SYs falsely led to belief "supraconscious" Kash, Arwin and Lalita are possessed by evil spirits

Dear All,

Ever since 1993 rank and file SYs have been led to believe by leaders, and recently by certain WCASY members, that we are a family of "supraconscious" individuals. The more gentler and compassionate collective way has always been to murmur and label Kash, Arwinder and Lalita as possessed or overcome by evil spirits.

It was ex-world leader Yogi Mahajan who began the Inquisytion a decade ago after discovering that Kash was able to effortlessly have daily audience with the Adi Shakti whenever he meditated. Kash was judged to be supraconscious and in Yogi Mahajan's opinion a danger to the children studying at Dharamsala. Thus i also thought "supraconscious" was akin to being possessed by some demonic force, which Yogi Mahajan used as a legitimate reason to justify that extreme measure in expelling Kash in order to protect other kids.

Today, due to an overnight email containing the dreaded 14-letter word "supraconscious", regarded by many SYs to mean demonic possession, i went and checked its meaning. i have to agree with the respected opinion of WCASY and SYs that Kash, Arwinder and Lalita are indeed supraconscious.



New Age Spiritual Dictionary on Supraconscious

supraconscious: (psychosynthesis) Autonomous realm from which higher impulses originate

Supraconscious: Hindu - Hinduism Dictionary on Samadhi

samadhi: (Sanskrit) "Enstasy," which means "standing within one's Self." "Sameness; contemplation; union, wholeness; completion, accomplishment."

Samadhi is the state of true yoga, in which the meditator and the object of meditation are one. Samadhi is of two levels. The first is savikalpa samadhi ("enstasy with form or seed"), identification or oneness with the essence of an object.

Its highest form is the realization of the primal substratum or pure consciousness, Satchidananda. The second is nirvikalpa samadhi ("enstasy without form or seed"), identification with the Self, in which all modes of consciousness are transcended and Absolute Reality, Parasiva, beyond time, form and space, is experienced. This brings in its aftermath a complete transformation of consciousness. In Classical Yoga, nirvikalpa samadhi is known as asamprajnata samadhi, "supraconscious enstasy" - samadhi, or beingness, without thought or cognition, prajna. Savikalpa samadhi is also called samprajnata samadhi, "conscious enstasy."

(Note that samadhi differs from samyama - the continuous meditation on a single subject or mystic key [such as a chakra] to gain revelation on a particular subject or area of consciousness. As explained by Patanjali, samyama consists of dharana, dhyana and samadhi.)

See: enstasy, kundalini, Parasiva, raja yoga, samarasa, Satchidananda, Self Realization, trance, enlightenment.

Supraconscious: Spiritual Yoga Dictionary IV on Samadhi


Samadhi ("putting together"): the ecstatic or unitive state in which the meditator becomes one with the object of meditation, the eighth and final limb (anga) of Patanjali's eightfold path; there are many types of samadhi, the most significant distinction being between samprajnata (conscious) and asamprajnata (supraconscious) ecstasy; only the latter leads to the dissolution of the karmic factors deep within the mind; beyond both types of ecstasy is enlightenment, which is also sometimes called sahaja-samadhi or the condition of "natural" or "spontaneous" ecstasy, where there is perfect continuity of superconscious throughout waking, dreaming, and sleeping

Supraconscious: New Age Spiritual Dictionary on Supraconscious


Pitirim A. Sorokin and Paul Tillich in dialogue

By Mary Montgomery-Clifford
(July 1, 2003)

In the following column, the reader is asked to put on a bit of a theological hat. Mary Montgomery Clifford, who has appeared previously in this column, presents her unfolding ideas on unlimited love in the context of the work of theologian Pitirim A. Sorokin and altruism scholar Paul Tillich. Montgomery-Clifford is working on a doctoral degree in this area at Chicago Theological Seminary.

