1 As said in the preface [n4], the meditation signified the ushering in of a new era. And, after mastering the initial idea, over a period of ten years, and taking it as far as I can go, after everything fell apart in 1985 [n11:149], I began to superimpose images over the yellow and violet clouds [n11:233]. And, where the meditation helps to develop one's understanding, if done properly, it helps bring the images into focus. Of course there was a lot of experimentation done initially, where it was more of an ongoing fantasy, which led to my going to the mental hospital [n11:271]. So let that serve as a warning!
2 While in early 1987, after a year's layoff, and recovering from above, I attempted the meditation with projected imagery again, with near disastrous resultsand, close brush-in with the mental hospital [n5:16-23; n11:326]. Whereby I was setup with temporary housing through the mental health services and started attending their outpatient program, and began to recover more fully. This was my twelfth residence [n11:340], and coincides with The Advent of Sixth Church [n1:16], where I stayed between April and September of 1987. I left after we had a falling out, when I stopped taking the medication [n11:349], which primarily masked over the symptoms.
3 While in early November, I picked up the meditation technique once more, at my fourteenth residence [n11:355], and began to stage the events in my mindfully blown and in earnestand have basically been successful since. And so led to my writing the book, beginning with the letter to David [n8:1; n11:361] and its relation to the Key of David [n6:84].
4 As I said in Diana (9) [n4:93-94], when the meditation worked correctly, it signified a resolution or, coming to terms of what you were meditating on. Thus in Matthew 6:20-21it says, "Lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through and steal: For where your treasures is, there will your heart be also." This could just as easily apply to the meditation. While often whole societies were lifted up, more so with the advanced technique [n34]or, if not that, then those things you value or treasure most.
5 While in Matthew 6:5-6 it says, "And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and standing in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly." Indeed this is the attitude one needs to assume when praying and, in fact is essential to meditating correctlywhich, according to Roy Masters, regarding his own meditation below, is a form of prayer. In fact I have always heard him quoting the last verse, "Enter into thy closet and pray to thy Father which is in secret."
6 Thus it's fitting that I bring up Roy Masters, for his meditation is not too different from mine. In fact mine is based upon his. Though it's funny, for about the time I bought his book, "How Your Mind Can Keep You Well" and, right before I tuned in his radio program and bought the cassette tapes and started meditating, I learned how to do it on my own. And, it looked nearly identical to the yellow and violet rings on the front cover [np:6]. It was at a point where I had no real direction in life though, and I was mostly experimenting. Plus I had too many issues beyond saying, "Hey, look at what I can do inside my head," meaning it required someone else's expertise, Roy's. So I doubt it would have continued unless I found his radio program.
7 While the point of the meditation is to bring the mind to focus on the present moment which, if you think about it, is the only time anything ever happens and, the only time we can doing anything. Whereby the past and future are merely concepts. The problem, is that unless we learn to do this or, find a way to keep our minds alert, we become vulnerable and too easily distracted: getting caught up in our thoughts and feelings, daydreams and fantasies, etc., especially when we get angry or upset about things.
8 So, unless we are alert and paying attention, we increase the likelihood of getting into an accident or, missing some golden opportunity ahead. And, as it enhances the mind's ability to counter this, it's one side-effect of the meditation. It also establishes the means by which to connect with God, if done correctlyi.e., more a matter of sincerity. While it provides additional protection and gives you a sixth sense about things or, setup any number of synchronicities [n1:21,29], and further steers you clear of trouble. While you might often experience what Roy calls, "the flat tire in front of your house syndrome." I know, I've experienced it many times myself [e.g., n11:162-164].
9 When we are burdened by the past, as Roy Masters puts it, we tend to live things over and over in our minds, through our initial overreactions. This can happen by having bad parents or, through a particular trauma or, series of traumas, usually from bad parents. The meditation can help in this regard also. And here, when we respond in a bad way to a situation, by getting angry or upset or, if we derive too much pride and satisfaction from it [n14:26-28], we find ourselves getting locked into or fixated and unable to break free. Whereby we are setup to fail, and continue to repeat the same patterns, what Roy attributes to the hypnosis of life.
