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The Truths of The Spirit World
In Lectures By Ramadahn - Vol. 1 of 7

Through the Mediumship of Ursula Roberts



 4-None is too Small  12-The Training of Spirit Guides  20-The Colour Gold
 Copyright Page  5-Spirit View of Remembrance Day  13-The Summerland  21-The Colour Blue
 Acknowledgements  6-Loving the Unlovable  14-Light and Death  22-The Colour Red
 Introduction  7-Animal Comforters  15-Forgiveness - What is It?  23-The Colour Purple
 Ramadahn's Prayer  8-The Responsibilities of Mediumship  16-The Ministry of Spirits  24-The Colour Orange
 1-The Spirit View of Mediumship  9-The Fatherhood of God  17-Life and After-Death States  25-The Colour Green
 2-Concentration and Meditation  10-The Golden Grain of Wisdom and Health  18-The Cultivation of Gratitude  26-The Colour Silver
 3-Spirit Healers in Healing  11-Reasons for Re-incarnation  19-Temples in the Spirit World  

2 - Concentration and Meditation

Ramadahn Circle

 Unto Thee, oh Thou Great Spirit of power and peace and light - unto Thee, the great source of tranquillity, we uplift these who come in the quietude of prayer and silence of thought.  They seek an understanding whereby they may rise out of the old ways of thought and come to the realisation where they say, in the fullness of power and peace, "Yes.  Yes, I know that I belong to the Eternal and that the Eternal belongs unto me."  Is it not true, oh Thou Great Giver of Good, that Thy children are seeking and searching through the myriad ways of earthly thought to discover the means and method by which they may at last sink to rest in the ocean of Thine Infinite Power, and in that resting know themselves to be part of Thee and that Thou art part of them?

            In this silence of prayer and quietude of thought, in this room charged with radiant colours of service, we bring each one into a unity with the other and into a unity with we who serve and teach through this medium:  and through that into a unity with the great flow and movement of Thy tides of peace, light and joy as they flow and move throughout all the universe.  We bring them into unity with Thee and each other that they may know peace for a little while - the inward peace of the soul, the outward peace of unity, and that deep tranquillity which comes from their union with Thee, the source of all good, all power and all peace.

            In peace and power and in light we come, bringing them to Thee in blessing and peace.

 * * *

My beloved brothers and sisters, as you come into the quietude of this room and try to think upon the meaning of the words 'meditation and concentration', I would say that there is but little understanding in your mortal realm of the true and inward meaning of either of these words.  As students of the spiritual way, do you not come to associate meditation with the sitting in quietude in which the thoughts of your mind may slowly, slowly fall into peace?  Is it not also true that you say: "This time of meditation is the time of concentration"?  Among those who dwell in the mortal world, there is a tendency to think that out of your meditation you can rise upon wings of concentration into a higher and higher state of consciousness.  I would say to you, True meditation consists of the silence and rest which comes unto mind and body and soul when the true state of concentration has brought the consciousness into that state in which the real meditation may be achieved. 

            These two states of consciousness belong to two differing levels of the mind.  If you are to advance upon the pathway of spiritual knowledge, you must first learn the lesson of concentration:  not confining this habit of concentration to times of prayer and meditation but training yourself into the habit of a concentration which enters into every part and particle of your daily activities, into every single thing which you undertake.  It is true that the ability to meditate comes only when the mind has been trained and controlled, and taught to think upon one thing and one thing only with all the power and ability which lies within it.  How shall a mind which is accustomed to leap and dart from thought to thought in the everyday happenings of life, like a butterfly flitting from flower unto flower - how can such a mind be brought into the state of profound peace which is the true meditation of the soul?

            We who watch over you from this spiritual realm and desire to teach you, we often see the activity of thoughts moving within your mental aura like swift flashes of lightening;  there is no steadiness, no concentration.  Concentration of man's mind should be like one flame burning - still, constant and enduring within the inward places of the mind. 

