Teachings from Shani - Deepening the attention

It has been 6 months since November. The Lord has been most compassionate and I am Here.

Now it so appears that the attention should be deepened. So the following exercises have emerged :

1. Listening to the sound of the voice from the body while speaking.
2. Sensation of the body to be kept all times with breathing from belly.
3. Paying attention to people's clothes, things in a room, smells etc.

LORD SHANI MY DEAREST TEACHER. THANK YOU THANK YOU THANK YOU

REMEMBER THE HEAD OF THE SNAKE IS STILL IN THE GARDEN. ITS TAIL IS STILL IN THE ROOM SO IT IS NOT SAFE 

YOU CANNOT DO IT ! NOBODY CAN DO IT !

YOU CAN ONLY DISCOVER IT AND LET IT BE !

AND IT WILL SWALLOW YOU UP !

IT CANT BE DONE BY YOU. YOU CANNOT SUSTAIN IT. THATS NOT THE WAY IT HAPPENS. IF THAT WAS THE WAY IT HAPPENED YOU WILL BE SO BUSY SUSTAINING IT THAT YOU WOUDNT EVEN BE ENJOYING IT.

WHAT YOU HAVE SEEN INSIDE IS ! IT IS NOT RELYING ON ANY  HUMAN AGENT TO SUSTAIN IT. 

IT IS WHAT YOU ARE 

(I NEED TO RELAX AND ENJOY IT ! WHAT COMPASSION TO FINALLY LET ME REST ) 

HOW DOES THE PERSON SUSTAIN ANYTHING..? HARD WORK HARD WORK...BUT NOW MARINATE IN IT ! THANK YOU THANK YOU THANK YOU THANK YOU.

(my teacher MOOJI ji as seen as LORD SHANI )

Lord Shani advice on keeping mind steady

The mind is to be brought under Control by undepressed effort; it is like emptying the ocean, drop by drop, with the help of a blade of kusa grass. 

42 The mind distracted by desires and enjoyments should he brought under control by proper means; so also the mind enjoying pleasure in inactivity (laya). For the state of inactivity is as harmful as the state of desires.

43 Turn back the mind from the enjoyment of desires, remembering that they beget only misery. Do not see the created objects, remembering that all this is the unborn Atman. 

44 If the mind becomes inactive, arouse it from laya (this is office work); if distracted, make it tranquil. Understand the nature of the mind when it contains the seed of attachment. When the mind has attained sameness, do not disturb it again. 

45 The yogi must not taste the happiness arising from samadhi; he should detach himself from it by the exercise of discrimination. If his mind, after attaining steadiness, again seeks external objects, he should make it one with Atman through great effort. 

46 When the mind does not lapse into inactivity and is not distracted by desires, that is to say, when it remains unshakable and does not give rise to appearances, it verily becomes Brahman.

47 This Supreme Bliss abides in the Self. It is peace; it is Liberation; it is birthless and cannot be described in words. It is called the omniscient Brahman, being one with the birthless Self, which is the true object of knowledge. 

48 No jiva ever comes into existence. There exists no cause that can produce it. The supreme truth is that nothing ever is born. 

great teacher of shankara  - Gaudapada 

https://tomdas.com/2018/02/22/advaita-vedanta-gaudapadas-method-mandukya-upanishad-karika/

Yagya valkya

Through what, O Maitreyi, should one know the Knower?"Thus you have the instruction given to you. This much, indeed, is the means to Immortality."

