Archive for March, 2010


In the seventh and highest state of consciousness, which Maharishi (1972) calls unity consciousness, one experiences Being as the basis of and permeating all aspects of life: everything is perceived as nothing but expressions of Being. Even though the diversity of life is still appreciated, what dominates in unity consciousness is the experience that all aspects of life, from the most refined to the most manifest levels, are nothing but the self-interacting dynamics of Being, pure consciousness, the substance of our own transcendental consciousness.

For this reason, one is capable of appreciating all objects of perception in terms of the Self (pp. 23-8?23-9). The Vedic literature describes this experience: I am That (pure transcendental consciousness), thou art That, all this is That (Brihadaranyaka Upanishad, 1.4.10).

Recall that the Upanishads also declared that all fear is born of duality. Although a state of inner nonduality, or inner unity of the Self, is permanently achieved in cosmic consciousness in this first stable state of enlightenment, the inner Self stood separate from the outer, constantly changing, highly diversified world. Hence the outer world is still experienced as fragmented and completely different from the Self.

Only in unity consciousness is the gap between inner and outer reality, between subjective and objective existence fully bridged. As proclaimed in the Bhagavad Gita, in the highest state of enlightenment, one sees the Self in all beings, and all beings in the Self (His Holiness Maharishi Mahesh Yogi, 1967, p. 441). Thus all creation becomes as dear to one as the Self, and one experiences in the most profound sense, The world is my family (Maha Upanishad, 6.71). In this state, not only is fear unthinkable, one becomes maximally nourishing, harmonizing, and enriching toward all of creation.

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Andrew Harvey, renowned spiritual writer, and Karuna Erickson, long-time yoga teacher and psychotherapist, have been working together for many years to birth a revolutionary approach to yoga. Heart Yoga fuses at the most passionate depth the ancient traditions of yoga with the wisdom of the mystical traditions concerning the sacred heart and the divine light. Their intention is to inspire the yoga community to become the crucible for the divinization of the body and the birth of the divine human. Heart Yoga is grounded in the universal mystical vision of the Sacred Marriage, the marriage of transcendence and immanence that is continually birthing the cosmos and irradiating it on every level with compassion, joy, sacred passion and sacred peace.

In their book, Heart Yoga: The Sacred Marriage of Yoga and Mysticism, Andrew and Karuna ground the splendor of the vision of the marriage in an unfolding of the five great joys that radiate from it: the joys of transcendence, creation, love for all beings, Tantra, and service. For each of these joys, Andrew and Karuna offer precise and beautiful combinations of classical asanas with sacred poetry, meditations, and visualizations drawn from the classical mystical traditions. These enable each joy to be experienced simultaneously in the illumined mind, ecstatic heart, and increasingly conscious and spiritualized body.

What they have discovered over their years of practice and study is that when yoga practice is infused with the inspiration of sacred texts and poetry, and with precisely tailored mystical meditations on the heart center and on the chakra system, yoga becomes a holy way of experiencing the greatest mystery of all—that of the embodiment of the divine in the human.

Andrew Harvey and Karuna Erickson are both longtime devoted Sacred Activists who believe deeply that the challenges of our times call for a fusion between profound spiritual wisdom and compassion with clear focused radical action in the world. They also believe that in order to act from sacred consciousness in the demanding circumstances of our world crisis we will need not only illumined minds, passionately compassionate hearts, and wills surrendered to the Beloved, but also bodies that have been opened tenderly to the all-empowering energies of the Divine. Heart Yoga is a yoga that can tremendously help this creation in a human being of a unified force-field of embodied divine energy and love.

Andrew and Karuna have already taught this yoga in Canada, the US, and Europe, to mystics, activists, and yoga students of all levels, and have been awed and humbled by its power. It both grounds and inspires the kind of living faith and radiant energy that we are all going to need to co-create with the Divine a new world out of the ashes of the old one. They have also been awed and humbled by the extraordinary response to their new book from many of the world’s major spiritual teachers and leading teachers of yoga. What they have created is an embodied prayer for all human beings to enter into the fullness of the birth of the divine human.

Please join Andrew and Karuna for an experience of Heart Yoga that will deepen and inspire your yoga practice, fill your mind with the wisdom of the Divine, open your heart to the compassion of the Beloved ,and strengthen and infuse your body with the radiance of the Mother’s all-transforming shakti.
Andrew Harvey is a renowned and distinguished mystical scholar, Rumi translator and explicator, poet, novelist, spiritual teacher and writer, and architect of Sacred Activism.

Since the recent debate at Caltech on the Future of God , many productive conversations have emerged and developed. During the debate I was often criticized for bringing quantum physics into the discussion of consciousness.

When I referenced the work of Sir Roger Penrose, Sam Harris dismissed it by saying I was quoting it out of context, and that the hall at Caltech could easily be filled with people who disagreed with Penrose’s theories. During the questions phase of the debate, there was a moment of lively but friendly exchange with Caltech physicist Leonard Mlodinow. A fuller account of the interaction can be found at this article at Digital Journal. However, here is a brief excerpt from our exchange about consciousness:

Moderator: What is it about Deepak’s use of quantum physics that bothers you?

Mlodinow: The term nonlocal, the use was not correct with the pacemaker and all the electrical…

Chopra: I happen to disagree by the way.

Mlodinow: I assume you did since you said that.

Chopra: I think consciousness is nonlocal.

Mlodinow: You know, I have never really come across a definition of consciousness that I understood, so maybe you can teach me something.

Chopra: a field, a superposition of possibilities.

Mlodinow: OK, well, alright, I know what each of those words mean, I still don’t think that…

Chopra: Right now, I’m speaking to a conscious being.

Mlodinow: I hope so.

Since the debate, Leonard Mlodinow and I have corresponded at length about these ideas and have even become good friends. We are considering a collaborative work on these ideas.
After the debate, looking more deeply into the theories of Penrose on quantum physics and consciousness, I have had the pleasure of getting to know Dr. Stuart Hameroff, of quantumconsciousness.org, who has worked extensively with Penrose in developing the Orchestrated Objective Reduction (ORCH-OR) theory of consciousness.

I interviewed Dr. Hameroff last week on my radio show Sirius/XM 102. I will publish that interview as soon as the transcripts are complete. Meanwhile, here is a segment of an email from Stuart about the relationship of quantum physics and consciousness that suggests I was not wrong in my understanding of Penrose’s theories, or that Penrose isn’t a credible physicist.

