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The spiritual consciousness


Talk of meditation course : 26th of august 2011

exercise of deep meditation for 1 hour

“Intensely contemplate the whole space under the cap of your skull, and let the light fill it”.

The schedule of conditions for this meditative exercise seems accessible at first sight for all levels, so much it seems simple and obvious.

However, in yesterday’s evening course, he himself addressed to my advanced students, and more particularly to those whose have been already involved for more than two years to the techniques of kriya yoga, namely with the practices of the kundalini awakening. Several of these students besides have had also a practice of hatha-yoga and meditation for more than fifteen years. However, this meditation was given to them at the return of summer holidays. Thus for some, after two months of slow spiritual practice. After a round table (although sitted on the ground!), one of my students says this to me.
“I curiously, entered very quickly in my meditation, with a great stability and I was surprised myself by it.
But I remained in the black. There was only black under the top of my skull.

It what I answered:

You have practised for several months, even several years. It is quite usual that you don’t have the problems of beginners with regard to the meditative process. On the other hand, The question which must be asked: “why the Black settled?

“If a deep Mystic life can develop without knowledge or practice of the rise of kundalini, there is no full and complete practice of this rise without a real mystical life.” Lilian Silburn says.

What does that say?
In your regular work with the techniques of concentration or meditation, you should try to establish yourself in a deep and continuous meditation. In your whole existence, you should seek to center on your heart.

In spiritual practice, it is necessary to distinguish two principles with attention. The experiment and the state.

Many practitioners in yoga and meditation speak about their experiments, the fruits they obtained by the practices. Little of them speaks about a permanent state obtained by a total spiritual transformation.
If the spiritual conscience is waked up, it is for ever and it will be always perceptible and sensitive in LIFE form in your life.

Just as a really waked up Kundalini becomes permanent, the same the waked up of spiritual conscience becomes present in you. An author, M.A. Descamps speaks about a crown on your head, about a bird which settled above your skull, when Kundalini is there.

In the same way, the spiritual conscience appears in you, in your head, in your heart, like a presence.
In other mystical ways, one will speak about the descent of the Holy Spirit.
The spiritual conscience requires that one take care of this. The regular postural practice, energy, meditative, contemplative, simple reverence, art to centre oneself in a penetrating thought, the service to the other, consideration of the other in one’s own heart, are the means to deal with one’s spiritual conscience and to make it more active.
The goal of yoga and meditation is not to involve yourself in hard practices to satisfy your own ego and your thirst of power, your need of gratitude.

Alas, for me, I must note that a large majority of my students does in this way. Many goes with the head, learns with the head, moves with the head.

When the spiritual conscience is active, then settles the true connection with the universal Love. This presence opens in you the loving language of the mystical life. And you become “this dialogue with him”. It takes life in you in your words, your sentences, your heart.
And in the same way you can give it again to the other.

A candidate can measure his degree of spiritual evolution to the degree of omnipresence of these loving energies, of heart and soul, every day in his life. Then, faced with what is disgusting, his force will be to offer this conscience.

This spiritual love, this spiritual conscience, does not raise of the attachments or argumentations resulting from a speech, doctrines, or techniques. It comes from deep interiorization.

The spiritual love will take its dimension in the real love for the life, in the love of the other and the love of yourself.
When I install you in the meditations, I indeed finish the directives by “don’t await anything, don’t hope for anything”.

Why this sentence?
To teach you quite simply how “to be with what is”.
To be present at the life and with all that it contains. To be with what is presented to you, in the subtle and open moment which is the deep meditation.
Without the spiritual conscience in you, Nothing, indeed will be presented.

hari om

Jaya yogacharya

traduction by Régine Adams de Villiers

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