-          Dialogue between Yagyavalkya and Maitrei (Brihadharanakya Upanishad)

"As anyone who had the benefit of being taught by a good  mother, father and teacher should say, so did the son of Silina  say that the organ of speech is Brahman; for what can be  attained by a person who cannot speak? But did he tell you  about its abode (body) and support?"  "No, he did not."  "This Brahman is only one—footed, Your Majesty."  "Then you tell us, O Yajnavalkya."  “The physical organ of speech is its abode and the akasa is its  support. It should be mediated upon as intelligence.” (Speak only when absolutely essential)

 "As anyone who had the benefit of being taught by a good  mother, father and teacher should say, so did the son of Sulba  say that the vital breath is Brahman; for what can be attained by  a person who does not live? But did he tell you about its abode  and support?"  "No, he did not."  "This Brahman is only one—footed, Your Majesty."  "Then you tell us, O Yajnavalkya."  "The vital breath is its abode and the akasa is its support. It should be meditated upon as dear.(breathe in and out with the heart – emotionally)"  "What is that dearness, O Yajnavalkya?"  "It is the vital breath, Your Majesty," said Yajnavalkya. "For  the sake of that vital breath (life), O Emperor, one performs  sacrifices for him for whom they should not be performed and  accepts gifts from him from whom they should not be accepted;  nay, for the sake of the vital breath, O Emperor, one may go to  a quarter where one runs the risk of losing one’s life.  "The vital breath, O Emperor, is the Supreme Brahman. The  vital breath never deserts him who, knowing what has just been  said, meditates upon it; all beings eagerly approach him; and  being a god, he attains the gods."

Yajnavalkya said: "Let me hear what anyone among your  teachers may have told you.  "Barku, the son of Vrishna, told me that the eye is Brahman."  "As anyone who had the benefit of being taught by a good  mother, father and teacher should say, so did the son of Vrishna  say that the eye is Brahman; for what can be attained by a  person who cannot see? But did he tell you about its abode and  support?"  "No, he did not."  "This Brahman is only one—footed, Your Majesty."  "Then you tell us, O Yajnavalkya."  "The eye is its abode and the akasa is its support. It should be  meditated upon as truth(not clear to me)."  "What is truth, O Yajnavalkya?"  "It is the eye, Your Majesty," said Yajnavalkya. "Verily, Your  Majesty, if one asks a person who has seen with his eyes:  ‘Have you seen?’ and he answers: ‘Yes, I have,’ then it is true.  "The eye, Your Majesty, is the Supreme Brahman.

"As anyone who had the benefit of being taught by a good  mother, father and teacher should say, so did the descendant of  Bharadvaja say that the ear is Brahman; for what can be  attained by a person who cannot hear? But did he tell you about  its abode and support?"  "No, he did not."  "This Brahman is only one—footed, Your Majesty."  "Then you tell us, O Yajnavalkya."  "The ear is its abode and the akasa is its support. It should be  meditated upon as infinite."(sounds wide and far as infinite as well as increased depth)  "What is infinity, O Yajnavalkya?"  "It is the quarters, Your Majesty," said Yajnavalkya. "Verily,  Your Majesty, to whatever quarter (direction) one may go, one  never reaches its end. Hence the quarters are infinite. The  quarters, O Emperor, are the ear and the ear, O Emperor, is the  Supreme Brahman.

  "As anyone who had the benefit of being taught by a good  mother, father and teacher should say, so did the son of Jaa say  that the mind is Brahman; for what can be attained by a person  who has no mind? But did he tell you about its abode and  support?"  "No, he did not."  "This Brahman is only one—footed, Your Majesty."  "Then you tell us, O Yajnavalkya."  "The mind is its abode and the akasa is its support. It should be  meditated upon as bliss."(mind resting upon Awareness as pure bliss)  "What is bliss, O Yajnavalkya?"  "It is the mind, Your Majesty," said Yajnavdkya. "Verily, Your  Majesty, with the mind a man desires and woos a woman; then  160  a son resembling him is born of her and he is the cause of bliss.  The mind, O Emperor, is the Supreme Brahman

  "As anyone who had the benefit of being taught by a good  mother, father and teacher should say, so did the son of Sakala  say that the heart is Brahman; for what can be attained by a  person who is without a heart? But did he tell you about its  abode and support?"  "No, he did not."  "This Brahman is only one—footed, Your Majesty."  "Then you tell us, O Yajnavalkya."  "The heart is its abode and the akasa is its support. It should be  meditated upon as stability.(one can always go back to the heart and the feeling of I am. Always THE PLACE OF STABILITY) "  "What is stability, O Yajnavalkya?"  "It is the heart," said Yajnavalkya. "Verily, Your Majesty, the  heart is the abode of all beings and the heart, Your Majesty, is  the support of all beings. The heart, O Emperor, is the Supreme  Brahman.  

