Divine Eye Elementary Development
Meditation on the Ajna Brow Chakra is the most popular proposal for assuming use of the divine eye. This method is mentioned even in the Bhagavad Gita. Read this.
प्रयाणकाले मनसाचलेन
भक्त्या युक्तो योगबलेन चैव ।
भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्
स तं परं पुरुषमुपैति दिव्यम् ॥८.१०॥
prayāṇakāle manasācalena
bhaktyā yukto yogabalena caiva
bhruvormadhye prāṇam āveśya samyak
sa taṁ paraṁ puruṣamupaiti divyam (8.10)
prayāṇakāle — at the time of death; manasācalena = manasā — by the mind + acalena- by unwavering; bhaktyā — with devotion; yukto = yuktaḥ — connected; yogabalena — with psychological power developed through yoga practice; caiva = ca — and + eva — indeed; bhruvor = bhruvoḥ — of the two eyebrows; madhye — in the middle; prāṇam — energizing breath; āveśya- having caused to enter; samyak — precisely; sa = saḥ — he; tam - this; param — supreme; puruṣam- person; upaiti — he goes; divyam — divine
...and that meditator who even at the time of death, with an unwavering mind, being connected devotedly, with psychological power developed through yoga practice, and having caused the energizing breath to enter between the eyebrows with precision, goes to the Divine Supreme Person. (8.10)
However, when questioned about its development, finding a yogi who was successful in that tradition, is hard to locate. Why?
The reason is that there are a series of sensual deprivations and mental restrictions which must be practiced before one can achieve complete pratyahar, which is withdrawal of sensual interest from the physical and lower astral dimensions. If one does not practice pranayama breath infusion, it is a daunting task to achieve full settled pratyahar, where during meditation, at least, the sensual interest does not proceed in its normal way which is to aggressively acquire external fulfillments.
What I advise is that a yogi should fully master internal retraction of the senses, so that the interest no longer has the compelling urge to course out of the psyche with interest to grab fulfillments from what is outside the physical or subtle body. The normal condition of the energy when one sits to meditate, should be that it is settled and does not flow outward, even if no effort is made to compel it to be restrained.
There are several practices which may be done after the sensual energy assumes a relaxed condition by remaining still and not clambering to go out. Each yogi should find, or should be granted, a method which is effective.
Here I present an advice, I was given by a Shiva deity. He directed that I use the short focus. This means that one should move from full pratyahar withdrawal into an extending short focus, from across the gap from the coreSelf to the edge of the psyche. This is about the distance of two inches in the mental space in the forehead. What happens is that one finds the self to be in a subtle darkness which is like being outdoors in a forest on a dark moon night, where outlines of objects are barely seen. This will be in the mental space between the coreSelf and the edge of the psyche. It will not have any perception outside the psyche or anywhere else. One should quietly remain there observing what is revealed.
There should be no anxiety nor sense of boredom, nor hankering for clarity. One should quietly remain in that dark mental space and wait.
