Perspectives on Feelings

By George A. Boyd ©2017

When you are working with emotionalized issues of the unconscious mind, there are a variety of perspectives through which you can interface with these issues beyond the threshold of conscious integration.

  1. You can talk about the feeling – this is an intellectual discussion about the feeling, but you have no attentional contact with the feeling
  2. You can talk to the feeling – this objectifies the feeling as a visual “sub-personality,” an auditory “voice,” or a “shape,” a discrete pattern of sensation located in the body. At this level you are establishing a dialog and asking this representation of the issues, and listening for any answers.
  3. You can talk from the feeling – here, you will give the representation of your issue permission to speak through you and express its perspective, and its desires and fears. You would use this method if you were working with a therapist, hypnotist, or coach, who wanted to ask questions of this issue, so that they can understand what it signifies and formulate a strategy to work with it. This is called “giving a voice” to your issue.
  4. You can simply feel the feeling – this allows you to fully experience the feeling in the present time. You observe it arise, process, and pass away. This approach typifies the work of mindfulness or Vipassana meditation—in this method you place your attention on the feeling within your body and hold it there.
  5. You can understand the context of the feeling from its perspective – At this level you focus your attention minutely and look from the viewpoint of the feeling. You gather clues about the context in which the feeling dwells. You notice what the world looks like from its standpoint, what is its relationship with other people, what it wants or needs, what it fears and frustrates it. In this method, you are experiencing what the issue is feeling.
  6. You can “be” the feeling – at this level, you identify with the feeling. This method is used when you re-own a painful, shameful, or frightening pattern you have exiled to the unconscious, where it operates autonomously and beyond your control. Examples of this type in action includes a member of Alcoholics Anonymous publicly declaring that he is an alcoholic, or a male homosexual “coming out” and telling others he is “gay.”
  7. You can love the feeling from a transcendent viewpoint – this perspective has you regard the issue from your Superconscious mind, and regard it with unconditional love and acceptance. Variations of this approach are to send an attunement, such as anchoring the Light of the Holy Spirit in the issue, using the Light to dissolve the issue, or using the Light to transmute the layers of the issue, which are visualized as colored lamina.

We suggest that you become familiar with each approach to working with issues and develop criteria when each one is appropriate. For example:

  • At a dinner party, you might talk about your feelings (type one).
  • If you were working with a therapist, he might ask you to dialog with your feelings (type two), speak from the feeling (type three), or understanding the feeling from its perspective (type five).
  • If you are practicing mindfulness, or working with a therapist who uses mindfulness in their practice, you might be asked to simply experience your feelings as they are, without attempting to change or alter them in any way, and without judgment or criticism (type four).
  • If you are working with a New Age teacher, healer, or metaphysical counselor, you might be led in a guided meditation to make an attunement with your issue and let the Light dissolve it and transform it (type seven).

Practice each of these perspectives so you can produce them at will in yourself. Once you have some confidence doing this on yourself, you can extend this to guiding others to move through these seven different postures. This will especially valuable for those who are doing therapeutic, counseling, and coaching work with their clients.

Those who wish to learn to use meditation as a therapeutic modality may wish to consider taking our Meditation for Therapists Practitioner Certification Course.

Expanding on Wim Wenders’ Breathing Technique

By George A. Boyd ©2020

Q: What is your opinion on Wim Wenders’ breathing method? It is supposed to enhance your immunity and make you more resilient to cold temperatures.

A: After having practiced the technique as he guided the audience during a televised interview, I was able to ascertain two things about his style of breathing:

  1. It appears to focus attention in the second third of the Body Mind Programming Subplane in the source of breathing. This center interfaces directly with the autonomic nervous system, so it is conceivable that with practice, someone could learn to control autonomic responses to cold.
  2. Some people may experience hyperventilation or even faint practicing sustained breathing in this fashion, e.g., thirty deep, full breaths followed by breath holding for thirty seconds—then repeat for three cycles, with longer breath holding on subsequent cycles.
    Those who access this first band of the Abstract Mind Plane find this Subplane has three major sections.