- Stephen G. Post

The starting point for my doctoral research on unlimited love is an in-depth study and comparison of Pitirim A. Sorokin, the acknowledged pioneer in the scientific study of altruism, and Paul Tillich, one of the greatest theologians of the 20th century. This simultaneous study is rather like experiencing the point and counterpoint nuances of a cantata by Johann Sebastian Bach. A comparison of Tillich and Sorokin reveals numerous parallels, many of which are profound. These parallels contain both similarities and differences. When correlated using methods reminiscent of the integral knowledge methods employed by Sorokin, these similarities and differences act as point and counterpoint to one another. Like a Bach cantata, therefore, the Tillich/Sorokin parallels play off each other in a grand design that is strengthened by their interaction.

My study of Tillich and Sorokin begins with a side-by-side analysis of Systematic Theology, Volumes One, Two and Three by Tillich and The Ways and Power of Love: Types, Factors, and Techniques of Moral Transformation by Sorokin. Only a few of the Tillich/Sorokin parallels contained in these works can be touched upon in this short article. However, the examples will serve like the tip of an iceberg to hint at a much grander and more significant structure.

To begin with, the parallels between the lives of Tillich and Sorokin are striking. Both lived for 79 years within the same approximate time period (Tillich: 1886-1965 and Sorokin: 1889-1968). Both experienced a depth of religious training during childhood. The thought processes of both men were formed to a great extent by traumatic war and conflict-related experiences in their native lands. Both Tillich and Sorokin escaped the oppression in their native lands by immigrating to the United States. In the United States, both stood out as leaders in their respective fields. Both taught at Harvard University and published numerous books and papers.

The similarities in terms of thought process and method are also evident. Both Tillich and Sorokin, for example, issued challenges to established authority. Throughout his Systematic Theology, Tillich offers up critical challenges to established institutions and scholarship, including religious, psychological, philosophical and political structures. Sorokin challenged the narrow and technocratic aspects of sociology, which he felt was captive to small fragments of data while lacking in any larger systematic, cultural-historical framework. Sorokin's challenge was grounded in the Russian tradition of integral knowledge, a methodology that brought together religion, psychology, ontology, cosmology, ethics, metaphysics, sociology and biology. It was this methodology that led him to read and value thinkers like Tillich, whom he quotes twice in the first chapter of The Ways and Power of Love.

This reference reveals another similarity. For both men, love is an ontological concept. Sorokin, for example, underscores the importance of the ontological/love connection by quoting from Tillich's The Protestant Era: "Love is basically not an emotional but an ontological power, it is the essence of life itself, namely the dynamic reunion of that which is separated."

As a theologian, Tillich explores God as the ground of being (essence of life itself) in relation to love, equating love as the dynamic power that forms the connection with God and Being itself. As a scientist, Sorokin explores the relationship between love and God through a study of those like Jesus, Al Hallaj and Gandhi, whom he considers apostles of love. His observations lead to a hypothesis that parallels Tillich's. Such perfect love, he postulates, can be best explained by an inflow of love from a higher source that far exceeds that of human beings: "God," "the Godhead," "the soul of the universe," "supraconscious" and the like.

Both scientist and theologian independently come to the conclusion that a special state is integral to the experience of genuine love. For Tillich, that state is ecstasy, which occurs "only if the mind is grasped by the mystery, namely, by the ground of being and meaning." Sorokin suggests a similar state when he points out that scientific findings on the positive effects of altruism have not succeeded in making overall human behavior more altruistic. He concludes that something else must be needed and that the "something else" may be "moments of immersion into supraconscious meditation and creativity."

The parallel points of difference in Tillich and Sorokin often serve to complement rather than negate. For example, Tillich's Lutheran and Protestant grounding led him to basically devalue the roles of both saints and rituals. Tillich warns of the demonic danger of saints who may fall prey to hubris, and he tends to view rituals as exercises in superstition. The warnings are valuable but so is Sorokin's enthusiastic study of saints and rituals. Sorokin's research emphasizes the altruistic lessons that can be learned from saints and the altruism-enhancing value of rituals and techniques that increase connections to God or the supraconscious.