            I would say unto you that man's mind may be likened to a room which is dim and grey and dark:  if the flame of a lamp or candle is blown this way and that by differing breezes which move within the room, how may that which is illuminated by the flame of the candle be seen?   When the flame flickers from side to side in the many breezes which distort and move it, wherever you may look, you will have no clear vision of what is to be seen within the room.  But set within the room a candle or taper which burns with a clear and steady radiance and you may turn your attention this way and that, you may turn your vision upward and downward and by that clear steady light you will be able to discern what lies hidden within this darkened chamber.

            It is so with your own inward consciousness.  The darkened room can be illuminated by the clear flame of your concentrated thought - but the thought must be concentrated, it must be unmoving, it must be as steady as the flame which burns in silence, in secrecy and unutterable beauty.  It is for this reason that you must learn the lesson of concentration:  for how may the flame of your thoughts and aspirations, the flame of your prayer, how may this burn unwinking, steady and unmoved in your time of meditation unless you have trained your consciousness into the habit of steady, unmoving thought?

            My beloveds, whatever you undertake in the hours of the day - concentrate upon it, think upon it with a steady mind.  If your labour consists of the drawing of water for the cleansing of food, then concentrate your thoughts on this drawing of water for the purpose in which it is to be used;  if your labour consists of the baking of bread for the sustenance of your children, then set your mind to the baking of the bread - concentrate upon it so that you may be deaf to the cry of a bird outside the window or the words that your neighbour may speak.  If your labour is to read the truths inscribed in your ancient books of wisdom, then would I say, Set your mind upon this task, concentrate upon the words which you are reading, think upon that which you are doing with a single mind so that your labour is a labour which is complete.

            As the hours of your day come and go in the vast splendour of light, as hours pass clothed with the golden sunlight of joy and filled with the glorious shades of aspiration or grey with the labour of unrewarding work, still set your mind to the task of the minute, the labour of the hour.  Bring your consciousness to bear like the sharp pointed end of a sword upon that which you do, that your concentration upon that very task may be complete in every moment:  sharpened and brought to a fine point, trained and trained again to bring itself to bear in perfection upon the detail which fills the moving moment which is fraught with the import of the labour of the day - so may your mind be trained to concentrate.

            The man and woman who learns to concentrate the mind in the minute details of daily life, this man or woman can come at last to the joy of the meditation hour with a mind that is sharp, fine and clear in concentration.  Their concentrated thought may arise out of the sea of daily activity like a candle flame pointing upward into the realm of spirit, to bear in a clear and beautiful concentration upon things which are eternal and the things which the soul desires to know. 

            Out of the effort of concentration upon the details of everyday activity, the soul may begin to upraise the finger of its meditative aspiration.  Concentrating upon an aspect of the universal God which it desires to discover, it may hold its unflickering, unwinking attention upon this idea until the concentration begins to burn through the roof of that upper part of the chamber of the mind - pierce it as with finger or sword, burn through it as with a pure flame - until the encasement of the consciousness is pierced. 

            Out of that piercing, the consciousness may begin to enter into the great ocean of universal peace, universal light, universal sound, universal power and universal beauty.  As the consciousness comes into this so the time of meditation is achieved, for meditation means going into the silence, entering into the state of peace;  at last, out of meditation, may come completion of the concentration and meditation, which leads to contemplation of things of eternal marvellous import, that which is holy and beautiful.  And from this comes an inflow of peace to saturate the mind through and through in stillness, tranquillity and peace.

            This is meditation - the saturation of the consciousness with the peace and power of spirit.  As it becomes saturated with this power and because it is thus concentrated, into the concentrated mortal mind may come an awareness of eternal beauty.  Through the mortal mind may come the interpretation of the 'sublime beauty of the truth' which is too great for the understanding except the understanding be concentrated to feel, to know, to register - that it may translate this which has been cognised in the perfect silence of the inward soul into mortal language in poem, in beauty, in healing or in peace.

