Contemplation, the treasury of spiritual wisdom. Khnosche nshhumy, gyfbfshch p nkhdtpufy, yufyoe, boboyy, zmhrpufy, upnooyy Contemplation of form and essence
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The healing power of the stone - truth or myth?
I will not take the liberty of asserting that by buying some kind of crystal or pebble you will immediately get rid of the disease. But I can assure you that the vibrations of certain stones can enhance the effect of healing practices and healing procedures.
Despite the fact that for more than 25 years I have been studying metaphysical directions, communicating with famous healers, psychics and clairvoyant people, I carefully cherish a big skeptic inside me and question any new information until I see or feel it confirmed. I urge you, dear reader, not to take anyone's statements on faith, but to study, test and think about your new discoveries in the field of the invisible, and the material world too.
A few years ago, fate brought me to the interesting world of crystals. During the training in regressive hypnosis, which was conducted by Dolores Cannon, and immersion in the state of channeling my Higher Self, I was given clear instructions - to start working with crystals in order to open the channels of the energies of the Cosmos on Earth. Continuing to work in the field of traditional science as before, without changing anything in my ordinary earthly life, I have a new hobby - gemology. It all started simply with the study of the diversity, structure and classification of stones. And then, to my surprise, I noticed that I can feel and even see the energy of many stones and crystals with which I work, creating jewelry for myself and my friends. Different crystals radiate different energy: pulsating, whirling, or a continuous soft flow, which is visible as the movement of hot air over hot asphalt. At first, I thought that it was just an optical effect of the play of light in crystals and was sure that everyone could see it. However, it turned out that I see the same effect of “air movement” under different lighting conditions, and only two clairvoyant people confirmed my vision.
Sometimes, when several different stones are combined, the flow of energy increases many times, and even those people who do not know anything about the properties of stones simply cannot part with the keychain or bracelet presented by me, as they subconsciously feel the need for the presence of the vibration of this set of crystals in their biofield.
Our planet has created many beautiful and interesting crystals in their properties, which are known only to gemologists and a small circle of people working with energies.My task is to open these amazing conductors of energies for everyone who wants to evolve together with the Earth and move into the era of new vibrations easily and with pleasure.
A person, until he completes every labor in active virtues, cannot achieve the freedom of true contemplation (St. Abba Isaiah, 59, 34).
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Blessed is he who has acquired the contemplation of future blessings and eternal torment with mental eyes and diligently labored to improve eternal blessings (St. Ephraim the Syrian, 30, 386-387).
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He who intends to begin to contemplate everything that exists must purify himself in everything, be pure and undefiled in soul and body, having washed off impurity from himself, respectively, soul and body, so that we can be clean before Him Who sees the hidden, and so that propriety in the visible is in accordance with was the inner disposition of the soul (St. Gregory of Nyssa, 18, 312).
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Contemplation ... of God is accomplished not according to the visible and not audible, and is not embraced by any of the ordinary concepts; for this eye does not see, and the ear does not hear, and this is not something that usually enters into the heart of a person (cf.:). On the other hand, he who intends to begin to comprehend the lofty must first cleanse his temper from every sensual and wordless movement, having washed his mind from every opinion formed according to some assumption, and excommunicating himself from the habitual conversation with his concubine, i.e. with sensuality (she is, as it were, the consort and concubine of our nature); and when someone becomes clean from all this, then he will already dare to approach the mountain (cf.:) (St. Gregory of Nyssa, 18, 313).
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Contemplation does not complete the soul by itself, if there are no deeds showing progress in the moral life... (St. Gregory of Nyssa, 20, 341).
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The soul trembles and is horrified, engaging in lofty contemplation for a long time (St. John Chrysostom, 44, 520).
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Contemplation and knowledge are usually guides and culprits of a strict life through the fact that the heart, delighted by grief, comes to contempt for earthly pleasures and all sensual worldly sweetness, as worthless things.
And vice versa, an attentive life, accomplished in Christ Jesus, is the father of contemplation and knowledge and the parent of Divine ascents and the wisest thoughts, being combined with a spouse - humility ... (St. Hesychius of Jerusalem, 90, 198-199).
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The merits of all ... virtues, although in themselves good and valuable, nevertheless, in comparison with glorious contemplation, they are eclipsed. For many saints, busy with the exercise, although in good deeds, but earthly ones, are distracted from the contemplation of the highest good (God) and slowed down in striving for God (St. Abba Theon, 56, 587).
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Contemplation is the feeling of Divine mysteries hidden in things and in their causes (St. Isaac the Syrian, 58, 21).
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Mental contemplation is natural knowledge added to the natural state; and it is called natural light (St. Isaac the Syrian, 58, 186).
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Spiritual contemplation operates in us in the area of purity (St. Isaac the Syrian, 58, 263).
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Contemplation, on the other hand, is the spiritual outlook of the mind in order to comprehend what was and will be, and to be amazed at everything (St. Isaac the Syrian, 58, 263-264).
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First one must acquire love, which is the initial contemplation of the Holy Trinity; and after that, and without giving, of course, there will be ... contemplation of the spiritual (St. Isaac the Syrian, 58, 267).
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If contemplation is true, then light is acquired, and what is contemplated is seen as close to reality (St. Isaac the Syrian, 58, 268).
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The contemplation of the new world by the spirit of revelation, which spiritually delights the mind, is an act of grace, and not a shadow of knowledge... (St. Isaac the Syrian, 58, 270).
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sometimes it is given by grace for the ardor of faith, and sometimes for doing the commandments and for purity (St. Isaac the Syrian, 58, 270).
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All contemplations, which language is able to detect in the bodily region, are the dreams of spiritual thoughts, and not the action of grace (St. Isaac the Syrian, 58, 272-273).
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It happens as a result of true silence (St. Isaac the Syrian, 58, 408).
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The mind, rushing to the contemplation of spiritual objects, has an unrelenting sweetness from that (Abba Thalassius, 91, 299).
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If, having cut off for a while the causes of passions, we engage in spiritual contemplation, but do not always spend time in them, having this one thing for ourselves, then we easily turn back to carnal passions, not having received from that other fruit, except for simple knowledge with self-conceit, which the end is knowledge itself, little by little clouding and all-terminal deviation of the mind towards material objects (St. Maximus the Confessor, 91, 207).