10 While the meditation can help unlock these patterns, so long as we have the right attitude and are willing to look at our mistakes and repent. It's a lot like peeling back the layers of an onion. This is Roy's primary focus, as he attempts to bring folks to the light. This was one of the first effects I experienced, a kind of twinkling effect, as I began to see and understand things for myself. I'd describe it further as sunlight reflecting off the surface of the water, which I experienced as my mind came up from the depths of the subconscious, while typically accompanied by a sense of elation. This is when I felt God started communicating with me. I also began to see the yellow rings and violet backdrop [np:6], but this didn't become regular until I understood what I was doing later. Once I understood, however, the twinkling pretty much stopped.
11 Of course I don't intend to focus so much on Roy Masters here, but get into the meat of the meditation, as I learned to practice it myself; albeit this was over 25 years ago, just to provide a little history. While at the time I deemed myself a lost soul or, just young and ignorant and requiring more guidance. So, you have to decide how you wish to go about it. If you are a young person or, have a lot of emotional issues, my version of the meditation may not be for you.
12 If you are unsure, I recommend contacting the Foundation of Human understanding and getting ahold of some of Roy Masters' materials, which are more extensive and give you a better idea about what to expect. Although I strongly advise against getting too involved with their philosophyor, not getting involved at all?for it's austere and denigrating towards women [n4:59-65; n9:17-31]. And here, the old adage, "If it ain't broke don't fix it," applies to their attitude. How so? Because Roy Masters equates sex with original sin, and says God meant for man to be asexual [n13:32] which, he borrowed from the apostle Paul I believe. What does that mean?
13 If true, it gives the Devil far more power than necessarynot to say the Devil doesn't exist or, have power over us. Which, once we accept this, it requires the utmost of stringency and, austerity, to hold him at bay. As a result, the woman's femininity gets put on the chopping block. For the Devil is out to get us through sex! Not to say there's no truth here but, it has almost everything to do with lust, not the sex act itself [n7:6-9]. Or, as Swedenborg contends, regarding conjugial love, how does one defile a violet? [n9:28]. It just doesnt happen. So yes, there is a fine line of difference, whereby Roy is mistaken. And, although it may not be quite clear, it becomes clear when he says God meant for man to become asexual, although he doesn't advocate giving up sex right away. He uses it more as a means of to justify his attitude towards women, as standoffish and prudish [n4:59-65].
14 And, when coupled with the idea that the Devil is an alien, rather than man himself [n13:11], we give the Devil even more power through our ignorance, and are hit with a double whammy! Thus when people approach Roy's meditation, through fear and trepidation, which is justifiable, one can't help but wonder why it keeps invoking these evil spirits! And it does! And of course Roy says, "Oh, that's because you need an exorcism!" As he proceeds to brandish his cross [n6:89; n11:139] and scare the living daylights out of everyone!
15 There is the basic problem with the meditation, in how Roy presents it. Or, when meditating on your own, Roy offers the idea of a self-induced exorcism, albeit like the sex, it doesn't have to happen right away but, over the course of working out your problems. Except the alarms have now gone off! Unfortunately, being young and naive and too eager to make it happen, I started meditating with the idea of driving this evil spirit out. And soon afterwards, within two weeks? I managed to do just that, drive this dark spirit from my body. Although I felt I had lost my will or, identity, for I couldn't maintain what just happened. And almost immediately I fell asleep, and had this crazy disorienting dream, and when I awoke, it was backstaring me in the face! It scared the crap out of me! What do you expect for a nineteen year old!? Indeed, most people aren't ready for this type of experience, let alone a teenager! [n12:41-42].
16 Needless to say, I had a difficult time bringing myself back to the meditation, as I wavered, on again off again, for the next two or three years [n11:63]. All this time Roy tells you to sit there, and sweat bullets if need be, to get past the experience, for there was no turning back once you got started. In other words it was now or never, which is exactly how it felt. And I found myself in a most precarious situation. Of course now I knew there was a God, because I knew the Devil existed, who stood in contrast to God! By which Roy's teaching was quite effective. But, what's the point if you're scared to death? Hence it only exacerbated the problem, causing a lot of needless fear and suffering, that led to my whole world crashing down at my seventh residence [n11:149]. For I couldn't get a handle on the Devil, nor do I think it I could have, given what I know now.
