Welcome to Integral Spiritual Meditation

by L. Ron Gardner on May 13, 2014

This is my initial post at this new blog. I will generally, but not always, post at least one new article each month. The article will generally, but not always, pertain to the subject of Integral Spiritual Meditation (ISM). I am also “reviving” my website, electricalspirituality.com, at this time, and also will be posting a new article there once a month or so. Both sites allow for comments, and I invite participation, particularly at this blog. The goal of this blog is to consider the subject of meditation in depth from multiple angles. I am utterly eclectic, but favor certain spiritual practices simply because they lead one directly and immediately to the Spirit.

The principal spiritual practice that I teach is Plugged-in Presence, which is akin to Tibetan Dzogchen, Kashmir Shaivism’s Divine Means, the mystical Eucharist, and Adi Da’s Radical Understanding. I also am a huge fan of Ramana Maharshi, and will be considering his Self-enquiry practice in this blog.

For those who haven’t read my book Electrical Christianity, I will now present an extract from it that describes the practice of Plugged-in Presence. I suggest that if you haven’t already done so, that you experiment with it.

Plugged-in Presence

Sit upright in a chair with your palms resting on your thighs (or assume a yogic meditation posture on the floor). From your seated position, be whole-bodily present to the empty space in front of you. In other words, consciously inhabit, or “feeling-occupy,” your body, and as the whole body, be present to, or pressing against and gazing into, empty space (the void)—which will become shining Presence (the luminous Void) once your connection to it is strong enough to pull down Divine Power, Light-energy from above. To help you inhabit your body, randomly focus your attention on your hands and “third-eye” area (between, and just above, your brows). Every time, and as soon as, you notice your mind wandering or you feel yourself retracting from the position of being directly present (or in relationship) to the empty space in front of you, simply reassume the whole-bodily asana, or posture, of being present to space. To intensify your efforts to connect to, and stay connected to, space, you can use a verbal enquiry in the form of a question. For example, you can randomly ask yourself: “Avoiding relationship?” This type of self-questioning will focus your attention on your activity of avoiding relationship and instigate your return to the state of connectedness. Alternatively, you can simply pray, intently (and repeatedly, if necessary) asking God to bless you (with His Grace, or Spirit-power). Earnest, focused prayer naturally establishes a disciple in right relationship, which leads to empowered Holy Communion.

When your connection to empty space is sufficiently stable, or “locked-in,” it generates conscious force, felt as a palpable energetic pressure. If you utterly yield to this pressure (while maintaining your whole-bodily posture of relationship, or at-one-ment), the Spirit-current, Light-energy from above, can pour into you. When it does, you can either maintain your focused attention on the void (now the luminous Void-Presence), or partially or totally relax it. When the Spirit powerfully “touches” you, the Void-Presence no longer needs reliance. The first time the Spirit touches, or flows into, you is called baptism, or initiation. When, after years, or lifetimes, of spiritual practice, your immersion in the Spirit, the Light-current, becomes constant, then you spontaneously awaken as a Christ, a fully en-Light-ened Son (or Daughter) of God.

Now if you consider the “mechanics” of the Eucharistic Act—connecting to (or plugging into) the Divine Source (or Void-Presence) and then receiving (or conducting) the Power (or Spirit-current) stemming (or emanating) from it—you will notice that it is akin to an electrical circuit. Your bodymind can be likened to an electric lamp, and when you consciously plug it into the Divine Source (or “Socket”), then the Spirit-current flows into and through you, en-Light-ening you with its radiant Energy and “saving” you from your primal “sin,” your estrangement from God. Because an electrical circuit is such a wonderful metaphor for the Eucharist, we’ll continually return to it in the course of our spiritual discussions.

The Divine Presence and its Divine Power, like fire and its flames, are essentially one. But to become en-Light-ened, you must receive the Divine in the form of Power (Light-energy) emanating from the Presence, hence the emphasis on receiving the Holy Spirit, the en-Light-ening action of the Divine. The Divine Presence (the luminous Source or Void) is a marvelous meditation object, but once Its Power begins to pour into you, your relationship to the Divine becomes more a receptive feeling-connection to the Spirit than an active concentration-focus on the Presence. The Bible says to worship God in, and as, Spirit; therefore, Divine (or Holy) Communion is essentially Spirit Communion, connecting to the Highest Power, the Holy Spirit, and allowing it to divinize you.