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Just as without sunlight the eye cannot perceive the sensible, so without spiritual light the human mind can never perceive spiritual contemplation. For the light of the senses naturally illuminates the sense to the perception of the vision of things of the senses; and spiritual light illuminates the mind to contemplative comprehension of the supersensible (St. Maximus the Confessor, 91, 284).
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Whoever wants to see this Light, he must keep the following in his heart: (beware of) bodily passions and obscene filth, swearing and all anger and indignation, and scattering and remembrance of malice - and absolutely not judge people, but be in the very thought and heart of the purest from carnal defilements, meek, humble, calm, frank and a child of the world, temperate in food and drink and unremittingly engaged in prayer; the beginning and the end in all this is to have the head of the virtues - love (St. Simeon the New Theologian, 78, 279-280).
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Imagine in your mind that this whole world is a gloomy, lightless dungeon and that the light of our sun is the same as the light of a small lamp that weakly illuminates all those in this dungeon, and outside it is the Trinitarian Light, the highest of all light, of any word. and reason, inexpressible, inconceivable and impregnable, illuminating everything that is invisible, unknown and inexplicable for those in the prison of this world. (Although there are some who think they understand and contemplate with the help of the Divine Scriptures; but there are also such, and is it not a large part of them, who do not know at all that besides these visible things there are invisible and incomprehensible ones.) So, when we, with all zeal, with all faith and love, will seek not only to see that Light that is outside this prison of the world, and those things that are in that Light and about that world (for none of those who have sought such has been vouchsafed and never worthy to see that), but let us seek in advance to keep the commandments of God, to repent, to be contrite and humble, then a small hole will open for us in this visible roof of heaven, and through it a somewhat immaterial and mental Light will appear, which exists above heaven, which, as soon as the soul sees, the whole comes into admiration and stands amazed at the vision of this new and glorious miracle, which it had never seen before; being raptured to heaven, it is forced to stay there, deepening its thought into that unthinkable Light, as if non-evening and unceasing, and immersing itself in the contemplation of it day and night, and no longer has the desire to return again to the prison of the world and look at the things that are in it. And this contemplation, as I said, is the contemplation of the new beginnings, who have recently reached the achievement of the virtues. But when a person abides for a long time in such a contemplation of this Light, without returning back to the world, then the sky opens up to him, or the eye of his heart, that is, the mind - he cannot say this definitely - opens up, I say, is the mind more so, or the sky, - and this Light enters into his soul, the Light is bright and divine, and enlightens him in proportion to how much his human nature can contain or how much he deserves. If he abides in this Light, then this Light will also abide in him, which, being enlightened, he will behold and contemplate mystery after mystery and miracle after miracle, ascending from contemplation to contemplation, that everything, if one of those wanted to describe, would be lacking. no paper, no ink and time, I think it would not be enough to state everything in detail. It is more true to say, how can one describe or paraphrase that which cannot be expressed in words, as ineffable and inexpressible? Being in this Light, or, rather, with this Light, he does not, as in a frenzy, but sees what state he is in and what state others are in; he also foreknows and predicts that when he comes out of this prison of the world and the body - and especially after the resurrection - then he will certainly see this non-evening Light, as much as it will be possible for him to see it, and the blessings that are in it, even their eye cannot see, and the ear did not hear, and did not rise up in the heart of a person (). But since he sees them as they are prepared from God by those who love Him and are perceived by them, then it is obvious that with the entry into this Light we will not lose the ability to know and see each other, but, having tasted its illumination and contemplation of this purest Light, as Let us know and see God, and one another, in the purest and inexpressible joy and joy forever and ever (St. Simeon the New Theologian, 76, 416-418).
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I don’t know what pleases me more, contemplation or pleasure, that is, beauty and the joyful brilliance of the pure rays of the sun, or drinking and tasting the wine that I have in my mouth. I want to look at that, that is, at the rays of the sun, but I am attracted by this, that is, the wine of contrition, which seems to be the sweetest; and when I turn again to that, that is, to the Light of Divine grace, again I feel a greater delight from the sweetness of tasting wine; I am not satisfied either by seeing those rays of the sun, or by drinking this wine. When it seems to me that I have had enough of drinking, then the beauty of the rays that are sent down makes me thirst even more, and I find myself again hungry and thirsty; and the more I strive to fill my womb, the ten times more I burn with thirst and lust for that brilliant drink.
Thus, everyone judged by this good judgment of repentance will no longer be afraid of any other judgment or torment, will not be afraid of the temptations that come upon him, for his thirst (spiritual) will not cease forever, and this drink is sweet, bright and brilliant. will never stop; and this sweetness given by food, and this joyful brilliance emanating from the sun, drives away all sorrow from the soul and makes a person always rejoice; and no one can hurt him, no one can prevent him from drinking to his heart's content from the fountain of salvation. The ruler of the world, ruling over the world with his malice, the ruler of the earth, the head of darkness, the crafty devil, reigning over all the waters of the sea and playing with the world, as another plays with a small bird held in his hands, will not dare to approach with all his army, and with all his strength to him and touch even the heel of his foot, and not only boldly look at him. For the brilliance of wine and the rays of the sun shine strongly in the face of the one who drinks it, pass into his insides and are transmitted to his hands, feet and all his members, and make him a total fire strong in all his parts to scorch the enemies who approach him. And he becomes the favorite of the Light, the friend of the Sun and his beloved son, by virtue of the pure and bright wine that pours into him like the rays of the sun and light. Drinking this wine is for him food and cleansing of the filth of his rotten flesh, and this cleansing is perfect health; this kind of health does not allow him to taste any other harmful food, but produces in him a certain immeasurable and warmest desire to drink that one wine, in order to purify himself more and more and thereby build up his health: for the beauty of health and the grace of goodness brought health, does not know saturation (St. Simeon the New Theologian, 77, 177-178).
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Until by many labors and tears you find a place of dispassion for your emaciated soul, and you enter into the sanctuary of the knowledge of God, and through His hypostatic Wisdom you do not reasonably see into the last ends of human affairs, and, having despised the bottom, more thirsty, like a deer, you will not flow to the highest mountains of contemplation (St. Nikita Stifat, 93, 88).
