The Path
There are two complementary paths. The difference and experience for each is defined below.
As I have stated many times 'Self Realization' can either be had by the spiritual path or transcendental experience. The goal is the same, the means is different.
Taking the spiritual path one needs to purify the Awareness...
From the physical body to the subtle form.
From the subtle form to the causal state.
From the causal state to transcendence.
For this Shaktipat, yoga, various meditation practices and certain austerities are prescribed.
The transcendental 'path' is very different. The SBT (Space Between Thoughts) practice immediately dissolves the self/other notion - and that, by any definition, is transcendence. Repeated practice of this immediate transcendence makes it permanent in one's life.
In this and any other practice that turns off the discriminating process (so-ham japa etc) there is no need to work with kundalini or chakras and there are many systems that don't use kundalini practices.
Hinduism and Buddhism use both practices and they are both effective. Zen Buddhism looks on spiritual experiences as Makyo or illusion whereas some yogic or spiritual disciplines see their practices as indispensable.
Here, we work with both... :-)
Bernie’s view is that both paths are compatible with each other and complementary to each other if they are clearly understood. This tolerance to both paths is not shared universally.
SBT's and Shaktipat are a marriage made in heaven. The serious sadhak should live his life in search for SBT's, whilst allowing the intelligence of nature to work from within. In the space between thoughts the sadhak and his world ceases to be, natures intelligence takes over and therein lies nirvana.
Transformation:
The vibrations happen at a molecular level as if every atom in your body is being rearranged. I could never say they were 'pleasant' but they became an integral part of my everyday life.
The changes from a shakti based practice are difficult to define but easy to experience. There is no thunder clap or drum roll with these changes but one undergoes a change from within, everything about one becomes different, day by day and year by year.
As an example there are those word games where you can change one letter in a word for it to become an entirely different word. e.g. "cat", "cot", "cog", "dog". So cat becomes dog by changing one letter at each step. It's the same with practice, small changes on a continual basis create a different 'person' (a person-less person lol) one simple step at a time, though it doesn't feel like anything is changing, everything eventually changes.
Shaktis movements are many and varied. The circular movements attune the subtle to the physical body, shaktis first 'grasp' of the physical. So to speak.
You are very right about revisiting the process of cleansing, that doesn't all happen at once, just as work on individual chakras needs to be repeated many times.
As within, so without. The circumstances of inner life and work are reflected externally and external circumstances reflect on ones practice internally. These are experienced as that synchronicity we have mentioned before. The great plan we didn't plan lol…
Stages of Meditation practice:
Many times the practitioners of meditation want to classify the stages that one will go through. This helps them evaluate where they stand. These stages are dependent on the type of meditation a person is undertaking.
Bernie recommends that practitioners meditate using "Space-Between-thoughts" method. He advises that this is transcendence, as there is no need for path to transcendence in the space between thoughts.
According to Bernie the results of meditation are cumulative, even if it doesn't feel like they are. The more a person practices, the deeper they will go. When Bernie first learned to meditate he went through the following four distinct stages:
1. Initial Discomfort Stage :
The initial discomfort stage where the practitioner has a heightened awareness of the body's condition. This stage includes all physical discomforts, aching legs, sore back, itches that require the remedial scratch and anything else the body focuses attention on that needs rectifying.
2. The chattering mind stage:
In this stage his thoughts and feelings want to do anything but meditate. It was a good time to think about just about anything. He pulled the thinking processes up each time it wandered and just brought the mind back to watching the breathing and forgot the mental chatter.
3. The 3D blackness stage:
After the mental chatter died down the blackness in front of his closed eyes became darker and darker until it seemed like a deep, rich, thick blackness that was three dimensional.
This is the Causal stage, it is the same stage that one experiences in deep sleep only this level arises in full awareness for the meditator. It was in this state that he lost his body consciousness and all sensations. He just felt like awareness without a body.
4. The "I am everything - everything is I" stage:
In this stage the feeling of "I" and "Other" fell away. There was just an unbounded, unlimited awareness. The idea that "I am everything - everything is I" came later when thoughts re-emerged to assess the experience, these ideas did not pollute the experience.
General notes on stages:
Never make the mistake that transcendental sadhana is measured in time. It isn't.
Sadhana is outside of time. The 'self' / 'other' delusion ceases when the thinking ceases. Once that happens the 'journey' is over, the job is done. However re-arisen thoughts starts the delusion once again returning the ‘self’ / ‘other’ delusion. This is why practice is required.
However, when the heat below the boiling kettle is turned off there is no more boiling , but the kettle doesn't go stone cold immediately either.
Similarly, when the factors that give rise to delusion are removed and the delusion of self and other cease there is no more delusion - but - the body and mental faculties don't disappear instantly either, in truth they happen to no-one anymore - even though they appear to. Others still see a person affected by circumstances.
Integrating practice into busy schedule
The practitioner really needs to see their daily life as if it were a sponge and allow practice to seep into every space within that sponge, totally absorbing it through skillful means (upaya) i.e.
In brief…
Spiritual practices.
1. Obviously initiates should make themselves available at every given opportunity for Shakti to work within, one should grow the experience until it works on its own, even then one should still make time to sit and allow it to do its work.
2. Deep relaxation.
One should practice in every available moment to consciously relax as deeply as possible. There are a variety of methods on how to accomplish this. We can discuss them if required.
3. Subtle Awareness:
One should gain awareness of the subtle body. One should try to feel the energy field within the physical body moving, pulsating, swaying, vibrations etc.
4. Chidakasha
One should focus on the 'sky of the mind' (chidakasha) or simply look into the darkness in front of the closed eyes. The physical eyes should be as still as possible. Initial 'static' (colors, patterns and meaningless shapes) should be ignored. Be patient and you will be rewarded.
Transcendental experiences and practices
A transcendental practice / experience by definition is one that ceases the mind's tendency to divide (bifurcate) the awareness into 'subject' and 'object' ('I' and 'not-I'). So any experience / practice that ceases the thought processes is either a transcendental experience or practice.
The most common means for accomplishing this are...
1. Noticing the space between thoughts.
2. Focusing on the rise and fall of the breathing without raising thoughts about it.
3. Direct willing of thought to cease and not allowing thought to arise.
4. Focus on a specific object of meditation without raising thoughts about it.
5. Any focused form of concentration that does not allow the thinking processes to arise i.e. Sensory perception without the notion of an 'I' perceiving or 'other' that is perceived e.g.
i. Listening - to music or another talking, etc. Actually any form of listening without thinking about what is heard.
ii. Seeing without thinking.
iii. Tasting without thinking.
iv. Touching without thinking.
v. Perception of odor without thinking.
