The Seven Orders of Communication

By George A. Boyd © 2018

Q: How do I give Satsang? I’m not clear how I connect with the Soul and spirit to enable them to channel through me.

A: Satsang is a seventh order communication. These seven orders of communication are:

First order communication – self-disclosure. You use this when you tell your life story or share your experiences with others.

Second order communication – empathic reflection. You utilize this when you ask others questions to get to know them, and you reflect back their experience and their feelings and meanings to let them know you’ve heard them.

Third order communication – therapeutic suggestion. When you guide others to encounter their issues and emotional pain in their unconscious mind and assist them to resolve them, you are operating at this level of communication. This is the level at which psychotherapy is done. Hypnotherapists, who guide their clients to work with material in the unconscious mind, tap this level.

Fourth order communication – clarification and empowerment. You communicate at this level you guide others to uncover and clarify their options for choice, like a counselor. Coaches also access this level when they empower others to make choices to achieve their core life goals and hold them accountable to achieve them.

Fifth order communication – attentional guiding. When you are able to give suggestion to guide the attention of others along the thread of consciousness, you are connecting at this level. Those who do guided meditations communicate at this level. Yoga teachers, who teach deep awareness of the body and the subtle energetic system of the chakras, also activate this level.

Sixth order communication – spiritual communion. When you are able to directly behold the attentional principle and spirit of others, and you train them in meditation, or guide them through the inner Planes, you are in communion at this level.

Seventh order communication – inspired discourse (Satsang). When you are able to give a voice to your attentional principle, your spirit, and your Soul, and allow them to speak through you, you are capable of giving Satsang. Those who channel other entities also access this level, but they are acting as a mouthpiece for another being.

Those who utilize the method called intoning taught in our intermediate meditation courses—the in-person Mudrashram® Master Course in Meditation and the by-mail and online Accelerated Meditation Program—learn how to use their vocal octaves beyond consensual, everyday communication.

There are three steps to learning how to give Satsang:

  1. Focusing your attention on the aspect of your nature that you wish to express.
  2. Giving permission for this aspect to communicate.
  3. Inviting that aspect to speak.

Once you have invited that aspect to speak, you must simply allow it express, without censoring it or attempting to control what this essence communicates.

As you practice this more and gain more experience with the variety of levels of non-consensual communication within you, you will find it easy to tune into your spiritual essences and give Satsang.

Is It the Flu or Karma

Is It Just the Flu? Or Is It Your Karma?

By George A. Boyd© 2016

Many aspirants are puzzled why illness and misfortune visit them, and they wonder if this is their karma acting up. One of the key determinations you need to make is whether this is a simple illness—unrelated to any karmic issue you are working through—or whether it does have karmic underpinnings. Here’s how you can tell:

Karma adds additional layers to a physical injury or illness. For example, physical symptoms accompany illnesses. These symptoms can include inflammation, fever, swelling, pain, throbbing, abnormal growth of tissue, formation of scar tissue, nausea, or dizziness—there is something you recognize isn’t right, and you don’t feel well.

Illnesses that are the expression of karma have seven additional layers:

  1. Etheric blockage – your life energy (chi, prana) doesn’t flow through this area
  2. Emotional reactions – underlying the symptoms are dysphoric feelings such as emotional pain (suffering), shame, worry, fear, anger, depression, or desperation
  3. Desire or craving – the symptoms may embody wishes or desires: what you want, but aren’t getting; or what you are experiencing, and you don’t want to deal with anymore
  4. Imagination – there are the images, dream-like reveries, and animations of the subconscious mind that personify the issue
  5. Beliefs, memories, and thoughts – this is the cognitive expression of the issue—the beliefs, thoughts, and memories that the issue generates
  6. Mental impressions – These appear like iron or copper filings that adhere to the causal body. You feel these impressions are imbedded in the helix of the mind. This is the actual substance of karma, which Buddhists call samskaras.
  7. Seed at the core of the issue – This is the essence upon which all other aspects of karma are anchored. When this seed is burned away through transformation, all of the karmic layers dissolve.

You can do an inquiry through a structured process meditation to determine whether your physical symptoms have a karmic foundation or not.

If the symptoms are localized—for example, you have a throbbing pain in your right elbow—you would ask that part of your body these questions. As you do this process, you are going to put your attention on that part of your body that doesn’t feel right.

If it isn’t localized—for example, you feel achy all over—you would just ask your whole body these questions. Your attention is going to just touch the edge of the symptoms of malaise as you do this inquiry.

