Medicine Buddha Practice

1. Sohra:

Would like for everyone who is joining purpose in this practice empowerment to start, always, with gentle third eye crystal lock and then to do 20 yaha breaths, focusing on calling in the higher pranas in the inhale and allowing the higher pranas to heal you on the exhale.

Breathing together within the unity of the energy, my thoughts are your thoughts, my energy is shared with you, my wisdom is available to you in the feeling of the energy that we share.

Would like for you to continue to breath in this manner to deepen this space, to deepen our connection with each other.

2. Sohra:

I would like for you to visualize Medicine Buddha in its Shambhogakaya form, as a radiant blue Buddha, the color of Lapis Lazuli, sitting in a Lotus about 4 inches above the soft spot at the top of your head.

If you have trouble visualizing this Buddha, then simply intend to visualize this Buddha, and I will visualize for you and with you.

I would like, for this transmission, to not concern yourselves about the ornaments and mudras of the Medicine Buddha. What we are focused upon is "hooking in" to the core energy of this Buddha and feeling this energy flow into us and heal us.

Every Dhyani Buddha has three bodies. One is their physical expression, which in their advanced state is vibrating at the light body level. Two is their lucid dreaming or visionary expression, which we are tapping into through the visualization that we are doing. Three is the Dharmakaya level of expression, which is the principle that this Buddha embodies.

The Medicine Buddha as a Dhyani Buddha embodies the principle of Divine Grace. This is the aspect of the Luminous Emptiness, the radiant field of loving, wise, and creative energy that permeates the cosmos, that wishes to heal us of every condition of suffering and to lift us beyond suffering completely. This Divine Grace embodiment as a living principle is very similar to Amida Buddha, in that both represent Divine Grace in action and in healing.

Amida Buddha has two "reflexes". One is the Amitabah reflex, which is the energy of "good rebirth" into Sukhavati where you can peacefully and easily meditate into enlightenment without any struggle to survive, without any body that has endless needs for food or medicine, without any oppression, without any trickery trying to steal your money, and even without any need for money. Two is the Amitayus reflex, which the energy of "health and long life". Amitayus embodies the truth that aging and death are not necessary and focuses on several healing processes. One is the calling back of all your intrinsic energy so that you can function as a whole being again. Two is forming a protective field so that you core energy is no longer hurt again. Three is pouring pure life force energy into your body so that it can heal and renew itself.

The Medicine Buddha represents the principle that the outer physical healing of the body directly related to the "three poisons of the mind", addictive craving, judgmental negativity, and obscuring delusion. In other words, we focus on healing the physical body by healing the mind of the three poisons.

The Medicine Buddha represents the principle that we are meant to be healed on all levels of life and that all the levels of life are inter-related and inter-connected, and that we deserve to live a healthy and happy life either on Earth or somewhere else.

Very much like Amida Buddha, the Medicine Buddha also has a pure land of peace, where people can continue their healing process without the struggles and worries of samsaric (ordinary) life.

3. Sohra:

One way of understanding this Dhyani Medicine Buddha is to understand that it embodies the wish of the Luminous Emptiness, the All Pervasive Field of Living Light, to heal us physically, and not merely physically, but being healed so thoroughly that the mental roots of our physical illness are also uprooted.

As you visualize the form of the Medicine Buddha, I would like for you to ask that the Dharmakaya Principle of the Healing Wish be embodied in our visualization. In this manner, the visualization becomes a "sacrament", an outer and visible sign of an inward and spiritual blessing. The living energy of the Dharmakaya needs some common focus with us in order to enter into our life stream. The Lucid Dreaming form of the Medicine Buddha becomes this inter-face, it becomes a place where the energy can meet us and we meet the energy.

I would like for you to notice and feel what happens when you visualize the form of the Medicine Buddha and ask the living principle to embody this form.

4. Sohra:

Then after you have done so, I would like for you to visualize the liquid white light energy welling up in the Medicine Buddha's bowl and pouring into the soft spot at the top of your head, the aperture of the Crown Chakra.

Feel the energy of the Medicine Buddha being gently received and drawn in on the inhale and on the exhale, feel this elixir mix into the the impure energies in your body and transforming them into radiant light energy. Feel yourself being purified by this action.

When you visualize and breathe in this manner, you are not meant to force results or try to make anything happen. In this practice, there is a deep reason for this. If you, as a separated sense of self, are trying to produce the results, then it is not Medicine Buddha who is creating the results inside you. We are only meant to do our part and let Medicine Buddha do its part. The Medicine Buddha's part will produce the results. We are just giving permission for all this to happen.

We are meant to visualize the healing and let the Dharmakaya Medince Buddha principle be embodied in our visualization and this principle will do all the work.

5. Sohra:

I am, in a sense, working backwards compared to some of the rituals, going straight to the heart and core of the principle, and only then bringing up the preliminaries as a support for this practice. In a very real sense, you have done enough meditations with me so that you will be able to do this direct path.

One of the preliminaries is to take the Triple Refuge in the Buddha, the Dharma, and the Sangha. You have already done so when you link in Gentle Third Eye Crystal lock with me. You are taking refuge in me as a living Buddha, you are also taking in the teachings that I am giving you as a Teacher of the Living Dharma, and you are also working with a community of like minded practitioners and supporting each other. You can affirm that you have taken this Triple Refuge and that the practice connects with your entire spiritual path and is not a distraction. Affirming the Triple Refuge will strengthen your commitment to the enlightenment process and the affirming will dissolve "wandering mind" some.

6. Sohra:

Invite you to do these thought intention affirmations:

"I take refuge in the Buddha, the Dharma, and the Sangha.

I take refuge in the Buddha, the Dharma, and the Sangha.

I take refuge in the Buddha, the Dharma, and the Sangha."

I rest in unity at the third eye in gentle third eye crystal lock with a guiding Buddha.

I rest in unity at the third eye in gentle third eye crystal lock with a guiding Buddha.

I rest in unity at the third eye in gentle third eye crystal lock with a guiding Buddha.

I open up to the shared wisdom I feel at the third eye and feel this energy as the Dharma itself.

I open up to the shared wisdom I feel at the third eye and feel this energy as the Dharma itself.

I open up to the shared wisdom I feel at the third eye and feel this energy as the Dharma itself.

I feel the unity of those who are practicing with me at the third eye and feel this energy as the Sangha itself.

I feel the unity of those who are practicing with me at the third eye and feel this energy as the Sangha itself.

I feel the unity of those who are practicing with me at the third eye and feel this energy as the Sangha itself.

7. Sohra:

The next part of the ritual is:

"May all sentient beings have happiness and the causes of happiness.

May all sentient beings be free from suffering and the causes of suffering.

May all sentient beings never be separated from the happiness that is without suffering.

May all sentient beings abide in equanimity, free from attachment and hatred, holding some close and others distant."

8. Sohra:

In terms of our practice, this is implied when we radiate triadic love, active compassion (hreeh, magenta), empathic love (ohm, aurora green), and unconditional love (ah, slivery blue) to family and friends, to all the sentient being of your world, including the animals, and to the Earth itself, including the plants as the skin of the Earth. We offer them loving acceptance, karma burning energy, and peaceful kindness to the degree that they are able to receive.

In terms of the Medicine Buddha practice, this is "cultivating bodhicitta" which roughly translates as taking on the enlightened attitude as a step to becoming enlightened. It relates to the second enlightenment as the transforming all anger, fear, sadness, jealousy, and arrogance into unconditional love, empathic love, joyful generous love, active creative compassion, and grounded peaceful love.

You generate this many sided love through wishing blessings upon people to have the benefits of this love. You wish, without exception, that all sentient beings have happiness, have their needs met, have freedom suffering, freedom from all illnesses, freedom from poverty, freedom from oppression, and freedom even from aging and death.

You visualize and send this energy from your heart, from the silvery blue sphere of light at your heart. We do this together from within our unity.

9. Sohra:

As you are sending these rays of love, you are meant to be sensitive to any reluctance to give this love to anyone. Notice where you want to withdraw this love. Notice any part of oneself that wishes that a person suffer, that wishes to punish anyone, that wishes a person have a bad karma event happen to them, that wants a person humiliated or wants a person to be abused in any manner. Notice this part of yourself and send this part of oneself love also. Let go, if you can, being identified with this part. Shed this old attitude like a skin you no longer want or need. Feel yourself releasing the feeling of self from this complex of thoughts and emotions. Without identification, the old attitude will dissolve. Let yourself be purified in the process.

10. Sohra:

"Especially for the benefit of all sentient beings, I will quickly, very quickly, attain the precious state of perfect and complete Buddhahood. For this reason, I will practice the yoga method of Guru Medicine Buddha."

This passage is about transforming the aspiration for enlightenment, for total compassion, and for light body into what is called a Mahayana Attitude. Without this kind of aspiration, the goal of light body may merely become a kind of selfish attainment, something the illusory and isolated sense of self wishes to do in order to make itself bigger and better.

If we contemplate our lives, we will see, though, that we cannot build the realization of light body upon the illusory of the isolated and separate sense of self. When we contemplate our lives, we see that we have been entangled in samsara, the universe of wandering and endurance, and have been on the giving and receiving end of suffering in thousands upon thousands of events. And so, we decide to become liberated for two deep reasons. One is so that we are no longer inflicting sorrow upon other sentient beings. We learn to not come from anger, fear, and sadness. When we do come from anger, fear, and sadness, we will often increase the sorrow that sentient beings lost in samsara will endure. We wish to not be entangled in this way and therefore, for the sake of sentient beings, we choose to break free from these entanglements and therefore not reinforce those patterns of sorrow, and thereby make these patterns of sorrow more easily and totally come to an end.

The second reason is that, once we are completely free, we will be able to help lift sentient beings out of the ocean of suffering and liberate them, knowing that in their heart of hearts that this is what they want and need.

But unless we are completely free, much of what we do echoes something your teacher Jesus had said, that without liberated beings helping this world, it is just the "blind leading the blind". One may create a little less sorrow through ordinary means, like giving some food to a homeless person or picking up something that had fallen down. But these events do not create a lasting foundation for lasting peace.

They will build some good karma, though, for oneself and for those you help. And if you offer the good karma you get through these simple good deeds to help all sentient beings, to support the community of meditators, and to help the incarnate awakened ones to serve this world, then you actually transform your small good karma into an elixir that can help many people.

11. Sohra:

"I prostrate to Guru Medicine Buddha.

Each and every offering, including those actually performed and those mentally transformed, I present to you.

I confess all non-virtuous actions accumulated since beginningless time.

I rejoice in the virtues of both ordinary and noble beings.

As our guide I request you, O Buddha, to please abide well and turn the wheel of the Dharma until samsara ends.

All virtues, both my own and those of others, I dedicate to the ripening of the two bodhichittas and the attainment of buddhahood for the sake of all sentient beings."

In terms of how we are doing this process, the bowing and prostrating is inward. You are welcome to place palms together and do a gentle bow forward. In doing this, you become related to and connected with Guru Medicine Buddha, the 13th teacher to our world of Ita.

Unlike the Dharmakaya principle that the Medicine Buddha embodies, the actual Medicine Buddha is an enlightened being who has gone completely into light body through the series of practices and realizations that this being went through. We can connect with this energy being and link with its blessing energy.

What "mentally transformed" means is that by dedicating the merit of our mundane good karma actions to the well being of all sentient beings, we generate greater good karma that is more helpful to everyone including our selves. It is as if we all took our cups of good karma and poured them into the same lake so that this lake became an ocean.

What "confessing all non-virtuous actions" means is that we acknowledge when we have acted within and from the afflicted emotions of anger, fear, sadness, jealousy, and arrogance. What often happens in samsara is that these very same emotions are justified as being okay and are defended as even rights. When an emotion is justified, then we lock into those emotions more deeply and because they are afflicted, because they carry the mark of suffering in them, then we are doomed to feel them.

It is not that we need to judge the emotions as bad or evil. We need to see them and feel them for what they are. We need to see that they are afflicted emotions and that as long as we feel them we will suffer.

If you look at your anger, fear, and sadness, they do not merely lead to suffering. They are not merely a "path of suffering" that we are walking on when we feel them. They already have suffering inside them. Anger has a kind of fiery form of suffering, like an inflammation. Sadness has a kind of heavy sorrowful resignation to a feeling of something precious having been lost. Fear has a restless kind of suffering that wants to escape to a better place. In all these states, we can feel the suffering inside them. The acknowledgment of the inner pain that they always carry is something we can "confess" to ourselves. And since we made a vow to eradicate suffering from our own lives, then we can let these states go.

The phrase "accumulated since beginningless time" means that we do not have to analyze these emotions in terms of chains of cause and effect from the past. We can do this some, to understand how they arise and how they work, but after a while we can simply see them for what they are and let them go. They are accumulated within your subconscious storehouse consciousness and become part of your conditioned reactions to your world. We are meant to empty this storehouse through our healing work with ourselves and with others.

12. Sohra:

I would like for you to return to where we had started and to focus on the visualization of Medicine Buddha above your heads. Visualize this being pouring liquid light into your body. Feel yourself inhaling this energy into and through the soft spot at the top of your head. Feel this liquid light mixing in with the sludge or ama that is within us, and feel that on the exhale that this energy is flowing out of us. Visualize a fire in front of you that burns away this ama, once you have exhaled it. In this manner, you will not put the ama into your environment. Feel the liquid light be like a good medicine that relaxes, energizes, renews, heals, and cleanses your inner world.

As you are doing this, you may repeat the short mantra (phonetic version):

Ta Ya Ta Om
Bheka Ndzye
Bheka Ndzye
Ma Ha Bheka Ndzye
Bheka Ndzye
Ra Dza
Samud Gate
So Ha.

Three times.

Then you can focus on just intoning "Ohm" (on the exhale) with aspirating "yah" on each inhale.

13. Sohra:

As you are doing the visualization, intoning, and breathing, I would like for you to renew your contact with me in "gentle third eye crystal lock". Feel that I am visualizing for you and with you. Feel also that I am focusing and channeling the energy of the Medicine Buddha through my energy field vortex to you. Feel that I am boosting the power of this meditation by adding my own concentration, focus, visualization, and intention.

You can continue with this meditation after this transmission is done and I will support your individual processes.

Before you end, ask your subconscious mind to continue the practice and feel that you can now enliven this meditation process by chanting the short form of the mantra three times. While you are chanting this mantra, you are invited to hold connection with me in gentle third eye crystal lock so that I can boost the energy level of this process.

Always a joy to be present with all of you. Sending energy blessing. Pulsing the geometries of light. End of transmission, Temavah. Namaste.

Manage

Living Library

1. Sohra:

The term "living library" is used here differently than a number of channelings that talk about how information is coded into many worlds, including the Earth. The term refers to a Tech 6 (conscious co-creation with the One Dreamer as the One Dreamer, with all sentient beings feeling the state of unity within themselves and from this unity creating the manifest universes, with each universe being a manifestation of consciousness) storehouse of practical knowledge. On Tech 6, there is no material universe that exists independently of consciousness. This makes the living library different from what may be called "the akashic records", though I sense that many who used the term "akashic records" did refer to the living library and made a concession to those they were speaking with, letting them assume that it was in some sense material, made out of invisible light, and part of the implicate order of the Quantum Field. The student of Krishnamurti and Quantum Physicist, David Bohm, wrote a book concerning his studies of the Quantum Field on this level.

When you explore matter deeply, you find that it is made from a kind of information. Your "video games" that your civilization is evolving are beginning to understand what manifest life has always been, a display of empirical energy that manifests according to Dharma or Universal Law. There is an "implicate order" to how things arise. The karmaic patterns of your life is a kind of coding within your subconscious mind or storehouse consciousness that transmits, ksana (one single thought instant, the smallest unit of relevant time for consciousness) after ksana, within a "time continuum" where the causal energy of the previous moment imprints into the next moment, and creates a living stream of energy that is the life process of each sentient being.

This living stream is not isolated, but arises from a feeling of unity with the Totality of All Life Everywhere, a vast number of interactions happen between the individual "source code" and this Totality, and this is where forms the life of everyone, and how each of you can experience a shared world from each of your own unique perspectives.

2. Sohra:

Understanding what has been shared, one can understand what the Buddha meant when he shared that, "Karma is in the Interdependence". Karma is latent coding, samskaras, within the subconscious mind. These are then activated by sense experience and activate a mental and emotional conditioned response to a situation, the interaction between one conditioning and another within an empirical experience of your world is the play of karma.

A part of the One Dreamer is a kind of "living library" or "living memory", this is held in Consciousness within the MahaSangha, all those illuminated and enlightened beings who are fully attained Light Body. It is a library in the sense that it is shared by those who have attained Light Body. The "book" in this living library is also a "computer program" that can be downloaded and activated by your "crystal" at the third eye. You can call it telepathically into place. You can access the information through my mediation of your process. I can be, in a sense, the "librarian" for you and get the exact book aka program that is needed for you growth into Light Body.

3. Sohra:

Each "book" is the distilled essence of one exact and complete Dharma transmission that is carried out for a specific purpose. Many of these were originally in the form of "ritual practice" by Sanghas from other worlds and some of them are from your Earth. Many of the chants of your world activate a Dharma transmission from your own archive within the living library.

Because of the nature of your volatile and karma filled history on Earth, very few of your outer historical records are complete in terms of these "keys" in your living library. Your book called the "Tibetan Book of the Dead" or Bardo Thodol (Liberation through Hearing) was partly destroyed during one of the many battles that happened in the Tibet and Mongolian region, and only 21 days of the 49 days of the Bardo survived in tact. This version has been restored into its fuller version and published in your world during the last 20 years. One of the Lamaseries managed to keep the larger text and the Sufis had also kept a record of the larger process, kept it within the Sarmoun archive and adapted to the Sufi practices of this Order. These two older manuals do agree in the essence of the teachings regarding the 3 Clear Light "days" and the 49 chambers of the Bardo. The Tibetan version links with the 12 Nidanas in its expanded Abhidharma (higher dharma form) where the 52 peaceful principles and the 48 active principles are described. These are found in our own work in the spin ratios of the Double Star Tetrahedron and the 3D 4 hz sine wave that they generate.

There is also yet another problem with transmitting Dharma libraries in a seemingly material world in the form of books and now pdf-s. Many of the original texts were never intended to present the whole process but were in the form of what are called "pith instructions". These are really a form of short sutra like memory notes so that a "teacher who knows" can remember all the important keys and to teach them to the point where the students fully understand these points. But when such teacher have died, sometimes there is no one left within an order who has the full understanding of what the pith instructions were about. Due to the hazards of your historical process on Earth, there are lineage gaps and the knowledge transmitted is no longer complete. I am hoping to fill in some of these gaps and to jump start your processes with the fullness of knowledge.

4. Sohra:

I would like for you to imagine and feel what I wish to share next regarding the archives of the living library. Imagine that a dedicated group of advanced and sincere students are working with the fully liberated teacher. They evolve a ritual which is also a meditation practice that moves them through steps where they contact different levels of consciousness and coordinate these levels with each other.

In the beginning, the advanced students are only able to literally follow the outer instructions and only dimly feel the inner essence of the practice. This dim feeling, though, is a lot for them to feel and feels only dim in comparison to the vast fullness of consciousness that the fully liberated teacher is channeling through himself or herself. As they practice, the feeling gets stronger, subtle misconceptions are gently corrected, elusive teachings are understood to the point where they become "common sense", and some of the students can even guide others into the literal practice and have their own students "get into the feeling" that they too enjoy, even though from the standpoint of the liberated teacher, the feeling is still "dim". Every now and then, "alignment" happens and the fullness of the energy of the practice comes forward.

What this means is that the students align with the practice on the level of sincerity of intention, deep understanding and agreement with the practice itself, and actively and correctly calling in the "higher pranas" to support the process. At one point the ritual is done "perfectly" and these perfect practice sets are stored in the living library archive. These records do not merely have the entire pattern of the ritual, but are "cross indexed" with all the relevant dharma teachings, including "remedies" for anything that could go wrong, including "modifications" that the teacher can introduce so that the practice stays on course, and even including "adaptations" when the ideal of the practice needs to be down scaled to something manageable for the students on their own level of practices. Elements of the "program" are interactive with the students and will adjust the "interface" to compensate for what the students are not yet able to do or not yet able to understand. The wisdom of the teacher can "fill in the gaps" for the student, so that the process can still work. Though the student may not always be able to track all the "results of practice" on all the levels where shifts are occurring. All the interactive elements are operational in "real time".

5. Sohra:

I am using a level of verbal redundancy to describe the process from a number of complementary angles so that the use of the "living library" is fully understood and that you can confirm the understanding when you read the redundancies that they make sense to you. This is a principle of learning called "convergence", when many seemingly different teachings and transmissions do the "same thing". Each angle deepens the understanding and makes the understanding fuller and richer. The Sufis, Buddhists, Santana Dharmists, Taoists, and Christian Contemplatives have evolved unique angles to the "same thing". This is good in that very few of these paths, at your stage in history, are complete in themselves, and do need to "borrow notes" from other paths to complete their symphonies. The Sufis, in particular, have made it a point to integrate the essence of each of the viable religious paths of your world, not merely from a scholarly point of view, but also from a practice point of view.

As a result of this, there is not just one "Sufi path" but a series of interconnected "work groups" that each has been given a "vital chunk" of a larger teaching and which the group needs to be faithful to. In the teachings of Gurdjieff, he did study with the Sarmouni, as did the Buddhist Mahasattva Padmasambhava (who said he learned in Odiyan in a place called Surmang, which is Sarmoun pronounced with a Tibetan guttural). The some of the Sufi teachers at that time were 500 years old and are still incarnate in your world.

Again, during the historical hazards of your world, the Sarmoun group, whose base camp was near Pemir in Afghanistan, was forced to leave their community base, because of a Russian tank invasion which happened in this region. They are now in a kind of "portable base camp" mode, still overseeing what has come to be called "the Fourth Way" (dharma transmission). Other centers in your world are in a similar mode to the Sarmouni. Many centers were lose during the Chinese Communist invasion of Tibet. Whole orders of lamas did not survive and a few of them are dying out at this time. Groups of people called the "preservers" are trying to find the remaining lamas of these dying traditions and to preserve them within the "hive" of human consciousness knowledge.

6. Sohra:

Those that have "gone into light body" are beyond the hazards of the historical unfoldment of karma. We are the holders of the distilled essence of all the vital traditions of this galaxy, the distilled essence of all the awakening processes that have ever been used within our galaxy.

On our level, "only consciousness is", there is no matter that is outside of consciousness and matter can only be a manifestation of consciousness. If you imagine that we, those who have gone into light body, form a conscious luminous unity with each other and that this "form" is the One Dreamer of Everything, then the living library is our consciously created and perfected living memory of all the awakening, growing, and healing processes. It does look a little like a "bee hive" which each hexagon chamber filled with the "nectar" or "essence" of a teaching. If you imagine an Icosahedron with hexagon chambers on all its interior sides, and nested Icosahedrons inside each other, with the interior isosahedrons having hexagon chambers on both inside and outside, then you can feel the "living library" in its "outer dream expression". There is a living consciousness that may be called the librarian and his or her function (the post is a rotating one and is shared among a group that is called the "librarians") is to enliven this dream chamber for the sake of all sentient beings in the galaxy.

The one called Tenabah did visit the Sufi living library, which is like a branch library of the galactic living library. A Sufi master who was a scholar during the time when the library of Alexandria still existed had "memorized" every key religious text of this Alexandrian library and kept it alive inside himself, every page of text, in his "perfect memory". He did so out the Mahayana compassionate wish to help liberate all sentient beings. When Tenabah entered this library, he could feel it was the living dream of this Sufi master, who smiled a lot and showed a love of scholarship and a wish to share the gems he found in the writings. After the library of Alexandria was destroyed, he continued to study texts, perfectly memorize them, and bring them into his "archive".

Tenabah also found something interesting. Although the Sufi Master had styled the library as a classic one with bookshelves and books, when Tenabah pulled one from the shelf, and pages were empty, but when he kept attention at his third eye, then the words would start forming on the page in his own English language. It was clear to Tenabah that the writings were distilled into "telepathic light pulses" or "pure thoughts", and only manifested in his language for the sake of making the text easier to read. Behind the dream cloak are these "templates" and part of the adaptive function is to "translate" into the language of the person who has arrived, to adapt to the abilities of the person and the level of understanding that they are capable of.

The particular text that Tenabah was interested in was the "Book of Prophecy" and several of the passages that were read predicted events that were happening in his outer physical reality and were confirmed by the "news". It was part of a series of lessons that were being prepared for Tenabah regarding the nature of time itself and it was no accident that his first enlightenment (out of the three enlightenments) was related to "time", in that he saw how "mind creates time" (or more precisely now how "consciousness creates time"). With "time" comes "trying" or dualistic struggle, which is related to one of the 12 Nidanas, sometimes translated as "becoming" but is better translated as "striving". This keeps human consciousness operating at Tech 4 maximum. At Tech 5 and 6, everything happens by "thought intention" and "trusting tariki", and there is no struggle.

7. Sohra:

It is possible that an outer empirical book can be imbued with the energy of a dream time living library book. The book called the I CHING is like this. It has the interactive properties of a template from the living library and is one of the more successful "anchorings" of this kind of knowledge within your historical and karmaic process on Earth. The book called the TAROT is also like this and is also very potent in communicating messages from the living library, though the teachings surrounding this book are looser and not all the knowledge about how to access it is fully intact anymore. There are some "gifted psychics" who can add the missing pieces from their consciousness and make it work.

Other systems of divination, like the Viking Runes, are also useful in the same way. They link into a book in the living library and activate the adaptive programs within this book and allow it to speak into the condition of the seeker of knowledge, if he or she is sincere and comes humble enough to allow himself or herself to be changed by the messages.

8. Sohra:

When you insert the template into the etheric crystal at the 3rd Eye, you are using a Tech 6 crystal to interface the living library. I am holding this path in consciousness for you and am empowering your access to this living library. I am forming a reliable ritual bridge for you to cross in order to do this.

For now, I would like for you to "play" with this connection, to hold the template in the etheric crystal at the 3rd eye, and then to use "yaha" breathing to "call in the higher pranas", and using the principle that "energy follows attention" to let the higher pranas that are breathing into your lung and heart chakra be gently directed by attention to your crystal at the 3rd eye, and then, with simple thought intention, hold the thought "activate template", and continue to breathe, and to notice what happens. Please remember, that you are not trying to make anything happen. When you try, you invoke "joriki" or self power, and when you do not try, you allow "tariki" or divine grace to do everything for you. This relationship between you and tariki will eventually become "trust", that you trust that tariki will do everything for you. However, the divine grace, although willing to serve your every need, is also not your slave. Whatever we wish to do must come out of love and never be the result of the three poisons of the mind, addictive craving, judgmental negativity, and obscuring delusion, or craving, hatred, and ignorance. The wishes we have that are born from love are non-dualistic. They are above all the push and pull games of the power struggling world. Love itself holds the secret about how we can co-create with the One Dreamer that we are all a part of. Love is the basis for the unity that we can live with each other, love is why the living library was even created, so that liberation can be shared and can eventually be a positive contagious energy that will heal your world very completely.

The Oneness in Love that is part of the second enlightenment cannot be understood without a felt love being present in our heart. The intellect, left to itself, is too locked into the implicit dualism of feeling everything in terms of subject-verb-object in each sentence it thinks. The very languaging sets subject and object into a kind of separation and interaction with each other, and then how to act and what to do become important questions for everyone, and once you get your instructions, then you try to follow them, and striving is born.

For now, I would like everyone who is involved in these channelings to feel the difference from when you are "coming from separation" and feeling your "little self" and when you are "coming from unity and love". To feel this energetically, and to see if activating the templates that are being given helps to "organize" a path for you to move from separation into the unity of love.

Blessings, Temavah, Namaste. End of Transmission.

Manage