Divine Eye Development Practice
I got help from Gautam Buddha in the matter of purifying and using the divine eye. Believe it or not, everyone uses the divine eye but most are using it in a cataract condition where it is completely clouded or shrouded so that it does not give vision. It should be cleared of pollution.
Perhaps through luck, I was able to use the divine eye since in childhood, even before I formally began doing you asana and meditation practice. However its use was haphazard, in and out.
To bring the usage to order, I used various meditation techniques. I found that the more socially involved I was, the less clarity there was using the divine eye and the more it was that the physical vision and some subtle body eye vision came to fore.
I decided to reverse this, to reduce physical vision and increase subtle perception, while developing the divine eye directly. Srila Yogeshwarananda is noted as one of the teachers who worked with me on developing the divine eye’s clarity. There were other advanced yogins who assisted in the course. Recently Buddha took it upon himself to assist me.
His lessons consist of a tug of war between sense of identity and the intellect. To do this one has to distinctly sort those two adjuncts in the head of the subtle body. One will find during meditation that one does or does not hear the naad sound resonance. If one does hear it, then the practice includes naad. If one does not the practice does not include naad but is done without naad support.
A prerequisite for this practice in either case is that in either case, with use of naad or without it, the yogi must be in a state where the vritti mento-emotional conventional thinking/feeling operations cease. One must be in compliance with Patanjali’s second sutra:
Yogah chittavritti nirodhah
The yogi must also be able to part off the sense of identity from the core-self so that the sense of identity is an object. The intellect must also be an object, even though it will be invisible in this condition.
Once the yogi brings the mind into a state of quiescence, quietness where it is no longer shuffling thoughts, memories and ideas, the core-self focusses the sense of identity into the intellect. The energy of the sense of identity is one of interest. That is focused into the intellect which has the form of a blank space in the frontal part of the subtle head. Nothing will happen when this is done. There will be no pleasing or displeasing sensation or happiness resulting. It is a blank experience. The yogi should keep this focus for as long as he can.
If during this practice, he begins to hear naad, he should keep contact with the resonance and continue the focus of the interest into the blank invisible intellect.
If however while doing this, there is an interruption, where the yogi find that the intellect shoots out or demonstrates an idea, image, memory or thought, then this impression will go towards the sense of identity. The yogi should push back against that by sending a more focused interest into the intellect. He should repeat this action whenever the intellect pushes back and sends out an impression for overtaking the sense of identity.
Buddha assured that this practice will cause the development of the divine eye. He practiced this and it worked for him.
