Making Improvements in Your Life

By George A. Boyd ©2021

Q: I feel stuck in my life and I don’t feel like I’m making progress. How do I get unstuck?

A: You need to give your attention to activities that shift your health, relationships, work and finances; and that empower you. Most people waste their time doing things that do not move them forward, so they feel that they are spinning their wheels. Let’s look at some of these things you can do that can create movement:

Health – Regular exercise; regulation of your diet; doing deep, full breathing; and doing hatha yoga for stress release and flexibility will help improve your health

Relationships – Enhancing your communication; and when necessary, obtaining psychotherapy or couples counseling to clear the issues you are bringing into the relationship can help clear interpersonal conflicts you are having

Career and Finances – Learning to set goals and to achieve them; establishing habits that upgrade your productivity and effectiveness; developing the abilities to be assertive, to negotiate, and persuade others underpin greater success in your career—and as you are more successful in your career, this is often reflected in increased income

Education – Gaining greater proficiency in study skills; reflecting on ideas to distill their meaning; and actively using knowledge you acquire facilitates you becoming a better student

Values and character – Examining your values through introspection; practicing loving-kindness meditation; active listening and empathic reflection; identifying values you want to implement in your life will assist you in refining your character

Wisdom and insight – Doing Reflective Meditation, Vipassana, and dialoging with your Soul can support your acquisition of wisdom and insight.

Consciousness and Spirituality – Awakening your attentional principle, spirit, and Soul; discovering the many dimensions of the mind through contemplation; and transforming your personal and spiritual potentials through mediation can augment this area of your life

The things that enable you to make these shifts in these and other important areas of your life are:

  1. Visualize what you want to achieve
  2. Believe these changes are possible
  3. Learn how you can make these changes
  4. Set a goal to achieve this and break this goal down into a series of achievable steps
  5. Choose to begin enacting this goal and begin working on the first step
  6. Continue this process until you are able to achieve what you visualize

As you shift your focus to constructive activity instead of time-wasting activity, you will find that your life will begin to change for the better. This will encourage you to continue this positive movement.

Those of you who wish to improve in the areas of wisdom and insight, and consciousness and spirituality will benefit from learning to meditate. We teach many of these insightive and transformation skills you need to begin generating movement in these areas in our intermediate meditation classes, the in-person Mudrashram® Master Course in Meditation or the by-mail and online Accelerated Meditation Program.

Those of you who wish support in making these life changes will find benefit from our Life Coaching Program, which trains you step-by-step into how to get back into control in your life and implement the changes you want.

Ways of Implementing Solutions

By George A. Boyd © 2020

You may intervene in the life and behavior of another person for a variety of reasons. These include:

  • You are responsible for their care—for example, your children, dependent adults, or your elderly parents
  • The person is obnoxious and annoys you. You want them to change their behavior to make your own life less miserable and more serene.
  • You want to make a person aware of the impact of their words and behavior on you—they may be unaware of how their behavior and speech affects you.
  • You are in a professional helping position and you have the responsibility to provide treatment for your patients or clients.
  • You love someone and you want him or her to change to stop hurting or sabotaging him or her self.
  • You see the potential in someone and you want to assist him or her to actualize it.
  • You have experienced breakthrough, transformation, or enlightenment, and you want to share it with others.

They are several approaches through which people attempt to change other people. These methods—and their results on the other person—are described below.

Method

Result

(1) Criticize, but don’t offer a solution. Make the person wrong.

Their feelings are hurt; they feel demoralization and depression

(2) Offer a solution that the person can’t understand or utilize.

They experience confusion; they make no movement towards resolving the deficiency or problem.

(3) Force or coerce the person to implement the solution.

They may do what you want temporarily, but revert back to their former pattern when you are not pressuring them.

(4) Teach, counsel, or coach the person to be able to implement the solution.

They learn how to implement the solution and can begin to do it on their own.

(5) Assist the other person to implement the solution through volunteering your time. Act as a supportive partner to ensure the solution is implemented.

They feel supported; the task seems less overwhelming and challenging with your help.

(6) Use the solution yourself and experience transformation. Offer to share this solution with others, so they too can transform through a coaching program.

They feel empowered to make breakthroughs in their lives; they may also experience transformation through the solution you offer.

(7) Disseminate the solution widely through video, podcast, a published book, and media interviews.

Those who have this problem learn that a solution may exist. They feel hope.