Xxxxxxxxxxxxxxx

(the below passage seem to indicate the passage between Right side of heart and top of head – but with attention at the eyebrow centre)

2.    "The person who is in the right eye is named Indha (meaning Lightning/energy) . Though he  is Indha, people call him by the indirect name Indra; for the  gods are fond of indirect names and hate to be addressed  directly.  

3.    "The person who is in the left eye is his wife, Viraj (matter).  The akasa that lies within the heart is their place of union(Union of left and right eye is the eye brow centre if we squint). Their  food is the lump (pinda) of blood in the heart. Their wrap is the  net—like structure in the heart. The path on which they move  from sleep to waking is the nerve that goes upward from the  heart; it is like a hair split into a thousand 

Parts. In the body  there are nerves called hita, which are placed in the heart.  Through these the essence of our food passes as it moves on.  Therefore the subtle body (Taijasa) receives finer food than the  gross body (Vaisvanara).

To remember while eating –basically the taste and the joy of eating to be fed astral through the heart.

THE METHOD !!

Yajnavalkya called on Janaka, Emperor of Videha. He said to  himself: "I will not say anything."  But once upon a time Janaka, Emperor of Videha and  Yajnavalkya had had a talk about the Agnihotra sacrifice and  Yajnavalkya had offered him a boon. Janaka had chosen the  right to ask him any questions he wished and Yajnavalkya had  granted him the boon.  So it was the Emperor who first questioned him.  

2.    "Yajnavalkya, what serves as light for a man?"  "The light of the sun, O Emperor," said Yajnavalkya, "for with  the sun as light he sits, goes out, works and returns."  "Just so, Yajnavalkya."  

3.    "When the sun has set, Yajnavalkya, what serves as light for a  man?"  "The moon serves as his light, for with the moon as light he  sits, goes out, works and returns."  "Just so, Yajnavalkya."  

4.    "When the sun has set and the moon has set, Yajnavalkya, what  serves as light for a man?"  "Fire serves as his light, for with fire as light he sits, goes out,  works and returns."  "Just so, Yajnavalkya."  

5.    "When the sun has set, Yajnavalkya and the moon has set and  the fire has gone out, what serves as light for a man?"  "Speech (sound) serves as his light, for with speech as light he  sits, goes out, works and returns. Therefore, Your Majesty,  when one cannot see even one’s own hand, yet when a sound is  uttered, one can go there."  "Just so, Yajnavalkya."  

6.    "When the sun has set, Yajnavalkya and the moon has set and  the fire has gone out and speech has stopped, what serves as  light for a man?"  "The self, indeed, is his light, for with the self as light he sits,  goes out, works and returns."  

7.    "Which is the self?"  "This purusha which is identified with the intellect  (vijnanamaya) and is in the midst of the orgams, the self—  indulgent light within the heart (intellect). Assuming the  likeness of the intellect, it wanders between the two worlds; it  thinks, as it were and moves, as it were being identified with  dreams, it transcends this waking world, which represents the  forms of death (ignorance and its effects).  

8.    "That person (the individual self), when he is born, that is to  say, when he assumes a body, is joined with evils and when he  dies, that is to say, leaves the body, he discards those evils.  

9.    "And there are only two states for that person: the one here in  this world and the other in the next world. The third, the  intermediate, is the dream state. When he is in that intermediate  state, he surveys both states: the one here in this world and the  other in the next world. Now, whatever support he may have  for the next world, he provides himself with that and sees both  evils (sufferings) and joys.  "And when he dreams, he takes away a little of the impressions  of this all—embracing world (the waking state), himself makes  the body unconscious and creates a dream body in its place,  revealing his own brightness by his own light—and he dreams.  In this state the person becomes self—illumined.    

