Meditation

 

Are you looking for true happiness - bliss ( joy without reason)

Are you looking for tranquility, inner peace and a clear focuse mind?

Are you seeking the highest truth?

Are you prone to anxiety attacks, paranoia, emotional outbursts, neurosis, etc.

Studies have shown that Meditation can help....

Meditation & Yoga

"The process of meditation naturally brings about tranquility, insight, and change. Through that change arises the basis for wisdom, compassion, and clarity." Rob Nairn

 

The best way to cure ourselves of disease is through meditation, through using our own mind. We then become our own doctor, or own psychologist, our own guru. Lama Zopa

"My main point is this: although we are facing much trouble and controversy, still there is hope and tranquillity in our minds. Having a calm mind while facing difficulties is wholly profitable. It doesn't meant that by practising the Dharma (Buddha's Teaching's) we will immediately eliminate starvation and thirst or increase our available amount of food and drink. But by thinking of the Dharma we experience tranquillity and that tranquillity gives us pleasure. This is worthwhile isn't it?" - His Holiness the Dalai Lama

When asked what the most important spiritual practice one can implement into his or her life, Deepak Chopra simply replies, "Meditation."

Meditation is an interiorized and directed focus of conscious attention. Meditation is training in mindfulness

The essence of meditation is just witnessing. It means consciousness is aware of the content of the mind, and ultimately of itself, with equanimity - moment to moment.

Some excerpts from Diamond Mind, By Rob Nairn

Intro

Happiness, compassion, wisdom, and clarity are inherent qualities within all human beings. The true nature of the mind is gentle, peaceful and clear. This seems difficult to believe because most of the time our minds are in a state of anxiety, agitation, desire, passion, anger, or grief - all clouds that obscure the bright pure quality of what we truly are. We ourselves are creating obscurations and thus keeping our innate qualities inaacessible within our minds.

Through understanding the psychology of meditation we can reverse our perspective, and recognize these obscurations, how they came about, and how to release and dissolve them. The innate brilliance of the mind then naturally manifests.

Meditation is inherently simple. We do not need to import anything new into the mind. There are no complex, intellectual mechanisms involved. We don't have to understand profoun philosophical systems. What is necessary is to learn the very basic simplicity of being - and in this way discover the diamond mind.

What is meditation?

Meditation is a method of gaining access to the inner wisdom and compassion - and resolving our inner problems in the process.

Towards a description:

To attempt a loose description rather than a definition of meditation, one could say it is a training based on mindfulness. This entails being present in the moment, which is the ground out of which tranquility arises. One comes face to face with the mind and learns about it at a deep level. This leads to inner understanding and penetrating insight into the illusion we have created about ourselves and the nature of life. Hence Buddhist meditation is often loosely termed "insight meditation", which describes the result of training in mindfulness.

Mindfulness is the founding cause of both tranquility and penetrating insight. When the mind is established in these two, we experience liberation from suffering and a co-emergent manifestation of compassion and wisdom. But the reslut is not the goal. We let go of goals and focus on the action of meditation. If we fixate on a goal, we block the arising of the meditative condition.

Meditation, then, involves being present with what is here.

These are the reasons why we meditate:

so that we can develop our inner potential, and actualize our own peak experiences without making them into goals. But most of all, so that we can really equip ourselves to help other beings. Our being in the world then becomes a natural, beneficial force so that simply being is beneficial instead of harmful. Without continually thinking, "Oh, I must do good things," the way the mind is becomes beneficial. By freeing our mind from its negative and neurotic patterns and liberating our inner potential, we experience a spontaneous response which will be helpful and beneficial to others. It's not contrived. We don't have to kepp thinking about it or fabricating it.

 

The Effects of Meditation

The effect of meditation, in the beginning, will be the gradual understanding of what is meant by tranquility, what is meant by the mind becoming tranquil. It is not something contrived or imposed or imported from outside. It is arising of what is already within us. As the mind becomes tranquil, many things begin to become clear. Things that were not formerly clear to us about ourselves, the world around us, the way we are living, relationships. We become clear about everything. So we need to generate within our minds the conditions for a prelinary mindfulness - the essence of meditation.