A practitioner should include as many, if not all of the above practices into their daily lives. Meditation practice is definitely not confined to sitting for any given period through the day.
The above is by no means a comprehensive list too. There are other practices we can investigate if the need arises, however these on their own are more than adequate to accomplish the work required.
Back in the '70's I use to work for the Aussie public service. In my lunch breaks I would make time to sit at my desk and have a 10 minute 'nap'. In that nap time I was practicing ultra-deep relaxation and focusing on the subtle bodies rhythmic swaying and pulsating through the physical body. Of course none of my office colleagues new what I was up to even though I could be easily seen - I just looked like I was asleep.
This is one small example of how portable practice can be. The more you practice the sooner you will notice results, have conscious out of body experiences etc, that will change your perspective on life forever. Anyone can find ways to squeeze practice into one's life if they are keen enough.
Be inventive, find moments when you can disassociate the subtle body from the physical - even if it is one finger at a time. You can also develop SBT practice or other ways to grow a useful sadhana. You would be amazed how much time we really have, even in the busiest of days, if we are keen enough.
Informal practice
The informal practice is as important as formal practice. Even if practitioner is not sitting into meditation, throughout the day observing space between thought is recommended. This informal practice will greatly benefit the formal practice.
On Ramana Maharshi’s health
As for Ramana - I believe that around the time the cancer was discovered his body was pretty well worn out anyway, from what I can tell from looking at the video. I don’t think that any operation would have extended his life by a great deal, it would have been more inconvenience for him and keep him away from his devotees and their darshan. His service to humanity could only physically last whilst his body could maintain its existence but Maharshi as Awareness continues on, it can never diminish. His attitude was that he wasn’t the body but the silent power of the awareness that shone through it, illuminated it and animated it. He attributed the same power to Arunachala, the hill that ‘taught’ in silence - just as Dakshinamurthy did. He often told his disciples that they attached too much importance to the body, I tend to agree with him.
On Total absorption
Sitting meditation is designed to allow one to void the senses whilst either focussing on an object of meditation or simply being objectively aware of whatever arises as impersonal processes. To surrender the senses one must literally drown oneself in the object of meditation, this will not arise during witnessing, though witnessing may precede total absorption (Budd: Samatha)
'Drowning' oneself in the object of meditation is a total unbroken absorption in whatever it is one is practicing. Let's say it is so-ham japa, in this practice there is nothing in the world more important as the breath - absolutely nothing. The breath rises as "so" and subsides as "ham" (the "swinging door" of Zen). This is it, this is the most important thing in the universe for the sadhak, nothing, life or death, comes anywhere near as important as the rise and fall of the breath. This will lead to total absorption, loss of the senses, loss of thoughts, loss of self, all subsides in a practice as simple as concentration on the breathing. This leads to the unbroken "I am everything - everything is I”. Of course the wording does not arise during the practice but as an assessment afterwards.
This however is just sitting meditation and is really a one sided view of meditation practice. Complete meditation practice takes place as close to 24/7 as possible. Sitting meditation on its own is not enough to radically change the sadhaks perspective. Indeed the sadhak should seek the space between thoughts wherever and whenever possible under every circumstance possible. The absence of "I" and "other" is end-game for the sadhak. During the day, through the senses and on the meditation cushion during formal practice.
To refresh your memory here's a few quotes. You should read and reread it until it is clear to you.
Your original question was about traversing the third stage of meditation (3D blackness or causal body) to the fourth stage of transcendence without the sensory perceptions working. For this one needs to submerge the mind totally (jhana) into something - so-ham japa, any other suitable mantra or even complete silence. In other words one needs Awareness and a suitable distraction technique that will help you forget yourself. These are techniques of meditation as taught by teachers and gurus.
The 'space between thoughts' method is for those who void all conceptual 'marks of distinguishment'. The sensory perceptions may or may not be functioning but to the Dharmin that is irrelevant. The Dharmin ceases to be where no self / other assertion arises. As practice becomes natural and spontaneous both sensory awareness and awareness without the senses present spontaneously under all circumstances. As the Dharmin does not desire otherness from what is there is no need or him / her to seek total obliteration of the senses whilst aware. This situation arises naturally when the circumstances present themselves.
Length of practice
as a rule of thumb I would advise beginners to practice meditation for as long as possible. The reason being is that it takes a beginner longer to enter into meditation than a more experienced practitioner.
For newcomers to practice it takes a long time to calm down and forget their days activities, then one begins practice proper, then there may be a few moments of 'prime time' meditation. After that there is a coming around back to the 'normal' world then the meditation period eventually comes to an end.
This can easily take an hour to an hour and a half. A practice of around thirty minutes would easily miss all the action, it would be nothing more than a waste of time.
As practice progresses one will be more adept at absorption or whatever the practice they choose, so the practice can be trimmed. Shaktipat initiates should definitely offer themselves to the workings of Shakti for as long as it takes.
Once Shakti has gained a good hold of the Shakta then it is only a matter of time when the experiences of Shakti will be felt 24/7. Indeed as soon as one turns their mind to Shakti the experiences will be felt regardless of where one is or what one is doing. Further to that Shakti will present herself with experiences whether one invites them or not…
Samyana
Dharana + Dhyana + Samadhi = Samyana
Dharana = Concentration
Dhyana = Meditation
Samadhi = Union (non-duality)
Samyana is the integration of, or 'wraps up' the three processes.
It brings about prajna which is a transcendental or non-discriminating consciousness. This isn't as hard as it sounds and can be realized anywhere where conceptuality is absent.
What is the Space between Thoughts?
Just a quick word on SBT’s ~ actually it is not a practice, it is loosely described as one because its got to be called something and ‘practice’ is about as close as we can get. In order to fully understand exactly what it is interested persons should read and UNDERSTAND the-dharmin website. SBT’s are an immediate ending of duality, therefore it is transcendental in nature. It is not a path that one practices, it is technically a ‘revelation’, or in other words it reveals non-duality in an instant, wherever one is and whatever one is doing, not after years of practice, it doesn’t matter who you are or how much practice you have under your belt SBT’s work for everyone without exception. This revelation takes place wherever one is and whatever one is doing. In the instant an SBT arises there is transcendence. Familiarity with the experience, or repeated exposure, makes it easier and easier as time goes on.
SBT is not just absence of thought. It is pure awareness, where this pure awareness witnesses everything, without judging.
