Archive for February, 2010


Of late it has become a habit spending the snowy weekend’s wee hours of the morning by rummaging through the boxes of books and flipping for relevant topics to be posted in the evolutionary_mystic blog.

I recalled purchasing this book together with the book “The Art of Being and Becoming” by Hazrat Inayat Khan at the now abandoned Sufi Book Store located at the Downtown Tribeca. – wsmystic

This paperback by Andrew Harvey and Mark Matousek offers a thought-provoking and soulful examination of the mystic renaissance and the return of the Sacred Feminine in western spiritual circles.

Journalist Mark Matousek spent two weeks in dialogue with Englishman, scholar, educator, writer, and poet Andrew Harvey. They modeled their discussion on the Sufi tradition known as “sohbet” or spiritual talk of friends. The result is a one-of-a-kind mystical education that includes in its sweep commentary on world religions, a critique of modern culture, a celebration of the spiritual wisdom of indigenous peoples, and much more.

Although there is a mystic in all of us, contemporary culture has tried to combat the ideals of unity, wisdom, compassion, and grace with what Harvey calls “the concentration camp of reason.” Other obstacles to the mystical path include the trivialization of serious issues and the relentless pursuit of distraction.

Despite all of this, individuals are re-discovering the breadth and depth of mystical resources within Christian, Islamic, Judaic, Buddhist, and Hindu religious traditions.

Modern-day mystics, Harvey explains, see the world as “the theatre of divine grace.” They are practicing spiritual disciplines, confronting mortality, and trying to shatter narcissism. Harvey is also convinced that mystics are heroic and active. He notes that “their creativity, stamina and altruistic action have been fueled by divine knowledge and energy.”

A second phenomenon is the return of the Sacred Feminine. “The Sacred Feminine,” according to Harvey, “is very hard to define because her essence is subtlety, flexibility and mystery and her essential work the radiant overcoming of the definitions of mind by love.”

The Divine Mother is making her presence felt in all religions where dogma, authority, and hierarchy have held sway under the umbrella of patriarchy. She is evident in the new emphasis upon the feminine powers of the psyche including intuition, patience, tenderness, and an appreciation for the unity and interdependence of all things. And finally, she is at the forefront of the widespread impulse to spiritualize work, relationships, and everyday tasks.

Both the mystic renaissance and the return of the Sacred Feminine emphasize the importance of cherishing and preserving the natural world — a task which indigenous peoples have been practicing for centuries.

Harvey also discusses their contributions. He proves to be the ideal scout for this territory and what still lies ahead. His affirmation of adoration for God, humility, laughter, and spiritual discipline is salutary. Dialogues with a Modern Mystic presents a vision of far-reaching consequences

Mystic Andrew Harvey is grounded in both Eastern and Western religious traditions. Born in India, he spent his first seven years there, then was educated in England, attending Oxford University, and becoming its youngest elected Fellow.

He has spent decades on his mystical journey which has taken him all over the world. After returning to India he met Mother Meera. Later he was initiated into Tibetan Buddhism by Thuksey Rinpoche. He is the author of A Journey in Ladakh and later Hidden Journey and The Way of Passion: A Celebration of Rumi. These are all works of modern mysticism, which encompass all major religious and mystical traditions.

Mark Matousek is a writer, journalist and editor, now a free-lance journalist, who has recently published his memoirs; The Boy He Left Behind: A Man’s Search for His Lost Father, to critical acclaim.

In this book the two men model their two week discussion on the Sufi tradition known as “sohbet” or spiritual talk of friends. The result is handbook for the would–be modern mystic. It could be called a roadmap to a spiritual revival, but there are no street names, just very clear signposts to lead the seeker ever closer to reunion with their divine nature.

Harvey defines a mystic as “someone who has direct cognition of God beyond thought or image.” The book is in four parts. The first, ‘The Concentration Camp of Reason’, surveys the current stare of the world, and how we in the West have been deluded, distracted and depressed by the forces working on the ‘Way of Power’ rather than the ‘Way of Love’.

In essence this is a hard-hitting crticism of modern culture and attitudes. Important spiritual issues have been trivialized and in Western societies seekers are looking for a quick-fix or ‘hit-and-run’ enlightenment. This section is sibyllene in its style.

Many dire warnings are given, and no doubt would be worse if the dialogue was to take place today, ten years on. This reader almost succumbed to dismay in understanding that the very events in the warnings have indeed taken place.

Part Two addresses the complexities of the mystical path. Eastern and Western traditions seem very different on the surface, but on deeper reflection, there are core values and experiences that transcend dogma.

Harvey calls for a re-integration of the divine feminine into spiritual practices. He cites the ecstasy of mystics such as Ramakrishna, Rumi, Ramana Maharshi, Bede Griffiths, St John of the Cross, and Sri Aurobindo (among many) to re-inforce the necessity of surrender in love to ‘Mother’. It was moving to read of the author’s own mystical experiences as he approached and accepted the love of the divine feminine in his own journey.

Part three is the bulk of the dialogue. It ranges over myriad concepts that affect the mystic’s journey. These include Fear & Courage; Death & Deathlessness; Laziness & Discipline; Occult & Miracles; Visions; Humor; Work; and many other aspects.

Although he is a thoroughly modern mystic, the author is not rejecting the experiences of those who have gone before. This covers the mystic experiences in every religious stream from the earth-based beliefs of indigenous people to the more rigid Judaism, Buddhism, Hinduism, to Christianity and Islam.

It is clearly hard to describe the mystical experience in words, for it transcends the logical reality of everyday life and transforms all the senses. It is neatly put that sometimes the only reaction to total love and total light moving back and forth between the mystic and their Beloved is silence. Sometimes it is laughter. Sometimes it is tears. Sometimes it is a dance.
At times the dialogue seems repetitive, but this may simply be the strain of using mere words to describe the insdescribable.

The dialogue concludes in Part Four with discussion on Darkness and Silence, two critical, but not easily understood and accepted elements. Western seekers, with the barrage of stimulation and distraction from the cultural environment often find it hard to go into the silence and darkness.

It is not the dark of abandonment or the silence of loneliness. This is where mystical things can really happen, scary though it may be.The style of the dialogue is simple, at times didactic, but always full of love and humility. Harvey has a foil and compatriot in Matousek. There is no arrogance here.

Both men desire an urgent return to the path of mysticism for those want to transform themselves into agents of love and come closer to the divine while helping to fulfil human destiny. They are alarmed at the place our world has come to, and see the only solution as nothing less than a total transformation of of ouselves and our way of life. They wish to bring the sacred to the forefront.

Athiests beware! If you read this dialogue with an open heart you may find your most entrenched beliefs on life, love and death suddenly blossoming into something quite different. I started reading this book with some resistance because the critique of our modern society was so blunt and unapologetic. I also felt that I had heard the message too many times.