Before we proceed further in our consideration of the Eucharistic method, I want to point out that the fundamental technique I’ve presented for the practice of Holy, or Divine, Communion is not set in stone. Holy Communion is an art as well as a science; therefore, you can creatively modify my instructions to a certain degree. I emphasize “to a certain degree,” because communion is simply, and only, communion. Thus, “creativity” in the practice of Holy Communion pertains only to your ability to make subtle psycho-physical adjustments that are helpful in enabling you to connect to and “lock in” to the Divine. The creativity I’m talking about can be likened to the adjustments a baseball hitter makes at the plate. Just as a hitter consciously relaxes, breathes deeply, and repositions himself to better enable him to connect his bat to the ball, you likewise can creatively adjust your psycho-physical “positioning” to better enable you to connect to the Divine. In the course of our discussions, we’ll consider some adjustments that may help you to establish and maintain a Divine connection.

Regarding Comments

I welcome questions and comments, and will respond to them as time permits. I even welcome critical and dissenting comments, as long as they are presented in a civil and intelligent manner. Comments that are rude, lewd, or inappropriate will be deleted.

Do not hesitate to participate in this blog, because your participation will spiritually serve both yourself and others.

{ 27 comments… read them below or add one }

Jim May 14, 2014 at 4:08 am

It seems like this is similar to and also a major upgrade of Christian Centering Prayer. In Centering Prayer one surrenders to the presence (your Divine Presence) and action (your Divine Power) of God in our life. By clearly distinguishing and focusing on the Presence and the Power, along with a more nuanced description of Power, it seems to me that you’ve taken Centering Prayer to the next level. You use a verbal enquiry rather than a sacred word to return to communion. What is the significance of using a question as the means of return? To inhabit our body you recommend focusing on the “third-eye” area. It seems to me we live in a culture that is overly intellectualized and living in its head too much. I would think a focus on the heart center or the dan tien would be more effective. I’m curious as to the significance of choosing the “third-eye” area. You talk about light-energy from above pouring in. I’m wondering about the function/role of connecting to the earth, below, Meister Eckert’s master metaphor of Ground/“Grund”? Finally, does it matter if eyes are closed or open? Thanks for sharing this meditation practice.


L. Ron Gardner May 14, 2014 at 7:27 pm

Jim, the verbal enquiry is purely functional. If it serves to establish, or reestablish, one in the “asana” of communion, one should use it; if it doesn’t, one shouldn’t. In my own case, I love Adi Da’s enquiry “Avoiding relationship?” and religiously use it.

One can focus on one’s forehead or head region instead of one’s third-eye area. And such focusing should be random. I have found that focusing on one’s head or forehead or third-eye area in conjunction with focusing on one’s hands brings one into one’s body, allowing one to “occupy” and “coincide” with it. This facilitates what the Buddha called “self-possession.” When one is consciously self-possessed, one is integrally present, and in “position” to receive what J. Krishnamurti calls “the Benediction,” Divine Power.

Another way to look at “head-hands” focus is that it in effect transforms the body into a “Divining Rod,” and in this case one is divining for Holy Water, the Holy Spirit. I don’t favor concentration on the heart or navel, because it inverts attention rather than having it coincide with whole-bodily presence.

The “Ground” that Meister Eckhart talks about is Divine Ground, not ground associated with the earth. Divine “grounding” takes place in the Heart-center, or Heart-root, where the fused union between one’s soul and the Holy Spirit unveils the Soul, or Son, who is consubstantial with the Father, Divine Being.

In my next blog post, I’m going to consider the two essential “directions” of meditation—“asward” and inward. For example, Plugged-in Presence and Dzogchen are “asward” practices, while Ramana Maharshi’s Self-enquiry is an “inward” one.


Tom May 16, 2014 at 8:36 pm

Hi Ron,

Sri Aurobindo, in his Integral Yoga, says focusing in the heart centering with an aspiration and inward opening to the Divine is the most natural and safest opening, since it makes the spiritual path far easier when that center is opened. He also talks about a second way, of concentrating in the head, in the mental center, which brings about spiritual experience and spiritual knowledge. Beyond that, he then speaks of a further stage of opening the “silent mental consciousness” to the space above the head, which leads to “liberation into the Infinite.” In any case, he says opening the heart center first is the most desirable way.

Do you have any comments on this approach? Is it possible that lack of direction in one’s meditative concentration could lead to stagnation in spiritual development? Or does the kundalini do this work automatically when the time comes?


