Ways to Interiorize Attention Revisited

By George A. Boyd ©2021

Q: I have gone to Vipassana retreats and experienced deepening insight into my mind, but when I came back from the retreat, I have found it difficult to meditate. Is there some way to go within without the need to completely withdraw from daily life?

A: Absolutely. Your challenge is to find a method that enables you to collect your attention and move it inward along the thread of consciousness. However, what might work for one person to achieve this might not work for you. For this reason, we recommend that you learn a variety of ways to interiorize your attention, and utilize the ones that allow you go within.

Some of the methods that allow you to move your attention within include:

  1. Tratakam, using your intention to move your attention to discrete focal points along the thread of consciousness
  2. Absorption of your attention into inner pranic (life force) or sensory currents—breath, inner sight, and inner sound
  3. Using visual metaphors for deeper levels of your mind, focusing your attention, for example, on steps of a ladder, floors of an elevator, chakras in an inner body of light, centers in an array—like the Sephiroth of the Kabala—or layers of a mandala
  4. Paying attention to your experience in the present time at some level of the mind until you break through into a higher state of consciousness
  5. Use of the Han Sa mantra to collect attention and absorb your attention into the focal points along the thread of consciousness
  6. Praying to God, asking the Divine to guide your attention into higher states of consciousness; this may also take the form of repeating the name(s) of God as a mantra or chanting
  7. Guided meditations, following the suggestion of your meditation teacher to travel within; becoming absorbed in the beam of attunement from a disciple or Initiate and traveling on that current of attunement to the inner worlds of Light

We teach types (4) and (5) in our beginning meditation course, the Introduction to Meditation program. We teach types (2), (3), (4), (5), and (6)—and you do have the initial experience of doing guided meditations (7)—in our intermediate meditation classes, the in-person Mudrashram® Master Course in Meditation and the by-mail and online Accelerated Meditation Program. We train you in type (1) and you have multiple experiences of ever-deepening guided meditations (7) in our advanced class, the Mudrashram® Advanced Course in Meditation.

Whether you learn these methods from us or learn them elsewhere, we encourage you to acquire proficiency in a variety of meditation methods to enable you to rapidly interiorize your attention and advance to the level where you can begin to perform inner work—to resolve your life issues; to tap into your Soul’s intuition, abilities, and unconditional love and compassion; and to transform your spiritual evolutionary potentials.

Progressive Benchmarks of Meditation Mastery

By George A. Boyd © 2021

Q: Are there any guidelines for what we should be able to achieve in meditation?

A: What you achieve in meditation is based on (a) your aspiration, what you desire to achieve, and (b) your proficiency with the practice of meditation. We can identify markers of relative proficiency with meditation, starting with the ground state of a non-meditator or a person who has never been able to successfully meditate, and progressive benchmarks of mastery of the ability to focus attention. These are listed below.

  1. Can’t get out of waking state of consciousness
  2. Can do basic mindfulness, monitor centers in the Conscious mind
  3. Can travel in the Temporal Mnemonic zone and participate in depth psychology
  4. Can meditate on the chakras of the Subconscious mind
  5. Can consciously enter the astral body and participate in hypnosis, remote viewing, or astral projection
  6. Can unite attention with the Self and contemplate the centers of the Metaconscious mind
  7. Can contemplate the archetypes of the Subtle Realm
  8. Can raise awareness into the wave of the present time and tune into the Soul’s thought and intention
  9. Can lift awareness into the Star Seed and the nuclei of identity of the Planetary Realm
  10. Can unite attention with the Soul
  11. Can unite attention with the spirit
  12. Can unite attention with the attentional principle
  13. Can unite attention with higher octave nuclei of identity
  14. Can unite attention with spirits in higher octaves
  15. Can unite attention with ensouling entities in higher octaves
  16. Can unite attention with Satchitananda

In our intermediate meditation classes, the in-person Mudrashram® Master Course in Meditation and the by-mail and online Accelerated Meditation Program, we train our students to access benchmarks 2, 3, 4, 6, 10, 11, and 12. Those who complete one of these courses, and opt to go on for our advanced meditation training, the Mudrashram® Advanced Course in Meditation additionally learn to access benchmarks 9, 13, 14, 15, and 16.

