21 March 2017

The realization that you are not your body, at first comes as a great shock.  You realize you are consciousness itself.
But then, as you begin to leave your body behind, something begins to happen.  Something great.  Because you begin to be happy.  You begin to feel totally relaxed.  You begin to feel peace as you never felt before, because you realize that when your body dies, you do not die.
Something changes in you.  What you had experienced before as wild energies of firebreathing Kali, as the bliss of Shakti, now becomes the effortless joy of resting in your Self.
At this moment you become free, joyously free!  You are Consciousness itself, just awareness of Self.  No longer a body bound by space and time, you are effortless awareness of the infinite spectrum Of Self.  What more can be said?  You are free.  Totally free.  Resting as your Self.  Alone.  Free.  Eternal.  Joyous and free.
It all starts with that great transitioning moment where your identification changes and you no longer believe that your body is you, when you experience your body as something that is not you.  It is merely an appearance within you as Consciousness.  From that moment on you become aware that the I-sense is no longer associated with your body, but is all around you, like air, like space, like the sky.  The I-sense it radiates in all things, from the sky above to the earth below, and I am that I.  This is the real beginning of your spiritual life, of your joy, of your freedom as Self alone.

20 March 2017

The most important step one can take towards understanding who and what you are is realizing you are not your body, but you are the totality of your consciousness, in which your body is an appearance.  If you can find in you a sense of self, of I Am as a sensation, you need to see and feel clearly that the I Am, most especially the 'I' sensation, has no identity with your body.

You have to understand, 'see clearly', and feel clearly, that all that you know is provided by your mind and your senses, including your experience of your body.  You have no form.  Consciousness has no form.  It is not fixed, and objects arise and disappear in your field of consciousness.

That which you regard as you, your body, was not present as an object in your consciousness until you became self-aware, self conscious as a separate I somewhere early in childhood.

Presently you are aware of your body and identify with it, protect it, feel its pain and pleasures, but if you silently observe both the sensations and appearance of your body, you will observe that it does not "feel" like your sense of self, your 'I' experience.

If you spend some time abiding in your sense of I, you will understand that your I-sense has no identity.  It does not "feel" the same as your body feels, nor your thoughts and mind.  Emotions happen to the I sensation as a witnessing subject who has the ability to take that emotion into the I sense temporarily, allowing you to integrate that emotion into your larger sense of presence, or being alive, energetic, and sentient.  But ultimately, emotions are not you either.

The inner energies you may feel, the sometimes raging an burning energies of Shakti, the divine feminine, too, is not you. The bliss that comes with acknowledging this feminine life force, that too, no matter how powerfully felt, or long felt, also is not you.

And thus you progress in self-inquiry, going deeper and deeper into hitherto unexplored aspects of your self-experience, the further away you get from your body and the world, and have experienced a progressive loss of identification with all aspects of your consciousness that previously you regarded as you.  

This too is the point of Buddhism, to reach the utter peace of separation of your identity from all aspects of consciousness, thereby experiencing complete and utter peace of being away from the drives, expectations, and fears of being a moribund sentient being, subject to the drives, desires, fears, suffering and pleasures of the flesh.

So, complete realization is a two-step process: realizing the inner divine fire, Shakti, with her fierceness and bliss, and then going deeper, becoming the pure witness.

Now, knowing this, realize how rare such knowledge and attainment is.  Most people only play around the edges to this depth of self-abidance, self-knowing, and self-realization.  It is attained only by great effort, great determination, great persistence, to see that fundamentally you have no identification with anything in consciousness. Not one in ten thousand travel this way.

19 March 2017


and sign in with the password:    edji

Come a bit early and listen to chanting.

13 March 2017


It is incredibly difficult to become and remain still. The more relaxed and still you become, the more the internal energies can and will be felt. Those who are really quiet feel Shakti, the life force, consciousness and its light to be like a volcano of raging energies. The only rest from that energy is the nothingness of sleep.

