Spiritual Trance Quotes

Clearly recognizing what is happening inside us, and regarding what we see with an open, kind and loving heart, is what I call Radical Acceptance. If we are holding back from any part of our experience, if our heart shuts out any part of who we are and what we feel, we are fueling the fears and feelings of separation that sustain the trance of unworthiness. Radical Acceptance directly dismantles the very foundations of this trance.

I can see better when i close my eyes; don't make much ado, that's my latest style of view.

This medicinal potion was additionally consumed as part of a sacred ritual known as Sōmayajña where the Yogis that Jesus himself had taught were helped to reach an enlightened trance. In effect, Jesus had developed the Nirvanalaksanayoga Tantra specifically for women, to heal them from the psychological damage and abuse they had to endure at the hands of men. He wanted to enable them to rise above patriarchal dominance, realise their highest potential, and then he would guide them towards an enlightened state. The first person to benefit from this privilege was Mari [Mary Magdalene] herself. Jesus began teaching this discipline in every place that he visited: from Kashmir in the northernmost region of the Indian subcontinent, to Uttar Pradesh, and Mari would accompany him on every journey he embarked on, from east of the Indus to Nepal.

The renaissance of interest in Eastern spiritual philosophies, various mystical traditions, meditation, ancient and aboriginal wisdom, as well as the widespread psychedelic experimentation during the stormy 1960s, made it absolutely clear that a comprehensive and cross-culturally valid psychology had to include observations from such areas as mystical states; cosmic consciousness; psychedelic experiences; trance phenomena; creativity; and religious, artistic, and scientific inspiration.

Living as human being and as a divinity. moving from tension into relaxation, from relaxation into trance, from trance into a more intense contact with other people. from that contact back into tension and so on, Like The Serpent swallowing its own tail.

I had fallen into a profound dream-like reverie in which I heard him speaking as at a distance. 'And yet there is no one who communes with only one god,' he was saying, 'and the more a man lives in imagination and in a refined understanding, the more gods does he meet with and talk with, and the more does he come under the power of Roland, who sounded in the Valley of Roncesvalles the last trumpet of the body's will and pleasure; and of Hamlet, who saw them perishing away, and sighed; and of Faust, who looked for them up and down the world and could not find them; and under the power of all those countless divinities who have taken upon themselves spiritual bodies in the minds of the modern poets and romance writers, and under the power of the old divinities, who since the Renaissance have won everything of their ancient worship except the sacrifice of birds and fishes, the fragrance of garlands and the smoke of incense. The many think humanity made these divinities, and that it can unmake them again; but we who have seen them pass in rattling harness, and in soft robes, and heard them speak with articulate voices while we lay in deathlike trance, know that they are always making and unmaking humanity, which is indeed but the trembling of their lips.

Still i knew because of my own feelings there was something wrong with me and i knew it wasnt only me. I knew it was everybody. It was like a bacteria or a cancer or a trance. It wasnt on the skin, it was in the soul. It showed itself in lonliness, lust, anger , jealousy and depression. It had people screwed up bad everywhere you went- at the store, at home, at church, it was ugly and deep. Lots of singers on the radio were singing about it and cops had jobs because of it. It was as if we were broken I thought, as if we were never supposed to feel these sticky emotions. It was as if we were cracked, coudlnt love right, couldnt feel good things for a long before screwing it all up. I am talking about the broken quality of life.

But every evil brings its own remedy. Another quality of Saturn is melancholy; Saturn represents the sorrow of the universe; it is the Trance of sorrow that has determined one to undertake the task of emancipation. This is the energizing force of Law; it is the rigidity of the fact that everything is sorrow which moves one to the task, and keeps one on the Path.

Charlotte Joko Beck, Zen teacher and author, teaches that the “secret” of spiritual life is the capacity to “… return to that which we have spent a lifetime hiding from, to rest in the bodily experience of the present moment—even if it is a feeling of being humiliated, of failing, of abandonment, of unfairness.” Through the sacred art of pausing, we develop the capacity to stop hiding, to stop running away from our experience. We begin to trust in our natural intelligence, in our naturally wise heart, in our capacity to open to whatever arises. Like awakening from a dream, in the moment of pausing our trance recedes and Radical Acceptance becomes possible.

Healing is not a ‘black and white’ process, it’s not even a ‘grey’ process, it more like a; ‘pinky, yellowy, orangy, greeny, bluey and purply’ process with a hint of ‘gold and silver’ and a huge jar of ‘faith

Owens, our minister, would get up from his seat and stop the song. He’d sit behind his pulpit in a spiritual trance, his eyes closed, clad in a long blue robe with a white scarf and billowed sleeves, as if he were prepared to float away to heaven himself, until one of Mommy’s clunker notes roused him. One eye would pop open with a jolt, as if someone had just poured cold water down his back. He’d coolly run the eye in a circle, gazing around at the congregation of forty-odd parishioners to see where the whirring noise was coming from. When his eye landed on Mommy, he’d nod as if to say, “Oh, it’s just Sister Jordan”; then he’d slip back into his spiritual trance.

The process of falling apart (the Coyolxauhqui process), of being wounded, is a sort of shamanic initiatory dismemberment that gives suffering a spiritual and soulful value. The shaman’s initiatory ordeal includes some type of death or dismemberment during the ecstatic trance journey. Torn apart into basic elements and then reconstructed, the shaman acquires the power of healing and returns to help the community. To be healed we must be dismembered, pulled apart. The healing occurs in disintegration, in the demotion of the ego as the self’s only authority.20 By connecting with our wounding, the imaginal journey makes it worthwhile. Healing images bring back the pieces, heal las rajaduras. As Hillman notes, healing is a deep change of attitude that involves an adjustment and abandonment of “ego-heroics.” It requires that we shift our perspective. La

I cannot tell you how often I have counseled a grieving woman about a miscarriage or an abortion from years before. There were so many reasons why it was not practical or reasonable to have a child, so on a rational level there was often an understanding and acceptance. However, this did not relieve the pain and guilt of losing a child. In trance states we would often go looking for that soul. What a surprise for many when they discovered that this soul came back as a niece, nephew or even a younger child of their own.

The Bhagavad Gita, a Hindu spiritual text written around 2,000 years ago, translated the breathing practice of pranayama to mean “trance induced by stopping all breathing.

What are we really perceiving in trances? When we are watching a person cross a cobble-stone road and enter a tavern in the 16th Century, we are following the thread of life, the Akashic Records. Akasha is the Sanskrit word for "sky, atmosphere" or "aether". Just as a camera can catch a moment in time on film, or a video captures movement and action, so is it with the akasha … we leave traces in time and space, in the aethers. Consciously or not, when perceiving past lives we are looking back into time, and finding the records on the akasha. Time. And Space.

At the highest level of this type of initiatory activity, far from those tricks-of-the-trade by which magic so frequently replaces true spiritual insight, we find the Hindu master yogis. In their trance states they go far beyond the normal categories of thought.

But it was probably long before anyone thought of pottery that the river was first perceived as a metaphor of destiny, the "clan river" of eternity connecting the three worlds. The bear signaled--perhaps seemed even to oversee--the arrival of the salmon. The salmon were human food too, which made the first link in the man-bear-river-salmon system a tangible reality. We can only guess how the river's eternal flow, the upstream movement of the miraculous fish from the depths of a watery matrix toward the almost ethereal spring at the headwaters, or their fate in the stomach of the bear might have stimulated the concept of reincarnation. In time, the spiritual forces represented by the physical realities could be grappled with by a shaman, who would travel the river to the ancestral downstream and the immortal upstream in a trance instead of a boat.

Pierre Janet, a French professor of psychology who became prominent in the early twentieth century, attempted to fully chronicle late- Victorian hysteria in his landmark work The Major Symptoms of Hysteria. His catalogue of symptoms was staggering, and included somnambulism (not sleepwalking as we think of it today, but a sort of amnesiac condition in which the patient functioned in a trance state, or "second state," and later remembered nothing); trances or fits of sleep that could last for days, and in which the patient sometimes appeared to be dead; contractures or other disturbances in the motor functions of the limbs; paralysis of various parts of the body; unexplained loss of the use of a sense such as sight or hearing; loss of speech; and disruptions in eating that could entail eventual refusal of food altogether. Janet's profile was sufficiently descriptive of Mollie Fancher that he mentioned her by name as someone who "seems to have had all possible hysterical accidents and attacks." In the face of such strange and often intractable "attacks," many doctors who treated cases of hysteria in the 1800s developed an ill-concealed exasperation.

And there is something degraded and degrading about many of our habits of attention as we shop, gossip, argue, and ruminate our way to the grave. Perhaps I should speak only for myself here: It seems to me that I spend much of my waking life in a neurotic trance. My experiences in meditation suggest, however, that an alternative exists. It is possible to stand free of the juggernaut of self, if only for moments at a time. Most

[Lena Lees describes from trance her experience of Kuan Yin]: “I see Kuan Yin. She is like Venus, statuesque and standing in front of a beautiful pink half-shell. Quickly, she walks in front of me, pointing the way. We are entering the mouth of a cave. It’s so interesting. I see stairs carved out of rock in the cave. We walk up the stairs to a door. I know somehow this is just another entrance, a doorway to another time, place. Perhaps at another historical time monks lived there. Now, I’m seeing a huge image, a beautiful statue of Kuan Yin right at the top of the mountain. There are stairs leading up to her and it is as if I’m right on location, standing alongside a group of worshipers. I feel the potency of her energy. In these places, perhaps China or Vietnam, there is a palpable sense of being immersed in and supported by her presence. There is a need by the people to know more, to pick up and accumulate wisdom. I’m suddenly feeling a need to be in that kind of energy. Suddenly it is Kuan Yin who is speaking: “Some believe I am in servitude to Buddha. However, Buddha doesn’t see it like that. We’re more like brother and sister. I’m showing, Lena, my abode, a place on earth where humans can visit me and be in my potency. Lena is looking at my statue and then at my form. There’s a difference. I come to people in many forms, forms constructed from people’s own perceptions of how I should come to them. And it is individual spiritual needs that create these unique perceptions. In the end, it does not matter what form I take.” “Kuan Yin wants me to know that I can have the most divine life imaginable,” whispers Lena, still very deep in trance. “She’ll be here until the last soul passes off the earth. She remains in deity form to assist people in transcending their materialistic nature, to help them attain their highest spiritual level.

The invitation for each of us is to dive into the mystery of our questions and our wondering, and come out of the trance of certainty, the idea that we’re supposed to “know” what to do with this life or have some absolute conclusion or resolution about the many paradoxes and contradictions of our existence. Invite you to soften into your doubts, celebrate your uncertainty, and come to see the beauty - and ultimate safety - in Not Knowing. We know not where the journey leads, nor whether a final destination is even a meaningful concept. The attraction is the inherent thrill of participating in a grand creative endeavor for which participation is its own reward.

Hypnosis is very safe and soothing, and many people absolutely enjoy trance states. It is definitely possible for everyone to enter into a hypnotic trance; some people take to it quite quickly and easily, while others need some practice and experience. Basically, going into hypnosis and entering into trance states can be learned. An important factor is the sincere effort of putting aside the reasoning, analytical mind. I often communicate directly with this every-day mind, telling 'it' that our session will be recorded and it can analyze things later; usually this is enough to allow the internal relaxation, and the gateway can be accessed - the door can be opened.

Meditative self-inquiry is the art of asking a spiritually powerful question. And a question that is spiritually powerful always points us back to ourselves. Because the most important thing that leads to spiritual awakening is to discover who and what we are—to wake up from this dream state, this trance state of identification with ego. And for this awakening to occur, there needs to be some transformative energy that can flash into consciousness. It needs to be an energy that is actually powerful enough to awaken consciousness out of its trance of separateness into the truth of our being. Inquiry is an active engagement with our own experience that can cultivate this flash of spiritual insight.

When an orator, by the mere magic of words and a golden voice, persuades his audience of the rightness of a bad cause, we are very properly shocked. We ought to feel the same dismay whenever we see the same irrelevant tricks being used to persuade people of the rightness of a good cause. The belief engendered may be desirable, but the grounds for it are intrinsically wrong, and those who use the devices of oratory for instilling even right beliefs are guilty of pandering to the least creditable elements in human nature. By exercising this disastrous gift of the gab, they deepen the quasi-hypnotic trance in which most human beings live and from which it is the aim and purpose of all true philosophy, all genuinely spiritual religion to deliver them.

As Mollie said to Dailey in the 1890s: "I am told that there are five other Mollie Fanchers, who together, make the whole of the one Mollie Fancher, known to the world; who they are and what they are I cannot tell or explain, I can only conjecture." Dailey described five distinct Mollies, each with a different name, each of whom he met (as did Aunt Susan and a family friend, George Sargent). According to Susan Crosby, the first additional personality appeared some three years after the after the nine-year trance, or around 1878. The dominant Mollie, the one who functioned most of the time and was known to everyone as Mollie Fancher, was designated Sunbeam (the names were devised by Sargent, as he met each of the personalities). The four other personalities came out only at night, after eleven, when Mollie would have her usual spasm and trance. The first to appear was always Idol, who shared Sunbeam's memories of childhood and adolescence but had no memory of the horsecar accident. Idol was very jealous of Sunbeam's accomplishments, and would sometimes unravel her embroidery or hide her work. Idol and Sunbeam wrote with different handwriting, and at times penned letters to each other. The next personality Sargent named Rosebud: "It was the sweetest little child's face," he described, "the voice and accent that of a little child." Rosebud said she was seven years old, and had Mollie's memories of early childhood: her first teacher's name, the streets on which she had lived, children's songs. She wrote with a child's handwriting, upper- and lowercase letters mixed. When Dailey questioned Rosebud about her mother, she answered that she was sick and had gone away, and that she did not know when she would be coming back. As to where she lived, she answered "Fulton Street," where the Fanchers had lived before moving to Gates Avenue. Pearl, the fourth personality, was evidently in her late teens. Sargent described her as very spiritual, sweet in expression, cultured and agreeable: "She remembers Professor West [principal of Brooklyn Heights Seminary], and her school days and friends up to about the sixteenth year in the life of Mollie Fancher. She pronounces her words with an accent peculiar to young ladies of about 1865." Ruby, the last Mollie, was vivacious, humorous, bright, witty. "She does everything with a dash," said Sargent. "What mystifies me about 'Ruby,' and distinguishes her from the others, is that she does not, in her conversations with me, go much into the life of Mollie Fancher. She has the air of knowing a good deal more than she tells.

According to Felicitas Goodman, the hunter-gatherers arrived on the scene no earlier than 200,000 years ago. She explains: In a very real way, the hunters and gatherers open the first chapter of our human history. And fittingly, this dawning was as close to paradise as humans have ever been able to achieve. The men did the hunting and scavenging, working for about three hours a week, and the women took care of daily sustenance by gathering vegetal food and small animals. It was such a harmonious existence, such a successful adaptation, that it did not materially alter for many thousands of years. This view is not romanticizing matters. Those hunter-gatherer societies that have survived into the present still pursue the same lifestyle, and we are quite familiar with it from contemporary anthropological observation. Despite the unavoidable privations of human existence, despite occasional hunger, illness and other trials, what makes their life way so enviable is the fact that knowing every nook and cranny of their home territory and all that grows and lives in it, the bands make their regular rounds and take only what they need. By modern calculations, that amounted to only about 10 percent of the yield, easily recoverable under undisturbed conditions. They live a life of total balance, because they do not aspire to control their habitat; they are a part of it.

Meanwhile, in Europe, the Renaissance continued, and I began to see the full scope of the Second Insight. The power of the church to define reality was diminishing, and Europeans were feeling as though they were awakening to look at life anew. Through the courage of countless individuals, all inspired by their intuitive memories, the scientific method was embraced as a democratic process of exploring and coming to understand the world in which humans found themselves. This method—exploring some aspect of the natural world, drawing conclusions, then offering this view to others—was thought of as the consensus-building process through which we would be able, finally, to understand mankind’s real situation on this planet, including our spiritual nature. But those in the church, entrenched in Fear, sought to squelch this new science. As political forces lined up on both sides, a compromise was reached. Science would be free to explore the outer, material world, but must leave spiritual phenomena to the dictates of the still-influential churchmen. The entire inner world of experience—our higher perceptual states of beauty and love, intuitions, coincidences, interpersonal phenomena, even dreams—all were, at first, off limits to the new science. Despite these restrictions, science began to map out and describe the operation of the physical world, providing information rich in ways to increase trade and utilize natural resources. Human economic security increased, and slowly we began to lose our sense of mystery and our heartfelt questions about the purpose of life. We decided it was purposeful enough just to survive and build a better, more secure world for ourselves and our children. Gradually we entered the consensus trance that denied the reality of death and created the illusion that the world was explained and ordinary and devoid of mystery. In spite of our rhetoric, our once-strong intuition of a spiritual source was being pushed farther into the background. In this growing materialism, God could only be viewed as a distant Deist’s God, a God who merely pushed the universe into being and then stood back to let it run in a mechanical sense, like a predictable machine, with every effect having a cause, and unconnected events happening only at random, by chance alone.

Ah, God! what trances of torments does that man endure who is consumed with one unachieved revengeful desire. He sleeps with clenched hands; and wakes with his own bloody nails in his palms. Often, when forced from his hammock by exhausting and intolerably vivid dreams of the night, which, resuming his own intense thoughts through the day, carried them on amid a clashing of phrensies, and whirled them round and round in his blazing brain, till the very throbbing of his life-spot became insufferable anguish; and when, as was sometimes the case, these spiritual throes in him heaved his being up from its base, and a chasm seemed opening in him, from which forked flames and lightnings shot up, and accursed fiends beckoned him to leap down among them; when this hell in himself yawned beneath him, a wild cry would be heard through the ship; and with glaring eyes Ahab would burst from his state room, as though escaping from a bed that was on fire. Yet these, perhaps, instead of being the unsuppressable symptoms of some latent weakness, or fright at his own resolve, were but the plainest tokens of its intensity. For, at such times, crazy Ahab, the scheming, unappeasedly steadfast hunter of the White Whale; this Ahab that had gone to his hammock, was not the agent that so caused him to burst from it in horror again. The latter was the eternal, living principle or soul in him; and in sleep, being for the time dissociated from the characterizing mind, which at other times employed it for its outer vehicle or agent, it spontaneously sought escape from the scorching contiguity of the frantic thing, of which, for the time, it was no longer an integral. But as the mind does not exist unless leagued with the soul, therefore it must have been that, in Ahab's case, yielding up all his thoughts and fancies to his one supreme purpose; that purpose, by its own sheer inveteracy of will, forced itself against gods and devils into a kind of self-assumed, independent being of its own. Nay, could grimly live and burn, while the common vitality to which it was conjoined, fled horror-stricken from the unbidden and unfathered birth. Therefore, the tormented spirit that glared out of bodily eyes, when what seemed Ahab rushed from his room, was for the time but a vacated thing, a formless somnambulistic being, a ray of living light, to be sure, but without an object to color, and therefore a blankness in itself. God help thee, old man, thy thoughts have created a creature in thee; and he whose intense thinking thus makes him a Prometheus; a vulture feeds upon that heart for ever; that vulture the very creature he creates.

Sufism is the spiritual tradition of the dervishes. Its teachers never strive to show how wise they are, and their disciples go into a trance by performing a kind of whirling dance.

During our ecstasies in the Himalayan caves, tigers will be spellbound and sit around us like tame pussies," my spirits froze; beads of perspiration formed on my brow. "What then?" I thought. "If the vicious nature of the tigers be not changed through the power of our spiritual trance, shall they treat us with the kindness of house cats?" In my mind's eye, I already saw myself the compulsory inmate of some tiger's stomach-entering there not at once with the whole body, but by installments of its several parts!

There were at least four contexts in which San shamans acquired insights into the spiritual world: – the trance dance, – special curing rituals, – viewing rock art, and – dreams.

Neurologist David Zald articulates a consensus position among addiction researchers when he says that the key lies in identifying “a stronger alternative reward to overcome the compulsion to seek and engage in the addictive behavior.” Graft onto the wound of liminality another and more salubrious piece of it: some combination of body work and spiritual practice, meditation and the “in the zone” trance brought about by intense exercise, ideally in wilderness—surfing, for instance.

To become accepted by the bulk of humanity, spirituality must be “cleansed” of magic, thereby turning it into religion. The original ritualistic elements that are designed to liberate the individual from his cultural trance are labeled as “immoral” or “primitive.

Throughout my childhood I believed that what I thought about was different from what other kids thought about. It was not necessarily more profound, but there was a struggle going on inside me to find some sort of creative or spiritual or aesthetic way of seeing the world and organizing it in my head. I read more than other kids; I luxuriated in books. Books were my refuge. I sat in corners with my little finger hooked over my bottom lip, reading, in a trance, lost in the places and times to which books took me.

Addiction occurs through choices, but somehow it also happens behind our backs. No one consciously sets out to devote themselves to the machine, to become its addict. Its veto power over all other possible attentions takes place, cumulatively, through every apparently free choice made as a user. We drop into the dead zone, the ‘ticker trance’ of feed addiction, by increment. The way the chronophagic machine fights for our attention recalls what Eastern Christianity used to call the demon of acedia. This was a predecessor of the modern concept of melancholia, and it was used in monasteries (those ancient writing machines) to describe an affliction of the devoted. In the original Greek, ‘akedia’ meant ‘lack of care’. In the Latinized Christian use propagated by Evagrius of Pontus, it described a lack of care about one’s life; a listless, restless spiritual lethargy. The condition left one yearning for distraction and continual novelty, exploiting one’s petty hates and hungers. It dissolved one’s capacity for attending, for living as if living mattered, into a series of itches demanding to be scratched. Ultimately, it was dehumanizing, corrosive of meaning: it was spiritual death.

Lizzie Doten thought the platform superior to the pulpit not only because it admitted women but also because it was a better vehicle for spiritual enlightenment. In a trance lecture on the biblical text “It is a shame for women to speak in the church,” Doten exclaimed, “It is indeed a shame for woman to speak in the Church; and woman ought to be ashamed … of the church. Let woman come out from the church; and, when she comes out, the minister and all the congregation will go out with her.”31

After Charles rinses and scrubs the mussels, side by side, we prepare the meal. While I slice the galanga, Charles braises the shallots, ginger, and fennel, adding in the lemongrass. I'm in a trance, now in Thailand. With him. We're floating in a pond filled with lotus flowers, the water warm, and I'm getting ready for a spiritual awakening--- "The galanga," says Charles, and our hands touch as I pass it over. He adds it to the pan and a moment later, after adding in the coconut milk and squeezing the lime juice, he holds out a spoon. "Taste this." The flavor is warm, with a little heat and sweetness, infused with the citrusy lemongrass, ginger, and garlic. I let out a soft moan. "What do you think?" "I think you're incredible," I say, quickly recovering. "Um, this sauce is heaven on my tongue. My palate is awake." I will my legs to stop quivering.

Please listen to the hi-hat on the recorded version of Led Zeppelin’s “When the Levee Breaks.” Listen through once. Allow yourself to be trans- ported back to the time or place when you first fell deeply into that trance of sound, so wide and powerful it gave a new depth to your life, a depth you had not known to search for. Or maybe this is the first time you are hearing the song. In that case, I imagine you prefer different music altogether. Maybe you discount rock and roll as ego-driven, disconnected from that channeled light of Bach or Satie or Django or Monk. No matter. Allow the resistance to rise here as well, then wait for the moment the song breaks through, rings that same truth, that same transportive bell of beauty, that hyp notic atmosphere music offers. How beautiful to find lessons in our resistance. This may be a foundation of spiritual practice, to dive into the center of no and investigate. All those pronouncements and walls dis- solve like so much dust under the microscope of mind. The trance of song—loud, immense, gorgeous—does the same.

Manifestations also were becoming more diverse. Mediums performed ever more astonishing feats of levitation: white-haired Henry Gordon was seen floating in the air across a sixty-foot space, balanced on nothing but one of Charles Partridge’s fingers. Trance mediums delivered inspiring addresses to large audiences on the pressing issues of the day, such as perfecting the body through diet and exercise or rehabilitating criminals through prison reform. Some mediums danced, others spoke in tongues. The number of healing mediums multiplied. To speed the process of spelling messages during seances, mediums began writing down the alphabet then pointing to specific letters rather than calling them out. In a room built by a man named Koons solely for the purpose of otherworldly communications, several spirits seemed to speak in their own voices, their words projected through a small trumpet.

Many of the Fox family’s close friends were discovering their own gift for mediumship. Isaac Post found that if he entered a trance, he was guided by the spirits to write down their messages. In 1851, the year that Uncle Tom’s Cabin first appeared in serial form and Hawthorne’s House of the Seven Gables and Melville’s Moby Dick were published, Isaac compiled messages from William Penn, George Washington, Thomas Jefferson, Emanuel Swedenborg, and others into a three-hundred-page volume called Voices from the Spirit World; Being Communications From Many Spirits by the Hand of Isaac Post, Medium. The messages, Isaac said, had been transcribed through automatic writing that sometimes occurred in the presence of “A.L. Fish (a rapping medium).” In 1852 Charles Hammond, the Universalist minister who had watched in awe as the furniture danced and floated in front of him at one of the sisters’ early seances, produced a book called Light from the Spirit World; The Pilgrimage of Thomas Paine, and Others, to the Seventh Circle in the Spirit World.

Enthusiastic expressions of conversion abounded in the Burned-over District and, depending on the denomination, were encouraged and expected. Revival meetings, at which ministers exhorted sinners to convert and change their ways, became the scene of shouts and whispers, shakings and quakings, hand clapping and singing, speaking in tongues and falling down in trances. Women joined men in exuberant prayer. Smaller religious groups, including the Shakers and the Community of the Publick Universal Friend, also established sites for their members in western New York. Jemima Wilkinson, a woman known as the Publick Universal Friend, like Mother Ann Lee of the Shakers was believed by her followers to embody a divine spirit. Of more enduring significance than the Friend, in the 1820s an entirely new religion was born in Palmyra, New York, a town only ten miles from Hydesville, when the young visionary Joseph Smith claimed to discover two golden tablets on a hilltop near his home. The angel Moroni, Smith reported, had sent the tablets, which contained new revelations. Although no one except Smith ever saw the tablets, his assertions and teachings led to the formation of the Church of Jesus Christ of Latter-day Saints, the members of which are popularly known today as Mormons.

The gooey, amorphous “spirituality” of paganism allowed people to do their own thing in matters of religion. Sing, shout, prophesy, pray, go into a trance . . . nobody gave a fig, so long as you did not attempt to impose any of your high-falutin’ opinions on anyone else.

The Supreme Good Is Freedom…not Samadhi, Nirvana, God-In-Trance, or some spiritual experience…that men seek.

Stinking thinking’ is the universal addiction.” This is one of the most stunning, succinct, and profound sentences I’ve ever read. And this is indeed a book for anyone and everyone who cannot stop creating trances and numbness via alcohol, drugs, sex, workaholism, or toxic, obsessive thinking.

The Immeasurable Dimension (Sonnet 1014) During my bouts of nirvikalpa samadhi or trance, I have no perception, which language I'm writing in. When the trance breaks and normal awareness returns, It looks less like literature 'n more like exotic cuisine. It is not only difficult but plain impossible to adapt the immeasurable to the measures of a prison camp. So I rewrite the original light simplified by love, Hoping it may reach the heart across cultural handicap. Handicap of culture is a choice, it's not your destiny, Only you can sign the release orders from your imprisonment. We cover our eyes from the evil outside and its cure inside, Then we run here and there chasing fictional treatment. There is a dimension immeasurable intrinsic to every human mind. Be immersed within, and you shall rise with an immeasurable light.

the school the Seer had set up trained select men in the calling of prophet. If a man felt he had the calling upon him, he would be interviewed by the Seer for sincerity and integrity. If accepted into the school, he was then educated in the Torah and Wisdom literature of Israel and surrounding nations. Prophecy was not merely foretelling of the future by revelation from Yahweh. It was mostly forth-telling of truth, be it directly from Yahweh’s revelation or from the learned precepts of their sacred texts. Prophets would spend long hours in the spiritual exercises of religious devotion and scribal disciplines of learned education to become messengers of Yahweh. Hearing from their god involved both supernatural and natural pursuits to be both holy and wise. Part of that education included the playing of musical instruments that would accompany ecstatic trances and dances.

