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  Messages 271-270 deleted by author 07-14-2011 04:13 AM
baba peterPerson was signed in when posted
04:07 PM ET (US)
Update: the 'Bulletin Board' button on the New Yoga site now links to a new blog called 'The New Yoga Forum'. The old Bulletin Board has been taken down but can still be viewed on the new blog under 'Archive'.
Deleted by topic administrator 02-07-2011 03:04 PM
baba peterPerson was signed in when posted
04:31 AM ET (US)
Addition to Lesson 7 of The Manual of The New Yoga
(Mukha and Netra Tantra - The New Yoga of the Face and Eyes)


For this meditation you will need a reasonably large photograph of an adult individual (portrait photographs in which the subject faces the camera directly are ideal). Alternatively, study the face and eyes of a partner seeking an inner ‘reading’ of their face and eyes - or else look in the mirror!

1.Take as much time as you need to closely observe and meditate the face and eyes, write down every word that comes to mind in describing the psychological characteristics and emotions you can see in the eyes. Do not worry if some of the words and emotions appear to be quite contradictory – for the eyes can reveal countless emotions and psychological characteristics at the same time, even seemingly opposite ones. If two or more people are studying the same face, then compare and contrast your lists, and describe to one another exactly what features of the individual’s eyes led you to identify a particular emotional quality in it. If there are differences in your lists you might find that you are just using slightly different words to describe the same emotional quality or feature of the eyes, or else that one person is seeing an opposite emotional quality in the very same feature of a particular eye. Alternatively each person’s list might complement the other’s – further emotional and psychological qualities and their expression in different feature of the eyes.

Examples of emotional description words: fear or vulnerability, sadness, disappointment or resignation, anger or rage, naughtiness, humour, shyness or reservedness, ambivalence or uncertainty, hope or despair etc.

2.Do the same thing again as in stage 1, but this time observing and meditating one eye at a time and writing a separate list of emotion words for each eye respectively. Again compare and contrast your lists with that of another person.

3.Now meditate the eyes again but this time with an awareness of other features of the individuals face, such as expressive features of their mouth, brows and facial hair, and asymmetries in the face.

4.Now look at the face or facial image again, but this time imagining that you are not looking at the face and eyes of a mature adult, but rather those of a child. See what new emotional qualities reveal themselves in each eye of the face and write down words for them. Here it will help considerably if you imagine that the individual whose face you are studying is looking at a parent figure and is showing through the different features and emotional qualities of their eyes their own felt relation to that parent - which may have many different and ambivalent aspects (for example desire for love or affirmation, sadness or disappointment at not receiving it, uncertainty at how the child will be seen and responded to or what the adult will do, anger or rebelliousness. Do not restrict yourself to single words but let a feeling awareness arise of what the child’s eyes are essentially saying to the parent and let phrases or sentences come to mind that express this. Remember also that the outer ‘look’ in a person’s eyes is nothing purely objective, but reveals their way of subjectively looking out at and seeing the world – or another person in particular.

5.Now choose just one particularly strong emotional quality that you see in just one eye of the individual, and again, find words to express both its emotional quality and/or what it is saying. If this quality reveals itself in the right-hand eye of the individual, use your own left eye to duplicate it (or your own right eye to mirror some emotional quality in the left eye of the individual). Begin by simply feeling your own eye, right or left, then feeling the emotional quality within it, and seeking to subtly shape your eye so that it mirrors and rays back this same quality - in the same way and through the same features that you see it doing in the eye you are mirroring. Initially you may wish to alternate between looking at that eye and then looking away from it - but holding its image in your mind’s eye and seeking to feel and duplicate its emotional quality within and with your own eye. Pay particular attention to the degree of openness of the eye (for example whether wide open, slightly or half-lidded), the extent to which you feel it is outward looking or introspective, whether the surface of the cornea seems glazed or clear, and the corresponding degree to which the individual’s gaze appears held back at the surface of the eye - or rays out through it towards the other. Take as much time as you need to feel and shape the look in your own eye in corresponding way – for example feeling and giving it a clear or glazed or look, or feeling and intending its ‘gaze light’ to stream out. At the same time, imbue both the outer look and inner gaze of your eye with whatever emotional quality you see and feel in the eye of the other – whether warmth or coldness, sadness or anger etc.

