Meditation.pdf

8/14/2019 Meditation.pdf

http://slidepdf.com/reader/full/meditationpdf 1/27

Goldenage Papakura, 1 March 2010

Thought is light

Medit ation The doorway to the Self

(Access and understand the true nature of SELF)



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ContentsContents .............................................................................................................................................................. .. 3

Introduction..........................................................................................................................................................3Mantra or repetition of a name or phrase. ............................................................................................................. 5

Third-eye contemplation. ...................................................................................................................................... 5

Direct self enquiry. ................................................................................................................................................

Clear !i"ht #$ipassana% meditation ....................................................................................................................... !ome Modes of Meditation &ractice.....................................................................................................................'

!ome specific techniques ...................................................................................................................................... (Insi"hts )eyond meditation ................................................................................................................................. 13

The elements of self reali*ation ........................................................................................................................ .. 15!ams+aras and the +nots of the heart. ................................................................................................................. 1,

Multiple e$els in the !elf #as a hi"h-rise )uildin" is only one structure% ......................................................... 1!ta"es in pro"ress and outline of terms ............................................................................................................. 1

/a+enin" ...................................................................................................................................................... .... 20

hat is aa+enin" hat is seen ..................................................................................................................... 20o can this )e achie$ed .......................................................................................................................... ....... 21Conclusion ........................................................................................................................................................ .. 21

!ummary ............................................................................................................................................................22&ractical Meditation !ome Terms and Techniques............................................................................................22

Introduction

editation is often hailed as a ay to reduce stress and induce states of mental

rela4ation. It is certainly true that meditation ill allo a person to achie$erela4ation. This is )ecause the first "oal of meditation is to still the mind6 and to there)yM

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allo the shape of the true self to emer"e. 7ut hat is this true self6 one mi"ht as+ and

hy should this )e of interest to anyone To anser this8 it is first of all necessary to

esta)lish a simple $oca)ulary that can )e used to address one9s consciousness or mind. To

)e"in ith8 most ill )e aare that one9s normal e$ery-day a+in" state is often termed

a+in" consciousness6 or perhaps the e"o-self6. It corresponds ith hat one feels one

is6 in the e$ery-day orld. Dellin" in that identity for :ust a moment ensures that ima"es

concernin" one9s ordinary state of )ein" ill commence to pass throu"h the mind. Ima"esrelatin" to ho one is )y normal identity68 hat one does from day to day8 here one li$es

and so forth ill commence to stream throu"h consciousness.

oe$er8 this is not the only state of consciousness that is readily apparent. ;thers include

aspects of the sleepin" state in $arious de"rees such as dream-conditions8 deep sleep and so

forth. /lso8 if one thin+s )ac+ a )it8 it is usually readily possi)le to detect aspects of one9s

$ery early states of childhood consciousness say to around to years of a"e or perhaps

earlier. oe$er8 for most people the $ery much earlier sta"es of )ein"-aareness seem to

)e $eiled-off and are not immediately accessi)le so to spea+. <e$er-the-less a person mi"ht

ha$e )een reassured )y parents8 older si)lin"s8 presentation of photo"raphs and so forth of

their e4istence in the orld prior to this apparently earliest recalla)le state ofconsciousness. The result )ein" that a person )ecomes used to the idea that they ha$e

e4isted in that earlier state8 e$en thou"h they cannot remem)er much if anythin" at all8

a)out it.

hat then of the true self6 mentioned a)o$e8 hat is this state of )ein" #that similarly

cannot )e apparently remem)ered% and hy should it constitute any point of interest hat-

so-e$er 7riefly put8 the True !elf #or the !elf for short%8 is closely related to #really

constitutin" the core of% that prior-e4istin" state of )ein" upon hich the recalla)le

childhood state #and ultimately one9s present state% has )een constructed. !o8 for the same

reason that one mi"ht not readily ha$e access to the earliest memories of )a)y and child-

hood8 many if not most people8 are una)le to recall any direct +noled"e of the True !elf8

hatsoe$er=

hat is ron" ith this one mi"ht say The short8 sharp anser is that if one has lost

contact6 ith the !elf8 the aspect of )ein" stretchin" to a point )eyond time itself8 then one

is truly lost6 and cannot e$en )e"in to +no hat one is )eyond the immediately

accessi)le con"lomerate ima"e that supports the personal-self. The term soul6 is also used

to address some aspects at least8 of the internal e4tension of )ein" a)out hich e presently

spea+. !ome faiths prefer to use the term impulse6 to address the same concept )ut the

actual name applied to this notion is not important.

The remainder of this tract is de$oted to descriptions of techniques that can )e applied to

the tas+ of self-enli"htenment. The aim is to esta)lish direct contact ith the True !elf. To

this end8 a descripti$e account of effects that may result from the e4ercises is also pro$ided

since it is ell to anticipate that profound shifts in outloo+ ill result as the nature of one9s

True !elf )ecomes apparent.

If one )ecomes truly interested in re-esta)lishin" contact ith the True !elf then the first

order of )usiness is to learn ho to still the mind to ena)le a state of clarity to )e o)tained.

The initial effect e4perienced as the result of stillin" the mind8 represents only a part of a

lon" :ourney that can first e4tend into and then )eyond the mind. Thus the shape of one9s

self may first ta+e the form of understandin" the )asic nature of one9s e$ery day a+in"e"o and ultimately to the comprehension of the "reater self standin" )ehind all thou"ht and

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so on. There are many ays to promote such insi"hts and it is often posited that one must

immediately stop all thou"ht in order to "ain the desired effect. oe$er8 since the

untrained mind is su):ect to a constant )arra"e of thou"hts people sometimes find it

difficult and confusin" to try to stifle these all at once and therefore soon "i$e up the

attempt to do so.

;thers may tend to shy aay from serious meditation )ecause of the fear that it may leadinto uncharted territory in hich the immediate self seems to $anish or )ecome lost. !ince

the !elf is eternal8 founded at a point )eyond time8 it can ne$er )e lost. !uch fears are

unfounded8 and on the contrary8 meditation can only stren"then the concept of )ein" )y the

remo$al of false ideas.

If dran toards meditation8 and in order to ma+e headay8 it is important to select a

procedure that fits in ith one9s outloo+ and e4pectations. In the main8 the most ell-

+non approaches )elon" to specific schools of thou"ht and it is often ad$ised that

components of one form or another should not )e mi4ed. oe$er8 that may )e8 e$en a

)rief e4amination of such procedures re$eals there are elements that many hold in common.

&rinciple amon" these is the idea that the mind )e someho emptied of its chatter orshoc+ed into immo)ility so that the underlyin" character of deep consciousness can re$eal

itself in an uninterrupted fashion. That )ein" the case8 it is clear that a person should see+ a

procedure or a mi4 of procedures in hich they ill feel comforta)le. !ome of the more

common and effecti$e approaches to meditation are outlined )elo.

Mantra or repetition of a name or phrase.

Mantras or focal-phrases can )e repeated $er)ally or mentally. The purpose of the repetition

is to dull the chatter of the mind and e$entually to persuade it to focus on the meanin" of

the repeated phrase at pro"ressi$ely deeper and deeper le$els. ?$entually the mind )ecomes

stilled alloin" it to re$eal its fundamental content. The time hich must elapse )efore this

sta"e is reached can sometimes seem to )e endless hoe$er@ a positi$e intent ill

e$entually yield results. ?4amples of appropriate mantras are I am that from hich all

deri$es6@ I am the )asis of all6@ I am that I am6@ or e$en I am6.

Typically such repetition and identification )rea+s don the continuous dream-li+e film

that the untrained mind spins from minute to minute8 hour to hour and day to day and

forces attention on the underlyin" consciousness8 the dreamer68 that state of )ein" from

hich the film issues.

Third-eye contemplation.

Instead of :ust tryin" to stop all thou"hts it is possi)le to tric+ the mind into sloin" don

)y focusin" attention into a space hich is not normally thou"ht a)out. In such an

unfamiliar territory the mind automatically slos don )ecause it has not much in the ay

of fuel #in the form of identifia)le past or pro:ected future influences% to promote thou"ht.

Thus the third eye concentration-point or cha+ra6 can also )e used in tar"eted meditation.

Aor this8 one must master a technique termed openin" the third eye6. The aim of the

procedure is to still the mind )y concentratin" on the colours and patterns hich )ecome

apparent to consciousness hen the eyes are closed ithout usin" any thou"ht-forms

related to $er)alisation. The cha+ras#i% are a strin" of ener"y - $ortices ithin the mind.

;ften seen as se$en points8 these run inside the spinal chord from the )ase to the cron ofthe head. !tartin" from the )ase8 the point desi"nated as the third-eye is num)er si4 on this

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strin" and it lies :ust )ehind and sli"htly a)o$e the eye)ros.

The openin"6 can )e con$eniently achie$ed hen seated in a rela4ed posture. The lotus

position is suita)le. The eyes are "ently closed and a mental focus is then applied to an

internal point )eteen8 and :ust a)o$e8 the eye)ros. To do this you may ish to actually

turn your eyes toard that point and to then concentrate your internal "a*e there. Bpon first

closin" the eyes it ill )e noted that internal colours may tend to sim aimlessly in themind9s eye6. &roceed )y alloin" rela4ed concentration to )e maintained until a coloured

spot or )ulls-eye can )e e$ol$ed and sta)ili*ed. This may ta+e up to half an hour or so to

accomplish the first time.

;nce it is achie$ed8 practice alloin" the spot to e4pand8 contract and chan"e colour.