Dear Deepak,

1) Penrose-Hameroff quantum theory of consciousness includes Penrose who was Stephen Hawkings thesis adviser.

2) The ORCH-OR definition of consciousness is a self-collapse of the wave function, including superposition and non-local entanglement.

3) Reductionists say near death and out-of-body experiences can be induced by brain stimulation. This is not true. What those experiments show is a distortion of body perception which is nothing like the consistent reports of calm, white light, tunnel, and floating. And other comments that such states are caused by hypoxia are similarly flawed because hypoxia causes agitation and confusion, not clarity and peacefulness.

Your plans sound fantastic, I will do whatever I can to help.
Best,
Stuart

This is an exciting time in the development of the understanding of consciousness and the deepest knowledge of physics. I am delighted to be engaged in this discussion with such eminent minds.

Author of a world best seller book “The Power of Now” 1999 Eckhart Tolle points toward the “spaciousness” that surounds every object and every eventin our lives. It must be obvious, but maybe to many of us unnoticed.

The “Face-Off” is a recurring series where opposing sides debate hot topics. In the sixth installment of the series, Deepak Chopra, a physician and best-selling author of “How to Know God,” and prominent scholar, philosopher and writer Jean Houston, will face-off against Michael Shermer, founding publisher of “Skeptic” magazine, and Sam Harris, author of “The End of Faith” on the tension between God and science.

In 2007, the first “Face-Off” tackled the existence of God and pitted actor and evangelical Kirk Cameron and his partner at “The Way of the Master” evangelism ministry against two self-proclaimed atheists. Other past topics include America’s addiction to porn, adultery, Satan, and whether it’s OK to be fat.

Consciousness and brain function are discussed in layman’s terms. Hameroff has worked with mathematician Roger Penrose to map neurological brain function to the world of quantum mechanics.

The Intuition Network, A Thinking Allowed Television Underwriter, presents the following transcript from the series Thinking Allowed, Conversations On the Leading Edge of Knowledge and Discovery, with Dr. Jeffrey Mishlove.

JEFFREY MISHLOVE, Ph.D.: Hello and welcome. I’m Jeffrey Mishlove. Today we’re going to explore unfurling the potential of being. With me is Pir Vilayat Inayat Khan, initiate of an Indian Sufi order. Pir Vilayat is the author of numerous books including Toward the One, The Message in Our Time, The Call of the Dervish, and Introducing Spirituality into Counseling and Therapy. Welcome.

PIR VILAYAT INAYAT KHAN: Thank you.

MISHLOVE: It’s really a pleasure to be with you. You know, in your writings you often describe the struggle, the conflict that we humans engage in as we’re caught in between our dual nature. We’re locked into a finite body, each with our own life story and melodrama, and yet simultaneously we’re like God; we partake of the entire cosmos.

KHAN: Yes. I call that reconciliation of irreconcilables. It’s very difficult for our minds to accept this dual nature of identity, and I think we’re cutting right into the main problem of psychology. I think most people have a bad self-image, or overcompensate, or don’t know how to assess their value in any way. Because it’s very difficult to accept what my father calls “the aristocracy of the soul, together with the democracy of the ego”; or he calls it “the greatest pride in one’s divine inheritance, and humility about one’s inadequacy in bringing it through, and yet still accepting the divinity of one’s being” — I think as Christ said, “Be perfect as your Father.”

MISHLOVE: Somehow, listening to you talk about this peculiar dilemma that we humans are in is making me feel that the whole thing is very humorous.

KHAN: Yes, I think there’s some point about laughing about things we don’t understand.

MISHLOVE: But it’s almost ironic somehow, and maybe quite ridiculous, that as cosmic beings we’re always finding ourselves in such dilemmas.

KHAN: Yes. Well, the Sufis say, “Oh, man, if you only knew that you’re free. It’s your ignorance of your freedom that is your captivity.” And I would add, if only you knew what the potentials in your being are, you would realize that it’s your ignorance of those potentials that limit you to the inadequate sense of your self-image, or your inadequate self-esteem — denigrating yourself.

MISHLOVE: As I look through your writings, I get a sense that there’s just vast almost infinitudes, when we talk about human potential and the levels of being. In a sense what you seem to do is look at the spiritual writings of every religion and tradition, and somehow assemble them all together so that it’s as if we have choirs of angels and layers and layers of spiritual vibrations interpenetrating us, and that’s who we are, rather than these tiny people living out their lives.

KHAN: Well, you’re interpreting my teaching better than I could do. You’re saying it very beautifully indeed, and that is how I feel. I also include not just the religions but the teachings of, for example, C.J. Jung.

MISHLOVE: Carl Jung, the great Swiss psychiatrist.

KHAN: Yes. Because what we are doing is really to individuate the unconscious, the collective unconscious. That’s what we really are talking about — getting in touch with what I call cosmic and transcendental dimensions of our being of which we are not aware; and we only identify ourselves with, let’s say, the apex of the cone that’s upside down, whereas we belong to the whole cone, or our being extends to the whole cone. And so it’s just a matter of gaining awareness of other dimensions of one’s being beyond the commonplace ones.

MISHLOVE: It’s almost as if anything wonderful about ourselves that we can imagine, that we are.

KHAN: Yes. Well, there’s a great power in creative imagination. Now of course there’s a difference between creative imagination and fantasy, and I try to get as clear as possible about the difference. I think creative imagination is somehow monitoring the programming of the universe, and fantasizing is getting alienated from the overall order. And when I talk about an order, I don’t mean a static one; I’m talking about the dynamic order.

MISHLOVE: It’s almost as if perhaps fantasy is only the first stage of creative imagination at best.

KHAN: I think that it probably does play a part in the active imagination, because, as you probably know, Dr. Prigogine, who is one of the leading scientists of our time, in Brussels, calls creativity a fluctuation from sclerosed equilibrium. So the order of the universe could be looked upon as it could be static, if were not continually being fluctuated away from its equilibrium. And that is what we’re doing in our creativity. I call it exploring “What if?” How would it look if we looked at this problem in a different way than we’ve been looking at it so far? That’s creative imagination.

MISHLOVE: Isn’t there a sense, in the work of the Sufis, that it’s a question of filling those mental images with a level of being? I’m reminded of a line from a song by the Sufi Choir, I think a line that is attributed to you in fact, which is, “Sing a song of glory, and you will be the glory.”