This is also true for most people who have no spiritual bent at all. They cannot keep still. They need to divert attention from their own restless energy inside, either in drugs, or in other diversions such as ALL forms of entertainment. All diversions distract one's attention from one's own deep self into entertainment, from relationships, to television and movies, to exercising, to hobbies, to spirituality that does not focus on one's own self. Prayer, gods, rituals, book reading, all divert attention away from the burning energies within.

Those who turn their attention inwards will be exposed to a world of intense energies, emotions, feelings, body sensations, kundalini phenomena, astral realms, and spiritual entities. One's very nature is just energy and light, but until you are strong enough to tolerate them directly, you'll run into distractions to evade them.

The only way to make it through this layer of self, these energies, is to learn to be still despite them, still enough to let them pass through because of the inner space and permeable nature of that space that accepts and allows those energies to play through without being forced to react of move at their bidding.

It is not difficult to turn within and find one's own internal energies and the bliss of consciousness. In fact, just finding those energies initially is a blissful empowerment of and by meditation on self.

But then you begin to distinguish between consciousness and attention, or the focus on differing aspects of consciousness, and real spiritual development begins. You become aware of emptiness, the subjective sense of space, and its permeating, non-resisting essence. You d...iscover an inner ‘light’ that accompanies introspection, the so-called light of consciousness.

Gradually you discover the inner energies, maybe at first just like an electric spark near the heart, which upon focusing there, grows into an awareness of an inner ‘field’ of energies that fill up one’s internal emptiness with a ‘sense of presence’. One’s identification with your body at this time, begins to migrate to an identification with your sense of presence, an electromagnetic inner body permeating your essential emptiness. You are now identifying with a different aspect of consciousness than with the body, which is also an aspect of consciousness.

Then you may go through years of Kundalini experiences or perhaps years of bliss, where again you change identification to that of being flowing Shakti, joyful energies, wild energies, exalting exuberance. In this stage one talks about the divine feminine, the goddess, creating energies, Ma Kali, and the experience or realization of the Manifest Self.

After this period, attention flows backwards towards the perceiver or witness of the show or play of consciousness, the deep self of just being, just existing, watching the comings and goings of consciousness as an impersonal process, passing phenomena, knowing nothing in consciousness now has anything to do with you as you are now, and essentially how you have always been when not caught up in the mercurial spinning of awareness within the whole panoply of consciousness.

Then you might find yourself asking, “What the hell was all this for,” having returned states of "normal" consciousness  of alteration between waking, dream, deep sleep, and knowing and non-knowing.

01 March 2017

We Are Nothing But Light--Beings of Light

If you end identification with your body and mind as you, and thereby conclude that all that you know, experience, see, and feel is consciousness, and therefore YOU are not who you thought you were, but rather are a being of light, an appearance within your own consciousness, as is everyone else.

We are all consciousness, just consciousness.

And since our primary sense, sight, which creates the appearance of the space, of each other, and of our bodies, we know we are nothing but light. Creatures of Light.

21 February 2017


There is no one true “path.” There is no final, or ultimate realization.  Neither Ramana’s or Ramakrishna’s realizations are ultimate.  All spiritual realizations are determined or conditioned by one’s deeply held beliefs, also known as one’s convictions.
Ramana had a so-called “death” experience where he imagined he was dying, imagined his body was dead, yet still experienced the life force within—his consciousness—and decided then and there that consciousness was immortal.  After that, his attention was always pulled inwards to the life force, and his sense of I into a continuous I-I attention.  From the conviction that consciousness was immortal, he built n idealism that held that the outer world and his own body were merely appearances in his immortal consciousness.

