Being centered within and experiencing actualization seems to come from outside the constant parade of temporal events, from somewhere far deeper than the surface consciousness. We experience it ~s a presence of awareness that pervades.j.id illuminates the condi" ned world of our ordinary experience with a sense of wholeness and connectedness. This presence of awareness :ntegrates our mental, vital, and physical consciousness so that they act harmoniously together in the present moment, and this remains true as long as we are able to maintain the state of being centered within. The natural result is an accord and con-gruency in our behavior and expression of ourselves—our body language, speech, thoughts, emotions, vibrations, and our general tone. We no longer are prone to project incongruities or self-contradictions. The messages we communicate, both internal and external, become more consistent. Our will and desire are no longer fragmented,- there is no longer confusion and hesitation. We are lucid and present in life and we are conscious of the divine presence and power within and ali around us.
As we develop our inner consciousness and learn to live more and more within an inner center, we find that an inner personality develops which is innately connected to our soul of light and the divine. Progressively, this inner personality takes up our life more and more. It gives new orientation and direction to our lives, and it leads us into contact with the Living Yeshua—the indwelling Christ—of which it is a reflection. This naturally leads to the experience of the light-presence coming from within and above and, ultimately, to a radical transformation in our consciousness. All of this transpires merely through our going and living within, as though by way of divine grace.
There are many ways ;o go within, and many ways to become the silent witness By simply focusing on the intention to go within, you can gather yourself inwardly. Likewise, you can envision the golden orb of the sun within your heart center, consciously gather yourself into it, and abide as the Spiritual Sun, which is a silent witness. You could focus youiself in the center above the head, as though becoming the silent witness above yourself. You can gently place your awareness on your breath, leaving about two-thirds of your awareness free. As you exhale, follow your breath into the gap that occurs between the out-breath and in-breath, resting yourself in . .at silence. Another way many practitioners find effective is to direct your attention to the sensations of your body, seek to become aware of the emotions behind the sensations, and then shift your awareness to the thoughts associated with those emotions, becoming the silent witness of it all.
These are basic ways you can center yourself inwardly and become the silent witness—you merely need to have the intention to do so as you engage in one of these methods. Having several methods, you can try each one and find the one that works best for you, then continue to use that method daily, seeking to center and abide as the silent witness. Once you are centered and become the silent witness, let go of the method and simply abide in that presence of awareness, awake and alert. Ultimately, our aim is to integrate the presence of awareness into all activities of our daily living. So while it is good to practice each morning and evening for ten to fifteen minutes, it is also good to en-■ gage the silent witness here and there in the midst of daily activities, as well, and to gradually extend the duration and frequency of your practice. In this way, you can develop a profound presence of awareness in your life.
This, in essence, is the foundation of all spiritual practices taught in the Sophian tradition. All advanced practices are basically an extension of this practice. Hence, all practices aim at the development of the presence of awareness and the integration of the presence of awareness into the various aspects of consciousness and our lives. This, coupled with mystical forms of prayer, other methods of meditation, and the practice of sacred ritual, is the Gnostic path among Sophians. Though it is simple and c in easily be disregarded, this most basic practice is the key to actual self-realization. In and of itself, this practice has led many initiates into a spiritual or mystical experience of the Living Yeshua. What is most beautiful and powerful about the practice of the silent witness, however, is that anybody can do it. Anyone who wishes to can be centered inwardly and cultivate the presence of awareness in this way.
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This work on 2012 will attempt to note them allfrom the concepts andinvolvement by the authors of the Bible and its interpreters and theprophecies depicted in both the Hopi petroglyphs and the Mayan calendarto the prophetic uttering of such psychics, mediums, and prophets asNostradamus, Madame Blavatsky, Edgar Cayce, and Jean Dixon.