How Power of Calmness Leaves Death in its Wake

I ask the newbies, as was asked of me at the start of my study-development: What is the most powerful energy in duality? Remember, Beings from duality cannot experience non-duality; and nor has that arena been described by lower-order advanced Beings who have journeyed into it and beyond, because three-dimensional duality has very limited speech-expression-phases.

Thus the question, limited to duality, is: What is the most powerful energy in creation?

I recall hesitating in answering, as I listened to others offer the reasoning behind their thoughts on this question. Their answers fluctuated from the atom bomb, to volcanoes, to the Big Bang. I dismissed the Big Bang as it is just a theory, and not real. I waited and pondered further, and His Holiness smiled as he listened to the various answers and counter-arguments made by others, occasionally glancing over at me. They all followed the theme that the most powerful, potent, and virile energy had to be destructive. I intuitively knew this could not be the case, as it ran counter to everything I knew and accepted about creation. Eventually I was put on the spot, and at that point, I was analytically clueless. But in a flash my thought had reasoned things out and I blurted out my answer: calmness.

The group laughed and shook their heads, which left the floor open for me to expand on my reasoning. I explained that regardless of how powerful an explosion is it is enveloped in calmness. Calmness overwhelms it. Calmness reigns supreme, regardless of the size of the explosion. An explosion has to succumb to the enveloping calmness. Thus, I am convinced that calmness is the most potent, virile, and powerful energy in creation. Counter-arguments followed. Somebody mentioned peace and others agreed.

Peace, I maintained, through lengthy and logical argument, is just the path to calmness. Peace has a ying-yang nature, calmness does not. Peace will only take one up to a certain point. Thereafter, the sole path into calmness is abject humbleness. Calmness is poise: unerring, immovable, constant. It is not inertia, which we discussed and dismissed in favour of Soun (the highest abode championed by Buddhaji). But it is also not Soun. 

Soun is recognition of the point where sound, the unstruck melody, ceases – or as the Sikhs’ Guru Nanakdevji proves, where it is sourced. But Guru Nanakdevji went one step further than Buddhaji. He maintained there was a higher state than Soun (unstruck melody), an entity/presence which he called not simply Akaal but Akaal Purakh to reflect it as an entity-environment. Out of this higher state, maintained Guru Nanakdevji, emerged another – hue, luminosity, light – beyond the unstruck melody of Soun (referred to by the pre-Sanskrit term Satnam) – which he called Waheguru (similarly pre-Sanskrit in origin).

(Note: Neither Waheguru nor Satnam can be experienced as ordinary sound and light.)

We all looked over at His Holiness; his demeanor had changed and in his reflective thought he nodded his agreement to my answer.

Several months later, I had made a mess of an assignment and expected a rollicking by His Holiness. He remained silent. I sought permission to speak. In dharma, the etiquette in dealing with one’s seniors is that you always seek permission before speaking, even when answering a question they have put to you. This environment, dharma, is full of subtle observation and delicate nuances, and we can tell an advanced student by the internal manner and external behaviour with which he conducts himself.      

Permission given, I extended an apology and asked why I had thus far not received the requisite rollicking from his Holiness. 

A brief silence followed, then very quietly his Holiness asked: ‘Do you know the meaning of the word Ang?’

‘Permission to speak?’ He gave a gentle nod. ‘It means one’s own, like a limb of a body, no demarcation or division: oneness’. 

‘That is what you are to us. You do not recognise it yet, but you are part of the continuum, and as such you will wield enormous influence and power; however, it is for you to decide where your progress stops. And if you wish later to go beyond that point we will not aid, assist, or help. The journey is unforgiving, fraught with nightmares, personal suffering and loss. There is no easy way to ascend the path, and as you progress you will recognise that you have trodden aspects of the path in each of your previous incarnations, going further each time. However, the opportunity on offer here has never been granted to you before, so you must consider your options carefully before you decide to accept the invitation’.

Having spoken, his Holiness warned me that the offer could also be a ruse to thwart my progress attained over many incarnations, and lead me into sophisticated devil worship and hell. Secular people do not realise that the difference between god and the devil is zero, but for their methodology: to cut corners or not. We, at our level, still have to be mindful who is guiding us. But at the secular level, god and devil are one and the same, and cannot be identified or separated. ‘Yes, you have made a mistake’, His Holiness continued, ‘but you will learn from it. In this cycle the most difficult punishment for what you have done is the following: henceforth, whether right or wrong in your decision, you will always be right’. He looked over to me and asked, ‘Do you understand what this means?’

