L/L 资料库
Meditation
Meditation is an activity that Ra often groups alongside contemplation and prayer. What all three have in common is the focusing and quieting of the mind in the development of present-moment awareness. This opens deep pathways within the self. Among its benefits and uses, according to Ra, disciplined meditation is:
  • The means whereby all experience may be synthesized, catalyst most efficiently used, and the self aided in knowing the self. (19.13, 66.18, 78.36)
  • The “foundation or prerequisite” to work in consciousness, including the exercises of becoming aware of love in the moment and of the Creator in all things. Without meditation, contemplation, or prayer, the “data [from such exercises] will not sink down into the roots of the tree of mind, thus enabling and ennobling the body and touching the spirit.” (10.14)
  • The means whereby the Original Thought may be obtained. (60.27)
  • The means to open the pathways to work with the higher self. (36.11)
  • The means whereby, when coupled with disciplined working, the wanderer may penetrate the forgetting to some extent. (63.17)
  • The means of working with the unmanifested self. (71.5)
  • Connected to the work of the north pole and the downward spiraling light, that “energy which is brought into being by the humble and trusting acceptance of this energy through meditation and contemplation of the self and of the Creator.” (49.6)
  • Something those of our planet need constant moments of in order to balance our mode of perpetual activity. (38.10)
The focusing of the attention—i.e., concentration—seems to form the fundamental mechanics of meditation. Will and faith are most significant to facilitating this activity, and, reciprocally, it is through meditation that will and faith are developed and nurtured.
Though meditation is of paramount importance for the positive seeker, it is, as with any activity, most beneficial when oriented toward the fundamental teachings that transcend all planes of existence—unity, love, light, and joy—the very heart of spiritual evolution and the journey to the One Creator.
Ra: We begin with the mental learn/teachings necessary for contact with intelligent infinity. The prerequisite of mental work is the ability to retain silence of self at a steady state when required by the self. The mind must be opened like a door. The key is silence. – 5.2
Ra: The material for your understanding is the self: the mind/body/spirit complex. You have been given information upon healing, as you call this distortion. This information may be seen in a more general context as ways to understand the self. The understanding, experiencing, accepting, and merging of self with self and with other-self, and finally with the Creator, is the path to the heart of self. In each infinitesimal part of your self resides the One in all of Its power. Therefore, we can only encourage these lines of contemplation, always stating the prerequisite of meditation, contemplation, or prayer as a means of subjectively/objectively using or combining various understandings to enhance the seeking process. Without such a method of reversing the analytical process, one could not integrate into unity the many understandings gained in such seeking. – 15.14
Author’s Note: Tabernacling with the Creator
Meditation, contemplation, and prayer are among the most powerful tools available to the seeker for fostering evolution and transformation. As evidenced by decades of L/L Research channeling, these are also the single-most encouraged practices by Confederation sources as means to listen to the Creator within, to discover consciousness beyond thought, and to tabernacle in the holiest of holies: the silence and stillness of the inner-most heart. The Confederation doesn’t encourage a “best” way to meditate; they say only that, insofar as is possible, it should be undertaken on a daily basis, even if only for a few minutes.
Meditative practice reveals how will and faith operate in tandem to foster inner transformation.
Will: In meditation, one is working with what Ra calls the unmanifested self: “the self which does not need other-self in order to manifest or act”; or, “that being which exists and does its work without reference to or aid from other-selves.” That is, when meditating, one is working on a completely interior level with one’s own effortless, spontaneous, choiceless awareness.
In that work there is essentially only one activity: the collecting and directing of the attention in order to stabilize the concentration and witness, with equanimity, the rise and fall of phenomena. It is the will and the will alone that performs this activity. Where attention goes, will flows. And vice versa.
Through distraction after distraction, the more one learns to gently return the focus to the chosen point of concentration (e.g., the breath), the more one harnesses and disciplines the will by bringing it under conscious direction. Likewise, the more that one directs the attention to being with the experience of the present moment, the more that will and attention can be directed to being with one’s catalyst instead of engaging the conditioned mind’s many avoidance patterns.
The incarnate mind learns to be fully present. This is a process of becoming conscious. This, in turn, teaches the conscious mind its own relationship to the will of the Creator. The balanced entity, who has cultivated single-pointed receptivity, enters the gateway and says, “I am present. I am receptive. I await.” The self, then, in deep absorption, releases all expectation and control in surrender of the personal will,[70] and in surrender/dissolution of the individual self. Therein may be the balance between effort and grace, will and surrender, action and rest.
Though full of conscious effort initially, after long work, this disciplining of the attention eventually becomes automatic; it becomes a way of being.
Faith: Meditation is also the practice of faith: Firstly, because one must trust that this seemingly dull or even impossible activity will, in time, bear fruit.[71] Secondly and more deeply, because, as one learns to witness the impermanence of the endless play of the mind, one is learning to disidentify from the thought-forms of the mind. This is not a rejection or repression of the mind, but an abiding in the spacious awareness that recognizes that you are not your thoughts; instead, thoughts are, like everything in the universe, phenomena that arise in the infinite space of your own present-moment awareness. You become aware that you are not that which can be seen; you are not any object in the field of consciousness; you, the real you, is doing the seeing; the real you is the seer, or awareness itself.[72]
As this witnessing awareness develops, the self begins operating in a different framework of perception. Whereas the undisciplined mind complex seeks to exert its control on life—approaching the moment with expectation, casting off in revelries, sorrows, and anxieties about past and future—the witnessing awareness greets all phenomena, pain and pleasure, with equanimity. Whereas the mind needs a structural, conceptual support for its existence, the witnessing awareness needs no form to hold onto, no frame of reference to keep it intact; it is free in unborn, unqualifiable, boundless infinity. It is, in short, the consciousness of faith. And like a muscle, and like the will, it is developed, strengthened, and made conscious through meditation.
Best way: It is best to meditate sitting up or laying down or walking? Eyes closed or open? On a three-year retreat or for fifteen minutes every morning? With or without a teacher? Using guided or silent meditation? Following Vipassana or Zen or Dzogchen teachings? Using mantras or visualization or clearing the mind? Ra indicates that there is no one “best way,” implying that it is for the seeker to find what is most effective for their path. Though I don’t think that means one can slap a label on any activity and call it “meditation.” A certain degree of mindfulness, presence, and focus are fundamental requisite qualities.
Citations:
For further exploration, see also:
  • 2.24, 12.1, 21.3, 49.8, 50.8–9, 50.13 “prayerful attention,” 52.11, 60.25
  • Passive and visualization meditation explored: 42.13–15, 49.8.
  • There is not a best way to meditate (17.40). Ra will not recommend a technique (49.7). Gadgets are of little to no aid (43.30–31), though shapes that are arched, vaulted, conical, or the teepee may be of aid to meditation (56.3, 57.15), as may immersing oneself in nature (43.31).