Square Diagram



1. Awakening Exercise  

To simplify we'll talk about two stages:

The first stage is that twilight condition you experience when you first awaken in the morning. We call this the "first awakening".

Don't move. Don't open your eyes -- you are still practically in a dream-like condition. You can observe imagery, thoughts, and so on going on -- like movie clips. They change and change. Sometimes one lasts for three seconds, sometimes for a half second, and then something else comes, and so on. This you already know from experience.

Now, what I suggest you do is be very aware of what happens. Do not itemize (analyze) the pictures, but get the feeling of the situation, as a whole, and of you in that whole situation. This is the first stage. You only stay so long in this stage, after that you have to go on.

Now you get up, you awaken fully. This is the "second awakening". I want you to observe the huge difference between the first awakening and the second awakening (situation-wise not item-wise) and of you in these situations. Do not say: "the difference is in this or that aspect" etc. Simply experience the difference of world -- from one world into another. The second world is a lot bigger, a lot sharper, a lot more varied, and you are a lot sharper too.

Then you can go one step further. When you are in the first awakening, try to exert some control over the imagery going on. But watch out, if you do it too drastically you will go into the second awakening. You must really respect the first condition.

So, to continue, you, as identity in the first awakening, choose to stay with one of.the pictures or movies going on -- something you like -- and you let the imagery continue. Perhaps you will succeed for three seconds, perhaps ten, but if you haven't come into the second awakening you will notice that before you realize it, other images have taken over. This means your ability to exert a direction is very poor.

Next you awaken fully, exert control over some aspect, and watch the difference. Again it's two worlds. The "you" that acts is different and the ability to be more steady, to exert some control for a length of time is hugely different as well. Register this. Don't register items, register the whole situation. Register how it is to make an image, I would say, worlds apart. Do this thoroughly.

You have to imprint the huge difference in impression between the first and the second awakenings so that it is there without any doubt, just plain obvious for whatever function: sensory, emotional and mental. It has to be very, very clear.

Now those who have a sense of something other than just the person, those who feel a spiritual side, can go a step further:

You are in the first awakening and you are aware of that. You respect the first awakening, and, in that surrounding, you, as spiritual being, exert an action on the surorounding. This action is not done by an imaginary spiritual being, but something you know consciously.

Then you move into the second awakening and do the same. You will experience the sense of spiritual as being hugely different from the first awakening to the second.


2. Training Finer, Finer  

Training finer, finer, as well as relaxation on the level of your mind, is poorly understood -- which doesn't mean you cannot do it better than you did it before, you can. You simply have to observe several important points :

First, the relation with "Other" or Christ, then when you practice finer and finer, you have experiential evidence that it does make the difference in your relation. Your mind is kind of lost with "finer and finer," whereas if you relate to "Other" or Christ, finer and finer makes sense.

One day you will realize that if you really begin to face, you cannot do it in the usual condition, then you will be happy you practiced with finer and finer. You will experience the need of it, and you will-go even further.

Relative to relaxation : As I said, you simply relax finer and finer points, but usually only on the level of your consciousness. Relaxation, as it is known, is very primitive, and the awareness of relaxation is very poor in the beginning. I'm hinting at a practice in which, when you do it finer and finer, you make endless discoveries.

If I relate, for instance, to the desire exercise, the principle is that if you have fulfilled your desire the desire/tension is gone, and then you can begin to become aware of what is working behind. With relaxation you can go behind instantly. You simply relax. But you need practice until you really do it. Let us say it's a step beyond the desire exercise. You just relax and the movement is gone. So you discover what is behind. This is a beginning of a mastery over your personality. You can train your personality to behave according to what you, the comedian, need. If, for instance, you begin, as you just told, by living finer and finer with mainly the mind, and you come to a dead end, you relax, the movement is gone, and you are free to do something else.

One of the more difficult points to relax is your brain, because you are used to relaxing everything except the brain. So, do that for the brain and possibly different parts of the brain, depending on what you feel inside. The brain itself is physical, but you can also relax patterns in your brain. Then you can relax patterns outside of the brain, meaning you begin to be able to follow brain-supported awareness or awareness without the brain, and so on. That's a whole world of discovery.

It's not just simple relaxation, you relax because you need it. If you want to live finer, finer, finer, facing "Other" or Christ, for the sake of "Other" or Christ, you will notice that the spinning of the mind and so on are automatic functions, sometimes so coarse relative to your relation with "Other" that you have to stop them --so you relax them. Then relaxation becomes a tool that allows you to go where you want to go, instead of having the functions in the way all the time. Incidentally, that finer and finer practice relates, directly to your experience. It slowly takes away that heaviness, that clumsiness you felt, so it immediately has a very practical purpose. And maybe you learn that other conditions are real, sufficiently real to modify the persona. You have an apparently adequate persona and then something else comes along and suddenly you realize the persona is no longer that adequate, that it has to be reshaped for the purpose of that presence.

But, right now, you have a kind of difficult task because you have to acknowledge and recognize that other condition which is you, instead of imagining that possibly you have a higher self. And it's kind of puzzling. As you experience it, you also realize that the idea you had that your instrumentality was so simple and so finite is definitely not complete and you can experience your body, for instance, very differently. When you feel those high vibrations it's not just high vibrations, it's like particles in suspension instead of a heavy body. See what I mean? This is closer to reality. So just continue.

One of the major problems you have on the level of personality is recognizing the reality of that other condition, respecting it, and letting it work of it's own authority, instead of interfering and deciding everything that has to be done for it. With finer and finer you become aware of what it needs. You don't reduce it, for instance, to mind awareness. And, as with the previous participant, I would insist that you give a big emphasis to doing it facing "Other." It's very important, very important, because little by little it will diminish the power of what in called "ego," which is artificial.

I have often quoted Patanjali because I find what he says about Atman (which is our symbol for the comedian, and a bit more than that) quite good. He says that Atman projects itself into chitta (mind substance), and the mind makes an image of Atman, feels it is that, and feels being conscious. Patanjali says the mind is not conscious, Atman is. It's a bit difficult for your minds to realize the implications. It means that what we call consciousness is simply a function on the level of the persona, real consciousness is not on that level.

Livance is real consciousness. We had to make a special word for it, and you have to learn to respect it. Livance is not dependent on any aspect of consciousness, consciousness is just a function.

So the one who is aware is Atman, but the image on the level of chitta is what is called "ego," and chitta, believes it is that. One day you will lose this belief and experience another condition. In the meantime the base remains that ego, that image it makes of Atman, that reflection of Atman on the level of the mind. When you have learned and trained even your own mind to recognize a reflection as not being it, then what you begin to sense of that other presence becomes very real and eventually the center of gravity shifts from the reflection side (ego) to Atman.

But it's some work, some training, you have to adjust consciousness. You have to get the consciousness, all" of it, including the sensory, to adjust to the presence of that other condition. This is tremendously hastened if you do the practice facing "Other," for the sake of "Other." As long as you do it for the sake of yourself it is possessiveness and possessiveness is the mode of action of the reflection called ego. Possessiveness, if you want, is a function of survival. The other aspect is not possessive at all.

3. Dying Exercise

This audio file allows you to sit in on the dying exercise that Martin conducts with his group of students. They also speak of their experiences and Martin and Georgette demonstrate the action and listens to the student's feedback on their experiences of the demonstration. You can download the audio file here or listen to it here.

Martin Muller Leads the Dying Exercise