Tom May 16, 2014 at 8:55 pm

Another question Ron, this time about kriyas. I regularly meditate according to a method known as Advanced Yoga Practices (aypsite.com), having found this method (set of techniques) after having several powerful experiences in centering prayer using the phrase/word “I AM.” I AM is the recommended mantra given by those lessons. According to the author of the lessons, “Yogani,” the vibration or resonance of the I AM mantra stimulates the entire length of the spinal cord, which aids in releasing obstructions. Also used is a simplified method of kriya pranayama coupled with mudras, bandhas and kumbaka, as well as other kriya techniques.

My question: over the last year, I’ve begun experiencing pretty significant, sometimes borderline violent, kriyas when performing spinal breathing and meditation. Many of the kriyas involve my head shaking back and forth uncontrollably, but sometimes they come in very patterned circular motions where my head drops down to my chest at the end. The kriyas mostly occur when my eyes are closed and I’m concentrating, but sometimes (to a lesser extent) when I’m intensely focused with eyes open. Yogani calls this sort of thing “automatic yoga,” and says it passes with time. I mostly trust his explanation, but there is part of me that is concerned I may be developing some sort neurological issues that may not be reversible. At this point, any meditation practice I engage in results in these kriyas, so I have no way of telling whether the kriyas are the result of the AYP practice or just a natural evolution of everything I’ve done. In some ways, I feel like the AYP Deep Meditation (the I AM mantra) has made some kind of neurological mark on my brain, so that when I try to do other forms of meditation my brain is really just doing AYP’s Deep Meditation underneath it. I don’t know if that makes sense, but that’s kind of how it feels.

In any case, I’m just wondering if you have any comments on kriyas in the context of your practice, and whether you have any insight on what causes it and/or how to smooth things out, if such a thing is possible.



L. Ron Gardner May 16, 2014 at 10:48 pm

Tom, real meditation is simply being directly and immediately present. In my own experience, I have found that gazing into the empty space in front of me facilitates this direct and immediate presence. Dzogchen emphasizes this “space-gazing,” and I also recommend it.

I also have found that randomly, briefly, practicing whole-bodily presence also intensifies the “asana” of being present. My experience is that randomly, briefly being aware of one’s hands and third-eye area or forehead or head, allows one to occupy and coincide with the body and be whole-bodily present to and through the now to the Now—Divine Presence-Power. I don’t recommend protracted concentration on any area of the body. I have also found that the random hands-head focus has a divining-rod like effect, putting one in optimal position to pull down divine Power.

The important thing is to connect to and receive Spirit. Divine Yoga is simply connecting your consciousness (or soul) with Spirit and allowing it to en-Light-en you. Whatever facilitates this in your case is what you should practice. I don’t agree with everything that Sri Aurobindo wrote.

Kriyas are bodily movements or jerks in response to intensified energy. They are usually, but not always, purifying movements. Energy hits a block, and the jerk occurs because the energy flow is obstructed. It is very unlikely that these movements are in any way associated with a neurological problem.

The fact that you are experiencing violent Kundalini energy is good. Kashmir Shaivism teaches that the more violent the Kundalini, the better.


Aleisha June 1, 2015 at 2:12 pm

QUOTE: The fact that you are experiencing violent Kundalini energy is good. Kashmir Shaivism teaches that the more violent the Kundalini, the better.

If you have the time and the inclination, could you please suggest a few books where I could read a bit more about this? I read Silburn’s KUNDALINI: ENERGY OF THE DEPTHS a couple decades ago, but don’t recall her stating this.

Thank you.

ALSO…… have you maybe, by chance, ever come across any clinical terms, (neurologically speaking, that is )…. for the experience of perceiving light within the interior of your entire body, (which concomitantly “looks” like it is entirely hollow,) and more specifically whether there is any PRECISE medical term for having the extraordinary experience of having LED-BRIGHT WHITE LIGHT within one’s cranium, the experience lasting many many many months. Thanks again.


Tom May 19, 2014 at 3:47 pm

Okay, this question is slightly theoretical, but here goes: Do you think spontaneous kriyas (those experienced under the influence of kundalini/shakti) are the original source of of the various asanas, pranayamas, mudras and bandhas of hatha yoga? I ask this because some authors (e.g. Lee Sannella) seem to make (at least report) this claim. If this is true, it would seem to be a less than optimal use of valuable time to practice these things, particularly if the kriyas being practiced are not appropriate to my body-mind specifically?