Here are the questions and process requests you can make to probe the symptoms of your illness to determine whether they arise from karma:

  1. What physical symptoms do you cause in me? Your illness might not “tell” you this, but you will simply note what these symptoms are through paying attention to what your body is experiencing in the present time and labeling them: congestion in the nose… aching in the cheeks…
  2. Show me the blockage that you represent. If your condition is karmic, you will feel a blockage or obstruction somewhere in your body that feels directly connected to the symptoms you are experiencing. If you wish to explore this more deeply, you may wish to trace with your attention where this blockage begins and ends.
  3. What emotional reactions do you embody? Note if any feelings come up, and what those feelings are. If memories of specific incidents arise as you do this, notice what those incidents are.
  4. What do you desire or want? [You can also ask, what are you rejecting or avoiding?] You will note what it is you want at a deep level that you are not getting. If you don’t get a response to what you desire or want, ask the alternative question, “What are you rejecting or avoiding?”
  5. What image represents you? You might get a simple image here, or you might get a wild internal drama enacted before your mind’s eye. Simply pay attention to whatever your question evokes from your subconscious mind.
  6. What beliefs, memories, or thoughts are associated with you? Here you will pay attention to the cognitive layer where these beliefs, memories, and thoughts express, and simply note what arises.
  7. Show me the impressions that underlie this karmic pattern and the seed at its core. If your subconscious mind has been giving you information as you asked each of these questions, at this stage you will a see a pattern and a black or golden seed at the end of it. If you get this vision, you will have definite confirmation that the symptoms you are experiencing are rooted in karma.

If you don’t get a response to questions two to seven, it is likely that you have an uncomplicated illness, not related to a karmic substrate. But, this could also mean that your subconscious mind is as silent and mysterious as the sphinx, and doesn’t wish to tell you anything!

If you are getting clear answers to questions two to seven, you may have some initial confirmation that the symptoms you are experiencing do have a karmic substrate. You may wish to hold this information you have received with some reservation, however, because some individuals have a truly wild imagination and make up all kinds of crazy things!

You may find this meditation may be helpful in teasing out whether some naughty thing you did in a past life—or earlier in this life—is catching up with you, or whether you have just caught a bug.

Trance States in Meditation and Life

By George A. Boyd © 2014

A state of hypnotic trance can occur during meditation, or it can be induced during your everyday life. This article will briefly discuss what occurs during a trance state, what is the difference between an involuntary or induced hypnotic state and a voluntary trance, and how you can break out from a hypnotic spell.

In a state of trance:

  • You are highly suggestible, and the suggestions of other people can readily influence you or shape your behavior.
  • You have a narrowed attentional focus; your attention is focused on a narrow range of content.
  • You are not aware of thoughts; you may experience a state in which your mind seems empty of thoughts and you are simply observing in the stillness and silence.
  • You may experience that your emotions become suspended, and you feel an inner numbness. This is called dissociation; in this state, you no longer feel your emotions.
  • You experience a vivid interaction with the content suggested to you with rich sensory detail. This imaginary world becomes alive and real to you.
  • You can readily become convinced that statements made to you while you are in this altered state of consciousness are true; you may tenaciously hold on to these truths despite evidence to the contrary. Many ideological political and religious beliefs are shaped while people are in a trance state, and they hold on to these beliefs zealously.
  • When you are in a trance, you revert to automatic or habitual behavior. You can also act out suggested ideas using ideomotor behavior. People in a trance can seem like zombies or robots.

You can readily enter a hypnotic trance when the correct conditions are present. Some types of hypnotic trance operate involuntarily, in that you do not consciously choose to enter this state, but physiological, psychological, and group dynamics influence you to fall into the trance state. Here are some examples of these involuntary trance states:

  • Trances arising from physiological deprivation or ordeal – these trance states arise after long fasting, sleeplessness, or extreme physical exertion. These methods are commonly used in torture and brainwashing to make prisoners susceptible to their captors’ control.
  • Trances arising from subliminal cues in the environment – These types of cues, commonly used in advertising, associate something you subconsciously desire with their product, so you are influenced to want it and to purchase it. These subliminal cues shape consumers’ brand loyalty and purchasing preferences, and they are skillfully used to similarly influence voting decisions in political contests.
  • Trauma-induced trance – Some individuals who do not have a response when trauma or catastrophe occurs “freeze” instead of fleeing or fighting. They remain in a state of immobile, frozen terror and shock.
  • Possession trance – In some religions, believers participate in dancing and singing that puts them into a state of trance, and then the “spirits,” “gods” or “goddesses” of their faith “possess” them. While in this trance state, they may communicate a message from this entity [channeling or prophecy], or they may perform actions under the influence of this entity’s suggestion. This type of religious trance is also seen in so-called charismatic groups that invite the Holy Spirit to possess them, and channel through them as the “gifts of the Spirit.”
  • Sustained altered state of consciousness (Mystic trance) – in certain spiritual and cultic groups, the spiritual teacher or leader encourages their followers to remain continuously in an altered state of consciousness. This continual absorption becomes involuntary when spiritual practices used in these groups move the essences of consciousness out of alignment with the personality and the axis of being. This produces a state of consciousness where attention becomes fixed in this spiritual essence, and those in this state cannot bring their attention back to normal grounded awareness again.
  • Drug induced trance – In a variety of groups, people ingest alcohol and drugs to enter a relaxed, uninhibited trance state. Social pressures may influence people to partake of these psychoactive drugs, and to participate with them in a communal trance state.
  • Addiction – Addiction is a form of trance where a powerful craving in the unconscious mind forces the addict to seek out alcohol, drugs, sex, food, gambling, or other objects associated with reward, pleasure, ecstasy, or cessation of pain and suffering. This powerful craving operates outside the ability of the addict’s will to control it. If it continues to control the addict’s thinking and behavior, it progressively leads to deterioration, destitution, disease, despair, and death.