KHAN:
Oh yes. Well, that’s absolutely right on. That’s exactly how — you see, I feel mentation is an act of glorification. But one can only glorify if one is willing to accept the wonder of the divine inheritance in one’s being, and we’re always seeking outside ourselves that which is already in us. I think it was Plotinus, the neo-Platonic philosopher of the third century, who said, “That which we fail to discover in contemplation we try to experience in our relationship with the outer world.” And of course actually, as a matter of fact, many years ago when I was on the guru hunt in the Himalayas, I came across a rishi sitting in a cave in the snow, and the first thing he said to me was, “Why have you come so far to see what you should be?”

MISHLOVE: Why have you come so far to see —

KHAN: What you should be. And actually, of course, the answer is, to become what one is, one needs to see oneself in another oneself who’s better able to manifest what one is than oneself.

MISHLOVE: You referred earlier to the scientific work of Prigogine, and if I can come around back to that, there’s always the movement from equilibrium to a new equilibrium. There’s this sense that I get from the Sufis and the dancing, the turning, the movement, it’s everything is always happening; we always have to go inside and outside and to the next level and to unfold and unfurl level after level of being.

KHAN:
Yes, yes. I’m always seeking new horizons, and I don’t like to simply convey dogmatic kind of teaching. I’m more or less trying to explore new ways of helping the human being to unfurl. The methods that I’m using now are typical to be found amongst the visionary experiences of some of the Sufi mystics in a state of reverie.

So I think we’re coming very close to what you were saying about the relationship between the collective unconscious and personal conscious. So in a state of reverie, the door is open. One is suspended at the threshold between day consciousness and sleep with dreams.

So the mind is projecting forms surreptitiously; there’s no way of controlling it when it is really in a state of reverie. We’re not using our will. On the other hand, I find that one can monitor that experience — not with one’s will but with one’s emotion; but with one’s attunement rather than one’s will.

MISHLOVE: A very delicate state, isn’t it?

KHAN:
A very delicate state. And the reason why I say that is because one could easily slip into the dark unconscious and get swallowed up by it. So of course I’m trying to monitor it myself in group meditations, to keep people attuned to their highest aspirations, so that they don’t have bad, traumatic experiences, which might be very disturbing.

MISHLOVE: But this level of being awake inside of the dream must be a very important level in uniting the individual consciousness with the divine consciousness.

KHAN:
Yes, yes. That’s several levels, of course, because, you see, divine consciousness — and this is the basic motto of Sufism — it’s all one. I mean, we don’t think of God as other than ourselves, but as the totality of which we are not a fraction, but rather according to the holistic paradigm, every so-called fraction includes the whole, potentially the whole.

So it’s a whole new way of thinking of God, instead of thinking of God as other than oneself and up there somewhere and kind of projecting a personality upon God that’s anthropomorphic. Actually, one of the Sufi dervishes said, “Why do you look for God up there? He is here.”

MISHLOVE: There is a sense in your teachings in which you encourage people to sort of step out of themselves, and simultaneously see themselves as a larger and larger being, bit by bit, until they can hold it all in the mind.

KHAN: Yes.

MISHLOVE: It must take some discipline to be able to maintain these states for longer and longer periods.

KHAN: Yes. Well, of course there are techniques that are helpful — for example, breathing techniques, associated with a change in the focus of one’s consciousness. There are four different dimensions, as a matter of fact. For example, one can expand one’s consciousness, have this wonderful, oceanic feeling of being part of all things; it’s called participation mystique. And I find that the best way of doing it is instead of identifying with one’s physical body, to identify with one’s electromagnetic field, and eventually with one’s aura, neither of which have a boundary. So it’s very much in line with what Ken Wilber says — no boundary, you know.

MISHLOVE: Ken Wilber is the author of a book called No Boundary. Let me take you back a minute, because you used a term I’d like you to define — aura.

KHAN
: Aura, yes. Well, yes, of course I wish I had a lot of time to do so. Let’s say the physical counterpart of the aura would be simply the radiance of photons, what one calls in science bioluminescence, where plants radiate a certain amount of photons, and so does the human body, and of course electrons that are being photographed in Kirlian photography.

The curious thing is that one can increase the amount of photons that one radiates purely by an act of visual representation. If you imagine that you are surrounded with light, and you enjoy looking in light, as we’re doing now, then somehow the cells of your body start dividing more rapidly, their energy is enhanced, and as a consequence one’s whole body radiates more light. Now, that is something that can be observed in the laboratory.

MISHLOVE: I’ve never heard of any research to that effect.

KHAN:
Oh yes, oh yes. Dr. Motoyama, for example, in Tokyo. But there was a team of Hungarian-Romanian physicists who were measuring the photons radiated by the body.

MISHLOVE: I’d want to look at that kind of research carefully. But I think what you’re suggesting is something on a more metaphorical level.

KHAN:
Well, as I said, that’s only the physical counterpart of what we understand about the aura. In fact I came to grief once when I was giving a talk in Oxford, and there were some scientists there who said, Pir Vilayat, you’re using a word which for us has a very specific meaning — light. And you’re using it in a metaphorical sense.

So I said, “Well, I don’t think physicists have a monopoly on the word light; it’s been used before in a sense that you wouldn’t use yourself.” But since that time, of course, I came across Dr. David Bohm, who said that what we know of physical reality is only a ripple on the ocean of reality, and therefore what we know of light in physics is only one very small dimension of the phenomenon of light in general.

MISHLOVE: And the Sufis use a term that I find quite interesting. I’ve come across it in your writings — the uncreated light.

KHAN:
Yes. But that is a word that’s also used by the early Christian fathers. Actually, the Sufis make a difference between the light that sees and the light that is seen. And so if you ask me now to define the aura, well, I suppose that is the light that could be seen, and in certain circumstances one can even actually see.

For example, St. Elmo’s light — you know, that’s seen around ships; and then the photograph around the lunar module when it landed on the moon. There was some thought it could be explained by dust, but I don’t know. That’s very controversial.

MISHLOVE: Well, perhaps we shouldn’t get too much into these details. As we talk about unfurling the potentials of being, what you’re suggesting is that there are these realms that we hear of in folklore and on what are sometimes the fringes of science, and these are very real to you in your experience, and important for us to acknowledge, I gather, in our understanding of our being.

KHAN:
Yes. Well, what we do is taking specific qualities, and working with those qualities, rather like a composer would work with a musical theme and make variations on it and try to explore all the potentialities within that theme. So basically we do have these qualities; that’s what we call the divine inheritance. But how do we actuate them in our personality? That is a creative process, which is, as I say, very similar to that of composing or writing or painting.