By the time I was into Part Two, the resistance had disappeared and deep memories of my own experiences with the mystical were bubbling to the surface as I was reading. The style is unusually sweet and direct, but free of hysteria and emotions thrown up by the ego. At no time do Harvey and Matousek say that the way of the mystic is easy. It is no weak path, requiring all the virtues that we respect: faith, honesty, courage, persistence, humility, discrimination, strength, among so many others. For those who feel a mystical leaning, please read this most valuable book first

Book Review By Frederic and Mary Ann Brussat /Jennifer Hoskins

Masaru Emoto was born in Yokohama, Japan in July 1943 and a graduate of the Yokohama Municipal University’s department of humanities and sciences with a focus on International Relations. In 1986 he established the IHM Corporation in Tokyo. In October of 1992 he received certification from the Open International University as a Doctor of Alternative Medicine. Subsequently he was introduced to the concept of micro cluster water in the US and Magnetic Resonance Analysis technology. The quest thus began to discover the mystery of water.

He undertook extensive research of water around the planet not so much as a scientific researcher, but more from the perspective of an original thinker. At length he realized that it was in the frozen crystal form that water showed us its true nature through. He has gained worldwide acclaim through his groundbreaking research and discovery that water is deeply connected to our individual and collective consciousness.

He is the author of the best-selling books Messages from Water, The Hidden Messages in Water, and The True Power of Water. He is a long-time advocate for peace in relation to water. He is currently the head of the I.H.M.General Research Institute and President Emeritus of the International Water for Life Foundation, a Not for Profit Organization.

Mr. Emoto has been visually documenting these molecular changes in water by means of his photographic techniques. He freezes droplets of water and then examines them under a dark field microscope that has photographic capabilities.

Some examples from his works include:

Water from clear mountain springs and streams had beautifully formed crystalline structures, while the crystals of polluted or stagnant water were deformed and distorted.

Distilled water exposed to classical music took delicate, symmetrical crystalline shapes.

When the words “thank you” were taped to a bottle of distilled water, the frozen crystals had a similar shape to the crystals formed by water that had been exposed to Bach’s “Goldberg Variations”- music composed out of gratitude to the man it was named for.

When water samples were bombarded with heavy metal music or labeled with negative words, or when negative thoughts and emotions were focused intentionally upon them, such as “Adolf Hitler”, the water did not form crystals at all and displayed chaotic, fragmented structures.

When water was treated with aromatic floral oils, the water crystals tended to mimic the shape of the original flower.

Sometimes, when we cannot see the immediate results of our affirmations and or prayers, we think we have failed. But, as we learn through Masaru Emoto’s photographs, that thought of failure itself becomes represented in the physical objects that surround us. Now that we have seen this, perhaps we can begin to realize that even when immediate results are invisible to the unaided human eye, they are still there. When we love our own bodies, they respond. When we send our love to the Earth, she responds.

For our own bodies at birth are more than 60 percent water, and the percentage of water in our bodies remains high throughout life (depending upon weight and body type). The earth’s surface is more than 60 percent water as well. And now we have seen before our eyes that water is far from inanimate, but is actually alive and responsive to our every thought and emotion. Perhaps, having seen this, we can begin to really understand the awesome power that we possess, through choosing our thoughts and intentions, to heal ourselves and the earth. If only we believe.

Whether you participate in global meditations, or simply do this inner work in the quiet of your own loving mind and heart — we can heal the body of our earth and recreate a clear, pristine world to hand down to our children for seven generations.

REIKO: We have read your book “The Message from Water”, and we introduced it on our website in our August issue (see ”Conscious Water Crystals: The Power of Prayer Made Visible.”) It has been our most popular article, with its readership increasing every week, and has raised many questions.

You mentioned in your book how you would type out words on a piece of paper and paste these written words onto a bottle, and see how the water reacted to the words — what kind of crystals were formed from the words. From your research, are you able to discern whether the reaction of the water came from the vibration of the actual words that were pasted onto the bottles, or whether the intention of the person who was pasting the words onto the bottle influenced the experiment in any way?

DR. EMOTO: This is one of the more difficult areas to clarify. However, from continuing these experiments we have come to the conclusion that the water is reacting to the actual words. For example, for our trip to Europe we tried using the words ”thank you” and ”you fool” in German. The people on our team who took the actual photographs of the water crystals did not understand the German for ”you fool,” and yet we were able to obtain exactly the same kind of results in the different crystal formations based on the words used.

REIKO: Have you found that distance made any difference when people were praying over water? For example, if people in Japan were to pray over water in Russia, would this be different from people praying over water that is right in front of them?

DR. EMOTO: We have only experimented once with that in the book. But from that experiment, distance did not seem to matter. The intention and prayers of the person still influenced the water. We have not yet tried further experiments from a long distance. However, my feeling is that distance would not make much of a difference. What would make a difference is the purity of intent of the person doing the praying. The higher the purity of intent, the less of a difference the distance itself would make.

REIKO: Have you seen any difference between one person praying over water versus a whole group of people praying over water?

DR. EMOTO: Since the water reflects the composite energy of what is being sent to it, the crystalline structure reflects the composite vibrations of the group. So one person praying reflects the energy or intention of that one person. In terms of how powerful the effect can be, if you have one person praying with a deep sense of clarity and purity, the crystalline structure will be clear and pure. And even though you may have a large group of people, if their intention as a group is not cohesive, you end up with an incohesive structure in the water. However, if everyone is united together, you will find a clear, beautiful crystal, like one created by the prayer of a single person of deep purity.

In one of our experiments, we had some water on a table, and 17 participants all stood in a circle around a table holding hands. Then each of the participants spoke a beautiful word of their choice to the water. Words like unity, love, and friendship. We took before-and-after shots and were able to obtain some beautiful crystalline structures as a result of this. I have some slides that I will be showing of these crystals in my upcoming European tour.

REIKO: Is the water influenced immediately, or is there a time lag?

DR. EMOTO: In these cases we would freeze the water right away, so we could say that the water is changed instantaneously.

REIKO: Have you ever tested other human body fluids, such as saliva, blood, urine etc?

DR. EMOTO: Yes, we certainly have. However, fluids with other elements in them, like seawater, blood and urine, do not form crystals. However, we can dilute them with distilled water to something like 10 to the power of -12 or -20 or so. This dilutes the component of other elements in the fluid to the point where we can freeze the sample and obtain crystals.

REIKO: Could you then see the effect that energetic healing or prayer has on a person by looking at the crystals formed by their blood or urine?

DR. EMOTO: As far as experiments related to the human body are concerned, there are a lot of subtle influences that also need to be taken into consideration. So although we are looking at this, we have not publicized any information yet. However, you can look forward to hearing about our findings on this in the future

REIKO: If we could imbue water with the energy of various words, for example, with the word, ”health,” could we then use the water that has that vibration in it and use it to do things like grow food, water plants, etc?