As one keeps an attention inside and all speaking and listening and physical activity is KEEPING AN INNER AWARENESS of the CONTENTS OF AWARENESS then some of the impressions from the Engaging with the World is taken and transformed by the Awareness and it adds to the inner body. THUS ALWAYS BE AWARE BUT WITHOUT ENGAGING WITH THE WORLD WE CANNOT GET THE IMPRESSIONS – ENGAGE but KEEP INNER AWARENESS AND KEEP TAKING THE ENERGIES. JAI SHANESHWARA ..DEAR TEACHER SHANI..!!!!

Again :

‘The effulgent infinite being (purusha), who travels alone,  makes the body insensible in sleep but himself remains awake and taking with him the luminous particles of the organs,  watches those which lie dormant. Again he comes to the  waking state.

FINAL ENCOUNTER OF MERGING WITH SELF

 "That indeed is his form—free from desires, free from evils,  free from fear. As a man fully embraced by his beloved wife  knows nothing that is without, nothing that is within, so does  this infinite being (the self), when fully embraced by the  Supreme Self, know nothing that is without, nothing that is  within.  "That indeed is his form, in which all his desires are fulfilled, in  which all desires become the self and which is free from desires  and devoid of grief.  

 "And when it appears that in deep sleep it does not know, yet it  is knowing though it does not know; for there is no cessation of  the knowing of the knower, because the knower is  imperishable. There is then, however, no second thing separate  from the knower that it could know.

 "In this state a father is no more a father, a mother is no more a  mother, the worlds are no more the worlds, the gods are no  more the gods, the Vedas are no more the Vedas. In this state a  thief is no more a thief, the killer of a noble brahmin is no more  a killer, a chandala is no more a chandala, a paulkasa is no  more a paulkasa, a monk is no more a monk, an ascetic is no  more an ascetic.  "This form of his is untouched by good deeds and untouched by  evil deeds, for he is then beyond all the woes of his heart.  

23.    "And when it appears that in deep sleep it does not see, yet it is  seeing though it does not see; for there is no cessation of the  vision of the seer, because the seer is imperishable. There is  then, however, no second thing separate from the seer that it  could see.  

24.    "And when it appears that in deep sleep it does not smell, yet it  is smelling though it does not smell; for there is no cessation of  the smelling of the smeller, because the smeller is imperishable.  There is then, however, no second thing separate from the  smeller that it could smell.  

25.    "And when it appears that in deep sleep it does not taste, yet it  is tasting though it does not taste; for there is no cessation of  the tasting of the taster, because the taster is imperishable.  There is then, however, no second thing separate from the taster  that it could taste.  

26.    "And when it appears that in deep sleep it does not speak, yet it  is speaking though it does not speak; for there is no cessation of  the speaking of the speaker, because the speaker is  imperishable. There is then, however, no second thing separate  from the speaker that it could speak about.  

27.    "And when it appears that in deep sleep it does not hear, yet it  is hearing though it does not hear; for there is no cessation of  the hearing of the hearer, because the hearer is imperishable.  There is then, however, no second thing separate from the  hearer that it could hear.   

28.    "And when it appears that in deep sleep it does not think, yet it  is thinking though it does not think; for there is no cessation of  the thinking of the thinker, because the thinker is imperishable.  There is then, however, no second thing separate from the  thinker that it could think of.  

29.    "And when it appears that in deep sleep it does not touch, yet it  is touching though it does not touch; for there is no cessation of  the touching of the toucher, because the toucher is  imperishable. There is then, however, no second thing separate  from the toucher that it could touch.  

30.    "And when it appears that in deep sleep it does not know, yet it  is knowing though it does not know; for there is no cessation of  the knowing of the knower, because the knower is  imperishable. There is then, however, no second thing separate  from the knower that it could know.  