The first third of the Body Mind Programming Subplane focuses on training your voluntary muscles to enhance performance in sports and dance. Visualization and self-hypnosis have been employed to improve an athlete’s or dancer’s functioning.

The second third interfaces with the autonomic nervous system, the “non-voluntary” operations of the tissues and organs. These layers include:

  1. Skin, hair, and nails
  2. Subcutaneous tissues and fat
  3. Muscle
  4. Connective tissue (ligaments and tendons)
  5. Bone
  6. Organs
  7. Circulatory system
  8. Lymph and immune system
  9. Endocrine glands
  10. Central and autonomic nervous system
  11. Life force driving breathing, heartbeat, circulation, peristalsis, brain wave rhythms, and resting muscle tone

Since breath is a voluntary function, breathing methods can be used to access layer 11. From this level, it is possible to give suggestion to layers 1 to 10 using hypnosis. Biofeedback and Autogenics™ taps this dimension, as do the visceral access channels of autohypnosis.

The last third of this Subplane enables you to direct the astral body. This ability can be broken down into eleven discrete competencies:

  1. Ability to move the astral body out of coincidence with the physical body
  2. Ability to move the astral body to a discrete location in the physical universe or an Astral Plane (astral projection, also called bi-location)
  3. Ability to have the astral body show you what it is seeing and hearing at this remote location (remote viewing)
  4. Ability to move the astral body through sold objects, e.g. passing through walls or into locked rooms
  5. Ability to use microscopic astral vision to view bacteria, viruses, molecules, atoms, and subatomic particles
  6. Ability to use macroscopic astral vision to view the entire earth, solar system, galaxy, and the entire physical universe
  7. Ability to sense the environment and inhabitants who dwell on Astral Planes
  8. Ability to sense the energy of life force from the Etheric Aura interpenetrating the physical body
  9. Ability to sense the energy of emotions from the Emotional Aura interpenetrating the physical body
  10. Ability to sense other’s thoughts from the Mental Aura interpenetrating the physical body
  11. Ability to sense the energy of another’s spiritual essence from the Spiritual Aura interpenetrating the physical body

Once your attention is established in the breath center through Wim Wender’s breath, you can lead your attention to access the astral abilities of the highest levels of the Body Mind Programming Subplane using the cooling breath (Sitali).

In this type of breathing you roll your tongue and breathe through it, breathing in and out through the mouth through the tongue tube, like you were breathing through a straw. As you do this breath, you will be drawn up to a point where this subtler breath appears to emanate.

If you focus in this place where this astral breath emanates, it will give you access to the control center where you can direct the astral body through higher-level auto-hypnotic suggestion. You can, through strong suggestion, command the astral body to carry out these eleven functions.

You can extend this breathing to unite your attention with the wave of the present time on the Akashic Records Subplane through using the hiss breath. Here you slightly curl your tongue and suck air into the center of your tongue. Listen to the hissing sound that your breath makes, and follow that current of energy upwards.

At the summit of this spire of breath, you will drop into the wave of the present time unfolding. When your reach this blissful moving wave, you will unite with the current of your Soul’s thought and intention that expresses in your life.

Wim Wenders’ breath method appears to be a tool to introduce people to this center where they can interface with the autonomic nervous system. With training and practice, it is conceivable you could learn to control functions that are normally not accessible through the voluntary muscles of the body, and practice healing autohypnosis.

What is a Lineage Holder?

By George A. Boyd © 2020

Q: What is a lineage holder? How do people become lineage holders? Are there bogus lineage holders?

A: A lineage holder carries forward a spiritual tradition. He or she may continue an existing tradition, or found a new one. There are ten major types of lineage holders. The first three of them are not empowered; the fourth develops subsequent empowerment, but it is not passed through the one that initiates him or her; and the remaining six of them are Divinely empowered through the Initiate that supervises them. Let’s examine them:

  1. Imaginary Lineage Holder – As the result of visions after taking a psychedelic drug or receiving guidance from spirits in the Psychic Realm, someone believes he or she is the representative of a lineage—based on visions and voices. This individual is clearly delusional, and no spiritual power is conferred upon him or her.
  2. Ceremonial Lineage Holder – In groups that conduct sacred, spiritual rites, an individual may be appointed or elected as its leader. For example, the Pope in the Roman Catholic Church or the Grandmaster of Masonic Lodges are installed in this fashion. No Divine Anointing occurs, however, but the individual may assume a teaching and leadership role, and pray to the Divine on behalf of those in the group he or she oversees.
  3. Spiritual organization successor – These ones take over stewardship of a spiritual organization to preserve revealed teachings. The organizational successors may act as teachers and interpreter of these writings, but they do not formally initiate anyone. Those who lead the Theosophical Society or the Lucis Trust are examples of this type of organization successor.
  4. Independent Disciplic Preparation – This occurs when an Initiate prepares a disciple to achieve a similar state of spirituality as the Initiate has attained, but the Divine anoints the disciple—there is no passing of the flame of anointing from Initiate to disciple. These types of preparation for Mastery with direct anointing from the form of the Divine at the level the disciple achieves occur at the stage of the Occult Adept, the Saint, the Ascended Master, the Adept, the Adept Master, the Cosmic Master in the Cosmic Hierarchy, and those who assume stages of Mastery in the Supracosmic and Transcendental Hierarchies.
  5. Yogi Preceptor Successor – Upon the disciple’s attainment of the Hridaya Chakra in the First Cosmic Initiation on any of the nine Yogi Preceptor Platforms, an established Yogi Preceptor can pass the power, so the disciple can teach, guide, and initiate disciples of his or her own. These create networks of lineages on each of these Yogi Preceptor Platforms. For example, there are many Kriya Yogi Preceptors who can initiate others into Kriya Yoga—and each Yogi Preceptor may pass the Light and empower several others to become Kriya Yoga Adepts. These second generation Kriya Yoga Adepts likewise initiate disciples, and may empower some of these to become Kriya Yoga Adepts.
  6. Light Master Successor – The current Light Master selects one disciple, whose cosmic soul awareness has reached the 22nd world of God, to carry on the work of the Light Master. The current Light Master anoints this individual to initiate, guide, and teach at this level. The cosmic soul awareness of those disciples in the Second Cosmic Initiation, who are not chosen to be a Light Master, pass into the abode of the Liberated Ones.
  7. Supracosmic Master (Guru) Successor – The Guru of a Supracosmic Path passes the Light to one disciple, whose Supracosmic Soul rises into the Guru Padam above the brain chakra on a Supracosmic Path, to carry on the tradition. Two conditions must be met for this transference to occur: (1) the disciple’s Supracosmic Soul must dwell on that Path, and (2) the disciple must have liberated the Supracosmic seed atom of that Path at the top of the Supracosmic brain chakra.
  8. “Low Throne” Transcendental Mastery – There are orders of Mastery on T1 to T5 at an advanced stage of the Path that are below the highest stage. A “Low Throne” Master can initiate, manifest a guide form, and can lead the chela to the same stage of the Path he or she has attained. On T1, this is the Subud Master. On T2, this is the Shabd Master, who operates in the Brahmandi Man above the top of the Second Plane. On T3, this is an Initiate who has attained the first Mental Plane. On T4, this is the Maharaj stage, above the seven Superuniverses. On T5, this is the Madhis, who has ascended to the Soul Plane. In each of these stages, an Initiate of this stage passes the Light and the Divine confirms the new Initiate. Like the Yogi Preceptor Platform, these Initiates can create their own lineages—each newly empowered Initiate can similarly empower a successor to succeed him or her.
  9. “High Throne” Transcendental Mastery (Sat Guru) – These are beings who have liberated their spirit and their ensouling entity has risen to the origin of the spirit on T1 to T5. One individual is chosen as the successor to the current Sat Guru to carry on the lineage. These “High Throne” Sat Gurus have all the abilities of the “Low Throne” Transcendental Adepts, plus they can lead the spirit back to its origin and liberate it. These include the T1 Sat Guru, the T2 Sat Guru (Sant Sat Guru), T3 Sat Guru (Perfect Master), the T4 Sat Guru (Paradise Master), and the T5 Sat Guru (Mahanta).
  10. Multiplane Mastery (Adi Sat Guru) – These are stages of Mastery on the Bridge Path, T6, and T7 that appear as a lineage on the highest Plane of the Bridge Path, Adi Sat Guru Desh. The representative of these Multiplane Masters is directly below this lineage—this is the living lineage holder for the Mudrashram® lineage.