MISHLOVE: You know, since you’ve referred to music, I’m reminded of a story that you wrote about, of a time when you were very depressed and cured yourself of this depression by listening to Bach.

KHAN:
Yes. Well, I had an accident, and my fiance was killed, and I was really very broken and I couldn’t understand how such a thing could happen. And it is true, I didn’t want to live. I mean, I went through a very bad crisis. I was an officer in the British Navy at the time.

I asked if I could be posted somewhere far away, and I was posted in India. Fortunately I was on an easy assignment, just care and maintenance of a flotilla. So every night I played the whole B Minor Mass of Bach, every night for about three months. And that is what cured me, because this tremendous glorification of heaven seems to me to be the only thing that will help one overcome one’s personal pain. I remember words of Buddha, who said, “One misses the glory by being caught up in one’s personal emotions.”

MISHLOVE: There’s a sense also in which Bach’s Mass in B Minor has very, very sad moments, and perhaps to reach the glory one has to go right into the pain.

KHAN:
Yes. But then Bach has that wonderful ability to make the quantum leap from pain to extreme joy, from one moment to the other — for example, from the Contritio right into the Sanctus, the Hosannah. Or from the Crucifixus to the Resurrexit. The transit is fantastic, of course.

And I suppose that’s what it is. I think that one needs to get in touch with one’s anger and one’s pain, instead of being heroic about it or not acknowledging it, and then use these impulses, harness these impulses in a positive way. In fact that is basically the Sufi teaching about mastery. Instead of repressing desire, we consider that our positive desires — to be creative in some way, build a beautiful house or compose a symphony or whatever our objective is — expressions of the divine nostalgia.

MISHLOVE: The divine nostalgia.

KHAN: The divine nostalgia. That’s a word that we use all the time, the divine nostalgia. So it’s not the way of desirelessness of Buddhism, or detachment, or living in a cave. No, it’s that joie de vivre, the joy of life, that we’re really experiencing the divine joy and the creativity of the universe, the way that the divine intention manifests in a concrete way. And also the extraordinary feat of generosity whereby the divine will multiplies itself by the gift of free will.

MISHLOVE: It’s almost as if you’re suggesting that these very human melodramas that we all go through, that we described in the beginning of this program as somehow being irreconcilable with the divine nature, that these things are the very food that brings us to the divine as we work through the emotions of our life.

KHAN: Well, we don’t like to make too much of a distinction between divine emotion and human emotion. We would say that we tried to monitor the divine emotion into our personal emotions, so that there’s no cleavage between the two. In other words, we need to experience divine joy in our humanness, which is very different from the whole idea of beatitude. It’s bringing joy into our daily lives, instead of opening one drawer and then closing another, being in a beatific state and then being back in life again — making it one, you see.

MISHLOVE: So the path that you teach is not one of simply withdrawing from the world and contemplating and entering into a very high state. That would be incomplete.

KHAN: Yes. I still feel that it’s good to be able to do that from time to time, for a short while, or just even for a split second, because I find that most people react to the challenge of situations rather than act. And if you react, you’re not using all the potentialities of being. It’s like a short circuit, like a reflex action, for example. Therefore I think there is some value in facing the battle between the challenge in oneself and being able to learn how to turn within.

Psychology is trying to do this, get in touch with your feelings and your emotions. But what I’m talking about is much deeper. It’s getting in touch with your thinking rather than your thoughts, or your feeling rather than your emotions. A deeper reality.

MISHLOVE: I recall that in one of your writings you suggest that we could think of ourselves as the eyes through which God sees, or we could think of ourselves as the divine glance.

KHAN:
Yes, that’s right. You got that. Well, yes, that’s absolutely crucial. I think that makes all the difference. I’m trying to practice it, of course, because I like to practice what I preach.

For example, walking the streets you realize that even the focus of your glance gets conditioned by what you see, and what we’re trying to do, then, is to offset your glance so that you grasp that which transpires behind that which appears. Now, that sounds very metaphysical, doesn’t it?

But a very good example of that which transpires behind that which appears is, for example, what happens in photographing flowers in ultraviolet light. They look very different; they’re much more beautiful, translucent.

MISHLOVE: Iridescent, yes.

KHAN:
Iridescent.

MISHLOVE: And there’s that sense, I suppose, behind the mundane reality, the dullness of our lives from time to time, that there’s really a brilliance, a radiance, if we could only awaken to it.

KHAN
: Well, then, actually you get to a point when you start seeing what I call the inner face emerging through the outer face — or let us say the countenance emerging through the face.

MISHLOVE: The countenance emerging through the face. Yes.

KHAN: So it doesn’t have an outline, it doesn’t have a borderline. It’s just like those flowers that are photographed in ultraviolet light.

MISHLOVE: That’s quite — it’s giving me cause to pause just a moment, and just take that insight in. Being with you has been such a rich experience —

KHAN: Thank you very much.

MISHLOVE: — that we could listen to each thought and pause on it for a long time. But we’re out of time now, so Pir Vilayat Inayat Khan, thank you very much for being with me.

KHAN: Thank you for inviting me.

END


From the scientific underground of psychic research comes a stunning report on the evidence for life after death. But all the proof in the world is nothing when compared to actual experience with the place beyond.

This book takes the reader to the next level — and offers a more personal kind of journey. If there is a “next world,” it must be nearby, and the path leads through the gateways of our own minds. Philosopher Michael Grosso shows us how to open these passages — or at least peek through a keyhole — and glimpse what may lie beyond. This is the guidebook for an adventure that nobody can refuse.

Posted by Greg

Michael Grosso is a teacher, author, and painter, whose interests span psychical research, metaphysical art, the parapsychology of religion, and, primarily, philosophy. [Michael Grosso] He received his Ph.D. in philosophy, and studied classical Greek, at Columbia University, and has taught at City University of New York, Marymount Manhattan College, and City University of New Jersey. He is currently affiliated with the Division of Personality Studies of the University of Virginia.

Michael has published books on topics ranging from life after death to the mythologies of endtime – some titles include The Millennium Myth, Soulmaking, and Frontiers of the Soul. His most recent book, Experiencing the Next World Now (Amazon US and UK), presents the best current evidence for life after death, but also offers the reader practical methods for ‘peeking through the keyhole’ at what may lie beyond.

GT: Hi Michael, thanks for taking the time to talk with us. Could you begin by introducing yourself to readers with a short history of how and why you began your research into the idea of ‘the afterlife’?

