The left brain manages our affairs in the world. It creates the ego, defines the individual as a unique entity. The right brain, the heart-mind, has the opposite influence, unifying rather than separating; it exists in the great unifying sea of the cosmos, the one that contains all. Ideally, the two qualities of consciousness should be in balance. In our society we encounter the problem of the left-brain having almost totally suppressed the heart-mind.

We pay a great price for the suppression of the heart-mind because its power is limitless. It has the capacity to move and expand the ch’i, leading us to the “gateway to the miraculous.” It is a misunderstanding of the nature of the heart-mind when some “New Age” guru advises you to “listen to your heart” in order to find the answer to a complicated political question.

The answers to those kinds of questions don’t reside in the heart. The heart-mind basically knows just one thing—the greatness of the ch’i. If you know how to listen, it can tell you whether you’re one with the flow of the Tao or blocked from it. Basically, you can either feel a sense of clarity and joy—or its absence, characterized by tension, uprightness and the “ten thousand faces of fear.”

As a matter of fact, one of the reasons for the imbalance in the relationship of the ego-mind to the heart-mind is that the ego fears that its individuality will be destroyed—drowned in the “unifying sea of the cosmos”-by the heart-mind, so it tries to defend itself by blocking out its partner. But this is a false fear. The heart-mind has one job to do, and the ego has another. For all the power of the heart-mind, one small point that takes on enormous weight is that of choice. What is responsible for whether we decide in this next moment to practice Tai Chi Chuan or watch television?

To create or to stagnate? Choice is the province of the left brain, the ego-mind. The heart-mind practices non-action. It does not make choices; it does not buy and sell. The voice of the heart is silent in the state of fear, but also in the state of diminished vitality. When our internal vitality is weakened, whether through sickness, immoderate habits, or excessive will, we lose awareness of our connection to the greatness of the ch’i, to the One.

We will feel deeply tired, with no sense of our true power. We may profess belief in the Supreme Principle, but it will be abstract and non-visceral. Beneath our outward “profession” of faith, our weakness will carry us to faithlessness, to the acquisition of material wealth, to dominance over others, to “the gong fu of death.” One of the greatest health benefits of Tai Chi Chuan is that it enables us to hear and heed the voice of our heart.

Your heart is the gateway to your spiritman and your spirit is the gateway to the all knowing God.

Unlike the organs of knowledge we call the senses and the intel-lect, the heart is the seat of belief, of true knowledge. Pascal also sees humankind as having three ways of knowing: through the senses, through reason, and by way of the heart; while the first two paths involve the use of evidence to lead to knowledge, the latter rather depends on faith. As he writes in Les Penstes #7: “Faith is different from proof. One is human and the other a gift of God. The just shall live by faith [1.Rom. 1.17]. This is the faith that God himself puts into our hearts, often using proof as the instrument. Faith cometh by hearing [2.Rom.x.17]. But this faith is in our hearts, and makes us say not ‘I know’ but ‘I believe'” (34). In his study of Pascal’s life and thought, A. J. Krailsheimer points out that “authority,” for Pascal in his later life, stemmed not from external rulings but rather from an inner order, which he called heart. Divine truths are given by God alone:

“He wants them to enter the mind from the heart, and not the heart from the mind, to humiliate that arrogant power of reasoning.” At all times, Pascal recognised three ways to truth and knowledge. Whether in a scientific or explicitly religious context he added a third term to the usual reason and senses (or mind and body), and variously defined it as the will that submits to authority, instinct, intuition, or heart. The continuity of this triple division, so radically different from Descartes’ dualism of mind and matter and the unchallenged supremacy of reason, is unmistakable and basic to an understanding of Pascal’s life and thought. (25-26)

A free heart

A heart which is free from fear; is a heart that all doors of unrighteousness are closed The heart reveals much in a man’s character The eyes are the gateway to a man’s heart The softness of the heart will reveal the giving in his hands The heart speaks much about a man.

The seeing is not of the physical eyes, but rather a seeing of the inner eye. It is the vision that the higher self holds for Ones great life. Once you can see beyond the veil of forgetfulness, you will be able to manage each moment in the mystery of presence.

The gateway into the heart will allow the mystery to unfold. So, as you calm your mind and breath into the body, you will travel with an up-tempo. The rhythm of your breath will be the focus atlas. Your thoughts will fall away, and peace will manifest.


You are not your body, nor are you the mind. Dear Ones, you are so much more!

We wish to tell you that you may take this as a mantra, repeating it over and over again, each time you feel attached or stuck, unable to lift your vibration. Your suffering comes through your attachment to the form of your body and your beliefs. This keeps you in lower densities and vibrations. You feel heavy, burdened, and weighed down.

Detach to what you think you are and free yourself. See from a higher point of view. You repeat what you know, think, and feel that comes from the highest vision for yourself. Do not trap yourself in your limited vision of self. We wish to convey to you that there is always a choice to go down another path, a path of expansion, where you can start seeing things through a wider point of view.

In The Secret of the Golden Flower we read: “The spirit is thought; thought is the heart; the heart is the fire; the fire is the Elixir.

The Holy Grail is said to grant life everlasting, cure disease, and awaken us to our destiny. If the Grail is viewed metaphorically, it “may be thought of as the awakened and fully realized intelligence of the human heart.” Since the heart symbolically represents the cauldron or chalice of transformation, it is the home of alchemical work in our being; it is the stage for inner, or spiritual, alchemy. Rather than alchemy’s outer work, which focuses on a literal quest for the philosopher’s stone, spiritual alchemy serves to transform our lower self into its spiritually perfected counterpart. The Holy Grail, having been used at the Last Supper, was used to transubstantiate wine into the Eucharist. Similarly, moldavite activates our heart center so that it can be the chalice in which our earthly form is transubstantiated, thereby becoming the vessel for the Christ Consciousness.

[Jesus said] `The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.’

The metaphors at the heart of this well-known parable tell us that the trance state is the `gateway’ or `portal’ into the kingdom of heaven, which is itself the `seed’ or ‘stone’. In this regard, we noted with interest that the ancient Mayan word for `stone’ was tua, which is similar to the word mat or duat, the Egyptian name for the Underworld, as well as to-hua, the Chinese for ‘self-created’. From our own perspective, the expression `smaller than a mustard seed’ can be taken to mean that the `heavenly kingdom’ — the zero-centre — resides at the centre of every atom or subatomic particle. (Interestingly, some modern physicists are working on the theory that ‘mini black holes’ exist at the centre of all elementary particles.)

On the subject of the `seed’, the New Testament teachings of Jesus are similar to those of the older Hindu Vedas, as is evident from the following passage taken from the Chandogya Upanishad There is a spirit that is mind and life, light and truth and vast spaces. He contains all works and desires and all perfumes and tastes. He enfolds the whole universe, and in silence is loving to all. This is the Spirit that is in my heart, smaller than a grain of rice, or a grain of barley, or a grain of mustard seed or a grain of canary seed. This is the Spirit that is in my heart, greater than the earth, greater than the sky, greater than heaven itself, greater than all these worlds.

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