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Vipassana Meditation Practice & Mind Reading Webinar


Vipassana Meditation Practice and Mind Reading


I began practicing meditation in 1998 with the intention of developing occult abilities. I wanted to be able to see the human aura and to see firsthand the Light of God. I knew that other people before me had used meditation as a means of developing clairvoyance as well as the other supersensory powers. When I first sat in meditation, I had the intention of stopping thoughts from arising in my mind. My belief was that clairvoyance was to be found on the other side of a still, thought-free mind. After 3 years of wrestling with my mind, I had gained some measure of success stopping thoughts from arising in my mind. However, I did not develop clairvoyance. I therefore began to look for and explore other forms of meditation practice, and it was in 1999-2000 that I discovered Vipassana, or Insight, Meditation. 


My personal interpretation of Vipassana Meditation at the time was simply sitting in meditation neutrally observing my thoughts as they arose in my mind. I focused on observing—rather than suppressing—my thoughts. I found this form of meditation much easier to practice, and within a few months, I began to spontaneously know the thoughts of others. My first experience of mind reading occurred while waiting in the checkout line at the grocery store. As I stood in line, I happened to look up at the same time that a man walked through the automatic doors. As soon as I laid eyes on him, I heard the word “beer,” as if it were spoken in my mind. I thought that the experience was odd, as there was no basis for me to think of the word “beer” upon seeing him. I stood there for a few moments dialoguing with myself, trying to make sense of the experience. As I stood in line, the woman in front of me was digging in her purse for her checkbook and talking with the cashier. I stood there for what seemed like an eternity. While I was forced to wait in line, the man who I had seen walk into the store showed up in line behind me. In his hands he had two of the biggest cans of beer that I had ever seen.


Since then, I have had many experiences of being able to read the minds of others, either when I care to listen or when the information contained in the mind in question is broadcast in such a manner that I am forced to hear it. For instance, during a lecture that I was delivering, a fellow sat in the front row. From his mind, I could hear the words “charlatan,” “fake,” “fraud” continually emanate from his mind, along with a toxic disdain directed toward me. The woman he was with was a friend of mine, and I had the opportunity to inquire about him a week or so later in private. “Yes, he thinks you are a fraud and a charlatan—he specifically used the word ‘charlatan.’ He thinks that you are deceiving people, so that you can take advantage of them.”


At the time, I did not know it, but sitting in Vipassana Meditation and repeatedly tuning into my own thoughts or the thought-waves of my mind caused me to become conscious of the thought-waves of my own mental body. The thought-waves that emanate from a person's mental body are similar to the radio waves that are broadcast from a radio station. Becoming sensitive to the thought-waves of my own mental body eventually resulted in my ability to register and record the thought-waves that arise from the mental bodies of other people. Below, I have quoted information pertaining to the mechanics of thought-reading from The Power and Use of Thought by C.W. Leadbeater (



“Each definite thought produces…a radiating vibration. These radiating vibrations, like all others in nature, become less powerful in proportion to the distance from their source. Again, like all other vibrations, these tend to reproduce themselves whenever opportunity is offered to them; and so whenever they strike upon another mental body they tend to provoke in it their own rate of motion. That is—from the point of view of the man whose mental body is touched by these waves—they tend to produce in his mind thoughts of the same type as that which had previously arisen in the mind of the thinker who sent forth the waves. The distance to which such thought-waves penetrate, and the force and persistency with which they impinge upon the mental bodies of others, depend upon the strength and clearness of the original thought. In this way the thinker is in the same position as the speaker. The voice of the latter sets in motion waves of sound in the air which radiate from him in all directions, and convey his message to all those who are within hearing, and the distance to which his voice can penetrate depends upon its power and upon the clearness of his enunciation. In just the same way the forceful thought will carry very much further than the weak and undecided thought; but clearness and definiteness are of even greater importance than strength.”

The point is that the mental bodies of people are continually producing and emitting thought-waves. It should be noted here that plants and animals also emit thought-waves, but the images contained with the thought-waves emitted by them are by no means as definite as human thought forms, nor are the signals as strong. The clearer the originating thought-impulse, the clearer the thought contained and expressed in the thought-waves. Thought-waves are embedded with information and are propagated through space. In contact with another mental body, the thought-wave reproduces the exact thought that originated the thought-wave. If we use the example of the man who wanted beer, he generated a clear-cut thought form pertaining to “beer” that was carried on a thought-wave that was emitted from his mental body into mine over a distance of 100 feet or so. The practice of Vipassana Meditation over the course of several months developed my ability to register the thought-waves of my own mental body, and then to become sensitive to and register the thought-waves of other people. 

Vipassana Meditation Practice Description and Technique


Vipassana Meditation Practice is like standing on a thin ledge under the melting lip of an enormous glacier. Your only job is to watch for the melting pieces of the glacier that break off and fall toward you so that you can get out of their way as they plummet past you. Occasionally, a piece of ice so large breaks off that it knocks you off the precipice, until you recover and make your way back to the thin ledge to continue watching for and avoiding falling chunks of ice. 


The above is a great analogy for Vipassana Meditation Practice. Sitting in Vipassana Meditation Practice, one simply watches the expanse of the mind and waits for a thought to make its appearance in consciousness. One simply notices the thought and moves out of the way of it—letting it go. Occasionally, a thought arises in the mind that is so big that when it appears in consciousness it carries the observer away with it. When we finally become aware that we have been carried away by the thought, we consciously disengage the thought and make our way back to the thin ledge of observation to begin the process of watching again. 


This is all of the instruction that you will ever need to master Vipassana Meditation Practice. There is no other technique to learn. The greatest obstacle to the practice of Vipassana Meditation Practice is boredom. Boredom arises in consequence of the fact that very little of significance happens in Vipassana Meditation Practice for so long. As you sit in Vipassana Meditation, you will be confronted by mental phenomena of a very basic nature: thoughts of bills, grocery lists, things to do, fragments of conversations, old memories, etc. However, we are not using Vipassana Meditation Practice as a means of self-discovery (for which it is ill suited); we are using it instead to become attuned to the thought-waves arising from the mental body so that we can learn to read the minds of others. 

Guided Vipassana Meditation Practice Requirements


No Music: Music creates images in the mind. In Vipassana Meditation Practice, we are learning to tune into the thought-waves of our own mental body. If we practice Vipassana Meditation while listening to music, we are forced to examine images that are called up into consciousness that are related to the music but that are not a part of the natural landscape of the mind. 


No External Distractions: The goal of Vipassana Meditation Practice is to examine the fabric of our own mental body. This is achieved by eliminating other, unwanted distractions which cause the meditation practitioner to look outside of or away from his own mental body. 


Overcoming or Working Through Boredom: The greatest obstacle to the practice of Vipassana Meditation Practice is boredom. The job of the mind is to process sensory data. When the sensory data is insufficient to occupy the mind, the mind begins to wander and seek out other, additional sensory data. In other words, finding Vipassana Meditation Practice boring, people will stop practicing meditation to seek out sources of sensory data with which to occupy the mind. 


Two Elements: There are only two elements in the practice Vipassana Meditation. The two elements are mind and the power of observation (which is directed toward the mind and its content). Imagine that the mind is a venomous snake that is striking at you sporadically. You must constantly observe its movements to avoid being struck by it. 

​©2020  Cristo L. Bowers  All rights reserved.​