When spiritual transformation is done at the cutting edge of spirituality, you maintain full contact with your waking state of consciousness, your life, and your personality and can return from these altered states of consciousness at will.

In many spiritual traditions, they teach you to identify with an essence outside of the cutting edge of spirituality, and unfold it along its track. This leads to imbalanced states where your attention may be fixed in a nucleus of identity or spiritual essence, and progressively dissociate from personality functioning.

These imbalanced states appear to progress through the following steps [Note: you may not necessarily experience all of these steps, or all of these steps in order]:

  1. Union with a higher octave nucleus of identity through meditation
  2. Movement of that higher octave nucleus of identity along its track
  3. Sense that the world is unreal (derealization)
  4. Sense that your life and motivations are unreal and worthless (demotivation)
  5. Sense that your personality is unreal (depersonalization)
  6. Communion with archetypes, gods and goddesses
  7. Communion with the guide form of the Supervising Initiate of this Path
  8. Fixation in the nucleus of identity without the ability to return to the waking state of awareness
  9. Formation of a pseudo-personality and dissociation from human life and feelings
  10. Kundalini syndromes, if they have not appeared earlier, may arise at this stage
  11. Inability to function any longer in normal adult roles
  12. Complete absorption in inner spiritual experience

If you are doing meditation and you are having experiences like this, you may be following a track of spiritual imbalance. The appearance of steps 8, 9, and 10 are especially problematical, and typically precede the loss of any ability to function in your personality in normal adult roles.

If you have become involved with a spiritual practice, which is generating these symptoms of spiritual imbalance, there is yet hope for you. Through the strategies of dynamic rebalancing or progressive spiritual recapture, you can rectify any imbalances you have created. Those of you who have generated Kundalini syndromes through your well-intentioned meditation practices can take advantage of our Kundalini Recovery Services—a service we have provided to the meditation community since 2006.

We encourage you to learn to master the practice of meditation so you can go to any state of consciousness at will and return to the waking state of consciousness upon completion of your session. If you are having difficulties returning, we may be able to assist you.

Keys to Crystal Clear Meditation

By George A. Boyd © 2020

Q: Why are my meditations hazy and indistinct. I don’t see anything clearly. Is there a way I can enhance my inner vision?

A: First you must consider the reasons why your meditations are not clear. One of the reasons for this is that your awareness remains engaged with levels where you are not having pure spiritual experience. Let’s look at these seven levels:

  1. Physical body awareness – At this level you are aware of the physical body sensations correlated to higher spiritual experience. For example, you might feel pressure in your chest when your attentional principle ascends through the First Planetary Initiation. You might also feel this physical body correlation if your spirit on the Second Transcendental Path ascended to the top of the Causal Plane—here you would feel the pressure in your forehead above the top of your nose. [Aspirants and disciples whose awareness operates in this level correlate spiritual experience to an anatomical reference in the body.]
  2. Energetic awareness – At this level you are aware of the flow of life force through the vortices of the chakras, circulating through the channels running through your etheric body (meridians), or super fine channels (nadis) that channel mental activity. If you practice hatha yoga, perform martial arts practices, or do intensive breathing exercises (Pranayama), you may become aware of the movement of the life force through these inner channels. Those who have been initiated into Kundalini may also feel this energy rising through the central channel (Sushumna) through the chakras up into the brain.
  3. Emotional awareness – At this level, you become aware of your emotions. They may personify as “entities,” “thought forms,” or “subpersonalities.” You become highly aware of your own feelings and the feelings of other people (empathy). A flood of feelings and memories arise within you unbidden: at this level it feels like you are in perpetual process. Spirituality here expresses as qualities of goodness and love—you feel your spiritual nature embodies the higher emotions such as unconditional love, compassion, mercy, forgiveness, kindness, joy, and grace. You may become very conscientious or scrupulous when you are operating at this level, and you may obsess about eliminating your darker passions such as lust, greed, anger, jealousy, envy, craving, and egotism.
  4. Thinking awareness – At this level, you are immersed in your thoughts. You are aware of the power of your volition, and you may feel that you can accomplish anything upon which you set your mind. Your meditations are a waterfall of thinking that will not let up.
  5. Impressions awareness – At this level, you become aware of a voidness of consciousness that is in the background of all your mental activity; in front of it are golden and black impressions that look like copper or iron filings. These correspond to your karma contained in your unconscious mind. You become aware that each karmic impression has an associated physical, energetic, emotional, and mental expression. You witness these impressions stirring into motion as physical sensations, flow of energy, emotions and desires, and thoughts and fantasies. You watch them arise and pass away.
  6. Pure spiritual awareness – When you break through to this level, you are able to exist and operate freely as your attentional principle and your spirit. You actually dwell in the spiritual Planes, and you witness the content of these numinous realms with crystal clarity. You have full recall of your spiritual experiences. The senses of your astral body, your attention, your attentional principle, and your spirit function without obstruction. You experience this state after death and in the experience of Samadhi. Those meditators who can break through into Samadhi can access this higher order experience.
  7. Illumined awareness – At this level, you realize your ensouling entity, and your Illumined Mind begins to operate fully—your intuition and discernment function at their full capacity. At this level, you can teach and guide others through the spiritual Planes.

