• Why Meditate?

    Why do we meditate. We meditate because this world of ours has not been able to fulfil us. Take peace, for example. The so-called peace that we feel in our day-to-day life is five minutes of peace after ten hours of anxiety, worry and frustration. All the time we are at the mercy of the negative forces that are all around us -jealousy, fear, doubt, worry, anxiety and despair.

    These forces are like monkeys. When they get tired of biting us and take rest for a few minutes, then we say that we are enjoying peace. But this is not peace at all, and the next moment they will attack us again.

    Its only through meditation that we can get lasting peace, divine peace. In the morning if we have meditated soulfully and received peace for only one minute, that one minute of peace will permeate our whole day. And when we have meditation of the highest order, then we get really abiding peace, light and delight. We need meditation because we want to grow in light and fulfil ourselves in light. If this is our aspiration, if this is our thirst, then meditation is the only way.

    If we feel that we are satisfied with what we have and what we are, then there is no need for us to enter into the field of meditation. The reason we enter into meditation is because we have an inner hunger. We feel that within us there is something luminous, something vast, something divine. We feel that we need this thing very badly, only right now we dont have access to it. So our hunger comes from our spiritual need.

    If we enter into the life of meditation in order to escape from the world and forget our sufferings, then we are doing it for the wrong reason. If we enter into spiritual life cause of outer frustration or dissatisfaction, then we may not remain in the spiritual life. Today I have failed to satisfy my desires: so I am dissatisfied with the world. But tomorrow I will say, ” let me try again. Perhaps this time I will get satisfaction” But after a while, we will see that the desire-life will never satisfy us.

    We will realize that we came from the Vast and will want to enter into the infinite Vast. This is aspiration

    Spirituality cannot be achieved by pulling or pushing. We cannot pull down spiritual Light by hook or by crook. Only when it comes down on its own, on the strength of our aspiration, we will be able to receive it. Otherwise, the light will descend beyond our capacity or receptivity, and our vessel will break.

    How do we receive this Light from above? How do we expand our consciousness so that our receptivity will increase? The answer is meditation. Meditation does not mean sitting quietly for 5 or 10 minutes. It requires conscious effort. The mind has to be made calm and quiet; at the same time it has to be viligant so as not allow any distracting thoughts or desires to enter.

    When we can make the mind calm and quiet, we will feel that a new creation is dawning inside us. When the mind is vacant and tranquil and our whole existence becomes an empty vessel, our inner being can invoke infinite Peace, Light and Bliss to enter into vessel and fill it. This is meditation.

    If you have achieved something in your meditation, your friends and colleagues are bound to see something pleasing, soothing, beautiful, enlightening and illumining in you. Peace, Light and Bliss have enter into you through your soul, and from the soul they have entered into your physical consciousness. The higher and deeper your meditation and the more you have recieved, the more your face and outer being will radiate and glow. After you have finished meditating, just go and see yourself in the mirror and you will see the difference between what you are now and what you were an hour ago. This obvious physical difference is due to the fact that your physical consciousness is manifesting the light from your soul.

    Even as you walk along the street, you will be spreading this light. Its like a perfume that you keep right inside you. You are not actually using it. You are only keeping it, but its offering its fragrance. At that time, the world of aspiration and even the world of suffering, depression and despair will definately see something in you. And it will try to follow you – sometimes with reluctance, sometimes with joy, sometimes with greed…

    From The Writtings of Sri Chinmoy

  • 1 raz po polsku! Alfa Beta Theta a medytacja :)

    Fale mózgowe dzielimy na :

    Fale gamma – najszybsze; czesto wystepuja w czasie reakcji na mocne bodzce.

    Fale beta – szybkie, charakterystyczne dla naszej codziennej aktywnosci; pojawiaja sie wskutek stresu w formie negatywnej, czyli niepokoju, badz pozytywnej, jak na przyklad podekscytowania, w stanach podwyzszonej czujnosci lub koncentracji, lub wtedy, gdy jestesmy szczesliwi i zadowoleni.

    Fale alfa – pojawiajace sie w stanie pozbawionej napiecia uwagi; dominuja, kiedy myslimy bezobrazowo, pograzamy sie w zadumie lub jestesmy rozluznieni i gleboko zrelaksowani. Zmniejszaja one swa czestotliwosc, gdy zapadamy w sen. Towarzysza nam w pierwszych fazach medytacji – kiedy koncentrujemy sie na oddechu lub na mantrze.