DR. EMOTO: We have not tried this, but some people who have read the book are experimenting with bottling tap water and taping words like ”love” and ”appreciation” on the bottle and using that water to water their plants, or to put cut flowers in. They are finding that their cut flowers are lasting much longer, and that the plants in the garden are much more radiant.

REIKO: Once a certain vibration is introduced to the water, how long does the water ”remember” that crystalline structure?

DR. EMOTO: This will be different depending on the original structure of the water itself. Tap water will lose its memory quickly. We refer to the crystalline structure of water as ”clusters.” The smaller the clusters, the longer the water will retain its memory. If there is too much space between the clusters, other information could easily infiltrate this space, making it hard for the clusters to hold the integrity of the information. Other microorganisms could also enter this space. A tight bonding structure is best for maintaining the integrity of information.

REIKO: What kind of words would create smaller clusters and what kind of words would create larger clusters?

DR. EMOTO: Slang words like ”you fool” destroy clusters. You would not see any crystals in these cases. Negative phrases and words create large clusters or will not form clusters, and positive, beautiful words and phrases create small, tight clusters.

REIKO: You say that some negatives do not form clusters, but we see from your photos that they do still form characteristic patterns. How would you classify these patterns?

DR. EMOTO: Think of it in terms of vibration. It’s easy to understand that language — the spoken word — has a vibration. Well, written words also have a vibration. Anything in existence has a vibration. If I were to draw a circle, the vibration of a circle would be created. Drawing a cross would create the vibration of a cross. So if I write the letters L O V E, then these letters put out the vibration of love. Water can be imprinted with these vibrations. Beautiful words have beautiful, clear vibrations. But negative words put out ugly, incoherent vibrations which do not form clusters. Language is not something artificial, but rather is something that exists naturally. I believe that language is created by nature.

REIKO: Does that mean that every word has its own signature vibration or cluster that is unique to itself?

DR. EMOTO: Yes. During our evolution, we learned what sounds were dangerous, what sounds were soothing and safe, and what sounds were pleasurable, and so on. We slowly learned about various vibrations of the laws of nature. We learned this through instinct and through experience. We accumulated this information over time. We started out with some simple sounds like ”a” or ”u” or ”e,” which evolved into more complex sounds like ”love.” And these positive words create ”natural” crystalline structures — which are all based on the hexagon.

In fact, the structure of all evolution in nature, from an informational perspective, is based on the hexagon. The reason hexagons are formed has to do with the chemical reaction of the benzene ring. I believe that anything that lacks this basic hexagonal structure is out of accord with the laws of nature and holds a destructive vibration. So when we look at things that do not exist naturally — things that have been created artificially — many of them lack this hexagonal structure and so they have, I believe, a destructive vibration.

This principle is what I think makes swearing and slang words destructive. These words are not in accordance with the laws of nature. So, for example, I think you would probably find higher rates of violent crime in areas where a lot of negative language is being used. Just as the Bible says, first there was the Word, and God created all of Creation from the Word.

So words actually convert the vibrations of nature into sound. And each language is different. Japanese has its own set of vibrations that differs from American. Nature in America is different from nature in Japan. An American cedar is different from a Japanese cedar, so the vibrations coming from these words are different. In this way, nothing else holds the same vibrations as the word arigato. In Japanese, arigato means ”thank you.” But even when there is this mutual underlying meaning, arigato and thank you create different crystalline structures. Every word in every language is unique and exists only in that language.

REIKO: Have you come across a particular word or phrase in your research that you have found to be most helpful in cleaning up the natural waters of the world?

DR. EMOTO: Yes. There is a special combination that seems to be perfect for this, which is love plus the combination of thanks and appreciation reflected in the English word gratitude. Just one of these is not enough. Love needs to be based in gratitude, and gratitude needs to be based in love. These two words together create the most important vibration. And it is even more important that we understand the value of these words.

For example, we know that water is described as H2O. If we were to look at love and gratitude as a pair, gratitude is the H and love is the O. Water is the basis that not only supports but also allows the existence of life. In my understanding of the concept of yin and yang, in the same way that there is one O and two Hs, we also need one part yang/love to two parts yin/gratitude, in order to come to a place of balance in the equation.

Love is an active word and gratitude is passive. When you think of gratitude — a combination of appreciation and thankfulness — there is an apologetic quality. The Japanese word for gratitude is kan-sha, consisting of two Chinese characters: kan, which means feeling, and sha, apology. It’s coming from a reverential space, taking a step or two back. I believe that love coming from this space is optimal love, and may even lead to an end to the wars and conflicts in the world. Kan-sha is inherent in the substance H2O — an essential element for life.

REIKO: So if we were to develop a car that could run on water instead of gasoline, and return the water to the atmosphere and subsequently back into space in this way, would that be one way of fulfilling our task?

DR. EMOTO: I think that would be a wonderful thing, and for the sake of preserving Mother Nature it is the direction that we need to go. However, since water is the mirror reflecting our level of consciousness, a large percentage of the people on the planet, at least 10 percent of the people, need to have the love and the kan-sha awareness. When they do, then the time will come when water can be used to replace gasoline.

And the reason I say 10 percent is that this ratio is mirrored in nature. When we look at the world of bacteria, for example, there are 10 percent good bacteria, 10 percent bad, and a majority of 80 percent opportunistic bacteria that could go either way. In looking at the various environmental issues we are faced with, and the tasks that we need to fulfill for the planet, if we could get more than 10 percent of the people consciously aware, than I believe we could pull the 80 percent in that direction, too.

And so I believe that the people who are following a spiritual path are promoting peace for the planet and for other people. If we could only unite on this level of consciousness, then we will be there.

I feel that my book The Message From Water has given birth to a convincing message through a common language for the whole world. Not because I wrote it, but because I know it was birthed through kan-sha toward mankind. I think this is why so many people from other countries want to interview me about the book. I am being invited to give talks at six different European locations. Things have been coming in non-stop from abroad.

REIKO: Do you believe that water itself is conscious and is reacting to the words?

DR. EMOTO: I understand that many of your readers are people interested in spiritual matters, and I would like to answer this question from that perspective. I believe that prior to Adam and Eve water itself held the consciousness of God — that God’s intention was put into the medium of water, and that this was used in the creation of Earth and Nature. In other words, all of the information needed for God’s Creation was reflected in the water.

And then we — Adam and Eve — were placed on Earth to be the caretakers for this Creation of God. I believe that water held the consciousness of God until then, but that after the caretakers were placed on Earth, water became an empty vessel to mirror and reflect what was in the heart. It became a container to carry energy and information. Therefore, since this time, I think water has taken on the quality of simply reflecting the energies and thoughts that it is exposed to; that it no longer has its own consciousness. Water reflects the consciousness of the human race.