This gradually was expanded into a philosophy that all that was, was consciousness, and all apparently material objects, like the world and one’s own body, were nothing but appearances in consciousness with no existence other than appearance.
  This was expanded until all living things and the consciousness they experienced were one over-consciousness. Even the death of one’s body was only an appearance as are the deaths of every body the same. Only consciousness was real and the material world was not.
Since then tens or hundreds of thousands of followers have been led down Ramana’s path, trying to emulate his experiences and trying to realize their bodies were not real.
Nisargadatta’s spiritual life began with a different conviction.  His teacher, Siddharameshwar told him, “You are not your body; find out who you are.” With this conviction along with Siddharameshwar’s teachings of the four levels of consciousness, ended with a different realization from Ramana’s, which was consciousess had its origin within the chemical processes of the body, and that consciousness created an imaginary world of appearances, including the appearance of one’s own body.  For Nisargadatta, neither one’s own body, the external world, nor consciousness were real.  Only the Absolute was real, Parabrahman, the Witness, which can never be perceived, one can only be the witness.  This witness, you mightsay, was one’s deepest experience of self as the listener, seer, hearer, etc., which when grasped as truth, and actually experienced, was definitely experienced as “me.”  The experience of being the witness is unshakable, and is a different end-point than Ramana’s, and has led tens of thousand’s of modern followers down Nisargadatta’s different path.

There are other paths also, that of Muktananda, of Kundalni teachers such as Jan Esmann and David Spero, where the world and one’s self is experienced as an aspect of Shakti.
Krishnamurti eschewed all such philosophies or phenomenologies of being, and said don’t be captured by the ideas of gurus.

Now comes the direct school of teachings by the neo-advaitins, who invite you to look within, and then they interpret for you what your experiences amy or may not reveal to you.
The most obvious case is that of Bentinho Massaro, who builds a magnificent phenomenology of being by building a model of transcendence concerning your inner experience, and step by step, building a case for the truth of his transcendent idealism, much of which is based on the understandings of modern science, from the multidimension scientists, to the quantum scientists, and positing that their discoveries concerning reality at the sub-microscopic level, or on an interstellar level, are applicable to the human level.

Time after time, Massaro insists that you must gain a conviction of the “truths” that he is offering, because once you accept wholeheartedly his interpretations of your world-experience, you will begin to have experiences consistent with that belief system.

You see, each of us forges a “spiritual” discovery path that could be our own, but which is inevitably affected by the beliefs and convictions one picks up from external teachers.
If you follow your own path, you will likely never have any of the experiences that Ramana, Jan Esmann, or Robert Adams talk about.
When asked the ultimate meaning of Nisargadatta’s teachings gave Ramesh Balsekar, Ramesh responded: peace of mind. Like Christianity, Buddhism, or Taoism, Nisargadatta’s teachings gave Ramesh peace of mind, as he was not the doer, not responsible for his or anyone else’s actions. No weight fell on his shoulders.  No pretense here of ultimate truth or enlightenment.

18 February 2017


Spending days on retreat and to have more time to visit my mom. Next Satsang March 5, Sunday at noon Arizona time.

17 February 2017


Dear Edji,

Been listening repeatedly to your Emptiness Satsang.....all night at times.

Yesterday about 3 am......that Emptiness became  me.

Not sure what terms to use here.         I  was the Emptiness and all the outside and body was the  ME/ consciousness part.

I could examine things external within my 'bucket of emptiness'.  Everything was external and I  the observer was at peace.

Consciousness could be brought into the bucket, bliss could be brought to the bucket, anger could be placed there, anything could be placed in the bucket .

This lasted most of the day .   While laying on the couch a brass pull chain and blue cut crystal was placed in the bucket and you know.......I could become that antique pull chain and Know all about it.

Quite and experience and will listen at nights to your satsang to reinforce that passage into Emptiness.

Love you,  steve

OH!   forgot.  I was watching the plaster ceiling in the living room and it turned into waves and light........I know that the ceiling is not real ,  only the mind makes it real.