As tranquility arises we begin gaining insight into the state of our own minds. Insight may arise naturally with tranquility. That is the traditional teaching. We train in tranquility and insight naturally arises.

Insight is the most profound level of learning. It is learning throught direct perception which naturally gives rise to understanding. It is not learning through externally acquired information, something imported from outside. It leads to wisdom because it is learning inwardly how we are and what we are as human beings. The way to wisdom and intelligence is to understand ourselves as human beings. Not through a theory, not through a concept, but through direct experience.

Direct perception: "Ah, that's what my mind does. That's why I become angry. That's why I become depressed. That's why I become anxious." There is no theory. It's direct perception. We see through meditation, what the mind is doing, moment by moment. Why? Because we are training ourselves to become present. If we are present, we naturally bring our intelligence to bear on the moment. Therefore we have no option but to find out what is happening.

The effect nof this is that the mind inevitably changes. We don't make it change. It changes. It is like giving a child food; it eats. Through eating, its body changes. We don't get the child up in the morning and say, "Right, eat your breakfast and grow big and strong." The process of eating naturally does it. The process of meditation naturally brings about tranquility, insight, and change. Through that change arises the basis for wisdom, compassion, and clarity.

Excerpt from Diamond Mind, A Psychology of Meditation by Rob Nairn, Shambhala Publications.

WHAT SCIENCE KNOWS ABOUT MEDITATION AND THE TRANSPERSONAL SELF

In "The Meditative Mind: The Varieties of Meditation Experience", Daniel Goleman, psychologist and frequent writer for The New York Times, summarizes a number of remarkable physical and physiological effects of meditation (and relaxation):

Other meditation research has demonstrated this wide range of psychological benefits:

Of special interest is Daniel Goleman's own research demonstrating the greater tolerance for stress by those who meditate. He gives us some insight into how meditation accomplishes this:

 

Proof that meditation works?

Researchers from West Virginia University carried out a study of 62 stressed people, which involved an eight-week course with classes once a week and one eight-hour retreat. Participants learnt four types of meditation, some basic yoga postures and how to use meditation in their normal lives once the course had finished.

The findings of the study, published in a recent issue of the American Journal of Health Promotion, showed over half the subjects experienced a drop in psychological distress by an average of 54 per cent. The trainees also said there was a 46 per cent drop in the medical symptoms they had experienced as a result of stress.

Vipassana, which means to see things as they really are, is one of India’s most ancient techniques of meditation. Practiced for over 2,500 years, it is a type of “mindfulness” meditation that brings enhanced self-awareness. The technique has been employed in several prisons in India, the US and New Zealand with “remarkable success”, researchers reported at this week’s Royal College of Psychiatrists annual conference.

It has now been tried on an experimental basis in the UK’s Lancaster prison with similar success. Inmates practising the technique became more disciplined and co-operative, said prison staff. In addition, inmates became less prone to depression and hostility, suggesting the technique could play a role in the treatment of mental illness. Because roughly a third of prisoners have very significant psychiatric problems, this could be an effective alternative to potentially addictive psychiatric medications, Dr Kishore Chandiramini, of the Queen Elizabeth Psychiatric Hospital in Birmingham, told delegates.

Mindfulness in Plain English

Excerpts by Venerable Henepola Gunaratana

Vipassana is the oldest of Buddhist meditation practices. The method comes directly from the Sitipatthana Sutta, a discourse attributed to Buddha himself. Vipassana is a direct and gradual cultivation of mindfulness or awareness. It proceeds piece by piece over a period of years. The student's attention is carefully directed to an intense examination of certain aspects of his own existence. The meditator is trained to notice more and more of his own flowing life experience.