Working on Negative forces
Shaktipat initiation will eventually dissolve the samskaras and vasanas (impressions and tendencies - or subconscious motivators) given time, as it does with all, but you are in a hurry and want to work with these negative forces now. There are a number of useful approaches you can take in addition to allowing Shakti to work with you. Western psychologists / psychiatrists have their uses but they also have their limitations too. They work from theoretical models and chemical solutions. My use of biofeedback proved to me with monotonous regularity how inept they can sometimes be (though they should be a first port of call (nod to tradition there)). On several occasions I have worked with people who have spent years under psychiatric / psychological supervision who have been told by their psychiatrist / psychologist that their underlying problems have (eventually) been cleared. Wired to my biofeedback monitor, however and mentioning their prior traumas proved to both myself and the client that these problems were still well and truly embedded in their subconscious and acting as invisible motivators for their current actions, moods and general negative outlook.
It is relatively unheard of in the west but there is a growing trend toward using meditation as a therapy (Meta-therapy) by those who understand its principles and practice. Forms of meta-therapy have been used in the East for centuries, most noticeably by Buddhist practitioners and is called Abhidharma.
Measurement via biofeedback plays an important role and is highly desirable but can be dispensed with as long as one holds a strict adherence to the practice undertaken. A few of the practices you could try are...
1. Mindfulness of the breathing (also called So-Ham japa - Ajapa-japa - Anapana-Sati)... The benefit of ‘drowning’ yourself in the breath is that you will reach a depth-level that automatically dissolves the negativity you are experiencing. There is no reason as to how this happens but it most definitely works. Total and absolute focus on the breath takes one to a depth of meditation that powerfully affects the psyche, bringing a deep sense of peace, calm and a whole new outlook on life.
2. Non-Bellicose imagery… These methods are used to create imagery of a ‘perfect place’ where one can relax into the scene and gain peace and tranquility. It should be understood that the physical body is a repository for mental stress. If your mind is screwed up, it will reflect in your body and deplete the immune system, and affect the body's capacity to function. Please note, the body cannot tell the difference between a real and an imagined threat. If a real threat presents itself the bodies system comes into action to either defend itself (fight) or leave the scene (flight). The fight or flight syndrome (Dr. Herbert Benson’s term) can be called into play merely by imagining the threatening situation where the body will react as if the threat were a ‘real’ physical one. The inverse is also true - an imagined peaceful scenario will bring about a peaceful response in the body, restoring the natural balance of the system and creating a health response.
3. Metaphoric imagery… These methods are used to create imaginative metaphors for defining both the problem and the solution. One practice is called ‘’cutting the ties’’ where the practitioner imagines him/herself being chained to a particular object that represents their particular problem. Then one goes through a process of sawing their way through the ‘chain’ that psychologically binds them to the condition that is creating their problem. Other practices in MI are ‘purification’ meditations where (say) one passes through finer and finer mesh screens to ‘purify’ the psyche.
I have both seen and used these imagery practices work to great effect. Of course their effect is mental, not physical. No amount of imaginative techniques will find a job for the unemployed (for example) but may well create a useful sense of confidence for the practitioner so that one may succeed in a job interview. So these methods have their uses when applied correctly
4. Exercise… Believe it or not there are few things we can do for ourselves better than exercise. Whether its regular trips to the gym, long walks, jogging, cycling or a home exercise routine you will soon find your moods changing for the better as the body becomes fitter and stronger. Your mind is not different from your body, they are inner and outer expressions of the same thing (ask any hatha yogi). If the body becomes fitter the mind becomes brighter and vice versa.
5. Perspective… We should never devalue our own negative experiences, however we should put them in true perspective. It seems that no matter how bad someone’s situation is there's always someone else worse off, the same applies to just about everyone else too. I personally spent six years teaching terminally ill cancer patients how to meditate and relax to help their body cope with medications, we also explored meditation proper so that they would gain a deeper understanding of who they (really) are. Then and now, in comparison to what they went through I had no problems. In many respects they were the best teachers I had, real deal, fair dinkum one’s. So a good ‘practice’ for you (and everyone else) is to find someone worse off than you and offer whatever assistance you can…
More details on The Space Between Thoughts (SBT) practice
Actually one doesn't enter SBT's like one would enter a room or cave. One 'ceases to be' in SBT's as it is only assertion that defines the individual. Hinduism refers to the event as experiencing or realizing 'the self', but that terminology is fraught with danger, inviting misunderstanding. It is true that the previous identity is dropped, you are on the money there, as that identity was a product of (now ceased) assertion.
The mental dialog does return for the practitioner. When it does the consequent delusions arise too as a natural outcome of that dialog and its inherent identifications. The big difference between the newcomer to SBT's and the advanced practitioner is the quality of the returned dialog. To the newbie the dialog is virtually identical to the previous content before the noticed SBT. To the advanced practitioner the returned dialog matures in the mind in a totally different way. For the advanced practitioner the returned dialog arises as an impersonal process, almost as if the thinking process were arising through the thinker rather than being a personal possession of the thinker. The thinking process then is seen to be more a product of nature, an impersonal process or a natural phenomena rather than self-created.
Don't tangle yourself up in concepts, even concepts of 'witness'. It's this easy.
<thought> <thought> <thought>
In the space between those thoughts there is no concept of witness, no concept of "I" or anything a fictitious "I" could attain. No goals, no effort. This doesn't happen with eyes closed on the meditation mat, this happens 24/7/365 in the space between two thoughts. The SBT of today will be identical to the SBT in 20 years time and the 20 years after that. No progress, no gaining, no attaining, no becoming this or that. Leave the 'enlightened beings' to the dung-heap of delusion.
This is nothing new, everyone does this all the time only they neither appreciate nor understand the ramifications of the event.
Silence vs Mantra
The 'silence' of SBT is the non-assertion of 'this' or 'that'. The absence of conditions and the absence of qualities.
Mantras are not required, the practice makes no sense. Why would one want to leave the natural inherent silence to repeat a mantra that will eventually lead one back to silence. A circuitous waste of time and energy. One should remain in their own natural silence from the outset.
Aum (Om) is an experience, not a mantra. The mechanical repetition of Aum is a mere repetition of the word no matter how charmingly it is chanted, repeated or sung. The experience of Aum is like a tape-loop of a giant wave crashing down on one, every atom of the body can be felt vibrating whilst the noise of the 'cosmic-machine' is totally all consuming...
So-ham practice
The practice
The practitioner should…
Basic so-ham practice is the simple awareness of the inhalation and exhalation. The in-breath arises with the sound of “so” while the out-breath sounds like “ham”. The following is an additional practice that assists concentration.
To practice...