Initially you may see that the dominant central colour is red #representin" the physical

)ody%. This may then shift to shades of yello #the mental )ody8 the home of the e"o% and

later8 to )lue #the su)tle )ody )eyond the e"o%. Dissol$e the spot into a$eforms8 spirals or

throu"h successi$e ascendin" or descendin" planes. !earch for li"hts6 #presences% or

"roth patterns in$ol$in" coloured "eometric forms. The latter often ori"inate from other

people en"a"in" in the same type of meditation. / clear )lac+ endless *one may alsoappear. This is free from aspects of loer consciousness )ut not yet associated ith the

hi"her self and )eyond. <ot unusually one may e4perience a hite focus in association

ith the hi"her self )ut all sense of colour ill $anish as this le$el is transcended to )e

replaced )y a direct conscious association in hich )ein" ill appear as a unity and )liss

hich can only )e descri)ed as li"ht )ut hich is totally )eyond li"ht in any form.

Note: the “spot” should not be confused with a physical “after-imae”! it must be

de"eloped as an internal function of consciousness without a physical liht# Assumption of

the lotus position while meditatin is not a definite re$uirement as almost any comfortable

pose will do % e"en lyin in bed# &owe"er' there is somethin about the lotus position that

is defiantly beneficial and that seems to relate to the fact that the head and the spine are

"ertically alined permittin a free flow of enery from bottom to top#

The purpose of the third-eye e4ercise is to e4pand consciousness8 in effect )y undercuttin"

the mind the procedure creates a trance-state $ery similar to that de$eloped throu"h

hypnosis. &erhaps the ord trance is too stron" as it may su""est a form of )emusement or

partial loss of consciousness. oe$er8 in this case the result is deli)erately o)tained )y

denyin" the mind its opportunity to chatter at a superficial le$el )y encoura"in" attention

on more profound states. /s one pro"resses deeper into the meditation it may )e noted that

the periodicity of repeatin" a$e-forms )ecomes deeper and the frequency centres on

somethin" that resonates ith the heart )eat. /t this point it ill )e possi)le to sin"le-outfeelin"s of unease and trace them )ac+ to their ori"in. This is an important technique for the

identification of ne"ati$e influences in )oth the current life and in past li$es. efocus )y

$isualisin" a "olden li"ht and open your eyes hen ready.

Directly underneath the chatterin" thou"hts of the e"o-mind lies a much sloer and deeper

mo$in" sphere of consciousness. This realm is lar"ely )eyond the control of the e"o-self

)ut ne$er the less it e4erts massi$e and deep-seated forces on the a+in" mind. The sphere

is often termed the su)-conscious realm and it is lar"ely dominated )y unresol$ed errors

and failin"s that accrue from lifetime to lifetime. It ould not )e ise to infer that this

re"ion is entirely concerned ith shados )ut indeed :oyous attachments can also )e found

here and these may play out into seemin"ly affirmati$e aspects of e$eryday life. oe$er8it is the dar+er elements that ha$e the "reatest influence on the a+in" self. Collecti$ely

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these shados may )e thou"ht of as mental-scars arisin" as the result of personal errors8

failures and disappointments and they hide the i"her !elf from direct realisation in most

of ordinary day to day consciousness. In !anscrit these shados are termed samscaras of

hich more later.

Direct self enquiry.

Direct self enquiry is perhaps the simplest and most effecti$e technique a$aila)le for

in$esti"atin" the mind. The first step is to focus don onto the le$el of consciousness that

is immediately aare of its part in reactin" to stimulation recei$ed from the senses. This

requires that one )e in some relati$ely quiet location so that only occasional distinct sounds

can )e percei$ed. That is8 a place hich is not )om)arded )y incomin" raucous sounds. In

this re"ard it is often ad$anta"eous to preser$e one area of your home for this e4ercise.

Ma+e sure the surroundin"s are pleasant and if possi)le )urn a small candle to represent the

li"ht of the spirit. Incense can also )e )urnt and the scent ill help to refocus one9s state of

consciousness at the start of each session. This is helpful )ecause one can then reduce the

time required to reach the state of rela4ation achie$ed in the pre$ious session.

old the mind steady and )ecome aare of indi$idual incomin" sounds. Identify ith the

le$el of consciousness that percei$es the sound and at the same time identifies the source or

ori"in ithin the creation. 7ecome aare of the personal self percei$in" the sound. Aocus

on this self and silently formulate the question ho or hat am I that am so conscious6

ocate the feelin" of the self8 the essential I of reaction and initiation then hold this in

focus. et your appreciation of this entity slide don the )eam that it represents and focus

on the shinin" )ein" from hich it issues. epeat the question ho or hat am I6 )ut8 this

time in non-$er)al form e4pressed as a yearnin" to +no the )asis of your entire e4istence.

Initially you may )e )othered )y the inter$ention of stray thou"hts hich interfere ith

your concentration. !imply i"nore the thou"ht concerned and as+ yourself to hom does

this thou"ht )elon"6 The anser of course is to me6. Continue the meditation )y a"ain

as+in" ho or hat am I6 7y meditatin" consistently8 deeply8 )eyond ords on the

question ho am I really #I am not this parasitic e"o-entity% )ut8 really8 really ho am I in

essence6 The soul ta+es itself )y its roots and petitions-persuades the i"her !elf to re$eal

its true identity.

<ote this description assumes that you are already see+in" past the e"o8 that is8 )eyond the

assem)la"e of thou"hts characteri*ed as I am ames8 I am a doctor68 I am a houseife6

and so on. It assumes further that that the deeper thou"ht of I am the )ody6 has also )een

e4amined and re:ected. Thus the question is posed to identify the nature of the )ein" andconsciousness that is already understood to )e supportin" the surface layers of the self

#includin" the physical )ody%.

Clear Sight (vipassana) meditation

This form of meditation ta+es a more passi$e role in the elimination of sams+aras than

those co$ered pre$iously. In essence8 it is the procedure first ad$ised )y the 7uddha and is

idely practiced today. Eipassana means insi"ht in the ancient lan"ua"e &ali. The ord can

also )e translated as introspection8 intuiti$e +noled"e and so forth. The procedure results

in access to the true meanin" of reality. The insi"ht results in the understandin" that all

mental and physical phenomena are impermanent and are particularly associated ithsufferin"8 :oy8 adulation etc. and are not of the !elf.



The first sta"e of the meditation in$ol$es the direct8 passi$e and continuous o)ser$ation of

mo$ements associated ith )reathin". The focus of attention placed on the inta+e and

e4pulsion of air is maintained until the mind is stilled or calmed. This may ta+e se$eral

sessions at first )ut the consistent attention results in access to a state of consciousness that

is )eneath the interplay of e"o-)ased thou"ht-forms.

;nce the mind is calmed8 the su):ect commences a scan of the hole )ody in order to

detect and immerse ith the immediate sensations therein. !uch sensations can )e readily

classified into ne"ati$e #painful%8 positi$e #pleasant% or neutral. This scan may start at any

point in the )ody. If seated8 one can select and isolate either )uttoc+8 the scan #or

consideration of physical sensations therein% can )e initiated then e4tended first into one le"

and then the other. This consideration should follo a continuous systematic and detailed

step-ise pattern such as muscles of the ri"ht thi"h8 components of the le" don to the

toes8 )ac+ to the left le"8 )ac+ and up throu"h the )ody. /ttention can )e paid

systematically from the shoulder don to the fin"ertips of the left hand8 )ac+ up to the left

shoulder and across to the ri"ht and so on. In this ay the hole )ody can )e co$ered.

/ll mental impressions8 althou"h mind-)orne are also associated ith concurrent physical

impressions. Thus8 particular instances of fine-tuned physical aareness can )e used to

le$er into and then open the mental states #sams+aras% associated ith the ori"inal

e4perience. oe$er8 $ipassana meditation does not directly see+ to su):ecti$ely e$aluate

or enter into these causation-states. Instead8 the su):ect merely notes the )odily sensation as

it arises8 itnesses its presence for the e4tent of its duration and then mo$es on once the

sensation has faded )ac+ into the "round-state of )ein". /s the percei$ed physical effects of

the sams+aras thus arise and pass-aay so too do they remo$e themsel$es as shados or

hi"hli"hts affectin" the indi$idual throu"h )oth its e"o-consciousness and its "eneral state

of )ein" in the orld. /s the technique is applied8 also to states of personal consciousness8

at the last8 e$en the sense of e"o-self can )e seen as arisin"8 maintainin" and then itself

passin" aay.

?nli"htenment is ena)led8 sooner or later8 as the load of sams+aras is pro"ressi$ely

eliminated. /ttention to )reathin" and openin" the third-eye result in )roadly similar

rela4ed states of consciousness althou"h the latter may pass more rapidly into profound

states than the former.

Some Modes of Meditation ractice

;bjectives: The o):ecti$es of the forms of meditation co$ered here are three-fold

1% to still the mind in order to ensure release of pressure6 and to de$elop the a)ility to

attain the “tranquil state” at ill@

2% attainment of the “root or base-state” of personal consciousness #this is the

consciousness you e4perience prior to )irth or at least prior to any specific trauma

in$ol$in" )irth or sur$i$al%@

3% to see and understand your true self .

These "oals are necessarily sequential )ecause the third cannot )e achie$ed )efore

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the second and achie$ement of the second depends on attainin" the first "oal. ;ne mi"ht

note that a stilled mind6 can )e achie$ed throu"h ays other than )y deli)erate intent and

many of these are dependent in some ay on surprise6 as hen the mind is surprised into

a )lan+ state F clearly this is not a method to depend on directly althou"h meditation on

dis:uncti$e6 ideas such as form is emptiness F emptiness is form6 can sometimes ser$e as

an effecti$e su)stitute. 7ut still8 e$en this is really a su):ect-matter of meditation as such

since it in$ol$es prior intent6.