It meant that I could do all the evil imaginable and would be absolved of my heinous deeds in the immediate term. But the repercussions would reverberate through each of my  incarnations, dragging me back to the animal, maybe even the plant, kingdoms without an end to the downward spiral of negativity. The punishment for always being right was that severe.

And thereafter, before venturing an opinion, I thoroughly examined, scrutinised, analysed and censored beforehand, lest it be wrong or evil. With time, the process got faster, and I was able to offer a balanced view quicker. I could anticipate problems long before others could, and I was able to set in motion a sequence of events that would bear fruit decades into the future without anybody knowing. Another limitation on my capacity to commit wrong was that unlike others – who could deliver a painful strike at a moment’s notice – I had to refer the problem to those higher up the scale and await their decision.

So I mastered patience and, through that, humbleness, whereas others became champions of haughtiness and arrogance.

Then 1988 happened and brought with it death and destruction, as a whole new set of sequences took shape around me at a personal level.  

This essay focuses on how those who targeted me suffered. Revenge may indeed be a dish best served cold; but when we at our level defend against a blow or strike the repercussions of the assault against us reverberates through generations of our assailants’ and their family’s lives. Initially, the attacker’s mental and physical health declines (often written off as age related), but the decay is stealthy and long term. Only the very lucky ones die relatively quickly, or immediately. 

On the other hand, those who extend kindness towards me will flourish and enjoy great success. One person recently has become a main supplier to two major retail outlets, all because he extended kindness to us. The health of those who have treated my sister or me with kindness has always stabilised. Children are born to the desperate, if they have treated us both with thoughtfulness, consideration and kindness. It is not a matter of putting me on a pedestal, a position I really hate. Just be kind, caring, humorous and normal; and, certainly, don’t be duplicitous.

In 1988 a husband  and wife team connected with the Rotary Club (UK), called upon its members who were in policing and banking to help twist the knife into me. They succeeded. But only now that I have spoken about the situation have they begun to realise that their intense suffering was the direct consequence of targeting me.  

There are a number of examples of the self-inflicted suffering of the English who have set out to harm, and even kill, me.

1. A Sikh gentleman ran a car parts business and would arrange for my car to be serviced locally, mostly via English owned garages. He had a male English staff member who always kept an eye on me, and acted as liaison between the garages and the gentleman from the Rotary club. 

During one incident the garage put the brake pads of one wheel the wrong way around. The car would not brake properly. I took it back for inspection, and the garage told me all was fine, and that I must be imagining the problem. But the wheel would heat and the brake would lock at the slightest touch of the brake paddle. I had to carry a gallon of water to pour over the wheel to cool it down, thus enabling the car to move, but even then I had to be very careful about how and when I used the brakes. I began to drive with greater care.

One day at a local roundabout I flicked the brake paddle in order to control the car’s forward roll, intending to accelerate to catch the large gap between a passing car and a slower truck following it. The brake ceased, I could not move and the truck was forced to take evasive action to miss me. Sister and I missed death by inches. 

I poured water on the wheel, releasing the car’s movement, and I drove back home to call the English man. He answered and I let him have it with both barrels. Responding in typical English fashion when talking to an Asian, he shouted back, and accused me of taking the wheel off and repositioning the brake pads the wrong way around after I had left the garage. I was livid. My sister’s life had been put in jeopardy, and we both could have died but for the grace of god; and this man was blaming me?!

I slammed the phone down and invoked higher Beings (that’s prayers to the uninitiated) to adjudicate in the matter. 

One clear day about a week later, the Englishman’s sister was on her morning commute on a long clear stretch of road when she rammed her car into an oncoming truck. She died immediately. A few days later, while watching evening television a member of his family began flailing his arms about and shouting, in an attempt to ward off an attack that only he could see; he too died. I am told there was also a third death in the family.

The English man never looked me in the eye again after that. He knew that I only need you to look into my eyes momentarily, and I have access to you. Those were the days when I was still mastering my career. Now, you can be living in another country, totally unknown to me, and if you mess with me then rest assured I will mess with you and yours. 

