VOL. 5, NO. 1



QUESTION: Do you have any words about 1988?


RAJ: It is going to be a year of apparent polarities, of expansion and contraction. But, it will truly only be in terms of the coming to view of greater clarity -- shall I say, the expansion of the awareness of Truth -- and the relinquishing of that which is no longer useful. So, it willl be a contraction of illusion and an expansion of clarity, which does not really constitute polarities. But from the standpoint of those hanging onto what is being outmoded or released, it will, indeed, seem to constitute a threat, and they will experience stress, although it will not be because the stress is inherent in the change.


Now, I realize that this could describe any single hour, or any single day in any century. However, the year 1988 will find this dynamic more boldly illuminated in terms of social, national and international change. It will not be something simply desired that all will actually be faced with. So, it is going to require, on everyone's part, a greater listening, a greater desire to be in the flow of the unfolding transformational events that will be occurring, so as not to resist where resistance is useless, and so as to be able to put one's energy where there is forward movement.


In many ways 1988 will be seen as a stressful year. It is not likely to be one where there is a great deal of comfort, in the sense that the status quo is going to be changed. There is going to be what some will call upheaval, and others will call progress, unfoldment, but it will not be a time where nothing much happens.


If 1987 was a year of decision, 1988 is a year of putting one's energy behind the decision that has been made. It is a year of commitment -- a commitment of action, and not just of words.


It is truly a year for rejoicing, because, for lack of better words, negative structures, economically and socially, which have been inappropriately and unnecessarily binding to the human spirit, will be undermined, broken down, thus leaving "space" for replacement with those structures which promote freedom.


It is a year for the doors of imprisoning structures to be flung open, which, as I said, is a cause for rejoicing. But for those who have found themselves comfortable, who do not wish to experience freedom, and who will call for the doors to be closed again, this forward step will be seen as a threat. The fact that the doors will not be able to be closed, that the old will not be able to be recaptured, will put everyone, whether they like it or not, on the threshold of enlightenment.


I am not speaking entirely in terms of divine enlightenment. I am speaking in terms of enlightenment that is relative to the human condition, which is going to mean change in attitude and behavior of man to man, of woman to woman, of nation to nation -- change of attitude and change of behavior.


Those who were seen as enemies will have to be embraced, at the least, as potential friends. Resentments will have to be released. Biased perceptions will have to be let go of. Room will have to be made within consciousness for a new mind-set, a new frame of reference.


At the bottom line, a return to an honoring of simple human values will have to emerge, where, humaneness becomes the focal point, and not principle -- not the law over the spirit -- so that the spirit of man is served, and so that the laws come to serve the spirit and not bbind it.


There will be what would be called a great deal of ferment occurring during 1988; ferment that brings about transformation. And the element that will be promoting the ferment will be Love.


It will seem, however, that the fermenting will be a call for love, a requirement of love where hate has been given and where hate wants to be held onto. You see, as revelation occurs, that which is unfolding seems to call for that which is unfolding. And so initially it seems to state an absence of something, that is needed. If it is correctly seen, the demand for something is recognized as a statement of the presence of that something coming into view. Literally, mankind is going through a process of maturation, which it has absolutely no choice about. It simply has to conform to the "growing up" that is occurring.


1988 is not a year to fear, but it is also not a year to be lazy in, unalert. It will call for clarity beyond present clarity. And in order for that increased clarity to manifest or be consciously apparent, it is going to require alertness for specific clarification -- not general clarification, but specific, nitty-gritty clarification -- so that there is not a vague movement of maturing, bbut a specific conscious awareness of growing up, a conscious embracing of a more mature divine love.


It may not be a year of placid peace, but it will be a year in which rapid strides are taken. And it will count as a year of great purpose and growth that will, in hindsight, prove to be of far greater meaning and importance than prior years, where little happened and the status quo was not threatened.


As the social changes and the economic changes occur, the lines between the old and new are going to seem to be clearly drawn, and it will at times seem as though it will be an impossible shift -- one that cannot truly occur because the ignorance is so great. But, the ignorance is simply the density of the ego -- whichh is not what is in charge, which is not creative in any way -- and the divine Selfhood which the ego sense has masked will come forth, and the seemingly impossible will happen.


What I want to convey here is that as greater clarity of the Self emerges, the density or opacity of the ego becomes more apparent, and that difference will simply constitute part of the increased clarity. But, if one is not careful, the clarity regarding the difference will tend to suggest that the shift is an unreasonable expectation, that the clarification cannot occur because the ego is incapable of being clear.


