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Session #83 – August 30, 1986
Open Meeting
Present: Regular circle members and 80 guests at the Waverley Heights
Congregational Church
Owen Cramer gave the opening remarks, followed by a meditation led by Richard White.
Chezray: (Greeting was missed on the tape.) You may call me Chezray. I come in
response to a special request of the channel to present this night a purposeful
teaching. If you will accept departmentalization, I teach cybernetic
(communications) excellence. A wonderful phrase, think you not? Cybernetics (is) a
recent development in your language. It has been taken from a Greek word meaning
“to steer”, and applies to the control of natural forces for the good end result. So I
teach those manners, those topics, those practices which enable you to be good
representations of cybernetic excellence. So I would speak to you this night of
“Meditation”. (Chezray speaks softly, slowly, with hands folded and eyes closed.)
From your neighbors in the Eastern Hemisphere has come to you a practice
of stilling the mind, of stilling the body, of stilling the activities. But this practice has
come from cultures given to generations of practice of such stillness. So we, in the
temple, yearn over you as you strive to fulfill those expectancies of eastern stillness
with your western minds and bodies.
What is meditation? Meditation is the creation of a state of awareness in
which one can sense his reality as an aspect of The Absolute. It is that state of
awareness in which the individual can recognize himself as a part of some greater
potential, of some greater magnificence, in which he can aspire, with which he can
seek union.
Now whether or not you can fulfill these taught expectancies is unimportant.
The importance is the achievement of that activity, the participation in the search,
in the seeking for that union.
What can you rightfully expect of meditation? What can you hope to gain?
And what might be those requirements which you could fulfill, in truth, to your own
western concepts? One of the purposes of meditation is to remove those barriers of
illusion which inhibit the successful development of character and personality. Why
are you not all you can be? Because you are subject to illusionary barriers that are
very real to you. Meditation is the means by which you can remove those barriers
and get on with “you”.
Meditation also causes you to become a creator, not merely a consumer. If
you are to be excellent, you must know how to create. You must know how to open
that channel of consciousness which allows that infinite power to pour through you
effectively to actualize your potential, to be all that you can be.
And what could you hope to be at a personal level? For one thing, precision
in your interaction as a part of The Whole. How often do you feel that you are
walking with only one leg, or clapping with only one hand? How often do you feel
that somehow you are separate, inadequate, ineffective? How do you strive, then, to
correct that illusion? Meditation is an excellent way.
Another thing that you gain through meditation is that sensitivity which
permits you to wear the mantle of charisma. Do you know what that means? That
means that you draw to you, by charismatic magnetism, those whom you can
successfully interact with and find that consciousness, that state of awareness, in
which you all recognize you are truly one whole. While you may be an integral
whole part, sufficient, complete, you are not finished, for you are in a constant state
of becoming.
And you say, “Yes, it is easy for you to sit there and tell me, but you have not
told me anything. What do I do? How do I do it?” The first requirement for
successful meditation is complete faith and confidence in the precise interaction of
The Whole with its parts. If you do not believe in that precision, then how can you
expect to have precision in your own life? How can you expect to be excellent?
And then you must enter the act of meditation with no base motivation: no
pride, no arrogance, no seeking for power. You must enter meditation with the
humility of the part seeking union, assistance, and support from The Whole. That is
not a selfish motive. In your humble admission that you are a part that needs help,
you are supporting the interaction of The Whole with its parts.
Most likely one of the most difficult requirements for you to fulfill is that
developed freedom from mental and physical awareness that requires focus of
attention upon what you are about. That takes practice, purposeful intention,
preparation. To this issue, we shall speak more later. Then, you should not enter
meditation to get something, but to give yourself wholly to the accomplishment of
the task or activity which may result from your meditation.
And lastly, you should enter meditation with joyful thanksgiving in your
heart. If you start with faith and confidence, you cannot help but end with joyful
thanksgiving. So, what does result for you from meditation? For one very practical
issue, health and well-being, for as the part finds its union with The Whole, it
recognizes its wholeness. Health and well-being come from wholeness.
Another, but not necessarily less important benefit, is moral force. Now we,
as a teaching institution, do not teach religious morality. That is a devisement of
man. But there are many parts to moral rectitude: self-respect, integrity, a positive
approach to life, a willingness to experience, and a humility which allows for a
vulnerability which is the only avenue to true human intimacy. Without moral force,
you are too weak to withstand the pressures of true intimacy.
And lastly, but not least, expansion of intellect. You must be prepared for
inspiration, instruction, and guidance. If you will recall, one of the requirements I
admonished you was the humility to admit that you need guidance and instruction.
If you are not prepared to express that inflow, the power of it can expand you like a
bomb, and thus you become many parts. With these gifts you can express warmth.