2. The security apparatus in the UK at one time placed me in the most difficult and painful position. My sister was distraught and traumatized, and we went through hell. The matter took several months to resolve. The repercussion of our suffering was that four members of the security community killed themselves, and one killed his own family before taking his life. Furthermore, a number of security personnel were brought before court on various charges. 

3. In relation to my victimisation by the UK security apparatus, I approached my then local MP, plus the person who would replace them as my MP, as well as another MP who was head of a powerful government committee detailed with maintaining oversight and authority over the security community. Both my local MPs repeatedly dismissed me while the latter refused to even acknowledge my letters. My then local MP and their spouse both suffered career-ending humiliation followed by death; and the person who chaired the powerful government committee now lives in professional disgrace. 

4. Likewise, a media mogul who I approached about my victimisation several times rebuffed me repeatedly and invited me to go back to my own country. He died in humiliation having lost his wealth, name, and fame in the process.

5. The then newly appointed head of the official race relations body in the UK, a Sikh, was initially supportive when I approached him about the victimisation and we exchanged information. He later changed his mind and began mocking me. He too went on to suffer humiliation.

6. The attack need not be directed towards me personally. I am honour-bound to protect and defend the weak, defenseless and vulnerable in society and their right to dignified life – even the racists and fascists among them. So when successive Home Secretaries, and Secretaries for Department of Work and Pensions have needlessly targeted the jobless and the homeless, they have naturally attracted my displeasure. Consequently they have left their jobs in disgrace, experiencing a multiple of professional and personal problems.

 7. And just so that you don’t feel alone, watch what happens to my current MP, who took copious notes about the mess the state security had put my family through before she got elected, and afterwards said, ‘Sorry who are you? What notes? I do not recall ever having spoken to you’. Watch that MP and their family members’ lives unravel. The same goes for the local council personnel, local ward councillor, and the leader of my local council who masterminded yet another distressful situation for my sister.

Reverting..

After more than seven years of daily relentless attacks, which have traumatised my family, with us never knowing when or where the next security-led problem would occur, I called in the senior most Being. I announced that I wanted out, as I could no longer handle the pressure, especially without the ability to hit back at my own discretion. He looked at me and said, ‘We have been watching you. No one has managed even eighteen months of the pressure you have handled these past seven years. Ask for what you want; you have earned it’. 

‘It is for you to give’, I replied, ‘for you alone are privy to my future. All I know is that I need to be able to defend my sister and myself, and hit back as and when I feel it appropriate. If that means I halt my own progress then so be it. I’ve had enough’.

He closed his eyes momentarily and with that he granted me access to whatever I needed to deal with a situation. Additionally, I was promoted and informed that my views would carry absolute influence at our level. In other words, I had been given a seat at the high table, even though I operate at the level of a fieldworker.

I have had input on some of the most important global and geo-political changes that Europe has seen, and my input has been globally valued. My and my sister’s deaths, and the manner of these, will bring in their wake the dismantling and destruction of the race-European empire.

The seniors agreed with my concern that the pillage and plunder of deep earth minerals and resources cannot go on unabated. The race responsible has to be culled. You have thoroughly race-hated me, but I am not allowed to hit you back along race-hate lines, so, I found another way to get back. And it seems I am going to have the last laugh, albeit this will happen in one of my next incarnations, but it will happen.

 

Contemplation, Meditation, and Samadhi

This essay comes in response to feedback on my essay (13th December 2015) entitled “Sikhs and Meditation”. It was noted that I left elements unexplained, shrouded in ambiguity. Indeed, this was deliberate because field workers at my level are constrained in terms of what they are permitted to divulge.

Field workers with my level of responsibility are tasked with aiding the development of a seeker’s inner awakening, and we do by giving indications and pointers. Seldom do we impart precise instructions. The reason for this is that we may only operate within set parameters, and to overstep our boundaries is to invite demotion – no questions asked – by those charged with examining our conduct and the content of our guidance, who may do so under disguise as seekers themselves.

So if I was vague in “Sikh and Meditation” it was intentional.

Part of the reason why those at my level are policed arises from the discrepancy between what we see and what you see. We have, at times, unparalleled access to memories encased within creation which you would normally reference as past, present and future. That which you call the future, you perceive as unfathomable, unpredictable, unformed, shrouded in unknowability though hovering like a cloud on the horizon, subject to change and react to any given stimulus.