    Fale theta – rzadko pojawiajace sie w normalnych stanach czuwania. Charakterystyczne dla pracy naszego mózgu, kiedy tracimy swiadomosc w momencie zasypiania. Fale te moga wystepowac równiez w czasie marzen na jawie i przy czynnosciach wymagajacych wysilku intelektualnego, pozbawionego napiecia.

    Fale delta – charakterystyczne dla bardzo glebokiego snu.

    W czasie badan przeprowadzanych w Menninger Foundation dowiedziono, ze przejscie od fal beta do fal alfa oraz potem do fal theta odpowiada przechodzeniu na wyzsze poziomy swiadomosci w czasie medytacji. Tak wiec – mimo iz poglebianie kolejnych etapów medytacji prowadzi do wzrostu swiadomosci, kontroli i zjednoczenia – charakteryzuje sie takze coraz mniejszym pobudzeniem naszego centralnego systemu nerwowego. Im wiec wyzsza swiadomosc w medytacji, tym mniejsza aktywnosc naszego mózgu. Przeklada sie to bezposrednio na zmniejszenie niepokoju u medytujacych. Procesowi temu towarzyszy ciag reakcji fizjologicznych, takich jak spowolnienie oddechu i brak potliwosci. Mimo zuzycia przez nasz organizm mniejszej ilosci tlenu, ilosc odpadów metabolicznych w naszej krwi spada, co swiadczy o wiekszej wydajnosci oddechowej.

    Nauka takze dowiodla, ze medytacja stymuluje specyficzne reakcje chemiczne przebiegajace w mózgu. Aktywnosc neuroprzekazników krazacych pomiedzy neuronami staje sie bardziej efektywna, co jest prosta droga do usprawnienia naszego umyslu.

    Medytacja rodzi subtelne, dlugofalowe efekty. Osoby praktykujace medytacje wykazuja w badaniach wieksza integracje we wszystkich aspektach codziennego zycia: zmniejszenie niepokojów i lepsze radzenie sobie ze stresem, zmniejszenie spozycia uzywek, wieksze zrozumienie, samoakceptacje, poczucie sensu i radosc zycia.

    Medycyna alopatyczna potwierdza takze korzystny wplyw medytacji na zdrowie. Medytacja obniza cisnienie krwi i powoduje zmniejszenie u osób medytujacych zagrozenia chorobami sercowo-naczyniowymi. Sprzyja remisji arteriosklerozy oraz dusznicy bolesnej i ma wplyw na zmniejszenie poziomu cholesterolu. Zapewnia nam tez mniejszy poziom hormonów stresu we krwi. Usprawnia cala gospodarke hormonalna.

    zrodlo – internet

  • WE ARE NOT THESE BODIES

    The very first step in self-realization is realizing one’s identity as separate from the body. “Im not this body but am spirit soul”

    Is an essential realization for anyone who wants to transcend death and enter into spiritual world beyond. Its not simply a matter of saying “I’m not this body”, but actually realizing it. This is not that simple as may seem at first. Although we are not these bodies but are pure consciousness, somehow or other we have become encased within the bodily dress. If we actually want the happiness and independence that transcend death, we have to establish ourselves and remain in our constitutional position as pure consciousness.

    Living in the bodily conception, our idea of happiness is like that of a man in delirium. Some philosophers claim that this delirious condition of bodily identification should be cured by abstaining from all action. Because these materials activities have been a source of distress for us, they claim that we should actually stop these activities. Their culmination of perfection is in a kind of Buddhist nirvana, in which no activities are performed. Buddha maintained that due to a combination of material elements, this body has come into existence, and that somehow or other if these material elements are separated or dismantled, the cause of suffering is removed.

    If the tax collectors give us too much difficulty because we happen to possess a large house, one simple solution is to destroy the house. However, the Bhagavad-gita indicates that this material body is not all in all. Beyond this combination of material elements, there is spirit, and the symptom of that spirit is consciousness.

    Consciousness cannot be denied. A body without consciousness is a dead body. As soon as consciousness is removed from the body, the mouth will not speak, the eye will not see, nor the ears hear. A child can understand that. Its a fact that consciousness is absolutely necessary for the animation of the body. What is this consciousness? Just as heat or smoke are symptoms of fire, so consciousness is the symptom of the soul. The energy of the soul, or self, is produced in the shape of consciousness. Indeed consciousness proves that the soul is present. This is not only the philosophy of the Bhagavad-gita but conclusion of all Vedic literature.