31.    "When in the waking and dream states there is, as it were,  another, then one can see the other, then one can smell the  other, then one can speak to the other, then one can hear the  other, then one can think of the other, then one can touch the  other, then one can know the other.  

32.    "In deep sleep it becomes transparent like water, the witness,  one and without a second. This is the World of Brahman, Your  Majesty. This is its supreme attainment, this is its supreme  glory, this it its highest world, this is its supreme bliss. On a particle of this bliss other creatures live."  Thus did Yajnavalkya teach Janaka.  

http://www.bharatadesam.com/spiritual/upanishads/brihadaranyaka_upanishad_2.php

Teachings of Saturn - 2

Lord Shani firstly immense gratutide for your teachings and your compassion..to take the trouble to teach me.. please give me your love and dont leave my hand..


1. All urges to speak are materials coming to coat your inner body. Dont express. Sacrifice the joy of expressing and eat the food and nourishment being sent to you by the Gods. Shani
teacher is the strenght to "prevent" expression.

2. Do opposite of all the impulse of centres - Right hand/Leg versus left Hand/Leg for Body, Dont put into action anything suggested by any of the centres. Wait. Embody Shani. Let all impulses be completely bounce against the screen of awareness. No Action to be taken.

3. Let thoughts come. Side glance Notice them. They have no Self. They will disappear.

Chronicles of Saturn in the First House - New Series starting from formal entry into First House - 1

Today's teachings from Saturn - today being Saturday

1. You are in the process of seeing. Let the personality empty out ONLY THEN WILL YOU HAVE SAID TO HAVE FOUND THE TRUTH OR THE TRUTH FOUND YOU.

2. DO NOT RUSH SOMETHING YOU WANT TO LAST FOREVER

William Chanelling - key golden points

To understand in practice the following

(a)    Sky is breathing.

(b)   Breath of Space (space that allows breathing to happen is the sky of awareness. Is this distance(space)  experienced as the distance between the sensation where the breath turns at both ends? ) Breath of Air

(c)    Thoughts have no self, emotions have no self, sensations have no self, also feel that you are breathing from the breath itself. Don’t control feel.

(d)   When you follow the air it’s the breath of air. When you follow the space it’s the breath of space. Breath of Space (space that allows breathing to happen is the sky of awareness. Is this distance(space)  experienced as the distance between the sensation where the breath turns at both ends? )

(e)   Can we call this Unidentified breathing ?

(f)     Feel the Unity of the Breath of Air and the Breath of Space. The Unity is what allows you to feel embodied. That the Sky is embodying itself in your own body and mind through breath. How to approach the experiencing unity of Breath of Air and the Breath of space ?

(g)    Im not a body that is breathing. Im a breath that is embodied. (How to approach this. Inhalation seems to be the movement from the body to the Source or the Sky of Awareness or the breath of space and the movement at the turning of the inhalation to exhalation feels like the movement from the Source into the body. Or is it reverse where the turning point from Exhalation to Inhalation is the penetration into the body and the turning point from Inhalation back to exhalation is return to Source?  )

The Task of Energy Exchange between Awareness and Centres

This is how it appears and how I hope to Work.


1. To notice the impressions of the impulses of each of the centres in the field of awareness.
2. To stay with the Self as well as look at the strenght of each impulse in its corresponding centres. For eg if there is a wish to eat chips register it as an impulse of the mind first and then check with the physical centre and see if there is a need of the body or emotion?
3. Then take a deep breath and stay with the Self for the course of action


Course of action means that NOW The energy from awareness will be handed over to the respective centre with the consent of the SELF and action taken. Here awarness continues to notice as action is taken. Thus the action is performed for the awareness so it needs to be present and one needs to be aware of its contents as the action is being performed.

So help me god and Saturn my beloved teacher.