1. Focus on the in and out breath and call that breath "1" the sadhak repeats this 10 times (so-ham 1, so-ham 2, so-ham 3, so-ham 4, so-ham 5, so-ham 6, so-ham 7, so-ham 8, so-ham 9, so-ham 10) and calls the group of ten 1 (as in 1 unit)
2. the sadhak then repeats step 1. and on the completion of the 10 breaths and calls it "2" (the second unit)
Th sadhak then repeats steps 1 and 2 another 8 times to give 1 unit, 2 units, 3 units, 4 units etc to 10 units.
At the completion of 10 units (10 X 10 breaths) the sadhak calls that 100 breaths "1 super-unit".
The sadhak then begins again at step 1. for another 10 units of ten breaths each to produce a second super-unit, then a third, fourth etc to produce 10 super units.
Timing
In the early stages the sadhak should calculate approximately how long it takes for him/her to do a group of 10 breaths. The average breathing rate is approximately 5 to 10 seconds per breath depending on how relaxed one is, so a unit could take anywhere between 50 to a 100 seconds (nearly 2 minutes each. A super-unit takes between 500 (aprox 8 mins) to 1000 (aprox 16 minutes) seconds each. Several super-units could take an hour or more. The purpose of timing the breath in the initial stages is to roughly calculate how much time the sadhak has for his practice and an approximate finish time to end the practice, this is far better than wondering what the time is during practice and losing one’s place in the practice. One should set a target goal and pursue it to its fruition, don't worry about what time it is.
Focus
The sadhak needs to keep meticulous focus on each single rise (so) and fall (ham) of every breath. In the back of the sadhaks mind s/he should also remember which unit one is working on. The sadhak needs also keep in mind which super-unit s/he is at too. Remembering these three requirements is a full time occupation for the sadhaks mind and leaves no room for mental wandering.
Distractions
If the sadhak forgets where s/he is the structure of the practice is lost, therefore the sadhak begins again at the start (been there, done that). This is the key point of the practice that the sadhak should never waste his/her time dreaming off into irrelevancies.
Suffering
In brief there are two reasons why suffering occurs...
1. The firm belief in an ''I'', 'self', or 'me', who is the subject of suffering
2. The desire for things (circumstances etc) to be other than what they are. Indeed once the pseudo-self has been established as a reality then the principle of suffering inevitably applies - and that principle is...
"Suffering is the difference between what is and what should be - the greater the difference, the greater the suffering".
It need be noted that these two constitute a 'principle' of suffering, or an understanding of why suffering occurs. It is not a recipe to escape suffering but rather an attempt to understand the mechanism behind suffering, therein lies its ending. If it were suggested that one should avoid suffering by some method of escape (doing or practicing this or that) it would just propagate more suffering on its pseudo victim, because any attempt to escape suffering inevitably breeds more suffering. Not only this but it also strengthens the delusion of an accepted ''I'' who suffers.
Suffering will only end when the 'self-notion' ends. Suffering ceases its effect when there is no longer the desire for things (circumstances etc) to be other than they are. The applicable definition of Dharma is simply "As It Is", or to be linguistically accurate "As Is" (because there are no 'its' in Dharma).
This "As (It) Is" is an Awakeness and Awareness without the desire to change, alter, manipulate or conform 'it' or 'oneself' in any way, shape or form.
The above statement has ramifications and implications that could go on and on (reductio ad absurdum - or ad nauseum as the case may be)
it's a common thread that runs through formal religious thought that surrender of the self to 'God', 'Allah', 'The Tao' or 'Brahman' etc is imperative for the aspirant to realize his/her true nature.
The wave subsiding back into the ocean is a useful imaginative tool too. At a more 'scientific' approach we might say that subsidence of the 'self' into its source is simply the effect being ‘returned’ to its cause, or better understood as never being separate from its cause in the first place and that process of cause and effect is without beginning or end.
In order for such an effect (self) to be distinguishable from its cause (God, Tao etc) there needs to be a process of identification that creates such division and that identification arises from thought or assertion. It is only through such assertion that ''I'' is distinguished from ''other''. An imaginary ''I'' (effect) subsiding into its imaginary source (cause) is no attainment at all. The cause and the effect are one, the source and its manifest self are one, or more correctly, as the teachings tell us 'non-dual'.
The thinking mind creates the sense of duality and separation, of an inadequate 'I' that seeks its source by a variety of means. Yogas are practiced to accomplish the task and their culmination is that cessation of the twin (dualistic) notions.
If a practice merely produces a purer 'I', an enlightened 'I' or a realized 'I' the practice is not worth consideration as it still has not addressed the fundamental error that lies at the root of human consciousness - an error that has arisen via the courtesy of conceptuality. This 'I' is the cause of all suffering experienced by the individual, as long as the individual remains its suffering is assured.
'Meditation' at its zenith is the correction of that fundamental error and its consequent suffering, the two arise and subside together, any practice that entertains and enhances that error is a mere waste of time and a certain continuation of suffering, nothing more.
The simple practice of dropping all notions ends both duality and its suffering. In practice no notions should be entertained. No thought of 'I' as a witness or practitioner, no-one to gain or attain, no-one to escape delusion or realize anything...
Where there is no thought, or no assertion there is no one to meditate, no one to practice, no one to realize, or awaken, or to be enlightened, or 'transcend' anything... ;-)))
I would be very careful about people promising 'liberation' or 'enlightenment' in such-and-such a time. I suggest, if you're ever in that situation you reverse out the door asap and don't take your eye off them. It's nonsense, nothing more.
If enlightenment is the absence of "I" then who is there to be "enlightened". It's ignorance playing on ignorance, the blind leading the blind - don't fall for it. If we must use the word (wash mouth out with soap and water afterwards) let's just say that enlightenment is the absence of "You" and "I", "this" and "that", "self" and "other".
Desire
A desire on its own level as an urge or impulse does not create the twin notions of self and other therefore it in itself is not a hindrance to practice.
However, as soon as the desire, urge etc manifests as a thought or thoughts then it has created the self / other dualistic notions and then could be seen as an 'obstacle'.
The strategy then is to simply seek the space between those thoughts. In SBT practice feelings, emotions and desires (samskaras / vasanas) are harmless until they 'name', nouns, (Skt: namah) themselves as thoughts. Then they are treated as any other thought and the space between them is sought.
Posture
In practice based on Shaktipat one does not sit up straight so that the kinks are taken out of sushumna, one sits up straight so that there is least resistance from the position of the body so that Shakti may move the physical and consequently the subtle as both are tied together in the average person. Shakti, for the new initiate is like a baby trying to move an elephant - very hard. As time goes by it then becomes like an elephant trying to move a baby - very easy.