Apparel: It is ad$isa)le to ear non-constrictin" clothin" hen meditatin" since this ill

minimise distraction. Consider also that )ri"ht colours may )e initially distractin" so that

li"hter colours may also )e fa$oured. hite8 off-hite8 cream and so forth are ideal in that

such colours set an initially calm tone.

Seating: It is of primary importance that you )e comforta)le. &erhaps you may ish to try

to use some $ariant of the otus &osition6 althou"h this is not a)solutely necessary. /

"ood compromise is to use a cushion to sit on )ut for those una)le to assume such a

position a chair or a couch may also )e used to promote rela4ation.

Surroundings: &leasantly furnished8 )urn a small flame to represent the li"ht of the spirit68

)urn incense #if tolera)le% to lin+ meditation sessions one to another throu"h the sense of

smell.

One may understand: that the personal self #also termed e"o-self6%8 hich em)races most

aspects of personality8 can )e li+ened to an eddy floatin" on the otherise undifferentiated

sea of consciousness. The ultimate aim of all meditation practices is to ena)le one to reach

)eyond this hirlpool of the personal self and to "ain direct access to the )ase-state or root

of consciousness as such. This eddy can also )e equated ith the mind6 herein thou"hts

arise endlessly8 circulate and then spin-off into the depths of consciousness. Concernin"

itself only ith the character of the eddy8 the mind9s acti$ely dis"uises and e$en pre$ents

the direct apprehension of the "reat pool of the #hi"her% self8 )y the indi$idual meditator.

Some specific techniques

n the normal a+in" and conscious state8 the thin+in" apparatus8 otherise +non as the

mind8 is controlled and "o$erned )y the e"o. The e"o mi"ht )e thou"ht of as the focus of

the mind. It is the deeply personal part of the mind that reacts in pain under the impact of a

personal insult. The initial a""re"ation consists of the mirrorin" and mer"in" effect that

de$elops )eteen the clear consciousness that is initially in$ested )y the foetus and the

closely associated mental and physical feelin" of the mother. This so called o):ectrelation6 #ith the mother% pro"resses "radually and e4pands to include other people8 as

immediate influences8 particularly folloin" )irth. The e"o is really a collection of ideas

concernin" a person9s percei$ed identity #the core e4perience as de$eloped in response to

other people% in the day-to-day orld and as such it is also called the personal self6.

&ersonal )ecause the de$elopin" foetus #and then $ery youn" child and so forth% accepts

some influences and re:ects others. 7oth the accepted influences as ell as those hich are

re:ected are incorporated into the de$elopin" e"o-structure.

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/s pre$iously noted8 a useful idea is to see the personal self as floatin" on the sea of

consciousness much as an eddy mo$es across the surface of the ocean. In this ima"e the

depth of the eddy may )e considered as the soul since it penetrates deep into this ocean.The mind can then )e concei$ed of as a particular amorphous mass of sirlin" ater

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centered on the eddy. ere of course8 the ater mass actually represents an intertined

)undle of thou"hts. Indi$idual thou"hts deri$e either from the effects of day to day

happenin"s or8 seem to emer"e un)idden6 from the depths of one9s consciousness8 the root

of the eddy so to spea+. The storms of life thro cross-currents and a$es into and across

the mind and these are the dominant sources of the restless thou"hts hich torment and so

distur) the personal self.

/ person intent on meditatin" must first still the mind as has already )een su""ested.

Earious techniques for sloin" and then stillin" the mind are a$aila)le and some of these

are )oth further descri)ed )elo and presented as practical e4ercises.

Initial exercise: Close you eyes then focus don onto the le$el of consciousness that is

immediately aare of its part in reactin" to stimulation recei$ed from the senses. et the

ideas associated ith personal intent slip into the )ac+"round F i"nore any chatter arisin"

from the mind8 particularly that associated ith the I6 thou"ht o do I loo+68 hat

am I doin" here68 I ha$e other thin"s to do=6 and so forth. 7ecome quiet and still@ hear

only the sounds of the creation as they impact on your consciousness. Aocus on this

momentarily and then slip into the deeper state represented )y the anser to the questionhat is this aspect of self that reco"ni*es an e4terior6 Deepen that association throu"h

concentration and do so in such a manner that the sounds of the creation fade from

attention. This is the “base-state” of personal consciousness F allo the sense of I6 to

co-occur and in$ol$e this )ase-state of consciousness. This is “base-state I! in repose F

not directly associatin" ith any e4ternally sourced aspect of identity such as I am a

teacher68 I am this6 or I am that6 etc. GGcontinue to holdG..

/nother ay to do this is to focus on the sense of I /m6. !tart ith the ords and then

concentrate on the feelin" that these ords address. hile holdin" steadily to this feelin"8

your core8 so to spea+8 slip past the ords to the state of your )ein" hich is prior to any

ords. This is also the )ase-state of personal consciousness.

elease )ase state I68 re-focus on the sounds of the creation and as+ ho am I that thus

o)ser$es this panorama - these effects and so forth6 e:oin the )ase-state consciousness

#as a)o$e% )ut soop deeper totally a)andonin" the senses - feel the entity so encountered

as a stron" pillar of )ein"8 a force of identity ithout form F )ase-state I8 ithout direct

superficial e"o-identity )ut the as yet undefined re"ion of the stron" endurin" and endless

self.

e-surface8 hear the sounds of the creation8 open your eyes.

Second exercise: Close your eyes #as )efore% )ut this time quic+ly re$ies the e$ents of

yesterday6 in succession. !u)sequently8 shift your focus and see yourself as you ere on

your last )irthday8 then s+ip )ac+ to an earlier e$ent of the same nature F say 10 years prior.

Ta+e a little time to do this and step )ac+ year )y year8 countin" as you "o so that you ma+e

sure to )e focused on the correct time-frame. <o shift to your last day of hi"h-school8

recall your classmates of that time one )y one. Mo$e ne4t to the first day of hi"h school8

then see yourself as you ere in the si4th standard of primary school #Aorm II%. Mo$e no

to the first day of primary school. Ta+e some time here to recall yourself fully at this sta"e.

<o mo$e )ac+ to the earliest possi)le distinct memory that you ha$e of either your father

or prefera)ly that of your mother. Ta+e a deep )reath and try to recall the moment of your )irth F particularly the sharp )urnin" sensation that you e4perienced upon ta+in" your first

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)reath. This )reath lands squarely on hat mi"ht )e called the )ase state of personal

consciousness. This state can )e intensified )y "oin" )ac+ further still to a point prior to

)irth. Henerally this is a placid8 comforta)le8 peaceful and sta)le consciousness. &ause here

for a hile F the color red alon" ith )lac+ is li+ely a dominant theme. <o that you ha$e

re$ersed alon" the pathay that leads to here you are today it should )e relati$ely easy to

ta+e a moment from time to time durin" a )usy day in order to re$isit this state and to use

this peace to dischar"e some of the stress associated ith daily pressures. <ote the a)o$e isa shortened $ersion of a life-re$ie. / full re$ie ould in$ol$e a day )y day assessment.

"#ird exercise: Aor this e4ercise commence )y first locatin" a specific o):ect ithin the

$ie-field in front of you. Ha*e at it intently as thou"h you ere a scientist e4aminin" all

the o):ecti$e characteristics displayed )y the item. This is o):ecti$e or outard-loo+in"6

consciousness. <o sitch your attention to yourself as o)ser$er. <otice particularly your

state of )ein"68 this is su):ecti$e68 inard-loo+in" or personal consciousness. <o

chan"e your focus yet a"ain so as to encompass )oth the o):ect you ere studyin"

pre$iously as ell the su):ecti$ity indicated a)o$e. It is li+ely that you ill at first only )e

a)le to maintain this stance for )rief instances )ut hen you do you ill see that it in$ol$es

a state that is more remo$ed6 than either of the pre$ious foci. This is the state represented )y the o)ser$er6 #also called8 the atcher or a"ain8 the itness% and it in$ol$es a )rief

"limpse of the root consciousness. ;nce this state has )een isolated from the "eneral

)ac+"round acti$ity of the mind8 concentrate and identify ith it to the e4tent that details

fade or are dropped from the appearance of the outside orld. /t the same time8 you may

notice that the sense of your personal self also commences to dissol$e.

/lternately8 close your eyes and simply o)ser$e the succession of thou"hts that flo

throu"h your mind. Ma+e no attempt to follo or de$elop the indi$idual thou"hts and do

not en"a"e in tracin" them )ac+ to a possi)le source-feelin". !imply o)ser$e the thou"hts

as they arise. /t first it ill appear that your thou"hts mo$e $ery rapidly throu"h the mind

in an unendin" and un)ro+en stream. ela4 and :ust let the flo continue until you can pic+

up a thou"ht here and then another one later. /s you pay attention you ill find that the

stream slos percepti$ely so as soon as you apprehend a thou"ht let it "o immediately and

pic+ up the ne4t. !oon you may come to see that thou"hts are really discontinuous8 one

ends and another )e"ins F almost immediately )ut not quite. &ay particular attention to the

"aps8 to the instances of non-thou"ht6. /s soon as you are a)le8 mo$e your attention

throu"h one of the "aps and penetrate into the relati$e calm represented )y the outer

reaches of the o)ser$er.

Mo$e to the surface of your aareness8 hen ready8 )y deli)erately recallin" the nature of

the outside orld.