To speak of the future is, in your conception of things, to embody unreliability. But once the future has come to pass and shifts into the category of the real, whether of past or present, you can see that which we at my level already know. Namely, the future is a precipitate of all that has happened and is happening, and more so it is implicated in – and a co-determinant of – that which forms the past and the present.

The future is not awaiting expression or fulfillment, it has already expressed and fulfilled itself.

To put it simply, the future is not a state of becoming. It has become.

The interaction and the co-existence of past, present and future (to use the categories with which you are most acquainted) is a cornerstone of Sikhism and of Vedanta philosophy. We address the pool of interactive awareness of past, present and future – that which you imagine as distinct temporalities bound by a relationship of teleology and process – as the Akashi Records.

The Akashi Records posit that past, present and future are encompassed within the frame of creation and non-creation, which contrary to the way you understand them are not distinct but are a particular kind of singularity.

We might say the same about the concepts of beginning and end – these have to be seen as a process of movement from one to the other, yet like past, present and future, like creation and non-creation, they are in fact one and the same. Beginning and end are simultaneously themselves and each other.

If I apply this to Sikhism, as a good Sikh (which I am not – recall, I am the not so terribly good Sikh!) I ought to adhere to and believe in the concept of the Akaal – the formless. What Sikhs fail to grasp is that the formless is not form-less; rather, it has a presence. In fact, it comprises a multitude of layers, a set of strata beyond whatever formless designation we impute to it in our minds.

The Akaal is not itself formlessness, but encapsulates the formless, whereupon we cognize that both Akaal and the formlessness it references are entities. They are not nothing, they are clearly something. (Note to Sikhs – this point is stated categorically in the Sri Guru Granth Sahibji by none other than Guru Nanakdevji – please locate the actual stanza).

Reverting to creation and non-creation. These are governed by karma. By this I do not mean the action-reaction, cause-effect thing you call karma, these being more accurately definitions of samskar (a sub-stratum of karma). No. Karma is the qualitative, not the quantitative, it is how the flow from a portal is governed, it is not the outflow itself. Karma governs the outflow, which when it coagulates forms creation.

To the ordinarywallahs, fixed on the notion of the social contract and our obligations within it, and to poets, who parlay the often sad and painful consequences of chasing after one’s desires, karma serves a particular and much-needed function to keep us on the straight-and-narrow as well as to romanticise the fall-out when you fail to do so.

However, the outflow which karma governs is itself already embedded in samskar, that is, it is already endowed with action-reaction and cause-and-effect, whose quantities are relative to the dilation of the portal. Hence, creation and non-creation are one complete segment of an expression from a given portal, which in turn has various dimensions, which are enclosed in zones. The zones interrupt, mingle with and travel through one another, while maintaining their individual integrity and unique vibration.

When you look out into the night sky, you see blackness, while those at my level see light. You see emptiness, we see creation and systems.

But back to “Sikh and Meditation” and the charge of vagueness that was the response of some to the essay. I deliberately and overtly glossed over the stratum of what you call meditation – but which those at my level know as contemplation, meditation and samadhi. The detail I gave in the essay was prerequisite to embarking on and achieving a state of contemplation. A starter-for-ten, if you like, where the vexed (and vexatious) relationship between pessimism and internal patriotism are explored.

You will recall that I outlined the rungs of advancement as progressing from diet-based, through thought-based and emotion-based, to the realm of humility and servility. These rungs are the reality to which you must become attuned, become one with internally, and then live outwardly, before contemplation commences.

Contemplation is not, as you would have it, internal debate of ideas and the suchlike.

Contemplation is not the place for conjecture. Conjecture must already have been gotten out of the way, dealt with, in the course of the rungs of advancement mentioned above, and through the process of attunement practiced first internally and then externally.

Contemplation is total opinionlessness. Opinionlessness is in turn the canvas on to which the depths of realism are ready to be drawn with broad brushstrokes, but one awaits intervention from another for this to happen. This other is duty-bound to you; it is their responsibility to trigger your initial entry into and beyond contemplation. They could be a person who makes an observation in passing or they could be your formal educator, a teacher whose presence is less transitory and more enduring.