Your challenge is to disengage your attention and awareness from levels one through five and rise into level six. Methods that have been developed to ostensibly help aspirants and disciples achieve this trans-noetic state include:

  1. Vipassana – This is the practice of present time monitoring of physical sensations (1-physical), monitoring the breath (2-energetic), on feelings (3-emotions), on active mental activity (4a-thinking), the activity of the ego (4b-identity), and the voidness of consciousness (5-impressions). You pay attention to what arises in the present time at each of these levels, and continue paying attention until you break through into a higher state of awareness. Transcending all five of these strata of the mind purportedly yields immersion in unbroken union with the attentional principle or the spirit.
  2. Use of silent mantra – Ostensibly, selecting a mantra that awakens awareness and enables your attention to tunnel through these strata of the mind can lead to immersion in the trans-luminal state. The “thought bubble mantra” method that Transcendental Meditation™ teachers advocate, for example, is purported to produce this effect; the actual experience of practitioners suggests that most TM-ers do not practice this method with the requisite tenacity and focus to actually experience this breakthrough. Most report going into a deeply relaxed state in which they let go of stress. Many groups recommend long periods of mental repetition of mantras to breakthrough into ecstatic, clear states of mind—like TM, most aspirants and disciples drone on with their monotonous mantra repetition, but only rarely experience states of transcendence and immersion in worlds of supernal wonder.
  3. Chanting – Those groups that embrace chanting proclaim that one-pointed chanting with devotion and love for God and Guru will transport you into spiritual worlds of light and beauty. A few devotees have used this method to enter truly sublime and blissful states of consciousness, but most do not reach these levels of inner clarity—even though they chant all night.
  4. Concentration – If you use the time-honored method of focusing your attention, allowing your awareness to fully open, and letting your attention to fully merge with the object of meditation, this can lead to awakening as the attentional principle or the spirit. Many aspirants and disciples find this Raja Yoga approach difficult, however, as their attention readily wanders, and they cannot sustain this process to gain complete union and identification with their attentional principle and spirit.
  5. Self-analysis – This method uses self-observation and discernment to isolate the attentional principle and the spirit—and in some traditions, this is applied to a selected nucleus of identity or an ensouling entity. The “Who am I?” process that Ramana Maharshi popularized is an example of this method. Those who have a powerful intellect may be able to use this approach to enter the trans-noetic zone—many seekers, however, have a difficulty understanding and recognizing what is the attentional principle, what is the spirit, what is the Atman, what is the heart mind, or other targets for realization of this inquiry process that different groups select.
  6. Absorption (Laya) – This method suggests that if you will drop your attention into inner sensory or energetic streams for a long enough period, you will gain fusion with your attentional principle or your spirit. Among the channels of absorption different spiritual groups use include inner sight (Jyoti), inner sound (Shabda), the combined current of taste and smell (Amrita), or the breath (Prana). The obstacles that aspirants and disciples encounter when they attempt this method include (a) getting blocked at some inner location so they cannot travel beyond this inner barrier, (b) the attention slipping out of absorption in the inner channel, and (c) fascination with inner content that keeps attention hovering at a selected level of awareness.
  7. Kundalini and Attunement (Shakti) – This approach holds that if you intensify your Kundalini sufficiently, it will carry your attention and awareness to profound levels of the Continuum. Those who have been Divinely empowered, moreover, can send the Light to lift attention and awareness into deep stages of absorption in the Superconscious mind. The risk of the Kundalini method is that if this energy is not correctly awakened, it can lead to Kundalini syndromes that make normal personality functioning difficult. The Attunement method is contingent upon the aspirant or disciple’s ability to sustain inner alertness and focus—here the wandering mind can interrupt the guided meditation that the Initiate bestows.

