The point of galactic culture is that it cannot be attained without the effort to meditate. That, and a profound trust in the indivisibility of the Absolute, the Unity that encompasses and transcends all diversity. And being a part of this unity, all that occurs even on this plane of existence, however tragic or absurd it may at first seem or appear, is also a function of that unity and is an expression of its unfolding plan.
But to truly appreciate the fact that all that happens is according to the plan, we must first meditate. As we have said from the outset, we must meditate without any object beyond that of recognizing our own mental patterns and intrinsic self-enlightenment. This is the key to entering the condition of the galactic holomind.
“Unidentified with anything, I AM IDENTIFIED WITH ALL.”
When we talk about meditation, we are actually talking about coming to know your own mind, and in so doing, entering an ego free condition. This is why sometimes meditation is referred to as mindfulness training.
It may be that meditation will lead us to unsuspected heights and glories of cosmic perception, but first we must thoroughly recognize our own mind. You cannot really know your own mind without some such contemplative practice that allows you to actually observe the mind.
This process is actually a very scientific endeavor, the most scientific endeavor there is, for how can you really know, without first knowing your own mind? To know your own mind accurately and fearlessly requires a genuinely systematic effort.
Certainly knowing your own mind can occur spontaneously. For instance, you find out you must wait a long time fro whatever reason, or there has been a delay in your flight. More often than not we will give in to anxiety or impatience or annoyance or irritation, but that will not get us very far.
So sometimes you just sit there and you can get some sense of what is happening in your mind. But to really get a grasp of your mind you must utilize some very simple techniques, which actually may be very obvious. And most of all you must exert to just sit still and systematically apply the techniques.
First of all, it is best if you can find a quiet space and quite time. A firm pillow or professional meditation cushion called a zafu is most helpful. Sit on this with your spine erect, your legs crossed in full lotus, each foot on opposite thigh or half lotus (one foot on opposite thigh the other tucked under the opposite thigh). You can simply place your hands on your knees, hold your head erect, with your eyes open but looking down at the floor just in front of you. This is to lessen the tendency for drowsing or fantasizing. If this position does not work for you, then just sit in a chair with feet firmly on the floor.
Whatever the case, once you are sitting, then just follow your breath, targeting your out breath as the point of focus. Whenever thoughts arise, just take note and consciously dissolve the thought with the out breath. If you have to move, or have an itch, first see if you can just let the urge pass. But if you really must scratch, do it deliberately and consciously. Try to sit like this for half an hour if you can, or even an hour. After awhile, you will find that an hour is hardly enough time to just settle the mind, so you then might try sitting for two hours.
You will, of course, realize that your thoughts may be in the nature of a torrent, very hard to control, and you may have long lapses between remembering to dissolve the thoughts and return to the breath. This is the point of the exertion in meditation. It is quite all right if it takes you a while to get the hang of it.
The point is to remember to dissolve the thought by exhaling. At some point you may note that there are actually moments free of thought. Those are the moments that you want to exert in cultivating. Those moments between the thoughts are the treasure lode. Why? Because that is the concept-free space beyond your ego.
You will note or ask yourself: Who is manufacturing these thoughts? Where does that person reside? Who is that person chewing on these thoughts – and why? How do compulsive thoughts arise? And who is it that maintains them after they arise? And who is it that dissolves them with the exhalation?
You may also ask: What is the nature of mind? Who is being aware? Has this state of mind always existed? Is mind the same as space? Who knows? Is there an awareness that self-exists apart from your own thoughts? Where did it come from? Who is meditating anyway?
The state free of thought or clinging or attachment is the ego-free state.
One of the points of meditation is to come to recognize the difference between the egoic and non-egoic states, but without judgment, because this actually is the point at which you may begin to develop self-acceptance and compassion.
The non-egoic state of mind is the gateway to galactic holomind and meditation. When you are nobody at all, God is present, the Great Beyond is staring you in the face. Or maybe that is just the experience of the true Self, the one what exists without any conditioned trappings of the mind or the torrential thought streams, the primordial self whose authenticity you have been seeking all this time. Yet, as you may soon see, all thought is insubstantial and self-arising, even the thoughts of non-ego – all of it a nothing arising from a nothing and returning to nothing! So realizing all thought to be of the same nature as the empty space which accommodates the thought, we may ask, what is real anyway? Is it all a mind-created illusion – manomaya?
Now we are starting to get somewhere. Here it is good to ask: How does the meditation of the Galactic Mayan mind transmission differ from meditation techniques already known? What do they have in common?
Essentially Galactic Meditation employs the same techniques as used by classic Zen or dzogchen. Zen literally means meditation, while dzogchen means “great perfection.” But for Galactic Meditation, this is only the beginning.
To better understand the basis or ground of Galactic Meditation, let us look at a classic Dzogchen meditation text. Let us take the following seven lines from a text by the Master Padmasambhava, and really study and consider their meaning.
Line 1. That the “nature of mind is empty and without a foundation” is the fruit of cultivating the space between the thoughts. This emptiness is actually the nature of non-ego, or the absence of ego.
Line 2. “Your mind is insubstantial like the sky,” here the metaphor of the sky extends the meaning or experience of non-ego into an image that indicates non-ego's vastness.
Line 3. “You should look at your own mind to see whether it is like that or not,” means you should not just accept the simile but examine your own mind with it to see if it fits or not.
Line 4. “Being without any view that decisively decides that it is empty,” is an extremely important point, because while one is asked to use the simile to examine the mind, the instruction also says not to fixate and come to a definitive conclusion either, for that would be to transform the experience of the 'empty' nature of mind into a fixed concept!
Line 5. “it is certain that primal…awareness has been clear…from the very beginning,” refers to the fact that it is not the conceptual mind that determines whether mind is empty or not but the lucid primal awareness that experiences it as such.
Line 6. “Like the heart of the sun which is itself self-originated,” is another metaphor arising from the primal self-originated awareness, indicating the intrinsic lucidity – enlightenment nature – of unfettered, unencumbered awareness.
Line 7. “You should look at your own mind to see whether it is like that or not,” is a further injunction to use the metaphor as a tool for examining the mind, emphasizing the scientific nature of the method of observing the mind.
There are two principles spoken of here: Mind, which is what examines and is examined, and primal awareness, that which observes the examination. But both partake of the same quality of emptiness and luminosity and in some sense are indistinguishable from each other. In their raw nature they are also qualities of the non-egoic state, and, as such, of use in beginning to identify the experience of non-ego.
These verses are excellent points to follow in the actual mindfulness training.
(excerpt from Galactic Meditation: Entering the Synchronic Order)