You can be certain. You can act with precision. Your life will be pertinent. Are these
not the things you wish for yourself?
Of what worthiness is an earth experience if you cannot come through at the
end of your span and say, “I am an excellent product of my effort”? While we are
not promulgating a religion, as an organized intellectual group of individuals, we
believe in One Source, which you may call God, Allah, or any other name. But we
believe there is only one Whole, which has only one power, which has only one love.
We as parts of that Whole are empowered by that same power, are loved and love
with that same love. It is through meditation that you find your place for your part
in that Wholeness. That Whole finds expression through your feelings, through your
thoughts, through your actions. It is our wish in the temple to help all we may to
reach excellence in those expressions of The Whole. The successful meditator comes
to discover that it is not in the extraordinary that truth lies, but in the ordinary
expressed extraordinarily. So it does not matter where you are, or who you are, or
what you are. Meditation is a process by which you can be the best of all of your
Self.
I promised you that I would address the issue of freeing one’s self from
mental and physical awareness. Let us address that issue at this moment. You are
ordinarily taught to relax your body. How easy that is to say and how difficult to do.
Some schools teach you to speak to your muscles. Some use mantras. Some use
music. There are many avenues through which this is attempted. I suggest to you
tonight a particular method which may serve you. As a meditator, you seek to create
that stage of awareness through which you can know your reality as an aspect of the
Infinite Reality. As a human life form on this planet earth, you do that through the
activity of the brain.
Mind and brain are not the same. Mind is ever active; brain, not so. But
when the brain does not act, the body does not act. There are several sections of
your human brain as it stands in its evolutionary process today, mainly, forebrain,
midbrain, back of the head, stem, and spinal chord. It does not matter whether you
know the technical names your scientific people have attributed to these
components.
But from these portions of the brain flow the nerve fibers which carry the
messages of the mind to all parts of the body. It is to the brain and the nervous
system one should direct attention when attempting to free one’s self from mental
and physical awareness, rather than saying to one’s self, “relax, facial muscles;
relax, throat muscles,” and so on. Address the brain. Tell the brain to relax, for
when the brain relaxes, the nervous system relaxes, and all parts of the body which
are governed by this system must then also automatically respond with relaxation,
and you can truly fulfill the admonition to “be still”. Until such stillness is achieved,
you cannot know. To be still and know requires stillness of body and stillness of
brain activity.
The one power that animates you, the one love that loves you, flows through
you without your conscious activity. Meditation is opening one’s self to a state of
awareness of that flow. In that state of awareness you do not need to think. You do
not need to be physically active. Your automatic functions continue by sponsorship
of that flow, and can do so in a very relaxed and stilled manner.
One further thing I should wish to address before closing is the difference
between meditation, contemplation and concentration. You are often told: the
doorway to meditation is through concentration. Obviously that is not so, if what I
have already said is true. Meditation comes first, opening one’s self to the channel,
to be a channel for that inflowing, infinite power and love which is the expression of
The Whole through you, as Its part, as Its member, as Its arm or Its leg or Its heart.
Contemplation focuses the attention on thoughts which otherwise might not
receive attention, and thereby be missed. Contemplation awakens the sensitivity to
revelations which might otherwise not be received because they are overwhelmed by
the impact of daily activity.
Concentration is that action of mind and brain together which allows the
Infinite Power to magnify and inflame the imagination in order to accomplish those
things which have arrived in consciousness through the act of meditation. So it is
meditation which lifts you to the heights, which allows you to open the channel for
inspiration. It is contemplation which focuses the attention on thoughts which
otherwise might not be recognized, and stimulates your sensitivity to those
revelations which might otherwise pass by unobserved. Concentration is what
allows you to express individually the power and love of The One Whole.
To close, I would give you a few brief lines written many years ago by one of
our colleagues who has joined us, who was called George Hall when in your
condition:
“Thanks be for doubt which brings greater light.
Thanks be for grief that lends greater faith to life.
Grew not the barren land, spring is afar,
But when the sun goes down, there shines a star.”
May these lines prove a meditative value, for they express for us our hope for you.
With that I bid you much success on your pathway to cybernetic excellence. And
now I have been given permission to remain for a question and answer period.
Owen: Thank you. I’d like to ask the first question: What is the spelling of your
name? (Is that so important?) Well, not really. But for the record, I need to attach a
name to who said it. (Let us spell it Caesar.) (Not spelled.)
Audience Voice: In human terms, could you please define humility - for human
beings. (That state of consciousness which recognizes one’s status as being part of
The Whole that is no more important than any other part of The Whole, but equally
as important as any other part of The Whole.)