One should be sitting straight so that a feather could move you left or right, forward or backward. The spine should be at that fulcrum, that pivot point where Shakti has the best possible chance of affecting you. Another reason is that the vertebrae should be supporting the torso, not the musculature. If the muscles are supporting the spine there is minimum chance that Shakti can move the body against its muscle-powered resistance.
For the initiate the sitting posture is very important, critical in fact, because it is the posture that allows or blocks Shakti's work from happening. If the initiate is slouched over or s/he is sitting 'out of balance' the spine cannot move, rotate, sway or whatever. It is those movements that cause the initial energy flow to course up the spine and throughout the body to allow Shakti to do its work and if it cannot do so then that work will never happen. The initiate should sit in a way that is so balanced that a feather could move him / her this way or that.
So it is more about the spine being balanced and able to move forward or backward, left or right, that is important, far more important than whether the legs are crossed, whether we sit in siddhasana, sukhasana or padmasana, or even if we sit at all. It is far better to stand up and allow Shakti its work than to sit in a posture that bars free movement of the spine. It is ok too to experiment with different ways to find out what works best for each Shakta. One can try different ways to sit (and / or stand up) in a single session.
The initiate can be creative with their posture, practice is not meant to be torture. If the spine is straight then there is less tension on the muscles that are supporting it. A balanced spine rests on the vertebral / disks evenly so the chance of the vertebrae pinching the nerves and causing pain is eliminated. Whether that happens on a low table, sitting on the ground, forward on a chair doesn't matter.
One can also experiment with cushioning too. The rule of thumb is that the thinner the cushion, the better however, when seated on the ground one can use a high density couch cushion that gives support and is solid enough to not mute the experiences, Sitting on a bed (with a thick mattress) is not advisable as the mattress acts like a shock-absorber that mutes the movements coming through. Also if strong movements come through whilst sitting on a bed do happen one is likely to lose one's balance easily.
After some time Shakti will make its presence felt in the Shakta's life, day and night. It is then that posture becomes less important - however, and this is important, the Shakta must learn to listen carefully to what one is being told from within (in-tuition). As the practice develops one need learn to listen to one's 'inner-guru' (Shakti) and conform to this knowledge that arises from within. These directions arise as subtle urges to sit, stand, change posture etc. These directions should be listened to and adhered to. Control should be handed over from the thinking, 'rational' mind to this intuitive power that is controlling the meditation session and the flow of shakti / kundalini.
The deeper the relaxation the body attains the more the subtle moves out of the physical. Many meditators have had the rather unnerving experience of growing larger and large, like an inflating balloon when meditating. Whilst others have experienced growing smaller and smaller. Either can happen because the deeper relaxation disengages the physical body from its subtle energy fields. One's perceptions obviously go with the subtle, not the physical however there is still enough of the physical sensations remaining that confuses one into thinking that the subtle awareness is expanding while still identified with the body, hence the feeling I am expanding or contracting.
Advice for Beginners
In brief, if you experience anything it is a miracle. I was initiated person to person, thumb to ajna, and it still took me days to notice anything, and even then it was weak, probably weaker than most of your experiences. In my mind all those that can experience anything from distant initiation are fortunate indeed.
However, like planting a small seed in the ground you cannot expect dramatic results at the outset, though on occasion they do happen. I say it often that there is no rhyme or reason as to one's response to initiation. I have worked with advanced practitioners who have experienced virtually nothing and 'raw recruits' who I am concerned about who I feel are experiencing too much at the outset - but Shakti knows best. I worked with an American woman living in Germany who experienced nothing for around three months but still insisted we keep trying. In conversation, she told me that she sits on her bed and leans against the wall - two definite errors for the initiate. After a booster and changed sitting position she experienced what she described as 'riding a bucking bronco'.
Shakti needs to work within one's subtle system and there is much to be done by it. Generally speaking the feelings start off almost unnoticeable and gains strength only with continuous practice. Small seeds need attention, so does Shakti, one needs to.
1. Pick the best time of day (it's different for each) where one can spend at least 30 minutes a day alone where you know you won't be disturbed.
2. Sit correctly, don't lean back on anything. Straight back yet relaxed. Sit on the floor if you can cross legged if possible (don't squat (kneeling and sitting on the heels of the feet)) you may use a thick cushion for sitting on the floor if necessary but only use a high-density couch cushion, not a soft one. If you cannot do that then sit on a low table with a thin cushion (the thinner the better). Or, sit on a chair forward from its back.
You need to understand that cushions act as shock absorbers that mask or dampen movement. One should never sit on a bed, mattresses are way too thick and much of Shakti's movement is masked or lost. Spinal rotation is usually necessary for future stages and will cause the first vibrations or tremors to ascend the spine. If the spine cannot rotate the tremors cannot happen and follow on energy experiences may not manifest.
3. Learn how to 'tune in to one's subtle body / energy field and direct one's attention to the subtle signs of movement caused by Shakti. One needs to learn to acknowledge and 'tune in' to ones own energy field and the first 'micro-experiences' that Shakti produces in it. It is not difficult to do, it is just a knack and once learned is easy to replicate. One needs to mentally search for and 'feel' one's subtle body (you will be amazed when you do). Once an experience is felt one needs to latch on to the experience. Any attempt to force experiences to happen or strengthen will have the reverse effect of slowing or stopping the experience from happening as mental effort translates into tensed musculature in the physical body that shuts down the perception of the subtle body experience.
4. Contact me, contact me, contact me - even if only for 5 or ten minutes at a time... Skype me, send and receive video messages, use Hangouts, your own favorite video communicator, whatever it takes. If you are keen on developing Shakti this will help you. If you see me online through Skype or Hangouts etc use the opportunity to say Hi. I have said repeatedly, in Shaktipat contact is everything.
5. Use this board. The better the connection you have with each other the more likely you will practice, report results, grow you experience. Group encouragement is a powerful tool, so please use it if you are serious in developing your practice.
Bernie’s Lifestyle
I live a simple life only doing work that requires as little thought or interest as possible. In the '80's I spent years filling potholes in country roads, walking many many miles behind a truck shoveling asphalt - best job I ever had!
My practice changed forever back in '91 whilst working with an asphalt laying crew doing road construction - my very first recognizable SBT's experience - whilst at work. Who said you can't combine work and practice?
Everyone should live their lives in the way that suits them best. What works for one may not work for another. The Hindu ashramas system (http://en.wikipedia.org/wiki/Ashrama_%28stage%29) is an excellent system but I couldn't wait that long. Neither did I want to renounce too early. It's different strokes for different folks.
Dreams
The point is not so much to analyse the 'dreams', though there are some recognisable features (elephant trunk / hose pipe being the connection to the physical body etc)
The point is to familiarise yourself with the feeling of your dream. Repetition happens when we become familiar with the subtle dreamscape with enjoyable memories.