09 February 2017





A critical but balanced commentary on the Enlightenment I teachings of Massoro, the good and the bad.  Excellent choice to experientially understand some aspects of Ramana Maharshi's and Nisargadatta's Advaita, but not other aspects.

A great deal of his text's value rests on his convincing you of the properties of presence-energy, which is always and ever available.  You have to find this in yourself, or create this experience in yourself to be able to use his methodology.

But he gets better when talking about awareness, always and ever available and aware--even when it is not.  He gives an experiential feel for the Advaita terms, and is rather convincing that you have to believe his story that connects all the threads.

05 February 2017




New Link:


03 February 2017


Robert used to open Satsangs saying, “You don’t exist.  You are not real.  You  have been hypnotized into believing you are a fixed human being with a body and mind, living in a larger container world context.  You are not that at all. This is only a mirage, an appearance.  What you are is entirely beyond that.”

Ponder this: All that you know or experience has come to you through your consciousness. You have been taught you are a body/mind within a context of a larger physical world.  You go to college and learn that the appearances within this consciousness-appearance world has underlying laws such as Newton’s Laws of Motion, Einstein’s relativity theories, quantum mechanics, inorganic and organic chemistry.  Studying these things make the world more solid and real to you because you reinforce the “truth” of entities that are self-exosting and independent from you.

HOWEVER, the more you study these sciences, the more often you find the current and most advanced teachings are saying:  nothing exists; emptiness permeates everything; the universe collapses into blackhole, dimensionless singularities.  The more science pushes the boundaries of knowledge, the less substantive its “solidity” appears.

Robert’s firsthand experience confirms what science is currently finding, and that is ultimately nothing exists, everything is an appearance within the field of consciousness, which ‘I’ observe (see, feel, hear, taste, touch, intuit).  All objects, happenings, and processes are merely appearance and not real.

THIS INCLUDES YOUR EXPERIENCE AS BEING AN INDIVIDUATED BODY, SEPARATE FROM OTHERS AND FROM THE WORLD.  Nothing you experience is real.  It is just an appearance in consciousness.

If you are still, very quiet, letting your body relax entirely, so much that your mind stops with its endless thoughts about how you as a body/mind, are required to do next, such as eat, pay taxes, find a job, do a Google search, or buy a laptop.  The endless self-talk about the external world and your place in it, is precisely that which prevents you from looking within more deeply to find the underlying beingness of your “truer” existence as the totality of consciousness.

Quieting the mind by sitting in silence, going within begins the path of self-inquiry where eventually you find out that you have notning to do with this world.  You are merely and observer, one who is self-aware that it is observing the flow of appearances in consciousness, and itself is untouched by this “play.”

When I wa a Mt. Baldy sitting in meditation in the Zendo, after a few minutes of sitting, the human I would disappear and I would become the totality of consciousness.  No me, just I am one with everything (all appearances in consciousness), yet, from time to time I would note to myself, that although I felt one with the entirety of everything that I perceived, from time to time a different kind of silent thought would arise, that pointed out to me, the observer, that I was in a state wherein I identified with the totality of my experience of consciousness, you I, as observer, was still separate in the sense I was aware that I was THE witness of the whole show.

Then, when the meditation period ended, I returned to being a human, dressed in black robes, walking down a snow-filled path towards the chanting hall, or upwards towards Roshi’s cabin, for our face-to-face meeting to check my mind.

I used to wonder which state was real—the unity with consciousness state found in meditation, or the black-robed human body state.

The answer is: what is true depends on YOU in the moment.  You can take yourself to be a human when you allow it, or you can be in unity with consciousness, and also its observer, if and when you prefer this hugely expanded and hugely more peaceful “reality.”  But, when you decide to fully reenter the human state, you are also aware or your different level of existence as everything, and also as nothing within that everything, and that you are even beyond that everything as its self-aware witness that itself cannot actually be witnessed, because it has no form, or characteristic, no feeling, by which it can be seen itself or experienced itself. 