Vipassana is a gentle technique. But it also is very , very thorough. It is an ancient and codified system of sensitivity training, a set of exercises dedicated to becoming more and more receptive to your own life experience. It is attentive listening, total seeing and careful testing. We learn to smell acutely, to touch fully and really pay attention to what we feel. We learn to listen to our own thoughts without being caught up in them. The object of Vipassana practice is to learn to pay attention. We think we are doing this already, but that is an illusion. It comes from the fact that we are paying so little attention to the ongoing surge of our own life experiences that we might just as well be asleep. We are simply not paying enough attention to notice that we are not paying attention. It is another Catch-22. Through the process of mindfulness, we slowly become aware of what we really are down below the ego image. We wake up to what life really is. It is not just a parade of ups and downs, lollipops and smacks on the wrist. That is an illusion. Life has a much deeper texture than that if we bother to look, and if we look in the right way.

Vipassana is a form of mental training that will teach you to experience the world in an entirely new way. You will learn for the first time what is truly happening to you, around you and within you. It is a process of self discovery, a participatory investigation in which you observe your own experiences while participating in them, and as they occur. The practice must be approached with this attitude. "Never mind what I have been taught. Forget about theories and prejudgments and stereotypes. I want to understand the true nature of life. I want to know what this experience of being alive really is. I want to apprehend the true and deepest qualities of life, and I don't want to just accept somebody else's explanation. I want to see it for myself." If you pursue your meditation practice with this attitude, you will succeed. You'll find yourself observing things objectively, exactly as they are--flowing and changing from moment to moment. Life then takes on an unbelievable richness which cannot be described. It has to be experienced.

The more concentration power you have, the less chance there is of launching off on a long chain of analysis about the distraction.

Just about the only rule you need to follow at this point is to put your effort on concentration at the beginning, until the monkey mind phenomenon has cooled down a bit. After that, emphasize mindfulness. If you find yourself getting frantic, emphasize concentration. If you find yourself going into a stupor, emphasize mindfulness. Overall, mindfulness is the one to emphasize.

The most important moment in meditation is the instant you leave the cushion. When your practice session is over, you can jump up and drop the whole thing, or you can bring those skills with you into the rest of your activities. It is crucial for you to understand what meditation is. It is not some special posture, and it's not just a set of mental exercises. Meditation is a cultivation of mindfulness and the application of that mindfulness once cultivated. You do not have to sit to meditate.

You can meditate while washing the dishes.

the ultimate goal of practice remains: to build one's concentration and awareness to a level of strength that will remain unwavering even in the midst of the pressures of life in contemporary society. Life offers many challenges and the serious meditator is very seldom bored.

A state of mindfulness is a state of mental readiness. The mind is not burdened with preoccupations or bound in worries. Whatever comes up can be dealt with instantly. When you are truly mindful, your nervous system has a freshness and resiliency which fosters insight. A problem arises and you simply deal with it, quickly, efficiently, and with a minimum of fuss. You don't stand there in a dither, and you don't run off to a quiet corner so you can sit down and meditate about it. You simply deal with it. And in those rare circumstances when no solution seems possible, you don't worry about that. You just go on to the next thing that needs your attention. Your intuition becomes a very practical faculty.

Try to stay alert and aware throughout the day. Be mindful of exactly what is taking place right now, even if it is tedious drudgery. Take advantage of moments when you are alone. Take advantage of activities that are largely mechanical. Use every spare second to be mindful. Use all the moments you can.

Meditation that is successful only when you are withdrawn in some soundproof ivory tower is still undeveloped. Insight meditation is the practice of moment-to-moment mindfulness. The meditator learns to pay bare attention to the birth, growth, and decay of all the phenomena of the mind. He turns from none of it, and he lets none of it escape. Thoughts and emotions, activities and desires, the whole show. He watches it all and he watches it continuously. It matters not whether it is lovely or horrid, beautiful or shameful. He sees the way it is and the way it changes. No aspect of experience is excluded or avoided. It is a very thoroughgoing procedure.

Thus, as genuine mindfulness is built up, the walls of the ego itself are broken down, craving diminishes, defensiveness and rigidity lessen, you become more open, accepting and flexible. You learn to share your loving-kindness.

