“You haven’t dared yet lose faith — so how can faith grow in you? You haven’t dared yet risk your heart — to what can you see of reality? You’re obsessed — still! — with the carnal screams of your life. How do you hope to step into the Mystery of the King? You are a sea of gnosis hidden in a drop of dew, You are a whole universe hidden in a sack of blood. What are all this world’s pleasures and joys That you keep grasping at them to make you alive? Does the sun borrow light from a mote of dust? Does Venus look for wine from a cracked jug?”
Integration in the field
From fascination to manifestation
Why do I speak, regulation of the fire through my words
A lot of the stimulation of the fire happens through the sense of sight. The eyes being very much related to the mind, they carry a strong potential of distraction. We lose a lot of Prana through the door of the eyes.
Nowadays, especially during confinement, screens ( computer, smartphone, tv….) are very obviously a source of distraction. In the feed of social media, there is always a proposition of something entertaining, intense, or an invitation to fascination.
As we can decide what we watch at according to our preferences, we get addicted to this fast food of easy stimulation, surely building our own self-conceived bubble. This illusion is as strong as we have been validated by the number of likes we get when we share our posts.
This has a heavy cost as the fire invested in this virtual bubble of entertainment is the same fire that we don’t invest in real discussions, sharing, debates where a confrontation with other human beings might actually happen.
The disagreement of somebody else is my sanity if I can receive it
An idea, a thought, a project are like a spark. When I share them with others, the confrontation and the friction will reveal the parts of me that are not yet ignited by the frequency of my idea.These might appear as walls, emotional blocks, an annoying heaviness that we now may avoid by using our virtual bubble as a spacecraft.
The friction is an indication of my resistance to the flow of the universal field from which this thought actually comes from.
Let these perceived blocks be the logs, the wood that can nourish the fire of this very thought so that the light that it contains may shine. By offering the doubtful part of ourselves to the fire, we might have a chance to reveal the aliveness of this frequency within us and let it become more tangible.
This teaching is revealed beautifully in the mantra Ek Ong Kar Sat Gurpasaad, Sat Gurprasaad Ek Ong Kar.
The other person’s disagreement is actually saying how much I don’t trust myself, I don’t fully believe what I say. Basically it shows that there is a gap between what I say and what I am. I am not behind my words.
Convincing others through argumentations and words is the opposite of manifesting who I am, as well as sharing the idea, it is confirming that I don’t trust myself. I am just trying to use the other to validate my own subconscious. To put it in other words, this is “mental rape”. Behind the mask of cleverness, intelligence and brightness of the mind, there is an act of violence, not only to the other one who will feel disrespected but also to myself because I am denying who I am. The tendency to persuade is proportional to my lack of listening capacities.
The gap between what we say and what we are has a collective resonance in our language. Our languages became social constructs. The words are now mostly disconnected from the original movement of energy they channel.
If we come to the roots of communication it is “communion”, to vibrate at a common frequency with somebody else. But words act as a source of confusion because they carry thousands of years of concepts and mental construct with them, adding duality, filtering, and diluting the purity of the original energy.
Our languages are the collective gap between what we say and what we are. They carry our collective unconscious lies, generations of socially accepted lies. The consequence of that is that the minute we use words to share something we somehow betray part of ourselves! We cannot blindly trust our language, our words, our mother tongue to carry our vibration.
What can we do to get out of this loop
It is an invitation to listen to what we say and the resonance of our words. If we fail to do this, they will just nourish the collective trance, the distraction we first talked about. If we consciously use certain words to share the energy we vibrate, we are opening a new field of possibilities in the words themselves. It is healing for the words and all those who will use them in the future.
This is the meditation on Saraswati, the divine manifested in words. Saraswati is the alignment between what I am and what I say. In Saraswati consciousness, each word is a nectar that feeds the soul. A constantly flowing, delicate blissful stream, full of wisdom. Words will not be weapons of a self-defense mechanisms anymore but become the vehicles of remembrance of the interconnectedness of all beings.
KRIYAS & MEDITATIONS
Maha Agni Kriya taught on May 20, 1976
With Ek Ong Kar Sat Gurprasaad, use the opposition as wood for the fire.
Iccha Kriya taught on April 14, 1992
Recognize and integrate the distraction of the intellect.
Mother Principle taught on October 20, 1975
Connect to the resonance of the words and intuitive speech.
Kriya for the kidneys taught on October 24, 1984
With Ek Ong Kar Sat Gurprasaad, relax from over stimulation.
FULL MOON May 7
The Master Key Meditation taught on July 18, 1975
It is called as well Indra Nittri meditation. Indra Nittri means the eyes of Indra. It connotes the feeling that every pore of the body becomes an all-seeing eye. It represents knowledge that comes through the soul and intuition. The body is a temple through which you can experience the consciousness of the Infinite. As that happens, all knowledge and bliss flow through you.