Dreams in themselves are the novices entry point into the experience of the subtle world. The more familiar you become, the less it could be described as a dream and instead is better described as a subtle reality. The waking world is then reality 1, the dream world becomes reality 2, movement from one to the other is just a matter of will.
Different experiences:
This section distinguishes the two different experiences.
Out of Body experience
I am everything, everything I am.
“I am everything, everything I am” is experience of infinity. The sadhak no longer exists. He realizes that he is it, he is everything, he never existed, there was nothing to realize, because there was never anyone to realize.
OBE still maintains the existence of sadhak. A speck of consciousness travels here and there into cosmos.
These both states are diagonally opposite. How can something that is infinite have OBE. Only a limited entity can look around outside and say I see something other than myself.
Bernie explained as to why some experience one vs. the other.
What distinguishes / differentiates the two paths in the individual at the meditation point of absolute silence and stillness (3D blackness) is their samskaras / vasanas. Those whose minds remain still and no subtle experiences occur will have transcendental "I = All" experience.
Those whose samskaras / vasanas allow the subtle awareness feelings to arise in the absence of body tension will have subtle experiences.
Space Between Thoughts (SBT) and Nirvikalpa Samadhi
SBT needs one magic ingredient - and that is Awareness. Everyone experiences SBT's but not everyone are Dharmins.
It is Awareness without the limitations or boundaries created by thought that is the bedrock of Dharma. This needs more than 0.001 seconds. This needs continuous and sustained practice in both formal seated meditation, void of the senses and informal meditation where one is both sensory and perceptual. In other words living their daily life without thought or concepts arising. Being in SBT for 0.001 seconds just doesn't cut it, that would be useless and unworthy of the name 'practice'.
Where no thought arises in sustained meditation there can be no assumed 'self' that requires liberation. The whole delusional facade fails when the concepts that created this mind created scenario fails to arise. Insisting on a 'self' who seeks liberation is the antithesis of practice, the very opposite of the Dharma. Those who imagine so will follow their imaginations indefinitely.
Don't be disturbed that your practice does not live up to your imagination - did you really think it would?. The sadhak who rests (evaporates) in the space between thoughts without the gross, subtle or causal body consciousness will not be separate from the 'universe'. The galaxies and black holes are only different from one as long as the thinking process creates such divisions. The fixed entity of 'I' is affirmed as separate from the fixed entities of the 'galaxies' and 'black holes', indeed where no thought arises no difference can be found.
There is no one who so abides in SBT's for SBT's are void of entities. This is the truly liberating characteristic of SBT practice "I attained nothing for there is no "I" in SBT to attain anything. No other practice has such an inbuilt safety for the honest sadhak. Dishonest sadhaks and fake gurus make radical claims on any method they choose to boost their imagined self-image.
On the contrary Bernie is just “Bernie” since his auto-introduction to SBT practice in 1991. Has there ever been made such claims to realization, liberation FBA since that time? Never! All that I am is all that I think I am - and in the absence of thought....
Yes, for the beginner SBT'S are few and far between. As one progresses the spaces grow proportionately. General everyday practice make the formal seated meditation more powerful.
Don't forget, it is thought that says the sbt's cannot become continuous. My advice is to wait for these doubting thoughts to subside and seek the space between them,
Many people think they should practice one mediation method and no other. In truth meditation methods can be blended to form a homogenous technique e.g. in formal seated meditation shakti is allowed to do is work. When things are quiet one can notice SBT's. When no thought is present one can dive deep on the back of the breath using so-ham japa or watching the breathing. What sounds like using 3 methods is really one method masterfully applied. You will accomplish all three of your goals with one sitting .
Mindfulness focus on content or things. The states of mind, feelings , the condition of the body etc.
SBT'S focus on the gaps between those conditions where no content arises.
I call SBT'S the forgotten half of mindfulness. Blending both together is excellent practice ...
Just as a tradesman uses various tools to build his project so the practitioner uses coordinated methods to attain his goal in practice.
It is important that one practices the right method for the desired outcome e.g. practicing astral projection methods for nirvana is useless.
Practice when the time and place is right...
* Make oneself available for Shakti
* SBT's
* Deep systematic relaxation
* Focus on the darkness in front of the closed eyes (Chidakasha Dharana)
* Mindfulness of the breathing (so-ham japa or anapanasati)
* Create a sensitivity to the subtle body
* 'Lift out' practices for etheric projection
* Astral projection techniques
etc
Apart from Shakti the two practices for nirvana are SBT'S and so-ham japa. SBT's are instant non duality and all that is really required.
SBT's produce sahaja nirvikalpa samadhi (the natural state without concepts). Technically, for the onlooker sbt's are savikalpa (with form) but the practitioner does not conceive the difference between savikalpa and nirvikalpa.
The sadhak keen on nirvikalpa should also apply so-ham japa or simply watching the rise and fall of the breathing. This focuses the mind and turns off the sensory perceptions.
As prana and apana neutralize the breath fades and breathing becomes redundant for a time.
In anapanasati / so-ham japa practice, following the breath is the most important thing in the world. There is nothing more important. The breath is the vehicle that takes you to nirvikalpa samadhi...
Savikalpka vs. Nirvikalpa samadhi
Savikalpa / Nirvikalpa refer to the type of meditation experience you have.
In savikalpa one is aware without creating thought processes. It is thoughts that create duality so the savikalpa meditator is aware of the body and the world around him / her but does not create thoughts.
Nirvikalpa is where one is aware but has lost all body consciousness. The usual yogic explanation is that nirvikalpa state is formless awareness while savikalpa is awareness with form, or to put it even more simply...
Awareness + form = savikalpa
Awareness - form = nirvikalpa
Watching the rise / fall of the breath (so-ham japa) is a different practice to SBT's and has a different outcome. SBT's are Dharma or the goal of transcendental meditation from beginning to end yet due to its simplicity is rarely realized as such. In SBT's there is also the Awareness of form so it is savikalpa in nature.
So-ham japa is a practice that allows one to pay so much attention to the breath everything else is forgotten, even the physical senses are forgotten too so the body loses its boundaries and the Awareness is pure and uncontaminated without limitations. This is nirvikalpa.
SBT's are nirvikalpa too when there is a natural cessation of body awareness. This happens over a period of time. The advantage of SBT's is that they can be practiced at any and every time of day when thinking is not required. So-ham japa should really only be practiced in formal meditation practice.
Shakti vs meditation practices
Shakti is the intelligence of nature, the intelligence behind this living universe. The intelligence that keeps you heart beating and your lungs breathing, that digests your food, makes your blood and so on. What better, more able Satguru could one ever find, anywhere?