Traditionally, Buddhists are reluctant to talk about the ultimate nature of human beings. But those who are willing to make descriptive statements at all usually say that our ultimate essence or Buddha nature is pure, holy and inherently good. The only reason that human beings appear otherwise is that their experience of that ultimate essence has been hindered; it has been blocked like water behind a dam. The hindrances are the bricks of which the dam is built. As mindfulness dissolves the bricks, holes are punched in the dam and compassion and sympathetic joy come flooding forward. As meditative mindfulness develops, your whole experience of life changes. Your experience of being alive, the very sensation of being conscious, becomes lucid and precise, no longer just an unnoticed background for your preoccupations. It becomes a thing consistently perceived.

Each passing moment stands out as itself; the moments no longer blend together in an unnoticed blur. Nothing is glossed over or taken for granted, no experiences labeled as merely 'ordinary'. Everything looks bright and special. You refrain from categorizing your experiences into mental pigeonholes. Descriptions and interpretations are chucked aside and each moment of time is allowed to speak for itself.

You actually listen to what it has to say, and you listen as if it were being heard for the very first time. When your meditation becomes really powerful, it also becomes constant. You consistently observe with bare attention both the breath and every mental phenomenon.

You feel increasingly stable, increasingly moored in the stark and simple experience of moment-to-moment existence. Once your mind is free from thought, it becomes clearly wakeful and at rest in an utterly simple awareness. This awareness cannot be described adequately. Words are not enough. It can only be experienced. Breath ceases to be just breath; it is no longer limited to the static and familiar concept you once held. You no longer see it as a succession of just inhalations and exhalations; it is no longer some insignificant monotonous experience. Breath becomes a living, changing process, something alive and fascinating. It is no longer something that takes place in time; it is perceived as the present moment itself. Time is seen as a concept, not an experienced reality. This is simplified, rudimentary awareness which is stripped of all extraneous detail. It is grounded in a living flow of the present, and it is marked by a pronounced sense of reality. You know absolutely that this is real, more real than anything you have ever experienced.

Once you have gained this perception with absolute certainty, you have a fresh vantage point, a new criterion against which to gauge all of your experience. After this perception, you see clearly those moments when you are participating in bare phenomena alone, and those moments when you are disturbing phenomena with mental attitudes. You watch yourself twisting reality with mental comments, with stale images and personal opinions. You know what you are doing, when you are doing it. You become increasingly sensitive to the ways in which you miss the true reality, and you gravitate towards the simple objective perspective which does not add to or subtract from what is. You become a very perceptive individual. From this vantage point, all is seen with clarity.

The innumerable activities of mind and body stand out in glaring detail. You mindfully observe the incessant rise and fall of breath; you watch an endless stream of bodily sensations and movements; you scan a rapid succession of thoughts and feelings, and you sense the rhythm that echoes from the steady march of time. And in the midst of all this ceaseless movement, there is no watcher, there is only watching. In this state of perception, nothing remains the same for two consecutive moments. Everything is seen to be in constant transformation. All things are born, all things grow old and die. There are no exceptions. You awaken to the unceasing changes of your own life. You look around and see everything in flux, everything, everything, everything. It is all rising and falling, intensifying and diminishing, coming into existence and passing away. All of life, every bit of it from the infinitesimal to the Indian Ocean, is in motion constantly. You perceive the universe as a great flowing river of experience. Your most cherished possessions are slipping away, and so is your very life. Yet this impermanence is no reason for grief. You stand there transfixed, staring at this incessant activity, and your response is wondrous joy. It's all moving, dancing and full of life.

As you continue to observe these changes and you see how it all fits together, you become aware of the intimate connectedness of all mental, sensory and affective phenomena. You watch one thought leading to another, you see destruction giving rise to emotional reactions and feelings giving rise to more thoughts. Actions, thoughts, feelings, desires--you see all of them intimately linked together in a delicate fabric of cause and effect. You watch pleasurable experiences arise and fall and you see that they never last; you watch pain come uninvited and you watch yourself anxiously struggling to throw it off; you see yourself fail. It all happens over and over while you stand back quietly and just watch it all work.

