Chit Akash Connect
Meditationtime Forum Post
Date: Posted 3 years before Nov 01, 2016
MiBeloved 3 years ago
Today there was another improvement in chit akash connect and some more help from Lahiri Baba. This had to do with the understanding and integration that naad sound is chit akash capture unto itself, except it is a sound perception and not a visual one.
Is the visual one important?
It sure is. Confidence in the practice comes in definitely with the visual capture of chit akash as compared to the sound capture alone. Lahiri Baba was above my subtle head floating in the chit akash and saying that if I could hear the naad sound then that was chit akash connection.
He asked me to check to see if the sound was heard in the frontal part of the head. When I checked, it was not there, at least not with the same intensity, maybe in a submerged silent way.
Then soon after he asked me if I was sure that it was not there and that I should check again but with the same eagerness as when I usually hear naad sound for sure, when naad sound is very definite and pulls attentiveness. When I did this, then it seems that chit akash reluctantly resonated in the front part. Then there was a connect.
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One of the big setbacks in spiritual life is having students or people who rely on the teacher to make them advance. That is a sure hang up. Doubts of students plague the teacher as well and cause the teacher to go slow on occasion.
Student also make demands on the teacher about what he should and should not do so as to keep them advancing, as to what rules and regulations he has to follow to satisfy their sense of what a teacher should do, so as to secure their footing in the spiritual path as they see it. All of this bashes in the advancement of the teacher.
Well, what to say?
Everything has hazards. The world is a kinder bloc with some very sensitive explosives laying in it. On turn this way and you are done. One turn that way and your wounds open again.
A student may become annoyed if the teacher advances. The student may feel that he or she is not advancing in turn, or in comparison. If the teacher does something which the student objects to and if the teacher is seen to advance regardless, then the student thinks of sabotaging the teacher. The whole teacher student syndrome is full of setbacks.
If one becomes a yoga teacher, one is either stupid or one is being forced to do so by a yoga guru, where it is a mandatory requirement. No one in his right mind will become a teacher just like that. It is really true what we heard that fools rush in where wise men fear to tread.
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Manish on LinkedIn:
What it means Michael Ji? You said previously that in meditation one should concentrate in the back of the head. His focus should be on Naad Sound and visualization should be off. Now you are telling that focus should be in front of the head with Naad Sound.
In my opinion sound and vision both are important, and once we reach the trans state our focus leaves the current plane.
MiBeloved's Response:
Manish,
These are some instructions I am getting from Lahiri Baba, so do not expect that I can explain all of it. Sometimes the student does what he is told to do without understanding what it is and where it will lead.
However in this case, I do have some indication of where this will lead. It is a contradictory instruction since previously when practicing I was told to abandon frontal vision completely and focus on naad sound.
In Bhagavad Gita chapter two there is something called buddhi yoga, which is really the same kriya yoga which Lahiri Mahasaya practiced and taught. Unfortunately our present attitude makes it impossible for us to do buddhi yoga at the onset. In an attempt to do that we find that our buddhi gets even more robust and crazy and that there is no transcendental vision (jnana chakshuh/dipah) developing in it.
The result of this has come down to us with the curse of visualization and chanting of mantras in the name of meditation. One acharya of repute boldly declared that since we cannot stop the roving mind, we should chant holy names and keep the mind occupied in that sacred way. But this is not in the instruction in chapter two about buddhi yoga.
It does however bring to our attention that there is a large fissure between us and the yogis who were doing yoga in the time of Sri Krishna. If I am told that since I am the soul or the self, I should control my mind, and if in an attempt to live up to that expectation, I find that I am clobbered by the mind, and then the only sensible thing to do is to run away from it. Discretion they say is the better part of valor. If my enemy is greater, then victory for me is to run and live to fight another day.
Those students who have no experience of the chit akash sky of consciousness are to be pitied because they can only believe in what they have experienced and so they are left with whatever concept fancies their minds. If however one has even one single experience of the chit akash, then there is some hope that one can hold out and wait for the time when one becomes powerful enough to bring down the enemy.
Who is this enemy?
It is the buddhi intellect orb which is the focus of the struggle in the process of buddhi yoga as described in chapter two. What Krishna explained there in about five minutes or less might take a yogi five million lives of practice to master.
At first the student tries to follow those instructions and confront the buddhi, because the student has heard that as the self or soul, he is supreme over the adjuncts in the psyche, but here in this case superiority does not mean mastery.
When confronting the buddhi initially, the student finds that instead of controlling it, the self is controlled by it. This means then that the self has to back off and not execute the instruction to challenge it. Because of millions of years of reliance on it, of taking help from it, the self finds to its peril, that the buddhi organ has absorbed the power of the self and that the self has become crippled and cannot control it.
To develop power it is recommended that it back away to the back of the head into the naad sound, where after a long long time of practice and naad comfort and cushioning, the self develops detachment from the machinations of the buddhi intellect organ.
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When eventually the self gained some resistance to its attraction and its addiction for using the buddhi organ for analytical gains, then the self can attract naad sound to the frontal part of the subtle head which is the territory of the buddhi organ. Then over time when this is pervaded by naad sound which is the vibratory manifestation of chit akash, the visual perception into the chit akash may develop.
If when the student comes forward with naad, he finds that the buddhi again establishes its rebellion against the spiritual interest of the self, then the student should abandon the frontal assault and return to the back into naad with his tail between his legs, understanding that he is not strong enough and must do more naad focus to build his independence from the buddhi’s control.
Occasional visual perception into the chit akash is better than no perception of it, but still that will not do. That is like being in a dessert and having one raindrop fall on one’s tongue. For full visual perception into that spiritual place, one has to naad contact.
When a limited living entity, an individual self, first finds itself to be conscious in the material world, it has only the rudimentary sense of touch. The other senses are not yet developed and one has no idea of what they are. Similarly when one begins the journey to the spiritual world (brahman environment), the hearing sense is the one which is first developed. It develops initially in naad. Patanjali mentioned it. Svatmarama mentioned it. Lord Krishna mentioned it to Uddhava. But as the sense of touch is not enough, so just hearing naad, is only the beginning.
