Initiation in the Isihast Meditation or Prayer of the Heart from the perspective of Abheda Yoga

The Prayer of the Heart (hesychast meditation) generates the awakening of the soul and, later, self-knowledge is a complete spiritual practice marked by efficiency.
In Abheda Yoga the practice of this prayer is a particular case of a basic technique, called Ananta.

Christian Meditation of the Heart is pursued to achieve inner transformation and even spiritual realization through union with the Christ consciousness, but not only if we are in isolation,
but, above all, in the midst of life, as a spearhead of the Art of Living.

Effects on the human being

– ease in living purity and spirituality in the midst of life;

– ease in feeling “ourselves” more always;

-the fulfillment of pure desires and especially of the elevated ones – even without ever asking for it precisely;

– the possible difficulties of life that we have become accustomed to face sometimes will gradually disappear, being, however, replaced by other, more elevated and spiritual trials;

– our inner state and the multiple significant coincidences that will appear abundantly in our lives will make us feel especially lucky;

– amplification of willpower and intelligence;

– living, more always, a state of calm and relaxation, even in the middle of a restless activity;

– contributes to the achievement of health and harmony of the body;

– practical wisdom; inspiration and inner ability to always and disinterestedly do good; divine intuition and spiritual inspiration manifested in any field and moment of life;

– the whole life, both in the waking state and in all the other states will be impregnated with the divine nature of the primordial state or the perfect state; we will live life with intensity, easily centered in the present moment, noticing the miracle in ourselves and in others;

– the increase at very intense levels of the power to love, a state of intense affection without object; harmony and success in love;

– those around them tend to manifest an intense love and easily fall in love with the person who successfully practices the Prayer of the Heart;

– the appearance of an exceptional personal charisma, which can be an obstacle for the unprepared (can generate the appearance of pride and exacerbation of hubris) or a beneficial tool for the trained;

– physical, mental, mental, spiritual health and strength; blurring and, then, eliminating evil influences from our being;

– the appearance of paranormal powers (which, even if they are a temptation to fall from the spiritual path, if they will not amplify the pride and if they will not constitute a spiritual obstacle, they certify us a part of the success of the practice);

– the appearance of bright white light phenomena (the so-called taboric light) but also other intense and pure colors;

– ease and efficiency in carrying out any practices, regardless of the authentic spiritual path to which they belong;

– the awakening of the soul, followed in the higher stages by the revelation of the Self or the divine spark within us;

– an ever-deeper identification with the spiritual archetype of Jesus Christ;

– the deification of being.

Stages in Christian Meditation of the Heart

The first stage is called metanoia, a Greek word translated by the term “repentance”, but it means, literally, purifying asceticism, and this purification and focus of the conscience of the Christian practitioner is oriented at the level of the Heart.
Here, making the mind smoothly descend into the heart, he will get a real osmosis between these two somewhat polar aspects of the being, which will awaken the soul.
Metanoia comes from the meta (return) and from the noeo, which signifies our perception of reality. This refers to the return of individual human consciousness from the outer empirical world, from the ephemeral veil of universal illusion to the soul, to God. The first step of return or metanoia is the return to the Heart or the awakening of the soul.

The second stage of the prayer of the heart is nepsis – “awakening” – the ecstatic unification of being in the “crucible of divine grace.”

This is, in fact, a state of profound unity of the human Heart with the divine heart, an ecstatic unification of man in the “crucible of grace”, in other words in a condition of receiving the Divine Grace, because grace is, in reality, the grace with which God “anoints”, sanctifies the crown and the Heart of the human being.
It is marked by awakening, consciousness, hyperlucency, hypertension.
We must take care to withdraw from thoughts their vital force, but without struggling with thoughts, in order to pacify the mind and transfigure it.

The third stage is plenary participation in divine light and energies (divine powers) through direct and direct “encounter” or union with Jesus Christ, before the Father, in the Kingdom of the Holy Spirit.
This is divine Realization, Consummation, Perfection or Salvation.
The whole inner power of man becomes an offering,

metamorphosing into the conscious heart.

All vital energy is also unified in the heart

and oriented as an offering to God,

a veritable alchemy of it takes place.