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When someone recognizes himself, and this requires a lot of protection from outside, abolishment from worldly affairs and a strict test of conscience, then immediately suddenly comes into the soul and some Divine humility, which brings contrition to the heart and tears of warm compunction - so that then experiencing it in oneself action considers itself to be earth and ashes, a worm, and not a man, unworthy even of this animal life, for the superiority of this gift of God, in which the one who has been honored to be is filled with an indescribable kind of intoxication of compunction, enters the depth of humility and, having gone out of himself, imputes to nothing everything external: food, drink, clothing of the body - as changed by a good change in the right hand of the Most High (cf.:) (St. Nikita Stifat, 93, 122).
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The higher he ascends to the height of contemplation, the more he arouses the envy of destructive demons against himself, for they cannot indifferently see how a person is transformed into an angelic nature; why they are not too lazy to secretly shoot an arrow of self-conceit at him. If he, having understood the intrigue of the enemy, hides himself in the fortress of humility, seeing himself (or in a feeling of contempt for himself), then he avoids the poverty of pride and is led into the harbor of salvation. If not, then, being abandoned by help from above, he surrenders into the hands of the spirits of malice, demanding him, as their own in spirit, for involuntary training as a punishment for not arbitrarily showing himself trained and skillful. These educational and punishing spirits are the spirits of voluptuousness and carnivory, malice and anger, which humble him with fierce attacks until he recognizes his weakness and, having mourned his fall, induces him to cancel the educational punishment (St. Nikita Stefat, 93, 136).
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Refrain from higher contemplation, if you have not yet reached extreme dispassion, do not pursue what you cannot overtake, and do not seek what is beyond your strength (St. Theognost, 91, 378).
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We affirm that there are eight main objects of contemplation: the first is God, the invisible beginningless and uncreated, the cause of all that exists, the Trinity One and transubstantiated Deity; the second - the rank and position of the Smart Forces; the third is the composition of visible things; the fourth is the economic descent of the Word; the fifth is the general Resurrection; sixth - the terrible Second Coming of Christ; seventh - eternal torment; the eighth is the Kingdom of Heaven. The first four are past and accomplished, and the last four are future and not yet manifested, clearly, however, contemplated and recognized by those who have acquired complete purity of mind by grace. He who approaches this without the light of grace, let him know that he builds fantasies, and has no contemplation, being entangled in fantasies by a dreamy spirit and dreaming (St. Gregory of Sinai, 93, 213).
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The ascent to contemplation is an active life (St. Nikifor the Recluse, 93, 240).
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The mind, cleansed by the Cup of Christ, becomes a spectator of spiritual visions; he begins to see the all-embracing Providence of God, invisible to carnal minds... to see God in His great deeds – in the creation and re-creation of the world (St. Ignatius Brianchaninov, 38, 550).
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One must ... see and contemplate the fate of God with the eye of faith, the eye of spiritual reason and, not allowing oneself fruitless judgments according to human principles, plunge reverently into sacred bewilderment, into sacred spiritual darkness, which, at the same time, is a wonderful light, by which God is closed from mental gaze and human and angelic (St. Ignatius Brianchaninov, 39, 81–82).
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Abba Diocles began his education in grammar, then devoted himself to philosophy, and, finally, grace attracted him to the wisdom of heaven. In the twenty-eighth year of his life, having left worldly sciences, he accepted the teachings of Christ, and now for the thirty-fifth year he has been living in caves. He told us: "The mind, ceasing to contemplate God with thought, becomes either a demon or a beast." When we began to ask how this happens, he said: “The mind of a person, as soon as it moves away from the contemplation of God, necessarily falls into the power of either a demon of lust, which leads him to debauchery, or an evil spirit of irritability, from which crazy impulses are born.” He called voluptuous lust a bestial property, and an impulse of irritability - demonic. I objected to him, “How is it possible for a person’s mind to be constantly with God?” “In every thought and in every deed,” he answered, “the soul participates, but it is with God only when it piously and reverently reflects on Him” (101, 239-240).
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Some elders, worthy of the spirit of contemplation, repeatedly saw the late Father Philaret Glinsky on the kliros with the brethren. One day, his disciple, Schema-Archimandrite Iliodor, burning with love for the brethren of the Glinsk monastery, who laid the foundation with him or lived together, prayed to the Lord that the number of those who had escaped and were being saved would be revealed to him. The Lord, having listened to the prayer of His saint, comforted him with a vision. Elder Iliodor, standing in the temple, saw that not only the temple, but also the altar was lined with large and small lamps: some of them burned, others were intended for burning. But Father Iliodor naturally wanted to know the fate of his worthy teacher, Father Abbot Philaret. And the Lord was pleased not to leave him perplexed. In a dream, Father Iliodor saw himself in the monastery cathedral, which was filled with monks, shining with heavenly light. Between them, like the sun among the stars, stood Father Superior Philaret. His face was so bright that from the brilliance of heavenly glory it was impossible to look at him (96, 71).
