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There are numerous possibilities for shared hypnotic experiences among lovers. They can be as simple as initial relaxation, post-hypnotic suggestions for keywords to cue desires and performance, erotic dreams, or life- and creativity-enhancing astral voyages into higher dimensions of spiritual experience.
D. Corydon Hammond, Ph.D., Salt Lake City, Utah
in Handbook of Hypnotic Suggestions and Metaphors, New York: Norton & Co., 1990
You already know how to experience stimulating dreams. And it's perfectly natural, following the kind of work we're doing, to have some pleasurable dreams. And the dreams of the night are a perfect occasion to sort through understandings, and rehearse, preparing us for new experiences. And your unconscious mind has the ability to continue, independently, to work on increasing your sexual desires through the dreams of the night.
I don't know what you'll dream about, and you don't either. Dreams are often so creatively surprising in their content. It may be that the dream will be like a romantic love scene, from a novel. For instance, you might have a dream where you are with your partner, and he's/she's saying very tender things to you, and very romantically seducing you. Perhaps the dream will involve people you know, or maybe some interesting people you've been close to in the past. [Pause] I'm not really sure whether you'll feel as if it's happening to you, and be completely involved, or if it may seem more as if you are observing the very erotic scenes.
But what I do know is that it's not unusual, for people to have very exciting, very erotic dreams. It's a very common experience, because every night we just inevitably dream, sometimes unknowingly, several drems. And this is just a very natural process, that our unconscious mind uses, to work things through. It's been going on all our lives, will continue all our lives. It's just innate in you and me.
And because your goal is to increase your sexual desire, in all probability, you will have an interesting experience tonight, while you're sleeping. I'm not absolutely sure about the particular night. I suspect it will be tonight, when you have the first erotic dream which you'll remember, but perhaps your unconscious mind will be inclined to wait until tomorrow night, or even the next night. I'd be somewhat surprised if you unconscious waited until another night to let you remember an erotic dream, but I'm not really sure. I expect that it will very likely be tonight or tomorrow night, that you have a very sexually stimulating dream, which is remembered. And perhaps you may have some doubts about it, until you awaken one morning. And at first, I don't know if you'll fully remember the relevant dream, or if you will just sense and know that something is different, even though you don't know quite what it is that you know.
And of course we're not responsible, for what occurs in dreams. The wonderful thing is, that your unconscious mind not only helps you, but it also protects you. Many times in the past, your unconscious has allowed you to forget parts of dreams after awakening. So even though you are not consciously responsible for the content of your dreams, if part of a dream would make you too uncomfortable or embarassed, you may just find it difficult to remember everything after awakening. You've had that experience many times. And that will be all right, because those dreams will have already served their purpose, of stirring sexual feelings and desires and releasing hormones. And those desires will be carried with you into your day, where they will appropriately influence your thoughts and behavior. And even though your won't remember all your erotic and sexy dreams, in the mornings, you can still sense and know that something is different, even if you can't quite put your finger on precisely what it is.
And you don't even have to believe that you're going to have erotic dreams. One of the most interesting things about this is, that you don't even have to believe it's going to happen. In fact, it may even be fun for you to doubt that you're going to have such a dream, because if you didn't have a doubt, you wouldn't be able to be amused or surprised. And so you may even doubt it as you're driving home, and doubt it as you're going to sleep, right up until the moment you awaken one morning, with a realization. And most likely, you'll have your first erotic dream which you remember, tonight. I can't really be sure though. It may be any night soon, although I think it's going to be tonight that you have a very erotic, exciting, stimulating dream which you remember.
But you unconscious mind can determine whether you recall the dream or not, or only part of it. But whether you consciously remember or not, is irrelevant, because your unconscious mind will enjoy it, and the next morning you will carry those warm desires and sexual interests into your day, and will realize that something is different. And I don't think you'll want to have those romantic, stimulating dreams every night, but your unconscious mind will thoroughly enjoy scheduling some irresistably tantalizing dreams, fairly often.
