Video Description

Excerpt from Who Am I?: An In-Depth Guide to Empathic Communion by Lujan Matus.

Let us now examine dharma, adharma, and the abyss. I mentioned in a previous chapter that we would have a close look at the techniques of mantras and sutras, but I am not going to approach this in a traditional way.

We will travel to the origin of these principle arts, and discover how they have been watered down to represent elements that, in a practical sense, are not really functional. I would like you to imagine that you are accompanying me, experiencing these philosophies within an alternate timeline. In essence, recovering a lost heritage is our primary aim here.

We will first consider the concept of mantra within the context of adharma, and then proceed to the positive elements to establish an alternate view that may surprise you. You will see how these elegantly complex practices were originally empathically oriented, attuned to the silent ebbs and flows of a constant vigil of silence, which is the abyss.

Adharma is the concept of concentrating on that which is opposed to a path with heart. It is the art of willful intent that wishes to obtain power through nefarious means. In other words: the black hat.

Dharma is the pursuit of transparent honesty through upholding a righteous view to act with purpose for the betterment of all. This is the white hat.

The abyss, which represents emptiness, may be the more elusive of the three to grasp. To be in devotion towards your circumstances is to apply the art of neutrality, neither being good, nor bad but in essence to act appropriately with a kind heart, never looking for recognition, never expecting returns through design.

From the perspective of adharma, a person will act selfishly, only concerned with the outcome for themselves. They do not care about the consequences of their actions upon another or the suffering they may cause.

Not too dissimilar to a ruthless businessman who creates jobs and feeds the mouths of many, yet pollutes a river or a stream, which may cause devastation to an entire region and have future ramifications that negate the positivity of employment by rendering the environment unproductive for a generation.

As you can see from this example, the black hat can generate some positive results, such as bringing prosperity, but the overall return on their actions is detrimental, and the driving intent is unscrupulously mercenary.

Dharma, the white hat, may be religiously inclined, righteous, bearing goodwill and wishing to benefit all. However, as we know, doing good things under the banner of self- righteousness can hide a twisted character, or may propel a kind- hearted person to make bad decisions that harm the community in the long run.

Under the guise of religion, much suffering has been inflicted over the ages. Religious dogma, even though it seems to be based upon spiritual ideals and higher principles, provides a simple, well-intentioned man with bias and limitations that may harm another. For example, he may restrict his wife from certain activities, which inevitably are her right of expression: to evolve in pursuits that bring her enjoyment and freedom.

Both adharma and dharma can be religiously inclined, and each has the potential to bring harm and restriction through bias. We are currently steadily moving through the difficult phase of understanding that religions – whether noble or diabolical, orthodox or liberal – have deeply embedded within them the seeds of cognitive dissonance via the relentless integration of agenda into their application, individually and collectively; and equally through misrepresentation of that which has not really been understood.

Moving beyond these polarities, we arrive upon the art of emptiness, neutrality, or the abyss. Here we have the most difficult art to master: To act in accordance with each circumstance appropriately, attempting at every moment not to cause harm, nor to turn the eyes of an innocent individual toward darkness and retribution; never to lead any circumstance towards self-righteousness, which appears as a rigidity that does not yield its softness to the moment, to be discovered within the service of that perception.

This is the art of the empath. To be there yet not to be there simultaneously, forever watching the rising and falling of good and bad, sadness and happiness, positive and negative. To be subject to what cannot be known, attentively listening to what cannot be heard; to wait patiently to view what cannot be seen; to feel with abandon what cannot be touched and to joyously witness that which is unknowable.

An empath introspectively reflects the awareness of adharma and dharma as a play that appears on the stage of life to be eternally observed, bearing constant witness to these two elements that bring about the reality that life is suffering. Each endures the other, in an endless dance of illusions.

The seer will receive every circumstance, every human being within every encounter, as an opportunity to learn about themselves. To see the rising and falling of their feelings as they communicate with the frequencies which are the inaudible sounds emanating from each circumstance to be felt. Their journey is an endless river that is sometimes calm and cool, other times tumultuous and rough, as they watch the world from a vantage point that is as delicate as a transparent bubble that can be perforated by a mere glance.

Many techniques have been employed through the history of humanity to obtain enlightenment, and one of the tools utilized in diverse cultures around the world is the mala. These are beads that are strung upon a string. The number of beads will differ, depending on where they originate, but for this example let’s say we have a mala with 108 beads. A mala is used for meditation, and within most meditative practices a mantra is given as a means to focus awareness.

As a yogi pulls one bead over the index finger, the string in between the beads will rest upon this digit. And as he pulls the next bead across, he repeats the mantra within his mind, which is counted by the bead. This is so that the yogi does not have to enumerate and recite simultaneously a mantra. He knows that at the end of the mala there will be a tassel, and this marker represents the completion of one cycle: 108 repetitions of that mantra.

There is a secret hidden here, but I won’t disclose it yet, about the bead itself. Remind me later to tell you, and as you read, realize I am laughing to myself and smiling, knowing that I will fulfill this promise, which is your question. You are in my future and I am in your past. Or are you in my past and I in your future? Time is interesting. Does it even really exist? Nevertheless, let’s move on.

The string in between the beads represents samadhi: joyfully being contained within one’s silence, the abyss, a time of emptiness until the next repetition occurs, which is the next mantra to appear.

This method is meant to train the mind to focus upon a command, which at this point is the recitation, and when this transforms into a sutra – which is a representation of an act of power, the wishing for a result – this then manifests the next containment, which is called a siddhi.