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One monk lived in a remote desert and for many years pursued the virtues. Finally, already in his old age, he was tempted by demons. The ascetic loved silence and, spending his days in prayers, chants and contemplation, had several Divine visions both in his waking state and in his sleep. He had almost reached the incorporeal life: he did not think at all about how to nourish his body. Forgetting everything voluntarily, he directed all his desire to God in anticipation of the hour when he would be called out of this world, but he ate most of all the sweetness of visions and hopes. Meanwhile, his body did not weaken from tension, and his soul did not lose vigor - such a solid habit he acquired in piety. However, God, having mercy on him, at a certain time sent him bread for a meal for two or three days, which he ate. Whenever he felt the need for food, he entered the cave and found food there. After bringing prayer to God, he strengthened himself with it and then enjoyed the hymns. Prayer and contemplation were his constant occupations. So he improved every day and, striving in the present, became closer to the expected future and was almost sure of his best lot, as if already having it in his hands, which was the reason that he almost fell from the temptation that then befell him. . When he reached such a certainty, the thought imperceptibly crept into his heart that he was higher than others and that he knew and had more than other people. With such thoughts, he began to rely on himself. From this, carelessness soon arose in him, at first slight, then it grew more and more and became noticeable. He no longer got up to hymn with such vigor, became lazier in prayer, and his singing was not so long. The soul wanted to rest, the mind fell down, and thoughts began to wander. Carelessness was already secretly loved, and only the former skill, like a stronghold, somewhat stopped the ascetic in this striving and protected him for the time being. Still, entering the cave in the evenings after ordinary prayers, he sometimes found bread sent to him from God at the meal, and ate it, but he did not drive out worthless thoughts from his mind, did not think that inattention destroys labors, and did not try to heal evil. A slight evasion of duty seemed unimportant to him. And then passionate lust, having taken possession of his thoughts, drew him into the world. But he still held on. He spent another day in the usual labors, and after prayer and hymns, entering the cave, he still found the bread prepared for him, however, not as carefully cooked and clean as before, but with rubbish. He was surprised and somewhat saddened, but he ate it and strengthened himself. The third night came, and evil tripled. His mind indulged still more in lustful thoughts, and his imagination presented unclean dreams to him as vividly as if they were actually coming true. Despite that, even on the third day he continued his exploits, prayed and sang psalms, but no longer with a pure disposition. He often turned around and looked around. His good deed was interrupted by various thoughts. In the evening, feeling the need for food, he entered the cave and, although he found bread at the meal, it seemed to be eaten by mice or dogs. Then he began to moan and weep, but not as much as was necessary to tame impure lust. However, having tasted, though not as much as he wanted, he settled down to rest. Then thoughts in multitudes attacked him, conquered his mind and, like a prisoner, immediately dragged him into the world. He left his desert and went to the village at night. The day came, and the village was still far away. The monk, scorched by the heat, became exhausted and began to look around to see if there was a monastery somewhere where one could rest. Indeed, there was a monastery nearby. The pious and faithful brethren received him as their own father, washed his face and feet, and after prayer offered a meal, asking them to accept with love what they had. After the meal, the brethren begged him to teach them the word of salvation, how to avoid the snares of the devil and overcome unclean thoughts. Conversing with them like a father with his children, he taught them to be courageous in their labors, assuring them that they would soon turn into great pleasure for them. The elder also spoke to them of many very instructive things about asceticism. At the end of the instruction, he involuntarily thought about himself and began to reason about how, while admonishing others, he himself remained unintelligible. Then he saw his position and immediately returned to the wilderness to mourn his fall. From that time on, he cried all his life. Not receiving any more food from God, he obtained food for himself by his labors. Enclosing himself in a cave and spreading sackcloth on the floor, he did not get up from the ground until then and did not stop his weeping until he heard the voice of an angel who said to him in a dream: “God accepted your repentance and had mercy on you, just look, don’t be deceived. The brethren whom you instructed will come to visit you and bring you bread for blessing, share it with them and always give thanks to God” (101, 141-145).
Contemplation is an ancient spiritual practice. In the teachings of Zen, mystical contemplation is the basis on which all spiritual development of a person is based. The ability to contemplate is an art that not everyone can comprehend. Contemplation is not for beginners, only an experienced seeker can contemplate.
Experienced Seeker
Who is an experienced seeker? This is the person who has already rejected or comes close to rejecting his ignorance - the night time. This is the one who constantly asks God for his sleepless smile. An experienced seeker forms within himself an unquestioning renunciation of his will.
The philosophical meaning of the concept of "contemplation"
In the philosophical sense, the contemplation of the world has many meanings, which sometimes even contradict each other.
- Visual contemplation, which has a special meaning.
- Contemplation as a general perception of the world.
- Irrational, non-conceptual perception of reality.
But there is another group of meanings in which contemplation is something immediate, not related to feelings. Here, contemplation involves the perception of the world by nonsensory meanings, values, and so on. This group includes the following:
- Contemplation as the analysis of meanings of a mathematical or logical nature.
- The internal process of the direct formation of ideas, that is, contemplation in the spirit of Plato.
- Contemplation in the Kantian sense, as a moral awareness of norms and ethical principles.
- Contemplation as the perception of the perfect, God himself is an intellectual form of contemplation in the style of German idealism.
To contemplate means to know the world and its beauty without words. A person who constantly practices this teaching does not become more intellectually developed or professionally fit. Nevertheless, the ability to contemplate can make a person calmer, teach him to correctly apply the knowledge that he already has. Spiritual practices are a direct path to the development and advancement of a person to what is called the spirit. Through the practice of contemplation, the seeker seeks a direct path to get rid of the emotions of the past and worries about the future.
It is impossible to contemplate the world without activating, and this requires a lot of time. The contemplation of the beautiful is the direction of attention not only to external, but also to internal objects. This is a skill that is available for development only to a narrow circle of people. Therefore, you should not expect that you will be able to quickly master this practice - it is not given to anyone immediately. Only by practicing regularly, you can free yourself from the power of obsessive thoughts and ideas and achieve inner balance and silence.
Where to start the practice
Mastering this practice is best to start with the contemplation of nature. The main advantage of nature lies not in some of its spiritual advantages over everything else, but in the fact that the human mind least of all seeks to analyze and understand it. When a person looks at a stone, a tree or a river, his mind is silent. Communicating in society, we always notice and try to analyze all the details: we listen to sounds, peer into people's faces, read signs. To learn how to simply contemplate the beauty of nature, you need to go hiking, for example, in the mountains. Picturesque landscapes will be a great backdrop. Of course, later you still have to learn to contemplate the world in which you live.
Forms of contemplation
Mastering spiritual practices, in particular contemplation, one must also take into account the form, since it also matters. As mentioned above, there are external and internal forms of contemplation. However, any Zen master knows that the terms "inside" and "outside" are purely debatable. At the same time, inner contemplation requires more practice and training. An example of such a teaching is vipassana.
You need to understand that a person is a complex being, and the development of attention alone will not be enough to master the practice of contemplation. You will have to change your perception and attitude towards your life in general. First of all, you need to give up smoking, alcoholic beverages, drugs, adhere to a healthy diet and lifestyle. So you accumulate a huge amount of energy, which is necessary for contemplation. You should also pay attention to your mental state: get rid of obsessive thoughts and ideas that will interfere with the mind to correctly perceive the process of contemplation.