This script is a long voyage into co-consciousness which is a guided tour to the Void and the experiential fullness of Nature, as the Plenum. Tantric love-making automatically induces a condition of suspension of thoughts at the moment of climax -- a momentary experience of what both Hinduism and Buddhism has termed the Void. But conditioning or training in hypnotic induction of the Void can lead to deepening this state and adding to spontaneity.
This script was developed by Bernard S. Aaronson, Ph.D. and presented at the American Society of of Clinical Hypnosis in 1969. It appeared in the Journal of the American Society for Psychosomatic Dentistry and Medicine in 1979 (Vol. 26, No.1). The void experience, the central experience of Eastern and Western mysticism, was analyzed as a state resulting from a separation of self from one's senses, from one's concept of self, and a loss of opposites and polarities. Suggestions are also given for ego-expansion, an experience of the Plenum.
In the quasi-anatomical mapping of consciousness characteristic of kundalini yoga, the seventh chakra, the center of consciousness located at the top of the head and associated with nirvana, contains the void as a central area. This experience of the void is the core experience of introvertive mysticism. It is an intensely positive experience without empirical content, except a consciousness of consciousness itself -- the ground state of the nature mind, in Tibetan tantra. All mental and physical objects are obliterated from consciousness, the self becomes aware of itself as the bare unity of the manifold of consciousness. It has been called "the Supreme Good. It is One without a second. It is the Self." Suzuki quotes the Great Prajnaparamita Sutra, saying,
"Thus, Sariputra, all things have the character of emptiness, they have no beginning, no end, they are faultless and not faultless, they are not perfect and not imperfect. Therefore I Saiputra, here in this emptiness there is no form, no perception, no name, no concepts, no knowledge. No eye, no ear, no nose, no tongue, no body, no mind. No form, no sound, no smell, no taste, no touch, no objects...There is no knowledge, no ignorance, no destruction of ignorance. ..There is no decay nor death; there are no four truths, viz, there is no pain, no origin of pain, no stoppage of pain. There is no knowledge of Nirvana, no obtaining of it...When the impediment of consciousness are annihilated, then he becomes free of all fear, is beyond the reach of change, enjoying final Nirvana."
The experience comes with the letting go of the concept of the self as a distinct and separate entity, and breaking down the separation imposed by concepts and logic, and a unifying vision. The conditions included are (1) meditation, (2) ego-loss, (3) loss of opposites, (4) meditation and ego-loss, (5) meditation and loss of opposites, (6) ego-loss and loss of opposites, and (7) the void.
Subjects reported (1) a sense of unity which becomes at its extreme pure awareness without empirical content; (2) transcendence of time and space; (3) deeply felt positive mood; (4) sense of sacredness; (5) a sense of intuitively gained insightful knowledge which is also authoritative; (6) paradoxical or logically contradictory experience; (7) ineffability or inability to express the experience in words; (8) transience of the experience; (9) persistent positive changes in attitude and behavior.
The alternative induction is the experience of cosmic unity, or the Plenum, a letting go into the flow of imagery. Subjects report feelings of joy, peace, spirituality, feeling in closer touch with the world afterward. The fact that spiritual experience can be produced in this fashion opens the possibility for study of the technology of mysticism and the development of an experimental and experiential psychology of spirituality.
The Induction of the Void
(In the following, the end of each paragraph should be followed by a brief pause. The terms, meditation, ego-loss, and loss of opposites are for identification only. Following the induction, a half-hour pause is permitted, after which you can return to normal awareness).
Don't try to figure out what you're listening to. Just listen.
Listen the way you would eat, the way you would taste something. Is the food too salty, or not salty enough, or just right? Is it too sweet, or not sweet enough, or just right? Just listen.
Don't try to figure our what you're listening to. Don't even try to figure out what I'm saying to you--your brain will take care of that. Just listen.
Around you is a universe of sound. Just listen.
Sound is only the movement of air at your eardrums. Just listen.
After a while it may get hard to tell if you're listening or you're being listened, or who's listening; to what, or what's listening to whom--or who's listening to whom and what's listening to what. Just listen. Just listen.