    All the material elements may be present in a dead man, but we cant revive that man to consciousness. This body is not like a machine. When a part of machine breaks down, it can be replaced, and the machine works again, but when the body breaks down and consciousness leaves the body, there is no possibility of our replacing the broken part and rejuvenating the consciousness. The soul is different from the body, and as long as the soul is there, the body is animate. But there is no possibility of making the body animate in the absence of the soul.

    Source: ” Beyond Birth And Death”

  • MEDITATION by Paramahansa Yogananda

    Sit on a straight chair, or in a cross-legged position on a firm surface. Keep the spine straight and the chin parallel to the floor. If you have assumed the correct posture, your body will be stable, yet relaxed, so that it is possible to remain completely still, without moving a muscle.
    Such stillness, devoid of restless body movements and adjustments, is essential to the attainment of a deep meditative state.
    With the eyelids half closed (or completely closed, if this is more comfortable to you), look upward, focusing the gaze and the attention as though looking out through a point between the eyebrows. (A person deep in concentration often “knits” his brows at this spot.)
    Do not cross the eyes or strain them; the upward gaze comes naturally when one is relaxed and calmly concentrated. What is important is fixing the whole attention at the point between the eyebrows.
    This is the Christ Consciousness center, the seat of the single eye spoken of by Christ:
    “The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light” (Matthew 6:22).
    When the purpose of meditation is fulfilled, the devotee finds his consciousness automatically concentrated at the spiritual eye, and he experiences, according to his inner spiritual capacity, a state of joyous divine union with Spirit.
    A BREATHING EXERCISE TO PREPARE FOR MEDITATION

     

     When you are established in the meditation pose just described, the next preparation for meditation is to rid the lungs of accumulated carbon dioxide, which causes restlessness.
    Expel the breath through the mouth in a double exhalation: “huh, huhhh.”
    (This sound is made with the breath only, not the voice.)
    Then inhale deeply through the nostrils and tense the whole body to a count of six.
    Expel the breath through the mouth in a double exhalation, “huh, huhhh” and relax the tension. Repeat this three times.

     

    CONCENTRATE ON THE PEACE AND JOY OF THE SOUL

    Remain calm… Bid adieu to the world of sensations —sight, hearing, smell, taste, and touch —and go within, where our soul expresses itself….
    Dismiss all sensations of the body; dismiss all restless thoughts. Concentrate on the thought of peace and joy. (from SRF Magazine)
    SRF AUM In the first stage of meditation, the devotee’s mind is inextricably bound up with sense consciousness.
    His mind is concentrated upon material sounds and restless thoughts. He is aghast to behold all the forces of restlessness and mental opposition arrayed against him.
    Millions of superficial devotees never pass beyond this state of deadlocked psychological struggle between the senses and the soul forces of calmness and intuition.
    The devotee who is victorious in the initial psychological battle enters the second state of meditation, the metaphysical battle wherein his consciousness and life energy become centralized in the spinal centers.
    He sees himself as a warrior on the battlefield of the spine—the common field of spiritual forces and of the opposing mental or sense tendencies in their subtle form.
    When this battle is about to begin, the devotee feels a simultaneous pull toward the outgoing sense tendencies in the spinal centers and toward the inwardly turned spiritual forces of the soul.
    It is then that the devotee contacts the calm Spirit within and prayerfully asks that Divine Power to place the chariot of intuition between the subtle divine perceptions and the gross sense perceptions.
    The devotee expects, with the aid of the Spirit, to rally his forces of meditation to fight the forces of restlessness.
    ArikaMeditation1
    Read more at: http://www.yogananda.com.au/gurus/yoganandaquotes06a.html#meditation