Also, to follow up on an earlier comment, is there really any ultimate difference between your integral meditation technique and plain centering prayer, or transcendental meditation for that matter? CP and TM use mantras, but correct practice eventually leads to formless states, which seems to be what your method is aimed at fostering. Or is there something about the direction of focus in your method which has inherent greater value (compared to other techniques) in pulling down the shakti and awakening kundalini?


L. Ron Gardner May 19, 2014 at 6:27 pm

Tom, I doubt that the hatha yogas asanas all stemmed from kriyas.

Interestingly enough, when I moved to Marin County, from San Diego, in 1978, I went to Sannella’s Kundalini Clinic for my Kundalini problem. It was a waste of time and money. Sannella’s associate had no real understanding of Kundalini or my problem—tetanic muscles spasms along my spinal line.

Yes, there is a significant difference between Plugged-in Presence and TM and CP. TM, the first type of meditation I practiced, is passive, periodic repetition of a mantra. It doesn’t involve focused whole-bodily presence, space-gazing, pulling down Power, and merging with the Power. CP is likewise a passive type meditation that is about acquired contemplation rather than infused contemplation. Read my (four-star) Amazon review of Thomas Keating’s book Open Mind, Open Heart and my (two-star) review of Cynthia Bourgeault’s Centering Prayer and Inner Awakening for more information on this.

Plugged-in Presence, which is direct, immediate, unobstructed Relationship, generates maximal conscious force, because it is pure Awareness directly connected to the Totality. It is Awareness + Oneness. No other method can generate this level of spiritual Voltage.

Plugged-in Presence, in its most radical expression, is simply BEING (or SAT), the expression of the prior unity of Consciousness (Siva) and Spirit (Shakti). In its most radical form, it is non-seeking, just Being Present as Presence-Power. To be (unqualifiedly, or Divinely) related is to BE. Thus Plugged-in Presence isn’t even a method of meditation; it is an expression of radiant, primordial Being, the Dharmakaya as the Sambhogakya and the Nirmanakaya. It is Tathata, or Suchness, directly and immediately expressed.

Ultimately, Plugged-in Presence is radical understanding: understanding that all you are doing is avoiding the asana” of relationship—and when you assume the “asana” of relationship and cut through all “spiritual materialism,” you relate unobstructedly to Spirit—and when you do, you spontaneously realize yourself as Being (Consciousness-Spirit, or Siva-Shakti, or Cit-Ananda).


Tom May 19, 2014 at 8:43 pm

Ron, thanks for you continued responses.

I’ve read your description of the meditation method a few times. Admittedly, I haven’t tried it because I feel I would have to give it at least a few months to make even the most cursory judgement about it.

Two methods of meditation I have tried in the past and gotten a visceral feeling for are Maharshi-style self-inquiry and Shikantaza (to the extent of my ability to properly practice it). To be honest, the mind-state I experience in these methods of meditation is very similar to how I experience centering prayer after its initial stages of learning, as well as AYP’s Deep Meditation. Once one gets past the clunky, learning stage of the practice, there is a highly energized, open awareness. Granted that the experience and quality of meditation changes significantly after the kundalini fully awakens, how would you compare your experience of Self-Inquiry, for instance, to your current meditation practice? Is there any substantial difference? Self-inquiry is something I still practice as part of my AYP practice (AYP is a multi-method system), so I’m wondering if adding your method would be largely duplicative. Being a Catholic, I also have to make time for the liturgy, which isn’t an optional thing for me. In terms of private meditation practice, I’ve only got so much time on my hands and would like to use the most effective methods.

Thanks for you patience in allowing me to pick your brain and learn from your experience.


L. Ron Gardner May 20, 2014 at 12:19 am

Tom, if you’re a Catholic you should definitely practice Plugged-in Presence, because it’s the same practice as the mystical Eucharist, or Holy Communion. And as I’m going to write about in my next blog post, the “inward” practice of Self-enquiry is most effective from an “asward” “stance,” or “position.” of Communion. In other words, first being directly whole-bodily present, intensifies Self-enquiry.

It is perfectly fine to use multiple meditation methods. All meditation is good.

I periodically practice Self-enquiry, but I find it exclusive and reductive because it inverts attention away from the full, relational field of awareness. Also, it implies a search for one’s Identity.