REIKO: Would you tell us your philosophical thoughts about what you believe these water crystals really are?

DR. EMOTO: After the book was published, I was wondering about this, and I came to the realization that these crystals are spirits. There are many parallels. When ice melts, the crystalline structure becomes an illusion. It’s there — and yet it’s not there, because you can no longer see it.

Similarly, when a person dies their body loses several grams of weight — what some people think of this as the weight of the soul. But then we can often visually see them. I think that the soul has mass, and that it returns to water molecules. And because it has mass, it is affected by the gravitational pull of the earth. And so sometimes the soul cannot transition over to the other side.

In Buddhism, we talk about attaining sattori, or reaching enlightenment. People who attain sattori do not become ghosts. They are able to achieve a certain stage of development at the soul level and return to God for a while before they move on to their next assignment

We traveled here to Earth on the water crystals of spheres of ice [Editor’s Note: You will hear more about this amazing phenomenon in an upcoming issue of the Spirit of Ma’at on the subject of water.] Earth is not our native home. There was nothing here. So these souls can return to their native homes for awhile. That is sattori, or enlightenment. However, most people on the planet are not able to attain enlightenment. To reach enlightenment means to be able to completely let go of the ego and our worldly attachments.

In the past 100 years the world’s population has increased from 1 billion to 6 billion. During these 100 years, war and capitalism has dominated the planet. Rather than being able to detach from our desires, the opposite has been true. Our desires have grown and grown. Very few people have been able to attain enlightenment in this environment. Few souls have been able to go ”home” and I believe they have remained on Earth in the form of water. This connects into the concept of reincarnation, where these spirits keep falling back to Earth and need to redo their lives here.

REIKO: So when a person dies, if they are unable to attain sattori at that time, their soul remains on this planet as water?

DR. EMOTO: That is what I believe, yes. The Japanese character for spirit is a combination of the words ‘‘rain” and ”soul.” People who have seen ghosts report seeing them in water or in places where there is a lot of humidity. It’s as if the imprint of the soul, which is in the form of water, suddenly takes form when surrounded by water or moisture — much like a mirage.

And so, looking at the pictures of the water crystals and the impact they are having, I came to the realization that these themselves are ghosts. Up until now, I had thought of ghosts as something to be frightened of, something that we could do nothing about. But watching these crystals, I realized that by simply projecting beautiful music and words onto them, the crystals or ghosts become beautiful. If that’s the case, there’s nothing to be frightened of. We need to let everybody know about this, and all use beautiful words and offer beautiful music, and create beauty in the environment.

By receiving beautiful thoughts and feelings and words and music, our ancestral spirits get lighter and are now able to make the transition ”home.” When we consider this, we can see the importance of traditions like Obon [a Japanese summer tradition where ancestral spirits are invited back to spend time with the family, and the ancestors are taken care of and respected].

When we are alive, the human body is at approximately 36 degrees Celsius. This is the temperature of the fluids in the body. When we die, this goes to zero degrees Celsius. When we die and go to the other side, crossing the river, we are no longer able to move our bodies. But the crystalline structure of our soul emerges. It’s like water. When water turns to ice, the crystalline structure becomes visible, but it also becomes immobile. So ”crystal” equals ”spirit.”

REIKO: Thank you very much.

Why are our kids addicted to texting? To their cellphones, iPods, and computer games?
Could watching TV help open the heart?
Is radio listening an exercise in power?
What does the Internet have to teach us about truth-telling?

These intriguing questions are some of the “lessons of the Infosphere” explored by Steven Vedro, in his new book, Digital Dharma: A Users Guide to Expanding Consciousness in the Age of the Infosphere (Quest Books, Oct 2007).

I first met Mr. Steven Vedro in November 2007 during a preview at New York Open Center, where he presented his book launch and signing ceremony.

Vedro, an educational telecommunications consultant by day, and an esoteric energy healer and Sufi initiate by night, finds in the world of fiberoptics, wireless hotspots, cell phones, PDAs, GPS locators, HDTV, MySpace, and Second Life, metaphors for the ancient truths of all spiritual teachings. Vedro says putting this old wisdom into daily spiritual practice is our Digital Dharma, using our experience of living surrounded by, and always-connected to, the global Infosphere, a contemporary path toward greater self-awareness and enlightenment. Practicing what he calls “a yoga of teleconsciousness,” helps us both recognize the impact of technology on our inner life and how our inner life is in turn projected outwards into our technologies of instant communications.

Walking the path of Digital Dharma, he argues, allows us to see both the universal light and shadow side of technology and then apply that knowledge to our communication with one another and to our own personal work of spiritual evolution and understanding.

Digital Dharma has something for everyone. It is for technology experts and yoga fanatics alike. Whether you are simply seeking the spiritual, already practice a spiritual tradition, or are a Body-Mind-Spirit reader with ambivalent feelings about your computer and cell phone, this book will guide you on the path toward a new consciousness. Similarly, media junkies and technology “utopians,” who understand at some level here is much yet to be learned from the Infosphere, will all find intriguing and useful material here. Most importantly, it may help today’s parents understand the underlying “energetics” of their children’s need to always be electronically connected.

Steven Vedro, author of Digital Dharma, talks about the relationship between the technologies of the Infosphere and the chakras of the energy body.

This is an excerpt of a talk at the Institute of Noetic Sciences about the spiritual challenges of the electronic media. This audio clip focuses on television and its reflection of the light and shadow of the heart center: compassion or pity, loving-kindness or codependency and over consumption, what Ken Wilber called “Boomeritis.”

About Byron Katie

Byron Katie, founder of The Work, has one job: to teach people how to end their own suffering. As she guides people through the powerful process of inquiry called The Work, they find that their stressful beliefs—about life, other people, or themselves— radically shift and their lives are changed forever.

Based on Byron Katie’s direct experience of how suffering is created and ended, The Work is an astonishingly simple process, accessible to people of all ages and backgrounds, and requires nothing more than a pen and paper and an open mind.

Through this process, anyone can learn to trace unhappiness to its source and eliminate it there. Katie (as everyone calls her) not only shows us that all the problems in the world originate in our thinking: she gives us the tool to open our minds and set ourselves free.

Katie is the author of three bestselling books:
Loving What Is (with Stephen Mitchell),
I Need Your Love—Is That True? (with Michael Katz),
A Thousand Names for Joy (with Stephen Mitchell).

How The Work Began

Byron Katie became severely depressed in her early thirties. For almost a decade she spiraled down into depression, rage, self-loathing, and constant thoughts of suicide; for the last two years she was often unable to leave her bedroom.

Then one morning in February 1986, she experienced a life-changing realization. There are various names for an experience like this. Katie calls it “waking up to reality.”

