When you feel an essential aspect fully, you usually do not feel that something is missing. For instance, if you are feeling love fully—the Pink aspect—you are not usually missing anything else. The aspect is complete in itself. But there is no sense or specific affect of completeness. There is no feeling of incompleteness, but there is no feeling of completeness either. By contrast, with Brilliancy there is a very specific and delineated experience of being complete. Therefore, from this insight or wisdom, we recognize that completeness does not happen by putting things together; it is not a matter of collecting all the perfections of your Being and combining them. Completeness arises by integrating the aspect of completeness into your soul. The experience is: Your presence is completely filled, continuous—with no interruption all the way through—with the presence of completeness. Completeness means that you have not moved away from the totality of yourself in any way; there is no duality whatsoever. You are completely abiding as your nature.

Completeness is beyond awareness. It is just Being itself. You're complete without having to know that you're complete. From that Being comes awareness; it is the light of Being. Being itself is beyond mind, beyond knowledge, beyond awareness. If you allow yourself to be the awareness, you will become the completeness.

To be complete means to be thoroughly serene, totally, completely in repose, so much in repose that pleasure and pain come and go, but are irrelevant, surface phenomena. To be complete means you are not interested in things being any particular way. If you're complete, why would you have an interest in anything? You are not interested in getting; you're not interested in giving. There is just no interest. You are not interested in pleasure; you're not interested in pain. You don't reject or oppose pain if it comes; you don't even prefer its absence. To be interested means to move out of your repose; it means you have a need, and therefore are not complete. The completeness is the absence or end of interest, in the sense of preference.

When you feel an essential aspect fully, you usually do not feel that something is missing. For instance, if you are feeling love fully—the Pink aspect—you are not usually missing anything else. The aspect is complete in itself. But there is no sense or specific affect of completeness. There is no feeling of incompleteness, but there is no feeling of completeness either. By contrast, with Brilliancy there is a very specific and delineated experience of being complete. Therefore, from this insight or wisdom, we recognize that completeness does not happen by putting things together; it is not a matter of collecting all the perfections of your Being and combining them. Completeness arises by integrating the aspect of completeness into your soul. The experience is: Your presence is completely filled, continuous—with no interruption all the way through—with the presence of completeness. Completeness means that you have not moved away from the totality of yourself in any way; there is no duality whatsoever. You are completely abiding as your nature. Brilliancy, pg. 69

Also, the completeness does not act, see? It remains as you, your center. Your body and mind move and act, to do what is needed. As I said, being complete doesn't mean you sit down and vegetate.

Being complete does not necessarily mean knowing anything. The completeness is independent of the mind. The mind typically functions out of a sense of incompleteness. Much of its activity occurs because you take yourself to be incomplete. Only once in a while is it needed for conscious, practical functioning, and most of this happens without our having to think about it.

So the capacity to be without this ego sense of self eliminates selectivity in one’s personal experience of essential qualities, opening the consciousness to an unlimited range of qualities. The absence of inner selectivity due to cessation of the feeling of self, coupled with the openness to expansion due to disidentincation from ego inadequacy, allows a new possibility of realization. It makes it possible to complete the process of personalization of Essence, which is the absorption of all essential aspects into the Personal Essence, or the synthesis of all aspects into a personal presence. The essential aspects now constitute the very substance of the Personal Essence. One not only feels one is a full personal presence, but that this very same presence includes the presence of Love, Joy, Strength, Compassion, Merging, Peace, Intelligence, Will, Consciousness, etc. Aspects are simultaneously personalized, with their capacities and functions integrated. This is a condition of completeness, of an amazing degree of integration. One is full and firm, strong and soft, sweet and warm, and so on. One is a complete person. This does not mean that one’s personal presence from now on is always this complete state. It indicates that one is able to be present in this expanded state of Being. The Personal Essence is an organic and fluid presence; there is no rigidity in it at all. All its states, through the whole process of its realization and development, are available to it now, manifesting according to the situation. Practically, this realization allows the capacity to be personal in any of the essential aspects, or any combination of them, depending on the demands of the situation. The complete state of the Personal Essence brings a perception of one’s presence as preciousness, beauty and regality. It is no wonder that the Personal Essence is called in some stories, the Princess Precious Pearl.