L. Ron Gardner May 20, 2014 at 3:14 am

Tom, one more thing: As a Catholic, you should definitely read “Meditations on the Tarot: A Journey into Christian Hermeticism,” by Valentin Tomberg, an ultra-profound Catholic mystic. If I hadn’t read it, I wouldn’t have written “Electrical Christianity.”

You thank me for my answers, and I thank you for your questions, because our exchanges help others and liven up this site.


Ken May 22, 2014 at 9:58 am

Hi L. Ron,

there’s an obscure website called “Dark Zen” on the net; I think you have come across it as you refer to the site in one of your books (it had to do with an article on Brian Victoria’s book on Japanese Zen). The teachings on the site have strong undertones of what Ayn Rand called the “mind-body dichotomy”. Anyway, if you find the time, it would be great if you could shed some light on their method of meditation. Specifically, I would like to know if this meditation qualifies as what you describe as the “presence” aspect of spiritual practice.

Essentially, instead of focusing on the breath itself (like in vipassana / Japanese Zen practice), DZM is about being “prior” to breathing. The guidelines are here: http://www.darkzen.org/teachings/methoddzm.htm.

In another article, a second method is briefly described as follows:
“Visualize a tiny point in front of your mind’s eye. Then project into it. Imagine that you are a beam of pure light going towards it. You may feel some energy in your head—wherever the point is. After you do, then put the point in certain parts of your body and do the same. Again, as you do so, again imagine that you are a beam going towards the point. Let me add that the finer the point you can visualize, the more powerful the effect becomes.” (http://www.darkzen.org/teachings/dzm2.htm)

Thank you and best regards,
Ken (“Aycardus” on amazon)


L. Ron Gardner June 17, 2014 at 8:25 am

Ken, I’m sorry that I missed your post. Years ago, I read the Dark Zen meditation method, and it is nothing special. The originator of it wouldn’t bother with it if he could practice real Zen, which is the same thing as real Dzogchen, which is the same thing as Plugged-in Presence.


JOSE LUIS May 23, 2014 at 1:56 am

Ron, Thank you for your extract on the Plugged-in-Presence. I understood some things that I had not understood previously when I read your book “Electrical Christianity”.
I am happy to know that your next book will be on the topic “Meditation”. I hope you can include the different types of meditation and their differences. Also, it would be very interesting you can write a book on Buddhism and explain the different variations too.
Finally, I want to ask you if you can explain the problem you had with Kundalini, the origin of it and how you have resolved it. As once I told you, I read the Gopi Krishna’s book about this topic several years ago and would like to know other stories with this energy.
Regards, José


L. Ron Gardner May 23, 2014 at 12:43 pm

Jose, I am currently editing my novel “Kill Jesus,” which will be published later this year. I have started writing a book on meditation, and I will definitely write a book on Buddhism within the next couple of years.

I have “battled” Kundalini for the past forty-three years. I am perpetually “over-amped” by this Energy, and as a result I suffer from tetanic muscle spasms and contractions along my spinal line, especially involving my neck. I am not sure how much of my problem stems from my having forced the Kundalini to awaken and how much stems from my inherent karma, which is quite discordant with regard to this Energy. My natal astrology chart—5 afflicted planets in the 8th house (the house of Kundalini) and Scorpio rising—indicates potential problems with this Energy. I was born with my umbilical cord wrapped around my neck, which was a harbinger of my “destiny.”

I read Gopi Krishna’s book on Kundalini about forty years ago, and I don’t think much of it and can’t relate to his experiences. Eventually I will write a book on my “battle with the Serpent Power.”


JOSE LUIS May 23, 2014 at 4:26 pm

Ron, Regarding your meditation book, I have read in several books that it is very important to have an effective concentration before we can have an effective meditation. A follower of Ramana Maharshi, Mouni Sadhu, explained about this and wrote a book on “concentration” and “meditation” (actual tittles) and suggested to domain the concentration exercises in order to have effective meditations. What is your opinion on this?


L. Ron Gardner May 23, 2014 at 10:10 pm

Jose, I don’t care for Mouni Sadhu’s book, one of the first spiritual books I read. But spiritual students unable to practice real meditation, or contemplation, have no choice but to practice basic meditation. And I think the best and easiest form of basic meditation is mantra repetition. I talk about this in “Electrical Christianity” and recommend a couple of books on the subject: “The Way of a Pilgrim and the Pilgrim Continues His Way,” and “The Essential Swami Ramdas.”


lrongardner June 3, 2015 at 3:36 pm

Aleisha, none of the Kashmir Shaivism books I’ve read elaborate on the intensity of Shakti; they just mention the more violent, the better.