In that instant of no-time, she says,

I discovered that when I believed my thoughts, I suffered, but that when I didn’t believe them, I didn’t suffer, and that this is true for every human being. Freedom is as simple as that. I found that suffering is optional. I found a joy within me that has never disappeared, not for a single moment. That joy is in everyone, always.

She realized that what had been causing her depression was not the world around her, but the beliefs she’d had about the world. Instead of hopelessly trying to change the world to match her thoughts about how it should be, she could question these thoughts and, by meeting reality as it is, experience unimaginable freedom and joy. As a result, a bedridden, suicidal woman was instantly filled with love for everything life brings.

Katie’s process of self-inquiry, called The Work, didn’t develop from this experience; she says that it woke up with her, as her, that February morning in 1986. The first people who did The Work reported that it had transformed their lives, and she soon began receiving invitations to teach the process publicly.

Since 1986, she has brought The Work to millions of people across the world, at free public events, in prisons, hospitals, churches, corporations, universities, schools, at weekend workshops, and at her amazing nine-day School for The Work.

Those of us who chase after money to find happiness never have enough. And in the process we create stress for ourselves and for others around us. Sometimes we worry ourselves sick.Those of us who see money as unspiritual have trouble charging for our services or feel guilty when we do make money. This is the flip side of greed, and it is just as painful. What stories we assign to pieces of paper!

Rich or poor, we believe the same stories over and over again. Isn’t it time for you to end that suffering?

Financial freedom is not about manifesting new cars or high-paying jobs. It is about being absolutely secure and loving whatever reality brings you.

The truth is that you’re supposed to have exactly as much money as you have right now. No more, no less.

How do you know when you’re supposed to have more? When you do.

How do you know when you’re supposed to have less? When you do.

Realizing this is true abundance. It leaves you without a care in the world.

Review Written by Jerry Berman

John L. Petersen, the well regarded futurist and head of The Arlington Institute, has written A Vision for 2012, a must read timely essay-length call to action for citizens and governments. In Petersen’s view, global warming, fossil fuel depletion, recent economic market disruptions and more, portend massive societal and planetary disruption in the next decade. For some, the year 2012 is a year of foretold doom. 2012 is Petersen’s symbolic way of saying “Stop thinking about tomorrow” as the song goes, and start thinking about today.

A self-proclaimed optimist, Petersen balances one set of trend lines with another that point to scientific and technological breakthroughs, from new medicines, to the Internet, as holding out the possibility for resolving the challenges we face. But there is no way around the need for government planning and action, and here Petersen is flying on a wing and a prayer.

As the book also concedes, governments and society in general usually act conservatively and plan and deal in the less painful policy world of incremental, short term advance until the crisis occurs (think about our failure to address the ticking time bomb of entitlement obligations).

We have a lot of political talk about Manhattan projects to develop alternatives to oil or reduce greenhouse emissions (called for in the book) but we know that governments and the citizenry usually act after the fact (e.g. Katrina).

Global cooperation is even more difficult and the United States, which the author calls on to lead, has not exactly led over the last decade (think Kyoto) Petersen hopes it can be different if we work together—using technologies like the collaborative Internet—to think, plan, and advocate for change together. Read the book.

In the following video clip, The Arlington Institute (TAI) presents its own President and Founder sharing his thoughts on The Next Four Years: Unprecedented Change and taking us all on a quick trip to the horizon.

Adyashanti speaks about “silence.”

Adyashanti talks to us about true freedom

our version of reality is an illusion. It doesn’t exist outside your head. Enlightenment is just seeing things as they are-all that’s needed is a shift of perception. But beware, Adyashanti warns “there’s nothing in it for the ego.”

Embedding disabled. Please click You Tube to view.

Adyashanti’s core teaching is that the simple awareness of your own being is what allows real transformation to happen. If you look for something extraordinary, you’ll miss it, and the seeking mind..

Embedding disabled. Please click You Tube to view.

Excerpts from the BBC documentary ‘The Mindful Way’ which show Luang Por Chah (also available in full on video.google.com), briefly featuring the young Ajahn Liam who was later nominated by Luang Por Chah to lead Wat Pah Pong and continues to do so.

Do we really believe we can awaken?
Stephan Bodian talks with popular lay teacher Adyashanti.
One of the most popular Buddhist teachers in the San Francisco Bay Area these days is not a Tibetan lama or a traditional Zen master but an unconventional, an American-born lay teacher named Adyashanti. His public talks and dialogues (which he calls satsangs, a term borrowed from India’s Advaita, or “nondual,” tradition) attract hundreds of seekers, Buddhists and non-Buddhists alike. At a satsang I attended recently at a church near Lake Merritt, in downtown Oakland, Adyashanti sat on a large chair at the front of the hall, flanked by flowers. After a period of silence and a brief dharma talk, in which he focused on “the futility of seeking what we already are,” he invited members of the audience to engage in dialogue with him.

One man asked about the value of a regular meditation practice, and Adyashanti observed, “Whenever you aren’t manipulating your experience, you’re meditating. As soon as you meditate because you think you should, you’re controlling your experience again, and you’ve squeezed all the value out of your meditation.”

Again and again, he urged students to connect directly, in the moment, with the palpable truth of their own inherent nature—with the one who, in Adyashanti’s words, is “always looking out through your eyes right now.” The intensity and intimacy of these encounters reminded me of a kind of public dokusan, the private exchange between master and disciple in traditional Zen.

Although Adyashanti rarely talks about Zen or Buddhism these days, he did train closely with a Buddhist teacher, spending more than a dozen years practicing meditation under the guidance of Arvis Justi, a lay teacher in the lineage of Zen master Taizan Maezumi, the founder of the Zen Center of Los Angeles. Beginning at age nineteen, Steve Gray (as Adyashanti was then called) shifted his youthful intensity from bicycle racing and backpacking to the pursuit of enlightenment, attending weekly gatherings in Justi’s living room, sitting periodic week-long retreats with Jakusho Kwong Roshi, a disciple of Shunryu Suzuki Roshi, and logging three or four hours each day in a meditation shed he constructed in his parents’ backyard.

At age twenty-five, while sitting alone on his cushion, Gray had a classic kensho, or awakening experience, in which—as he describes it now—he “penetrated to the emptiness of all things and realized that the Buddha I had been chasing was what I was.” As powerful as this experience had been, however, Gray knew immediately that he had seen just the tip of the iceberg. “I had discovered that I am what I’ve been seeking,” he explains. “Then the next koan arose spontaneously: What is this that I am?”

Although Gray continued to meditate, absorbed by this new question, he reports that all sense of effort and anxiety disappeared. During this period, he married and went to work in his father’s machine shop. “I was happy,” he recalls, “but I knew it wasn’t enough.” As his inquiry deepened, his practice diverged from the traditional format, and he lost interest in doing retreats or relying on his teachers for guidance. Instead, his energies turned inward and became, in his words, “exclusively focused on realizing the truth of my own being.” In addition to meditating, he spent many hours sitting in coffee shops writing out answers to the questions, or life koans, that spontaneously came to him.