$ort# exercise: The eyes are "ently closed and a mental focus is then applied to an internal

point )eteen8 and :ust a)o$e8 the eye)ros. I"nore superficial thou"hts and concentrate on

the apparently )lan+ screen that presents itself. ithdra your focus from the screen8

stand )ac+6 and notice the initial li"ht-induced after-effects outlinin" the shapes you ere

pre$iously loo+in" at. These effects ill quic+ly fade aay to )e replaced )y a somehat

)lan+ screen. Maintain your attention to this and search for colours8 forms and any

irre"ularities in the field. Dependin" on circumstances these effects ill commence to

under"o chan"es in colour8 mo$ement and pattern. Aocus on any one of these impressions

and )e"in to ill6 it to chan"e. /t first you may not )e a)le to notice any effect )ut ith

persistence some form of discerna)le response ill )ecome apparent.

11



&ersist in this effort and mo$e your intent so as to concentrate on or"anisin" the internal

$ision into the form of a lar"e spot or )ull9s eye cantered around and :ust a)o$e the mid-

point )eteen your eye)ros. If successful8 dell in the interior of this spot for some time

)efore a"ain openin" your eyes. oo+ around for a )it and then repeat the e4ercise. ou

may notice that colours may tend to sim6 )y themsel$es until you learn to control them.

;nce sta)ility is achie$ed8 practice alloin" the spot to e4pand8 contract and chan"e colour./s a "ross "enerality you mi"ht initially see that the dominant central colour is red

#representin" the physical )ody%. This may then shift to shades of yello #the mental )ody8

the home of the e"o% and later8 to )lue #the su)tle )ody )eyond the e"o%. i"hly "eometric

coloured forms may present themsel$es and a clear )lac+ endless *one may also appear.

This is free from aspects of loer consciousness )ut not yet associated ith the hi"her self

and )eyond.

The a)o$e description is offered as a "uide or a possi)le tar"et )ut no element therein is a

necessary state. Do not assume these are sta"es6. The ords ad$anced and retarded ha$e

no meanin" in this or+. In this sort of meditation one first of all concentrates on the colors

- ta+e time o$er this and "et into sta)le )lue and sin+ into yourself here.

efocus )y $isualisin" a "olden li"ht and open your eyes hen ready.

$ift# exercise: ;)tain the sta)le )lue state and dell there for some little time. hen as far

)ac+ as you can achie$e "ently shift your focus to the re"ion of the heart. If you are deep

enou"h you ill find rapped around the heart layers of pain - they ill )e as layers of an

onion. !ome ill )e $ery painful and )uried deep hereas others ill manifest merely as

$a"ue annoyances. Ta+e the sorro hich is nearest to the surface and Jstand priorJ to it -

)y this I mean react as you ould in the mornin" #say someone close to you ha$in" )een

in:ured or e$en died a day or so pre$iously% --- first you aa+en to a clear #if momentary%

state of consciousness and this is then replaced )y a nameless dread the cause of hich is

not immediately o)$ious. <o to identify the cause one stands JpriorJ to the dread i.e. one

"oes )ac+ to the feelin"8 the state of mind8 of consciousness etc. :ust )efore the dread

manifested #manifests% - then8 immediately8 )y mo$in" forard one understands the reason

for the dread #so K so has )een hurt se$erely or died or hate$er%. <o8 in the same ay8

all ne"ati$e emotional pains8 re"rets #the death of your father for instance% are rapped

around the heart cha+ra #cha+ra L emotional +not8 hirlpool% in some form #note that such

pains are also stored in other parts of the )ody and in many other cha+ras as ell%. They

feel li+e hea$y stones8 deep ells of pain8 e all ha$e them and that is hy e pro:ect

oursel$es into this orld - to try to rid oursel$es of these influences8 to do J)etterJ etc. !o8

that )ein" the case8 if one successi$ely unco$ers and comes to terms ith such JsorrosJone can e$entually arri$e at the uppermost layer of the self that has e4perienced the

emotional ounds. Comin" to terms ith the pain simply means understandin" your on

part in the situation concerned8 fully a)sor)in" the surroundin" circumstances and ta+in"

responsi)ility for the effect and then lettin" it "o.

eft alone8 such +nots of emotional pain play themsel$es out in the field of the personal self

as innate tendencies6 hich collecti$ely o)scure the pure nature of the true self8 the

hi"her self6 so to spea+. oe$er8 one can unind these tendencies #$asanas they are

called in !ans+rit% in a stepise manner or8 sometimes8 after a )it of practice8 many of them

at once throu"h e4ecution of hat is essentially the same technique. Hettin" rid of the

hole load #or most of it% catapults one into the re"ion of the self standin" prior to the painas a hole - essentially structure-less8 e4cept for a one-pointed JaarenessJ #hich itself

12



can e$en )e dissol$ed% this is hat the 7uddha called <ir$ana - ithout desires or perhaps

)lon out6 #as the flame of ants and desires is e4tin"uished%. Eedanta holds this to )e

equi$alent to realisation of the J;ne !elf /loneJ8 that from hich e all deri$e.

Christianity calls this JHodJ and affirms it to )e separate from man - as indeed it is )ut this

is a core hich differs from one person to another only in the e4tent and the identity of the

o$erlay of JpainJ8 e4perience etc. !trip off the pain and you are as you really are as indeed

as are e all8 ;<?.

Insights !eyond meditation

esults o)tained after the onset of serious meditation ill soon con$ince one that the

self is a comple4 of )oth +non and apparently un+non influences. ;nce the mind is

stilled it is possi)le to e4plore the deeper consciousness. In this re"ion one may e4pect to

find surprises8 pre$iously une4plored feelin"s and the li+e. !ome of these ill )e so forei"n

that they may e$en su""est the influences of pre$ious li$es.

R

&ast li$es "enerally persist in throin"-up lessons or annoyin" )eha$ioral tendencies due to

e4periences otherise lon" for"otten. It is said in many traditions8 that the a)ility toremem)er any past-life e4periences at all comes a)out as the result of J"raceJ. In other

ords one earns the ri"ht of recall throu"h either ri"ht action or ri"ht thin+in" or a

com)ination of )oth. oe$er8 a )i" part of )ein" spiritually ready to recall past li$es

in$ol$es the direct participation of the person concerned. In other ords any)ody moti$ated

to try to remem)er elements of their past li$es ill8 )y persistence8 )e a)le to do so. Thus

spiritual readiness depends only on ones ill.

The e4planation as to hy some remem)er past li$es spontaneously and some do not needs

only to )e tied to the understandin" that in e$eryday life some people remem)er more of a

days doin"s than do others. The reason for this in$ol$es attention to detail. /lternately8

some people for"et thin"s more readily than others. In other ords8 the a)ility to

spontaneously recall past li$es is a natural characteristic of personality for some people.

oe$er8 ith :ust a modicum of effort and attention to detail past life recall can )e

a$aila)le to anyone.

The most important factor in$ol$ed is simply to freely entertain the possi)ility that one

mi"ht ha$e li$ed )efore. To ha$e li$ed once8 after all8 is quite an astoundin" fact. If one

thin+s a)out it and it is8 furthermore8 quite unli+ely on face $alue. !o if one has li$ed once8

then hy not more than once !urely then8 li$in" once must alone )e enou"h to ha$e

crac+ed the impossi)ility-)arrier8 so to spea+ /nother pointer may also )e considered and

that concerns the elimination of the term illusion6 from one9s in$esti"ation. If one recallsthe e$ents of yesterday one does not normally apply the term illusion6 to the memory

thereof. It is simply re"arded as a culturally appropriate response and a $alid testimony

thereto ould )e reco"nised in a court of la. ;ne mi"ht say the e$ents of yesterday mi"ht

)e crystal-clear or perhaps dream-li+e or that the day floed )y as if I ere dreamin"6 and

so forth )ut the terms deluded or su):ect to an illusion mi"ht not )e so readily reached-for

in pro$idin" a description thereto. It is the same ith past-li$es and their deep-don-

memory traces. They are simply there. The stora"e medium is not necessarily )ased on

encoded )rain )iochemistry. It is part of hat you truly are and that nature6 is spiritual and

transcendent6 to physicality. That is the true identity8 the true self8 the !elf hich predates

)irth and apprehension thereof is8 moreo$er8 the su):ect to hich meditation should )e and

is8 directed.

13



There is a clear and definite path to self-aareness and any person may choose to ta+e that

route at any time. There is no mystery a)out it hatsoe$er. The essential self is present at

all times )ut8 for the most part8 it has )een co$ered o$er )y false impressions8 mista+en

ideas as to hat one is. !elf-realisation thus really in$ol$es acti$e recollection of the

ori"inal pure state. ;ne fact orthy of note is that the path of self enquiry can )e made

more distinct )y includin" spiritual insi"hts into the identity conte4t of the question6ho

am I6 Aor instance8 if you ha$e already recalled some instances of past life e4periencesyou may formulate your enquiry as ho or hat am I that thus span time and space6

If you ha$e not already tried to do so perhaps you may no )e considerin" the possi)ility

of tryin" to identify past-li$es. This quest mi"ht )est )e underta+en after you ha$e as+ed a

critical question hat if the possi)ility of ha$in" li$ed )efore8 of ha$in" e4perienced

pre$ious li$es8 as actually the case hat then hat mi"ht follo from such a

possi)ility o could I )e"in to determine if I had actually li$ed )eforeJ

1% Airst thin+ )ac+ step-)y-step and recall your life in detail from the present moment

)ac+ to your )irth. !tart ith the current day and recall e$ery detail from mornin" to

ni"ht. &ersist in this till you can or+ throu"h your hole life. It may ta+e se$eralmonths. ou should pay particular attention to emotionally difficult areas. They are

"enerally difficult for a reason not alays associated ith this life. Try to "o )ac+

farther and at least arri$e at the process of )irth and perhaps as far )ac+ as

somethin" folloin" conception or8 more properly from the time you came into

)ody. If details refuse to flo8 it is o+ to cheat :ust a little and miss some

e4periences out@ it is the serious intent that is most important. oe$er8 one should

persist ith these items )ecause they ha$e )een $eiled for a reason8 possi)ly one

that is important to your quest.