Summary: mirroring the look in a person’s eye requires time to go through four stages: firstly time to simply and fully feel your own eye, then time to fully feel the feeling you wish to imbue its look and gaze with, then feeling that feeling with and within your own eye – and finally finding a way to shape its features in such a way that it shows that feeling through both its outer look and the quality of its inner gaze.

6.Whether you are working with a photograph or a living face, now face it and actively mirror the look you have identified in one eye with your own corresponding eye (remember that this is the eye that directly faces the eye you seek to mirror – even though this may mean mirroring an individual’s left eye with your right eye or vice versa.

7.If you are mirroring the eye of a person actually present before you, move from simply mirroring the emotional quality of the look in one of their eyes to affirming and transforming that quality. For example if you a mirroring a look of sadness or rage, intend, by doing so, to fully and unconditionally affirm the sadness or anger you see in the other’s eye. If you are successful in your mirroring you will be aware that the other person knows that they have been fully seen and fully felt and you will feel a tangible sense of resonant eye-contact with them.

8.Begin to sense with and within your whole body, the purely sensual rather than emotional aspect of what it is you are mirroring - feeling it as a purely sensual tone and quality of feeling that can’t be reduced to any emotional labels such as ‘sadness’ or ‘anger’.

Examples of trans-emotional qualities of the look in a person’s face and eye and in the tone of their gaze: liveliness or deadness, fieriness or iciness, warmth or coolness of feeling, radiant luminosity or darkness, lightness or heaviness, sharpness or dullness, translucency or glazed opaqueness.

9.Now gradually move from mirroring an emotional feeling to mirroring it as such a purely sensual quality or ‘tone’ of feeling. Examples: mirroring an emotion of ‘rage’ as a purely sensual quality of burning (or icy) intensity, strength or power; mirroring an emotion of quivering anxiety as a quality of vibrating excitement; mirroring an emotion of ‘sadness’ purely as a felt sense of profound depth and inwardness of soul.

From Face and Eye Reading to Transformative Resonance:

The capacity to precisely mirror and ‘resonate’ with, unconditionally affirm and then gradually transform an emotion seen in another person’s eyes and face as a whole is central to ‘The New Yoga of the Face and Eyes’ – in particular its use of close-up, face-to-face pair meditation as a powerful medium of wordless therapy conducted through a process of ‘transformative resonance’ i.e. first mirroring, affirming and ‘resonating’ the emotions we see and feel in the face and eye(s) of another, and then gradually transforming the way we see and feel those emotions – no longer mirroring them back as nameable emotions but as pure tones and qualities of feeling. This difference is like the difference between hearing a tone, chord or phrase of music as the expression of a nameable emotion or emotional feeling - or sensing it as pure quality or ‘tone’ of feeling that transcends words, a ‘feeling tone’ rather than an emotion. ‘Transformative resonance’ then, begins with the mirroring and affirmation of emotional feelings and ends with mirroring them in a transformed way as purely sensual qualities of feeling tone.
  Messages 266-264 deleted by author between 06-23-2011 02:53 AM and 06-20-2011 05:33 AM
05:34 PM ET (US)
Sorry to post on here again with my mobile phone.

There is no place that Paramashiva is not. So it is aware of exsisting only because of it's relation to where it is diminished. Like us (Jiva).

07:19 PM ET (US)
My dear Acharya,
Om Shanti.
May that healing still silent peace be with you, at this time.

As you know from our recent discussions and communications 'feeling' has also become a another focas of my attention and experience practice recently. It has now become obvious that it links with 'I AM' as the pure simple undifferentiated 'feeling of existence' which we previously discussed. As I explained, from a practice point of view, the vital but vibrant 'simple feeling of existence' and the the practice of listening to the 'Sound of Silence' seemed to have a common interlinked connection and were two aspects of awareness itself. Also in an earlier message I have also described the "inner felt in-going and outward flowing 'ripple affect' during meditation", which is another form of subtle experiential vibration too. The other day, during a period of quite reflection, I suddenly realised the common connection for all these is of course vibration! Here I am talking about vibration not as an interesting theoretical philosophical idea, but as the actual experience in practice. I then recalled you have said the vibration of awareness is called 'Spanda', which you also defined: "Spanda in Kashmir Shaivism - normaly translated as 'vibration' but also meaning 'slight movement'."

