Confidence in a Yoga-Guru

Meditationtime Forum Post

Date:  Posted 5 years before Apr 21, 2018

MiBeloved 5 years ago

One problem which has surfaced over the years is the disappointment of students for not getting sensational psychic or supernatural results from the meditation practice. First of all we have insisted that the meditation follow a breath infusion session and that no imagination or visualization should be used.

This is in compliance with Patanjali’s second sutra. This is why I insist on it even though it means that the student might go through phases of boredom in meditation.

However to show that I also have to deal with similar non-events in my practice, and to show how I deal with it. Here is an example. I got an instruction last week from Sri Lahiri Mahasaya for implementing Lord Krishna’s advice to Uddhava. Here is that advice from chapter 9 of Uddhava Gita English:

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The deserving Uddhava said: O lotus-eyed one, in what aspect or what spiritual feature, should one who desires liberation, meditate on You? You can tell me this. (9.31)

The Blessed Lord said: Sitting on a flat surface, in an easy posture, with the body balanced, placing the hands on the lap, and with the visual energy applied to the highest point on the nose. (9.32)

One should purify the passage of the vitalizing energy by inhalation, retention and exhalation, and by graduation in the reverse order, having the sensual energy controlled. (9.33)

In the heart chakra, the Om sound which is like the continuous peal of a bell, resonates continually, like a fiber in a lotus stalk. Raising it by using the vitalizing energy, one should blend that sound with the musical tones. (9.34)

Thus, one should carefully direct the pre-mixed Oṁ sound and the vitalizing energy, ten times, thrice per day. (9.35)

Situated within the heart chakra, there is a lotus with its stalks above and dropping downwards. Without becoming drowsy, one should conceive of the flower facing upwards with eight petals and a pericarp. (9.36)

One should conceive of the sun, moon, and fire, one after the other. In the midst of the fire one should reflect on My form which is auspicious for practicing the effortless linkage of one’s attention. (9.37)

Symmetrical, serene, cheerful, with four long beautiful arms, a beautiful neck, beautiful cheeks and a sincere smile, (9.38)

...with shining fish-shaped earrings, situated in matched ears, with a golden cloth, having the body color of a dark rain cloud, with the unique Śrīvatsa curl of hair and the residence of the Goddess Lakṣmī on the chest, (9.39)

...adorned with conch shell, disc, club, lotus flower and a garland of forest flowers, with the feet adorned with shimmering ankle bells, and the chest resplendent with the effulgent kaustubha gem, (9.40)

...adorned with a shining crown, bracelets, and a waist band, with all beautiful limbs, charming, with a nice facial appearance and a glance with mercy. (9.41)

One should meditate on this very youthful form, placing the mind on all limbs. The person with a stabilized intellect, should by the mind, withdraw the organs from the sense objects. The mind should be directed to all My limbs by the supervising intellect. (9.42)

Withdrawing the consciousness from all over, one should convey one’s psyche to one part and contemplate the wonderfully smiling face alone and no other feature. (9.43)

Withdrawing the mental and emotional energy, which had obtained a position there, one should effortlessly link, the attention to the sky of consciousness. And then abandoning that, having risen up to Me, one should not conceive of anything. (9.44)

Thus, being meditatively absorbed, one sees Me alone in reference to the self and sees the self in reference to Me, who is the self of all, like a light joined into a light. (9.45)

Thus the mind of the practicing yogi, is controlled by very keen effortless linkage of his attention to higher concentration forces. And quickly the delusive influence of mundane things, mundane knowledge and cultural action, goes away. This is the cessation of material existence. (9.46)

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Notice here that the focus on naad sound as described leads to focus on Krishna. Try telling that to the Hare Krishna people, that meditation can lead to Krishna in this way which Krishna himself described to Uddhava.

Please also note that this was the gayatri mantra procedure done in the time of Krishna in relation to His deity forms. This is indicated definitely in this verse by the ten times, thrice per day instruction. Compare that to what is done today as chanting of Gayatri mantra in Krishna sects:

Thus, one should carefully direct the pre-mixed Oṁ sound and the vitalizing energy, ten times, thrice per day. (9.35)

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Srila Lahiri Baba gave a method for doing the first part of this instruction with the naad. Let me give the verses that pertain to this. I could have done that above but I wanted to not distort anything and to show the context of these instructions to Uddhava:

The Blessed Lord said: Sitting on a flat surface, in an easy posture, with the body balanced, placing the hands on the lap, and with the visual energy applied to the highest point on the nose. (9.32)

One should purify the passage of the vitalizing energy by inhalation, retention and exhalation, and by graduation in the reverse order, having the sensual energy controlled. (9.33)

In the heart chakra, the Om sound which is like

and the vitalizing energy, ten times, thrice per day. (9.35)

Situated within the heart chakra, there is a lotus with its stalks above and dropping downwards. Without becoming drowsy, one should conceive of the flower facing upwards with eight petals and a pericarp. (9.36)

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From this it seems that the yogi should hear the continuous peal of a bell, resonating continually, like a fiber in a lotus stalk. Raising it by using the vitalizing energy, one should blend that sound with the musical tones. (9.34)

Thus, one should carefully direct the pre-mixed Oṁ sound.

What if he does not hear it, should he sit there in the psyche and imagine it when Patanjali abolished the use of the imagination in that way? Should the yogi become sour to the practice if he just cannot hear those musical tones?

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Here is how I handle this:

First of all I just follow the instruction of Lahiri Baba which is to descend down the sushumna down below the neck and remain there either doing a loop movement or just to remain there while hearing naad. If there is no naad there, I remain there. If there is just the usual constant naad sound there without the blend of musical notes, then I remain there. If there is no sound in the sushumna and it is just a blank upright tunnel or blank space, with naad sound being heard as a constant high pitched frequency or as a constant vibration, then again I just remain there and follow the instruction.

I do not get disappointed. I do not indulge in a sour attitude. I do not feel that I am not getting the result. I follow the instruction with faith in the guruji.