2% <ote most people ha$e pro)a)ly done some or+ in this direction already. It ta+es

quite a )it of time so I did this8 in the main8 )efore fallin" asleep at ni"ht.

3% !econd this step can pro$ide you ith e$idence of past li$es= The most important

acti$ity in this sta"e consists in identifyin" all the ma:or turnin" points in your life.

The +ind of turnin" point you should see+ to identify is an instance here you

turned your life so as to "o one ay instead of another. <ot )ecause of somethin"

you ere already aare of as the result of e4perience in this life )ut for no apparent

reason at all really. !uch turnin" points are li+ely "o$erned )y influences from

pre$ious li$es.

3% Aor e4ample8 a person mi"ht start life as a dri$er #of a car% )y approachin"

intersections confident that the rules of the road ill pre$ail and dri$e throu"h ith

little concern. oe$er8 if one is in$ol$ed in a serious accident here another car

has failed to "i$e ay #accordin" to the road-code rules% then the emotionalJcolourJ of intersections chan"es fore$er and a continual e4pectation of a possi)le

accident ill de$elop under all circumstances. The reason for this turnin" point in

ones attitude is clear. It depends on the instance of the accident - an o)$ious

e4perience in ones #current% life. e may call this an Jattached tendency6. oe$er

hat one should loo+ for8 is an Junattached tendencyJ8 some characteristic of

personality that cannot )e tied into ones current life ith a simple direct cause.

>% There are many particularities to loo+ for in ones on personal character. They are

tendencies of such stren"th that you mi"ht otherise thin+ you must ha$e

e4perienced hard and intense lessons in this life to account for them. /s an e4ample8

consider the )eha$iour termed Jsleepin" aroundJ. !uppose a person has ne$er

participated in such acti$ity and has no trace of a causal e$ent in life to account forthis particular tendency. <o attac+s ha$e )een mounted )y a :ealous spouse etc.

1>



<e$er the less the person concerned someho +nos )etter than to )e in$ol$ed in

such acti$ity. The +noled"e in$ol$ed )ein" completely internali*ed. That +ind of

tendency is often an indicator of a lesson ell learned in a past life.

>% Try to identify important places you ha$e )een for any time in this life to"ether ith

the thin"s you ha$e done there. Then try to match these e$ents ith hat you thin+

you mi"ht ha$e done in past li$es. This can )e termed Jparallel trac+in"J and may

)e sufficiently stron" to tri""er connections durin" meditation. Instances of thisnature are quite common )ecause unsatisfied desires pull the soul from one life to

another.

5% Di"-)ac+ )y dream recordin" #set yourself to dream a)out the e4perience in your

past li$es and record results in a )oo+ as soon as you a+e%. !essions of this nature

can alert you to past li$es. ;nce alerted8 one can often "ain access to the li$es

concerned thereafter throu"h meditation.

,% In family con$ersation8 practice allocatin" apparent past-life lessons to tendencies

e4pressed )y family-mem)ers. !ome can )e humorous@ a child may not li+e

tomatoes so you mi"ht hint that the indi$idual must ha$e )een suffocated under a

load of tomatoes in a pre$ious life or8 died in prison on a diet of tomatoes. 7ut )e

careful8 one could "o too far and cause considera)le "rief. / person ith sinus-trou)le in the presence of smo+e mi"ht ha$e )een )urned to death in a sa$a"e ritual

in a pre$ious life etc.

% hen you are ready8 hen you ha$e identified a dominant ine4plica)le tendency in

life8 hich you ish to in$esti"ate8 contact a past-life re"ression person for further

help. /s+ a main life-question of yourself somethin" li+e Jhat am I doin" all this

forJ in the case of somethin" you feel Jdri$enJ to do. /lternati$ely ta+e one of the

turnin" points identified #see item 2 a)o$e% and try to identify the life that caused

you feel that particular ay. ou may ish to +no that assisted re"ression

techniques are not alays successful since the o$erall effect is dependent on the

tin factors of J"raceJ and self-ill. This in turn means that the initial steps

descri)ed a)o$e are actually quite important8 essential e$en8 as the results can

otherise )e either *ero or somehat confusin".

'% <ote that it is entirely possi)le to conduct past-life re"ression on your-self and there

are se$eral )oo+s a$aila)le that descri)e ho this can )e done. ;ne such is

JDisco$erin" our &ast i$es and ;ther DimensionsJ )y 7ettye 7. 7inder

pu)lished )y eincarnation 7oo+sNTapes8 &; 7o4 '18 Cul$er City8 California.

(0233 fa4 #310% 3(-55. /lternately you may care to try the third eye6 technique

mentioned a)o$e.

(% Bpon recei$in" an anser to your question you may no possess the +noled"e to

terminate hat you ha$e )een pre$iously dri$en to do. /dditionally8 you ill no

)e equipped ith some of the )asic information needed to )e"in the :ourney thatill lead to the reali*ation of your hi"her self.

The elements of self reali"ation

s the past is re$ealed you may )e dri$en to as+ your-self to identify the common

elements underlyin" your e4periences ithin particular li$es and from one life to

another. The folloin" is a structure to help ith understandin" the sometimes-confusin"

crisis-oriented e4periences that are re$ealed as the result of past-life re"ression. /s one

succeeds in accessin" the o$erall pattern and structure of the multiple life e4periences of

the personal self8 a host of confusin" ima"es ill present themsel$es. This is the situation

/

15



faced )y many JordinaryJ people hen first )ecomin" aare of the phenomenon and

mystery of Jpast-li$esJ. In the main8 re"ression into a past-life ill usually )e +eyed into

difficult or confusin" situations in$ol$in" the present life.

Sams#aras and the #nots of the heart.

lthou"h it mi"ht )e that the e4periences that you access ill )e :oyous8 the ma:ority

ill )e of a more serious nature and ill ha$e arisen as the result of traumatic e$ents.

Aor instance8 a possi)le content for this may perhaps )e understood in reference to the

sayin" that e$ery man must )e a soldier6. !uch military e4periences in past li$es or indeed

in the present life are of sufficient intensity to cause formation of an emotional scar8 hich

is )urned onto the soul.

/

There is an important !ans+rit term for this found in some )ranches of indu philosophy.

The ord co$erin" the resultin" emotional +not is J!ams+araJ or deep memory6.

!ams+aras arise as the result of lar"e emotional and ethical chec+s recei$ed )y indi$iduals

at critical points in the course of their li$es. /s such they represent deep emotional scars ofsuch intensity that they "enerate commandin" surface Jreacti$e desiresJ in the JnormalJ

e$eryday a+in" personality. These desires in turn )ecome the )asis for the ela)oration of

unconscious choices8 choices that affect current li$es. Moreo$er8 hen such choices fail to

yield personal satisfaction8 and upon death8 the resultin" yearnin" and sorro ill e$en

dri$e selection of a future life. Typically8 the most important sams+aras come to play

commandin" importance as a personality approaches death in old a"e. ust )efore death8

recriminations and "uilt concernin" their prior actions may consume persons. /fter death8

such scars )ecome part and parcel of the future personality as the soul see+s a reneed

opportunity to incarnate in order to remo$e these constraints from its fundamentally clear

nature.

In a""re"ate8 and across all the lifetimes a$aila)le to a "i$en personality8 the succession of

sams+aras may )e thou"ht of as an endless pro"ression of irre"ularly distur)ed a$es8 lar"e

and small8 mo$in" across the almost infinite sea representin" the e4tended aspect of

personal self8 the e"o collecti$ely a""re"ated under the term soul6. ere is an e4ample of

a small sams+ara8 from my on e4perience #in this life%

hen I as four my father in$ited me to sim across a deep pool in a small stream8 to

here he as standin" on the other side. I could not sim at that sta"e and I as afraid )ut

my father insisted that he ould catch me8 )efore I san+8 in the e$ent that I mi"ht fail to

ma+e it to his side. ith this assurance8 I launched into the ater )ut sadly foundered. It

seemed to me that I nearly droned #seein" the small )u))les a)o$e my face in the

translucent )ron ater% )efore my father pulled me out of the ater. My mother

remonstrated ith him )ut my father said I as in no dan"er and in retrospect o)$iously I

as not. My father tau"ht me to sim thereafter )ut for many years I had a hu"e pro)lem

ith trust - I felt I had failed myself )y e4tendin" trust so I did not easily do it a"ain.

appily8 I dissol$ed the scar representin" this sams+ara )efore my father died )ut it did

affect my relationships for a lon" time )efore I successfully remo$ed it. In this case

resolution consisted of comin" to terms ith the sams+ara. &ersonal acceptance and

comprehension of the "uilt8 the personal faults that are in$ol$ed8 must )e em)raced in order

to effect release.

/lmost any life8 past or present ill yield such scars. !ome hu"e and deep a$es stir and

1,



)atter the soul to its depths hereas the smallest ones )arely ruffle the surface. e"ression

to a past-life ill usually face tur)ulence from the a$e most closely associated ith a

Jcurrent-lifeJ concern. !e$eral techniques are a$aila)le to allo this con:unction to )e

directly e4perienced. !uch techniques can actually or+ effecti$ely in the identification of

spiritual traumas and pro$ide help ith Jrootin"-outJ the cause. Aolloin" remo$al of ,-10

#or feer% of the most si"nificant ne"ati$e sams+aras the ay ill )e opened for persons to

directly e4perience the i"her !elf and ultimately the !upreme !elf )y means of self-enquiry. &rior to this it is $ery often the case that self enquiry is frustrated )y the feelin"s

and tendencies arisin" from sams+aras. hen the effects of the primary sams+aras are

cleared and the rele$ant personal faults in$ol$ed are oned )y the e"o8 self enquiry

)ecomes $ery much more effecti$e.

