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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 nonegoic 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?
Galactic Mayan Mind Transmission
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.
1.
2.
3.
4.
5.
It is certain that the nature of the mind is empty and without any foundation whatsoever.
Your own mind is insubstantial like the empty sky.
You should look at your own mind to see whether it is like that or not.
Being without any view that decisively decides that it is empty,
It is certain that self-originated primal awareness has been clear and luminous from the very
beginning.
6. Like the heart of the sun, which is itself self-originated
7. You should look at your own mind to see whether it is like that or not.
(Padmasambhava, Self-Liberation Through Seeing with Naked Awareness, section 10,
numbering of lines done for purpose of study and not in original text)
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 primalawareness has been clearfrom 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.