in this world.

While we can move attention into Union with the Soul and look from its perspective, and can view the limitations of the egoic perspective, the Soul does not drop the egoic atoms until it is ready to drop the body for good at the time of death.

I’ve had experiences of dropping the egoic atom and the entire complex in Samadhi. You cannot think. You cannot speak. You cannot move. You cannot breathe. This is not a very functional state.

Now we can give ourselves the suggestion that only God is real, there is only the unified oneness of the Soul. With practice, we can hypnotize ourselves into believing this for a time—but even if we can keep our attention fixed in this realization, the egoic complex does not dissolve—and to the degree we attempt to deny or suppress that complex and its needs, we only succeed in driving this underground into the unconscious.

I find that it is much healthier for me to not try to disappear the ego, but to accept its legitimate place and purpose in the hierarchy of the mind—and where possible, to take care of its needs, so it can function optimally.

I went through a phase when I was a teenager, where I went around believing I was God, but this was also a period in my life when I was not particularly functional—I would not have been able to hold down a normal job, study in school, or complete a project. I could float in this blissful state; but my life, and the expression of my Soul through my life, was not yet established.

I also had a subsequent realization that the God in me (Soul) was just a tiny atom of the Great Life that pervades all things (the Divine); this helped me heal my solipsistic delusion.

Until individuals take the First Initiation—particularly those who dwell on the Psychic Realm—they can come to believe they are the All, and conceive that the entire universe revolves around their needs.

This “spiritual narcissism” is only transcended when these individuals realize something that there is something far greater than themselves—and genuine humility is born in their Souls.

A spiritual teacher needs to fulfill the requirements to become an instrument of the Divine, and express that anointing to serve those who come to him or her. This expression can take the form of initiating, teaching, counseling, coaching, guiding, empowering, or healing others; it can be expressed through art or writing; it can radiate through their Presence.

Many spiritual teachers choose to remain much of the time in an altered state of consciousness. I do not. I do not abandon my humanness. I do not remain detached from my ego. I enter altered states of consciousness when I need to do my spiritual work; when I’m done, I come back.

This means I directly encounter my ego. I feel my suffering and my joy.

I don’t presume I am perfect; I am not. I don’t presume I know all things; I do not. I don’t presume I have miraculous powers; instead I judge whether these alleged “siddhis” produce tangible, measurable results.

As a human being I recognize I have flaws. My intuition is not always accurate. My reason sometimes comes to irrational conclusions. My senses sometimes deceive me. There are times when my beliefs turn out to be erroneous and unfounded.

I continue to quest for answers as a human being. As a human being I am not Almighty God, and I will never become Almighty God. If in meditation, I am able to unite with the atom of the Divine that dwells within my Soul, as a human being, I will never be that atom.

I call upon our brothers and sisters who have imbibed New Age teachings, I AM Movement teachings, and the teachings of the Yogi Preceptors and Gurus—who teach that you are Divine, and that your human Self and its personality and the ego embedded in your experience of your human life are unreal—to not lose touch with your humanness and your vulnerability, as you are immersed in the ecstatic state of union with your spiritual core.

There are times when we must bring forth our inner Divinity. There are times when we must function as a human being. May we find the wisdom to recognize when it is appropriate to operate in each state.

Developing the Habit of Meditation

By George A. Boyd © 2020

Q: How can I develop a regular meditation practice?

A: You need to identify a congruent strategy that enables you to sustain a regular meditation practice. Seven major strategies that chelas of different meditation traditions adopt include:

  1. Doing meditation under the teacher’s commandment (Agya) – Disciples meditate in obedience to their Guru and out of fear of displeasing their Master. These disciples develop strong discipline and use their will to overcome inner resistance or laziness.
  2. Asking intuition – In this strategy, you ask your intuition and Higher Self whether it is time to meditate. This inward-looking, curious, and expectant mindset invites the guidance of the Soul.
  3. Inspired reading – This strategy involves reading materials from the lineage’s teachers, or listening to audio or video recordings of their Master to inspire disciples to meditate. In the Mudrashram® tradition, this involves listening to the inspired guidance in our Light Sittings, listening to Question and Answer recordings, reading books channeled from the Swamis, studying the Mudrashram® Correspondence Course, or receiving a Soul Attunement Guidance Channeling. My third teacher, Sant Darshan Singh, encouraged his chelas to read selections from the writings of the Sant Mat Masters to evoke the desire to meditate.
  4. Spontaneous meditation – This meditation is not a voluntary, “choosing to meditate.” The spirit calls you to meditate and you are simply pulled into the slipstream of your spirit opening the Path within. I experienced this when I studied with my second teacher, Sat Guru Balyogeshwar Paramahansa: my spirit irresistibly drew my attention into the state of meditation, where I was led to open and contemplate the four channels of the Nada on the Seventh Transcendental Path.
  5. Planning meditation into your day – In this strategy, you schedule meditation every day, and you develop the habit of meditating at the same time. Going on a meditation retreat where there is a structured schedule of meditation can help you develop these habits.
  6. Strong devotion and longing for Liberation – Powerful Bhakti—love for God and a desire to be free from the bondage of the world—drives some disciples to meditate with great zeal. Those who have this gift of devotion take every unoccupied moment to meditate.
  7. Connection with the inner Master – In this variety, you do meditation when you commune with the guide form of your spiritual Master on the inner Planes. You might receive some inspired guidance and direction from your guide, and then, you do specific meditations, as the guide directs you.

You may notice that you resonate with one or more of these strategies. Whichever of these strategies you choose, it is important to do meditation daily. When you wake up in the morning, think about how you will bring meditation into your day. Ask yourself: “When will I do this?” Feel your motivation for doing meditation. Remember your goal for this session of meditation.

Those who first begin to meditate find there are many distractions that make it hard to pursue their contemplative practice. However, with further practice and deeper experience of the insight, love, and bliss of meditation, you will develop a strong desire to go deeper, to explore the next level, and to progress into your next level of spiritual growth.

Finding Clarity

By George A. Boyd © 2020

Aspirants and disciples often tell me that they seek clarity. Clarity comprises three major components:

  1. Intellectual understanding – This means you understand the terminology and you have a model to grasp the concepts as a whole. For Mudrashram®, this means understanding the Great Continuum of Consciousness, the four poles of being, the cutting edge of spirituality, balanced and imbalanced spiritual development, and the uses of the techniques we impart in Integral Meditation—e.g., how do you use them, and when do you use them. Much of our writing expounds and expands upon these core elements of our philosophy.
  2. Visioning – This is the experiential component. This means you go to an inner location or encounter a spiritual essence with your attention, your attentional principle, or your spirit. You see it, hear it, and feel it. So if we describe certain phenomena marking the top of the Abstract Mind Plane, you are able to travel to that location and experience it. Or if we say, a certain Supracosmic Master (Guru) dwells in the Guru Padam above the seventh Supracosmic chakra on one of the eight Paths on the Buddha Plane of the Supracosmic Sphere, you will be able to go there and gain union with this being and/or sit in his or her presence.
  3. Realization – This is the core experiential component. This occurs when your ensouling entity reaches the same level of development along its track as a location we might describe—e.g., the top of the Abstract Mind Plane—and it actually becomes one with that state of consciousness. In the case of our Supracosmic Guru mentioned above, in the state of realization, your Supracosmic Soul would ascend to the same level as the Guru. You would be as he or she is.

You develop intellectual understanding through study, reading our books and articles, listening to our webinars, and taking courses to extend your grasp of the teachings of the Mudrashram® Masters.

You develop visioning primarily through the practices of Raja Yoga, which aids in rehabilitating the meta-sensory faculties of your attention and attentional principle; and Nada Yoga, which awakens the heart-senses of your spirit. Those of you would would like to learn more about opening inner vision will benefit from taking our Vision Workshop, which is available on our Public Access Webinars under the Public Webinar portal.

You gain realization when your ensouling entity undergoes the process of Initiation, where your ensouling entity moves from one nodal point to another. You may actively produce this transformation through using a transformational technique, or you might passively receive this unfoldment through Light Immersion from a Master. You can receive your transformational mantra in our intermediate courses, the in-person Mudrashram® Master Course in Meditation and the by-mail and online Accelerated Meditation Program.

You really need to advance on all three levels: gain intellectual understanding, have direct experience, and undergo transformation. If you do these things, you will become clearer—you will understand, you will see, and you will know.