Contemplative practice implies direct visual perception of objects, the world in general or in general, the internal formation of forms in which everything material and meaningful is manifested.
Contemplation of Form and Essence
In the Kantian sense, the contemplation of form is the space and time in which sensations are analyzed. They are the essence of data, ready-made forms of inner contemplation, which do not depend on experience, but only make it possible to acquire it. Contemplation of an idea and essence is a spiritual process by which a person manages to comprehend the idea of an object. According to Plato, even before it moved into the body, the soul contemplated ideas. That is, in this case, the contemplation of the essence is understood as a logical meaning mediated by perception.
Zen practice
The Zen practice of contemplation is called hwadu. Literally, the term means "head of speech". In this case, the “head” is the peak at which thoughts and speech are exhausted. Therefore, contemplation is bringing a person into a state of calmness and clarity of mind, in which the chatter that distracts and clouding perception subsides. In Zen, the main factor in contemplation is to maintain a constant sense of questioning.
When you begin your studies, always try to maintain the question: “What do you see? What do you hear? And before the initial interest fades, you need to ask a new question. Thus, the questioning process will not be interrupted, a new question will be superimposed on the previous one, and so on constantly. In addition, we must achieve that the overlay is regular and smooth, but it is not at all necessary to simply automatically repeat the question. This is not a mantra. Saying to yourself around the clock "What is this?" useless. The main task is not just to repeat words, but to maintain a sense of questioning. Once this process is established, the mind will become calm.
Contemplation is a battle between obsessive thoughts and sleepiness of the mind on the one hand and hwadu on the other. In contemplation, concentration and wisdom must be combined into one. Without concentration, it will be difficult to deal with false perception, and without wisdom, ignorance will increase. You are not the first nor the last to embark on this path. Therefore, do not stop, even if at times it seems to you that this practice is too difficult. Without exception, all mentors - both ancient and modern - experienced certain difficulties along the way.
You have to wake up every morning for the night. This intention must increase every day until it becomes inexhaustible. Try to control your behavior, never neglect the moral precepts on which the practice of contemplation is based. When hwadu begins to mature and the mind becomes sharper, it is extremely important not to stop and continue practicing. After all, the goal of this teaching is complete immersion in hwadu. Everything else must be excluded.
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Rei-Ki Mandalas
"Contemplation of crystals sharpens the mind and elevates the soul."
J. W. Goethe
In the meantime, Igor invited everyone to the next seminar, where he was going to teach how to use crystals when working with Rei-Ki. This seminar had another, beautiful, name: "Building Rei-Ki mandalas."
Since the seminar was with stones, it was necessary to bring these stones with you. Therefore, about a week before the seminar, Igor told us a little about the stones so that we could prepare them in advance. The instructions were as follows:
“Three crystals belonging to the quartz group are considered the best for practice: rock crystal, rose quartz and amethyst.
For the first and second chakras, rock crystal is used, personifying the Force. Its use promotes physical healing and development of the will. In addition, it removes energy blockages in the body and balances the energy field.
For the fifth and sixth chakras, amethyst is used, representing Light, Wisdom. It helps a person to know and accept his personal path, teaches humility. Shows how to harmoniously integrate new knowledge into everyday life. Helps fulfill desires.
The most suitable are rounded stones without defects (chips, cracks and holes), about the size of a large cherry.
As soon as I began to think about where I would get such stones and whether there were any simpler “substitutes”, Igor pleased me, saying that, in principle, even simple stones picked up on the pavement are satisfied. They only need to be thoroughly washed from dirt.
Of course, no one brought the stones “from the panel”. Since the same people went to all circles and seminars, the group, as usual, was female (sometimes I thought how it had brought me to this “throughout female” group). Therefore, each participant ended up with a bunch of different beads. When the seminar began, each of them laid out their treasures and began to ask Igor which stones are best suited. He approached with a serious look, took the stones in his hand, pretended to listen to his feelings, deciding whether the stone was suitable for the honorary mission of participating in the seminar.
Of course, everyone was fine. Even beads with drilled holes (if only the holes were not too large). A stone, it is a stone. But I really enjoyed this process: all the beads were so bright and beautiful.
I didn't ask anything. I had a piece of old agate beads of amazing mouse-gray color. Passing by, Igor cast a fleeting glance at them and nodded approvingly. I also really liked these stones, and since I was working with them, no one else's approval was required.
As always, in a serious lecture one should refer to authoritative sources. Igor did just that, informing us that Rei-Ki goes well with crystals and Usui often gave his patients and students crystals charged with Rei-Ki, which contributed to their speedy recovery and spiritual development. This was due to the fact that crystals are natural resonators that can significantly enhance energy flows. Or something like tiny transformers that take in negative vibrations and release purified energy outward. As soon as I heard about the transformer, I remembered a completely non-pedagogical joke:
- What is your dad's job?
– Transformer.
- Like this?
- Gets 220, gives mom 127, and buzzes at the rest.
Or maybe the crystals were really useful, working as "transformers" or "resonators". If this is true, then there is at least some explanation for the fabulous value of precious stones.
Before use, the stones had to be prepared. First, clean up. Here I knew many ways. I once read John Riddle's book Lithotherapy in the Middle Ages. It was about stone treatment (if “smartly” - about lithotherapy) in the Middle Ages. The book was published in 1970 and came to me quite by accident. I didn't mean to read it, of course. What could be interesting there? They did not have medicines in the Middle Ages, so they were treated with anything. The rich - precious stones, and the poor, probably those that were lying under their feet. Maybe, by the way, it helped. Placebo!
However, from childhood I had a property: if a book fell into my hands, then I could no longer release it, at least without flipping through it. The book was thin, only 50 pages, so when I started looking through it, I did not notice how I read it all. It turned out to be interesting. Then I read several more similar books, each of which necessarily contained a wide variety of recommendations for cleaning crystals. Up to the point that it is best to clean them in the last days of the lunar month, before the new moon, because the stones on the full moon “absorb” energy well. I remember several cleaning methods.