It will require the ongoing remembering of the Fact that it is not the ego that will move into the Kingdom of Heaven, and the shift is not dependent upon the ego. The shift is dependent upon the emergence of the Self, the presence of the Father as conscious human individuality that will be responsible.


I have not meant to make this unnecessarily complicated. It was necessary to state it so that you will remember, when this knowledge is called for; so that you will not assume that either what I have said or what you hope is totally unreasonable, and that therefore you should withdraw your energy and expectation.



QUESTION: Can you elaborate more specifically on the answer just given regarding 1988?


RAJ: The Japanese and American economies, together with the European Common Market will suffer serious threats to their stability, although not actual collapse. This is already happening, but the anticipated correction will not happen, and it will continue through 1988, thus causing the reevaluation that is currently being avoided if the economy can be stabilized by some other means.


It is not appropriate for stabilization on the old basis to happen. It is time for the essential growth and change to occur. So, it will, although somewhat slowly -- or should I say reluctantly. The end result will be a basing of the economies on fundamental human values, which havve as their root the integrity, first of all, of Individuality, and then the integrity and value of the family unit. Yet, these two major factors will emerge in the context of the expression of unity for the benefit of all mankind around the globe.


In other words, it is within the context of brotherhood that Individuality is elevated to its supreme position of Christhood. There cannot be individual Christhood separate from the Whole.


As 1988 progresses, there is going to be heard, more and more, a demand for the consideration and valuing of what I will call the human spirit -- the fundamental valuing of simple humanity. This will come more and more from the people of the various nations.


It will come as a disenchantment with the existing laws and protocols of government. It will not come as rebellion or civil wars. It will not need to, because the world climate will be experiencing a vulnerability that will require an openness to resolution that is not traditional, since the old structures will not support the forward movement which is emerging. There will not be the entrenched insistence upon renewing them, nor will there be an ego satisfaction needing to be released around those entrenched ideas, since they obviously are not working and will not work.


The moment there is a willingness to look at new structures, there will at the same time be an evaluation of what those new structures ought to support. What are the values to be supported? What are the values that truly mean something?


There are enough people who are awake enough to simple humane values -- there are enough who are sufficiently awake to the divine impulsion -- that new structures will not be formed that will seeem to approximate the old ones, and the old and inequitable values will not find a new foothold.


Mind you, the restructuring that I am speaking of will not be occurring in 1988. The uncovering of the need for them, and the uncovering of the fact that the old structures will not support forward movement will be what becomes apparent, thus laying the groundwork and the motivation for change in 1989, 1990 and on.


Everyone wants change. Everyone feels the need for change. What is going to become apparent is the fact that each one is going to need to change in order to effect the change. There will have to be a more active conscious participation in change on the part of each individual


It will become apparent that there is an uncontrolled spontaneous development, emergence, blossoming of this desire for change that will arise all over the world without the use of media or planners. The recognition that this is happening everywhere will promote and establish a unity of the brotherhood that is independent of manipulation, and that will inspire further steps toward unity and reduced fear of defenselessness.


The ego is not going to want to be bothered with participation in change. But the individual divinity of man will slowly but surely step forward and give of Itself, involve Itself, and be the transforming element.


The insistence upon maintaining the status quo will come from the ego and will constitute the stress of 1988. But I can tell you that its powerlessness will become increasingly obvious -- which will, of course, increase its frustration. Yet, the frustration will have less and less effect.


1988 will be a year of chemicalization, of breakdown and restructuring at fundamental levels.



QUESTION: Can you speak a little about how to get to the Promised Land without getting lost in the desert?


RAJ: The trek that everyone is on is a trek that is occurring right in the middle of the Kingdom of Heaven. One does all of his "progressing" in the Promised Land. The "progressing" is part of the illusion. So, the necessity is to learn to be still, to be so present in the Now, to be so absent of goal-seeking, that one has the opportunity to see where he is clearly, and in that seeing, wake up!


Now, this cannot be applied literally to the example of the train ride,* other than to say that if at any point one decided to get off the train and be fully present where he was, no matter where it might be, he would find that the whole process of "arriving at a destination" blinded him/ her to the awareness that the travel was occurring within the breadth and scope of the "destination."


No matter how conditioned you have been to think in terms of progressing toward your divinity, and no matter how much apparent "progress" you will experience in your "process" of Awakening, no movement is occurring at all, except for the increasing of the clarity of vision that allows you to discover that you have never been anything less than What you divinely Are. And you have never been anywhere but at Home, and that the trek was a temporary dream, which had no meaning, because it was not Actual.

* See Conversations, Vol. 4, No. 7, pg. 1.


QUESTION: Then what does it take to be fully present where one is?