  • Discover your Intuition through meditation by Paramahansa Yogananda

    The advanced student should meditate deeply until his thoughts become dissolved into intuition. In the lake of intuition, free from the waves of thought, the yogi can see the unruffled reflection of the moon of the soul. Forgetting his dreams of the body, he knows that the soul exists behind the screen of thoughts and is therefore unknown to them. When the yogi perceives the soul as made in the image of Spirit, he knows himself to be unchangeable, unmanifested, ever calm, like the Spirit. All devotees should meditate and interiorize their consciousness until they realize the true nature of the soul. (Chapter II, God Talks With Arjuna by Paramahansa Yogananda) — Read more at: http://www.yogananda.com.au/pyr/pyr_intuition1.html
    “Some behold the soul in amazement. Similarly, others describe it as marvelous.
    Still others listen about the soul wondrous. And there are others who, even after hearing all about the soul, do not comprehend it at all.”
    -The Bhagavad Gita 11:29
    Ordinary human beings, studying and working with material life, are circumscribed in their understanding by their sense perceptions and rationalizing intelligence. With undeveloped intuition, their limited power of intellectuality cannot truly comprehend matters of the spirit even when such truth is expounded to them. Though colossal intellects and famous theologians may be well read about the soul, they may nevertheless understand little about it! On the other hand, even illiterates given to deep meditation will be able clearly to describe the nature of the soul from their own direct experience. Intuition bridges the chasm between intellectual knowledge of the soul and actual realization of the divine Self. Soul and Spirit and all inner truths can be apprehended only by developing the power of intuition by regular deep meditation. Intelligence and sense perceptions can perceive only phenomena or qualities of the Eternal substance; intuition alone can perceive the essence of that Substance. Therefore, it is evident that the culture of intuition by meditation must precede true perception. In the life of every person, two forces of knowledge are operative from birth:
    1. The power of human reason, along with its satellites of sensation, perception, conception, and so forth;
    2. The power of intuition
    The former is developed through social institutions and interactions. The latter usually remains uncultured, undeveloped, because of want of proper guidance and methods of training. In almost everyone, lower forms of intuition now and again express themselves in otherwise inexplicable experiences of “knowing”—those that come of themselves independent of the testimony of the senses and reason. These intuitive glimpses are so-called hunches, strong inner feelings, premonitions, “prophetic” dreams. These are sometimes the crystallized experiences of former births (for example, certain knowledge about persons or events carried over from the past that have a predictable future), and have no great spiritual value. Other such experiences indicate a little capacity for being calm and intuitively receptive; others indicate just an unusually keen but passive rationality. All power of knowing borrows its ability from intuition. The highest expression of intuition is that by which the soul knows Itself: The knower, knowing, and known exist as one. When intuition comes in touch with matter, it passes through various stages of evolution. As the soul evolves in expression through five stages, or koshas—as the various qualities of inert matter in minerals, as life without cognizing power in plants, as consciousness and sense perception in animals, as intellect and ego consciousness in man, and as divinity in enlightened man—so also the knowing powers of the soul undergo evolutional progress and refinement through these various stages of soul evolution: as unconscious response in minerals, as feeling in plant life, as instinctive knowledge in animals, as intellect, reason, and undeveloped introspective intuition in man, and as pure intuition in the superman.
    The grasping power of intuition is the fixity of the mind (dhriti) in soul perception—the soul’s direct realization of or connection with truth or Reality. Even the sleeping consciousness in the stone and the semi-awake consciousness in the animal never loses its connection with its true nature. Man, the being in whom discrimination awakens, begins in lesser and greater degree to draw on his innate intuition, the underlying source of all his mental powers. The fully awakened divine man, anchored in his true Self, becomes all-knowing through the omniscience of pure soul intuition. (Chapter X, God Talks With Arjuna by Paramahansa Yogananda)
    In man, the conscious awakening of intuition expresses itself in five forms, as determined by the effects of the five koshas inherent in his consciousness. They are as follows:
    BASIC FEELING
    The first form of intuition, the crudest form, is the basic feeling that “I exist with a body and a mind.” This feeling every human being has. This is called the intuition of the annamaya kosha—the consciousness of existence in the gross or matter plane. When one is limited to sense knowledge or inferential knowledge, he is on this crude plane of intuition. Why is this called intuition at all? Because in every thinking or sensing process, there is the immediate feeling of “my-ness.” This feeling is a direct awareness; it cannot be given by any mediary in the world. Every being knows that he exists. It is a feeling that is with him even in sleep and dreams. This knowing comes from the knowledge or intuition of the ever conscious soul.
    IMMEDIATE KNOWLEDGE OF THE LIFE FORCES