My indication is that the vast majority of secular beings are not ready for contemplation let alone meditation. Many applicants sit cross-legged and announce to onlookers that they are in fact assuming the hallowed lotus posture. Sorry to break it to you, but what you do doesn’t even come close to the lotus posture. Every image you have seen of it is wrong, a falsity.

So what hope have you of entering contemplation, forget meditation and samadhi, when your knowledge of the lotus position is wrong? Especially when you do not even know that correct posture and joga (yoga as you call it) come after, and never before, one has attained contemplation, and that it is the latter that leads you into deeper inner resonance and joga ability.

Oh, and by the way, what on earth is a downward-facing dog?!?!

Idiots, certified to teach idiots, re-label postures in accordance with their own (or borrowed) brand of stupidity; and they ensure and enable the development of nothing more than inner darkness in those they purport to teach.

I cannot indicate strongly enough that meditation is dangerous.

Meditation is the pathway to your introduction to your inner light.

Meditation is the pathway to your introduction to your inner darkness.

At a secular level, you will never be able to differentiate between light and darkness. From within your present level of comprehension both are godlike.

Be warned and tread carefully.

Sikh and Meditation

Throughout this life’s tenure, I have witnessed the goodwill intentions in all living species. Such intentions turn out, however, to be unbelievably short-lived, especially when confronted with the self-preservation that comprises the core element of most species’ existence. That said, outright hatred seems to be a trait specific to no species except humans.

As I have developed, I have come to recognise that the disparity between humans and other species, the leap from self-preservation to hatred, has myriad causal factors. I also am aware that neutralizing the ethereal cloud would enable the human bio-system to express and exercise balanced caring behaviour – goodwill, in other words. I also know, however, that it is unfortunately impossible to effect the neutralization necessary to make this happen.

Yet, people do want to escape the iron-ore prison cage of this planet; they do long for escape routes out of the straitened conditions and structures that poison their goodwill with hatred. Meditation is the means by which to achieve this goal. And Sikh meditation, in particular.

So, what’s the problem?

The problem is this: meditation is the proto-theorists’ unpolished sculpture; a figurine poem personified as a satirical memory of holier preservation, misunderstood by all except itself.

The point missed by all is this: mediation is a living entity. It is a life-form. It has its own boundaries, its own likes and dislikes. Let me give it a gender, and then it will make sense.

Meditation is female. She is demure, seldom raises her eyes, communicates subtly, suffers willingly, and never complains. Meditation is always accommodating, never demanding. She cannot be enjoyed through brute force; nor seduced by any means. She decides upon whom she will shower affection, if at all. But if you are not standing in line, along a path that she may pass, then you have zero chance of experiencing her.

Let’s face it, if meditation was yours to have as and when you choose, then you would all be the Buddhas and the Guru Nanakdevjis of this planet.

In what follows, I endeavour to explain the whys and wherefores of meditation; and in the process, I introduce you to the higher echelons of Sikh meditation. I do so through a combination of facts and analogy, having long realised that tangible explanations that people can readily relate to drive the point home better than any regurgitation of throw-away scriptural lines ever could.

The human species is divided into three groups. The topmost group comprises the sexually unmoved. The other two groups are the gays and the straights, the latter comprising the ‘straight darwinists’ and ‘straight deists’ (SaD).

SaD males know where Antarctica is, but none wants to go there. As in life, so in love-making: men have zero interest in acquainting themselves with or understanding the clitoris. They know it exists, but it does so as an abstract, an ephemeral thing even. As with the clitoris, so with meditation. And women, mimicking men, miss the point too; they also fall foul in their endeavours to even recognise where the essence of meditation hovers about them in order to establish contact, engage in communication, and eventually become its resident.

To enter meditation you need to experience death. In fact, you need to die. Death followed by cremation is the dissolution of all internal emotional, physical, and psychological connections. The psyche has to die, or if you prefer, be ‘liberated’. Individuality has to die, (or merge) into the greater individuality. ‘You’ must not exist. It is not enough not to fear non-existence. You must become non-existent.

At their apex, the Advanced Beings (now a distant memory) developed several methods to try and achieve self-understanding. When Guru Nanakdevji assumed the responsibility that others before him had failed to comprehend, many of these Advanced Beings took birth during his life period in order to try and move beyond their own attained statuses, into a more refined arena. To be part of his entourage they had to accept Guru Nanakdevji’s test of social integration coupled with social detachment.