In the future, as our most advanced disciples reach Multiplane Mastery, they will form a network with the original lineage of Mudrashram® Adi Sat Gurus and with other beings who have ascended on the Bridge Path to the Transcendental Hierarchy.

Q: What constitutes genuine assumption of the state of a lineage holder?

A: We can characterize seven markers that are associated with a lineage holder, which vary according to the tradition:

  1. The Supervising Initiate’s and Divine acknowledgement of attainment of the state of consciousness of the lineage holder. This can be publicly proclaimed or announced, or the disciple rising to this station on the Path may receive an inner confirmation, taking the form “Thou art [state of consciousness].” This state of realization and identification precedes empowerment.
  2. Passing of the flame of anointing from the Divine and the Supervising Initiate. This enables the disciple to teach, guide, and initiate on behalf of the lineage.
  3. Assignment of a dispensation and/or taking responsibility for the spiritual development of the aspirants and disciples that this lineage serves.
  4. Authorization to lead the organization supporting the lineage. In most lineages that have established temples, schools, retreat centers, or ashrams, the lineage holder will assume leadership of the organization.
  5. Ceremonial installation as the lineage holder. In some lineages, quite elaborate ceremonies have been instituted to acknowledge the formal passing of the “Rod of Power.”
  6. Passing a symbol that represents lineage empowerment to the successor. This might be a crystal, a thunderbolt wand (dorje), a turban, or other object that carries the charging of the lineage. As the successor takes possession of this object, there is a shift of the etheric resonance that transfers the fulcrum of power from the current lineage holder to his or her successor.
  7. Putting on ceremonial garments that are reserved for the lineage holder. In some traditions, there may be special robes and power objects that only the lineage holder is authorized to wear.

Markers one to three comprise the core authorization and empowerment of a lineage holder. Mere attainment of the state of consciousness of a lineage holder (marker one) is not sufficient to establish a disciple as a lineage holder; the Initiate and the Divine must also convey the Divine anointing and give the disciple responsibility for the lineage’s dispensation and those who are within its mantle of ministry.

Assuming responsibility for an organization (marker four), or any of the ceremonial elements (markers five through seven) do not make someone a lineage holder—as there are individuals who could seize power in an organization and proclaim themselves as its lineage holder. They might show evidence of his or her leadership role; undergo the installation ceremony; take possession of the lineage’s power object; and don the robes or talismans reserved for the lineage holder.

Only the living transference of Divine Power and Grace, and ownership of the teaching and ministry of the tradition genuinely establishes someone as a lineage holder. If markers two and three are not activated and functioning in you, you are not a real lineage holder.

When you asked what constitutes a bogus lineage holder, look to see if he or she has the genuine anointing; he or she is engaged in active teaching, ministry, guiding, and initiation; and he or she is working on fulfilling the Dispensation bestowed upon the lineage holder [if this is part of the lineage’s Divine Plan]. If that’s not there, you have an organizational leader, who has been inducted into the role of a lineage holder through ceremony—either conveyed through misguided disciples or usurped.

A ceremonial lineage holder can sustain a movement, but the actual power of transformation—not just the recitation of prayers and credos, inculcation of moral values, discourse upon the scriptures, and ritual invocation of the Divine through worship ceremonies—has to be there to for the lineage to truly awaken, enlighten, and unfold the spiritual potentials of its adherents.

We encourage you to reflect on these ideas. Whatever Path you embrace, we urge you to work with a genuine lineage holder and not waste your time in rituals and ceremonies.

Criteria for Assessing Spiritual Experiences

By George A. Boyd © 2020

Q: How can I know my spiritual experiences are genuine, and not the product of my fertile imagination?