Each of these methods promoted to transcend into trans-noetic consciousness has their drawbacks; some aspirants and disciples do not make the breakthroughs with any of these methods. We encourage you to persist, nevertheless, and with sufficient dedicated practice, you too will have your breakthrough into the crystal clear level six awareness.

We train you in many of these methods that lead to trans-noetic breakthrough in our intermediate courses, the in-person Mudrashram® Master Course in Meditation, and the by-mail and online Accelerated Meditation Program.

Expanding on Wim Wenders’ Breathing Technique

By George A. Boyd ©2020

Q: What is your opinion on Wim Wenders’ breathing method? It is supposed to enhance your immunity and make you more resilient to cold temperatures.

A: After having practiced the technique as he guided the audience during a televised interview, I was able to ascertain two things about his style of breathing:

  1. It appears to focus attention in the second third of the Body Mind Programming Subplane in the source of breathing. This center interfaces directly with the autonomic nervous system, so it is conceivable that with practice, someone could learn to control autonomic responses to cold.
  2. Some people may experience hyperventilation or even faint practicing sustained breathing in this fashion, e.g., thirty deep, full breaths followed by breath holding for thirty seconds—then repeat for three cycles, with longer breath holding on subsequent cycles.
    Those who access this first band of the Abstract Mind Plane find this Subplane has three major sections.

The first third of the Body Mind Programming Subplane focuses on training your voluntary muscles to enhance performance in sports and dance. Visualization and self-hypnosis have been employed to improve an athlete’s or dancer’s functioning.

The second third interfaces with the autonomic nervous system, the “non-voluntary” operations of the tissues and organs. These layers include:

  1. Skin, hair, and nails
  2. Subcutaneous tissues and fat
  3. Muscle
  4. Connective tissue (ligaments and tendons)
  5. Bone
  6. Organs
  7. Circulatory system
  8. Lymph and immune system
  9. Endocrine glands
  10. Central and autonomic nervous system
  11. Life force driving breathing, heartbeat, circulation, peristalsis, brain wave rhythms, and resting muscle tone

Since breath is a voluntary function, breathing methods can be used to access layer 11. From this level, it is possible to give suggestion to layers 1 to 10 using hypnosis. Biofeedback and Autogenics™ taps this dimension, as do the visceral access channels of autohypnosis.

The last third of this Subplane enables you to direct the astral body. This ability can be broken down into eleven discrete competencies:

  1. Ability to move the astral body out of coincidence with the physical body
  2. Ability to move the astral body to a discrete location in the physical universe or an Astral Plane (astral projection, also called bi-location)
  3. Ability to have the astral body show you what it is seeing and hearing at this remote location (remote viewing)
  4. Ability to move the astral body through sold objects, e.g. passing through walls or into locked rooms
  5. Ability to use microscopic astral vision to view bacteria, viruses, molecules, atoms, and subatomic particles
  6. Ability to use macroscopic astral vision to view the entire earth, solar system, galaxy, and the entire physical universe
  7. Ability to sense the environment and inhabitants who dwell on Astral Planes
  8. Ability to sense the energy of life force from the Etheric Aura interpenetrating the physical body
  9. Ability to sense the energy of emotions from the Emotional Aura interpenetrating the physical body
  10. Ability to sense other’s thoughts from the Mental Aura interpenetrating the physical body
  11. Ability to sense the energy of another’s spiritual essence from the Spiritual Aura interpenetrating the physical body

Once your attention is established in the breath center through Wim Wender’s breath, you can lead your attention to access the astral abilities of the highest levels of the Body Mind Programming Subplane using the cooling breath (Sitali).

