Meditation / Sensitivity Tendency
In higher meditation, one comes to the stage of having to reconsider the relationship between the senses and the intellect. This involves a review of one’s pratyahar sensual energy withdrawal practice. Repeatedly in higher meditation when one feels that one achieved complete introspection, one finds that there is leakage of energy out of the psyche, which one has to rein in and which somehow one did not withdraw previously.
Apart from the senses and the intellect however, one has to review the core self and its sense of identity because that identity is the initial sensing mechanism, not the five senses.
The sense of identity (ahamkara) is permanent for the core self (atma). It is so for as long as that core will be in the subtle material situation. There is absolutely no way to completely shed it here but one may establish the use of it in its neutral non-prejudiced state where it is not impartial to the intellect and kundalini and where it will act in the interest of the core (atma).
For the time being for as long as a particular core was in touch with its sense of identity, that core was influenced by the moods of the identity. This happened, happens and will continue to happen because of their proximity. It is as if the sense of identity surrounds the core spherically and is glued to it with a powerful adhesive.
The identity is like the exoskeleton of the core, except that in the case of an insect a new exoskeleton is developed under the old one. Then that new one is shed easily. The core does not shed its exoskeleton for the duration of its stay in the subtle material nature. This means that the core may work for improvement in the sense of identity because it cannot get rid of that identity so long as it is contact in any way with the subtle material nature. Of course the subtle material nature produces the physical world but if the physical world disappears for a self, the subtle material nature will remain in contact with that person, unless he or she is totally liberated and transfers to some other place where the subtle material nature is absent.
When meditating to get a grasp on the sense of identity, one has to perceive that it has two types of actions only. These two types are divested in the psyche as the perception senses and the working senses. Thus what began as two extends to being five times two or ten. In higher meditation after one silenced the senses and working senses, one is left with the sense of identity as the predominant adjunct but with its two types of actions. These are psychic actions only because the sense of identity has no direct physical capability. The identity can operate the physical body only indirectly, otherwise by itself with the core self, the identity can only do two types of psychic actions. These are:
· absorption
· expression
For higher meditation, a yogi must study these psychic actions in the mind chamber. He should bring these to order so that they facilitate higher meditation which is an effort to break into the chit akash sky of consciousness.
My information is that the sense of identity acts like a breathing system which alternates between inhalation and exhalation. The identity is continually engaged in the rhythmic action of absorbing and expressing. As a mammal can cease its breathing rhythm for a limited amount of time, so the yogi can in meditation stop either the absorbing or expressing action of the identity for limited periods only.
In higher meditation, one discovers that the involuntary operation of the sense of identity may be counterproductive. Its rhythm has to be changed to facilitate steady focus into a higher level of consciousness.
The absorbing tendency of the sense of identity should be inFocused on collecting energy from the naad sound resonance. This should be the background activity during the meditation. In the back of the mind, while everything else transpires which a yogi should do, there should be this absorption of the naad sound resonance.
But that alone is insufficient because the expressive action must be engaged in some activity as well. This expression should develop a steady focus so that when there is an opening to the chit akash sky of consciousness, the yogi can focus on that steadily without drift of his attention.
The expressive action should be applied as a focus which points away from the core self or as a focus which points into the core self or which is recalled into the core self from which it emanated.
This is the last effort when dealing with the sense of identity. It should be mastered in deep meditation when there is full introspection with no interest going outside of the psyche except to the chit akash sky of consciousness if it becomes available to the yogi within the psyche.