(3 minute pause)
While you're listening, notice the pressure of gravity on your body. Feel how it tugs at your feet and your legs and your wrists. Feel how the pressure of gravity pulls at your shoulders and your back and your neck and your head. Feel how it is on your arms and your hands.
Notice how the tug of gravity on one set of muscles reflects itself in the muscles that are associated and connected with that set.
Notice how you aren't aware at all of this at the same time, but that sometimes you are aware of gravity in one part of your body, and sometimes in another, and then your awareness shifts to another part, or perhaps moves back to the first place again. So that it forms an endless cycle, endlessly moving, endlessly changing, always different, yet always recurring as your attention moves over your body.
After a while, it may get hard to tell whether you're pushing down on the chair, or it's pushing up at you.
Just feel the gravity. Just feel it.
(3 minute pause)
And while you're listening, while you're feeling the gravity, notice how your skin feels.
Areas of warmth, and of cold. Perhaps a slight breeze blowing across your skin. Feelings of touch. Maybe a momentary sense of pain. Perhaps some tickle. Maybe some sexual sensation.
This also forms an endless cycle, endlessly moving, endlessly changing, always recurring, but never the same.
And notice how your attention fluctuates over your whole body, so that sometimes you are aware of it in one part and sometimes in another. Don't try to identify with these sensations. Just feel them.
After w while it may get hard to tell if you're feeling them or they're feeling you, or who's feeling whom. Just feel the sensations. Just feel them.
(3 minute pause)
While you're feeling the sensations in your skin, and while you're listening and feeling gravity, notice your breathing.
Notice how some times you breathe deeply, and some times not so deeply. Sometimes you might even stop breathing for a few seconds, then your breathing starts again.
Your breathing, too, is an endless cycle, endlessly changing, endlessly recurring, always different, never the same, but always repeating itself. Don't identify with your breathing. Just breathe.
Breathe in through your nose and out through your mouth.
Imagine that you're inside a large gas bag. When you breathe in, you are filling the gas bag, when you breathe out, you are emptying it.
Don't try to breathe out. Just breathe in and let the air come out by itself.
Imagine that at the back of your throat, there is a stopcock. When you breathe in, the stopcock opens wide. As you breathe out, it gradually closes, until when it's completely closed, you breathe in again and the stopcock opens wide again.
Feel the air as it comes out through your mouth.
Put your lower lip up against your upper teeth, so you can see how the air feels slowing over your lip.
Notice how when the air is in the back of your throat, it seems to form the sound, "ah-h-h-h." When it is in the middle of your mouth, it seems to form the sound "mmmm-m-m-m." So that as you breathe out, the air seems to be going a-u-m...a-u-m...a-u-m...a-u-m...Notice how these sounds cover the whole of your mouth. Say "a-u-n" and hear it.
(chant "a-u-m" for two minutes)
After a while, it may be hard to tell if you're breathing, or if you're being breathed, or who's breathing what, and what's breathing whom. Don't identify with your breathing. Just breathe. Just breathe.
(3 minute pause)
And while you're breathing, and feeling the sensations in your skin, and listening, and feeling gravity, smell.
Notice how sometimes when the air goes through your nostrils you are aware of scents and odors, and at other times you aren't aware of them. This, too, varies constantly and is constantly changing, constantly different, never the same. Don't identify with the scents. Just smell.
Smell the smells that come to you from the world around you, whatever they may be or may not be. After a while it may be hard to tell whether you're smelling, or you're being smelled, or who's smelling what and what's smelling whom.
Don't identify with the smells. Just smell. Just smell.
(3 minute pause)
While you're smelling, listening, feeling, and breathing, notice the thoughts and images that go through your head. Notice how sometimes there is only one thought or only one image, sometimes there are many thoughts and many images, and sometimes are none at all.