Out of this living laboratory itself comes an inner and unassailable conclusion. You see that your life is marked by disappointment and frustration, and you clearly see the source. These reactions arise out of your own inability to get what you want, your fear of losing what you have already gained and your habit of never being satisfied with what you have. These are no longer theoretical concepts--you have seen these things for yourself and you know that they are real. You perceive your own fear, your own basic insecurity in the face of life and death. It is a profound tension that goes all the way down to the root of thought and makes all of life a struggle. You watch yourself anxiously groping about, fearfully grasping for something, anything, to hold onto in the midst of all these shifting sands, and you see that there is nothing to hold onto, nothing that doesn't change.

A meditator keeps his mind open every second. He is constantly investigating life, inspecting his own experience, viewing existence in a detached and inquisitive way. Thus he is constantly open to truth in any form, from any source, and at any time. This is the state of mind you need for Liberation. It is said that one may attain enlightenment at any moment if the mind is kept in a state of meditative readiness. The tiniest, most ordinary perception can be the stimulus: a view of the moon, the cry of a bird, the sound of the wind in the trees. it's not so important what is perceived as the way in which you attend to that perception. The state of open readiness is essential. It could happen to you right now if you are ready. The tactile sensation of this book in your fingers could be the cue. the sound of these words in your head might be enough. You could attain enlightenment right now, if you are ready._

You find nothing. In all that collection of mental hardware in this endless stream of ever-shifting experience all you can find is innumerable impersonal processes which have been caused and conditioned by previous processes. There is no static self to be found; it is all process. You find thoughts but no thinker, you find emotions and desires, but nobody doing them. The house itself is empty. There is nobody home. Your whole view of self changes at this point. You begin to look upon yourself as if you were a newspaper photograph. When viewed with the naked eyes, the photograph you see is a definite image. When viewed through a magnifying glass, it all breaks down into an intricate configuration of dots.

Similarly, under the penetrating gaze of mindfulness, the feeling of self, an 'I' or 'being' anything, loses its solidity and dissolves. There comes a point in insight meditation where the three characteristics of existence--impermanence, unsatisfactoriness and selflessness-- come rushing home with concept-searing force. You vividly experience the impermanence of life, the suffering nature of human existence, and the truth of no self. You experience these things so graphically that you suddenly awake to the utter futility of craving, grasping and resistance. In the clarity and purity of this profound moment, our consciousness is transformed. The entity of self evaporates. All that is left is an infinity of interrelated non-personal phenomena which are conditioned and ever changing. Craving is extinguished and a great burden is lifted. There remains only an effortless flow, without a trace of resistance or tension. There remains only peace, and blessed Nibbana, the uncreated, is realized.

Abridged from 'Mindfulness in Plain English' By the Venerable Henepola Gunaratana, Wisdom Publications - Highly Recommended*****

We continue with excerpts from 'Mindfulness in Plain English' by Venerable Henepola Gunaratana

Chapter 16

What's In It For You

You can expect certain benefits from your meditation. The initial ones are practical, prosaic things; the later stages are profoundly transcendent. They run together from the simple to the sublime. We will set forth some of them here. Your own experience is all that counts.

Those things that we called hindrances or defilements are more than just unpleasant mental habits. They are the primary manifestations of the ego process itself. The ego sense itself is essentially a feeling of separation--a perception of distance between that which we call me, and that which we call other. This perception is held in place only if it is constantly exercised, and the hindrances constitute that exercise. Greed and lust are attempts to get 'some of that' for me; hatred and aversion are attempts to place greater distance between 'me and that'. All the defilements depend upon the perception of a barrier between self and other, and all of them foster this perception every time they are exercised.

