Dead man’s Yoga Practice
Recently since the demise of Sir Paul (May 24 2015), I was seeing him and Beverford on a daily basis. Sir Paul is regularly coming to practice when I practice. It seems that his subtle body gets here at the instance that I began to practice. It lost its restrictive attachment to the physical form where it felt it had to be physical and could only benefit from what was physical. This is interesting because during the life of the body, one of the most difficult things to transfer to students is this idea that the subtle body is independent of the physical one and does not have to depend on physical access. Students put up a hefty fight about this and insist on the need for physical completion of everything. Some even get angry when they are deprived of physical completion in one way or the other.
It begs the question of when or where we will live in a way which supports what Lord Krishna said in the Gita about the soul being different to the body. That was the first part of the discourse with Arjuna in Bhagavad Gita. Is that practical now that we have a physical form or is it only practical after we become deceased and can flash around here and there at the speed of light in the astral form?
Right now Sir Paul’s astral body is transparent so that if he was standing before you, you would not perceive him because his body would be made of air. In air, that body would not be contrasting. It would be more like a jelly fish with a transparent membrane and inner body, where it cannot be distinguished easily from the water it floats in.
How do I see a transparent astral body?
I barely see it. Mostly I perceive the thought-energy coming from it. It is perceived because the membrane or subtle skin of it may have a sparkle or glitter now and again like when you hold transparent glass and look through it. In some positions, one sees that it is an object while in others one cannot discern that it is. Knowing that glass has these aspects makes it easy to recognize it.
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Once when we were doing practice and Guruji Beverford arrived he was marveling at the effects of the breath infusion on the subtle body. During his last life, he did not do this breath infusion. He was curious about it when I met him once in Ventura California around 1974. I had recently learnt it from Yogi Bhajan. Since Rishi Singh Gherwal did not teach it and focused on asana and bandha compression locks, Beverford did the same. He was primarily practicing the Japanese martial arts practice which he mastered and taught.
I showed Beverford the advanced procedure of feeding neutral bliss energy to the buddhi intellect orb or to the space around the orb. This develops after mastering cell kundalini which develops after mastering spinal kundalini.
In that practice, the yogi takes responsibility for making sure that the buddhi intellect orb gets all the sensual energy it is after, because otherwise it rebels and disrupts meditation practice. It does this with the co-conspirator, which is the kundalini life force.
As nature would have it, as we got this body from the parents, kundalini manages the system of energy distribution. It feeds the buddhi intellect orb at its leisure and with the type of energy it selects for the buddhi’s diet of pleasures.
This system is disrupted in yoga practice, especially in the serious students who graduate to do self-tantric. At first the student has to work with the tradition kundalini system which is spinal kundalini. But then later one can leave that system aside and feed the buddhi intellect orb neutral bliss energy instead of the sex/reproduction charge breath infusion process.
The buddhi is the link between the core self and the kundalini. Thus if the buddhi is curbed, if its habits are altered, it will be all the better for the core-self. But as one must feed a draught animal, one must feed the buddhi if one decides that it should be hemmed it. When animals are in the wild, there is no need to procure food for them. They wander at will and find food on their own. This is very convenient except that wandering animals cannot be put to use as penned animals may be.
Hence if the yogi pens up the buddhi, he has to feed it or it will go berserk. It will rebel and conspire with the kundalini to sabotage the yoga practice. A question arises as to what should the buddhi analytical orb be fed?
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The answer lies in the conventional behavior of the orb where usually it feeds on sensual energy. It bites and chews into such energy with relish. It even indulges in the nasty habit of regurgitating such energy. Since that is its diet, the matter is simply one of feeding the orb a purified form of the sensual energies; one which is not hormone charged, not reproductively or sexual polarized, a neutral energy.
If the animal is penned up, the farmer must feed it but he may select what the type of fodder it will get. It has to be something the animal will eat, because the intention is certainly not to starve the creature.
However the feed should be such that it does not make the animal rebellious and does not cause the animal to do violence to the farmer on occasion.
Bliss energy is the preferred diet of the buddhi intellect orb. Undoubtedly, for its conceited little self, it wants pleasure, especially psychic pleasure which no one can see but it. How can the core-self procure a neutral pleasure energy which not only satisfies it but causes it to become useful in the quest to reach the spiritual energy, the chit akash?