You enter a voluntary state of trance when you receive hypnotherapy to help you make changes you want in your life. You also voluntary initiate a state of trance when you practice self-hypnosis, or when you do a meditation in which you specify the meditation objective you wish to achieve by entering this altered state of consciousness.

We teach auto-hypnosis in our intermediate classes, the in-person Mudrashram® Master Course in Meditation and the by-mail and online Accelerated Meditation Program. We teach several hypnotic methods that show you how to help others work with their stress in our Stress Reduction Consultant Certification Course, which we hope to make available to the general public by June 2019.

If you are in an involuntary hypnotic trance, others are controlling your behavior, your belief, your values, your life, and even your perspective. If you wish to take back control of your own life from this environing spell, here are some things you can do:

  1. Recognize you are in a state of trance. This is the first step to freeing yourself from this spell.
  2. Identify the mechanisms or methods through which others are trying to control you.
  3. Determine how these mechanisms trigger your emotions, your beliefs, or your behavior. Train yourself to not respond to these attempts to influence you.
  4. Empower yourself by defining what are your beliefs, your values, what is important to you, what you want your life to become, and who you are as a person and who you are spiritually. Train yourself to resist the pressure of others to have you conform to their desires and values.
  5. Stop going to places where others influence you negatively, or that trigger your bad habits or addictions. Select new friends that support yourself in actualizing your potential and fulfilling your dreams.
  6. Get help for patterns that are now out of your control. See a psychotherapist, counselor, or addictions professional to help you.
  7. When you enter an altered state of consciousness, always bring your attention back to the waking state of awareness, and take time to reflect upon and integrate the experience you have had while you were in this state of meditation.

By better understanding what occurs in the trance state, and how you can free yourself from these influences that attempt to control you, you can begin to take back your own life, and begin to fulfill your unique purpose and achieve your dreams.

The Seven Covenants between the Divine and Man

By George A. Boyd © 2018

The promises of the Divine to mankind are called covenants. In the Bible, these are listed as the Covenant of the Law and the Covenant of the Blood. In actuality, there is a Divine promise for each stage of spiritual development. These seven covenants are described below, and matched to the stages of the Path.

The Covenant of the Law was predicated on the karmic principle of “as you sow, so shall you reap.” Here man is fully free, but also fully responsible for the consequences of his actions. One is bound to the endless cycle of births and deaths. This stage is called “on the wheel.”

The Covenant of the Blood was based on the idea of that the Divine can forgive violations of the underlying moral laws of the Universe. It looks to a purification and dissolution of the karmic impediments to dwelling in the Light Stream or Planetary Life (the Spirit). It produces atonement with the Christ Life within, and constitutes the rebirth or resurrection experience of the 1st Initiation. Due to God’s mercy and sacrifice, the necessity for some future births is canceled. This stage is called “Stream Winner.”

The Covenant of Fire constitutes the ability to actively process, recreate, and transform karmic potentiality through the active reception of the Light as well as through the ministry of the Light to others. One gains the power to “speak the Word” and to so program the forces of the subconscious and Superconscious mind to conform to the image of Perfection, the “I AM Presence.” It corresponds to the work of the 2nd Initiation. This is the “Once Returning” stage.

The Covenant of Compassion evidences the redirection of thought and will energies in the direction of world service. It is through the radiation of pure thought and Buddhic Illumination that the subtle karmas of the astral and causal/mental Planes are evaporated. It corresponds with the work of the 3rd and 4th Initiations. This is the “Not Returning” stage.