That witness is entirely beyond consciousness and IS not of this world.

30 January 2017

Consciousness, Emptiness, I-Am

Satsang January 29, 2017

The nature of Consciousness, Emptiness, Awareness, the Manifest and Unmanifest Self. A video.....


29 January 2017


GO TO: HTTP://satsangwithedji.weebly.com


27 January 2017

Upon deep reflection and inner attention, the emptiness within is found to be exactly the same as the space around us. Inner time, subjective time, like external clock time, measures the arising and disappearance of objects.  Inner and outer space/time is the container of all objects of consciousness.  But all arise from and are swallowed by nothingness while the eternal I in each of us watches. This the truth.

Experiencing Versus Reading

It is 10,000 times more “enlightening” to be able to watch yourself slowly awaken into somethingness (consciousness), and then at night to watch your somethingness, your consciousness, slowly submerge and dissipate into nothingness, than it is to read all 3,000 pages of Robert’s transcripts 10,000 times, which talk about Nothingness and Consciousness, . If you just read about Nothingness and consciousness from Robert or from Nisargadatta, you only learn a concept which you try to fill in with your own experience in order to make the concept of nothingness your own.  But it ever will only be a concept.
But when you can watch your consciousness as you, including your sense of presence, your mind, and your awareness arise from nothingness and set there too, it is no longer a concept. You know that nothingness is your true nature, and somethingness, consciousness, comes and goes, like a dream. It is insubstantial, ephemeral, transient, while nothingness is the great unknown, the complete rest, and complete peace and freedom.
        And, you also learn that YOU are aware of the entire process of something arising and setting into nothingness, and you are separate from both. You are that which is aware of the entire process of consciousness arising and setting, and you are also aware of of the flip side, of nothingness which gives birth to consciousness, and absorbs consciousness at its end.
With this you are free from life and death. You know consciousness and its setting. Each day you are born into consciousness, and each evening you die into it, and yet you have watched the whole process as apart from you.
You are that which is aware of life and death.
But to just read about it does not really help you much. For you the entire talk about consciousness and nothingness is just words, concepts, and you will continue to compare Ramana’s words against Muktananda’s, and Robert’s without EVER knowing for yourself until after you stop reading about it, and start investigating for yourself through self-inquiry and by watching the awakening process, and when that is mastered, watching the sinking into Nothingness process.
Then you will never again fear death, for nothingness is infinite, and the metaphorical womb for your consciousness, which is exactly the same as everyone else’s, as is your nothingness.

23 January 2017


It is so very, very easy to have spiritual discussions after reading dozens of spiritual books and doing some but of meditation.  But it is so hard to find students that really want to dive deeply into spirituality, but so few are able to let go of all their learning, and become spiritually stupid, or empty.
 When I speak about the emptiness that I experience, the Void.  Very few who listen have either seen or felt the inner emptiness, the inner space that interpenetrates all objects or mind, all feelings, all energies, and bliss.  Nor have they seen the light of Consciousness that illumines my inner world.

        Nor do they know about their own sense of presence, because for most, it is only a concept, not a direct, ongoing experience.

       Most have no idea about the I Am sensation, let alone experience it.  Nor after years of abiding there know the difference between I as the observer, and the sense of presence as the I Amness.
Fewer still now that everything that is, is consciousness.  All that we ever know is known through our minds and senses; thus all that we know is consciousness, its properties and its objects.
Many more experience the fires of consciousness, Shakti, Kundalini, bliss, or see flowing patterns of multicolored light flowing in and around the heart to various parts of their bodies. Few have learned how to eat emotions, by accepting them, abiding in them, then bring them into your most intimate heart-sense, and thereby integrating them into your sense of presence in a flash of bliss that might last a day of being unable to move because of the depth of bliss.  They call this aspect of Self the divine feminine, but all sentient creatures have its manifestation potentially within.