MG: Probably what first got me going was realizing one day I was going to die. ‘So what does this mean?’, I thought. But there was something else. I kept having experiences that contradicted the mainline materialism dished up in the schools–especially graduate school in which belief in spirits was sheer heresy.

What I experienced and what the standard view of reality was, were at odds. That got me to study psychical research: what was really going on?

GT: Could you describe in more detail these experiences which led you to re-evaluate the standard view of reality?

MG: I actually had a variety of paranormal experiences. One of the most striking was a series of three dreams in which I saw Ronald Reagan being shot. [Soulmaking] From the images I could see he was shot in the shoulder (he was), and the last dream was symbolic, in which I saw the President naked from the waist up and beaming with health. I inferred he would survive any attack (correct).

I reported these dreams to my students who were duly astonished when the man was actually shot. I’ve seen apparitions of dead people that conveyed veridical information, for example, a dead great aunt I had never met but whom I later identified in a photo I’d never seen. I also projected my tangible double across the Atlantic ocean to my girlfriend. For details, see my book Soulmaking (1997) Hampton Roads Publishing (available from Amazon US and UK).

GT: Your latest book, Experiencing the Next World Now contains a broad review of the evidence for the survival of consciousness after death, to this point. Could you share with readers which cases you would consider the ‘best of the best’? And, to provide some balance, what do you see as the main arguments against the survival hypothesis?

MG: The whole pattern of survival-related stories–not individual startling cases–is what persuades me that some people continue to be conscious after they shed their bodies. There are types of case, certain features of cases, that suggest survival.

For example, if there is verified intelligence from a deceased person, like when a lost will is found through a deceased agent. Or suppose a stranger intrudes on a mediumistic performance, and correctly identifies himself.

There are records of known deceased researchers communicating through several mediums at a time. Numerous, detailed reports of reincarnation memories, behaviors, and related birth marks and birth deffects, strengthen the survival hypothesis. The near-death experience is suggestive. Parts of the brain go out of commission during cardiac arrest and general anaesthesia.

Without these parts, conscious experience is believed to be impossible. But under these conditiuons, in the famous near-death experience, people not only have conscious experiences, they have enhanced experiences. And then there are those excursions out of the body, verified objectively, which point to the separability of consciousness from the body. It’s really the detailed pattern that convinces me something very interesting is going on.

GT: The book goes beyond the idea of simply serving up evidence from others on ‘survival’ though, and encourages readers toward personal experience through methods of altering consciousness.

Now we all know that the ‘New Age’/’Metaphysical’ section at the local bookstore is filled with titles by self-appointed experts on such ideas – how do we sort the wheat from the chaff and find the genuine methods which might provide something worthwhile?

To my mind, perhaps the best idea is to trust those with a history – for example, shamanic methods of altering consciousness and other ancient rites. Would you agree with this, or do you believe we need to formulate new methods for our modern lifestyle?

MG: I think there is a wealth of traditiional materials we can draw upon to guide us to “experience the next world now.” We could model ourselves after native vision questers, Tibetan dreamers, Sufi color enthusiasts, or Chinese foetal breathers.

I try to understand the psychology at work in a given system, and to adapt that understanding to my practical life. The idea is to reconstitute myself in such a way that I become more transparent, more porous to trans- or sub-liminal impressions, images, energies. The Kingdom of Heaven is within us; it’s another state of consciousness.

GT: Having said that, do you think it is necessary that people have guidance in this sort of exploration? Despite the ‘gnostic dream’ of doing it all yourself – away from the rigidity of organised religion – many of the ancient systems employed ‘superiors’ to help the neophyte understand and integrate their experiences.

MG: Of course it’s always wise to allow oneself to be guided by those more knowledgeable in any field of endeavor. Trouble is, there are few clear and unequivocal experts in this realm of experience, which depends on luck, context, and inspiration–a little like art or any creative venture. There is bound to be an element of risk in stepping beyond the enchanted boundary and fools and the foolhardy should beware. But how can we legislate against self-exploration?

GT: In your essay “The Flatliner Paradigm”, you explain your own feelings about the possibility of survival of consciousness: [The Millennium Myth] “When I look closely within myself, what I feel constraining me toward belief in probable extinction is the sense that I do not inhabit the kind of universe where the leap into a new mode of existence after biological death is possible or, at any rate, probable.”

Do you think this is based on valid reasoning, or is your concern perhaps a result of inculcation in the materialist paradigm? I’d appreciate hearing more of your ‘inner dialogue’ on this subject.

MG: Thanks for that question. There is no doubt about the hypnotic spell of the materialist paradigm. In spite of direct experiences of my own, my views on survival remain in skeptical suspense.

On the other hand, there’s nothing we know about the universe that forbids the idea of conscious survival. After all, against the miracle of there being a universe in the first place, and of dumb matter evolving into an Einstein or Nicole Kidman, and then consciousness appearing on the scene, it seems like just another evolutionary lift-off into novelty for consciousness to slip away from its neural substrate..

GT: Do you think that quantum physics might play a role in allowing humanity to accept better some of these models? Some of the concepts in modern physics surely throw our whole concept of reality into doubt?

MG: I think concepts of modern physics could play a role in two ways. First, they show that our naive mechanistic and materialistic views of the world are a misleading facade for what ultimate reality may really consist of.

Next to quantum realities, nonlocality, etc., what’s the big deal about the paranormal? Second, on some interpretations of quantum physics mind proves to be an integral feature of our description of reality.

GT: Nevertheless, the scientific paradigm is still very much grounded in Newtonian physics. In fact, you have written that “thanks to scientific materialism, the dominant metaphysical conceit of the age, anything supporting the reality of minds as substances…tends to be ignored, if not repressed, by the watchdogs of mainstream culture.”

Could you say who you regard as the ‘watchdogs’, and can you cite examples of the repression of evidence?

MG: The watchdogs are embedded in all layers of the culture, the press, the scientific establishment, the university, the religious establishment, etc. The repression takes the form of negative hallucinations; the evidence is not noticed, discussed, regarded. Here’s an amusing example. I gave a copy of Alan Gauld’s Mediumship and Survival to a fellow philosopher; he refused to look at it. “It’s just a book,” he said.

GT: So, with the materialist paradigm as entrenched as it is, one would think that it would require some ‘shock’ to move towards contemplation of the survival hypothesis rather than simple accumulation of experimental data. While veridical out-of-body experiences (OBEs) are not in themselves proof of survival, do you think solid evidence on this front could be used an ‘assault’ on the current paradigm?

