Remembrance: practices and remembering.

Remembering, is not only the process of recalling an experience, but also the process of becoming a member again, or rejoining as an atrophied limb becomes functional again. In this process there is a sense and remembering like a somewhat forgotten experience, but it is fulfilled more when the function of the person takes on the qualities and activities it re-members. It then becomes part of the larger body of the soul, even larger than the differentiated personality soul/ray/bubble.

The spiritual path is many times spoken of as the way of remembrance. That is, the function or realization is not so much learning something new or becoming something new as it is in remembering and re-becoming something that always was and is, and that one always was and is. In the course of this, the personality becomes what one really is. The identification, point of view, and function changes and grows from the individualized person to the larger One. Along these steps one often hears the statement that "it seemed like I felt this or knew this all along" or "I remembered this as how I used to be. It is so natural."

While this unfoldment and remembering takes place on many levels and through many means, one of the central practices one finds through the various paths and schools is the recitation of the so-called Holy or Divine Names or phrases; and the attunement to the Divine, the That-Which-IS through breath and heart. In some cases these become the only focus from which then comes all the rest.

It is much like the teaching of Jesus in which he says that all practices can be summed up through Love the Lord your God with all your heart and all your mind and all your soul, and love your neighbor as your self. And is also like the teaching that one can have all the things of the world and without love has nothing. This can be extrapolated to include a parallel of one can know all things, and do all sorts of practices, yet if one does not have love, one has nothing. The positive side of this is equivalent to Know the Divine and to this all things will be added.

The function of recitation and putting oneself in the mode - the position - of remembering is part putting in to practice the very simple and real process of "what you put your attention on, you become". That takes place through the concentration on and attunement of heart to one thing - in this case the Ideal, the One, the ThatWhichIs, by any name or phrase. The other part is that one opens the way to find that sense, that feeling, that knowing that inkling of recalling and expansion of "Ah, that is what it is, Oh I recall that", through the connection, refinement, and attunement of breath. It is here that the combination of the two leads to one not only becoming aware again of that which one has experienced and always has been, but also that ones identity grows back toward and to.

The attunement is found through the heart - tuning oneself to the layer and level through motion, sound, soundless word or phrase, breath, intention, and function. Ever refining from level to level, from and through body to body, through identity to being. The connection is found through the breath - ever refining and balancing and catching the breath of love, the breath of the Divine, the Ideal, ThatWhichIs. In order to do this, one must have that intention and take the time to consider, feel, connect, remember, and be. One must also move along the ever refining pathway of function, from the grosser or more solid, to the finer, to the lasting. Through each level becomes the path of return and rememberance.

Thus we find that the process of the rememberance practice will generally start with both an audible recitation of the sacred phrase or name of the Divine, and also some sort of movement of the body. This would be the most dense. From here, one can begin to tune one's heart with the intention of recognizing and becoming more and more the focus of the name - that reality from which the re-presentation comes. As one goes on, then this is both refined and expanded. More inclusive of and through the bodies of perception. The focus extends as one forgets the attachment to and point of view of, and identification with the lesser body, and moves toward the next more rarefied and lasting body. (It should be noted that these bodies are called by many names. What I use is simply for the sake of communication. The names represent bodies with certail levels and functions.) From the physical, through the psychic stuff that accumulates around the physical and acts as short lived intermediate to the "electrical" body, that is more long lasting, but still form which will dissolve away. It is that body in which the centers called chakra can be found. Then toward the level of individualized soul - the bubble of personality that extends without end yet is form also as a ray and part of the Universal Soul and being, also a level around which identity forms and is more long lasting that the previous bodies. But this too fades away and loses integrity, life, and from which identity grows. This now to the Universal through which the flow and river of being and form is upheld and is within itself at the same time as supporting and giving life to itself - being. And to the non-being. That one experiences form and then attunes to and seeks non-form. This being the negative pole. Yet even here there are two - positive and negative, male and female, actor and acted, perceiver and perceived, remembered and rememberer. So one goes higher and remembers and experiences the three as one and the same - the actor, action, and acted; the perceiver, perceived, and perceiving, the lover, beloved, and love. Yet one stops not here but yearns and seeks, and feels, and attunes to; one hears and loves and breathes, lets go to and becomes and is that from which all form and process, all existence, comes and to which all returns. One remembers. One realizes. One becomes. One ...

While this can be started at any point or level upon the way, that is one can begin the practice through breathing and inaudibly sounding the phrase or name and go from there, it more often is started with some sort of physical attunement, movement, and recitation. Then, at later stages, one leaves off the more solid, for one moves more toward the less dense as a base and starting point. But until that happens, it is easier to connect from where one is. One starts where one is. That is a good starting point.

One of the results of this general recitation and attunement practice is a stronger feeling of the Divine or focus that one moves toward. There is an exhultation, an uplifting, an ecstacy. On each step of the way there can also be a clinging or grabbing to the experience of the level. That is one reason we say, "not this, not this" to all the intermediate stages. "I do not accept this as all, as being, as one, as the end, for there is still form, still I and You, still perceived and perceiver. I seek to lose that I and become the You and then the I becomes known. But it is only through letting go of oneself that one finds oneself. Through an inversion of the identity that one becomes. So one does not get attached to the process or stop and wallow in the joy and peace and and ecstasy of the lesser. One seeks only the re-member-ance and rebecoming of what it. The breath, the heart, devotion, love, intention, being are oh, so important. The Breath of Love upon which all rests and toward which and on which all is carried - toward the source, and from which one then acts.

In the remembering process of the practice, therefore there is always the attunement at one level and then the letting go of that level to move to the next. Thus we may start with sound and movement and then focus upon the breath and energy and light and centers, and then heart and love and breath of the soul, refining and quieting the sounds to hear THE SOUND, letting go of visualing light and move toward seeing and experiencing THE LIGHT. We use each stage as a stepping stone to the next.

In this manner we move from movement and sound, to non-sounded word and refinement of motion, to the motion that continues even in non movement and the feeling upon the breath, and then to refinement, attunement, breathing, loving, the experience of being. And along the way, at each step, at each stage, we also provide the space, the time to experience, perceive, and remember. This then becomes the remembrance practice.

Here are examples of the "position or attitude" one takes in remembering.

Details on these practices:

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