Milwaukeeeee

The next exercise is taken from the book "Cosmic Currency" by Dario Salas Sommer, and it is supposed to aid in strenghtening the capacity of wakefullness, of being in the present moment, and then starting to be more proficient in recieving and digesting impressions conciously. Also in this book it seems to convey that a key concept in it called "Inner Wealth" would be created inside by correctly and conciously processing external impressions, which supports the developing of that "inner wealth", that is made of a finer or higher conciousness probably a kind of photonic pulses that would then accumulate or slowly settle inside the body. This inner wealth would be the most important matter humans can generate and would bring them the best inner powers and habilities they have and the power to interact at will with their realities having a mind that can relly do, and transform and interact with the universe. Also to allow this inner higher wealth for being collected it is necessary to have at least some of it inside, aka not being fully dead or rotten, and also be at peace and clean inside, and not to seek egoistic or evil motives otherwise it would not be properly developed "Exercise of Total immobility. Its objective is to increase the level of wakefulness, according to the fundamentals exposed in my book "Hypsoconsciousness". It is based on breaking the motor automatism which results in an increase of the level of wakefulness. It consists of maintaining a total state of immobility during 10 minutes, and it is necessary to do it every day at any time except at night, because it can provoke insomnia. It is important to point out that we are never, at any time, totally immobile, since our immobility is always relative, as it happens for example during sleep, when our eyeballs make spasmodic movements. Total immobility consists of sitting on a chair with the spine and head erect, hands placed on the knees, relaxing for two minutes in relative immobility. Then, interlace both hands tightly and take a deep breath in until the lungs are full, keeping the whole body in the most tense state possible for 1 minute, holding the breath as long as possible. Then expel the air through the mouth with the lips half open, separate the hands and put them on the knees, trying to relax completely and keep absolutely still, with the gaze fixed on some point of the wall, while repeating mentally, with great determination: "I am awake", keeping the image of a much superior condition of awakening, something like a "total awakening". This should last for 7 minutes and for the exercise to be successful it is necessary that total, and not relative, immobility be achieved, avoiding all small movements of the shoulders, neck, head, hands, and arms, relaxing especially the muscles of the forehead and between the eyebrows. The eyelids and eyeballs should be completely relaxed, until the small tremors are suppressed: the most difficult part of the exercise. To successfully approach the ocular relaxation, it is convenient, during the day, at another time, to practice exclusively in observing the tremors and movements of the eyes and eyelids in order to have the necessary information regarding the sensation that must be suppressed to achieve relaxation. As you progress in this exercise you will notice very clearly an increase in the level of wakefulness, verifiable in the following beneficial effects: greater clarity of thought, more intense and sharpened perception of the environment, attenuation or disappearance of anxiety, feeling of greater internal security, more emotional stability, self-awareness, increased level of control over thought, improvement of blood circulation and strengthening of the immune system. How long should this exercise be practiced? At least until its benefits become evident, which depends substantially on the proper internal disposition, perseverance, and the enthusiasm and impeccability with which it is executed."

https://en.wikipedia.org/wiki/RALA https://www.researchgate.net/publication/332476165_RalA_and_RalB_relocalization_to_depolarized_mitochondria_depends_on_clathrin-mediated_endocytosis_and_facilitates_TBK1_activation