MG: Why just veridical OBEs? I believe there’s a huge amount of data, normal, abnormal, and supernormal, from hypnotic reversals of congenital disease (icthyosis) and placebos that invert physiological responses to Joseph of Copertino’s levitations that assaults the paradigm. Then there’s strictly normal stuff like subjective consciousness, its unity, memory, dreams, free voluntary acts, etc. that can’t be digested by physicalism. Very few are willing to look at all this with a cool comprehensive eye.

GT: Well, I was thinking more in terms of what it would take to win over your CSICOPs out there – and I think it would have to be something very straightforward to remove room for doubting.

I would say positive results in viewing hidden symbols or numbers through out-of-body experience would constitute extremely strong evidence. Having said that, scientists such as Dean Radin might argue that we’re already at that point with the mass of positive results over the past decade in related fields (remote viewing, precognition etc).

MG: I agree with Dean and believe there is ample data out there already, experimental and spontaneous cases, that suffice to prove to any rational and open-minded person that psi is a fact of nature and that a decent case can be made for postmortem survival. I often tell diehard disbelievers to read the first ten or fifteen volumes of the English Proceedings for Psychical Research and then come back for a chat.

GT: Lastly, I’d like to cover the question of whether we are seeing a core mechanism at work behind many seemingly different experiences. Ken Ring has written about the integration of near-death experience (NDE) study with other areas such as shamanism and abductions. [Experiencing the Next World Now] Jacques Vallee and John Keel have long espoused a psychical aspect to the UFO question.

John Mack has now brought a similar question to bear in abduction research, and of late research into entheogens (for example, Rick Strassman with DMT and Karl Jansen with Ketamine) has contemplated the same areas. Your book covers these topics as well. Are we seeing some great awakening to the unity of these experiences, and perhaps a validation of Henri Corbin’s ideas of the imaginal realms (versus the imaginary or utopian)?

MG: I could add to that list of names. It would be nice if someone made an anthology of theoretical papers on the unity you allude to. We could use a good general theory of psi-mediated anomalies; I think it would shed light on certain points in religious studies.

As for the imaginal world, surcharged and undergirded by the psychokinetic and extrasensorial properties of psi, it’s a potent theoretical construct. We could use it to corral all manner of mind-monster and metaphysical wild bunch.

GT: Sounds like a good project for the weekend at the very least, Michael! Thanks for taking the time to chat with us here at the Daily Grail, and best wishes for the success of your book.

Table of Contents
Introduction

PART ONE: Experiences
Chapter 1: Ecstatic Journeys
Chapter 2: Of Ghosts & Spirits
Chapter 3: The Medium and the Message
Chapter 4: One Self, Many Bodies

PART TWO: Challenges
Chapter 5: Explanations
Chapter 6: Imagining the Next World

PART THREE: Connections
Chapter 7: Evolution
Chapter 8: Mental Bridges
Chapter 9: The Otherworld Nearby

PART FOUR: Practice
Chapter 10: Flatliner Models
Chapter 11: Changing Our Way of Life

Andrew Harvey, Oxford scholar and visionary, believes that our survival depends on Sacred Activism, a fusion of profound mystical awareness, passion, clarity and sacred practice with wise, dedicated, radical action. This fusion, he warns, may be the sole key to preservation of man and nature.

Harvey envisions what he calls The Seven Heads of the Beast of the Apocalypse as:

1. population explosion
2. environmental pollution
3. religious fundamentalism
4. proliferation of weapons of mass destruction
5. separation from nature through technology
6. corrupt conglomerations that own and create mass media
7. societies that multitask, which makes it “impossible to concentrate on our divine nature.”

A grim list, until Harvey counters with the Seven Stars:

1. the current world crisis that compels us to strip away false agendas and “to look deeply into the shadow of humanity”
2. the emerging technologies of wind, solar and hydrogen power
3. the birth of the Internet, a popular, affordable global means of communication
4. the mystical revolution of the past 20 years
5. the rise of compassionate non-violence as envisioned by Mahatma Gandhi and Nelson Mandela, and evidenced in the collapse of the Berlin wall
6. the return of the “Divine Feminine,” which is reflected in the growing recognition of mankind’s interconnectedness
7. the birth of “divine humanity,” or the growing belief that God is within each of us.

Harvey counsels as he dances from theme to theme that the five ways to become a “mystical activist” are:

* to serve the divine, to make a space for God in your life
* to serve yourself, so that you will be grounded in reality
* to serve others
* to serve your local community
* to serve your global community.

He believes that each individual can become a mystical activist by “becoming conscious at every level and conscious of all choices.”

In turn eloquent, threatening, exuberant, enlightening and spiritual, Andrew Harvey draws the audience in through his fervent belief in the “Divine Mother,” the mother of all beings, and he calls on each individual to “burn like her with meaning, strength, joy and sacred passion.”


Given Glenn Beck’s threat that “the hammer is coming,” I have been keeping my eyes and ears open to see and hear what attacks he might next make on us or the growing movement of Christians who share with us the call to faith-based social justice. Well, imagine my delight when I heard Glenn offer words of praise on his show last night for Dr. Martin Luther King Jr. and Mahatma Gandhi! For people like me, who first felt drawn to the struggle for social justice over the sins of racism, Dr. King remains more than a mentor. He was deeply committed to the transformation (one of Glenn Beck’s bad words) of unjust societal structures, recognizing that love also marches for justice. For Dr. King, as for me, engaging the struggle for social justice was not something we add to the gospel of Jesus, but rather is integral to what it means to follow Christ.

I was heartened to hear Beck affirm the nonviolence of King, but I would also like to remind him of King’s tireless commitment to social justice. Dr. King was the archetypal “social justice Christian,” and the one from whom most of the rest of us have drawn inspiration. So then, what’s so wrong with “social justice Christians?” King inspired me to build movements for change, not to build big and tyrannical governments as Beck has been charging us as wanting to do. King clearly called for more than private charity: he called for the changing of structures and yes, for using the “government” to end racial segregation and establish voting rights for our African-American citizens. And it was King acting in what he believed to be obedience to God, not a preference for totalitarian governments, that led to remarkable achievements of helping to realize a more just society.

But Beck should remember that the primary attack on Dr. King in the fifties and sixties was that he was a “Marxist” and a “Communist.” Billboards throughout the South depicted King at a “communist training camp,” which, of course, wasn’t true. So Glenn, you should be much more careful whom you label as communist, Marxist, socialist; or whom you accuse of using the term “progressive” as just a clever guise for hiding totalitarian communist intentions. Dr. King was the leading “progressive” in our nation’s history, and a progressive Christian at that. So thank you for lifting him up as a model, but be careful whom you call a communist.