Mindfulness perceives things deeply and with great clarity. It brings our attention to the root of the defilements and lays bare their mechanism. It sees their fruits and their effects upon us. It cannot be fooled. Once you have clearly seen what greed really is and what it really does to you and to others, you just naturally cease to engage in it. When a child burns his hand on a hot oven, you don't have to tell him to pull it back; he does it naturally, without conscious thought and without decision. There is a reflex action built into the nervous system for just that purpose, and it works faster than thought. By the time the child perceives the sensation of heat and begins to cry, the hand has already been jerked back from the source of pain. Mindfulness works in very much the same way: it is wordless, spontaneous and utterly efficient. Clear mindfulness inhibits the growth of hindrances; continuous mindfulness extinguishes them. Thus, as genuine mindfulness is built up, the walls of the ego itself are broken down, craving diminishes, defensiveness and rigidity lessen, you become more open, accepting and flexible. You learn to share your loving-kindness.

....As meditative mindfulness develops, your whole experience of life changes. Your experience of being alive, the very sensation of being conscious, becomes lucid and precise, no longer just an unnoticed background for your preoccupations. It becomes a thing consistently perceived.

When your meditation becomes really powerful, it also becomes constant. You consistently observe with bare attention both the breath and every mental phenomenon. You feel increasingly stable, increasingly moored in the stark and simple experience of moment-to-moment existence. Once your mind is free from thought, it becomes clearly wakeful and at rest in an utterly simple awareness.

This awareness cannot be described adequately. Words are not enough. It can only be experienced. Breath ceases to be just breath; it is no longer limited to the static and familiar concept you once held. You no longer see it as a succession of just inhalations and exhalations; it is no longer some insignificant monotonous experience. Breath becomes a living, changing process, something alive and fascinating. It is no longer something that takes place in time; it is perceived as the present moment itself. Time is seen as a concept, not an experienced reality. This is simplified, rudimentary awareness which is stripped of all extraneous detail. It is grounded in a living flow of the present, and it is marked by a pronounced sense of reality. You know absolutely that this is real, more real than anything you have ever experienced.

Once you have gained this perception with absolute certainty, you have a fresh vantage point, a new criterion against which to gauge all of your experience. After this perception, you see clearly those moments when you are participating in bare phenomena alone, and those moments when you are disturbing phenomena with mental attitudes. You watch yourself twisting reality with mental comments, with stale images and personal opinions. You know what you are doing, when you are doing it.

....As you continue to observe these changes and you see how it all fits together, you become aware of the intimate connectedness of all mental, sensory and affective phenomena. You watch one thought leading to another, you see destruction giving rise to emotional reactions and feelings giving rise to more thoughts. Actions, thoughts, feelings, desires--you see all of them intimately linked together in a delicate fabric of cause and effect. You watch pleasurable experiences arise and fall and you see that they never last; you watch pain come uninvited and you watch yourself anxiously struggling to throw it off; you see yourself fail. It all happens over and over while you stand back quietly and just watch it all work. Out of this living laboratory itself comes an inner and unassailable conclusion.

You see that your life is marked by disappointment and frustration, and you clearly see the source. These reactions arise out of your own inability to get what you want, your fear of losing what you have already gained and your habit of never being satisfied with what you have. These are no longer theoretical concepts--you have seen these things for yourself and you know that they are real. You perceive your own fear, your own basic insecurity in the face of life and death. It is a profound tension that goes all the way down to the root of thought and makes all of life a struggle. You watch yourself anxiously groping about, fearfully grasping for something, anything, to hold onto in the midst of all these shifting sands, and you see that there is nothing to hold onto, nothing that doesn't change.

Your whole view of self changes at this point. You begin to look upon yourself as if you were a newspaper photograph. When viewed with the naked eyes, the photograph you see is a definite image. When viewed through a magnifying glass, it all breaks down into an intricate configuration of dots. Similarly, under the penetrating gaze of mindfulness, the feeling of self, an 'I' or 'being' anything, loses its solidity and dissolves. There comes a point in insight meditation where the three characteristics of existence--impermanence, unsatisfactoriness and selflessness-- come rushing home with concept-searing force. You vividly experience the impermanence of life, the suffering nature of human existence, and the truth of no self. You experience these things so graphically that you suddenly awake to the utter futility of craving, grasping and resistance. In the clarity and purity of this profound moment, our consciousness is transformed. The entity of self evaporates. All that is left is an infinity of interrelated non-personal phenomena which are conditioned and ever changing. Craving is extinguished and a great burden is lifted. There remains only an effortless flow, without a trace of resistance or tension. There remains only peace, and blessed Nibbana, the uncreated, is realized.