Purification by fire. With a lit candle, circles are drawn over the stone, imagining how all the “dirt” leaves the stone. You can also simply carry the stone over the candle flame. The main thing is to think that it is cleared. The candle cannot be extinguished after cleaning, it must burn out, so it is best to take a small candle.
Purification by fumigation. In this case, smoke from smoldering grass is used. There are even some special herbal mixtures for this purpose. Of course, I do not remember the composition of these mixtures. I only remember that they contained herbs familiar even to me: sage, lavender, wormwood.
Sound cleansing. Here you need some source of pure sound vibration: a bell, a tuning fork, a singing bowl, etc. The stones are placed next to the sound source and “let them listen” to the sound vibration. If a singing bowl is used, stones are placed directly into it.
Cleansing with water. The crystal is washed with running water. If possible, it is good to do this in nature, washing the stone in a stream. There is also a method of cleaning and standing water. To do this, you need to put a container with water next to the crystal and imagine that the water “pulls out” the negative from the crystal.
Earth cleansing. To do this, you need to bury the stone in the ground (you can put it in a flower pot at home) and leave it there for several weeks.
Salt cleansing(method only for very hard stones). Just like the earth cleaning method, only the stone is not buried in the earth, but in salt.
Salt cleansing(this method is destructive for stones with a porous structure). The procedure is that the crystal is immersed in sea water. If this is not possible (as most often happens), then tap water with sea salt is used.
Air cleaning. Blow on the crystal, imagining that a jet of air “blows out” “energetic dirt” from it. You can also clean the stone with the wind by laying it in a windy place.
Sunlight cleansing. The stone is placed under direct sunlight, which is a natural source of vital energy. Crystals have the ability to accumulate this energy.
moonlight cleansing. Moonlight is more "subtle and delicate" than sunlight. Especially useful for clearing crystals for relaxation and meditation.
There is another modern way. I don’t remember what it was called in the book, but I called it the “refrigerator method”. A couple of days before the new moon, the stones are placed in a bowl of water and placed in the freezer. It is believed that in this way there is a "freezing" of unnecessary information. The stones are taken out on the new moon, they are allowed to heat up, they are washed, dried, and wiped.
When, listening to Igor, I began to recall the methods of cleaning stones known to me, I was surprised how much I remember them. It was strange. The rule “it flew in one ear, flew out the other” did not work here. Usually, what seemed to me unnecessary information did not even fly into my ear - I forgot it before I could remember it. And here so many things (which, by the way, I never used) remained in my head.
But it became clear right away: I did not remember the methods, I understood the system. Stones can be cleansed with anything: fire and water, earth and air, sunlight and moonlight. Anything, as long as there is an intention to cleanse them.
Of all this variety, I most of all liked the easiest way for a city dweller: wash the stones with running water. Where is our running water? That's right, under the faucet. By the way, Igor, with his characteristic rationalism, recommended the same method.
Only after the stones were washed (cleaned from physical, external dirt), it was possible to start their information-energetic purification. To do this, they had to draw II and I symbols on them and ask Rei-Ki to remove all the information that had accumulated in them.
This was followed by the main part of the crystal preparation procedure. There things began to be completely incomprehensible to me. There was a feeling that all the words individually were well known to me, but when they were added together ...
For example, what is "I" was perfectly clear. At school, in Russian language lessons, they hammered in tightly: ““I” is a personal pronoun of the first person singular. It does not differ by gender and has only case forms. It does not have polite-hierarchical forms characteristic of personal pronouns in some Eastern languages. Well, perhaps, "We, Nicholas II ...". The word "supreme" was also not unfamiliar: a quality adjective, used quite often (about 60 thousand times in 300 million words, i.e., about one such word in five thousand other words).
But the “sum” of the form “Peter + Zina = Love”, which in this case took on the form “Higher Self”, was a completely inexplicable concept for me. Such a synergy was obtained when the total effect achieved by the interaction of two factors significantly exceeds the simple sum of the effects of each of them.
Since it was completely incomprehensible, I decided to carefully ask Igor what the “Higher Self” is.
He answered willingly, it was clear that he himself was interested in talking on this topic:
“What we call the “Higher Self” is in fact our true essence, our inner teacher, “communication” with which allows us to no longer look for any other teachers. This gives inner freedom and independence.
The Higher Self is smart, it understands the situation in which a person is, and directs him so that he can develop spiritually as efficiently as possible. The Higher Self is in a space where there is no fear and suffering, but there is love and wisdom. Therefore, connecting with it, a person is also filled with these qualities, he himself becomes an inexhaustible source of light and love.
It sounded beautiful, I would say very beautiful, but it was still not very clear. However, I decided not to start a fruitless discussion in which neither side has any visible arguments, otherwise the seminar will drag on until the night. So what if "my self" does not know what the "Higher Self" is. Well, I didn’t see him, so I didn’t see Rei-Ki and couldn’t touch him with my hands. But it worked - I now knew for sure. Therefore, I assumed that the "Higher Self" actually (in some form incomprehensible to me) exists, and listened, no longer distracted.
Igor meanwhile continued. Everything he told me, I diligently, point by point, wrote down in my favorite pink notebook. To refrain from further comments, I quote these notes almost unchanged.
“On the stones being prepared, III and I symbols are drawn (and, of course, as always, their mantras are pronounced).
A connection is established with the Higher Self of the one for whom the stones are being prepared. If the crystals are supposed to be used for themselves, then with their Higher Self."
“Maybe it’s easier to negotiate with one’s own,” it immediately occurred to me. - Although, why is it easier, I have never seen him? - And then he interrupted himself: - No comments, you were going to sit quietly, like a mouse, and just listen. And I diligently continued to listen.
“Pay special attention to your condition during the preparation of the stones. The higher self perceives emotions, and if your spirit is not calm, then the consequences can be unpredictable.
After calming your mind, you should ask the Higher Self to create the desired mandala (out of the four that we will consider below).
Then use the I symbol again and give Rei-Ki (minimum 10 minutes) to the Higher Self, for which you imagine it between your palms. If during this time the energy flow weakens, it is necessary (for strengthening) to draw the I symbol again and continue to give Rei-Ki to the Higher Self of the patient.