Chronicles of Saturn in the First House - 13

So the transition period seems to be over. I had got into a phase where I was in the I AM most of the time and I was afraid of losing it.
I now realise thanks to guidance from Ravi and William that it is also a phase of unfolding and that I dont have to hold on to it. It is the mind that wishes to hold on to it. And this feeling is coming from the Higher and nothing of my doing. Letting go will allow more flowering.
Firstly William's guidance which for me is Direct from someone who seems to have gone through a similar phase early on his journey.

You are going deep and there is a valid partial insight from your experience.  The fear that the experience might go away, the desire to maintain it, and the efforting that you feel you must do to maintain it is a natural result of the realization being incomplete.

The way that I am sharing about this is that we are pure awareness, the seeing itself and not the "seer".  The seer is a fiction that we imagine is behind our awareness and looking with awareness.  There is "no one" behind our awareness doing the awareness.  The pure awareness, the pure seeing itself is experiencing everything.

When we evolve, we tend to experience the content of awareness is more and more vividness, we are aware of awareness being aware of the content of our experience.  When we do this, then the content feels brighter and more vivid.  We can make the subtle mistake of thinking that the vividness of the content is the enlightened state, but the vividness of the content of our experience is still part of the content, part of the ever changing experiences that move through the space of awareness.  In short, we are not meant to attach to the content of a "higher state" or resist the content of a "lower state" of consciousness.  We are meant to rest in awareness as awareness, and then let content flow without clinging or resistance.  If we try to maintain a state, then this is clinging to the state, and also resisting lesser states.
When we rest in awareness as awareness, relate to the contents of our experience without clinging, and without resistance, just watching with no watcher (the watcher is like a series of commentary mental thoughts interpreting our experience and referencing it to an "I" or self), then our experience is not filtered by thought.  It will get brighter and more vivid, and we will rightly interpret that we are in "higher state".  But the secret is not to rest in a higher state or try to escape a lower state, but to rest in awareness as awareness, and let the transitory states be transitory.

I remember when I let go of trying to maintain a higher state, then it did pass away and an even higher state emerged to take its place, and then an even higher state emerged to take its place.  It is like I no longer put any pressure on my experience to be anything special and this profound relaxation allowed my experience to spontaneously unfold and continue to grow.
You want to let even depression arise, abide, change, and pass away.  But depression is only depressing if we identify with it and assuming that it somehow defines us.  But depression is really just arising within the field of awareness and has no self.  If we watch awareness without identifying with it, then we will neither cling to it or resist it.

In practice, there is usually some subtle identification with depression, and the noticing of this identification frees us from it.  But rather than trying to not-identify, simply see it has no self.  It is an object of awareness, and like a mirror the content is in constant change within the mirror.  Another way of understanding this is to "be aware, be aware, be aware".  Notice your experience and stay in the noticing, and then breathe, breathe, breathe.  The conscious breathing will prevent getting stuck in subtle thoughts that tend to structure our experience into seer-seeing-seen and this sets up a subtle struggle.
It is like, in the beginning, we notice obvious struggle, obvious clinging, obvious resistance, and do not realize that in our subconscious mind that are subtle currents of inner activity that is constantly clinging, resisting, and identifying, and only a small part of has awakened from this.  That small part is afraid of losing its foothold in Presence.  But Presence is just pure awareness...it is the earth element or grounding quality of pure awareness, so rather than make a subtle mental effort, what is better to do is to remember that our identity is pure awareness and just in this.
What will happen is that the subconscious mind will empty itself of "I" thoughts, it will unburden itself within the awareness field that has ceased to identify, resist, or clinging.  The emptying process will happen until our bodies start turning into light, or have light surges happen to it.  These are the effects of the awakening process (siddhis, signs of accomplishment), and the signs are both validating but not to be attached to.
We will be tempted to re-identify, re-resist, and re-cling to the arising content.  The reason why is because this is how the content of the subconscious mind got formed in the first place, by our gestures of clinging, resistance, and identification.  If we notice this subtle form of clinging, resistance, and identification as part of the content, and just breathe, then these reflexes will relax, and our abiding in pure awareness as pure awareness will move deeper into itself.  It is a beautiful movement and it can continue indefinitely.  It is like falling deeper and deeper until you realize that there is no bottom that you will eventually land upon and with this realization, then the feeling of falling becomes the feeling of floating.
There is more that I could share about this.  Please feel free to keep on asking any questions until you are completely clear.  When I was passing through the stage that you seem to be on, there was almost no one who was able to meet me where I was.  Krishnamurti helped the most, and also my current spiritual teacher Sohra.