A: There are a number of criteria that you can use to assess spiritual experiences. These include:

  1. Ontological – Your ensouling entity becomes one with the nodal point at which a particular ability, intuitive wisdom, or virtue is anchored.
  2. Spiritual – Your spirit ascends to the Nadamic tone where a particular ability, intuitive wisdom, or virtue is anchored.
  3. Vehicular – A seed atom of one of your vehicles of consciousness or a nucleus of identity is tuned to a nodal point at which a particular ability, wisdom, or virtue is anchored.
  4. Ideational – As a result of you focusing your attention in your ensouling entity, spirit, vehicular seed atom, or nucleus of identity, you can perceive and describe the content of the nodal point where a particular ability, wisdom, or virtue is anchored. This enables you to teach others about this state of consciousness.
  5. Operational – As a result of reaching this station on the Path, you are able to use the octave of will at this level to express the particular ability, wisdom, or virtue that is anchored. You may express this directly from that higher octave of will; empower your attentional principle or spirit to utilize it; activate an inner center through which you can access this ability, wisdom, or virtue in an altered state of consciousness or channel it directly through the personality as a gift.
  6. Imaginal – You imagine what it would be like to have this ability, wisdom, or virtue. You may create myths or stories to reveal the content of this state to others. These mythic stories, when written down, may form the basis of scriptures. When they are transmitted as oral traditions, they can become embellished, exaggerated, or distorted. When these stories are translated from one language to another, there can be a loss of the original meaning.
  7. Conceptual – You study what others have written in books and scriptures, and communicated through other media, and you summarize what you have learned in a scholarly paper, journal article, or essay. You may communicate your findings in a seminar or lecture. This approach typifies the scientific and academic approach to uncovering the meaning of a scripture or book describing a particular spiritual experience.
  8. Mystic experiential – You place your attention on this state of consciousness in your Superconscious mind, and you attempt to gain insight into the ability, intuitional wisdom, or virtue that is anchored at this nodal point. Your ability to see and hear within and your ability to receive intuitive information circumscribe the information you acquire through this type of contemplation. In some cases you may gain clear information about this state; in other cases, you may not get any impressions at all.
  9. Doctrinal – In this scenario, you learn about the experience from clergy or “spiritual authorities,” who teach you about what scripture says, and ask you to believe what is said in those scriptures as Divine revelation. You are asked not to question the teachings you are given, and you are to accept the teachings as truth.
  10. Analytical – In this perspective, you take an empirical, skeptical, materialistic, and atheistic perspective, and attempt to explain away spiritual experiences as epiphenomena of the brain, as self-delusion, or mental pathology. Those who approach spiritual experiences from this standpoint maintain an active bias that does not allow them to believe in these states of consciousness as real and valid, but seek to debunk them and invalidate them.

Criteria one through five are the inner experiential core of this state of consciousness. Criteria six through eight represent attempts to penetrate these states from without. Criteria nine and ten are based on a cognitive mindset that does not permit actual appreciation and experience of this state where this particular ability, wisdom, or virtue is anchored.

Assuming these experiences are not illusory products of your imagination, you could inquire:

  1. Where do I have this experience on the Great Continuum of Consciousness? In which exact nodal point does it reside?
  2. On what Path, track or Ray do I have this particular experience? If this an experience that my attentional principle is having? My attention? My spirit? Is it the intuitive prehension of my Illumined Mind?
  3. How do these abilities, aspects of intuitive wisdom, or virtues express in me?
  4. What knowledge or perception is contained in this inner nexus? What does this state communicate or reveal to me when I dialog with it?
  5. Does the product of this state of consciousness affect my behavior, beliefs, or values? In what ways does it shape my character?
  6. If this state arises from karmic purification, from what layers of the mind has this karma been removed? What types of karma have been purified to allow my spiritual nature to enter this state of consciousness? What discrete sections of my karmic reservoir have been dissolved to enable me to enter into this state?
  7. If I have entered into this state through using a transformational method that dissolves karma, will anyone who uses a similar method and enters this same state of consciousness have a similar experience?
  8. How do I identify the exact location where this state of consciousness exists? Are there analogous experiences on other bands of the Continuum that might be conflated with this state? How do I ascertain I have located the genuine source of this experience?
  9. If I do not attempt to create or visualize this experience through exercising my imagination, how do I verify that I have genuinely contacted this state of consciousness, and I am experiencing it as it is?