The Covenant of Inner Divinity occurs when you step beyond the operation of the karmic laws into the world of Being. This is the Soul Plane, Nirvana, and constitutes the 5th Initiation, the stage of the “Arhat.” One becomes the embodiment of Divine Love and Perfection, replete with the powers to operate on the inner Planes.

The Covenant of Grace Divine reflects the ongoing communion with the Lord and the knowledge of His will and purposes. It begins with the choice to act as a conscious coworker with the Almighty, and to minister His Love and Grace through the disciplic relationship with others. This empowerment bestowed by the Divine allows you to establish the disciplic relationship with others. This is the stage called “Bodhisattva.” It is the mantle of the Adept, the Master, and the Guru.

The Covenant of Surrender is marked by the vanishing of the individual Soul into the limitless Ocean of the Divine. This is Liberation, and constitutes the relinquishment of all activity in Creation. A further work at this stage made possible through the active intervention of a Perfect Master or Sat Guru is the manifesting a Ray of the Infinite Life for the benefit of all Creation. This stage is called Buddha, Divine Incarnation, or Avatar.

Those of you who are interested in our writing on the topics of religion, cults, and terrorism may enjoy our book, Religions, Cults, and Terrorism: What the Heck Are We Doing? You may also enjoy our Public Webinar series, “A Study of Spiritual Paths.” [Click on the Public Webinars tab on the Public Webinar Access page to order these webinars.]

The Seven Faces of the Religious Mind

By George A. Boyd © 2018

There are different ways of engaging with religion. One can rail against religion, or be its staunchest supporter. One can study about religion, or become immersed in its mystic depths. One can pick and choose from its fruits, or one can believe its doctrine in its entirety. One can flit from faith to faith as the butterfly rests upon different flowers, or one can be steadfast in observance of only one faith.

Some of these different faces of religion can be briefly described as follows:

  1. The critic – The critic gathers information to discredit religion, to find fault with its beliefs and practices, and to promote an alternate viewpoint.
  2. The scholar – The scholar likes comparing the ideas that religion disseminates, reflecting on the meanings of the passages in scriptures and their commentaries, and discovering the hidden gems of truth. The scholar does not necessarily, however, take these dictums of religion to heart, and apply these principles in his or her life.
  3. The eclectic – The eclectic studies several different spiritual traditions, and creates a synthesis of the nuggets of truths from different Paths that he or she has gleaned. He or she adopts some of these truths as moral values, and uses these to guide behavior.
  4. The dilettante – The emotional believer, the dilettante, may take initiation in multiple Paths, but does not follow through on any of them. After the initial excitement of becoming a member of a new group and learning initiatory secrets fades, he or she readily leaves the Path. The dilettante starts many Paths and does not finish any of them.
  5. The anchorite – The anchorite scrupulously follows the guidelines of the Path, practices prayers and meditations regularly, and studies the teaching of the Path assiduously. The anchorite insists that before he or she can begin to teach or take a leadership role in the group, he or she must have perfect knowledge and ability.
  6. The devotee – The devotee wants to idealize and worship the spiritual Master, who supervises development on this spiritual Path, but may not feel worthy or capable to do the work to become a teacher or leader in this spiritual tradition.
  7. The surrendered one – The surrendered one dedicates him or her self to God’s Will, and carries out his or her daily work under the Master’s direction. The surrendered one asks for God’s Grace to teach and help others, recognizing that he or she is not perfect—but does the work, and learns and grows more proficient with practice.

Those that become teachers and initiators in spiritual traditions typically are of type seven. Types five and six, scrupulous observance and devotion, fervently adhere to the Path engaged, but they lack the core commitment that marks the surrendered one.

These three types form the core of any religious group; the other types are not serious about their commitment to make progress along the lines described in this Path and to follow its precepts. Those that do the work deepen along the track that this Path opens; those that dip their toes in its waters make limited or no progress towards its consummation.

If you are currently engaged with any spiritual or religious group at the present time, notice what patterns you adopt in relation to it.

  • Are you its critic, continually finding flaws?
  • Are you a scholar, content to learn about it without adopting its practices or principles?
  • Are you eclectic, selecting truths from many different Paths and creating your own synthesis?
  • Do you have pattern of taking initiation in multiple Paths and not following through with any of them?
  • Do you scrupulously perform the prescribed practices of the faith, and are working to perfect them?
  • Does devotion drive your spiritual quest and you are on fire to make progress on your chosen Path?
  • Have you surrendered yourself to become God’s Instrument of Light and Love for others?

If you evolve to the stage where you can become a surrendered one, you will become the emissary of God’s Light and Love in your tradition. Those that become teachers and initiators in Mudrashram® transform over time into this posture, and show the inmost facet of realized Divinity and Grace to all who cross their Path.