This is Raviji's guidance

There is no need for you to feel lost or abandoned by the subtler energies and forces.  As you quoted Rumi, what you seek is also seeking you. As Madame de Salzmann often told us that higher energy is there and wishing to descend to us, but that we are not ready to receive. 

Awareness—other words more or less coincide with this word in meaning and practice, namely consciousness, attention, spirit—is subtler in substance (materiality) and power than the mind and the senses and can therefore affect them.  Any moment of awareness changes our body at a cellular level.  In general, the change is mitigated or undone or even reversed by anxiety, fear or fantasy.  Returning again and again to being aware is a wholly worthwhile undertaking.

Any effort (practice, abhyasa) arises from the ego.  But there is no need to be afraid of the ego or to be against it. Always keep in mind what Madame de S. said, “Ego is a good servant, but a bad master.”  This is why along with effort, a letting go, a submission, a state of non-action (naishkarmya) and unknowing (naishjñānya), is also needed.  Along with abhyāsa for which ego is needed we need vairāgya, freedom from the self.  Both Arjuna the skillful warrior with much pride and confidence engaged in battle and Krishna the witness above the battle are needed. 

We cannot control the subtle combination of our effort and letting go of my effort so that Krishna could play his part.  Therefore, as with every serious searcher, one step forward and two to the side, or one step forward and one back; and sometimes only one step back and two forward.

The great sage Shvetashvatara, in the Upanishad named after his name, made this very helpful remark: “All human realization is a combination of tapas prabhāva (effect of effort) and deva prasāda (benediction of the devas).”  

H or Ravi needs to make his effort, and to allow Krishna or Christ or Buddha or Vishnu to make their effort.  Not easy, but an adventure and a joy. If I really begin to relish the journey, it becomes easier to let go of the inevitable attachment to the destination which of necessity is mostly imagined. Further, any serious effort is assisted by an occasional meeting with fellow searchers, especially someone also on the journey. 

And so the journey continues...

The Transformation process is natural

The transformation process is natural. The forces just take over your body. The pitfall is that mind will (a) Make you think you are now enlightened (b) Try to force or imagine enligthened states. 

I need to do my part and respond to the forces.

There is a god watching and guiding and one ALWAYS gets guidance - right one and the right time. Nothing to worry 

My task is to work on the three dimensions of TIME

(a) To include awarness to experience Life 

(b) To be aware of Presence 

(c) To be aware that I am aware of the presence. 

Hard Struggle - reminder of Task

I am losing the fight. The forces of sleeping are putting me back to where I was. I have to fight back and hard. So I must write down my approach :

1. The heart of the approach is to Abide in I AM. And the I Am to experience the life I lead. And me to be aware of my being aware.

2. It is important that Awarness experiences it and Awarness is aware of Awareness. So I have to be careful about self image coming in. H is dead - H is a lie and fiction.

3. I have to keep my frantic breathing on all the time. THe frantic breathing is a breathing sensing from the right side of the heart clutching to Life/Aliveness as I breathe in and cling to life  - afraid of death.

4. I hope to stay in awarness and watch as death comes and withdraws from this shell.

A Normal Being Wishes to Live for Ever - G I Gurdjieff

A Normal Being Wishes to Live for Ever

    - G I Gurdjieff

A normal being wishes to live forever. A normal man is one who not only has actualized his inherited potentialities, but has freed himself from his subjectivity.