Perhaps you should stop throwing all those words around on your show every night, against whomever you disagree with, even the president. Wouldn’t it be better to actually look at what people really think and say (not the doctored and edited clips you keep using)? And by the way, my offer of a civil and respectful conversation with you on the meaning of social justice still stands.

Beck went on to praise the work of Gandhi, another of my heroes. It was Dr. King who once said that the gospel of Jesus gave him the motivation for his work, and Gandhi who gave him the method — nonviolent resistance. For my whole ministry, I have shared with King and Gandhi that dual commitment–both to resist unjust social structures and to use nonviolence as the means of change. When I was a young activist in the 1960s — the people and the period that Beck criticized tonight — I was a disciple of King and strongly opposed the violence of those in groups like the Weather Underground. By the way Glenn, I was never a member of SDS (Students for Democratic Society — another Fox research fact that should have been checked!), but I did indeed march for civil rights and against the war in Vietnam–just as King did.

So, I offer a hearty amen to Beck’s praise for these two giants of social justice. In fact, I can go a step further. Glenn encouraged his listeners to refrain from the use of violence, no matter how high their frustrations may get. I second that. To all on both sides of contentious issues, let us never be so bereft of ideas, creativity, courage, and civility (remember that word that both King and Gandhi always demonstrated), and never resort to violence in the attempt to make our points. And given that violent threats against Members of Congress who voted for the health care bill are now being reported–that message of non-violence and civility couldn’t be more timely.

Jim Wallis is the author of Rediscovering Values: On Wall Street, Main Street, and Your Street — A Moral Compass for the New Economy, CEO of Sojourners and blogs at http://www.godspolitics.com.

Paul Brunton (1898 – 1981) was a British philosopher, mystic, traveler, and guru. He left a journalistic career to live among yogis, mystics, and holy men, and studied a wide variety of Eastern and Western esoteric teachings.

It was during the early 1980s immediately after the initiation into Transcendental Meditation, the ‘restlessness of the seeker’ had begun lighting our spiritual spark amongst few friends of us who gathered together in the fringes of the jungle discoursing on the philosophies as expounded by Dr. Paul Brunton. We were deeply inspired by his writings in some of the books that we bought.

The Facebook of Dr. Paul Brunton By Andrew Sanderson
Dedicating his life to an inward and spiritual quest, Brunton felt charged to communicate his experiences about what he learned in the east to others. His works had a major influence on the spread of Eastern mysticism to the West.

Taking pains to express his thoughts in layperson’s terms, Brunton was able to present what he learned from the Orient and from ancient tradition as a living wisdom.
His writings express his view that meditation and the inward quest are not exclusively for monks and hermits, but will also support those living normal, active lives in the Western world.

Brunton wrote A Search in Secret India and A Search in Secret Egypt. In the former he met Ramana Maharshi, Meher Baba and other great yogis.

I haven’t read all his books, but those I have read – especially his notebooks – have been excellent. He is a talented writer and teacher.


Paul Brunton, an English philosopher and mystic is widely credited with introducing Yoga to the West after his travels in India in the 1930s and the 1940s. This is an account of his solitary meditations in the Himalayas.

Review at Amazon:

One of the great classics of spiritual literature brought back into print. Paul Brunton was one of a very small number of his generation to travel so extensively throughout India and Tibet at a time when very few were doing so with such insight and discernment. His journalistic skills produced magnificent descriptions of the snowy peaks and high-desert landscapes of the Himalayan region but it was the lessons he learned from the holy men he met on his journey that transformed him into one of the great interpreters of the East.


In this magnificent classic he explains that we all need ‘oases of calm in a world of storm’, no matter what era we are living in, and that to retreat from our everyday lives for a while is not weakness but strength. By taking the trouble to discover the deep silence within us we will find the benefits of being linked to an ‘infinite power, an infinite wisdom, an infinite goodness’. A Hermit In The Himalayas is a fascinating blend of travel narrative and profound spiritual experience.

As we accompany the author on his journey through the vast Himalayas ranges towards Mount Kailas in Tibet, he also shows us an even more remarkable – and timeless – inner path which will help us cope with the ups and downs of our contemporary world.

The great sage Paul Brunton gives us some words of wisdom regarding the higher purpose of man’s existence: what life on Earth is all about. The quotes on the Quest are taken from the first 2 pages of volume 1 of Brunton’s amazing Notebooks

When our brain (“a quantum computer” as I said in my previous posts) connects us to the world, that experience of connection is the same source from which artists and even scientists draw inspiration and creativity. The quantum connection of our brain can serve us as a subtle but trustworthy compass — one long known to traditional peoples and cultures but largely ignored in the modern world.

The experience of connection is also a source of spirituality. The great teachers entered a deeply altered state, had a spiritual experience, and when they returned to their waking state, they endeavored to capture it in words. Their words became the scriptures venerated by their followers.

The spiritual/religious experience has been basically the same in all epochs and cultures. It has always been an experience of oneness and belonging. William James described it as the sense of entering into union with something deeper and larger than oneself. The experience of people in all epochs and walks of life confirms that James was right: we are like islands on the sea, separate on the surface but connected in the deep.

Although the basic substance of the spiritual experience has always been the same, teachers expressed it in different ways because they were only able to approximate their experience through the words and symbols of their time and place. In each time, and in each place, these symbols and expressions were unique and different.

Over the centuries these differences intensified. Groups and communities of followers, intent on maintaining their identity and ensuring their coherence, froze the original pronouncements into sacred doctrines, and made the doctrines into holy dogmas, sometimes further honed to serve their followers’ social and political aims and ambitions.

In the final count the differences between the doctrines, religions, and the insights of spiritual traditions are not differences in the substance of the experience that inspired them. They are only the differences in the way that substance has been expressed and communicated.

But how does the spiritual experience itself come about? Today we have a better answer to this question than we ever had before. A spiritual/religious experience can happen at any time and in any place, but it usually occurs in an altered state of consciousness. In that state, as psychiatrist Stanislav Grof notes, we can apprehend anything that exists in the universe. We can even apprehend universal archetypes and mythical beings.

The altered states that give rise to the spiritual experience can be purposefully induced. As traditional cultures have known and practiced for millennia, the experience can be triggered by dancing, drumming, rhythmic breathing, and also by the use of psychedelic substances (although these can be dangerous to health). Prayer and meditation is the royal road, and their depth and efficacy can be enhanced when practiced on altered-state-conducive “sacred” sites.