“God can thus take possession

and the lustful part (lower part) of the soul (Gregory Palamas)

and thus can return desire to its origins.”

In other words, through Divine Grace we can live at the level of the Heart

deepening and essentializing any desire.

The origin and essential cause of any desire is called within Christianity

“eros of God”, or love of oneness

of which John the Ladder or Revelation speaks very deeply,

eros who addresses his call to the very “man of desire”

and which,


it makes worldly desire become eros (love) of God.

This is a veritable Alchemy of the Heart,

closer to us and much more important than external alchemy,

which rarely turns ordinary metals into gold.

For him who lifts up his soul to God

and thus places him in God,

the body is transformed and alchemized and becomes a dwelling place of God.

It shares the momentum of the soul

and joins him in Divine communion.

This transformation of eros (love of god) into agape (divine nondual happiness)

It is a constant of the Christian tradition.

“Blessed is he who has a face to God

a longing similar to that which the lover has,

crazy about his girlfriend.”

Even the Fathers of the Church say.

The text of the utterance in the Christian meditation of the heart:

“Lord Jesus Christ, the Son of God, have mercy on me…”
“Lord Jesus Christ, have mercy on me…”
A more special formulation, different from the traditional method, but more accurate, is
“Lord Jesus Christ, give me Your Supreme Grace…”
From the practical esoteric perspective of the Heart-AdAnima Way, the repetition of the name “Jesus” is very effective from a spiritual point of view.

There are variants of the prayer of the heart that end with “have mercy on me the sinner…”.

It is a good practice that has yielded results over centuries.

This utterance, however, is, in our opinion, a little wrong,

Because it can also have some negative effects.

This is due to the impregnation of the subconscious, through repetition,

with the idea that we are sinners.

This error crept into the practice of some hesychasts for various reasons

reduces the value of this exceptional practice, but still remains very effective,

Which explains why so many “prayers” have been successful.

There were voices that motivated the determination to maintain this not very good practice

in the idea that we must be humble and devoid of pride,

But for this it is not necessary to make permanent in ourselves

the idea that we are sinners, but
Let’s become as fast as possible

and most certainly free from sin.
Anyway, until salvation or supreme spiritual attainment

we are still “sinners”,

But this state is necessary, in fact,

be less and less present

and not more and more present.

For people who want to practice, though,

a longer version of the Prayer of the Heart,

We mention here the variant
“Lord Jesus Christ, Son of God,

have mercy on me, thy believer…”

Practical method

1.Se approaches a position that allows us to sit motionless for a long time, even in a chair,

with palms facing down, on the knees.

2.Se achieve a better interiorization;
we relate to the most concrete existence of the living Jesus Christ in us,

intuiting Him as a special, miraculous personal and energetic presence,

located at the level of the subtle space of the Heart.
(images of Jesus Christ crucified are not as effective.)

it is good for it to remain as a background attitude throughout the practice.

3) We say “Lord Jesus Christ…” ,

we breathe in with mental utterance,
we consciously relate more intensely to Heart Space

and we can even relate more intensely to the living presence of Jesus in our Heart;

we notice the special quality of the inspired air,

which we associate with the subtle nature of Jesus Christ;

4.We achieve full breath retention (we hold our breath with lungs full of air),

of a natural duration, so without force.

5.We exhale, saying, at the same time, “have mercy on me”.

6.We can feel a very pure, luminous and very high energy outpouring,

that floods us with a special state,

corresponding to the presence of the energy of the Christ plan in our being

and which accumulates predominantly at the level of the Heart.

7. Breathing becomes slower and slower, and eventually becomes very smooth, almost imperceptible.

We can leave the rhythm of breathing (when we feel the need),

performing prayer faster than this

and being aware of the two main times without special effort.

We can then give up even longer utterance,

addressing only the mental utterance of Jesus’ name.

In the advanced stages of practice it is no longer necessary to say the prayer mentally,

She “flowing into the heart”

As if it is still spoken on a very subtle level.

We can continue the process in the waking state, in everyday life,

in all activities where we do not need special concentration

or there is no need to maintain a mental process to solve a problem.
Of course, it is not the case to achieve this during activities that require special attention and that are also characterized, possibly, by a certain degree of dangerousness.

acharya leo radutz

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