Finally, at thirty-one, Gray had an experience of awakening that immediately put to rest all his questions and doubts. Two years later Arvis Justi asked him to teach, and he changed his name to Adyashanti, Sanskrit for “primordial peace.”

I interviewed Adyashanti—a teacher of mine for several years—at his home in San Jose on a warm Indian-summer afternoon. He’s a small man, slight of build, with blond hair cropped close like a monk’s. Our conversation was grounded in our familiarity, as friends and as teacher and student, and we laughed frequently as we talked.

Stephan Bodian:I understand that in the later years of your practice, before what you describe as your final awakening, you lost interest in the traditional Zen forms.

Adyashanti:Yes. I was still practicing and seeing my teacher, but my intense investigation of truth had purged me of all fascination with tradition, with Buddhism, with Asian culture. When I looked around at the Buddhist tradition, I realized that the success rate was terrible. People were in it for enlightenment, but very few were actually getting enlightened. If this were a business, I thought, we’d be bankrupt. I didn’t reject anything. I just stopped blindly adhering to the traditional approach, and the energy bound up in following transferred to looking deeply into what’s really true. I felt very much on my own.

SB:How did this solitary investigation finally bear fruit?

Adyashanti:It was actually quite simple. One morning I sat down to meditate, and I heard a bird call outside the window. From my gut, I felt a question arise that I had never heard before: Who hears this sound? Immediately the whole world turned inside out and upside down, and I was the bird and the sound and the hearing of the sound, the cushion, the room, everything. It’s not that I as a separate self merged with everything. It was just a pure seeing that everything is one, and that I am that. Unlike other kenshos, this one unfolded with no emotion whatsoever.

Then, in the middle of the experience, something—or rather, nothing—woke up out of the oneness. I knew that I was everything in manifestation, however subtle or dense, and yet I was also total emptiness, empty of even the experience of emptiness, and suddenly everything was seen to be a dream. There was a deeply felt kinesthetic sense of being everything and at the same time nothing. I knew with my whole being that who I really was wasn’t even the oneness, it was the emptiness prior to the oneness, forever awake to itself. This knowing has never changed or faded in any way.

SB: This “knowing” you talk about is traditionally called enlightenment. As you know, enlightenment has been both idealized and trivialized in the West. How would you define it?

Adyashanti: Enlightenment is awakening from the dream of being a separate me to being the universal reality. It’s not an experience or a perception that occurs to a separate person as the result of spiritual practice or cultivated awareness. It doesn’t come and go, and you don’t need to do anything to maintain it. It’s not about being centered or blissful or peaceful or any other experience. In fact, enlightenment is a permanent nonexperience that happens to nobody. The separate person is seen through, and you realize that only the supreme, universal reality exists, and that you are that.

The joke is that you are now and have always been what you are seeking. Everybody is already the supreme reality, Buddha-nature, or Christ consciousness, except that most of us are asleep to this fact.

SB:What’s the relationship, do you suppose, between all those years of sitting zazen and this kensho experience? Did they prime the pump of awakening? Were they steps leading to awakening? You now seem to be dismissing the concept of “stages of the path,” yet there appears to be some causal relationship between your Zen meditation practice and your awakening.

Adyashanti:I’m deeply grateful for my Zen practice. It ultimately led me to fail well. I failed at being a Buddhist, I failed at being a perfect exemplar of the ten precepts, and certainly I failed at meditation, failed at all my efforts to bust down the “gateless gate” to awakening that Zen speaks of. And the fact that I actually got to the point where I failed—and I failed completely—was useful. Zen provided a place for me to fail, and I needed that. In fact, I’d say my process wasn’t so much a letting go as an utter failure. Zen did a good job of letting me fall on my face.

SB:What would have been a success—awakening?

Adyashanti: Well, failure was the success—awakening happened through failure. In that sense I have a great respect for the lineage. What was transmitted was bigger than all the carriers, it was even bigger than the lineage, much bigger than Zen, much bigger than Buddhism.

SB: What was that?

Adyashanti: I’d say a certain spark, an aliveness.

SB:How has your own enlightenment changed the way you function in the world: your relationships, your family life, your everyday behavior? Does being enlightened mean that you never get angry or reactive or make big mistakes?

Adyashanti:There’s no such thing as never getting angry. Enlightenment can and does use all the available emotions. Otherwise, we would have to discount Jesus for getting pissed off in the temple and kicking over the table. The idea that enlightenment means sitting around with a beatific smile on our faces is just an illusion.

At a human level, enlightenment means that you are no longer divided within yourself, and that you no longer experience a division between yourself and others. Without any inner division, you stop experiencing most of the usual forms of reactivity.

SB:Could you say a little more what you mean by no “inner division”?

Adyashanti: Most human beings spend their lives battling with opposing inner forces: what they think they should do versus what they are doing; how they feel about themselves versus how they are; whether they think they’re right and worthy or wrong and unworthy. The separate self is just the conglomeration of these opposing forces. When the self drops away, inner division drops away with it.

Now, I can’t say that I never make a mistake, because in this human world being enlightened doesn’t mean we become experts at everything. What does happen, though, is that personal motivations disappear. Only when enlightenment occurs do we realize that virtually everything we did, from getting out of bed to going to work to being in a relationship to pursuing our pleasures and interests, was motivated by personal concern. In the absence of a separate self, there’s no personal motivation to do anything. Life just moves us.

When personal motivation no longer drives us, then what’s left is our true nature, which naturally expresses itself on the human dimension as love or compassion. Not a compassion that we cultivate or practice because we’re supposed to, but a compassion that arises spontaneously from our undivided state. If we undertake being a good, compassionate person as a personal identity, it just gets in the way of awakening.

SB:In traditional Buddhism, at least as I practiced it, there’s a taboo against talking openly about enlightenment, as we’re doing now. It seems to be based on the fear that the ego will co-opt the experience and become inflated. In your dharma talks you speak in great detail about awakening, including your own, and in your public dialogues you encourage others to do the same. Why is that?

Adyashanti: When I was sitting with my teacher, Arvis, we’d all go into the kitchen after the meditation and dharma talk and have some fruit and tea, and we’d talk openly about our lives. For the most part we didn’t focus on our spiritual experiences, but they were a part of the mix. Then these same people would do retreats at the Zen Center of Los Angeles and have big awakenings, and the folks in L.A. began to wonder what was happening in this little old lady’s living room up north. Arvis’s view was simple: The only thing I’m doing that they’re not, she said, is that we sit around casually and talk, and what’s happening on the inside for people isn’t kept secret or hidden. This way, people get beyond the sense that they’re the only ones who are having this or that experience. They come out of their shell, which actually makes them more available to a deeper spiritual process.