<ote the terms i"her !elf and !upreme !elf do not in any ay refer to separate entities.

In the last analysis there is only one self in the same ay that a hi"h-rise )uildin" is only

one structure. The e"o-self is usually that aspect of personality that is )uried in the

)asement ith a strictly limited outloo+. The hi"her self on the other hand8 mi"ht )e

thou"ht of as commandin" a $ie from the rooftop or hi"her still. The !upreme !elf

comprehends thecreation and )eyond. /ll le$els )eyond that of the )asement #and the under"round car-

par+s% may )e re"arded as enli"htened6 to a "reater or lesser de"ree.

Multiple $evels in the Self (as a high-rise !uilding is only onestructure)

he path to self-enli"htenment is difficult to tra$erse and fe succeed. / )urnin" desire

to scale the hei"hts of the self is necessary in order to mo$e forard. ?$en so8 it is

alays difficult to +no hat to loo+ for or to e4pect ne4t. There are to aspects of the

pro)lem to )e considered. In the first place8 it must )e understood that a theoreticalcomprehension of the dimensions to )e encountered should not )e confused ith direct

e4perience of the states of consciousness in$ol$ed. In the second place8 direct e4perience of

the hi"her self8 ithout recourse to some form of structure on hich to han" the spiritual

effects8 can )e e4tremely disconcertin". The elements indicated )elo pro$ide such a

structure and at the same time can ser$e as mileposts permittin" an assessment of personal

pro"ress. ;f course the )est solution ould )e to find a "uru to "uide one to the top of the

)uildin" )ut in the modern orld this is easier said than done. Close attention to this tract

can ser$e as an effecti$e su)stitute.

T

Stages in progress and outline of terms%

1. ?"o or personal self. This is the e$eryday normal self operatin" at )asement le$el6

or loer. This aspect of the self is sometimes called Jreflected essenceJ meanin" the

normal a+in" consciousness. oe$er8 the idea of the personal self really "oes

)eyond the )ody8 hich represents merely a temporary tunic8 to )e shed hen it is

orn out. The personal self is a reflection of the !upreme !elf and as such8 all

personal )lemishes reside only on the surface and in essence are said to )e unreal6.

Aor comparati$e purposes e mi"ht say that the personal self operates on a scale 1-

10.

2. i"her self. This is sometimes called the /tman. It is the !elf as atcher8o$erseein" and directin" all incarnations underta+en )y the personal self. It is the

1



consciousness that +nos it is alone responsi)le for e4pressin" and maintainin"

)oth the personal self in all its incarnations and the infrastructure that supports those

li$es. The scale then stretches far )eyond 18000. &erhaps the fi"ure of

18000800080008000 could ser$e as a primiti$e appro4imation. /fter a person has

directly e4perienced and fully accepted recollections from to to three lifetimes8

alon" ith the associated emotional conte4ts8 the sta"e is set for reachin" the

understandin" that his or her on fundamental personal )ein" and consciousnesshas orchestrated the hole dynamic. /t this point a trans-personal reali*ation can )e

induced hich can )e called Jfar recallJ. This effect is said to arise as the result of a

spiritual transformation called the Oundalini dischar"e. !u):ecti$ely8 this feels li+e

one or more )olts of electricity runnin" the len"th of the torso in a series of +notted

)ut connected e4plosions of ener"y. This is not a physical transmission )ut rather

represents a process of spiritual connection of lon"-for"otten memories. The idea

that one consciousness alone e4ists and all that can )e percei$ed is an e4tension

thereof is +non as /d$aita #nonFdualism%.

3. !upreme !elf. This is the Bltimate !elf8 infinite in e4tent and )eyond normal

definition. !cale 18000800080008000 to Infinity and )eyond. The dominant feelin"in$ol$es identity ith the source from hich the material uni$erse and all of its life

arises alon" ith the reali*ation of a peaceful ecstatic )ein". In hi"her form the

e4perience of causati$e identity does not translate into lan"ua"e e4cept )y haltin"

analo"y.

The soul may )e identified as the limited consciousness that carries the dominant aspects of

the array of personal sel$es standin" )ehind each incarnation. The first real instance of a

past-life recall pro$ides the )asis for directly e4periencin" the soul. It is thus )ein" that

stretches o$er at least to lifetimes and is therefore demonstra)ly transcendental and of a

character that is outside of time. The truth is that e are all spar+s from a common fire and

more than that8 one consciousness alone pro:ects the orld and its contents. The i"her

!elf )y ay of the e"o deploys )oth the )ody and the apparent physicality on hich it rests.

In truth this is merely an internal reflection in the !upreme !elf8 an appearance therein. The

pro)lem for most is that e ha$e for"otten this indeli)le fact.

or+in" from the standpoint that many people are aare that they ha$e li$ed se$eral times

on the earth8 it is possi)le to construct a model of the resultin" multi-dimensioned self.

!imply8 this model is a )undle of "lass li"ht-fi)res that is o$erseen )y the i"her !elf. ?ach

li"ht-fi)re ithin the )undle represents one life strand and is thus the result of one

incarnation on ?arth at the human le$el. The i"her !elf is the aspect of consciousness that

stands apart from the ?"o or &ersonal !elf that is acti$e ithin each strand. The i"her !elfor"ani*es the &ersonal !elf from incarnation to incarnation. In "eneral8 this function is

underta+en ithout the acti$e participation of the i"her !elf in orldly life. The i"her

!elf is an o)ser$er standin" outside time.

To the i"her !elf8 time is e$eryhere and alays no. To the ?"o or &ersonal !elf8 hich

is the aspect of consciousness normally e4pressed in life8 time appears as a translucent

sil$er fi)re. This may )e termed the lifeline. In effect the i"her !elf is a)le to $ie this

thread from the end8 much as one ould the cross-section terminus of a "lass-li"ht-fi)re. To

continue the analo"y8 the i"her !elf can focus at any cross-sectional depth ithin that

fi)re and any time therein is JnoJ. The i"her !elf can also $ie such a fi)re all at once8

reflect an upper section to a loer section8 mo$e instantaneously from one parallel fi)re tothe ne4t to access other past-li$es and so forth.

1'



oe$er8 only the &ersonal !elf8 as comprehended I<!ID? a lifeline8 can act to chan"e the

de"ree to hich that particular line o)tains the character of JtransluminosityJ. That

transluminosity in turn reflects throu"h the )undle as a hole. The radiance e4pressed )y

the terminal cross-section of the o$erall )undle of li$es reflects the current status of the

?4tended !elf #the soul%. Clarify one line and all share the reflected li"ht there from.

Chan"e one line from dar+ to translucent sil$er and the hole under"oes an order ofma"nitude upard shift in luminescence.

;nce a particular past life has )een identified a primary o):ecti$e of spiritual or+ is the

clarification of the ma:or issues in that strand. In "eneral8 these ill )e the factors that

induced the ne4t life. / comparati$ely limited num)er #say >-,% of particularly intense

emotional traumas or samscaras lie su)mer"ed ithin past li$es affectin" the o$erall clarity

of the personality. &erhaps these may )e termed unresol$ed moral errors that are of

sufficient ma"nitude to cause the soul timeless an"uish and painful re"ret. ;nce these are

dissol$ed8 )y personal acceptance of the associated responsi)ility8 the possi)ility of direct

e4perience of the i"her !elf may )e realised.

7y the poer of the !elf8 this for"etfulness6 #termed Maya in /d$aitic literature% results in

a continued pro:ection of hat e ima"ine oursel$es to )e throu"h the mechanism of

reincarnation. This is a sort of trial and error system that e e4ecute in search of our

ori"inal and for"otten8 perfection.

It may )e said that the only true purpose of the transmi"ratory e4ercise is to )e understood

as a sort of self-test. The aim )ein" to see if e can return to the ori"inal state of )ein"

hile ima"inin" that e are somethin" else - a physical )ody in a physical orld. The tric+

is that this orld e ima"ine is an appearance only. It does not really e4ist e4cept as an

idea. ;nly the ;ne !elf8 the ori"in of this pro:ection e4ists.

If past-li$es ha$e the same form as dreams for ordinary people8 one mi"ht indeed e4pect

1(

To grasp some idea of the Supreme Self& follo' the thought outlined !elo'%

The Supreme Self is 'ithout definition& invisi!le& !eyond grasp& 'ithoutorigin& !eyond space and time& 'ithout attri!ute and 'ithout either sensesor direct organs of action. It is 'ithout !eginning and 'ithout end. It is thesupreme& alone eisting. It is eternal and more& it is !eyond time. It is self-effulgent. It is that from 'hich all derives and 'ithin 'hich no thing eistsand it is that to 'hich all returns. ternal !eing thou art& that alone is thetruth. *s the rain-drop touches the surface of the sea you !ecome the'hole. That !eing you have long forgotten as the 'aves !rea#ing on thesand& in their ecitement& action and noise& seem to have forgotten thedepths of the mighty ocean from 'hich they are dra'n.

Thus the one& alone& undivided and 'ithout form& pro+ects the universe andall the elements& !oth living and inert. The infinite ocean is at peace in itsdepths& and the tiny ripples at its farthest edges are una'are of theirorigin. ,eyond space and eternity& the self is the center of the 'hole and ofthe parts. The one reality is li#e eternal light& thro'ing shado's frompassing 'aves of momentary su!stance& 'hich are immediately 'ithdra'n.In serenity& eternal !eing art thou& the un!orn.



that in the same ay that to people sleepin" side )y side find that their separate dreams

co-e4ist in the same JspaceJ ithout interactin" then8 the hi"her self e4periencin"

apparently successi$e li$es #and deaths% #as in the manner of dreams% must do this as ell.