Steve: I’d like to ask you a question as to the origin of thought. Is thought coming
from our brain as an active process, or is the thought simply the brain filtering and
receiving thoughts from a pool such as universal mind? I’d also like the distinction
between the brain and the mind. (I suggest you read some of the eighty sessions of
lessons already given. Those questions have been addressed and some clear answers
given for you. There is distinct difference between the mind and the brain. I did not
mean to be rude to you, but your question would require some 160 hours to answer.)
Corbin: In meditating, which portion of the inner self do you go into when you are
within the deep meditation state? (Contrary to what you are taught about going
“within”, you go without. You expand into the Universal Whole. Thus you lose that
awareness of mental and physical activity. You must get outside of those. The more
you go within, the more conscious of those you may become. This is, of course, only
the suggested method. There are many ways in which one can go within. You might
go within to the ear or to the heart or to some specific organ. But if you practice
elevation of consciousness, if you seek that union with The Whole which is the I AM,
you will find the physical and the mental are a very tiny portion of that sensitivity.)
Betty: Your definition of humility was very helpful. Would you also please
define “pride”? (Pride has many meanings, probably as many as there are
individuals who entertain pride. But, primarily in the human condition, pride is that
thought form one grants one’s self to give one’s self security and assurance and
invulnerability. The first two you can have through union with The Whole. The
third you should seek to avoid for you cannot be intimate unless you are vulnerable.
But you must have the moral force to withstand the pressures of the intimacy
invited by that vulnerability.)
Myra: In thinking about what you said about the need for vulnerability in
meditation makes me recognize that perhaps if we practiced more vulnerability with our
fellow man, we would enhance our ability to meditate. (Yes. Most streets run both
ways.) I was wondering if you might say a few words about what techniques we could
use to practice vulnerability. (Increased awareness of the justifiability of the stance
another takes. Most often the human condition arms itself defensively through
misinterpretation of that which is expressed by another. There are four ways of
giving, which must be the expression of that infilling of power and love.
The first one is “thanksgiving”. If a person considers you important enough
to interact with, be thankful. Give thanks. No matter what nature the interaction is.
The second one is “forgiving”, “forbearance”. No matter what the interaction
is, be forbearing. It takes moral force to do this. In forbearance, one recognizes that
level of consciousness out of which the other one is expressing, and you must know
that each human individual is at his own state of evolution, and no two are alike.
The third giving is “blessing”. When there is an interaction, bless that one, or
ones, those ones with whom the interaction takes place.
And the last giving is material which requires a willingness to give of
whatever materiality you have resource to. If you cannot give, then you are indeed
poverty stricken. For no matter how little one may have, it can always be halved.
That is “infinity”.
Voice: In meditation, would you say that would be the beginning processes of the
key that would open up the other two thirds of our brain? (It would be the beginning
and the middle and the end for the human condition at its current stage of
evolution. The more you meditate, the more you accomplish. And the more you
accomplish, the more you will meditate.)
Terry: Raja-yoga teaches that the ultimate meditation is the alignment with the
Father as Light, which they see as an infinitesimally small spark of light. I’m wondering
if you could comment. If they feel that the meditating and taking our mind and being
conscious about filling up with that light and that love, which they call our inheritance,
heals everything. Could you say something about that? You did not extrapolate that
from what I have said this night? I merely was commenting upon the western
attitudes. I gave that we believe in One Source, in One Power, and in One Love.
Meditation is an avenue to total union with that Wholeness. It matters not whether
you call it Light or Love or Life or Dirt or Sand or Stars. It’s all the same.)
Shira: In speaking of the mind and the brain, you were saying that the brain is not
always active as the mind is never without action. I was wondering, if the mind is closer
to the spirit’s purpose? Is the mind aware of the spiritual purpose of the human in this
state, and if so, is the brain aware of what the mind’s purpose is? I’m not quite clear
about how to state it. I hope you understand the meaning of what I’m trying to say. I’m
trying to accomplish the closeness of the mind, spirit and the brain of the human selves in
comparison. (The brain is merely an organ like the heart or a muscle or a finger. The
brain is not mind, does not control mind, is only active in response to mind. In the
human condition in this planet earth, you each have a Mental Body that is peculiar
to you, which is a reservoir of thought. Mind is not thought. Thought is produced by
the combination of Consciousness and volition. Do not confuse Mind with the brain
activity you call thinking. Again, I must refer you to the teachings as delivered by
Judith and Sheariam. Bless you for seeking such answers.)
Bless all of you for being here. We in the temple extend to you our regards,
our thanksgiving for interacting with you, and our blessings for the healing and the
understanding shared. So in great joy, I bid you well.
Closed with “Let there be peace on earth.”
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