         Nor does more than a very few the difference between consciousness and awareness, where awareness is consciousness of being aware of awareness, and that being conscious of awareness gives you access to the deepest level of the Manifest Self, the ultimate first person, which Ramakant calls “The Selfless Self.”
  The Selfless Self, is the ultimate first person, the primary knower, the hearer, watcher, and primary intelligence directing attention.  It is the executive functioning of all that is in consciousness.
Beyond all this is the Unmanifest Self, the noumenal, non-existent self of Nothingness, potential, from which the Manifest Self springs.
        When I speak to all these levels—and there are many, many more—there are so few who can listen.  They think I am mad, living in my mind or imagined inner worlds.  But these are as clear to me as is the experience of being in a powerful muscle car is for the average male teenager.
What a tremendous journey one steps into when they stop reading about spirituality and instead plunge into spirituality through intense and long meditation, self-inquiry, pondering the meaning of each experience and deepening each by attending within.  But it takes fearlessness to let go of the world and plunge within.  It take commitment to continue when nothing seems to happen.  And it takes—most of all—persistence, and that comes when you realize that there is nothing in the external world for you.  For me, it was not a recognition that I had given it up, but actually knowing that in my disinterest, the world lost interest in me.  It gave me freedom and helped me along in my inner journey.

22 January 2017

The Complexity of Our Inner World--Satsang January 22, 2017

Our Inner World is as complex as our external world, with all kinds of "objects" and "Containers" such as Emptiness and The Void, as well as all kinds of knowledge about each.

The Heart Sutra talks about the equality of form and emptiness or the Void, but few even have experienced the inner emptiness, which is often first experienced as an inner and dense darkness.

Then there is Self.  The Self as human is regarded in Advaita as unreal, while the Self as consciousness is called the Manifest Self or love, Shakti, light, bliss, and flowing energies.

Deeper than the Manifest Self is awareness, whcih is first understood as there is something that ia aware that we are aware of consciousness.  This awareness is called "The Selfless Self" by Ramakant, Nisargadattas student, the Inner Man of No Rank in Zen, higher intelligence, the witness as in small w witness as opposed to large W witness, also called Parabrahman.

This kind of self-exploration and self-understanding can take a lifetime to realize and manifest.

See the video:  

16 January 2017


There is an pervasive concept that the personality must die either immediately before awakening or as a result of it.  This is not true.  What happens is that the personality becomes "hollowed"; it is pervaded by emptiness and becomes like a hologram that you can see through its form.  You, the witness, sees through your personality, and can choose to let it be in your life, or just hold it in silence.

So many teachers say the personality must die, but if you watch them, listen to them, follow them, you will find them filled with pettiness, vanity, giving themselves high rankings, or being rather thin skinned and defensive about their attainment or their teachings.

Robert was an amiable sociopath, always hiding motives and actions, manipulating people in the background, and he was the most profoundly entrenched in Nothingness than any other human I have ever met. 

The personality is just mind and the interplay of mind and one's own sense of presence, of existence.  Like the mind and the sense of presence, it can be watched, or allowed to function in this or that body.


As a bit of advice for seekers, as a general rule, don't go to a teacher whose words "resonate" with you.  The feelings of acceptance or clearer understanding that you feel, maybe of being understood, only means you are comfortable with that person's teachings.  This means you already understood this level of spiritual teachings, but the teacher's words confirm and clarify what you had merely felt before.

This kind of teacher and these teachings basically reinforce where you already are and make you comfortable there.

Instead, go to a teacher whose words you don't understand, and whose words may leave you stunned because what he or she says is so astounding, and his or her personality may be the the one that you find most uncomfortable, for this will challenge everything about who and where you are.

From Bliss to Peace


From Bliss to Peace

Satsang, January 15, 2017

15 January 2017



password is    edji

31 December 2016


12:00 noon Arizona time Jan 1, 2017


21 December 2016


Marie Schuckles, my companion in cat colony management in Northridge, has died after her long struggle with cervical cancer at age 70.  She died in great pain.  Even morphine did not make it bearable. 