The initial Sikhs were extremely advanced beings. They all belonged to one particular set or type of meditation: dangerous, frightening, and capable of leading to your demise. The first time practicing such meditation is very scary indeed. A group of Sikhs forced me in my younger days to show them this form of meditation and to put them through the process. When I reached the end stage of the first level, the idea facing them made some of them scream, while others were deeply frightened, and the rest visibly shaken. Never again have I allowed an unqualified group to experience the same.

Here I am going to introduce you to the lowest rung, the initial base, of the old Sikh meditation regime. It is not in fact different from most meditation techniques. Of course, I am not going to share how to recognise the meditation cloud about you. That would be irresponsible and dangerous. People allocate some of the most absurd attributes to meditation. You have no idea how fatal meditation can be. It is not peace, love and lentils, where hippies wear open-toed sandals and make love to their own long beards, and where women skip in the summer breeze in flowery full-length flowing skirts and cheesecloth blouses sans bras and their hair in braids. No. Meditation is a loaded gun. And one does not leave a loaded gun lying around.

The rungs of advancement in meditation are diet-based, thought-based, and emotion-based, in this order. Eventually one enters the humility and servile base. I have called it ‘rungs of advancement in meditation’ but none of this is meditation. It is preparation, the digging of the foundation. Meditation hasn’t even started yet. In fact, you are pre-programmed to fail if you attempt meditation since none of this preparatory work has been done, and which would itself take several decades to complete. So, although you can see the rainbow …that is all it is and will remain: a rainbow, a pathway, a map marked with a big ‘X’, but with no clue as to which spot on the planet the ‘X’ refers.

Now do you appreciate why meditation always fails?

People assume meditation is about finding peace or calmness: ‘I am balancing myself’, or ‘I have centered myself’, or best of all, ‘I enter the light’.

What?

What ruddy light are you talking about? When I am in a mischievous mood, I ask people who say these things whether they have ever met a blind person and have ventured to ask them if they have seen the ‘light’. The question is, how would a blind person recognise light? This is one of the misnomers of my environment. A sure-fire way we differentiate between the wannabes and the rare genuine article. The light we refer to is not light per se. You either experience it or not. Those who experience it communicate with each other through the medium of light. So those at my level know who is connected to the light and who is not. But, hey, why undermine the wannabes? At least they are not enthusing each other to kill for the sake of self-importance just because the ‘other’ is different.

The World of Advanced Awareness

Ordinary people create fairytale images, concepts and parameters regarding the perceived duty of those with advanced awareness. Where, according to them, the perimeter is shifting sand and changes as time progresses.

Those with Advanced Awareness, as a rule, steadfastly refuse to indulge in public relations activities. They are not interested in public opinion nor do they seek acclaim. They refuse to maximize their abilities for their own protection. They accept whatever is happening as the will of the creator. The creator of their world is genderless and beyond the senses. The highest beings, like Jesus of Nazareth, Mohamed of Makkah, Buddha of Budh Gaya, Raama of Ayodhya, Krishna of Dwarka, and indeed Guru NanakdevJi of Panjab, proceeded by placing their faith in the Maiea symmetry and entrusted themselves to her absolutely.

These Advanced Being maintained that be it a human three-dimensional life, or one of advanced dimensions, all enjoy as much pleasure as they do suffering. Suffering, maintained Buddhaji, was part and parcel of life; and in enunciating the atrocities of authority Guru Nankdevji and others among the Advanced Beings laid themselves bare to harsh inhumane suffering. They accepted their punishments. And were aware too of the pain and misery that would be the lot of the executives and foot soldiers who carried out this punishment.

Every human is at every moment faced with two choices: to participate in humane equality or to visit inhumane suffering upon another. Evil begets evil. Kindness begets kindness. And herein lies the first problem.

Ordinarywallahs feel kindness should be repaid in material benefit and gain. No, on the contrary, kindness actually creates an environment several steps removed from accumulation of material wealth. One’s involvement in mundane menial tasks allows greater scope and time to be focused on interactive meditation; while mentally challenging occupations offer only limited snatched moments in the day. The latter may have money in abundance but the mentally engaging requisites of their daily working lives leads to precious time being wasted on money-focused responsibilities, to the obstruction of their inner development. Conversely, the latter may be money-poor but rich in opportunities for inner development and meditation thereof.