    The second form of intuition is of the pranic energy, the vital or life current that courses through every cell of the body. It is the intuition, or immediate knowledge, of the pranamaya kosha, the plane of the life forces that create and sustain the body. In the primary form of this intuition, one hears subtle sounds, sees subtle lights, feels subtle sensations, smells subtle fragrances, and tastes subtle flavors. These are not outward sensations; they have nothing to do with the physical sense organs. In the higher form of this intuition, one feels the pranic force in the subtlest way in every part of the body. Intensified forms of the intuition of prana—for example when the yogi perceives the soul as Cosmic Sound, as noted in this Gita stanza—depend upon the succeeding stages of intuition. When one is in this second form of intuitive knowledge, or prana, he has partially or wholly withdrawn his consciousness from the matter plane of annamaya kosha.
    DIRECT KNOWLEDGE OF MIND
    The third form of intuition is the direct knowledge of manas or mind—its effects and its combinations with other principles of perception and cognition—along with the separate knowledge of the subtle organs of sense. When one has attained this stage of intuition, the attention is not on the matter plane—that is, the body—nor much on the pranic plane; though some action of prana may be involved in the experiences of this state. This is called the intuition of the manomaya kosha, or mind plane. The consciousness in this plane may be worked on by prana, or life energy, and visions are then seen. In this form of intuition, one is not conscious of the outside world at all, or very little, depending on the depth of meditation. In the undeveloped stage of this form of intuition, one may see visions of all sorts, either fitfully generated, or voluntarily willed. For some people, it is not under control and so visions are fitfully generated. For the adept, such phenomena are voluntary and under control of the will. Visions are astral in substance, projections of prana and consciousness as lifetronic images. Visions experienced by those whose intuition is still in undeveloped stages may be little more than entertaining phenomena—glimpses into the subtle astral realms (distractions eschewed by the serious God-seeker). Meaningful visions, having true spiritual value, are engendered by the soul and Spirit through pure intuition working on prana and the God-attuned consciousness of the devotee for the purpose of elevating him to ever higher spiritual states—as for example, beholding the soul as Cosmic Light.
    DIRECT KNOWLEDGE OF INTELLECT
    The fourth form of intuition is the direct knowledge of the operation of buddhi, or discriminative intellect along with knowledge of the ego. One in this stage does not feel the whirl of mind, the race of prana, or the weight and confinement of the body. He feels existent above them, an existence without any other adjunct or condition; though there may remain a doubt in him whether he is knowing his true Self or not. This is the intuition of the jnanamaya kosha, or intellect plane. When this stage is high, fully developed, it is called cognitive meditation. It begets keen discernment of truth, manifesting as Wisdom.
    DIRECT KNOWLEDGE OF BLISS
    The fifth form of intuition is the direct knowledge of bliss as depending upon no object, mediary, or condition. This is intuition of anandamaya kosha. It bestows all-fulfilling joy, crowning divine experiences with ultimate satisfaction. In this, as in the previous states, the consciousness has been wholly withdrawn from the body plane, or at least nearly so. om Remember that the first form of intuition is possessed by everyone; the other four forms must be developed. These latter four forms of intuition are not wholly separate. As they develop, one form may manifest when others are present also in some measure. In meditation, when the devotee sees subtle light or hears subtle sound, for example, he may have the intuition of bliss mixed with it to some degree. Or when he intuitively feels himself consciously existent without consciousness of the body (as in the intuition of jnanamaya kosha) he may have simultaneously the intuition of unending bliss flowing throughout his being. The highly advanced devotee has this intuitive experience: He feels the soul reflected in the purified, adjunctless intellect and ego; and that ananda, divine bliss, is flowing therefrom. Even during the performance of worldly duties, the higher intuition of that spiritual man remains with him in greater or lesser extent according to his spiritual development. Pure intuition is soul intuition—knowing the soul by the soul; seeing the soul with the eyes of the soul, so to speak. Here there are no modifications of intuition—as the intuition of intellect, or prana, or mind, or matter. The yogi in this state is above them all—knower, knowing, and known having become one. He is fully conscious of his true Self. This is the real soul-consciousness; and, in fact, it is God-consciousness, for the soul is realized as nothing other than the reflection of Spirit. Only the highest of spiritual beings—very few in this world—have this pure soul intuition. Some have it at times, as when in deep meditation. Some are often fixed in it for longer periods, even after meditation. The more one is anchored in this consciousness, the more one feels the whole world to be akin. Stars, earth, plants, animals, man—he feels all to be pervaded by the same soul, which he feels to be himself. When soul intuition intensifies, and the yogi remains unbrokenly in that consciousness for a long time, with no desire or effort to hold on to the accoutrements of delusion, then even his body-cage cannot last. He is one with God. Thus is it declared in this Gita stanza, the wonder of the soul; and that it cannot be known by the ordinary or even keen intellect, but only by those who actually perceive it through intuition. Progressively unfolding by the practice of the right techniques of meditation, intuition makes possible the experience of the various manifestations of the soul, and ultimately the realization of oneself as soul, one with Spirit. (Chapter III, God Talks With Arjuna by Paramahansa Yogananda)