Marie had a hard life the last ten years.  After her mother died, their home was sold to cover the mother’s debts.  Marie moved in with her sister P., who really didn’t want her there, and she slept in the living room, on a couch, without any privacy.  P. did not even turn on the air conditioning o heat at night for Marie in the living room downstairs.  Her other sister, N., finally convinced Marie to get rid of all her storage belongings, giving them to her newly found, adopted out son, and with that money she got her own apartment, and for the last three months of her life she was happy.

I just found out that she died ten days ago, and have been trying to locate the three people she turned her cat caretaking efforts over to.

They are:



And Marilyn

Michael feeding my street cats  in 2013
Valerie is 86 and has been managing feral cat colonies for over 45 years.  She now has at least 100 cats she is feeding, getting spayed/neutered, and placing in homes.

So far, I have not located the person that is taking care of the 27 cats I was caring for, near California State University in Northridge, and I am hoping it is Marilyn, who herself contracted cancer about 8 years ago, and so far has beaten her cancer.  She too was taking care of many cats, rescuing even more and placing them in homes.  I have two of her street cats, Radha and Sitta.

Look, I hold weekly satsangs, write books, and post about Advaita teachings, Robert Adams, and ways of experiencing  various kinds of self-realization, as well advising many hundreds of people via email, mail, and phone calls regarding spiritual practice.  I have had many people that have come and stayed with me for weeks at a time, and I have really asked for nothing.

But I am asking all of you who care for my efforts, and who
One of five stops where I fed cats
manifest love and compassion, to donate money to these three women who feed many hundreds of cats, have them spayed and neutered, rescue them, and place them in homes.

I want you to send them money.   I ask you to call them, talk to them, learn all they do, and ask how you can help.
Please do this for me.

Valerie  Stark (818) 900-3548

20032 Vintage St.  Chatsworth, CA 91311

When I last talked to Valerie two days ago, she was about to go out feeding her ferals, saying the winds were freezing cold and 70 mph!  We all worry about our feral friends outdoors.

Maria  Jacquec (818) 826 0299 

19037 Bryant St. #4,  Northridge, Ca 91324

Marilyn XXXX  

I am trying to locate her now.  In the meantime, please send the money to me which I will give her for caring for my cats.  If I cannot locate her, I will give the money to Valerie or Maria.

Ed Muzika  edwardmuzika@gmail.com 
19017 North Welk Dr. Sun City, Arizona  85373

If my teachings and satsang are valuable to you, please do this as part of your sadhana, your path, your devotion.
PS;  I have been donating money directly to Marie Schuckles for the past two years that I have been here, and will continue as I can.

19 December 2016

When I started this new round of Satsangs a month ago, that first Satsang was tentative, because that inner voice that had previously used me to speak for that which is beyond this Ed Muzika body and mind was starting anew, has now grown more powerful and more emotionally eloquent.
When we have Satsang, make no mistake, it is not me talking to you, but consciousness itself to your consciousness.  Also, deep within me, that which is beyond consciousness is also speaking to you who are also beyond consciousness, that who knows the coming and going of consciousness, and is itself untouched by consciousness.
For this reason, I want to hold a special Satsang this Sunday on Christmas, at 10:30 A.M. Arizona time, 12:30 P.M. Eastern Standard time, 5:30 P.M. U.K. time.

That day I will speak about the approach of love, of Bhakti, to the awakening of the Divine Self within, the spirit, Shakti, wherein the Self becomes aware of itself as consciousness and Shakti only, above and beyond the which are their vessel.

Go to http://satsangwithedji.weebly.com, and use the password   edji   whenever asked for a password.  Come early and listen to the chanting at the bottom of the page, especially the ALL NEW KUNDALINI CHANTS.