I realise you have often explained and written about the theory behind the experience, but we still have to find out for ourselves and move on from theory to actual practice and our own first hand experience. As you know I feel true understanding comes through our own realization, based on actual experience. Most of what you teach revolves around practice, in many useful formats, all based on the awareness principal and various forms of awareness practice. I would therefore very much welcome your own observations and deeper insights concerning the vital link of vibration in all forms of practice and experience, as they appertain to The New Yoga and awareness principal, please. I feel these may hopefully be of great interest and benefit for others in their own practice too, as well as myself. May you soon feel well enough to deal with this sincere request in due course, when your health permits and the right time arises.

Meanwhile, many thanks for taking all the time and effort to compile the new blog of our shared correspondence. It has been a great privilege to have been involved and received your teaching in correspondence and directly in person.

With my usual deep respect,
Deleted by topic administrator 09-06-2011 06:23 AM
01:03 PM ET (US)
Request from the board's administrator:
You may have noticed that the last 3 messages have been deleted. Nothing against poetry but -
would contributors to this board please restrict their posts to material that pertains to the topics of this site:
The Awareness Principle and The New Yoga of Awareness.
Edited 05-06-2011 01:03 PM
  Messages 259-256 deleted by author between 06-05-2011 12:50 PM and 05-27-2011 03:56 AM
baba peterPerson was signed in when posted
12:55 PM ET (US)
This is to inform all those interested in the New Yoga of the many tasks that still face me in evolving and applying my teachings, the time and effort these tasks will require to be fulfilled properly, and the consequences this has for the time I am able to devote to both teaching and correspondence – either directly or through the Bulletin Board.

These tasks include:

1. Making additions and amendments to a number of currently published works of mine, in particular ‘The Science Delusion’ , ‘From New Age to New Gnosis’, ‘Heidegger, Medicine and Scientific Method’.
2. Editing, proofing and publishing a backlog of at least 20 unpublished books and writings – both on The New Yoga and a range of other subjects. These include the first two of a series of volumes entitled ‘Selected Writings on The New Yoga’.

3. Chronicling - biographically, historically, experientially and conceptually - the history of The New Yoga, and of Tantric Pair Meditation in particular, and commissioning a ghostwriter for this purpose.

4. Creating a single comprehensive ‘archive site’ for all my writings, published and unpublished, and divided into different thematic headings ( for example science, religion, physics, medicine and psychotherapy, mental health and human relations, politics and economics, meditation and phenomenology – as well as The New Yoga, The Awareness Principle, Soul-Scientific Research etc.)

5. Adding to existing Lessons and writing the final Lesson chapter to my ‘Manual of The New Yoga’ - on The New Yoga of Time - as well as editing and proofing the Manual for publication.

6. Writing a clearly structured and sequenced practical course manual and curriculum for teachers of The New Yoga – a ‘Teachers Manual’ and not merely a set of essays.

7. Writing an equally clear and well-sequenced ‘Students Manual’ of The New Yoga – simply consisting of a basic set of key concepts and meditational practices - and made freely available.

8. Formatting all of my publications, current and future, for sale as e-books on Kindle, and possibly also a number of other e-book formats.

9. Writing further books and essays, in particular on the nature of music, medicine, monetary and polical economics and quantum physics.

10. Upgrading and redesigning the current New Yoga website in the most professional manner possible, emphasising exactly what it is about - The Awareness Principle and its Practices - and that it is not simply a site on Kashmir Shaivism.

11. Outlining a clearly structured group course on The New Yoga, one through which I myself can model the manner in which it should be taught and used as the basis of a teacher training course.

12. Researching further the soul-scientific dimensions and applications of The Awareness Principle, in particular in relation to the ‘New Physics’ and technologies of so-called ‘free energy’.