So, the expectation that material wealth and fame should be the standard boon accruing to those involved in selfless service is the wrong one. It falsely equates material wealth with opportunity for growth, regards the former as integral to the latter. Yet, the very idea is counter-intuitive to the search for inner awareness. In fact, you have to merge into inner awareness for dormant natural abilities to become evident, visible, within reaching distance.

Yet, merging into the inner sphere of Advanced Awareness offers another trap: the illusion of self-importance. Although clothed in a desire to do good, what manifests is not the fulfillment of goodness but the glorification of yourself as the enabler, the instrument of that goodness, and ultimately the glorification of one’s self as God. Once trapped in the delusion of self-importance, shifting the focus from the good that ensues to your role in interceding for the good of others, you’ve had it. Like a game of snakes and ladders, the climb can be arduous and the fall from grace stupendously fast and without ceremony.

So what is the best method to handle the delusion of self-importance that emerges from the perception of doing good?

It is to leave do-gooding alone: leave the Maiea matrix to its own devices. You have to remember, you are nothing more than a cog in the scheme of things. When intercession is needed, you will be guided in this by those higher up the scale of advancement – they will issue you your duties, they will guide you towards interceding in an event if they deem the untackled-event to be a symptom of change contradictory to Maiea’s plans of the longue duree (that is to say, over the course of a millennium). The opportunities for self-delusion and grandeur along the way are, however, yours and yours alone.

In my case, I have been given a strong indication of the various components involved in the evolution of a future maximized for the benefit of all involved. You may sit back and watch in silence until such time as your intercession is needed, or you may deploy your duties and in doing so become a victim of the authorities to whom Maiea’s warning has been given through you. The atrocity of authority is not, then, simply something you remark upon and enunciate; it is not simply a ‘thing’ but (and as it was for the Advanced Beings of Jesus, Muhammed and Guru Nanakdevji) active and alive and an instrument of victimisation of those who speak its nature.

You, the interceder, will go through many lifetimes of horrible deaths at the hands of the authorities. Repeatedly you will be given the same scenario to play out. Each and every time, you will play your part knowing full well the outcome thereof, fearing the consequences for your family, yet refusing to seek mercy or compromise. You embrace the final play, the atrocity of the authorities that will harness your death, and the authorities for their part deliver it – and in doing so sign their own fate. Thus is the future delivered.

If those you are warning and exposing adopt cunning play, granting you the freedoms they are bent on destroying, your responsibility is to create an environment so unpalatable to them that the only recourse if your neutralization. Again, the future is delivered. Sure, Maiea’s axis can be restored by your effecting change in a piecemeal manner, but that’s seldom the case. Somebody’s ego will be piqued, and the game will resume at full throttle. The atrocities of the authorities will gather pace again, and your death will come – manifesting in as brutal a way possible, by your own choosing, since your brutal end augurs the same for the authorities’ own demise.

Guru Gobind Singhji, the tenth Sikh Guruji, proclaimed, following the appropriate rules of Maiea, how the Mohammedan (Islam) would henceforth fight amongst themselves until Islam evolved into a more user-friendly and tolerant faith. The Europeans, by virtue of their constant interference in this inner growth of Islam, are actively preventing this evolution and will come to embody precisely the internecine implosion that characterizes Islam today.

The Europeans refuse to listen. They feel they are masters of nature.

Arrogance like this brings its own end. Internecine European struggle along the various fault lines of Christianity will cause each side to heap unimaginable evil on the other, in future times. Or perhaps they will be able to choose to progress through their evolution with far less turmoil than currently characterises Islam.

Lord Krishna was finally and correctly accused of presiding over genocide. He defended himself by stating that to protect the flame of truth genocide was an agreeable price. Similarly, neither Jesus of Nazareth nor Mohamed of Makkah sought nor accepted dilution or their stances.

In the scheme of things, I am just a minor fieldworker charged with giving a message. And as such, I do not have an opinion about which path the various protagonists ought to choose. I am doing my samskaric job and they are doing theirs.

The reality I am trying to share is that this path into progressive personal realisation is fraught with personal grief and physical mutilation. The path of peace leading to calmness is, therefore, the very opposite of peace – though you remain internally peaceful what happens to you most categorically is not.