Let’s look at the methods through which you might induce others to change; or ways others might attempt to facilitate you changing:

  • Many people may criticize you, but this does not produce behavioral change. In many cases, it may strengthen your stubbornness and resistance; this may lead you to begin criticizing and arguing with them.
  • Other people offer “helpful suggestions” that you cannot implement. Either the instructions are confusing and/or they advise you to do something you do not have the ability, knowledge, or resources to adopt.

  • In situations where there is an unequal power dynamic, one person may force or coerce you to do what they want. While you might accede to his or her demands while you are under his or her direct supervision, you will often feel resentful and will not continue to do the behavior when he or she is not threatening or coercing you.
  • If you don’t know how to do something, but are willing to learn, the other person can show you how to do it. They can impart knowledge, skills, or give you access to resources to enable you to put the solution into practice.
  • If you have far more work than you can handle, they can assist you through taking on part of the task and help you work on the steps of the solution.
  • If you apply a strategy or work the steps in a program and this enables you overcome a life challenge or to achieve your dreams, you may be motivated to share this with others. Those who likewise undergo breakthrough and transformation may wish to share their system with you.
  • If you are getting results with your strategy, program, or system, you may wish to disseminate this more widely and touch the lives of many others people who are struggling with this problem.

We suggest that methods four through seven are more effective than the first three. If you are finding that you cannot facilitate change in other person, you might wish to modify the way you approach changing them.

Those of you who wish to implement change in your life dealing with core issues of finding your authentic purpose and life direction, working out issues of having grown up in a dysfunctional family, recovering from addiction, or dealing with the aftermath of having been involved in a religious or political cult, you may wish to take advantage of the support available to you in our targeted coaching programs.

The Seven Orders of a Conspiracy Theory


The Seven Orders of a Conspiracy Theory

By George A. Boyd © 2020

Q: How do conspiracy theories start? How are they different than a realistic view of the world?

A: There appear to be seven orders of a conspiracy theory. The layers that make up these seven orders appear to reify the belief systems of both conspiracy and reality based frames; conspiracy theory deviate from sound logic and facts, or interpret them through a distorted filter. These layers are as follows:

Order

Content

False view
(conspiracy theory)

Correct view
(reality based frame)

1

Supporting Data

Selects data to confirm false premises

Selects data to confirm verifiable and correct data

2

Emotionalized Idea

Creates negative fascination with an idea, which motivates action based on fear, guilt, hatred, or prejudice

Creates sober realization, activates actions based on thoughtful judgment and clear thinking

3

Coherent synthesis

Premises and data construct a false narrative, and puts together a conspiracy theory as an explanation of the selected facts

Premises and data construct an accurate narrative, and a consensual worldview based on verified facts and validated inferences

4

Worldview or mindset

Those who believe the conspiracy theory hold that they access to hidden or secret knowledge that makes them aware of sinister activities that only they are privy to; they ignore data that conflicts with their core beliefs that make up the conspiracy theory

Those who adopt an accurate narrative do not perceive any sinister activities and can find no evidence for them; they rely upon consensually validated knowledge to inform their world view, which changes as new data becomes available

5

Identity

Those who believe in the conspiracy theory identify as a member of a secret group that is dedicated to exposing and defeating perceived evil actors; they may separate themselves from groups or individuals they perceive as evil; more radical groups among believers may attack these individuals or groups that are perceived as evil

Identifies as a member of a diverse society, with people who have many different ways of perceiving the world and who hold different values; the world is not perceived as evil

6

Psychological matrix

As the conspiracy theory becomes integrated into character, it becomes a paranoid system expressed as behavior (paranoid personality disorder), belief (delusional disorder), and ultimately contaminates core identity, giving rise to paranoid schizophrenia

Integrated personality functioning; there is coherence between behavior, belief, and core identity (integrity)

7

Karmic matrix

Accretions of karmic impressions of ignorance, negative passions, and delusion; feelings of upset and rage mark the emergence of these impressions

Accretion of impressions of understanding, integrated knowledge, and wisdom

Q: How could someone realize they are ensnared with a conspiracy theory, and extricate themselves?

A: It is a matter of recognizing the errors in belief and reasoning that lock the conspiracy theory in place. It is hard to be objective when the conspiracy theory mindset has taken over your rational faculties. Usually, someone outside the conspiracy theory group has to point out to you the logical inconsistencies and implications of continuing to hold the conspiracy theory.