In this type of breathing you roll your tongue and breathe through it, breathing in and out through the mouth through the tongue tube, like you were breathing through a straw. As you do this breath, you will be drawn up to a point where this subtler breath appears to emanate.

If you focus in this place where this astral breath emanates, it will give you access to the control center where you can direct the astral body through higher-level auto-hypnotic suggestion. You can, through strong suggestion, command the astral body to carry out these eleven functions.

You can extend this breathing to unite your attention with the wave of the present time on the Akashic Records Subplane through using the hiss breath. Here you slightly curl your tongue and suck air into the center of your tongue. Listen to the hissing sound that your breath makes, and follow that current of energy upwards.

At the summit of this spire of breath, you will drop into the wave of the present time unfolding. When your reach this blissful moving wave, you will unite with the current of your Soul’s thought and intention that expresses in your life.

Wim Wenders’ breath method appears to be a tool to introduce people to this center where they can interface with the autonomic nervous system. With training and practice, it is conceivable you could learn to control functions that are normally not accessible through the voluntary muscles of the body, and practice healing autohypnosis.

Stages of Experiencing the Attentional Principle

By George A. Boyd © 2020

Q: I’m not clear about how the attentional principle gains a greater ability to perceive and operate in meditation. Can you describe how the experience of the attentional principle changes with greater inner development and how it gains enhanced facility for meditation?

A: There are three major stages of experiencing the attentional principle:

Perceptual Union – At the first stage, your attention gains union with the attentional principle. With practice, you begin to be able to see and hear what the attentional principle is seeing and hearing in the present time.

Conscious Intentional Activity – At the second stage, you become aware of your attentional principle’s activity. For example, you become aware that your attentional principle is intending your transformational mantra; it is receiving the Light and sending this out via an attunement; or it is traveling in full consciousness through the dimensions of the upper Subconscious, the Metaconscious, and the Superconscious mind.

Independent existence – At stage three, you become aware that your attentional principle operates 24 hours a day, whether you are awake, dreaming, or are in sound sleep.

Regarding the progressive development of your encounter with the attentional principle, we can characterize a spectrum of states where your experience of this conscious essence deepens.