17 Once I got past the idea the Devil existed, however, and my initial fear, I don't recall ever having any problems with the meditation. Although I should preface that and say I had problems meditating at night, not during the meditation, but afterwards, while lying in bed trying to fall asleep. Often at the moment I fell asleep or, when I began to dream. Which according to Roy, is when you're most vulnerable and apt to get assaulted by evil spirits [n11:134; n13:18]. This is true, so long as like the meditation, it's accompanied by fear and trepidation—which, is set off further if you are upset about something before going to bed [n11:130-136,167-171]. This was the worst! And of course, once you've been setup to experience it, what are you going to do? You no longer have a choice. And so it became an ongoing struggle almost every night—with continued insomnia and sleep paralysis attacks—for the ten years I listened to Roy Masters.
18 While the idea of confronting the Devil directly and driving him away, in accord with Devil bashing or, giving the Devil his due, is wrong [n11:101-102; n13:11]. It has more to do with scapegoating, where you end up projecting your fears onto everyone else, and bashing them! [n9:12; n11:60-63]. Notwithstanding there are those who might require this type of tough love [n13:46-49] but, those are few and far between. In prison perhaps?
19 While the Devil bashing is the very thing that sets you up to experience conflicts in your dreams. Since you are more aware and, feeling it's now your duty, in accord with Roy, you are apt to lose your nerve and get upset when confronting other people during the day. Of course Roy Masters was a light sleeper and rarely dreamt which, he attributed to being in a constant meditative state. So it was rarely an issue with him. While it was something I tried to emulate, but without nearly as much success. Obviously. Yet anymore, in contrast to Roy, I dream almost all the time, without all the side-effects. In fact it's become more like an adventure!
20 Having said all that, I hope I haven't scared everybody away! But, it was something that needed to be said. While the problems with the meditation appears to stem from Roy's sideshow and theatrics. Meaning he's mixing the meditation, which is one thing, with his philosophy, which is another, and the two are not the same. I will say his meditation goes a long way to augment his philosophy, however. At the same time I can't guarantee you won't experience similar problems, just that they are less likely to occur if you don't imbibe Roy's philosophy. Even the act of bringing it up increases the likelihood somewhat, because it's psychological. Nor am I saying you have to reject Roy's philosophy altogether, just be advised of what I'm saying here. For indeed, Roy Masters is probably the shrewdest man I've ever known! [n4:59; n11:62].
21 Whether you decide to meditate or not is entirely up to you. Nor am I saying it's required to become spiritualor, going to heaven, as Roy Masters might tend to believe. Although I think it may enhance the possibility. Still it's not the ultimate deciding factor, so in that sense there's nothing to gain. You don't even need to believe in God or, go to church, as far I'm concerned. It has more to do with your sense of ethics, which is typically personal, and how you relate to others and, whether or not you are sincere or hypocritical. Which to the latter I would ascribe more to the church followers, so that doesn't necessarily put you at an advantage.
22 While this is the very thing that causes a lot of people to reject
religion, the hypocrisy of the Church. These are the ones who say you're
going to hell for not paying lip service to Jesus. Although I think there's more to it than that, even if an historical
Jesus never existed. It has almost everything to do with what He represented, in principle, as opposed to saying and doing
things in name only, like parrots. This is why I don't claim to be Christian, although I subscribe to the idea of it. If you
understand and practice the Golden Rule, I'd say you're well along the path. Neither do I believe there's much more to it
than that. Everything else becomes a personal matter.
"I like your Christ, I do not like your Christians. Your Christians are so unlike your Christ," ~ Mahatma Gandhi
23 Okay, enough said! First off you need to find a place that's relatively private, preferably, where you can sit up or lie down, in a comfortable chair or, sitting in your car—or, lying down in bed or on the couch. Or, I used to practice it while lying down in the front seat of my pickup truck [n5:6]. If nothing else, you can always go into the bathroom and practice it while sitting on the toilet. Just make sure it's comfortable and you're not too cold.
24 The point is to try and relax and become aware of your body while sitting or lying there. You want to try and stay awake, however, and not fall asleep. Or, if you're too tired, you might want to get some sleep first, and wait until you feel rested before you try again. Or, if you've been meditating for awhile, and know how to maintain it, similar to Roy Masters above [n19], you can often meditate in the place of sleeping, where it becomes more like a power nap, especially when you begin to see the yellow and violet rings.