If you are capable of objective self-analysis, you may be able to recognize the signs of layers four and five—whether the group you belong to contends it is privy to secret knowledge or if you identify with a secret group whose mission is to combat perceived evil, for which there is no objective evidence. That is a clue you might have gotten yourself involved in a conspiracy theory.

Many people in the USA are under the thrall of a variety of conspiracy theories; we suspect that if they could emerge from these delusional world views, much of the animosity for those who hold different political views would dissipate, and we would see enhanced cooperation between the members of both parties.

Q: Are members of right wing and left wing extremist groups under the sway of conspiracy theories?

A: You could use this schema as a framework to analyze their beliefs and mindsets. We suspect that a central conspiracy might indeed play a role in the hateful and paranoid behavior, beliefs, and identification seen in these groups.

We invite you to reflect on these layers, and see if you can recognize any of these patterns operating in you, or in other people. Awareness of these patterns is the first step to eradicating them; it will take some courage and discipline to willingly uproot them and admit that you were wrong.

Given the right circumstances, almost anyone could succumb to these subtle delusional beliefs and perspectives. If you know what to look for, you can often stop yourself from getting involved before you travel down the rabbit hole into Wonderland.

Elements of Leadership

By George A. Boyd ©2020

Q: What constitutes effective leadership?

A: Leadership appears to constitute the following elements within a corporation:

  1. Empowerment – A leader empowers others to do their job, providing resources and support, but holds them accountable for the results they produce
  2. Persuasion – A leader effectively persuades others to carry out the organization’s mission
  3. Vision – A leader clearly communicates the organization’s mission to others.
  4. Strategy and Plan – A leader details a step-by-step plan to implement the vision, and develops contingency plans for potential obstacles or unforeseen events
  5. Accountability – A leader takes responsibility for his or her actions and decisions, takes ownership for mistakes, and tells the truth
  6. Encouragement – A leader sets the tone for the organization, conveying realistic optimism, and gives hope to others during periods of setback or obstacles
  7. Builds upon Success – A leader incrementally improves the organization’s internal procedures to bring about improved efficiency, better morale, and increases sales to augment profits, shareholder returns, and the organization’s overall financial profile; aims to move the organization to new levels of effectiveness and profitability

To evaluate the effectiveness of a leader, you could rate that leader on a scale of zero to ten for each of these seven factors. We would expect a leader that scored above 80% overall on this scale would be effectively and consistently move his or her organization in a positive direction.

Q: How does leadership play out in spiritual organizations? How does leadership express in spirituality?

A: Here you have to tease apart how a spiritual organization is run on the Physical Plane and the motivating and supportive dynamics that its Initiates and advanced disciples demonstrate to sustain the development of those who affiliate with the group.

You could certainly evaluate the effectiveness of leadership in a Physical Plane organization using these same criteria. What we might call its Higher Planes leadership—the internal impetus from its Initiates and advanced disciples supporting spiritual development and actualization of personal and spiritual potentials—appears to also draw upon these factors.

We can use Mudrashram® as an example of how the Multiplane Masters of the Mudrashram® lineage employ these Higher Plane leadership factors:

  1. Empowerment – The Masters empower you to unfold and awaken you spiritual potentials. They give you a transformational mantra to unfold your Soul. They teach you how to free your spirit and enable it to return to its origin. They teach you how to activate your intentional consciousness, which we call the attentional principle. The teach you to safely awaken the Kundalini to allow you to utilize the full potentials of your mind. This empowerment enables you to take charge of your spiritual evolution.
  2. Persuasion – They give inspired discourse (Satsang) to persuade you to use your time wisely and productively to maximize your personal and spiritual growth.
  3. Vision – They communicate to you what is possible when you reach the highest levels of the Great Work in the seventh stage of spiritual development, which includes the Bridge Path, and the Sixth and Seventh Transcendental Path.
  4. Strategy and Plan – They clearly delineate the plan for your spiritual development through all levels of the Continuum. They give you customized strategies to overcome any obstacles you might be encountering in you meditations.
  5. Accountability – They hold the human lineage holder, who represents the lineage, to the highest standards. They insist that the lineage holder tell you the truth, and if he has made a mistake, to admit it and correct it.
  6. Encouragement – They offer encouragement and support to Mudrashram® students, and hold out that progress is possible despite obstacles you might be encountering in your meditations, or difficulties you are dealing with in your life.
  7. Builds upon success – They have moved Mudrashram® a long way since its inception in 1983! They are continually developing new ways to educate, support, and train Mudrashram® students.