These, too, form an endless cycle, endlessly changing, endlessly repeating itself, always different, never the same, yet always recurring. They come and they go, back and forth, in endless procession. One replaces the other, many replace one, one replaces many, or nothing may replace all, or many thoughts and many images may replace a period of nothingness. Don't try to identify with the--let them float through like clouds, don't try to identify them, just have them.
After a while, it may be hard to tell whether you're thinking or you're being taught, and who's thinking what and what's thinking whom and who's thinking whom and what's thinking what. Don't identify with your thoughts. Just watch them. Just watch them.
(3 minute pause)
And while you're thinking, and listening, and smelling, and breathing, and feeling, notice your emotions.
Feelings of joy and feelings of sorrow, feelings of anger and feelings of peace, feelings of tension and feelings of calm, feelings of fear and feelings of courage, and all of the thousands of feelings for which we have no names.
These, too, come and go. They come and they go in an endless cycle, endlessly moving, endlessly changing, always different, never the same, but always recurring.
Don't try to identify them. Don't identify with them. Just have them. After a while it may be hard to tell if you're having them, or they're having you--or who's having what or what's having whom, or what's having what and who's having whom.
Don't try to identify your emotions. Don't identify with your emotions. Just feel your emotions. Just have them. Just have them.
(3 minute pause)
While you're feeling your emotions and watching your thoughts and listening and smelling and breathing and feeling, notice also your drives.
Feelings of hunger, feelings of thirst, sexual needs, perhaps a need to defecate, perhaps feelings of satiation, needs for air. These come and go just as your feelings do, just as your breathing does, just as everything does. Sometimes they're strong and sometimes they're weak. Sometimes they occur separately, sometimes together. Don't try to identify them. Don't identify with them. Just have them. Just have them.
(3 minute pause)
Now open your eyes and look. Look the way you listen, the way you feel or taste or smell or breathe. Just look.
What you are seeing is just the impact of light on the receptors of the retina. Just look.
After a while, it may be hard to tell whether you're looking or you're being looked, or who's looking at whom, or what's looking at what and what's looking at whom. Don't try to identify what you're looking at. Don't identify with what you're looking at. Just look. Just look.
Maybe what you're looking at isn't real. Maybe you and what you're looking at stand to one another as the walls of a cup and what's real is the space between you. Don't identify with it. Just look. Just look.
(3 minute pause)
And now pay attention to yourself.
Notice how sometimes you concentrate on your body, your physical self, and sometimes on your psychological or mental self, and sometimes on both.
Notice how you don't pay attention to all of you at once, but that sometimes you focus on one part of you, and then on another part, and then on a third part or, perhaps you might move to the first part again.
This, too forms an endless cycle, endlessly changing, always different, never the same, but always recurring. Your experience of yourself, too, shifts as your attention shifts.
Notice that sometime you are supremely aware of yourself, and other time you are not aware you are deepening, you may not be aware of yourself at all. When you like yourself, you are aware of yourself positively, and when you don't like yourself, you may be aware of yourself negatively, and there are all degrees of liking and disliking with which you may think about yourself or about different aspects of your self.
Sometimes in one situation, you'll behave in one way, and sometimes in another situation, you'll behave in another way. These are all part of the self which is always changing, and yet there is a part of the self that watches the self that changes that is ot involved in the change.
You give the self that changes your own name...but there is a self that goes beyond... that watches ... which is greater than ... which is beyond. For the I that perceives is different from the I it looks at. The self that perceives is different from the self it perceives. If the perceiving I contains the I that is perceived, it must be other than and greater than the I that is perceived.
So take off your mask! Take off your mask, the mask of your small self... find out who you really are.
Experience the self which perceives the lesser self, the I that perceives the lesser I. Know -- who you really are. See -- who you really are. Be -- who you really are.
Take off the mask, the mask of (subject's first and last name). Know who you really are. Take off your mask. Take off your mask.
[Loss of opposites]
You are male. You are female. You are both male and female. You are neither male nor female, but both male and female.
You are young. You are old. You are both young and old, but neither young nor old.
Located in time, but timeless. Bounded in space, but boundless.