  • Heal your darkness by sending light!

    A man who observes himself, who laughs at himself, is FREE

    If you are confused, observe the confusion in you and you will be free.

    Self-observation is self correction.

    If you were capable of observing your hell, it would disappear; your healing would be immediate and it would be communicated to the whole world.”

    “People work, plan and accumulate with a strenght and an energy that you could describe as tenacity. But its only fear…

    Volleys of adrenalin, like electrical storms, constantly dart across the dark universe of their cells.

    These man and women seem to be very busy, confirmed idealists or determined businessmen, but in actual fact they are loyal to death and their names appear on her payroll.”

    Source – The School for Gods

  • Mouna Farm

    Mouna is the sanscrit term for “Inner Silence”

    Mouna Farm is a very unique place in Hawaii, Oahu Island. Its a vision of a special sadhu & excelent artist in a rare Copper Art – Sooriya Kumar. To meet him is a great honor for everyone. He received special award this year for  “Living Treasures of Hawaii”

    More about Sooriya – He is known for his copper and granite artwork and woodwork that is displayed around the world as well as locally in the Waianae Coast Comprehensive Health Centre. For more then 30 years, Sooriya has endeavored to give back to Waianae community.

    When he was 21 his father, a village political official, was assassinated in front of his mother in their home in Sri Lanka. Sooriya escaped to India, joined a group of Hindu holy men and embarked on eight-year journey through India, Himalaya, Germany and finally Hawaii.

    Sooriya established Mouna Farm Arts &Cultural Village, a 5 acre property that features an organic farm that raises fruits and vegetables to feed the needy. The area also supports tree cultivation and provides community&children a place to explore their inner artist and farming skills. “He embodies the philosophies of forgiveness and healing and he connects with others through self-reflection.

    He takes life experiences and transorms them into mantras for compassionate change and unconditional love.”

    He created art including  the Coat of Arms for His Majesty King Tuheitia, Maori King of New Zealand; a cooper bowl to honor U.S. Sen. Daniel K. Akaka at his retirement reception and creating a surfboard to honor surfing legend Buffalo Keaulana. ” I see the beauty of art in its purest form,”said Kumar, adding, “since we are all connected to nature, we are all nature.”

    Mouna has a lots of exqusite parts for meditation and spiritual practice. Amazing huge Bodhi tree is a must see! Yes the same one under which Buddha attained enlightenment. Worth to mention all meals that are prepared on farm are vegetarian! For special dinners for which people are coming not only from Oahu, but other parts of the World to be so lucky to feel the special atmosphere that is contained in each and every meal prepared by Sooriya himself or by wonderful people that helping him to cook only vegetarian.

    Sooriya msg for people:

    THE HEART IS EVERYTHING

    THE HEART OF MOUNA IS TO LOVE AND  CARE FOR THE SELF

    FOR THE LAND AND FOR ONE ANOTHER

    THE HEART OF MOUNA IS EXPRESSED

    THROUGH GRATITUDE FOR THE SELF

    FOR THE LAND AND FOR ONE ANOTHER

    THE HEART OF MOUNA IS ACHIEVED

    THROUGH INNER SILENCE

    THE KNOWING OF YOUR TRUE SELF

  • Sex Influence on Your Body & Deeper connection with the self! PART 1

    ” Be alone until you meet someone who reflects your value. All the while, vibrate in the love of the self, honor the self, and understand that the journey here is about self discovery in relationship to others. Its not just about husbands or wives. The journey here is about honoring your physical body and the uniqueness of the self as you touch the lives of many. Always allow yourself to work with the self and let the self evolve. You are all afraid of being intimate with yourselves – of being alone with the self. Once you develop an intimacy, a silence, a self love, and a containment of your energy, then you will want to make that aspect of intimacy with someone else.

    When you join bodies, even when you hug one another, you exchange frequency. When you have sexual experience, there is a hormonal release inside the body. The hormones awaken certain energies inside the cells, and there is a transference of one person’s essence onto the other person. That is why when you have had sexual experiences with someone you sometimes cannot get their energy off you. Even though you don’t want to be with the person, the sexual experience stays with you because you have had an electromagnetic exchange.

    You are going through this frequency modulation and learning how to raise your frequency to a place of consistent information, self-love, and self-intimacy. Therefore, it can seem very confusing and sometimes frightening to take this vulnerable thing you are learning about yourself and layer up and merge with another. The more you become aware, the more you  take charge of how you use you body, where you plug it in, where you sit it down, and certainly who you mix it with sexually”

  • Introduction VIDEO to Arika Meditation

    https://www.youtube.com/watch?v=685e6j6nWIo