RAJ: It becomes necessary, at some level of conscious awareness, to be aware that there is a God, a Father, a Life-Principle, or Life-Force, if you will, which is pure intelligence and Love. And that It is supreme -- or shall I say omnipotent, omnipresent, and omniactive -- and that therefore everything that exists is the Self-expression of that Life-Principle, of that divine Love.


Then, on the basis that everything that exists must be the Self-expression of God, and therefore the experience of that divine Self-expression must be profoundly meaningful, one must allow himself/herself to open up to that profound Meaning.


If one looks at a leaf and one is not specifically and clearly consciously aware that it is a divine presence (much like one would consider an angel to be), then there is more for him/her to see. And there is reason for opening up, being unresistant to the clearer conscious experience of this presence of divinity, this presence of the Father. It is time to begin to look around you and dare to see, and desire to see, the Kingdom of Heaven without distortion. The world does not need to change. The leaves do not need to change. That which is looking at it needs to be open, defenseless.


QUESTION: What about exploring the unknown?


RAJ: The Unknown is right in the middle of the known. The Unknown is right where you are. The Unknown is what you don't know about everything you do know about. Therefore, it is imperative that you be willing to start your research, your exploration, right where you are, right with the things that are immediately before you -- even right in the middle of you, because what you Are in your actuality is not totally known to you consciously at the momeent.


God is present wherever anything exists as a conscious experience. Therefore, you may start with anything and open up to the reception of God where that thing is, and experience enlightenment.



QUESTION: I have been learning that the three key elements of manifesting are desire, imagination, and expectancy. I've been doing that accurately, haven't I?


RAJ: Yes. I want to offer one alteration, though. I want you to let your imagination be inspired by your Being, rather than your rational thinking processes. In other words, listen for what you are to use your imagination for, rather than trying to figure out what you are going to imagine.


QUESTION: Don't I just allow the thoughts that please me or that would seem pleasurable to me to come to me and use that as my desire?


RAJ: It is a little bit dangerous to do that, because what you would like, what would be pleasurable, is still greatly defined by your ego conditioning. And what you want to know is: What does your Being define as fulfilling and pleasurable and therefore truly Meaningful for you, as opposed to even your best idea of what would be pleasurable for you?


You see, you do not want to give your conditioned ego thinking an opportunity to get a foothold in the process of these three steps.


The main thing is that you want to set aside your best judgments of what is needed. You do not want to be limited to what you can imagine, because I will tell you this: if your imagination is being used by the ego, it is not going to be able to get beyond what is held in your memory. It is only when one is leaning into one's Being that one can get into truly creative, new territory.


Anything you come up with through the use of your imagination will have to be drawn from past experience, and that will keep you locked into the very limit that you need to move out of.


QUESTION: I've been desiring into this kind of a scenario: Living abundantly and lavishly, having anything I really want, but not being owned by it -- a beautiful home in the country, friends, traveling a lot, and doing it very abundantly -- while at the same time letting ggo of the details of how that is to come about and just feeling sovereign and complete. Is there anything wrong with that?


RAJ: Specifically, that will remain to be seen. There is a more practical aspect here. That visualization is an overall, general visualization, while you currently have very specific needs. And you do not want to abide with the general, overall visualization while excluding the very specific needs that confront you. You need to at least embrace the specific needs as well.


Now, you will find that if you will deal with the very specific immediate needs creatively, in the same way that you are embracing the larger picture creatively, you will be provided with the practical experience of what it's all about that will lay the groundwork for the larger picture.


There is a need for you to find the practicality of being creative in terms of the walls you find yourself up against, because those walls are the ones that need to be moved through so that they will not constitute a block in the future to your forward movement, and so that they will not constitute a distraction from the larger picture.


So, what I am saying is, while you are doing what you are already doing, do not exclude or disregard attending to the specific nitty-gritty needs or limitations that seem to be presenting themselves to you at the moment, because you need to experience the fulfillment of them as well as the fulfillment that you are visualizing.


It is important for you not to sit and visualize the larger picture and ignore or overlook the very practical needs that are at hand. The practical needs that are at hand constitute your specific learning at the moment. They are the things that are the next essential breakthroughs waiting for you to make.


QUESTION: In other words, as you are aware, I have been desiring into this figure of one and a half million dollars "buying power." You're saying continue to desire into that, but don't ignore the fact that right now I need a job?


RAJ: Exactly. Or $25 for some groceries, or that sort of thing.


QUESTION: So, I would not be limiting myself? I was thinking that if I went back to the "smaller picture" and desired into that, that I would be limiting myself in some way from the grander picture.