A number of spiritual and kundalini books talk about perceiving various inner lights — but I can’t recommend a particular book on this because I never paid much attention to this information in books. Though I channel very intense Shakti, I have hardly experienced inner lights in the past 40 years.


Chris February 8, 2016 at 1:11 am

Hi Ron
When practising as you describe how does one know that it isnt the pranic sheath energy that one feels rather than the true shakti,? Whilst nit anywhere near as poweful the pranic energy also is very powerful so how does one discern the difference,hope ive made my question clear.


L. Ron Gardner February 9, 2016 at 2:43 am

Chris, that a good question, and you have made it clear. Shakti (with a capital ‘s’) received and contemplated is the Bliss sheath, Blessing/Blissing Clear-Light Energy, or Divine Power. It “crashes down” on you, and can be felt as powerful pressure in the head and along the frontal line of the body. An advanced practitioner will periodically feel this Energy poured into his/her spiritual Heart-center, two digits to the right of the center of the chest. At some point, the direct correlation between one’s consciousness (or relational)-force and this Energy-Flow becomes evident. A palpable Clear-Light Presence accompanies this descent of Power. In the great gnostic classic “The Secret Book of John,” it states, “And he stood in Its Presence while it poured upon him.” Shakti, which eventually reveals Siva by de-contracting embodied siva (the jiva), moves along a specific Nadi (or non-physical Channel), called Amrita (or Atma) Nadi that connects the spiritual Heart-center (Hridayam) to the Crown (Sahasrara).


John September 17, 2016 at 6:58 am

Hello, I’m very impressed by your spiritual ideas, but I wonder what is your opinione about eternal hell, and how that idea stand to Kashmir Shaivism?


L. Ron Gardner September 17, 2016 at 1:06 pm

Kashmir Shavism and I don’t believe in eternal hell. We believe in reincarnation. Once an individual attains spiritual Liberation, he or she is off the wheel of birth and death, and thereafter abides eternally, or timelessly, in the Divine Domain, a.k.a. Heaven.


John September 17, 2016 at 2:20 pm

Dear Ron Gardner,

Thank you very much for your response, my question came from fear of hell to be honest. I’m not consider myself as a bad person, but I grew up in catholic environment and when I was young, they put idea of hell deep into my mind. Reincarnation seems mutch better but even with this idea there is still (hope i’m wrong) possible eternal hell, I mean when someone’s karma is getting worse and worse and that person never attains Liberation, instead of this forever collects getting worse and worse karma and suffering and and associated with this worse and worse pain, forever …
How do you think, is it possible?

P.S. Apologize for my bad english.


L. Ron Gardner September 20, 2016 at 12:21 pm

John, an individual’s True Nature is not their karma; it is the Divine Self, or Christ Consciousness. Hence, all can attain Salvation or Liberation, regardless of their karma


John September 19, 2016 at 12:58 pm

Dear Ron Gardner,

Thank you very much for your response, my question came from fear of hell to be honest. I’m not consider myself as a bad person, but I grew up in catholic environment and when I was young, they put idea of hell deep into my mind. Reincarnation seems mutch better but even with this idea there is still (hope i’m wrong) possible eternal hell, I mean when someone’s karma is getting worse and worse and that person never attains Liberation, instead of this forever collects getting worse and worse karma and suffering and associated with that, worse and worse pain, forever …
you think, it is possible?

P.S. Apologize for my bad english.


John September 22, 2016 at 3:10 pm

Thank you for response I like it.
I have another question, which spiritual path would you recommend to someone without teacher?
I somehow resonate with Dzogchen, but there have to be empowerments from teacher, and in my country there is not easy for me.

Is Electrical Christianity this kind of method, which I can adapt only with your book and without teachers?


L. Ron Gardner September 22, 2016 at 9:52 pm

John, you can practice Plugged-in Presence without a teacher. It is really just the esoteric mystical Eucharist, which is just a Christianized version of Dzogchen. Try Plugged-in Presence. If it’s beyond your capacity at this time, do basic meditation — mantra, following breath, etc. — until you’re ready for Pugged-in Presence.


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