Complementary differences also give balance to the idea of attaining altruism within the context of finite human existence. Both Tillich and Sorokin recognize the ability of humans to achieve supreme love through direct participation in the ground of being or the supraconscious. However, Sorokin does not recognize that ecstatic moments of direct participation are available to all. "It goes without saying," he states, "that these peaks of supraconscious meditation and spirituality are reached only by the few `anointed' and `chosen.'" Tillich acts as an important counterpoint here. He recognizes that ecstatic connections with the divine are fragmentary because existence within finitude is itself fragmentary. These fragmentary experiences, nonetheless, are real, important and accessible to all. Because of Tillich's insight, a number of the important techniques described by Sorokin in The Ways and Power of Love are made more accessible.

The parallel similarities in the works of Tillich and Sorokin contribute to the bridge that is beginning to span the gap between science and theology. Even more important is the contribution that the counterpoint of Tillich and Sorokin's complementary differences can make to current scientific and theological research and scholarship in the field of unlimited love.

Mary Montgomery-Clifford is a doctoral student at Chicago Theological Seminary. She focuses on unlimited love and the other- regarding virtues.

Pitirim A. Sorokin and Paul Tillich in dialogue


Chapter 9: Jesus and the Unconscious

We saw that for Jung Jesus disappeared under the weight of the constellated archetypes. He became a carrier of the self and his own personality was obscured. This is too limited a perspective for any genuine Christian-Jungian conversation, for there is no room for philosophy or faith and theology to make their contributions. What I would like to do is to take another approach that I hope will illustrate the interactive approach that I have been advocating all along. But it will be just a sketch rather than a full blown Christology profiting from the insights drawn from Jung's psychology.

Jacques Maritain, as we saw previously, developed the notion of a spiritual unconscious, and towards the end of his life, when he was in his eighties, he applied this idea to the Christology of Thomas Aquinas and eventually wrote one of his last books, On the Grace and Humanity of Jesus. St. Thomas, basing himself on texts like one in the Gospel according to St. John that declared Jesus was the only begotten of the Father full of grace and truth, had come to the conclusion that the grace that was in Jesus' human nature in virtue of it being the humanity of the Word, the second person of the Trinity, had a fullness that could not increase. (p. 50) But Maritain, devoted Thomist though he was, felt that this position was too unilateral and undeveloped, for what did St. Luke mean when he wrote that Jesus "grew in wisdom, in age, and in grace"? And this problem was no mere scholastic quibble, but involves the very way in which we think about Jesus and relate to him. If Jesus was truly God, was he always conscious of this fact? Dazzled by the sublimity of the union of the human nature with the divine, and limited by a view of human personality that tended to equate it with ego consciousness, theologians imagined that the humanity of Jesus and hence his ego-consciousness were filled with grace and the vision of God. When this tendency was carried to an extreme we arrive back at the apocryphal Gospels in which the child Jesus was aware of his divine prerogatives and stood on his divine dignity against the mishaps of childhood by punishing those who dared to offend him. In short, the fact of the Incarnation inclines us to imagine that Jesus always had a consciousness flooded with divine light. But if we accept this approach too uncritically his humanity is diminished and he is, as Maritain put it, a "god disguised" and not truly a man.

But what happens if we take the opposite course? Then we see Jesus as a man who had no awareness of the fact that he was God, as if the most central fact of his personality - literally, his very personality in strict dogmatic terms -was unknown to him. Then he is truly a man but he is close to being only a man. How could he actually be the Word of God and not know it?

This is the dilemma which Maritain sets out to solve, and the way he proceeds is highly instructive. Maritain was no real fan of depth psychology as he knew it, which was primarily in its Freudian form. It was wielded much too reductively and with the unconscious identified with what he later called the deaf or instinctive unconscious in the first decades of the century for him to be comfortable with it. Nor do I think he had much personal experience of its efficacy or a sense of the , wider philosophical implications of Jung's later formulations. Yet he realized that the psychological discovery of the unconscious was one of the greatest advances of our age, and he reflected upon it as a philosopher. This reflection bore fruit in his description of the preconscious or unconscious of the spirit. Thus a psychological discovery is transformed into a philosophical instrument which is then applied to the revealed truth of the Incarnation.