RAJ: If the manifestation of $25 that fulfills a specific need occurs, it is a demonstration of the principle of the thing. It provides experiential proof of the validity of the principle, whether it is a million and a half or just 25. So, it does not constitute a limitation, but an actual substantiation of the principle that will cause you to relax more and believe more, and have a greater expectancy.


QUESTION: So, you encourage me to desire on both levels?


RAJ: Absolutely. I will tell you this: You do not want to get the cart before the horse. What good does it do to demonstrate or manifest the cart if you have nothing to pull it? But if you demonstrate the horse, you can ride the horse until you demonstrate the cart.



QUESTION: I find that in spite of a wondrous evenness, I still get caught up in dramas of time and its urgency from the point of view that I make tremendous adjustments to meet deadlines, and am sort of thrown at sea when others do not. I'm wondering if you can help me work that through? Is it simply an ego dynamic? Is it a practical way of managing time, or what?


RAJ: Let me put it this way. It is a practical way to manage time when one is not being sensitive to and flowing with the natural movement of fulfillment of one's Being. When one is not connected, then one must use some artificial structure of order. But, once one begins to listen deeply, so that there is a conscious congruence with one's Being, a conscious awareness of what is appropriate, then the use of artificial structure and deadlines, can be released.


It will become obvious that there are timelinesses when one is flowing with one's Being, and there will be times when there will not be delays -- it will be done immediately or in specific timing -- but it will be because that is the orderliness of it, and not because order had to be applied to the flow.


When deadlines or schedules create conflict and anxiety and concern, and the tendency to be self-critical, you can be assured that it is not coming from a deep level of Knowing; that it is an efficient practice from within the ego's frame of reference. But, when one is being timely as a result of deep connectedness with the flow of Being, the timeliness occurs without stress, without conflict, and therefore with no occasion for the imagination that self-criticism is appropriate in order to get one into gear, in order to be timely, in order to meet the deadline, in order not to pay the "ultimate penalty" that the ego suggests will have to be met if the timeliness is not observed.


QUESTION: I am very respectful of the fact that if I am committed to this, this, and this, or I've said that this, this, and this were things that I would do within such and such a framework, or if certain bills are due on such and such a date, that I should do these things -- I guess because I don't want to pay the consequence. Somehow this gets involved with being "responsible." I can go very merrrily along and not worry about time until I get involved in something that is coming from the outside world. At that point, I get into a clutch. The thing I don't know how to do is to work my way through it.


RAJ: I am going to put it this way: It is a matter of decision between whether you are going to be committed to your word, or committed to your peace. I will put it another way: It depends upon a choice between being committed to another's expectation or committed to your peace. One way, you give your power away, and that is why you lose your peace.


If you lose your peace, you lose your capacity to have the necessary perspective that allows you to be simply appropriate. "Appropriate" means: In the flow with the universal picture, because in actuality none of the apparently tiny, disparate events are going on in an independent manner, but are going on in a universal context of harmony.


If one is not able to connect with that universal harmony, one is bound to exercise some form or structure that he conceives, that is reasonably workable in order to have reasonable harmony. But, as I indicated, that puts one in a position of vulnerability to inner conflict.


Now, you are not ignorant of your Center. You are not ignorant of the fact that there is the movement of your Being which is in absolute harmony with, and is inseparable from, and is not smaller than, the universal movement of Harmony. As a result, you are in a position of making a choice between a commitment to a principle and a commitment to your Peace, which is inevitably going to allow you to function harmoniously with the ultimate movement of Principle, and therefore be appropriate in every case.


Now, whenever you are experiencing conflict, tension, anxiety, you are coming from the vantage point of the ego, and not from the vantage point of your Being. And what it calls for is the choice between the ego's vantage point and the vantage point of your Being. It does not call for the substantiation and strengthening of the ego vantage point! It does not call for you to become even more anxious and more desperately committed to the word or the principle or the expectation of others. It calls for letting go, relaxing into your Center, and listening for what is truly appropriate, whether it makes sense to your conditioned structures of order or not.


Now, as you experiment with this, as you test this out, you will find that, indeed, there is perfect order to what you do from your centered perspective -- order that you never would have become aware of if you had stayed within the pattern that had been established because you did not have any access to your deeper levels of Knowing. That will fortify you for letting go further, and being willing to be in the flow of your Being, rather than devoted to a developed pattern of response.


This is part of what uncovers the vulnerability that one feels as he/she lets go of the ego. But it is truly when you allow yourself to be vulnerable and unpretentious, and just be centered, that you have the opportunity to discover that what the ego defines as vulnerability is what constitutes your sovereignty -- your ability to be absolutely appropriate in a context that is larger than the ego can conceive or embrace.