A siddhi is when one obtains a special power that comes about in relation to the command given. Many yogic practitioners look for this result as an indication of progression on their path of development. But remember, though these techniques have been universally employed throughout the world at different times, they can become stumbling blocks upon one’s path if misunderstood.

What I am to reveal to you now is an abstract story that contains the exact same truths and techniques I have just mentioned. The string of the mala represents a time of waiting: emptiness.

What if I were to tell you I am this emptiness? I am this abyss. I am samadhi, the intuitive empath, and I would like to convey to you how to respond to the world around you as if you were a mala: 108 beads upon a string that represents the pre- determined destiny of your life.

Your time of waiting, your time of service, your observance of the moments which are continually escaping you; in essence, your path with heart. I am your teacher, and you are my student, wishing to understand how to proceed.

When adharma approaches me, I am the string that is wrapped over the index finger, determining the weight. The technique I use is to grab the next bead with my thumb, to roll it over my digit and proceed forwards with silence and abandon; to feel the impact of adharma approaching and act accordingly with that person, neither submitting, nor rejecting.

Not influencing but just observing, watching the feelings moving through my chest, my whole being affected by this experience. Adharma becomes my mala bead; my living mantra that speaks to me. Not inside my head as a word but outside of me as a mantra, whispering to me which way to proceed.

I watch gently this mantra attempting to become a sutra, as a force that wishes to influence and direct my being toward an outcome. The sun sets, the moon arises, I sleep within the silence, a dreamless slumber.

The morning appears. The weight of the string of my 108th mala bead calls me to retrieve the next jewel, my mantra. On this day I meet dharma, the white hat. Dharma now becomes my mantra. I act in service and kindness towards this being, in exactly the same fashion that I responded to adharma. Yet today, dharma is my mantra.

Dharma looks at me knowingly, trying to influence my path, attempting to change the mantra into a sutra of influence. The sun sets. The moon arises. The freshness of the morning appears.

Upon my index finger lays the string of my mala: my silence, my samadhi, the happiness that exists in between the people I meet; the emptiness, the absorption that shines from my eyes as I communicate to each mantra that attempts to turn my quietude into a command. But I cannot be directed. It seems that I defiantly stand in resistance of that which wishes to obtain my favor. I disappear from it. I was never there.

Every person that we meet on our path is the bead of our mala, is the mantra that wishes to obtain the suggestion, the power of a sutra, which is the result. I haven’t yet explained exactly what a mantra or a sutra is and how they work. Traditionally, a mantra is a phrase or a word with a particular vibration (often in Sanskrit) utilized to interrupt the mind, to stop it from thinking and to focus those internal thoughts to become the recitation itself.

For example, a mantra can be as simple as, “I am”. When the mind goes to this, the internal dialogue is meant to stop. But the contradiction is that the dialogue is replaced by a repeated phrase, mimicking what is already there. We have to remember that the primary objective here is to reach silence in between each mantra.

A sutra is the ability to command a word within the mind to manifest as a tangible outcome. For example: The strength of an elephant is a sutra. If a man were to obtain the power of this beast, he would be unstoppable. And when the sutra manifests within the body of the man, it is called a siddhi, the end result. Should we seek these mystical powers? I would say not.

As an intuitive empath I would relay to you in quiet humbleness that the next person I meet is my mantra. I have no need for the mantra to become a sutra. I wish to control nothing. And thus I wish not to be controlled.

Yet only kindness and compassion are awaiting for my next mantra to appear in front of me. The words and the intentions are expressed on the outside, not the inside. The verbal content appears in the heart as feeling to be spoken immediately, never arising to the mind.

In other words, you can’t think it, you can only know it. And if you know it you would never bother to think it. The mind is not meant to be concentrated in this way. It is to be empty of itself, filled with the abyss, with neutrality. Mindful observance has no contours, it is without shape or definition. This is the responsibility that resides within the domain of the heart: to forget itself whilst being fully engaged within its task.

The silent commander just looks at what it cannot see, and listens to what it cannot hear by virtue of the fact that it’s not talking to itself. One’s eyes become a strange intermediary that realizes that the heart is sending visual signals on invisible pathways that become the words that are to be spoken.

Once this arrival recedes quietly into the background, one’s internal perception will then wait patiently for the next event to occur as that elusive content arising from within. When you experience this you will begin to understand your own personal transmissions.

The ears wait patiently, for they know that nothing will be spoken until a feeling appears. And if you happen to be sitting quietly by yourself then watch this arrival and with your silent breath this will become your meditation, your vehicle of discovery, your personal path with heart.

My destiny, my path, my mantra, appears in front of me at every moment, and I am contained within those gestures, and of service to them. For you are the string. You are the mala. You are my destiny. My heart will speak to you and what I have to say will never enter my mind to be formulated before the words are spoken. This is the divine decree of an empath, an intuitive seer.

Now that these particular principles have been defined, we can observe two types of meditation. One is empathic, and the other can be misleading. Only one point off north. That is all that is needed. Decide for yourself the truth. Practice the techniques and see what you obtain. One will beckon results. The other will want for nothing, in peace proceeding forward.

Know that the abstract tale and the acquisition of mantras, sutras and strings, are a representation of a mala: the next step you take in life. What if someone came along and turned this abstract tale into a concrete practice? Have you been misled?

For those of you who are being introduced to these concepts for the first time, the power of your life can now be discovered in the true practice of service, within these timeless principles that you may apply.

Privacy Preference Center