Once we have this instrument our dilemma begins to look more approachable. The human personality of Jesus is not limited to ego consciousness with the result that we are forced to choose either that Jesus was aware, or he was unaware of his divinity, or he was filled with grace, or was not. Instead, Maritain distinguishes in the humanity of Jesus between a "supraconscious of the spirit divinized by the Beatific Vision" (p. 55) and a human consciousness that embraces the ego, the infraconscious and the normal spiritual unconscious. This divinized supraconscious is unique to Christ and is not to be identified with the spiritual unconscious we all possess. Rather it is as if the deepest center or roots of Jesus' human soul, his spiritual unconscious, is transformed and elevated by becoming the humanity of the Word. This supraconscious escapes Jesus' normal consciousness, not because it is infraconscious but because of its excessive brilliance:

"Imagine that I am in a cellar and I am reading there a book by the light of a candle. To my left, beyond the circle of light of my candle, there is the darkness of the cellar, and if I place my book there I cannot distinguish anything in it, - this is for the infraconscious. And to my right there is a ray of the midday sun which, passing through a window and falling on the surface of some object in the cellar, makes there a zone of dazzling light. If I transfer my book there I can absolutely not read anything there either, I am dazzled by a brightness disproportionate to the strength of my eyes. This is for the divinized supraconscious." (p. 55, note 8)

Jesus' consciousness exists in two different states. In his divinized supraconsciousness he was aware of his divine identity and he had a fullness of grace. But in what Maritain called his "terrestrial" or "crepuscular" consciousness into which the higher supraconceptual knowledge could not enter as such, he grew in age and in wisdom and in grace. This does not mean for Maritain that the "unconscious" of the divinized humanity of Jesus had no communication whatsoever with his human consciousness; although there was a "certain incommunicability" the separation between the two was a "translucid partition" which Jesus in his human consciousness could cross, but his supraconsciousness could only partially enter into a human consciousness founded on the working of the discursive mind. It is not a question of two ego consciousnesses, but one ego-awareness surrounded by various "unconscious" dimensions, and the divinized unconscious has more right to the title of the center of the soul than the ego itself. Maritain goes on to work out in considerable d tail and with appropriate theological nuances the relationship between these two states of consciousness, but his basic statement of the principle is enough for our purposes. Such an approach will allow us to begin to see how Jesus could feel the agony of abandonment if the supraconsciousness in which he was united to the Father became inaccessible to him at the time of the Passion. And there is no need to make the child Jesus in his child consciousness have all sorts of human knowledge so that his life with Mary and Joseph would be more a charade than a true time of learning. While the different states of consciousness in Jesus represent a unique case, we can find certain analogies in the form of "examples from below" among which Maritain cites Fr. Surin, the troubled French contemplative of the 17th century, "whose intellect found itself at once under a state of mystical union that was most lofty and under a state of psychosis..." (p. 80) With this example we have rejoined the reflections of the previous chapter on how the archetypal psyche can influence the spiritual life of the individual and even have an impact on the development of dogma.

In the case of Jesus, however, the fruits of psychology are brought into theology itself in order to help us explore the inner awareness of Jesus. Maritain has opened up a way for us by which to tackle one of the central questions of Christology, and if instead of Maritain's view of the unconscious of the psychologists we substitute Jung's psychoid unconscious, then our task will become both easier and richer. Instead of trying to replace dogma with the world of the archetypes, it is within the humanity of Jesus that the Trinity and the archetypal psyche meet. The more we understand Jung's psychoid unconscious the more we can pose questions of the greatest interest for understanding the Incarnation. Let's explore two possibilities.