Examples of building upon success in Mudrashram® are:

Already in Place

  • They have developed training courses and workshops for beginning, intermediate, and advanced meditation students
  • They have provided books, webinars, library articles and videos, and web log posts to educate Mudrashram® students and seekers about meditation
  • They have put into place coaching programs to support people overcome difficulties that hinder them from effectively meditating
  • They have implemented certification programs to train healing arts practitioners, therapists, and counselors to apply meditation to help their clients
  • They have instituted Teacher Training Programs to train advanced meditation students to teach others our beginning, intermediate, and advanced meditation classes
  • They have made available spiritual guidance readings and attunements to provide individualized guidance for Mudrashram® students and seekers

Currently Under Development

  • They are developing an eBook series to extend the scope of existing educational materials
  • Mudrashram® will become a non-profit organization to improve its ability to serve Mudrashram® students and spiritual seekers

The inner inspiration and support that the Initiates of a spiritual tradition supply is the crucial factor that makes the difference as to whether those who affiliate with that teaching make genuine spiritual progress. This Higher Plane leadership is the guiding star that gives its Physical Plane spiritual organization its mission and motivation to continue.

On Psychological Blindness

On Psychological Blindness and Its Relationship to Other Types

By George A. Boyd ©2020

Q: Does psychological blindness—an unwillingness to see something—have a role in blocking or suppressing other octaves of sight?

A: Psychological blindness is predicated upon not wanting to bring something into your awareness. Psychological deafness, similarly, is founded upon not wanting to hear something.

A process you can do to get to the bottom of these two types of blocking awareness is:

For Psychological Blindness

“What am I unwilling to see?”

“What would happen if I saw that?

For Psychological Deafness

“What am I unwilling to hear?”

“What would happen if I heard that?

You repeat this process for each area of psychological blindness and deafness until there are no more responses from your unconscious mind.

The Eight Major Types of Blindness

It’s important that you identify the eight major types of blindness and deafness. While I describe types of blindness below, you can apply these same principles to deafness.

  1. Physical blindness – This is damage to the eyes, optic nerve, or other neurological areas of sight from trauma or disease. This is the province of medical care; however, some people do get help through radiative healing modalities to regain sight.
  2. Psychological blindness – This appears as an unwillingness to see certain truths about yourself. This is part of the array of psychological defenses that assemble at the fifth layer of the egoic structure to protect accessing the painful and shameful issues in your Shadow. Using methods like Vipassana, Process Meditation, and Mandala Method—techniques we teach in our intermediate meditation courses, the in-person Mudrashram® Master Course in Meditation and the by-mail and online Accelerated Meditation Program—can help you penetrate this layer of the mind and get down to the truth that you are trying to hide.
  3. Astral blindness – This is an inability to turn on the astral octave of sight. Symptoms of this type of blindness include inability to remember what you see in your dreams, hypnosis, or guided meditations. Those that do regression hypnosis suggest that this might arise from trauma experienced in your current or past lives. The inability to associate your attention with your astral sense of sight or your astral intuitive eye when you are in union with the astral body may also play a role in blocking this octave of sight.
  4. Attentional blindness – This is the experience of not being able to collect your attention and be present (mindfulness) and to become aware of the content of the inner vehicles at different levels of the mind. This type is commonly associated with distraction or difficulty in concentration. Your mind wanders and cannot hold to the focal point that is your object of meditation.
  5. Attentional principle (metavisional) blindness – In this type, your challenge is becoming conscious of the attentional principle and its experience. When you cannot achieve this state of fusion with the attentional principle, you lack the ability to objectively view the contents of the levels of the Subconscious, Metaconscious, Superconscious, or unconscious mind that lie above the pituitary center of the chakras of the Subconscious mind—that is the seat of the attentional principle. This usually is a by-product of attentional blindness—you can’t focus your attention upon the attentional principle, so you can’t shift into its perceptual frame.
  6. Spiritual blindness – Here you cannot gain union with your spirit—in whatever domain you are attempting to contact it—and enter into its experience that it has in its ground state at the entrance to the Nadamic Path and of the contents of the inner channels of the Nadamic currents that it opens during Nada Yoga practice. This also appears to stem from attentional blindness—when you can’t move your attention into the presence of your spirit and fuse with it, you can’t awaken into its perspective.
  7. Intuitional blindness – When this type of blindness is present, you cannot intuitively perceive or discern the contents of your Superconscious mind up to your current stage of spiritual development. Your Illumined mind or Buddhi does not respond when you ask a question.