The tradition of talking about certain experiences only in private with your teacher keeps enlightenment a secret activity reserved for special people. I can understand the drawbacks of being more open, of course. Some people may blab on about how enlightened they are, and become more egotistical. But when everything remains open to inquiry, then even the ego’s tendency to claim enlightenment for itself becomes obvious in the penetrating light of public discourse.

In the long run, both ways have their strengths and weaknesses, but I’ve found that having students ask their questions in public breaks down the isolation that many spiritual people feel – the sense that nobody else could possibly understand what they’re going through, or that they’re so rotten at their practice, or that nobody could be struggling like they are. And when people have breakthroughs and talk about them in public, awakening loses its mystique. Everyone else can see that it’s not just special people who have deep awakenings, it’s their neighbor or their best friend.

SB:Would you claim that you are enlightened?

Adyashanti:Well, no, not with a straight face. I would say enlightenment is enlightened and awakeness is awake. It’s not an experience; it’s a fact.

SB:People can be pretty skeptical nowadays about people who claim to be awake, and it may appear to many that you’re setting yourself up for an awful lot of criticism. And isn’t that telling?

Adyashanti:I think it’s unfortunate that a person can spend hour after hour, day after day, year after year, lifetime after lifetime dedicating his life to enlightenment, and yet the very notion that anybody attains enlightenment is a taboo. We’re all going after this, but God forbid somebody says they’ve realized it. We don’t believe them, we’re cynical, we have doubt, we go immediately into a semi- or overt attack mode. To me it highlights the fact that people are chasing an awakening they don’t believe could happen to them. That’s a barrier, and the biggest one.

SB:What might explain this tendency?

Adyashanti:People want liberation, but they are also terrified of it. If they completely let go, they fear they’ll find a dangerous, deluded person underneath it all. The sense of Original Sin is alive and well in us. We think that there’s something fundamentally black about our nature, that something monstrous will emerge if we let go. We walk around all day in this virtual reality, physically experiencing what the mind is telling us. If we stop, see through it all, and give it up, what will become of us? It’s scary. Everything in the end is a defense against nothingness.

SB:You seem to find that satsangs quicken people’s awakening, and most of your public events focus on these public dialogues. Yet you yourself spent many hours sitting in meditation facing a wall. Why don’t you include more silent sitting in your satsangs and intensives?

Adyashanti:I actually do incorporate more sitting in my intensives these days, and my retreats include six periods of silent sitting each day. The main reason I focus on public dialogue is that most of the people who come to see me have been meditating for years, but what they’re missing is the ruthless ability and willingness to question—their own personal psychology, their spiritual beliefs, the teachings of their tradition, even the assumptions of their meditation practice.

Watching a teacher work with his students in a direct and intimate way to investigate and question deeply their stories and beliefs, opens up a world of possibilities for them. Any beliefs or stories we take to be true, even age-old spiritual beliefs, just obscure the truth of who we really are.

SB: You seem to have left behind most of the traditional Zen forms. What caused you to diverge from the Buddhist tradition? Do you still consider yourself a Buddhist?

Adyashanti:I didn’t leave Buddhism. I just woke up out of the identity of being a Buddhist, as anyone who wakes up will. I could have been drawn to teach in the Buddhist forms, but as it turned out, I wasn’t. I simply let the teaching come out in a natural and spontaneous way, and it looks and sounds however it arises in the moment. If it sounds Buddhist, fine; if it doesn’t, fine. I’m not teaching to transmit a tradition or carry on a lineage; I’m teaching to awaken whoever may be interested in awakening.

SB: What about private interviews? You no longer offer them. Isn’t this a limitation in working with students?

Adyashanti: Yes, absolutely. I didn’t decide to do it this way, it just evolved because there are now far too many students for me to work with everyone privately. But I’ve asked a number of people to teach, and these teachers are generally more available for personal interactions than I am.

SB: Do you still work with a teacher? Is your understanding still deepening, evolving, and changing, or do you consider yourself to be “done”?

Adyashanti: No, I don’t practice with a teacher any longer. As for deeper understanding, once you know yourself to be the infinite, the ultimate reality, there’s nothing more to know. From the point of view of the infinite, there isn’t any evolving or deepening, there’s only more manifestation, the ultimate revealing itself in different forms. At a relative level, of course, new insights continue to come through, but they are just applicable to the moment and don’t hold any ultimate significance.

As for “being done,” it doesn’t mean perfection. In fact, the more we realize that we’re “done”—that is, that we know who we are and that there’s nothing more to seek—the more we realize that it’s ludicrous to make any conclusions about what may or may not happen in the future. If I ever concluded that I could never slip back into illusion, it would be the first sign that I’d started to slip back into illusion. When we fully realize the truth, the one thing we know is that we can’t possibly know.

SB:Is awakening an end or a beginning, then?

Adyashanti: It’s a beginning, but it is the end of seeking. It’s not that you should stop seeking; the energy is just no longer there. And that’s an ending. But a new world opens up. What’s it like now? How does this move in the world now, for a human being? In one’s own self, what’s it like? What moves it? What pushes it? It’s a whole new beginning; it’s like being born. As infants we’re helpless, we don’t know much. And awakening is like that; being born into reality doesn’t mean you’re fully functional, any more than you’re functional when you’re born out of your mother’s womb.

SB:There’s an ancient debate in Zen about the nature of enlightenment. Some schools claim that it’s sudden, and others claim that it’s a gradual process. What do you think?

Adyashanti:It’s usually a combination of the two: a sudden penetration into the true nature of being, and then a gradual embodiment of this realization on the level of body, mind, and personality. It can take time to live our understanding fully, to express fully who we know we are through this human form, in the world of time and space, in the ways that the emotions and energy move and the mind functions.

This gradualness differs tremendously from individual to individual. In rare cases, the awakening and the embodiment seem to happen in the snap of a finger: The false self drops away at once and never returns. More often, the process of embodiment involves a continual seeing through any remaining false layers of self, belief, and identity, as well as an ongoing surrender of anything that would cause us to stay separate. Whether it’s sudden or gradual, in the end one comes to an absolute and unconditional “yes” to reality just the way it is.

SB:What are some of the greatest challenges or obstacles to this full embodiment?

Adyashanti:That’s a good question. For one thing, we need to let go of all the ideas and beliefs we’ve accumulated over the years about what enlightenment is supposed to look like. The mind tends to use these beliefs to discredit awakening, arguing that because we still feel fear or anger or have difficulty with our job or relationships, it must mean that we haven’t had a genuine glimpse of the truth.

Some people who come to see me are already quite awake, but the mind causes confusion because the awakeness doesn’t fit their pictures of it. On the other side, the mind may take ownership of the awakening and turn it into a possession of the ego.