You have a past and a present, but neither past nor present, but both past and present. You have a past and a future, but neither past nor future, but both past and future. You have a present and future, but neither present nor future, but both present and future.
You have a left and a right, but neither left nor right, but both left and right. You have a front and a back, but neither front nor back, but both front and back. You have a top and a bottom, but neither top nor bottom, but both top and bottom.
Wherever you look, universes appear. When you look away, they cease to be, and yet they never were.
In any face that you look are all faces -- happy and sad, grotesque and beautiful, light and dark. In any face you can see your own face.
You are here, you are there. You are both here and there, but neither here nor there.
Around and through you everything is in motion, yet nothing moves. And still it moves.
For whatever is, is not, and whatever is not, is , and whatever is, is, and whatever is not, is not, at one and the same time.
Whatever is true is true, whatever is false is false. But whatever is true is false and whatever is false is true at one and the same time.
And you are separate from everything else in the universe and you are everything else in the universe. Whatever exists rests in you, whatever does not exist rests in you. You rest in everything that exists, you rest in everything that does not exist. For nothing exists that does not exist and nothing does not exist that exists.
There is no end to you and no beginning, although you have both an end and a beginning.
You are you and you are me and yet you are not you and you are not me. You are anyone else and not anyone else. You are all the objects around you, and you are not any of these objects. The world is your multiplicity, and the world is your unity. You are the multiplicity of the world. You are the unity of the world.
There is north and south, and east and west. Yet there is no north or south. There is no east or west.
All separations do ot exist, although everything is separate. All boundaries have vanished, but everything is bounded.
Know who you really are. Be who you really are. Become who you really are. But there is no being, there is no becoming, there is no knowing. You are the similarity of all opposites and the opposite of all similarities, the center of all boundaries and the boundary of the centers. Know who you are. Be who you are.
Now gradually let opposites and polarities reassert themselves. Let the distinctions between is and is not return. Let the distinctions between here and there return. Let the distinctions between boundedness and boundlessness return.
And now it's time for you to return, time to put on your mask again, the mask of your usual identity, the mask of (your name here). But in putting on your mask, you don't have to put on all of the games you played. Some of the games were games that hurt you. When you put on your mask, put on with it only the good games, the games that benefit you. Now that you know who you really are, you don't have to play the games that hurt you.
So put on your mask again. Put on your usual identity. But remember who you really are and what you really are.
Now gradually let your usual relationship to your perceptions and your senses return as much as you want them to.
And now, whenever you're ready, being already in the here and now, whenever you wish, whenever you're ready.
(In this induction, a brief pause follows each paragraph. Longer pauses are marked. A half-hour pause follows the end of the induction proper, before the section marked return.)
Put your hands in mine. Just lay them in mine.
Gradually now, as you feel my hand and my hands feel yours, let the wall of skin that separates us dissolved and disappear.
Gradually feel how your blood vessels and mine connect, so that your blood runs through my veins and my blood runs through yours and the bloods mingle and we have one blood.
We become a unity. We become one.
Gradually feel how my thoughts become yours, and yours become mine. Gradually feel how your emotions become mine and my emotions become yours. They mix. They mingle. They become one. We become a unity. We become one. We are a unity. We are one.
Because we're a unity, because we're one, we can extend. We can become everything in this room. We are a unity. We are one.
Because we're a unity, because we're one, we can expand outward and become all of humanity.
The guy in a service station servicing cars, the drivers of the cars, a working person in a factory.
A soldier shooting and being shot. We lie close to the earth firing where movement seems to happen in the thick brush. Suddenly we feel some pain and notice a darkening and reddening around a hole in our jacket.
We are a criminal moving stealthily down back alleys on the way to a robbery. We are the person who is robbed.
We are a child let out from school greeting the late afternoon freedom with a shout of exultation.
We are a mother calling her child from an open doorway. We are the child answering the call.
We are an old man dying. Our breathing comes hard and rattles in our lungs. The eyes glaze over.
We are an infant, newly born. Our eyes see light and dark. Our skin gets strange sensations. We cry, not knowing that we cry.