Ultimately, you will need to verify for yourself that these states of consciousness exist independently from:

  • What you imagine about them
  • What you visualize they are like
  • What theories you use to explain them
  • What sensory impressions these states evoke in you
  • Any preconceived beliefs you may have that does not permit you to experience these states for yourself

After much meditation, you will tease out stable landmarks and identify these states of consciousness as they are. You will begin to contemplate them and know them—you will be able to express them and improve the quality of your life.

Those of you who wish to learn how to have spiritual experiences of types one through five will benefit from taking the in-person Mudrashram® Master Course in Meditation and the by-mail and online Accelerated Meditation Program, where we teach you how to access these bands of the mind where you have direct experience of your spiritual essences.

What Is Spiritual Transformation?

By George A. Boyd © 2020

Q: How does spiritual transformation come about?

A: Just like the Light descends from the highest Planes in a Light Sitting, when you activate what we call the Quintessence Mantra, it burns karma at each level of your mind. When you burn karma sufficiently to clear the track between two nodal points, your Soul, and each aligned center, above and below your Soul, move in synchrony. That’s how you generate spiritual transformation. You learn how to activate this mantra in our intermediate courses, the in-person Mudrashram® Master Course in Meditation and the by-mail and online Accelerated Meditation Program.

Q: What is the Divine Light of Spirit?

A: There are many presentations of the Divine Light of Spirit. The ones that would interact with you if your Soul was taking the First Planetary Initiation would be:

  1. Light of the Holy Spirit, which comes to dwell upon the inner altar of the Moon Soul or Christ Child nucleus of identity, and lets you commune with God.
  2. Light of the Divine in the heart center of your Soul’s essential vehicle, in which your individual spirit encounters the presence of the Soul on its Path—you learn about this in the Nada Yoga portion of our intermediate class.
  3. Light of Spirit on the Plane above the Soul (Monadic Flame), which anchors eight core powers in the Soul—the eight “Shaktis” as they are called in the East.
  4. Light of the Origin of your individual spirit, which is at the end of the Nadamic channels in which your spirit travels.
  5. Nirvanic Flame, which is the Light from which your Soul emanated
  6. Animating force of the Alaya, which gives life to the Soul.
  7. Transforming force of the Alaya, which you activate through your transformational mantra, to unfold the spiritual evolutionary potentials of your Soul and unfold each aligned vehicle of consciousness in synchrony.

As you can see, discussing the Divine Spirit is a complex and deep topic. You may also realize that it is Ever-Present, dwelling within you where you are on the Path; beyond you as your origin; and as the animating and transforming power that leads you through all stages of your spiritual journey to Final Freedom, which we call the Infinite Stage or Param Moksha Desh.

Q: If you have been doing spiritual practices that may have created imbalances, how does using the transformational mantra impact this?

A: Those who receive a transformational mantra—you get this in our intermediate class—move their cutting-edge ensouling entity, and this allows them to recapture and reintegrate imbalances in the Cosmic, Supracosmic, and Transcendental bands of the Continuum. Light Sittings may also help with this.

You re-align these centers, and you rectify the imbalance. This may also help those who experience lingering Kundalini issues that came about from using transformational practices in higher levels of the Continuum.

Your cutting edge is based on where the Divine Light of Spirit animates your ensouling entity. We determine this when we do your initial reading—those who take either of our intermediate courses receive a customized reading that tells you where you are on the Great Continuum, what is your cutting edge of spirituality, what are the Rays that influence you, and what is your transformational mantra and what is the mantra to tune into your spiritual heart. We start with this reading so we know where to start you on your spiritual journey.

Jumping up into the Cosmic is outside your cutting edge, so you can generate imbalances if you start unfolding cosmic consciousness. The same thing happens if you start unfolding a seed atom on a Supracosmic Path or opening the channels in which your spirit travels on a Transcendental Path—each of these can lead to imbalances.