Churches, temples, mosques, and synagogues were built to facilitate the spiritual experience of the faithful. Traditional people have often gone further: they have sought spiritual transformation even through “temple sleep.” This meant spending a night in a venerated location, trying to incubate dreams for initiation, divination, or healing.

Dynastic Egypt had special temples for suppliants who would fast and recite prayers immediately before going to sleep, and Jewish seers would spend the night in a grave or sepulchral vault, hoping that the spirit of the deceased would appear in their dream and offer guidance. In Greece there were over 300 dream temples dedicated to Aesculapius, the god of healing, and in China the temples where state officials sought guidance were active until the 16th century.

The spiritual experience usually comes about in altered states, but what does the recurring substance of the experience signify? What is that “something deeper and larger than ourselves” to which the experience seems to connect us?

An answer to this question is given by every religion, and today it can also be given by science, if only hypothetically. Science suggests that the spiritual experience opens the brain, with which our consciousness is associated, to an extended range of information. This information is real, but it’s not always received. Here by “information” I don’t mean the information we produce when we talk, write, or act. I mean the kind of information that scientists now discover underlies everything in the universe.

Information is entirely basic in the universe. In the latest conception the universe doesn’t consist of matter and space; it consists of energy and information. Energy exists in the form of wave-patterns and wave-propagations in the quantum vacuum that fills space; in its various forms, energy is the “hardware” of the universe. The “software” is information. The universe is not an assemblage of bits of inert matter moving passively in empty space: it’s a dynamic and coherent whole.

The energy that constitutes its hardware is always and everywhere “in-formed.” It’s in-formed by what David Bohm called the implicate order and physicists now regard as the quantum vacuum or zero-point field (also called physical spacetime, universal field, or nuether). This is the “in-formation” that structures the physical world, the information we grasp as the laws of nature. Without information the energy-waves and patterns of the universe would be as random and unstructured as the behavior of a computer without its software.

But the universe is not random and unstructured; it’s precisely “in-formed.” Would it be any the less precisely informed, complex systems could not have emerged in it, and we would not be here to ask how this on first sight highly improbable development could have come about.

Science’s answer to the “what” question refers to an entangled, holographic, non-locally connecting in-formation field in the cosmos. In my books, in greatest detail in Science and the Akashic Field, I discuss the evidence for this field and note that the Hindu seers referred to it as Akasha, the fundamental element of the cosmos. In recognition of this feat of insight, I am now calling the information field of the universe the Akashic Field.

But how does science’s answer to the question regarding the fundamental significance of the spiritual experience relate to the answer given by religion?

For the world’s religions the larger and deeper reality to which the spiritual experience connects us is a numinous, divine reality. It’s either a spirit or consciousness that infuses the natural world (the “immanentist” view), or a spirit or consciousness that’s above and beyond it (the “transcendentalist” claim). Traditional polytheistic religions were leaning toward the former, while the Abrahamic monotheistic religions (with some exceptions) embraced the latter.

The difference between a divine intelligence immanent in the world and one that transcends it is not negligible, but it is still only a difference in interpretation. The “raw data” for both positions is the same: it’s the spiritual experience, a quantum communion with universal oneness.

In the Western religious perspective this is communion with the spirit that infuses the cosmos, identified as God. Deepak Chopra writes, “Spirituality is the experience of that domain of awareness where we experience our universality. This domain of awareness is a core consciousness that is beyond our mind, intellect, and ego. In religious traditions this core consciousness is referred to as the soul which is part of a collective soul or collective consciousness, which in turn is part of a more universal domain of consciousness referred to in religions as God.”

Our experience of the core consciousness of the world is ultimately an experience of the universal domain of consciousness Western religions call God. The experience itself, if not its interpretation, is the same in all religions, and in all religions it inspires a sense of oneness and belonging.

Michael Beckwith affirms that “when you strip away the culture, history, and dogma of every religion, the teachers of those religions were teaching very similar principles and practices that led to a sense of oneness, that ended a sense of separation from the Whole.”

Science’s answer to the question of what the spiritual experience connects us to is immanentist. The information that underlies the universe, the Akashic Field, is part of the universe. This doesn’t mean that the immanentist position necessarily states the ultimate truth; it only means that science can only take an immanentist position. Scientists are limited to speaking about the natural world; they must leave speculation about transcendent realities to poets, philosophers, and spiritual masters.

It’s time to conclude. If the substance of the spiritual experience is always and everywhere the same, differences in its expression and interpretation are secondary and not a valid cause for conflict and intolerance.

The world to which our quantum brain connects us is fundamentally one, whether its oneness is due to an information field within the natural world or the work of a divine transcendent intelligence. To enter into communion with this oneness has been the quest of all the great teachers and spiritual masters.

And to understand the nature of this oneness has been, and is, the ultimate quest of all great scientists. Still today, physicists seek the one equation that would anchor their famous “Theory of Everything,” the theory that would account for all the laws of nature and explain everything that ever happened in our integrally whole universe. Einstein said that knowing this equation would be reading the mind of God.

Eckankar: Discovering Who You Really Are – Soul

Learn how past lives may be the source of fears and problems in your life today. Harold Klemp talks about exploring past lives as a key to improving your life.

Dr. David Simon, Medical Director of the Chopra Center, talks about Ayurvedic guidelines for wellbeing.

The first topic is the principle of achieving well-being through conscious use of all our senses. Our internal healing chemistry is activated by sounds, sights, tastes, scents and touch. We should all seek experiences that nourish all of our senses on a daily basis.

The second Ayurvedic principle is that of being present by connecting with the five basic elements: earth, water, fire, air and space. Connect with the earth by walking barefoot. Connect to water by going in or near a natural body of water. Connect with fire by becoming aware of the sun on your body. Connect with air by getting close to plants, our “botanical friends.” Connect with space by letting your awareness expand into the sky.

The third topic is the possibility of letting go of detrimental patterns of behavior, or bad addictions, while embracing good addictions. Meditation, yoga and exercising are all good addictions.

The yoga music you are hearing can be purchased at http://invinciblemusic.com This healing sound current brings you inner guidance and protection from the negativity of the world. In the ancient yogic technologies, this was used to call on the power which can take you from darkness to inner light. Inspiring you on that journey is the majestic, orchestral quality you will experience in this composition, with the vocal line and Celtic harp accentuated by a rich diversity of instruments, such as French horns and plucked strings. This is the most instrumentally rich of the Crimson Collection.

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