25 Or, when I was at work, I often sat in the car at break time and meditated. And, if I was too tired I'd fall asleep, wakeup, fall asleep, etc. and, after 10 or 15 minutes, I'd almost invariably wakeup and say, "Hey, isn't it time to go back to work?" And sure enough, I'd looked at my watch and the time was up and, time to go back in. And I was hardly ever late. Although to be on the safe side, it's a good idea to set the alarm on your wristwatch or, get a small alarm clock for your car. And when I went back inside, I felt invigorated and fully charged, and wondered how I felt so tired in the first place.
26 Anyway, once you're situated and feel comfortable, place your hands in your lap, with your palms open and facing up. While place your finger tips to where they are slightly touching between hands or, maybe half an inch part. Or, you can try partially cupping your hands in a similar way, to where they are slightly touching or, about a half an inch apart. Whatever works best or is easiest.
27 Now you want to close your eyes and become of aware your hands sitting in your lap, and notice the tingling sensation as they become warm or, become aware of the warmth itself. Although you may not experience the initial tingling sensation or, at least I don't. The important thing is to become aware of the warmth in your hands. Then try envisioning your hands in your mind which, if you can that's fine or, if you can't that's fine too. You don't want to force it, however, as it's counterproductive and conducive to hypnosis,as Roy Masters would say, which is basically the opposite effect.
28 The purpose is to establish a connection between your hands and your "mind's eye," typically called [n8:4], which is in the middle of your forehead, which should be easy enough, just look straight ahead, as if looking through the middle of your foreheadthough you may not be aware of it just yet. Just continue to become aware of the warmth in your hands. Once again, however, you don't want to force it. Does that make sense?
29 Thus continue to focus on your hands through your mind's eye, as they start to get warm. You'll then notice as you start thinking about other things, get caught up in daydreams, fantasies, etc., that you lose sight of the awareness of your hands. This is the key, and the whole point of the meditation, for each time it happens, which it will continue to do over and over again, you want to bring your attention back to the awareness of your hands and focus on their warmth. Which you should continue doing until you stop meditating.
30 That's the basic technique right there, and it's really quite simple. This is what Roy calls, Practicing the Present, and it's how the mind becomes aware of itself in the moment. So whenever you lose yourself in your thoughts and daydreams, by bringing your attention back to the awareness of your hands, you are teaching your mind how to do this. And, whatever it is that reminds you to wakeup, is what you're trying to get in touch with. And, if by chance this is God communicating with you, as Roy and I might suggest, perhaps you can see how it applies to the idea about the sixth sense above [n8].
31 Also, when done correctly, you'd be amazed at how warm your hands can get. I wouldn't exactly say hot, but close. While about the time your hands begin to get warm, you should begin to notice the yellow and violet rings occurring in the background, although you may not notice it right away. (It may take awhile.) Once you do notice it, however, don't get too alarmed or excited and relax, and look at it more like a normal occurrence, while continue to focus on the warmth in your hands. Again, like envisioning your hands [n27], you don't want to force it. And, after five or ten minutes, after it becomes fully blown in your mind, you can look at it all you want and go wow!
32 Another thing you can try, once your hands get warm, is focus on other parts of your body and get your whole body to become warm. It's really quite the experience! And I'm reminded of the guy sitting on the ice naked during the middle of winter, while meditating, and getting his whole body to sweat. It obviously entails some sort of feedback loop, no doubt with similarities to the meditation I'm describing here.
33 You may also begin to have more thoughts about God and religion, which tend to become more enhanced, and may lead to other experiences.
34 After meditating for about six months, although the time frame may vary, for everyone behaves a little differently, you may notice you are not required to meditate in the same way. For now the mind has already adopted the process and begun to meditate on its own. Meaning you won't need to go through the process of finding a place to sit or lie down, and focus your attention on your hands. You may even notice it when going out for a walk?and, even begin to see the yellow and violet rings, as I often do. Of course nothing says you can't continue meditating as you have been, for it's mostly a matter of choice
35 Speaking of which, if you opt to do any experimenting, now would be a good time to do so. And, in terms of what I have in mind, it means taking everything to a more advanced level and, more to do with establishing the priesthood. Nor is that to say everyone has been ordained or, cut out to do this. It's something each of us has to decide on our own.