Pure presence is a state of completeness. It is a simple and pure condition that has no excitement, no drama, and makes no big deal about anything. It is the simplicity of fully being oneself. It is being, without any movement out of the completeness and serenity of being. There is no gap in one’s identity, in one’s sense of oneself; in this condition there is no deficiency, no need, no want, no desire, and no fear. This completeness is not arrived at by completing a process or a project; true nature is eternally complete. It is so complete that there is no excitement about the completeness. It is so complete that there is absolutely no seeking, no looking somewhere else, not even an interest in being aware of the completeness. It is so complete that there is no inner gap that would motivate the soul to even look inward to see the completeness. There is no waiting for anything, no anticipation. When the soul is established in the state of completeness, divine love arises spontaneously, as the only action completeness can take. Pure being is so perfectly complete that it does not arise out of itself to do anything. Its implicit contentment manifests as an outflow of divine love with all of its qualities.

We are looking at the quality of Brilliancy when it is felt at the heart level. Brilliancy in the heart is felt as this kind of contentment, completeness, exquisite deliciousness. It is like taking vanilla ice cream and making it totally satisfying—something like that [Laughter] but not exactly. It is a deliciousness, a blissfulness that is very specific in its affect, in its feeling. Completeness is not the usual affect of pleasure, not the usual kind of fulfillment or satisfaction. It is not that you feel the absence of incompleteness; it is not only that incompleteness is not there. Rather, there is the definite presence of completeness with an ecstatic affect. This is Brilliancy felt in the heart; the heart is completely filled with it. The heart of the soul is contented, full, totally nourished with milky Brilliancy. The aspect of Brilliancy has attained the nourishing milky quality of completeness. This makes the heart joyous and overflowing with all kinds of sweet love. Out of this milky kind of brilliant completeness flows colored rivers of love—pink, red, yellow, amber, gold, orange—the various colors of the heart aspects of Essence. When the Being is settled, it is not moving, it is just there; the heart is satisfied. Then the heart outflows in a natural way—not because you want it to outflow but because it is natural and it happens on its own.

So completeness does not come as a result of any action or effort, nor is it the end of a process. The personality, the construct of your mind with which you identify most of the time, is a movement of becoming, always wanting to be something, wanting to get something, wanting to become something, go somewhere, move toward something. It’s an activity; it is not a stillness. If you become completely aware of this movement, then you’re not engaged in it. And when you’re not engaged in it, you are the completeness. Everything we do here is designed to create space for that completeness to happen. Our work is not oriented towards acquiring anything, although for a long time it will appear that you are acquiring, developing, or learning something. But that is only the perspective of the mind, the perspective of the one who is incomplete thinking that it’s getting more and more completed. Ultimately, though, you will see that you’re not acquiring or getting anything from anyone. Becoming and getting are not the point. If you conduct yourself as though they are, you’ll be wrongly oriented; you’ll be moving away from completeness. We don’t come here so that we will get somewhere. We don’t meditate for a result. No, the practice is for the moment; the experience of completeness can happen at any moment. You just let yourself be, rather than being engaged in becoming and desiring. Being complete is not a big deal: you don’t suddenly get what you want, have all your dreams fulfilled, see that all of life is colorful and wonderful. It’s not like that; it’s beyond that. If you’re happy about being in paradise, then you’re taking yourself to be someone who needs paradise—you’re incomplete. 

Pure presence is a state of completeness. It is a simple and pure condition that has no excitement, no drama, and makes no big deal about anything. It is the simplicity of fully being oneself. It is being, without any movement out of the completeness and serenity of being. There is no gap in one's identity, one's sense of oneself; in this condition there is no deficiency, no need, no want, no desire, and no fear. This completeness is not arrived at by completing a process or a project: true nature is eternally complete. 