Another challenge of the embodiment process is getting the hang of the enlightened state itself. When you wake up, nothing works the way it did before. The personal dramas that other people are involved in no longer have any energy for you.

SB: Can people have a genuine awakening and not be aware that they’re awake?

Adyashanti:It’s common for people to have a deep seeing of truth and then to throw it out because it doesn’t fit their preconceptions. In the spiritual culture that has evolved here in the West, we tend to confuse enlightenment with mystical experiences.

SB: Could you say a little more about the difference between mystical experiences and true awakening?

Adyashanti:When the personal “I” merges and becomes one with everything, that’s a mystical experience. Or your consciousness expands infinitely, or your kundalini [innate spiritual energy] awakens, or you have a vision of the Buddha or Mother Mary, or you feel totally blissed out and peaceful. Even an ongoing experience of being unified with God or Buddha is just another mystical experience.

But even though they’re the highest, most beautiful states a human being can have, mystical experiences are happening to the dream character you take to be “me” – and this “me” is the one you wake up from. Awakening is the realization that you are the awakeness or lucidity that’s experiencing every moment of the dream, including the so-called spiritual or mystical, without being caught by it. As I said before, awakeness is not an experience, it’s a fact, whereas a mystical experience happens to someone at a particular place and time.

Another way I like to put it is, you’re not the personality or mask, you’re the one that’s always peering through the mask, always awake to every moment of your life without being identified with it. At the same time, you feel deeply intimate with the dream because the dream is known to be an expression of the awakeness itself. At first, of course, the dream may seem to be different from the awakeness.

But when awakening completes itself, the awakeness sees that everything that’s perceivable, including this human body, mind, and personality, is an expression of itself. The realization is completely nondual. As the Heart Sutra puts it, form is emptiness, emptiness is form.

Stephan Bodian is a Zen teacher, author, and licensed psyschotherapist. Ordained as a Zen monk in 1974, he studied with several teachers, including Shunryu Suzuki Roshi and Taizan Maezumi Roshi before receiving dharma transmission from Adyashanti. His latest book, Wake Up Now: A Guide to the Journey of Spiritual Awakening, was published in 2008 by McGraw-Hill

Burt started teaching after an experience with Bhagavan Sri Ramana Maharshi, who appeared to him in 1974 while he was living in Toronto, Ontario. As a result of this experience, he acquired the sure knowledge that the only reality lies in the present moment, the Now, and that everything else is just an illusion. His spiritual search ended in that realization.

Burt Harding, founder of the Awareness Foundation in Vancouver, offers a radical invitation to recognize the truth of our being as already whole and fulfilled.

He reminds us of the love we really are beyond the personal stories we carry. In this way, we come to recognize what we have always known but did not live from – the beauty and wonder of our own true essence.

Burt conducts sessions and workshops in Supersentience, a system devised to help heal deep wounds and promote a shift in the perception of who we really are.

He has conducted studies in higher consciousness for thirty years and had his own television series on the mind/body connection.

In this video clip, Burt Harding shares his thought about how the timeless NOW holds our true Being nature.

Your thoughts, emotions, your body and world are not what is real. What is real is at the back of them, their source or cause which is YOU!! YOU last beyond time. You are Oneness and not a separate individual!

Amma On CNN

The UNREAL Truth about Anandamayi Ma and Paramahansa Yogananda, the Kriya Yoga Master and founder of Self Realization Fellowship. A lot has been said about Yogananda posthumously – this video addresses some of these things and attempts to give the Himalayan Kriya Yoga master’s perspective on them.

Yogiraj Gurunath Siddhanath has also had personal experiences with Anandamayi Ma, the bliss permeated mother, which he describes here, in the context of the Avadhoot Avatar Doctrine. This doctrine of knowledge attempts to put things in their proper place in terms of spiritual hierarchy.

Reigning over the hierarchy of the heavenly host is the divine visible-invisible savior called Mahavatar Babaji, who is the Mahayogi and Mahaguru and supreme Yogiraj, called the Nameless One, and yet goes by many names, including the Non-Being Essentiality, The Is-ness of the Zero-Not-Zero, The Eternal Now, Shiv-Goraksha-Babaji, Gorakshanath, Gorakhnath, The Lightning Standing Still, the Lakulish of the Lilac Lagoon, the Lightless Light which Lights That Light which Lights the Light of All Our Souls, and so on and so forth.


TEYATA
Dm C
Teyata om bekanze
Bb Am Gm
Bekanze maha bekanze
Am Dm
Radza samudgate soha
It is like this.
Medicine Buddha, you are the King,
the Supreme Healer.
Please remove illness, illness and the
great Illness. Now I offer this prayer.
One of the most important mantras for healing,
it asks for healing from the illusion of duality.
This mantra is also used for the dying process.

Caroline Myss on Chakras

You have heard Dr. Caroline Myss share her revelations about the human body’s energy anatomy. You have read her stunning insights into why some people heal and others don’t. Now, on The Energetics of Healing, you can see Dr. Myss present her groundbreaking views on the human energy system and the unseen obstacles to total wellness.

Join bestselling author and health authority Dr. Caroline Myss for a fascinating guided tour of this hidden dimension of the human body. Using computer graphics created especially for this program, Dr. Myss pulls back the curtain on the body’s physical anatomy to reveal its energy anatomy.

She guides you through all seven chakra centers and correlates them with daily practices for learning the physical language of the spirit – and the spiritual language of the body. The Energetics of Healing offers a bold new vision of the human body and the unseen obstacles to healing.

Ram Dass interviews Thicht Nhat Hanh at the State of the World forum, September 1995


Merv Griffin tells Maharishi about his relationship with Clint Eastwood and how he was the first to tell him about Transcendental Meditation.

Merv: I was brought to Transcendental Meditation by Clint Eastwood who is a meditator. Who told me about it often, we play tennis together. Do you know tennis?

Maharishi Mahesh Yogi: Yes, yes.

Merv: I found myself very strange with you Maharishi as though you don’t know any of our games or customs here. We play tennis together, I’ve often phoned him to say “I’ll meet you at the courts at 12 o’clock.” Then someone would say he’s doing his Transcendental Meditation and at first I didn’t know what they were telling me. Then I asked him about it, he’s a three year meditator, Mrs Eastwood is too and their young son has a walking mantra right.

Maharishi: Yeah the children do.

Merv: It’s the other simplicity of it that will attract you and when your initiated and the first time you sit to start your meditation you’ll think this is so simple and this is embarrassing and is anyone looking at me? While your thinking of it you’re right into you Transcendental Meditation and in twenty minutes your out and.

Maharishi: fresh…

Merv: and wonderful and then I go right down and beat him (Clint Eastwood) at tennis.

Maharishi Mahesh Yogi: TM – Tennis Meditation..

%d bloggers like this: