tadyatha om gate gate paragate parasamgate bodhi svaha

Jyotisha Practice

• How to Get Rid of Disease with Neutral Compassion

• As one is able to Release Illness and Imbalance, vitality rebalancing becomes Easier

• Also see Anger

Dis-Ease

Animosity and Imbalance in the interior Physical Body

Some Suggestions for applying Psychic Skills

The heart of all disease is the relationship between the parts. ~~ Kryon

How to Get Rid of Disease with Neutral Compassion

Curing the Sick on the Day of the Death of S t. Louis of Toulouse

Curare i malati nel giorno della morte di S. Ludovico di Tolosa

Simone Martini, 1317 CE

1. Accept responsibility (not guilt !) for having created this Authentic sick-ness relationship with your fleshbody.

2. Acknowledge the cleverness of having manifested an old, unresolved [akashic memory] into your current life, so that you could resolve it now.

3. Make a clear mental image of the sickness, and all the people in your family and your community who are involved with you being sick. Experience that disempowered energy one last time. Yuck. It's depressed and desperate. Since fear is outdated survival energy which tends to lurk in the muladhara-first chakra, put a big grounding cord on your first chakra, and ground down to the center of the earth. Make sure your grounding cord is firmly anchored. Send that big toxic sludge of fear energy right down the grounding cord. Plunk.

4. Release your interest in the illness process a nd your relationships with family and the medical community . Accept * no responsibility whatsoever * for doctors and their judgment toward you. Whatever opinions they have are their problem. This means no guilt.

5. (Note this is exactly like selling your car. On the day you sell your car, my car which had been a precious, important extension of your very fleshbody, suddenly becomes the car about which you care nothing. The miraculous change from Very Involved-Nearly-Obsessed to Total Neutrality that occurs when you Release your Interest in the Vehicle, can also occur when you Release your Interest in an Unwanted Illness.)

6. Put out a request to the higher powers that this exhausting illness energy and all the people who are stuck in it - the medical workers, your family members, and most of all yourself - be helped to TAKE THEIR NEXT STEP. This is a nice, positive, but firm way of psychically saying in northAmerican cow-tallk," Git along now. I mean Git."

7. Remember you're not specifying what should happen to your body or to those who care for you or to people who think they know more about your body's natural healing forces than you do. You're not asking for anyone to be told they are right or wrong. You're asking for them to be helped to *move along* so that you can access your own natural self-healing energy.

8. Close your eyes. Make an image of the illness, the hospital, the doctors, and your family members. Place their image in a golden soap bubble. If it's a big group like several medical institutions, insurance companies, and your whole family, make an extra-big golden bubble.

9. Send that bubble off to the Supreme Being.

10. You don't care what happens to them. It's not your job to micromanage other people's [akashic memory patterns]. It *is * the Supreme Being's job, so you just delegate up... return your interest in the matter to central control. She'll take care of it.

11. You might need to practice the doctors-in-golden-bubble-returned-to-Supreme-Being several times.

12. After each send-off, be sure to fill up your entire body, especially first chakra region, with bright golden light.

Poppies in the Sunshine by Leon Roulette

As one Releases Illness and Imbalance, vitality rebalancing becomes Easy

Like Gandhi, keeping releasing. Keep releasing fear of health, keep releasing attachment to being weak, losing control and withering. Release, release, release.

As you release, you'll find you are not attached to having the illness. It does not form any important part of your reality. It's there, but you don't care what happens to it. You could be sick or not be sick.

• If you prefer to be sick, you will find that the Release Practice above will reduce your anxiety so significantly that you are able to make clear and workable repayment arrangements with your creditors . You will have plenty of energy to do the work to earn the money to make these reasonable, self-determined payments. Further, your creativity at work will increase and you are likely as a benefit of delegating up to higher powers, to be helped in your repayment by curious turns of events. It pays to partner with higher powers!

• If you prefer to not be sick, you will find that approved remedies like bankruptcy proceedings become very easy to initiate and complete. It becomes easy to determine the unemotional facts, contact an efficient attorney, and complete the bankruptcy free of anxiety.