Formal meditation is seated meditation and that is where we let Shakti do its work, where we get out of its way so that it may work on our behalf. At first Shakti feels like a foreign power working on its new found Shakta, after a while we realize that it was Shakti and only Shakti all along that is the life of the Shakta. Our own personal efforts are a mere minuscule reflection of it.
As I have said elsewhere Shakti is a spiritual path with a transcendental outcome. At the spiritual level it makes no difference whether thoughts or 'image-ination' arise for the Shakta. They are irrelevant to the process as long as the Shakta keeps his attention on his or her experiences. As time goes by the Shakta will have his mind automatically quietened without any effort on his or her part.
The usual sequence of experiences for the Shakta is may be roughly viewed as physical, mental, causal and transcendental. The experiences usually begin as physical experience with vibration, shaking, swaying, rotating, pranayama, mudra, asana etc. These physical effects are felt as Shakti purifies the nadis. When their is some progress in the nadi purification then the mind naturally and spontaneously subsides into its source. This lack of mental manifestations naturally place the Shakta in the pre-transcendental causal 'state' of deep, dark 3 dimensional 'blackness' where the self and other notions cease to be. It is at this stage where dissolution into Awareness happens.
As a pragmatist and realist I know that there will be many Shaktas in a spiritual hurry. For them I have suggested the immediate transcendental practice of SBT's. This should satisfy their ambition until Shakti has done its purification work and takes over the task of naturally and spontaneously quieting the mind. For the keen meditator in a hurry seeking the experience of Awareness without the bodily sensations arising I recommend using So-Ham japa. Of course there are other methods that simulate the workings of Shakti to achieve oobes etc. If they are required we can explore them in the appropriate place.
Awakening - Enlightenment
The experience as you describe it was basically spiritual in nature. If no thought of self and other took place during the experience then it was also transcendental. These are often confused.
Transcendental experience is the space between thoughts. This is so because definition does not arise, self and other have not been defined. Transcendental experience is permanent and continuous, however it is punctuated by thoughts of the need to attain mundane pursuits and enlightenment etc.
This is the sad state of the aspirant, that they don't fully understand or trust the understanding of this and over lifetimes they seek the enlightenment that is already there and functioning on a permanent never-ending basis as both awareness (nirvikalpa) and perception (savikalpa).
As the monk Dhiravamsa said "The mind drives us right past
where we want to go".
That space between thoughts is both the path and the goal for the transcendentalist, shakti provides the spiritual experiences whilst the silent awareness provides the transcendental aspect of practice...
All the best
Bernie :-)
The current condition is...
"Awareness + thoughts"
The sadhaks preferred 'condition' is...
Awareness - thoughts
So where no thought arises there is only awareness aka enlightenment.
The problem is that sadhaks imagine there is more to it than that. That one needs spiritual experience to confirm their transcendental credentials. This is not so. Shakti provides spiritual experience that culminate in a transcendental outcome some time in the future, maybe next week or perhaps the next lifetime.
The whole point of SBT practice is that the transcendental outcome happens right here and right now - no waiting. While this practice is taking place shakti works on the Shaktas subtle bodies to permanently rewire the gross and subtle connection so that spiritual experience may be perceived, this gives a more holistic approach than either practice on its own...
I am indebted to you and all those who report their experiences. These reports are the lifeblood of the forum and many thanks to you and those others who do so. May you post many many more.
For probably obvious reasons I do not think in terms of 'enlightenment' or 'realization'. To me they are all too often misused and more often than not have the reverse effect of binding the sadhak to the notion that they as individuals must achieve or attain something called realization or enlightenment.
Simply put they become slaves to the notion rather than be free of the notion i.e. enlightenment is dispassionately watching the thought "I am not realized" rather than paying homage to the thought by seeking rectification through practice that I should do something in order to gain realization.
The few extra capacities (siddhis) 'I' have managed to accumulate over time were due to practice both pre and post initiation. Awareness of the subtle body and energy work, out of body experiences and opening up to different planes or levels of existence all took place prior to initiation, but initiation enhanced those experiences many fold.
Siddhis are a sign of awakening if there is no notion that they occurred to a me or I. Siddhis are nature's manifestations. Siddhis are not a sign of awakening if it is imagined that they have occurred to an individual, that they are an addition to individual powers.
The bonus of the capacity to initiate was by simple experimentation with friends as my Guinea Pigs back in the late '70's. Adhering to the simple rules of non duality allows distance initiations to occur.
We need to understand though that what practice does for one is to turn the general understanding of 'enlightenment' on its head. No one is ever enlightened. What happens is that the universe and its principles operate unobstructed through what once was imagined to be an individual responsible for the causes and effects that happens through that imaginary being.
Once the so called individual ceases to be then all is revealed, all becomes clear. The so called 'deluded state' is the absolute reverse when a self asserted individual imagines themselves to be the doer of deeds and thinker of thoughts, they imagine they need to do something in order to attain a state above and beyond what they themselves are - and they imagine their success or failure...
Best wishes...
Astral Projection compared to OBE
The word 'astral' means ''starry' and refers to the subtle bodies energy field being a form of matter that has a pranic structure that is spaced far apart, unlike the more dense physical body. The more spaced apart the energy field the 'higher' (or more refined) the plane of experience.
Usually what we refer to as 'the' astral plane is a level of refinement somewhat above this material plane but denser than more subtle planes. On this 'astral' plane there is a co-incidence of the subtle and physical body. Indeed it is the subtle body that provides the subtle neural networks (nadis) for the more denser nervous system. This empowers the physical body and gives it a sense of sentience or life - the physical body is incapable of producing this effect by itself. Ultimately both the subtle (of whatever refinement) and physical bodies are mere shells, the true animative principle is Awareness.
What we refer to as astral projection is actually a re-focussing of the awareness from the physical body to the subtle body. The method of choice to have a subtle body experience isn't really that important, the end result is the same. One can either re-focus on the subtle energy field inside the body, will the subtle body outside the physical body, tune into subtle sounds happening as subtle experiences inside the head. remember and eventually become active in one’s dreams, or feel the effects of Shakti working on the physical body.
What many people don’t understand is that the subtle body is already an integral part of the physical body. The error in understanding is that subtle body workings are attributed to the physical body. Thinking is a subtle body experience, so is imagining. If one needs to have a ‘subtle’ body experience all one needs to do is to raise a few thoughts or imagine a scene of one's choice. These are valid subtle body experiences as the physical body is powerless to do it on its own.
