Slow Motion Bliss Release

For pleasure, a slow-motion bliss release is not preferred because of the excitement which a rapid bliss release provides. Something in the psyche requires rapid intense bliss release and that overrides the parts of the system which would appreciate a slow-motion release.

Nature has conditioned the psyche to appreciate rapid intense pleasures and to ignore slow motion bliss releases. Hence even if there is something to be desired in slow motion releases, the system will not appreciate that unless it is trained to do so.

Look at this example:

I used a tablespoon of honey which I swallowed as is. That provided some intense pleasure to my sense of taste. Later I mixed one tablespoon of honey with a glass of water. I drank that but I did not find it to be desirable. The sweet taste of honey lost intensity because it was diluted by the glass of water.

Why was I unable to appreciate that one table spoon of honey when it was mixed with the water?

Do I lack sensitive tasting receptors?

In doing breath infusion and raising kundalini rapidly, a yogin should advance away from the intense kundalini rises in the spine. Detachment from these rises are necessary in the process of developing insight consciousness and subtle energy perception. How long does it take for a yogin to develop this?

That depends on the individual. One person might develop sensitivity for very mild bliss aspects within one month, another person within a year, and yet another person within five or more lifetimes of intense practice. The more one practices with the proper supervision, the better.

Getting kundalini to raise on a daily basis is not everything. It is the precursor to being able to objectify the buddhi analytic orb which is the psychic gadget which rates sensations. The analytical orb (intellect) is the sensation eater in the psyche, while the kundalini is the sensation producer. So long as the kundalini produces low grade sensations, the intellect will have to eat that. Hence initially the big issue to get the kundalini to produce a higher grade of sensations.

However once the kundalini can consistently manufacture higher sensations, another task becomes possible, which is to feed the intellect these higher sensations, rather than wait for the intellect to pursue the feelings.

When the sensations are intense the intellect will of its own accord hunt them down and eat them. This is obvious in sexual pleasure experience where we can observe that the intellect hunts down the enjoyments in a direct and very aggressive way. It does not however care about mild or low-intensity enjoyments or sensations.

A yogi once he can get the kundalini to consistently produce high quality sensations and especially non-intense ones, should begin training the intellect to be receptive to these. This will feed the intellect continually which will cause more proficiency in the yoga practice which begins with dumbing-down the chittavrittis, mento-emotional energies, and their exhibitions in the mind.

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Srila Yogeshwarananda had me do a kriya practice which consist of pulling up a continuous flow of low-intensity bliss feelings from the trunk of the subtle body through the neck into the head of it, into the buddhi organ.

To do this one should first do breath-infusion and make sure that the entire psyche is free from heavy low-vibration astral energy. Then one should make sure that the thighs are cleared of heavy energy and of sex-charged energy.

Once this is done, one should push more infused energy into the center of the trunk and use that blast of energy to detect and eliminate any heavy astral energy which is hiding somewhere in the trunk of the subtle body.

At that point one should conclude the breath infusion session and sit to meditate. When one sits one should check the condition of the psyche and check to see where the core-self is located and in reference to what.

If the core self is located in a situation where it is being entertained by the buddhi intellect orb with ideas and images, then this kriya practice should not be done. One should do some other practice.

If however the core-self is near to naad sound and the frontal part of the subtle head has no images, ideas or thoughts, then one should continue this practice.

One should affirm that the core-self is near to naad. Then one should be focused on these aspects:

• core-self
• naad sound resonance
• buddhi intellect orb

The focus of the core-self would be split between these three aspects so that about 15 percent of interest is on naad sound resonance, with just a slight touch into it. 30 percent of the interest will be on the core-self. And the remaining 55 percent of interest will be on the buddhi intellect orb.

Of this fifty-five percent which is on the orb, part of it will be used to pull up any mild bliss energy which is in the trunk of the subtle body. This energy will rise continually and gradually like bubbles rising from the bottom of the lake.

This is a feeding process for the buddhi intellect orb so that it because secure from having itself filled with non-traumatic disturbances or energies.

From this practice, the buddhi will become more stable in meditation and also when the psyche is not in a meditative state. As this practice occurs, the yogi will notice that the mild sensations begin to attack the buddhi as they become more and more noticeable by the orb. There will be in the trunk of the subtle body, a spread energy which is a cool-heat type of bliss force.