The difference )ein" only that in this case the dreams ta+e place one inside of the other.

o mi"ht this )e effectuated The hi"her-self-dreamer dreams a dream in hich heNshe

appears8 this dream-entity in turn spins a life #dream% in hich heNshe in turn dreams of

himNherself as a further ne6 reflection #tertiary etc% etc to as many le$els as required#infinite e$en%. /ll the dream-orlds appear JrealJ from the inside - people are )orn8 die8

in$ent thin"s8 ma+e lo$e8 +ill each other and so forth. /ll the li$es6 represented in this

model coe4ist in a space8 hich is after all nothin"8 non-e4istent or at the least as small as

an atom6.

*'a#ening

hat then mi"ht constitute self-realisation !imply it mi"ht )e ta+en to mean Jthe

aa+enin" of the dreamerJ8 into a consciousness hich can )e seen as the support

to all the orlds8 so to spea+8 the ori"inal and only self #of all%. The moment of !elfeali*ation8 conscious immersion #of the personal self in the !elf% means identity ith the

one Infinite Consciousness8 as eality. /t the same JinstantJ the orld #plurality and all

)ein"s therein% falls aay does not e4ist anymore8 is not seen and is thus understood to )e

unreal as indeed are the notions of all physical li$es8 past and present.

hat is a'a#ening hat is seen

ot surprisin"ly these questions are difficult to anser )ut the first sensation is that the

orld of name and form drops aay and is not seen as the e"o is transcended. /t the

same time the reali*ation emer"es that the !elf has created all of hat has no faded aay

and that furthermore there is nothin" else e4cept this Transcendent 7ein" ithin hich all

form seems to manifest as a dream. Aurthermore8 identity ith this 7ein" is a)solutely

understood to )e your on true core. In one sift motion you remem)er ho you really

are8 that the personal e"o is and as a shell hich had )een assumed only as a $iepoint8 a

test assumption8 so to spea+. That the central $iepoint is the a)solute truth8 that spirit

ne$er dies )ut simply chooses to re"ard itself from different perspecti$es includin" that of

an incarnatin" spar+ of consciousness rapped entirely in its on desires. It is certain

+noled"e that 7ein" alone is #)eyond time and infinite% the one unchan"in" eality and

that non-)ein" is not.

<

ere is a small poem that as ritten from the o):ecti$e6 standpoint to illustrate this idea

<o the onderful orld is )orn8

In an instant it dies8

20



In a )reath8 it is reneed.

Arom the sloness of our eye

/nd the quic+ness of Hod9s hand

e )elie$e in the orld

To translate this assume the eye6 is the physical eye throu"h hich the e"o o)ser$es the

orld and the term Hod6 refers to your true essence8 your true !elf in the deepest possi)le

sense. It is the dimension that the a+in" self for"ets8 the acti$e part of you hich creates

the orld from moment to moment and so quic+ly and surely that the e"o ne$er suspects is

e4istence.

/o' can this !e achieved

his insi"ht can )e achie$ed throu"h deep meditation8 particularly hen one

concentrates on the identity I am6. This results in a "limpse of consciousness hich

appears as a sense of )ein" no6 only. This consciousness +nos no time. It sprin"s from

a sense of )ein" that predates time8 and is )eyond time6 as it ere. This is the aspect of theself hich can focus on the sense of repetition and to there)y create time as a series of

instances8 any one of hich is no6. This )ein" represents internal depth #of the spirit%

hile time and space is8 in comparison8 a flat plane #2 dimensions only%. The e"o-self

T

sports ithin the confines of this flat plane and it is really an e4ternalisation8 a pro:ection of

the inner spirit.

The )ein" hich so supports time also contains the orld ithin itself. This may )e hard to

see at first )ecause of the hea$y layer of conditionin" that is represented )y the e"o. hen

to or more past-li$es ha$e )een recalled one may pose the question ho or hat am I

that thus spans space and time6 Meditation on this point can pierce this layer to re$eal thetrue e4tent of the self hich is the dreamer6 supportin" the orld of space and time as a

+ind of delusion. The true self is undyin"8 immortal8 )eyond time and is one alone. The rest

is only a dream.

Conclusion

nd hat is a Huru / Huru is a teacher@ he is one that has aa+ened from the dream

of life6. !ince he is himself aa+e it follos that he has the poer or +noled"e

really8 to assist others that mi"ht also ish to consider a possi)le aa+enin". Instead of

concei$in" yourself to )e an em)odied li"ht onderin" around in an e4ternal and physical

orld you ill then +no that self-same-i"ht as the container for8 and indeed as the ori"inand source of8 the orld. ou are not therefore in the orld68 the orld is in you= That is

the hole truthG.. The ay Thin"s eally 6.

/

?<D

21



Summary

ractical Meditation% Some Terms and

Techniques ouse of I+at8 !t eliers 7ay

Introduction

The o):ecti$es of the meditation instruction to )e discussed are three-fold. 7y

folloin" this outline you ill learn

>% to still the mind in order to ensure release of pressure6 and to de$elop the a)ility to

attain the “tranquil state” at ill@

5% attainment of the “root or base-state” of personal consciousness #this is the

consciousness you e4perience prior to )irth or at least prior to any specific trauma

in$ol$in" )irth or sur$i$al%@

,% to see and understand your true self .

These "oals are necessarily sequential )ecause the third cannot )e achie$ed )efore

the second and achie$ement of the second depends on attainin" the first "oal. ;ne mi"ht

note that a stilled mind6 can )e achie$ed throu"h ays other than )y deli)erate intent and

many of these are dependent in some ay on surprise6 as hen the mind is surprised into

a )lan+ state F clearly this is not a method to depend on directly althou"h meditation on

dis:uncti$e6 ideas such as form is emptiness F emptiness is form6 can sometimes ser$e as

an effecti$e su)stitute. 7ut still8 e$en this is really a su):ect-matter of meditation as such

since it in$ol$es prior intent6.

Apparel: It is ad$isa)le to ear non-constrictin" clothin" hen meditatin" since this illminimise distraction. Consider also that )ri"ht colours may )e initially distractin" so that

li"hter colours may also )e fa$oured. hite8 off-hite8 cream and so forth are ideal in that

such colours set an initially calm tone.

Seating: It is of primary importance that you )e comforta)le. &erhaps you may ish to try

to use some $ariant of the otus &osition6 althou"h this is not a)solutely necessary. /

"ood compromise is to use a cushion to sit on )ut for those una)le to assume such a

position a chair or a couch may also )e used to promote rela4ation.

Surroundings: &leasantly furnished8 )urn a small flame to represent the li"ht of the

spirit68 )urn incense #if tolera)le% to lin+ meditation sessions one to another throu"h the

sense of smell.

%nderstand: that the personal self #also termed e"o-self6%8 hich em)races most aspects

of personality8 can )e li+ened to an eddy floatin" on the otherise undifferentiated sea of

consciousness. The ultimate aim of all meditation practices is to ena)le one to reach )eyond

this hirlpool of the personal self and to "ain direct access to the )ase-state or root of

consciousness as such. This eddy can also )e equated ith the mind6 herein thou"hts

arise endlessly8 circulate and then spin-off into the depths of consciousness. Concernin"

itself only ith the character of the eddy8 the mind9s acti$ely dis"uises and e$en pre$ents

the direct apprehension of the "reat pool of the #hi"her% self8 )y the indi$idual.

Initial exercise:Close you eyes then focus don onto the le$el of consciousness that is immediately aare

22



of its part in reactin" to stimulation recei$ed from the senses. et the ideas associated ith

personal intent slip into the )ac+"round F i"nore any chatter arisin" from the mind8

particularly that associated ith the I6 thou"ht o do I loo+68 hat am I doin"

here68 I ha$e other thin"s to do=6 and so forth. 7ecome quiet and still@ hear only the

sounds of the creation as they impact on your consciousness. Aocus on this momentarily

and then slip into the deeper state represented )y the anser to the question hat is this

aspect of self that reco"ni*es an e4terior6 Deepen that association throu"h concentrationand do so in such a manner that the sounds of the creation fade from attention. This is the

“base-state” of personal consciousness F allo the sense of I6 to co-occur and in$ol$e

this )ase-state of consciousness. This is “base-state I! in repose F not directly associatin"

ith any e4ternally sourced aspect of identity such as I am a teacher68 I am this6 or I am

that6 etc. GGcontinue to holdG..

/nother ay to do this is to focus on the sense of I /m6. !tart ith the ords and then

concentrate on the feelin" that these ords address. hile holdin" steadily to this feelin"8

your core #so to spea+%8 slip past the ords to the state of your )ein" hich is prior to any

ords. This is also the )ase-state of personal consciousness.

elease )ase state I68 re-focus on the sounds of the creation and as+ ho am I that thus

o)ser$es this panorama - these effects and so forth6 e:oin the )ase-state consciousness

#as a)o$e% )ut soop deeper totally a)andonin" the senses - feel the entity so encountered

as a stron" pillar of )ein"8 a force of identity ithout form F )ase-state I8 ithout direct

superficial e"o-identity )ut the as yet undefined re"ion of the stron" endurin" and endless

self.

e-surface8 hear the sounds of the creation8 open your eyes.

Second exercise:

Close your eyes #as )efore% )ut this time8 quic+ly re$ie the e$ents of yesterday6 in

succession. !u)sequently8 shift your focus and see yourself as you ere on your last

)irthday8 then s+ip )ac+ to an earlier e$ent of the same nature F say 10 years prior. Ta+e a

little time to do this and step )ac+ year )y year8 countin" as you "o so that you ma+e sure to

)e focused on the correct time-frame. <o shift to your last day of hi"h-school8 recall your

classmates of that time one )y one. Mo$e ne4t to the first day of hi"h school8 then see

yourself as you ere in the si4th standard of primary school #Aorm II%. Mo$e no to the

first day of primary school. Ta+e some time here to recall yourself fully at this sta"e.