In conclusion, you need to thank the Higher Self for helping to create the mandala and say goodbye to him exquisitely.
I especially liked this, and I immediately imagined how I was saying goodbye (to whom, however, I did not understand), bowing exquisitely and sweeping the ground with luxurious feathers of a wide-brimmed hat.
It was desirable to store prepared (charged) stones in such a way that other people would not touch them. In addition, they had to be kept in one place, since they only work when laid out in a mandala. Put together, they do not work and, therefore, are not discharged in vain.
Charged stones work no more than one and a half months or 12 times of use. In general, it is very similar to a battery that loses charge not only when it is working, but simply over time.
When the stones are discharged, they must be prepared again in the same way: cleaned and charged.
After talking about the preparation of stones, Igor finally moved on to the most interesting part - the mandalas themselves.
In general, the mandala is a well-known thing in the West (Carl Gustav Jung identified it as an archetypal symbol of human perfection), so in general terms I imagined what it was. In my view, a mandala is an image (or design) used in Buddhist and Hindu religious practices. Sometimes it could be considered as a geometric symbol representing a model of the Universe, a "map of the cosmos."
This was very interesting to me, because I have always loved beautiful pictures, and among the images of mandalas that I met, some were just works of art.
Mandalas (as far as I knew) were flat and voluminous and could be made of almost anything: metal, stone, wood. Sometimes even the mandala is carved out of oil (which is dyed in the appropriate ritual colors) or painted directly on the sand.
We, as I understood it, had to build a mandala of stones, and not on sand, paper or fabric, but directly on a person.
There were four main Rei-Ki mandalas:
1. To strengthen the connection with the Earth. This mandala is meant to strengthen the first and second chakras. Since the physical health of a person is connected with the Earth, the strengthening of the two lower (most “earthly”) chakras contributes to the treatment of the whole organism. To build this mandala, the largest stones from the set available are selected.
2. To improve the ability to communicate. The crystals in this mandala are arranged in such a way as to maximally affect the third and fourth chakras, strengthening them.
3. To raise the spiritual level. Strengthens the fifth and sixth chakras.
4. To strengthen the entire energy system. This mandala works like a magnifying glass. It simply strengthens the human energy system without correcting it in any way. That is, everything remains as it was, but acquires a “larger scale”.
Everything was in line with what I knew. True, the term "chakra" was not very familiar to me (in the systems that I studied, the concept of "Tan Tien" was used instead), but I knew something.
The two lower chakras are truly "earthly". The first chakra (Muladhara) is responsible for health, the instincts of procreation and self-preservation, the ability to survive, aggression; the second (Svadhishthana) - for emotions, desires, pleasures, love of life, sexual energy.
The third (Manipura) chakra is associated with control, confidence, insight, intelligence. The fourth (Anahata) - with love, compassion, joy, kindness. Here, too, everything seemed to correspond to the mandala “To improve the ability to communicate”: an intelligent, cheerful, insightful, self-confident person will undoubtedly communicate easily and freely.
With the mandala "To increase the spiritual level" it was even more obvious. The fifth chakra (Vishuddha) corresponds to self-expression, creativity, harmony. The sixth (Ajna) - intuition, wisdom, the highest level of awareness, extrasensory abilities.
I drew the mandalas as best I could. On the other hand, all this was drawn in a hurry and for myself, without any frills. Yes, even if I wanted to "with frills", I still could not. My dad drew brilliantly, but, alas, this skill was not passed on to me: regression to the mean, or, to put it simply, “nature rests on children.” In this sense, she not only rested on me, but simply forgot about me.
These drawings (if you can call them scribbles) depict a man lying on his back, arms and legs spread freely. Crystals are indicated by black circles.
The first mandala (from 3 crystals).
To strengthen the connection with the Earth
- The first and second crystals lie on the stomach, to the left and right of the navel. The distance between them and the navel is approximately the width of two fingers (“2p” in the diagram).
– The third crystal lies in the middle between the knees.
The second mandala (of 5 crystals).
To improve the ability to communicate
- The first crystal lies on the thymus (thymus, thymus, located in the upper anterior part of the chest cavity).
- The second and third - at the level of the solar plexus, at a distance equal to the width of three fingers ("3p" in the diagram), from it. In other words, approximately above the liver and spleen.
- The fourth and fifth crystals lie on the abdomen, to the left and right of the navel. The distance between them and the navel is approximately the width of two fingers (“2p” in the diagram).
The third mandala (of 7 crystals).
To raise the spiritual level
– The fourth one is in the center of the forehead (“third eye”).
- The fifth crystal is located in the jugular fossa, which is located on the front of the neck (just below the Adam's apple), where the collarbones meet the sternum. When the head is tilted forward, the chin rests on the jugular fossa. It is very appropriate here (apparently, to better remember it) Igor told us that this hole is called that because when the bull harnessed to the yoke bows its head, the yoke rests just on it.
“The sixth and seventh crystals lie in the depressions that form where the collarbones meet the shoulders.
Fourth mandala (of 9 crystals).
To strengthen the entire energy system
- The first crystal lies at a distance equal to the width of the palm ("1l" in the diagram), above the head.
- The second and third - at a distance equal to approximately the width of two fingers ("2p" in the diagram), from the ears.
- The fourth - located in the jugular fossa.
- Fifth - lies three fingers ("3p" in the diagram) below the navel.
- The sixth and seventh crystals lie between the hand and the body (at the level of the wrists). In this case, the distance between the body and the crystal and between the crystal and the wrist is equal to the width of the palm.
- The eighth and ninth crystals lie a palm's width below the feet.
Igor specifically noted (by the way, I myself would not specifically count) that the maximum number of stones in these mandalas is nine (in the mandala “To strengthen the entire energy system”).
It turned out that this is actually important, because a mandala built from 11 or more stones has a range of more than 30 meters and will even affect housemates. Therefore, if it occurs to one of us to come up with and build such a mandala ourselves, then he must remember: in order not to disturb others (Rei-Ki “categorically does not like this”), he can use it only “in an open field”.