Jesus lowered his arms. The entire massive crowd of demoniacs fell to the ground, unconscious, downed by a spiritual wave of power. A gust of wind drew up out of the fallen bodies and became a whirlwind around Jesus. Dust and debris flew around him. The whirlwind then sucked away from Jesus into the large cave opening, and everything went silent. Dead silent. When the individuals in the crowd began to move, they were disoriented, as if they were waking from a sleepwalking trance. Simon knew that Jesus had engaged in a mass exorcism of the entire crowd. This location was truly a bastion of demonic power. But Jesus had neutered the forces of evil that guarded it.

I can feel myself gently slipping away into a light trance by the quarter moon light as the candles are blown out, and my last thought is that we have gone back to the jungle, back to the great green womb—we have returned full circle from whence we came…

Change me Divine Beloved into One who always remembers my true nature. Wake me from the trance of separation from You. Use me according to Your will as a force of love on the planet.

There is nothing supernatural about visions - or to be more accurate, contrary to traditional belief, it's not messages from some extraterrestrial domain. Visions are indeed messages from a mysterious realm alright, but like the everyday realm of human perception, the transcendental realm as well is creation of brain chemicals. I won't go into details here, as I already did that in my early days. One of my earliest works, Autobiography of God, contains a detailed analytical account of the neurobiology of transcendental experiences. However, the question is not whether there is an explanation, the question is, is it worth explaining! Because, while sometimes the lack of explanation facilitates superstition, some things are better left unexplained - such as, love.

The image of a soul that departs from its body is familiar in all European cultures, as is the belief in alter egos, or doubles, that appear during altered states of consciousness. Although the richest sources for this are Germanic and Celtic (from the Middle Ages), and from our perspective the most extensive studies are also based upon those sources,{47} we are actually talking about common Indo-European (and similarly Hungarian) beliefs. In essence these are that humans have a double (to use one of the most frequently applied European terms, "shadow"; also ancient Nordic fylgja and Gaelic co-choisiche, and so forth) that can detach from, leave, or during a trance be sent by its owner, and after death live on as a dead soul. It can have physical and spiritual (soul) variants: the material variant being the "second body," an exact physical replica of the human; and the spiritual variant being a phantom body, a haunting figure visible during dreams or trances. It has permanent "escorting soul" variants too; it can also fulfill the role of a "fate soul.

SCIENTIFIC RESEARCH Considerable research is validating the existence of the chakras, with Dr. Valerie Hunt serving as a pioneer. For the past twenty years, Hunt, a professor of kinesiology (the study of human movement) at the University of California in Los Angeles, has measured human electromagnetic output under different conditions. Using an electromyograph, an instrument that measures the electrical activity of the muscles, Hunt discovered that the physical body emanated radiation at sites typically associated with the chakras. In addition, she discovered that certain levels of consciousness were linked to specific frequencies.16 When people in her studies were thinking of daily situations, their energy fields measured frequencies in the range of 250 Hz. This is the same frequency as the heart. When psychic individuals had their energy fields tested on the electromyograph, their frequency ranged in a band from 400 to 800 Hz. Trance specialists and channelers fell into the 800 to 900 Hz range, and mystics, connected continually to their higher self, had a energy field, or etheric body, above 900 Hz. Hunt’s findings correlate with traditional chakra lore: the chakras can be stepping-stones to enlightenment, each inviting a different spiritual awareness and increasing the frequency of the subtle body. In fact, the manufacturer of the equipment adapted the machine to measure higher frequencies, and it was found that a mystic had an average subtle energy field frequency of 200,000 Hz.17