The first centers around the human soul or form and its intrinsic inclination to unity. The very nature of the human soul moves us toward wholeness which happens within and without and on different ontological levels. On the psychological plane, this quest for wholeness expresses itself within in the process of individuation and the variety of different types without. On a metaphysical level, the very "weakness" of the human form is at the heart of its multiplicity, and its self -realization demands matter and space and time all within the context of the human community. But what will happen if the human form becomes the human soul of a divine person? It will be, by that very fact, elevated and transformed in its depths which Maritain called the superconscious of the spirit, the light and gravitational pull of which will effect the rest of Jesus' psyche. The natural urge towards unity that the soul possesses will be intensified. Jesus in some mysterious way will become the new center of humanity with his very humanity becoming the connatural instrument by which we are attracted to God. His divinized supraconscious will become the model for our own inner transformation and contemplation. If in our first parents the unity of the human race existed in embryo, a unity that was not only of a natural order but one of grace as well, then in Jesus this unity is reestablished. Then we look to Jesus to see what we ought to become, and any examination of his inner personality and its dimensions of infraconscious, preconscious and divinized supraconscious will find its counterparts by participation in us.

This brings us to our second consideration. If Jesus was truly human what was his personality like? Was he a certain body and psychological type? And if he was a certain type did he have a fourth function? And if he had a fourth function did it have the inferior character that we are so used to or must we make a distinction between inferiority and lack of development? Did original sin impose on us a certain lack of integration that goes beyond the scope of normal development so that Jesus could develop without the negative qualities and the outbursts we associate with the fourth function?

How did Jesus experience the process of individuation? What would his dream life be like? What symbols swirled through his unconscious under the attraction of the divinized center of his soul? If his human soul reached a new intensity because of its elevation as the humanity of the Word, then would it have been the center of more powerful synchronistic events? Could Jung's notion of synchronicity undergo philosophical reflection and become an instrument for exploring the kinds of knowledge that Jesus had? All these suggestions - and they are only suggestions - are but the beginning of a process that would happen if Jung's psychology were applied to the study of the humanity of Jesus. Every major element could be a stimulus to the development of a renewed philosophy of nature which in turn could find a properly theological application. And one of the more promising fields for such an interactive approach is the Christian interior life which mirrors the life of Jesus.

Chapter 9: Jesus and the Unconscious


Spirit of Angels

Literally "messengers", angels may be anywhere the spirit force moves. Angels are messengers who must be heard in their own language. As messengers in the sheerest meaning of the word, angels may come from any realm of earth or cosmos. Angels may be visible or invisible but all angels bear a message. The most important thing for those who converse or wish to converse with angels is the ability to hear and understand their messages.


The first power was placed in the four corners of the world, the four cardinal directions or the four primary forces of the world. These four states correspond to four elements of all existence in heaven and earth:


The conscious is all that one knows and recognizes with awareness. It perceives and recognizes the elements of existence and copes with survival issues. The driving energy of the conscious mind rises from an unseen scheme of primal instinct and soul desire just beyond its vision. The conscious mind expands its periphery by recognizing the unseen power that motivates it. "There is no consciousness without discrimination of opposites. This is the paternal principle, the Logos, which eternally struggles to extricate itself from the primal warmth and primal darkness of the material womb; in a word, from unconsciousness. Therefore its first creative act of liberation is matricide... Nothing can exist without its opposite; the two were one in the beginning and will be one again in the end. Consciousness can only exist through continual recognition of the unconscious, just as everything that lives must pass through many deaths."*


This reservoir of untapped information lies just beyond the grasp of the conscious mind, compelling the conscious by its invisibility. The unconscious takes its force from two fundamental aspects. The first is comprised of those unconscious elements entirely personal to the individual, relating to the unique experience of the personality and soul. The other element is the inborn, genetic images called the collective unconscious by Jung. "I have chosen the term 'collective' because this part of the unconscious is not personal but universal; in contrast to the personal psyche, it has contents and modes of behavior that are more or less the same everywhere and in all individuals. It is, in other words, identical in all men and thus constitutes a common psychic substrate of a suprapersonal nature which is present in every one of us... Normally the unconscious collaborates with the conscious without friction or disturbance, so that one is not even aware of its existence. But when an individual or a social group deviates too far from their instinctual foundations, they then experience the full impact of unconscious forces. The collaboration of the unconscious is intelligent and purposive, and even when its acts in opposition to consciousness its expression is still compensatory in an intelligent way, as if it were trying to restore the lost balance." (The Archetypes and The Collective Unconscious, C.G. Jung)