 

Q & A with Kirael

Excerpt from spirit.web -

Q: You have consistently brought forth the importance of meditation and now, as the Shift accelerates, those who practice meditation will see the Shift in its truth. What happens to the physical, emotional, mental, and spiritual bodies of an entity when one participates in the practice of meditation?

KIRAEL: In the world of meditation a number of things occur. The first is the thought of meditation itself. Just the thought of meditation begins to adjust the physical and spiritual portions of your body. On the physical level, when one achieves the desired level of one's meditation (whatever that level might be), the brain itself begins to "re-circuit" its energy. In essence, the lower vibrating 10% part of your conscious mind begins to diminish its activity, and the circuitry starts to evolve its energy into the wiser and more expansive 90% portion of the mind. This is why you lose the conception of time during meditation because time only exists in the 10% mind. What really occurs in this "re-wiring" of the brain is a profound shifting of energy, and an actual portal between the 90% mind and the 10% mind presents itself.

The next physical thing to take place is that the body, other than the brain itself, begins to vibrate at a cellular level, thereby expanding the "mirrors" between the cells to an enlightened state. As they expand their energies, more light penetrates the physical body, allowing healing to take place at a quicker rate.

At the same time, in what we call the emotional body, the emotions will begin to diminish their usual ups and downs and actually move towards a level space.

During meditation, the emotions are drawn from the physical plane into a more etheric alignment where these feelings exert less and less influence on the thinking process. What happens next is that the mental world begins to operate on a level beyond our usual grasp of third dimensional reality.

The mental level begins to search within itself for questions that have arisen since the last meditation. It begins to answer them in such a fashion that your brain can absorb this process, for the mental world does not exist in your brain; the mental world lives in your spirit.

Once it has recognized the questions that you have searched for, it aligns with what we call the Akashic Records of Answers. It should be realized that in order for you to think of a question, the answers must already be available. Put in another way, every question in your life has already been answered; every problem that arrives on the Earth plane comes with its own solution. That is a universal truth; it is a reflection of the perfect balance inherent in the cosmos.

Meditation allows access to these answers beyond the level of "normal" cognition. In the spiritual body, what takes place is the awakening of your understanding that you are not your physical body. You become more aware of your truth, the truth that you are of spirit and that the portion you're looking at in meditation from the spirit world is the reflection of your thoughts at that time.

So in the spiritual world you will find an opening that creates expansion rates which are simply not available in the physical world. There are no limitations in the spiritual world during meditation. As you can see, meditation is far more than closing your eyes and going into a state of unconsciousness. Rather, you enter a state of enhanced consciousness where avenues are opened well beyond your material plane.

Q: Some beginning meditators say they cannot go on for more than 5 or 10 minutes before their thoughts intrude, or they say they have trouble focusing inward. Do you have any words of advice?

KIRAEL: Stop pretending that you're human. That may sound outrageous, but it's probably one of the most truthful statements I can make because when you go into meditation, your sole goal should be to realize that you are not a human being. You are a spirit being a human. The reason that people find themselves twitching and bouncing about is because of the fear that this human part of them isn't as real as they think it is. Another factor one needs to be aware of is the historical mastermind against meditation. If you look closely at many of your scriptures and your books of old, you will see that it was in the interests of the existing power structure to control both the outflow and the inflow of information. If you understand this perspective, it is easy to see why meditation was not encouraged, for in meditation you begin to realize that you have access to things that you wouldn't normally have. The fear was inculcated into the populace that meditation was somehow afoul of divine law, whereas in truth, the God Light law is that you could meditate even more than you do.

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