When you ask your Soul to show you (e.g., allow you to see something), your higher mind does not present any images or ideas. When you ask it to tell you, you do not hear its voice of intuition. When you ask it to guide you so you can directly experience a selected object of meditation, it does not move your attention to that location.

Entering the state of Samadhi helps awaken your Buddhic capsule and rehabilitate this faculty. Attunements that purify the Antakarana may help some people to recapture their communion with the Soul’s knowledge, wisdom, and discernment. Some people report that they can get guidance from a spiritual guide, an angel, or calling upon the form of the Divine that they invoke, but not their own Soul—we suggest that the same facility of communication that they experience with these other sources can be re-established with the Soul.

  1. Core blindness – When you experience this, you are unable to see or know your ensouling entity. People struggling with this type cannot find their Soul, or they feel their Soul has been lost. Lack of Realization or Gnosis leads to ignorance of your true nature; for many people, an enlightenment experience rectifies this. Attentional blindness is commonly associated with this type, as well: if you cannot place your attention upon the Soul, you do not become aware of it and realize it.

For types 3, 4, 5, 6, and 8, the inability to focus your attention may hinder your ability to operate at this level of sight. Mastery of Raja Yoga and/or the methodical study of the vehicles of consciousness of the Conscious, Subconscious, and Metaconscious mind in our Introduction to Meditation Program may help you train your attention to settle down, focus, contemplate, and enter into union with your object of meditation.

Q: I have tried for years to see within. I’m beginning to believe there is something wrong with me. Am I doing something wrong?

A: Inner sight and hearing—octaves three through eight—are your birthright. Unlike physical sight or psychological sight, which may be compromised through physical injury or disease, or psychological trauma, these higher octaves of sight—and hearing—are always operating.

I like to use the analogy of a television station. Their signal is going out from their transmission tower: to see and hear what they are broadcasting, you have to tune in that station. The channel selector within your mind is your attention, and you must exactly tune in the subtle visual and auditory signals that come from the astral, metavisional, spiritual, and core octaves within you.

Your challenge is simply to master focusing your attention, and allowing yourself to shift into the perspective of these other octaves of sight and hearing. Paradoxically, it is your opening and surrendering to these levels within you that enable you to effortlessly see and hear—so you start by finding the essence within you, and then you invite it to let you enter its experience.

This is a challenge, but I suggest to you if you will not give up, but persist in this quest to rehabilitate these higher octaves of sight and hearing, you will reawaken them and you will experience from their higher perspectives.

Q: I feel so demoralized. Is my attitude interfering with my ability to activate these higher octaves of sight and hearing?

A: There are several attitudes and beliefs that people hold about inner seeing and hearing. Here are some examples:

  1. It is impossible for people to see inwardly. It is utter fancy to believe this is possible. The brain has no apparatus to allow this.
  2. If people see within, it is just their faculty of imagination at work. They simply visualize something—e.g., God lives up in up in the sky; He has a white hair and a long white beard, and has piercing blue eyes—and assume what they have created in their mind is real. People entertain all types of self-delusion through this means. This is not inner sight; it is fantasy.
  3. If some people see within, it is because they have been granted a special gift from God or Nature that most people do not have. If you don’t have this gift, it is futile to even try. Can a cow change its spots?
  4. If people see within, it is because they perform special practices or discipline that most people cannot do—this enables these select individuals to achieve inner sight. It is conceivable if you did the same practices they do accurately and assiduously, you could develop the rudiments of inner sight. You would probably need years to fully activate this faculty, like the yogis who do special continuous meditations in caves.
  5. If people see within, they are rehabilitating and ability that dies out generations ago, because we had no use for it. They must learn to rehabilitate the subtle octaves of sight humanity had in another Age—this might take some time, but it is worthwhile because it is their birthright. Some people are able to do this, so it is possible.
  6. If people are not seeing within, it is only because they do not place their attention in the levels of the mind where seeing is possible. If they keep their attention in the ground state of awareness in their Conscious mind, inner seeing is not possible. But if they put their attention on the focal points where inner seeing ignites, it is possible. We expect that many who don’t see inwardly could see if they did this practice.
  7. The current of inner sight runs from the brain to the Soul in everyone. It is simply a matter of tuning in the subtle signals that arise from these different octaves of inner sight and shifting into them. While this is difficult for many people, we suspect that if they would faithfully practice, they could activate and experience these other octaves of inner sight.