The "I Am That I Am" that transcends personality from lifetime to lifetime is the superconscious. It exists beyond the personality identity of the conscious and the genetically inborn collective unconscious. As Jung suggested, the superconscious is what the Hindu called the "higher" conscious. It communicates in synchronicity and intuition and is comprised of soul memory and past-life experiences. The "I Am That I Am" of the superconscious is the soul that transcends lifetimes. Jung did not postulate the existence of a soul beyond a single lifetime as a scientific fact, although his identification of the collective unconscious is unparalleled. Much research has proven the existence of the soul beyond a single lifetime, notably Raymond Moody's research in Near Death Experiences and the success of Brian Weiss' research into past-life therapies. Head of the Department of Psychiatry at Mt. Sinai Hospital in Miami Beach, Florida, Weiss' premier past-life therapy is chronicled in Many Lives Many Masters.


The supraconscious is the aspect of pure spirit that transcends all limits of identification from which existence on any level takes its form. The supraconscious is the undifferentiated godhead and the essential character of unconditional love and union.

Spirit of Angels


Question 1

You said, "Do you really know what you meant when you said 'tap into cosmic love and wisdom'? Many people, especially those who have read much but have practised little, often use phrases like this without fully realizing their true meaning."

I can easily answer your question: Yes, I know what I meant. I mean that I want to be able to fully use the entire range of my conscious mind. In every single task, I attempt to make full use of my thoughts, feelings and then act. To me that is a life time task, and actually I even believe that it is a very simple task! All it takes is that I am attentive -- open minded and curious, like a baby -- that I actually see, hear, feel, taste and smell all there is. Maybe it is the sum of the five senses.

Kenneth, Denmark

Answer 1

Different people from different culture and training will understandably give different answers. Yours is a typical answer from an educated westerner. Before I provide my answer from the perspective of my Shaolin training, I would like to give some comments to your answer. Needless to say, these comments are definitely not meant to criticize or belittle your answer, as here there is no such a thing as a right or a better answer -- it is a matter of different perspectives. The comments are meant as sincere pointers to help you review your answer from a different perspective, and hopefully gain some depth from your review.

"I want to be able to fully use the entire range of my conscious mind." What about your unconscious mind, or your supraconscious mind? Many western scientists themselves believe that the unconscious or supraconscious constitutes 90% of your mind, the conscious only 10%. Would you agree that tapping into the cosmos for love and wisdom would concern more of the supraconscious than the conscious?

"In every single task, I attempt to make full use of my thoughts, feelings and then act." Many essential life tasks, like breathing, digestion and hormonal production, are done without thoughts, feelings and direct actions. They are done by your unconscious.

"To me that is a life time task, and actually I even believe that it is a very simple task!" Most of the simple, yet profound, tasks are done by the unconscious. Indeed the conscious often makes things complicated. Imagine how complicated it would be if you consciously try to regulate your breathing to adjust to constantly changing air temperature and chemistry. But why do you regard making full use of your thoughts, feelings and then act (which is also to you a simple, life time task) as taping into cosmic love and wisdom? In what ways, for example, has eating your lunch with full thoughts and feeling, anything to do with cosmic love and wisdom?

"All it takes is that I am attentive -- open minded and curious, like a baby -- that I actually see, hear, feel, taste and smell all there is. maybe it is the sum of the five senses" Do you mean that when you are not attentive, such as when you are sleeping, you would be unable, or inadequate, to tap into cosmic love and wisdom? Do you mean that there is no cosmic love or wisdom outside your five senses?