13. Initiating a small local discussion and practice group to meet on a monthly or 6-weekly basis.

14. Participating in the establishment of the ‘New Yoga Organisation Board’ as proposed by Ehab Sherif (Montreal)and designed both to plan the further dissemination of The New Yoga in an organised way and in to ensure it preservation for future generations.
15. Concentrating my current writing on (a) the political-economic implications of The Awareness Principle and (b) the practical application of The Awareness Principle to the cultivation of a new form of medical counselling and therapy – ‘Life Medicine’ and ‘Life Doctoring’ (see www.lifedoctoring.org.uk)

16. Establishing and publicising the first clinical centre for Life Medicine and Life Doctoring.

18. Registering and promoting a new political party and movement in the U.K. (The National People’s Party) and upgrading the websites already established for it.

19. Creating a set of musical face-art videos demonstrating the new yoga of the face, eyes and gaze, and a professional multi-angle video of its expression in Tantric Pair Meditation.
20. Establishing contacts with a wider international range of authors, scientists and teachers who accept the ‘Consciousness First’ principle or have written on it, including both quantum physicists such as Manousakis and French writers on Kashmir Shaivism.
21. Continuing to practice my precepts through constantly aware and meditative living, thinking, research and relating.
Having already been engaged in continuous full-time and highly intensive writing, teaching and teaching correspondence for over 20 years , my first priority at this point in time to ensure myself greater rest for a period of least several months.

During this time I will have be able to review my work, writings and teaching to date, meditate their future, prioritise my tasks and begin to take them in hand in accordance with the promptings of awareness.

Being now in my 60th year however, just a sub-set of the tasks listed above (if they are not to be pursued without the time and awareness they require or at the expense of my health) could easily take up the rest of my life.

Significantly however, the list does not include the on-going task of engaging in continued teaching correspondence (which has amounted to the equivalent of over 500 pages this year alone and over 2000 pages in total).

The demanding and time-consuming nature of this task cannot be underestimated, not least given that carefully composing just a single letter can often require a whole day - or more. Yet given the importance and value of this correspondence to date, it also carries with it the additional task of ensuring that all of it is properly collated and archived in the form of organised files and on-line blogs.

Thus it is that in the face of the sheer number of other tasks confronting me, I feel it necessary to formally announce that for some time I may no longer be in a position to post long contributions to the site’s Bulletin Board and that from now on I will neither enter into extensive correspondence with new inquirers nor meet requests for extended courses of direct one-to-one teaching and initiation unless and until they have met the following preconditions - which I am glad to say have already been fully accepted by two new candidate students:

1. Reading all my writings and other materials on The New Yoga website.
2. Reading and writing reviews of at least three published books of mine.
3. Studying my other sites and reading five philosophical source texts for my teaching not explicitly related to ‘ yoga’ or ‘tantra’.
4. Providing a complete bibliography of all related reading and studies they have done.
5. Writing an essay of at least 5,000 words on The Awareness Principle and The New Yoga.
6. Writing a 1-page list of key questions arising from their reading and writing an additional essay of at least 1,000 words on one or more of these questions.
7. Writing a personal biography explaining the background, aims and fundamental motivation of their interest in The New Yoga.
8. Writing a personal account of their experience of engaging daily in ‘The Foundation Meditation’ - and at least one other Practice of Awareness that forms part of The New Yoga - over a period of at least three months.
9. Committing themselves for a minimum time period each week to on-going research, writing and activity to the practical application of The Awareness Principle and its Practice – ‘The New Yoga’ – in one or more very specific scientific, social or vocational contexts.
10. Being prepared to offer any academic, technical or professional skills they have acquired in the service of more widely disseminating The New Yoga and its philosophy of Awareness. These including writing, editing and proofing skills; copywriting, publishing and translation skills; teaching and counselling skills; organisational and leadership skills; IT and PR skills; design, photography, video and social media skills - and scientific R&D skills.

Finding and obtaining support from people with skills in these areas will also be one of the principal aims of The New Yoga Organisation Board.
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