https://www.youtube.com/watch?v=YFWkgI58_GI

Some cool vid It's eclipse time beby

fat esoteric post ahead, sorry for multy replying but it is big nice esoteric info worth being digested and shared After those vids, who obviously need time, I want to share this fragment I read days ago, from the 4th way tradition "..Can you help me a little more about intentional suffering Bennet: What have you yourself understood about it? I seem to have so much involuntary suffering to cope with, that I feel there is not much left over Bennet: There are two kinds of invouluntary suffering. One kind of involuntary suffering is everything that comes from my self love, my own egoism, when I am offended, when I am worried, when I am jealous. All of that kind of suffering is worthless. It does nothing for me, it does nothing for anyone. it destroys my possibilities. I must have no truck with it. if there is any force in me, I must repudiate such suffering as that. There is also suffering that is of a different kind, the inevitable suffering of life, physical pain, or bereavement, loss; the real troubles of those for whom we care. We have to see that this kind of suffering does not really play such a big part in our lives on the whole, as the first one, that is the suffering which is quite useless. This second kind of suffering we tend very much to aggravate by imagination, by picturing ourselves that things will happen before they happen; by self-pity. If we can be free from those negative aspects of suffering, some unavoidable suffering would still remain, and in our attitude towards it, there would be something of value to ourselves. But this is quite different from intentional suffering. You must understand that intentional suffering is something that must be earned. It is suffering that I must attain. it is something that I must be worthy of. I cannot have suffering by saying that I am prepared to suffer. it is not only being prepared to suffer, I must have the understanding of how this suffering is to come to me. You have read IN SEARCH OF THE MIRACULOUS? You remember in one of the early chapters there is a conversation about immortality? Someone asked a question of MR. Gurdjieff about immortality and the soul, and he spoke of what in man can become immortal. There is nothing in his physical body, his organism, in his personality generally, all that he calls 'himself' which can survive even the accidental shocks of life, let alone such a big thing as death. Something must hold together very strongly, with great inner intensity, if it is to have the possibility of surviving and existing without a physical body. And that something can only be formed by a process, a gradual process. You remember how he sopke about ir. He compared it to a crucible of powders, which has nothing to hold it together. When it is poured out, everything is spilled. but by one means only, can it be changed from just a mixture of powders into an ingot, fused into this by heat: that is fire. Only fire can change, and make something of a man with such an intensity of inner togetherness, that will survive anything, either in this life or out of it. And that fire is intentional suffering, nothing else. So what do you want to know? What is it you want to ask me? I think that has answere the question, at any rate at this stage Bennet: On the contrary, it should have aroused your curiosity! Miss R: Couldn't you go on a little more about how it is to be earned? Bennet: In BEELZEBUB it is illustrated in many ways. Meritorious beings are said to have occupied themselves with such and such an undertaking and achieved it through their concious labour and intentional suffering. Belcultassi or Makary Kronbernkzion, and other types of men who in one way or another worked for the attainment of some great aim. But if we take it in something which is closer to ourselves, there is this difficulty: that if I answer simply that intentional suffering is the result of work, you will not understand because you do not know what work is. But there are some kinds of experience that prhaps you can enter into. you know how it is with an artist. An artist who really lives for one particular perfection of experience and expression, knows that it is unattainable. He approaches the moment of expression with this agony of knowing that it is impossible for him to be what he intends to be. Whatever he achieves, he knows that is nothing in comaprisson with the quality he aspires to. The more he works, the more he refines his art and purifies it, the more he feels the impossibility of achieving what he whises. This is how the intentional suffering comes. He knows that he must suffer if he does this. He knows that the very standard he sets himself must make him suffer. If you understand this, you will understand something of the quality that belongs to intentional suffering, and why it can only come as a result of work on oneself. It cannot come by any other way. The same is true of a saint. If you read the lives of the Saints, you see clearly that the more they work on themselves, the more remote they feel from what they are trying to achieve. Looked at from outside, it seems almost morbid self-accusation; with such a refinement of purity in life, how can there be such a sense of sin? there seems to be something almost pathological about it; but, on the contrary, it is very sane. You see afterwards how, when you see objectively at such lifes, it is nonsense to speak of it as pathological. A few days ago, I was reading by chance an extract from John Bunyan's autobiography. If you read that, you see for yourself that his intense wish to achieve purity of life, and his real struggle day and night to find how he could do it, was accompanied at the same time by terrible inner suffering, although he knew quite well that he was making demands fo himself that were far beyond what externally he might be expected to make. Then you see how little by little this is transformed into an inner assurance that there is a Higher Force, there is a power of Grace that could help him. But that can only come when something if formed which is able to recieve it. Not without that. Intentional suffering is the only way to Conscience. Can you help me about the struggle against negative emotions, beacuse it seems that just as I think I am getting somewhere about this, the whole thing falls down worse than ever, and this brings such a lot of involuntary suffering, all the way along? it is involuntary suffering for me to struggle, and then again when I fall. I have got it wrong somehow. Can you help me? Bennet: You do not dig deep enough. There is only one cure for negative emotions. That is, to see oneself. So long as I do not see myself, no force exist that can neutralize my egoism, because it remains untouched by whatever I do. negative emotions have power so long as we do not see from whence they come. As soon as I see from whence they come, this snuff them out. Because something else takes thier place, that is the experience of seeing that it is from that in me that this reaction is coming. It is the only thing that is strong enough to kill the negative emotion. It is a very big thing. Is that what is meant by 'the watcher at the gate' ? Bennet: I do not know. I am not a Theosophist. Why do you speak like that? What matters is that you should experience it. It does not matter what it is called. You should try to ask yourself: by what you can you possibly be advanced by asking that question? You start by asking a question which is important, which comes from something in you which has perhaps experienced your helpesness in struggling with negative emotions. I try to show you the way to go to find how you can dig deeper, and then you speak about something very superficial: that is some formula which has happened to come by association into your mind. Why? i could tell you more, but you have shut the gate." ... Fragment from talk No 11: 9th April, 1951 of "Denison House Talks- Questions and Answers 1950-1. 1954" by J.G. Bennet