<o mo$e )ac+ to the earliest possi)le distinct memory that you ha$e of either your father

or prefera)ly that of your mother. Ta+e a deep )reath and try to recall the moment of your

)irth F particularly the sharp )urnin" sensation that you e4perienced upon ta+in" your first

)reath. This )reath lands squarely on hat mi"ht )e called the )ase state of personal

consciousness. This state can )e intensified )y "oin" )ac+ further still to a point prior to

)irth. Henerally this is a placid8 comforta)le8 peaceful and sta)le consciousness. &ause here

for a hile F the color red alon" ith )lac+ is li+ely a dominant theme. <o that you ha$e

re$ersed alon" the pathay that leads to here you are today it should )e relati$ely easy to

ta+e a moment from time to time durin" a )usy day in order to re$isit this state and to use

this peace to dischar"e some of the stress associated ith daily pressures.

"#ird exercise:

Aor this e4ercise commence )y first locatin" a specific o):ect ithin the $ie-field in front

23



of you. Ha*e at it intently as thou"h you ere a scientist e4aminin" all the o):ecti$e

characteristics displayed )y the item. This is o):ecti$e or outard-loo+in"6 consciousness.

<o sitch your attention to yourself as o)ser$er. <otice particularly your state of )ein"68

this is su):ecti$e68 inard-loo+in" or personal consciousness. <o chan"e you focus yet

a"ain so as to encompass )oth the o):ect you ere studyin" pre$iously as ell the

su):ecti$ity indicated a)o$e. It is li+ely that you ill at first only )e a)le to maintain this

stance for )rief instances )ut hen you do you ill see that it in$ol$es a state that is moreremo$ed6 than either of the pre$ious foci. This is the state represented )y the o)ser$er6

#also called8 the atcher or a"ain8 the itness% and it in$ol$es a )rief "limpse of the root

consciousness. ;nce this state has )een isolated from the "eneral )ac+"round acti$ity of the

mind8 concentrate and identify ith it to the e4tent that details fade or are dropped from the

appearance of the outside orld. /t the same time8 you may notice that the sense of your

personal self also commences to dissol$e.

/lternately8 close your eyes and simply o)ser$e the succession of thou"hts that flo

throu"h your mind. Ma+e no attempt to follo or de$elop the indi$idual thou"hts and do

not en"a"e in tracin" them )ac+ to a possi)le source-feelin". !imply o)ser$e the thou"hts

as they arise. /t first it ill appear that your thou"hts mo$e $ery rapidly throu"h the mindin an unendin" and un)ro+en stream. ela4 and :ust let the flo continue until you can pic+

up a thou"ht here and then another one later. /s you pay attention you ill find that the

stream slos percepti$ely so as soon as you apprehend a thou"ht let it "o immediately and

pic+ up the ne4t. !oon you may come to see that the he thou"hts are really discontinuous8

one ends and another )e"ins F almost immediately )ut not quite. &ay particular attention to

the "aps8 to the instances of non-thou"ht6. /s soon as you are a)le8 mo$e your attention

throu"h one of the "aps and penetrate into the relati$e calm represented )y the outer

reaches of the o)ser$er.

hen you are ready8 you may surface )y deli)erately recallin" the nature of the outside

orld.

$ort# exercise:

The eyes are "ently closed and a mental focus is then applied to an internal point )eteen8

and :ust a)o$e8 the eye)ros. To do this you may ish to actually turn your eyes toard

that point and to then concentrate your internal "a*e there. Bpon first closin" the eyes it

ill )e noted that internal colours may tend to sim aimlessly in the mind9s eye6. I"nore

superficial thou"hts and proceed )y alloin" rela4ed concentration to )e maintained until a

coloured spot or )ulls-eye can )e e$ol$ed and sta)ili*ed. This may ta+e up to half an hour

or so to accomplish the first time as colours may sim6 until you learn to control them.

;nce this sta)ility is achie$ed8 practice alloin" the spot to e4pand8 contract and

chan"e colour. /s a "ross "enerality you mi"ht initially see that the dominant central colour

is red #representin" the physical )ody%. This may then shift to shades of yello #the mental

)ody8 the home of the e"o% and later8 to )lue #the su)tle )ody )eyond the e"o%. Dissol$e the

spot into a$eforms8 spirals or throu"h successi$e ascendin" or descendin" planes. !earch

for li"hts6 #presences% or "roth patterns in$ol$in" coloured "eometric forms. The latter

often ori"inate from other people en"a"in" in the same type of meditation. / clear )lac+

endless *one may also appear. This is free from aspects of loer consciousness )ut not yet

associated ith the hi"her self and )eyond. Typically one may )riefly e4perience a hite8

)lue-hite or "old focus in association ith the hi"her self )ut all sense of colour ill$anish as this le$el is transcended to )e replaced )y a direct conscious association in hich

2>



)ein" ill appear as a unity and )liss hich can only )e descri)ed as li"ht )ut hich is

totally )eyond li"ht in any form. The a)o$e description is offered as a "uide or a possi)le

tar"et )ut no element therein is a necessary state. Do not assume these are sta"es6. The

ords ad$anced K retarded ha$e no meanin" in this or+. In this sort of meditation one

first of all concentrates on the colors - ta+e time o$er this and "et into sta)le )lue and sin+

into yourself here.

The purpose of the e4ercise is to e4pand consciousness@ in effect the procedure creates a

state $ery similar to that de$eloped throu"h hypnotism. /s one pro"resses deeper into the

meditation it may )e noted that the periodicity of repeatin" a$e-forms )ecomes deeper

and the frequency centres on somethin" that resonates ith the heart )eat. /t this point it

ill )e possi)le to sin"le-out feelin"s of unease and trace them )ac+ to their ori"in. efocus

)y $isualisin" a "olden li"ht and open your eyes hen ready.

Note: the “spot” should not be confused with a physical “after-imae”! it must be

de"eloped as an internal function of consciousness without a physical liht#

$ift# exercise:

;)tain the sta)le )lue state and dell there for some little time. hen as far )ac+ as you

can achie$e "ently shift your focus to the re"ion of the heart. If you are deep enou"h you

ill find rapped around the heart layers of pain - they ill )e as layers of an onion. !ome

ill )e $ery painful and )uried deep hereas others ill manifest merely as $a"ue

annoyances. Ta+e the sorro hich is nearest to the surface and Jstand priorJ to it - )y this

I mean react as you ould in the mornin" #say someone close to you ha$in" )een in:ured or

e$en died a day or so pre$iously% --- first you aa+en to a clear #if momentary% state of

consciousness and this is then replaced )y a nameless dread the cause of hich is not

immediately o)$ious. <o to identify the cause one stands JpriorJ to the dread i.e. one"oes )ac+ to the feelin"8 the state of mind8 of consciousness etc. :ust )efore the dread

manifested #manifests% - then8 immediately8 )y mo$in" forard one understands the reason

for the dread #so K so has )een hurt se$erely or died or hate$er%. <o8 in the same ay8

all ne"ati$e emotional pains8 re"rets #the death of your father for instance% are rapped

around the heart cha+ra #cha+ra L emotional +not8 hirlpool% in some form #note that such

pains are also stored in other parts of the )ody and in many other cha+ras as ell%. They

feel li+e hea$y stones8 deep ells of pain8 e all ha$e them and that is hy e pro:ect

oursel$es into this orld - to try to rid oursel$es of these influences8 to do J)etterJ etc. !o8

that )ein" the case8 if one successi$ely unco$ers and comes to terms ith such JsorrosJ

one can e$entually arri$e at the uppermost layer of the self that has e4perienced the

emotional ounds. Comin" to terms ith the pain simply means understandin" your on

part in the situation concerned8 fully a)sor)in" the surroundin" circumstances and ta+in"

responsi)ility for the effect and then lettin" it "o.

eft alone8 such +nots of emotional pain play themsel$es out in the field of the personal self

as innate tendencies6 hich collecti$ely o)scure the pure nature of the true self8 the

hi"her self6 so to spea+. oe$er8 one can unind these tendencies #$asanas they are

called in !ans+rit% in a stepise manner or8 sometimes8 after a )it of practice8 shed a hole

heard of them at once throu"h e4ecution of hat is essentially the same technique. Hettin"

rid of the hole load #or most of it% catapults one into the re"ion of the self standin" prior

to the pain as a hole - essentially structure-less8 e4cept for a one-pointed JaarenessJ#hich itself can e$en )e dissol$ed% this is hat the 7uddha called <ir$ana - ithout

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desires or perhaps )lon out6 #as the flame of ants and desires is e4tin"uished%. Eedanta

holds this to )e equi$alent to realisation of the J;ne !elf /loneJ8 that from hich e all

deri$e. Christianity calls this JHodJ and affirms it to )e separate from man - as indeed it is

)ut this is a core hich differs from one person to another only in the e4tent and the

identity of the o$erlay of JpainJ8 e4perience etc. !trip off the pain and you are as you really

are as indeed as are e all8 ;<?. Instead of concei$in" yourself to )e an em)odied li"ht

onderin" around in an e4ternal and physical orld you ill +no that self-same-i"ht asthe container for and indeed as the ori"in and source of the orld. ou are not therefore in

the orld68 the orld is in you= That is the hole truthG.. The ay Thin"s eally 6.

Holdena"e 1 March 2010

2,



Goldenage Papakura 1 March 2010 Thought is light

2

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