We are lovers making love. We feel hand son our bodies, the taste of someone's mouth. We feel ourselves enter and be entered.
We are a mother giving birth. We feel the downward straining of the muscles and writhe with it. We are the child being born. We feel the pressure of the rhythmic opening and closing.
We are a hunter in the jungle. We feel the heat and smell the swat as we wait in cover for the quarry to appear.
We are a mother suckling a child. We feel its mouth on our nipple, the hands clutching the breast, the spurt of milk. We are also the child, sucking mouth filled with nipple and milk.
In the frozen North, we sit in a snow hut chewing on sealskin. We feel the pressure on our jaws. The fire smokes and our eyes tear.
We are an executive in a corporation looking bored at the papers on our desk. We are a tennis player leaping to return a shot before the ball goes by. We feel the leap in our back and arms and haunches and legs as we strike the ball.
We are actors, concert-goers, sailors, farmers, prostitutes and pimps. We are judges, students, demonstrators, politicians and pimps. We are judges, students, demonstrators, politicians. We are all of humanity. Because we're a unity. Because we're one.
Because we're a unity, because we're one, we can expand still further and become all of animal life.
We are a dog whining at the door as we hear a familiar ear outside. We hear the foot steps get louder and when the door opens we leap upward in ecstasy.
We are a cat stretched out on a sofa watching nothingness with yellow eyes. Suddenly we leap down and go to the food dish.
We are birds building nests, singing to stake out our space.
We are a mouse hiding behind a log. Suddenly we see others running and we, too run, not knowing why.
We are bears scratching our backs against the trees.
We are al epoard hiding in a tree, waiting. Suddenly an antelope passes and we leap down, biting into the throat and being borne to the earth. We are the antelope. We can feel the jump, the teeth, the blood, and the pain in the throat.
We are partridges making love. We drum our wings. We mount and are mounted.
We are baby foxes barking and biting at one another in a hidden valley. Suddenly our mother barks and we rush into the den and huddle quietly. Shortly afterward we hear the crackling of twigs.
We are a fly sucking at the huge granuled sweetness of a sugar cube. Deep in the water, we're fish swimming along, nibbling at the water weeds. We're an eagle perched on a mountain top. We're all of animal life. Because we're a unity. Because we are one.
Because we're a unity, because we're one, we can expand and become all of plant life.
We can feel our roots going deep, deep, deep into the earth.
We can feel our leaves warm in the sunlight, and the rain falling down on them before it goes into the earth. Our roots take in the water and it rises under the bark.
There are thousands of us and we spread across the fields. Horses come and crop at us. We're the grass. We're the horses also.
We gradually open our flowers and the smell brings bees to take our nectar and bring pollen. We're roses -- and we are bees.
We grow at the bottom of ponds waving in the water. We lie at the top of ponds, and the surface becomes green and slimy.
We twine around fences and other plants. We're vines.
Deep in the jungle, we grow on other plants. We have no roots. We're orchids.
We're lichens and mosses. We turn the rocks green and weave them into earth.
We're white, brown, red, yellow, all colors. We carry our seed cases under fleshy heads on our stalks. Sometimes we grow alone, sometimes in clusters, turning decay to life. We're mushrooms.
We're everything--all of plant life. Because we're a unity. Because we're one.
Because we're a unity, because we're one, we can expand further and become all the land.
We feel plows cutting us up into fields. We're the plows, too.
We can feel the roots of plants penetrating us. We're the plants, too.
In holes deep within us, rivers move, bats fly, and men may dig.
We rise in tall, great masses. Great pine forests ring us. Rivers tear at us. Snow rests always cold at our tops. We are mountains.
At our margins, the waves tear at us. We drop beneath the water and we are the cup that holds the sea.
Because we're a unity. Because we're one.
Because we're a unity, because we're one, we can expand further and become all the water.
The rain falling warm and gentle from the clouds in the spring, or cold and hard as an autumn gale whips the trees and houses.
We are a small pond with algae floating green in the hot sun. We are a large lake where people sit fishing. We are also the fish and the people.