Based on my studies of the subtle anatomy of human beings—the vehicles of consciousness of their Conscious, Subconscious, Metaconscious, and Superconscious mind—in developing the Mudrashram® Correspondence Course, I observe that perspectives six and seven are true. We suggest that entertaining perspective five, even as a hypothesis, would give you the incentive to at least try to develop your inner sight.

It may be that you have not yet found the inner key to unlock your subtle octaves of sight. So this suggests that you must undertake a variety of approaches until you find one that works for you.

These other perspectives, one through four, do not give you much hope. Even the pursuit from these other perspectives seems fanciful or exceedingly difficult.

Some people have found it helpful to do the exercises in our Vision Workshop, which is in our Public Webinar portal on our web site. Anyone is eligible to listen to this in-depth webinar.

Those who complete the Mudrashram® Advanced Course in Meditation receive access to multiple webinars on acquiring inner sight. In these webinars, we detail a variety of alternative practices to approach reawakening these faculties of inner sight.

If the methods you have been using haven’t worked, try another way. It is possible. Many people have done this: So can you.

Meditational Methods to Help with these Blindness Types

Q: What meditation methods help with these types of blindness?

A: There are methods that that help with each type. Methods we teach in our beginning class is marked with a (†); in our intermediate classes are marked with a (*); in our advanced class with a (‡); and in our advanced training programs for completers of our advanced course with a (+).

  1. For physical blindness, there is immersion in a healing Light attunement, and asking for healing from the Holy Spirit.
  2. For psychological blindness, we teach Process Meditation*, Truth Process*, Mandala Method*, and Rainbow Method*.
  3. For astral blindness, there is hypnosis to rehabilitate inner sight and past life regression therapy, when this arises from trauma; meditation on the astral body, lucid dreaming technique, rebirthing ‡, and brain entrainment methods.
  4. For attentional blindness, we teach Mindfulness †*, Vipassana †*, and attentional focusing on selected vehicles of consciousness (Samatha or Dharana) †*.
  5. For blindness of the attentional principle, we teach Awakening Meditation*, Purusa Dhyan*, and Tratakam ‡.
  6. For spiritual blindness, we teach Awakening meditation*, and Surat Dhyan*.
  7. For intuitional blindness, we teach Jnana Yoga*‡, awakening the Kundalini*, and Atma Samadhi+.
  8. For core blindness, there are affirmations of identity with the ensouling entity ‡, mantras to focus attention on the ensouling entity ‡, Gnosis technique ‡, and Atma Samadhi+.

You can begin to use these methods to rehabilitate the octaves of sight that are not functioning in you.

Where to Begin

Q: How do I begin to rehabilitate these octaves of sight?

A: You first need to do an assessment to find out which of these octaves are working and which are not.

  • Notice your ability to see physically
  • Notice what you are able to perceive and acknowledge about yourself, and what aspects of your nature are relegated to the unconscious zone of your mind
  • Notice your ability to use the astral octave of sight to recall your dreams, to visualize, to image, and to remote view objects in other locations
  • Notice your ability to concentrate your attention, to be completely focused and present, and to move your attention to selected focal point along the thread of consciousness
  • Notice your ability to objectively view your attention and the contents of your mind
  • Notice your ability to see form your spirit’s perspective
  • Notice your ability to access the knowledge of your Superconscious mind through tapping into your intuitive stream as a reception of images and ideas
  • Notice you ability to know your ensouling entity and be at-one with its Presence.

Once you know where you blockages are, you can apply selected meditations to help reawaken your ability with that octave of sight. If you are having a difficulty overcoming these difficulties yourself, you can get assistance: a psychotherapy session with someone who can help you work with your psychological blindness; a hypnotherapist who can help you activate your astral vision; and a meditation teacher, who can help you rehabilitate blindness types 4 through 8—attentional, attentional principle, spiritual, intuitional, and core sight.

Even though this seems like a daunting task, if you will persist, you will make progress with inner seeing.