We are made in the image of God, and God's attribute is immortality. If God wishes to live he has shared that wish with all of us. He has also provided the means by which that wish to live may exist forever. This wish to live constitutes a being. Once being alive there is no choice, we must live for ever.

The representative of God in any individual is that which tells him how or what God would do in any situation. Your powers are to actualize, to be aware of your presence. This is your money in the bank, your cash, your earning ability.

Next to awareness, the most important thing is Time. The flow of time through us gives us our chance to extract what we can. Time is a three fold stream, passing through our three centers. We fish in this stream, what we catch is ours, what we don't is gone. Time does not wait for us to catch all in the stream. If we catch enough. we have enough to create three bodies, and become enduring.

Time is the sum of our potential experience, the totality of our possible experiences. We live our experiences successively, this is the first dimension of time. To be able to live experiences simultaneously is adding another or second dimension of time. To be aware of this simultaneity is called solid Time, or the third dimension of Time.

I beg you, before starting on this journey to question yourself. You are plunging into the dark;Here is little lamp; I show you how to rub it; but make sure you know how to rub it.

Suffering is the price of endlessness.

Conscious labor consists of having a objective in life, as a LIFE aim, an Aim which can be pursued the whole of your life. It does not depend on the vicissitudes of life. It is the aim for which you took the trouble to be born. You are an Immortal being if you keep this aim.

If you keep this aim through this life you will have an aim strong enough to persist after this life, an aim big enough to persist through an immortal existence. 

Chronicles of Saturn in the First House 12

The Last few days esp January 1 experienced continued connection with being present and experiencing what all is happening and I am doing.
Last night heard a Mooji meditation before sleeping and woke up in the morning sensing every cell of the body in absolute bliss.
The fear of death continues to stalk in terms of possible heart attack due to diabetes. This also means that the inviduality still needs dissolving.
The only task is to remind myself to operate through awareness keeping personality out. Listening, speaking, typing. And each time the mind comes into play to notice it and also to recongise that since I know the thought, it was on the field of awareness.

Rajeev Dey also shared the passage "A Normal Man wishes to Live for ever" by Gurdjieff. Grateful to the forces because it also spoke about hanging on to the being .("This wish to live constitutes a being. Once being alive there is no choice, we must live for ever.")

The passage is below

 A Normal Being Wishes to Live for Ever

    - G I Gurdjieff

A normal being wishes to live forever. A normal man is one who not only has actualized his inherited potentialities, but has freed himself from his subjectivity.

We are made in the image of God, and God's attribute is immortality. If God wishes to live he has shared that wish with all of us. He has also provided the means by which that wish to live may exist forever. This wish to live constitutes a being. Once being alive there is no choice, we must live for ever.

The representative of God in any individual is that which tells him how or what God would do in any situation. Your powers are to actualize, to be aware of your presence. This is your money in the bank, your cash, your earning ability.

Next to awareness, the most important thing is Time. The flow of time through us gives us our chance to extract what we can. Time is a three fold stream, passing through our three centers. We fish in this stream, what we catch is ours, what we don't is gone. Time does not wait for us to catch all in the stream. If we catch enough. we have enough to create three bodies, and become enduring.

Time is the sum of our potential experience, the totality of our possible experiences. We live our experiences successively, this is the first dimension of time. To be able to live experiences simultaneously is adding another or second dimension of time. To be aware of this simultaneity is called solid Time, or the third dimension of Time.

I beg you, before starting on this journey to question yourself. You are plunging into the dark;Here is little lamp; I show you how to rub it; but make sure you know how to rub it.

Suffering is the price of endlessness.

Conscious labor consists of having a objective in life, as a LIFE aim, an Aim which can be pursued the whole of your life. It does not depend on the vicissitudes of life. It is the aim for which you took the trouble to be born. You are an Immortal being if you keep this aim.

If you keep this aim through this life you will have an aim strong enough to persist after this life, an aim big enough to persist through an immortal existence.