We are a mountain stream cold and swollen with the rain, showing white as we strike against the rocks in our bed and washing away the earth in our banks. We turn brown at our edges with the earth.
And sometimes when it is cold we get hard and solid, or turn into a fine white powder. We are the ice and snow.
We gather together in large masses, endlessly moving. We are the sea. We crash upon the land in huge breakers and wash it away. Great ships ride upon us. In our depths, fish swim. We roll over plains, mountains, buried cities. We are the ocean.
Because we're a unity. Because we're one.
And because we're a unity, because we're one, we can expand further and become the air.
Great tides of air moving, moving, moving over the earth.
Sometimes we move gently, like the light breeze that touches a young girl's cheek. We're the young girl, too.
Sometimes we move lightly and billow out the wash on a sunlit day.
Sometimes we are hurricanes. We knock down trees. We know down houses. Nothing can stand against us.
Sometimes we are unmoving. The clouds just stand in white gray masses in the heavy air.
Because we're a unity. Because we're one.
And because we're a unity, because we're one, we expand still further and become the entire earth moving through space around another world that gives forth light and hear.
Near us there's another world moving around us, and still other world. From far off in the blackness, other worlds mark small places of light. Because we're a unity. Because we're one.
And because we're a unity, because we're one, we can expand still further and become the entire solar system.
A network of planets, comets, asteroids, moving around a central sun, the whole part of a larger net and moving together through space, moving, moving, moving, endlessly moving.
And we whirl around our own center without purpose, but with direction, moving through space endlessly, endlessly, endlessly...moving, moving, moving.
Because we're a unity. Because we're one.
Because we're a unity, because we're one, we can expand further and become the entire galaxy.
Solar systems, star systems revolving around one another, large stars, small stars, some bright some black. All turning around a common center and moving in a body through space.
Moving, moving, endlessly moving with direction, but without purpose. Always moving, moving, endlessly moving.
Because we're a unity. Because we're one.
Because we're a unity, because we're one, we can expand further and further and become the whole collection of galaxies and island universes.
Our limits are beyond all limits.
We are the distance between the stars.
We are huge cloud clusters of stars moving, revolving, endlessly.
We are light and no light, all colors and no color, all shapes in their stasis and their change, moving, moving, moving, because we're a unity, because we're one.
And because we're a unity, because we're one, we become the whole universe. We become a single point around which the universe, which is us, revolves.
Just as a spinning top has a point of stillness around which it revolves, so are we the point of stillness for the universe.
Around us all is motion and music in visual display. We are the center, we are in the center participating in our stillness in its motion. For all is us and we are all.
We are a unity. We are one.
Now, gradually, because we're a unity, because we're one, we expand outward again and become the whole universe. Our boundaries are beyond time and limitless.
Because we're a unity, because we're one, we become our own galaxy moving through space among other galaxies.
And because we're a unity, because we're one, we shrink and become our solar system moving through the galaxy.
And because we're a unity, because we're one, we shrink to become our own planet, moving with other planets around a distant star.
And because we're a unity, because we're one we shrink and become the air enveloping the earth.
And because we're a unity, because we're one, we shrink and become the waters.
And because we're a unity, because we're one, we become the land, the mountains and valleys, the hard soil and the sod.
And because we're a unity, because we're one, we become all plant life, the trees and flowers and grass.
And because we're a unity, because we're one, we become all animal life--the squirrels and doves, the monkeys, the lions, the giraffes, the calves, the partridges.
And because we're a unity, because we're one, we become all of humanity, all colors, all races, all people, all sexes, all religions.
And because we're a unity, because we're one, we contract to being everything in this room.
And because we're a unity, because we're one, we contract and become ourselves again, sitting in the room linked together.
Now, gradually let our blood vessels separate, so that we each have our separate blood supply.
Now, gradually let the skin form between us so that we can separate ourselves and go back to being ourselves.
Keeping from this experience whatever you need, being already in the here and now, return to the here and now and wake up whenever you're ready.
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