In either case, the debt has been transformed from a toxic blend of social punishment and self-contempt, into a value-neutral accounting exercise, which can be accomplished in complete peace of mind using a variety of financial solutions.

You are free.

QUOTATION from Healing Anger: The Power of Patience from a Buddhist Perspectiveby HH Dalai Lama, trans. Geshe Thupten Jinpa

" Patiently accepting small hardships gives one the opportunity to apply other practices. One could make aspirational prayers and the dedication,"By my experience of this suffering, may I be able to purify my negativities committed in the past." One can also use the opportunity for the practice of tong-len, which is the Mahayana practice of"giving and taking."

...This advice is especially useful when dealing with illnesses. Of course it is important, first of all, to take all the preventative measures so one does not suffer from illnesses, such as adopting the right diet, or whatever it may be. Then when one becomes ill, it is important not to overlook the necessity for taking the appropriate medications and other measures necessary for healing.

However, there would be an important difference in how one responded to illness if instead of moaning about the situation, instead of feeling sorry for oneself, instead of being overwhelmed by anxiety and worry, one saved oneself from these unnecessary additional mental pains and suffering by adopting the right attitude.

• Although it may not succeed in alleviating the real physical pain and suffering, one can think," May I, by experiencing this pain and suffering, be able to help other people and save others who may have to go through the same experience."

• One can in this way use that opportunity for a spiritual practice, in other words, practicing tong-len meditation, or" giving and taking."

This type of practice, although it might not necessarily lead to a real cure in physical terms, can definitely protect one from unnecessary additional mental suffering and pain.

And on top of that, it is also possible that instead of being saddened by the experience one can see it as a kind of privilege. One can see it as an opportunity and in fact be joyful because of this particular experience which has made one's life richer."

SEEDS of THOUGHt

14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso

• (2002). The Buddhism of Tibet . Jeffrey Hopkins (Trans. Ed.).

" ...practice must be carried out in terms of one's own thought. If one knows how to bring the teachings into one's own thought, All physical and verbal deeds can be made to accord with practice.

If one does not know how to bring them into one's own thought, even though one might meditate, recite scriptures, or spend one's life in a temple, it will not help; thought is therefore, important for practice.

• Thus, taking refuge in the Three Jewels (Buddha, his Doctrine and the Spiritual Community), taking into account the relationship between actions and their effects, and generating an attitude of helping others, are most important.

Formerly in Tibet there was a famous lama called Drom. One day Drom saw a man walking around a reliquary. 'Walking around a reliquary is good,' he said. 'Practice is even better.'

• The man thought, 'Then, reading a holy book would be good.' He did so, and one day while he was reading, drom saw him and said, 'Reading a holy book is good; practice is even better.'

• The man thought, 'This also does not seem to be sufficient. Now if I do some meditation, that will certainly be practice.' Drom saw him in meditation and said, 'Meditation is good; practice is even better.'

• The man was amazed and asked, 'How does one practise?'

Drom answered, 'Do not be attached to this life; cause your mind to become the practices.' Dram said this because practice depends on Thought."

QUOTATION - Cause and Effect

• Tantra in Tibet by H.H. The Dalai Lama, tsong-ka-pa and Jeffrey Hopkins, p.107

" In the Mahayana 'cause and effect' refer to totally supreme emptiness and supreme immutable bliss. The Brief Explication of Initiations (Shekhoddesha) [included in the Kalachakra cycle] says

• That bearing the form of emptiness is the cause,

• That bearing immutable compassion is the effect.

• Emptiness and compassion indivisible

• Are called the mind of enlightenment.

The indivisibility of these two is a Cause Vehicle in the sense of being the means by which one progresses, and it is an Effect Vehicle in the sense of being that to which one is progressing. Such a Vajra Vehicle has reference to Highest Yoga Tantra and cannot occur in the lower tantras.

For the supreme immutable bliss can only arise when one has attained the branch of meditative stabilisation (in the system of the Kalachakra) and thus the branches of mindfulness and those below must be the means of achieving it.

The three lower tantras do not have all the factors that are included in these causal branches."

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