Each of the mandalas is a powerful procedure, in connection with which it is desirable to conduct no more than two fifteen-minute sessions per week. This is, so to speak, "safe mode". If, nevertheless, it is supposed to use the mandala for more than fifteen minutes, then another person should be nearby in order to, if necessary, complete the session (disassemble the mandala).
If the person with whom it is supposed to work is upset, worried, in a bad mood, etc., first he needs to do a regular Rei-Ki session "in contact" and only then lay out a mandala for him.
To lay out the mandala, you need to take the prepared stones in the palm of your hand, draw II and I symbols on them and ask Rei-Ki to create the desired mandala (one of four) for Mr. X (by naming the desired name). Then thank Rei-Ki and unfold the mandala.
To end the session, you need to disassemble the mandala, thank and “put away your toys” (put the pebbles in a box).
Since then, I've learned more than one technique (and a good one!) to use crystals with Reiki.
For example, the simplest (and I love simple circuits, because I always think that only they really work reliably) seems to me a method when crystals are applied to the chakras and then Rei-Ki is given to the patient, as usual.
True, sometimes this process is complicated by choosing the color of the stone according to the color of the energy in the chakra. On the other hand, if a person seriously uses crystals in healing and has collected a sufficient collection of them, then why not? In any case, stones of all colors of the rainbow look very beautiful. And what is beautiful is good.
The arrangement of multi-colored stones on the chakras may look like this.
By the way, in this tablet there are stones that do not match in color. So to speak, the exception that proves the rule.
There is another technique called the "Rei-Ki Relay" because it allows you to redirect (rebroadcast) the Rei-Ki flow using the so-called crystal grid.
When I studied it, I especially liked the English version of the name "Reiki crystal grid" or "Grille Reiki". I sometimes called her that: "Rei-Ki on the grill." This technique is considered very powerful and fast-acting, because it allows you to make Rei-Ki work continuously with a person or situation.
Its essence lies in the fact that seven crystals of rock crystal are located on the Antakarana symbol (in this model of the Rei-Ki Repeater, the diameter of the symbol is about thirty centimeters).
Rei-Ki repeater
"Three sevens" in the center is the symbol of "Antakarana".
1 - central crystal. 2-6 "ordinary" crystals.
The arrows show the order of joining the crystals, which is very similar to cutting a pie into six pieces.
The Antakarana symbol is an image of a cube with three sevens on three visible faces. Since seven is a mystical number, three sevens can represent, for example, chakras, colors and notes (although all this is more than debatable).
Seeing the symbol for the first time, I couldn't help laughing. There was still in Soviet times the port wine "Three Sevens", which was popular among drinkers because of its strength and cheapness ("the maximum lethal effect per ruble of costs"). It was a grape juice to which alcohol was added. This mixture even had its own "popular" name - "mutter". Also, one might say, a kind of symbol. And so famous that I even have the label.
In modern times, Arthur Robertson (founder of Raku-Kai Rei-Ki) made plexiglass tablets depicting Antakaran and sold them for several hundred dollars each. Then it turned out that the images of Antakaran simply drawn (for free!) on paper have the same properties.
It is believed that the Antakarana works with the Higher Self. When meditating with this symbol, a large microcosmic orbit is automatically turned on, when energy flows through the legs (through their "external-back" part), up the back to the crown chakra and down the chest, and again through legs (along their "inner-front" part). Although, to be honest, this is hard to believe, because in Qi-Gong it takes many years of hard work, and not everyone manages to achieve a result.
Working with the Antakarana creates a good "grounding", clears the energy channels. In addition, like the Reiki symbols, Antakarana helps to relieve tension and leads to a state of inner peace. The result, as usual, depends on the purity of intention, the purity of energy and the readiness of the person himself.
Antakarana can be used for meditation as a yantra or a visual image for concentration (for example, the simplest yantra is a candle flame). When entering a deeper state of meditation, the image of a symbol can become multidimensional.
Yes, there is a description supposedly Tibetan meditation on the Antakarana. The room was hung on one wall with images of the Rei-Ki symbols, and on the other, a polished copper mirror. In the center of the room was a large oval vessel filled with water and symbolizing the universe. There was a stool in the vessel, in the lid of which a silver inlay of the Antakaran symbol was set. A lama sat on a stool and saw the Rei-Ki symbols in a copper mirror and meditated on them. From this, his consciousness should have united with the energy of Rei-Ki. It was hard to believe in this version. Everything is somehow too complicated, but it is unlikely that Tibetan lamas meditated on Rei-Ki symbols, since Usui himself said that his Rei-Ki is an original system.
But it is not necessary to meditate on the symbol. Even his mere presence is considered beneficial. You can place Antakarana under a chair or table, under your feet, under the insoles of your shoes, in your wallet, in your pocket, behind a picture, under a pillow, etc. You can apply the image of the symbol to the part of the body that needs treatment (this is how the symbol is used by many healers) .
Those who work with stones can place crystals (as in the "Rei-Ki Relay Model" in question) on the image of the Antakaran.
Before placing them on the symbol, the crystals are prepared. To do this, each of the 8 crystals (6 ordinary, central and master crystals) is placed between the palms and Reiki is made to him.
Then the crystals are laid out on a symbol and the peripheral crystals (three each) are connected with a master crystal into a single “system” in the following sequence: 1–2–3 – 1–3–4 – 1–4–5 – 1–5–6 – 1 -6-7 - 1-7-2 - 1.
To maintain the system in working order, you need to give Rei-Ki to the master crystal every day or two and again combine the rest of the crystals with them in the sequence indicated above (if this is not done for more than two days, then each crystal will have to be charged again).
The resulting system can even be recharged remotely (handy when a person is, for example, on a trip). To do this, it is enough to have a master crystal and a photo of your repeater with you. Having made the Rei-Ki master crystal, you need to combine the crystals in the photo according to the standard sequence given above.
In general, there are many methods of working with crystals. However, the method learned in this workshop is still my favorite. Maybe just because the first love is not forgotten?
By the way, even now, when you can find everything on the Internet, including ways to share crystals and Rei-Ki (including the description of the “Rei-Ki Repeater”), methods for constructing Rei-Ki mandalas, which Igor gave us many years ago , I never found it.
Attention! This is an introductory section of the book.
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