Once one clearly understands this then one’s whole perspective to the physical body, subtle body, subtle world and life after the death of the physical body becomes clear. There is no ‘achieving’ subtle body experiences for if we can think or imagine (etc) we are already having those experiences, indeed we are all experts at it.
It is the work of the spiritual practitioner to develop the subtle sensory awareness through one of the practices under discussion. As already said, simply understanding how it works goes a long way in developing the required skills needed to differentiate the life force and its operations from the inert sentient body that relies for its appearance of life on the subtle bodies. Once this has begun the rest is easy. Failure isn’t an option…
All the best.
Third Eye
It is said that the third eye opens but actually the awareness begins to focus less on the dense physical body and turns instead to the more refined subtle form.
When this happens the subtle world, that was always there, becomes tuned into. Much like tuning away from one radio station to another one.
There is no actual 'eye' that opens up. The subtle vision is natural and spontaneous.
In cases of extreme stress there may be a delay in subtle vision happening in an oobe, but as soon as one lets go and becomes more relaxed the vision then becomes normal.
Becoming familiar with the Chidakasha Dharana practice allows the subtle vision to be functioning well before an oobe can occur.
Kundalini:
Not all of how kundalini works is really known. Swami Vishnu Tirtha, in his book “Chitshakti Vilas” calls for extensive research into its workings. Modern Western views on its operation are simplistic, the views that certain glands (pineal etc) are directly affected are still in dispute. Some authors even dispute the presence of a need for ‘kundalini’ at all as they believe the reversion of outward flowing energy into the spinal column (sushumna) is all that is necessary Personally I haven’t pursued the theoretical aspects of its workings, as long as it works, that’s all that matters. However I will offer a brief view of the process as I know it.
It is helpful to remember that spiritual endeavour, minus the egoic nonsense is all about establishing energy equilibrium - just as the pebble dropped into the pond raises ripples that continue back to equilibrium so does the rise of energies that create an apparent universe populated by manifest life forms also seek an equilibrium. This equilibrium for the sadhak is known as ‘spiritual’ or ‘transcendental’ practice. Regardless of how the endeavor is pursued this equilibrium must be the final outcome otherwise the energies merely continue to create further manifestations.
1. Can you briefly describe modus opening (operandi?) of kundalini rising? How it happens.
Normal energy intake into the body is through food, light, heat, air etc. This is re-converted by the body back into energy. Prana is the subtle component of that energy and revitalises the subtle energy system or nadis. an additional way of revitalising the system is through deep rest, meditation or sleep where the subtle system or subtle body extends beyond, or outside the physical body to reconnect with subtle energy thus maintaining an energy balance for the subtle body. Failure to provide the energy input via normal physical means obviously results in death where the subtle body once again reconnects with subtle energy minus the physical encumbrance.
The kundalini rises when the energies of the body are focussed either by will or by Shakti to the entrance of sushumna and guided through the canal to sahasra via the intermediary chakras. This ascent to sahasra and then to hridaya is the final subsidence of the transit of the subtle energies where they subside and the self notion finally ceases.
2. What is effect as it pierces each chakra?
The effect is to vivify the chakra and manifest its respective qualities. It should be remembered that arousing the natural manifestations of each chakra is not the goal but merely an indicator of which chakra is currently benefiting from kundalini’s presence.
3. What leads to its movement? Meditation, kriyas?
Yes, meditation, kriyas, pranayama, mudras (spiritual practices) etc are all ways of activating kundalini for the relevant experiences and final outcome.
4. How does it fit in with various spiritual experiences?
Spiritual experiences can be had with or without raising kundalini. However kundalini is an energising and stabilising force. One needs to either have kundalini activated or maintain meditation practice if kundalini is not activated for permanent effect. One can have high experience without raising kundalini but the effect will only last for as long as the practice is maintained.
5. Are there markers or milestone that a practitioner should watch out for?
For manual practitioners one can check one’s results with the general explanations of which chakras do what. (see http://en.wikipedia.org/wiki/Chakra).
For the Shaktipat initiate it is not so obvious as shakti does not work in a linear fashion and that a chakra may be activated at any level of the system for whatever period of time it required. Sahasra today, mooladhara tomorrow and ajna the day after. ‘this could be seen as the ‘Rubik’s Cube” approach…
6. what is purpose of kriya,?”
To redirect the prana in the nadis to make them eventually rise from base of spine to sahasra. Kriyas eventually activate kundalini and purify the central channel - Sushumna - for it to move through
7. “what is effect on physical body? what is effect on subtle body?”
The effect is said to be purifying on both bodies. However it depends on how we live our lives, whether or not the physical body or the mind remains pure (clear, untainted by impressions).
8. “if SBT is realization, why would mother invest time in moving body of practitioner? practicing SBT is much more deeper, almost to point of forgetting the body, if kriyas are not hankering. 0.1 second of sbt, then 2 mins of kriyas, and same sequence recurs. doing sbt during kriyas is very difficult “
SBT’s are transcendental and bypass the spiritual. Practice brings immediate results. However SBT does not give spiritual experience of subtle levels of existence. These are needed if one dies before work is accomplished in this life.
Shaktipat is spiritual and culminates in transcendence. Being a spiritual path Shaktipat does the work of mechanically (physical, mental and spiritual) refining the Shakta from gross to subtle, from subtle to causal, from causal to transcendental – its effects are permanent. Manual methods need to be learned and applied properly to achieve results. Shakti only requires submission.
Best wishes…
Reconciling Nirvana with Dharmin’s views
The 'goal' is to end the delusion that there is a 'self' or one who seeks liberation, emancipation, realization, salvation etc.
At the outset of practice the sadhak is told there is the goal of nirvana etc and s/he should do 'x', 'y' or 'z' practices in order to achieve that goal. S/He is inspired to practice to experience that goal.
The sadhak then progresses in his/her practice meditation experience which reveals the temporary absence of the delusion of there being the individual sadhak in a dualistic world of 'self' and 'other'.
Further practice supersedes the 'I' 'Other' delusion which culminates in the irrevocable end to the delusion that there is an "I" who acts. These actions then become direct and immediate actions that are not created or orchestrated by a fictitious 'self'. This is 'direct action' with no one to take praise or blame for such actions.
This is 'nishkamya karma', or karma without the sense of there being a doer. This is the 'ultimate goal' but ironically enough there is no one who has, can or will ever attain it, because the delusion of the attainer no longer functions as it has finally evaporated through those practices designed for the purpose.
Any practice that maintains the fiction of the self and other delusions is not the prescribed practice of the seers, sages and Dharmin. They are unworthy of the attention of the serious Dharma student and should not be entertained in their minds for a single moment
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