When you are complete, there will be no waiting. You anticipate and wait only when you are not complete, only if you need something, believe you need something, or feel you want something. When you don’t feel a need or desire for anything or for the absence of anything, then there is no waiting. There is only Being. To be complete is not the same as thinking or feeling that you’ve got everything, nor does it mean that you feel good or full. It doesn’t mean that you’re experiencing yourself as an essential state, like pleasure or will. It doesn’t mean that you have what you’ve always wanted. To be complete means that you are not pulled by anything and you cannot be pushed by anything. It’s not as if there are two ways of being, and you have the better one if you’re complete. It has nothing to do with having anything. If you feel complete because you have something, then obviously you have some needs that need filling in order for you to be complete. To feel complete means to be, which means knowing yourself as the one who cannot but be complete. It is not as if you were once incomplete, and then you became complete. If that were so, it would mean that your old needs and desires were fulfilled and, as a result, you became complete. It doesn’t work that way. To be complete means to realize that you have always been complete, that who you are is a completeness. And being complete has nothing to do with better or worse, pleasure or pain, gain or loss. It has nothing to do with anything; it is not in reference to anything.

So completeness does not come as a result of any action or effort, nor is it the end of a process. The personality, the construct of your mind with which you identify most of the time, is a movement of becoming, always wanting to be something, wanting to get something, wanting to become something, go somewhere, move toward something. It’s an activity; it is not a stillness. If you become completely aware of this movement, then you’re not engaged in it. And when you’re not engaged in it, you are the completeness. Everything we do here is designed to create space for that completeness to happen. Our work is not oriented towards acquiring anything, although for a long time it will appear that you are acquiring, developing, or learning something. But that is only the perspective of the mind, the perspective of the one who is incomplete thinking that it’s getting more and more completed. Ultimately, though, you will see that you’re not acquiring or getting anything from anyone. Becoming and getting are not the point. If you conduct yourself as though they are, you’ll be wrongly oriented; you’ll be moving away from completeness.We don’t come here so that we will get somewhere. We don’t meditate for a result. No, the practice is for the moment; the experience of completeness can happen at any moment. You just let yourself be, rather than being engaged in becoming and desiring. Being complete is not a big deal: you don’t suddenly get what you want, have all your dreams fulfilled, see that all of life is colorful and wonderful. It’s not like that; it’s beyond that. If you’re happy about being in paradise, then you’re taking yourself to be someone who needs paradise—you’re incomplete.

So being complete means being totally serene and unperturbable. You have no need to accomplish anything or achieve anything, even completeness. You’re too complete to think or reflect on your completeness at all. You don’t even need to know you’re complete. It is interesting that you experience either completeness or incompleteness. Your mind is either aware of one or aware of the other. There is nothing in between. You are yourself only when you are complete. When you are not complete, you are not yourself. If you need anything, absolutely anything, if you desire or fear anything, you are still not completely yourself. Of course, your body will have its basic biological needs, like food and shelter. You attend to these, but you are not dependent on comfort to be complete. If you experience yourself as incomplete, you remain unaware of your innate completeness, and behave like someone who needs to be filled. The behavior of someone who is incomplete is easy to recognize: the person always acts as if he wants or needs something. As long as there is an itch for something, you know you are not complete. If you experience interest in anything at all—an object, a person, an activity, or an idea—you know that, in that moment at least, you’re not complete. It will probably sound to your mind as if being complete would make for a totally uninteresting life. Such a state does not sound appealing or appetizing. Yet the mind will not be able to rest until there is completeness. Being complete doesn’t mean that you don’t do anything, that you just hang out and vegetate. When you are complete, your actions can only be loving. When you’re not experiencing the gap of incompleteness, there is no need and no fear, and then you are free to love. Love is a natural movement; it doesn’t need a desire to motivate it. Loving action is the spontaneous arising out of that completeness. And from that, all else comes.

AH: No. Witness comes before completeness. If you’re complete, there may be awareness, but not necessarily. You can be complete without awareness, but awareness is inherent in witnessing. Awareness, let’s say, is the step before completeness. It’s as if there’s a witnessing of everything without response, without being for or against. But witnessing will be experienced as a nothingness. Awareness is a kind of space. The experience of completeness is not necessarily an experience of space. You feel complete; your mind says you’re complete. It’s even more a sense that there is no movement that is predicated on incompleteness. There is not necessarily even the perception of completeness. You can be complete and not be conscious of it.