36 For me, it became more involved after I learned how to superimpose images over the yellow and violet clouds [n11:233], although the basic idea is still there. It can assume other forms too, other than a single series of yellow smoke rings. That's because I no longer focus on the warmth in my hands, but on the images directly, beginning with the swirlings I see prior to that. While I control it using my breathing (my diaphragm) and specific hand getures.
37 This coincides with the Facebook thread I started about Swedenborg's, Dictionary of Correspondences. It's a good
place to start and, once you understand the correspondences (between mind and spirit), you'll find it much easier to direct or steer and,
provide the necessary structure:
38 If it's your first time or, even later, try to envision a puddle of water in the ground or, coming up out of the rocks (fresh water signifies truth), and turning it into a gushing stream—or, thought stream? (n4:107)—while continuing to emphasize a flowing river, which you might also envision flowing through several geographical local, just to get a feel for it. As soon as it begins to flow though, it's generally pretty easy.
39 Once I'm satisfied, I introduce crocodiles, which signify deception, evil and falsity (like a kundalini dragon?), and engage in battle with them, as they crawl up and down the embankment and up and down my legs and torso, etc. If they crawl higher than that, I think that's about the time I fall asleep? I also begin to envision people inside the crocodiles (uneaten and whole), as a crocodile—as any beast in the book of Revelation?—signifies a structure or, system of beliefs.
40 As soon as I get a handle on that (to keep the crocodiles in the river and keep them from multiplying), I begin to envision roads on top of their backs, which lead into small towns and cities. And before long, there are hundreds and thousands of people everywhere! entering the various structures and walkways, trying to find what they deem suitable to their liking. Swedenborg might also call this vastation. I also like to enter these structures myself, and explore the various corridors and rooms and note how they are decorated, as well as the general appearance of the people.
41 Once you achieve that, I would say it's pretty much up to you, and you can begin to explore some of your own ideas and, see where that leads? Albeit at this point, no one generally says anything—or, are they even aware you're watching them. Although I began to develop this with Kari Byron in mind, when living at the Hillbilly Hotel in Ontario, Oregon in the next chapter (n20:1), for I deemed her the heavenly bride, where everything became orchestrated around her.
42 And, whenever I saw a woman wearing a reddish-pink floral dress, similar to the dress in chapter 21 (n2), who looked like Kari, I might nod at her in my head, discretely, and say, "Hi Kari," and she'd come rushing over to get bet-ter acquainted, before disappearing back into the crowd. She also proved invaluable when certain obstacles came up and blocked the way. And I'd say, "Okay Kari, go get it!" and she'd rush over and get right in the thick of it, before untangling and freeing everything up. So yeah, if you could establish something like that, it would be quite helpful. It doesn't have to be Kari Byron specifically either, just somebody or something that reminds you of that.
43 Beyond this, I'll leave you to your own devices, albeit I should warn that you be mindful of your own intentions and, try to maintain your scruples—if you have them? There's no sense in winding up in some ghoulish fantasy or, in the mental ward. If, however, that intrigues you, I guess I can't stop you. And yes, one can gain a genuine sense of power here, especially over others. Meaning if done incorrectly or, with the wrong intent, it's more akin to voodoo—seriously. And no, if these folks know their stuff, you do not want to get mixed up with them! It can also mean the difference between heaven and hell so, please bear that in mind.
44 Or, hopefully enough folks will know how to do this correctly, to keep folks like you in line. Not to say there's anything wrong trying to gain a sense of joy and satisfaction out of it either—I do!—so long as you try to remain reasonable about it. It beats the heck out of watching TV, in my opin-ion. Yea, "May the force be with you"—future Jedi!
45 If you are interested in researching this further, I recommend copies of Emanuel Swedenborg's Apocalypse Revealed,
Heaven and Hell and, The True
Christian Religion (n51-52,216), to study the correspondences entailed (n4:18). All of which
are available through the Swedenborg Foundation (in link below). That way, if and when images do pop up, you stand a better chance of
working with them correctly, instead of making a mess out of everything, as I did initially (n1).
46 There's also the book, Inner Work, by Robert A. Johnson (n11:237), that may be helpful as well. Johnson also details one version of his active imagination technique in chapter 11 of his book, Ecstasy: Understanding the Psychology of Joy (n14:26-28). And, since he was a student of Carl Jung, you may want to look into Jung's work on spiritual representations—or, archetypes, etc.