It is this shift that we could call moving into Unity Consciousness. I understand that it is not comfortable. It is not the easiest thing in the world to do. But, it is worth every ounce of intent or trust that you place in it.


QUESTION: From what you've said in terms of time, and in terms of agreements and reactiveness, it would seem to me that this can be applied to almost all aspects of anxiety and fear.


RAJ: To absolutely all of them. Now, I have said this to Paul before, and I will say it to you. And it is an absolute, unyielding, unchanging fact. There is never enough justification for you to leave your Center. That means there is never justification for fear!


As I have pointed out to Paul, if you do not justify fear, and you do not engage in it, you have available to you your intelligent, clear, perspective, unclouded by anything disruptive. And therefore, you have available to you even what you call your "natural" intelligence that allows you to deal with whatever it is that the ego suggests is a justification for fear with precise accuracy, precise appropriateness, which will always resolve whatever needs to be resolved -- if, indeed, a variation has entered into the picture because of an ego dynamic.


QUESTION: Raj, if my head knows that perfectly, what is there in me that is delaying that?


RAJ: Your emotional investment in beliefs to the contrary.


QUESTION: I don't disagree. My problem is, "What can I do about it?"


RAJ: What you do is, you pay attention to what you find yourself intellectually agreeing with. In doing that, you will become aware of when your emotions, or "investment of faith in beliefs to the contrary," arise. And, this is what you call frustration and stress -- lack of inner ease. And, rather than giving your attention to those emerging emotions, and thus distracting yourself from wwhat you are intellectually understanding, you measure the feeling against your intellectual understanding. This very process involves staying aloof from the emotional feelings, which is the first step of disengagement from them.


In going through this "measuring" process, and withdrawing your investment of attention from the feeling, the emotions begin to diminish, and this is the way you lean into your Being.


QUESTION: Okay. You're using skiing terms on that. "Leaning into your Being" means that you are shifting your weight into the experience of Being by disengaging your downhill skiing. You "lean into the mountain." As one leans into one's Being and disengages from the…


RAJ: I am going to interrupt. There is another aspect. To use your illustration, as you lean into the mountain, you reduce the excitement of the trip, which can seem as though it is reducing the amount of meaning. I just want you to think about that.


QUESTION: And the reason you want me to think about that is because that is what I'm experiencing.


RAJ: That is correct. But, I will tell you, the terror of moving straight down the slope is not what constitutes the meaning of Life, even though the ego conditions everyone to believe that it is.


QUESTION: How does what you've just given me relate to the practice of meditation?


RAJ: It is identical, because when you are meditating, you are letting go of control. You are letting go, literally of everything that the ego finds essential. You are not choosing to find its conflicted state as essential. Something in you is daring to move into the void with confidence that it will not constitute the end of existence for you, that it will not constitute total insanity. The "Something" in you, which knows that, is What you are leaning into. And the process is described by the word "trust."


QUESTION: During my group process training, there was an aspect called sensitivity training. One of the exercises was trust, where you literally let yourself go into the arms of the group. When I was a child, I used to throw myself into my father's arms. It has appeared to me for some time that that's sort of the aspect that one must go into the void with.


RAJ: That is a wonderful analogy, yes. It is the Father Whom you are leaning into -- the underlying, everlasting arms of Love -- which is not separate or different from your Being. And I want to point this ouut: It is essential to discover that "to lean into your Being," means identically the same thing as "leaning into the Father. To not understand this fact, and just lean into the Father, could allow you to conclude that what is leaning into the arms of the Father is an inconsequential, flawed, miserable mortal.


QUESTION: But it's His own Being that's going to Him.


RAJ: That's correct. In other words, as you lean into the arms of the Father, your sense of yourself is exalted beyond its puny little sense of itself. You "find yourself," divinely speaking, by realizing that moving into your Center and consciously connecting with the movement of your Being, constitutes uniting with the Father. This inherently conveys the fact that "leaning into the Father" is relevant to you in terms of your Awakening, your enlightenment!



Conversations with Raj is made up of actual questions and answers drawn, with permission, from private conversations with Raj and public Workshops. Rajpur, an Ascended Master, is an Individuality making himself known by means of conscious channeling through Paul Norman Tuttle for the purpose of facilitating the major shift of consciousness which mankind is entering into.


Conversations with Raj is published monthly by ESTAR Foundation, 1221 Toledo St., Bellingham, WA 98226. Phone: 206-734-4418. Subscription price, prepaid, one year $36.00; single copy $3.00. Copyright Ó 1987 by ESTAR Foundation. All rights reserved.