More significantly, you have not attempted to clarify what you mean by cosmic love and wisdom. What you have explained can be applied to tapping into cosmic hatred and ignorance, or doing mundane jobs, or in fact to anything. What you have suggested is being attentive, in thoughts and feelings, in whatever you do, but you have not explained why or how this will lead to cosmic love and wisdom.

If I use the phrase "tapping into cosmic love and wisdom", generally my meaning is as follows. Cosmic love is to be distinguished from personal love, and cosmic wisdom from worldly wisdom. If I go hungry so that my child could eat, it is a manifestation of personal love. Personal love is instinctive; every mother knows this very well. If a mother gives away her child's food, even though her child is hungry, to a stranger who needs the food more urgently, it is a manifestation of cosmic love. Cosmic love is usually not instinctive; it has to be acquired through cultivation.

All the knowledge we have gained through science and (western) philosophy is worldly wisdom. Knowing that a molecule of water is a compound of two atoms of hydrogen and one atom of oxygen, is an example of worldly wisdom. Thinking that if a student studies hard, he will pass his examination well is another example.

Worldly wisdom is bound by a set of conditions -- a fact that many people may not be aware, and which often causes some scientists to be dogmatic. Water, for example, is a compound of hydrogen and oxygen only if we use the conventional western scientific paradigm, which constitutes a set of conditions. Ancient scientists of other cultures, who were equally intelligent and capable but who used different sets of conditions, described water differently.

Even when we use the western paradigm, but if we change the conditions slightly, such as studying the water under an electron microscope instead of using electroanalysis, water would no longer be a compound of hydrogen and oxygen but a mass of distantly spread sub-atomic particles. Thinking out conditions why studying hard does not definitely enable a student to pass his examination well, is quite easy.

Cosmic wisdom is transcendental, i.e. it transcends sets of conditions, and at the highest level is not bound by any conditions. Cosmic wisdom is almost always obtained by great masters from direct experience at heightened level of consciousness. Lesser minds learn such cosmic wisdom from the masters. When Jesus said that those who believe in him and follow his teaching, will go to heaven, Jesus was generously sharing some great cosmic wisdom.

I am not a Christian, and therefore do not follow a set of conditions normally applied to Christians, yet from my Shaolin training, which has nothing to do with Christianity directly, I can vouch with conviction that Jesus was stating a great cosmic truth. Indeed, Jesus is a shining example of cosmic love and cosmic wisdom.

How does one tap into cosmic love and cosmic wisdom? Through meditation, which is the training of mind to bring it to heightened levels of consciousness. In Shaolin terminology, it is entering Zen. Hence, meditation is not just sitting cross-legged, and Zen is not just speaking in riddles. Basically, meditation or Zen is mind training, and has to be properly learnt from a master -- not read from a book and then teach others.

The most fundamental way to meditation or Zen is sitting in a lotus position thinking and feeling nothing. It is a most simple and profound task. It is difficult for those not initiated into Zen to appreciate, or even imagine, how such an apparently simple task can help the practitioner tap into the cosmos. On the negative side, it is easy for many people, especially in the West where traditional Zen training is rare but where Zen is usually studied (as distinguished from practised) from books, to learn it superficially and quickly teach others, thereby wasting their own and others' time, and sometimes bringing adverse effects.

In the Shaolin training, Zen is also attained through kungfu and chi kung. In fact kungfu, chi kung and Zen are integrated; it is in the much diluted kungfu and chi kung which are wide-spread today, that the energy and mind aspects are missing. When you, for example, perform a kungfu movement and directly experience (not merely recall having read) your energy flowing with your movement, or when you perform a chi kung movement and directly experience your mind (or spirit) merging into the universal mind, you are tapping into the cosmos.

But there are other forms of meditation which you can practise on your own. One such form is prayer. If you pray sincerely and deeply, especially if you do so habitually, you can raise your mind to heightened levels of consciousness, and tap into cosmic love. Another good example is chanting scriptures, sutras or mantras. At first you may not understand what you chant, but when your mind has reached heightened levels of consciousness through devoted chanting, glimpses of cosmic wisdom will flash into you.

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