            My beloved ones, I point you upon the way and say to you, Amidst the many things of your daily life, learn how to concentrate.  Think upon this symbol of the flame burning within the secret place.  Think of your mortal consciousness as being an encasement like the encasement of a room, and know that your concentration is simply to pierce through the roof of this room that you may come unto the vision of that which is great and beautiful.  In the attic garrets of earth, is it not true that if a sword pierces through the roof, the one who is confined within the attic room will lift up their vision and see through the open roof the eternal beauty of the stars burning within the heavenly spaces, or the mighty vault of blue filled with the infinite ethers of infinite space?  Even so is the symbol in the consciousness of man;  he may symbolise his vision as the vision of 'heaven', he may symbolise it as the 'universal life'.  It is to this vision and this realisation that each man and woman is tending, seeking, searching and desiring for the inner soul - and the inward consciousness knows that this is reality - it is to this that we would point you in this moment of quiet thought and all other times.

            In peace and greeting I bring you unto your questioning and your times of thought.


Question:  I would like to know how long the process of unfoldment will take with dedicated meditation?

Ramadahn:  Do you mean, beloved one, how long will the process of unfoldment take until you become an unfolded healer?  There is no measure of time by which I can answer this because we are not aware of time as you are aware of it in earthly life;  we are aware of expansion and of the unfoldment of the earthly beloveds.  Give yourself methodically to quiet meditation and then to extending your consciousness in the radiating of healing.  The development will continue in an orderly fashion;  but I cannot tell you in time as it is measured in the hours and days of earth.


Question:  Can one develop alone?

Ramadahn:  You may develop meditation and you may develop the power of absent healing when you are by yourself.  But it would be better if you conjoined yourself to a group who are similarly dedicated because the human mind is very fragile and you may not continue for long to continually enter into a state of prayer or meditation without the encouragement of your brothers.  If you wish to meditate by yourself then let your thought be centred within the region of your heart, engage yourself in a meditation upon the ascent of love and when you have thought for a while upon the true beauty of lovingness, then let your heart expand in compassion and in radiating love toward those whom you desire to help.


QuestionCertain healers can heal instantaneously, is this not a point in their concentration when they achieve this perfect meditation while they are healing?

Ramadahn:   It is not only the healer who achieves this breaking through into the realm of the universal spirit of life and perfection, but the patient - the one who is sick - is also momentarily uplifted above the limitations of the mind and body.  Like one bird uplifted by the strength of another, they come together in unity;  the two are upraised in a momentary unity to this great source of life and perfection, and through this comes the instantaneous healing.


Upon the wings of this thought of love and the feelings growing within your hearts, we uplift you in this moment of still thought, uplift you high and clear above your pre-occupation with yourselves, high and clear above your false pride, lift you high and clear above the cramping fears which enclose you as with darksome wings.  We lift you high and clear above these things, into the realm of Peace - that for a moment you may think upon the Great Heart of Love, the Universal Heart which beats and throbs throughout the universe.

            Oh thou great Heart of Love!  For a moment Thy children tune their hearts unto Thine that the littleness of their love may be absorbed in the vastness of Thine - that vastness which fills all space, that love which comprehends the need of the little mite moving within the earth as equally as the seeking which is in the soul of man, that Love which lights the star on its way and circles the earth with rivers of joy and starry forms of beauteous Light.  Oh Love Divine!  As man tunes his heart unto Thine, may he feel the beat and throb and flow of Thy mighty Love moving within his being, may he go forth into the days and years which are still to come loving, loving, loving all things because he is part of Thee and Thou art part of him to all the eternities which are still to be.

            In love, in light and in peace we lift them unto Thee, and leave them in unity with Thy Heart from this time unto evermore. 

            May love and peace, peace and love abide forever.  Peace, peace and peace.