  1. Initial discovery of the location of the attentional principle (passive) – Through the use of hypnosis, psychoactive drugs, or reception of an attunement, you experience temporary union with your attentional principle. However, you cannot under your own efforts, return to this experience.
  2. Discovery of the attentional principle (active) – You move your attention through the focal points of the Conscious and Subconscious mind until your it reaches the feet of the tiny form of the attentional principle behind the pituitary center of the system of chakras of the Subconscious mind. After some practice, you can replicate this at will. We call this method, Purusa Dhyan. We describe this method in our article, “How to Open Your Own Third Eye” on our website. This meditation is the precursor to the more advanced practice of Raja Yoga, which we call direct projection.
  3. Fusion with your attention with the wave of consciousness – This state marks the dawning of stage one. When you achieve this level of control over your attention, you can experience what your attentional principle is sensing in the present time.
  4. Awareness of the intentional activity of your attentional principle – This deeper level of perception marks the beginning of stage two. You become aware of your attentional principle using its intention to travel through the inner Planes of Light, to activate your transformational mantra, and to make attunements. In this state, you become aware that you are doing conscious inner work; you can detect that you are consciously meditating.
  5. Microconcentration on the activity of the attentional principle’s chakras – In addition to intention that operates through the point between the eyebrows chakra of the tiny form of the attentional principle (Purusa), in this state you become aware of the activity of the other chakras of this form. In the throat center, you become aware of its ability to receive intuitive and telepathic impress. In the heart center, you become aware of its ability to contemplate. In its solar plexus center, you become aware of its ability to anchor suggestions in the vehicles of consciousness of the mind and in the unconscious mind. In its navel center, you become aware of its ability to empathically enter the experience of others. At the center at the base of the spine, you become aware of the attentional principles ability to marshal its forces to affirm and create what it wishes to manifest.
  6. Encounter with the guide – At this state, you become aware of your attentional principle’s dialog with an inner guide and its reception of guidance from that guide’s form. You become aware that your attentional principle is listening to the guide’s discourse and it is speaking to the guide through silent, telepathic thought. When you are able to maintain your attention in union with the attentional principle in this state, you experience conscious encounter with the inner guide, which we call Guru Dhyan.
  7. Enhanced noumenal experience – In this state, you have a heightened awareness of your attentional principle’s experience on the higher Planes, and you are able to clearly cognize what it sees and hears. You may become aware that it is attending inner schools or Temples of Wisdom. You may behold it carrying out directed Light Ministry under the aegis of the Masters. You may discover it is consciously communing with Masters of the Hierarchy of Light or Initiates of other spiritual traditions. You make this initial discovery of your attentional principle’s activities when you are meditating while you are awake.
  8. Turiya – This is the start of the third stage of experiencing the attentional principle, where you realize it has a fully independent existence. You become aware that your attentional principle is inwardly awake during all states of consciousness—waking, dream, sound sleep, coma, and death—and you experience your attentional principle is immortal, eternally conscious, and has full remembrance of its experiences on the inner Planes. You realize that its activity is not governed by where your attention is focused—rather, it has the ability to allow your attention to become aware of what your attentional principle is experiencing, and it has the ability to direct your attention to any focal point within the personality or any nodal point in the Superconscious mind, up to the attention’s origin.
  9. Spiritual empowerment – In this state, you become aware of the attentional principle’s ability to guide the attentional principle of others on the inner Planes. In the Mudrashram® tradition, this ability first dawns when we train advanced disciples, who reach the Form of the Disciple on the Bridge Path, to bestow the Raja Yoga Attunement during Teacher Training One. This ability is significantly augmented during Teacher Training Two, which occurs when disciples reach the Mahatma Stage on the Bridge Path, and they learn how to manifest the guide form to the attentional principle of others.
  10. Maha Chaitanya Samadhi – In this deepest stage of meditation, you gain the ability to return attention (chittam) to its origin, the form of the attentional principle (purusa) to its source, and the wave of consciousness (chetan) to where it originated in the Infinite Stage.

During the neophyte phase of spirituality, you may have the passive experience of your attentional principle of state one. You do not have control over this experience, but it shows you aspect of your mind beyond the confines of your Conscious mind.

The aspirant phase of spirituality activates states two through five. You become aware of your attentional principle and its abilities.

In the disciple phase, you have a heightened experience of your attentional principle through states six through eight. You are able to commune with the guide, have full awareness of your attentional principle’s adventures in the inner Planes, and finally realize it as an immortal, eternally conscious spiritual essence.

When you become an Initiate, you activate state nine. Here you are empowered to send the Light to awaken and guide the attentional principles of others.

You can learn to consciously encounter your attentional principle in state two through using the Purusa Dhyan technique. This allows you to open the inner seeing of your attentional principle, and experience what mystics call the opening of the third eye.

We teach you how to activate states three through five in our intermediate mediation courses, the in-person Mudrashram® Master Course in Meditation and the by-mail and online Accelerated Meditation Program. We teach you how to activate state six, which enables you to commune with the inner guide (Guru Dhyan) in the Mudrashram® Advanced Course in Meditation.

Steps seven and eight mark the attainment of advanced discipleship. This comes about gradually after several years of meditation, as your ensouling entity progressively opens deeper and deeper bands of the Great Continuum of Consciousness. Regular practice of Raja Yoga is key to this enhancement of your attentional principle’s experience; those who ignore this important aspect of core Integral meditation practice often lag behind in their ability to experience these more profound stages of attentional principle development.

Those spiritual traditions that grant the ability to bestow the Raja Yoga attunement can awaken and guide the attentional principles of others—these can demonstrate state nine. We empower out students to make this attunement in our advanced Teacher Training programs.

You experience state ten when you complete your spiritual journey in Mudrashram® and you arrive at the Infinite Stage at the top of the Seventh Transcendental Path. This is the most profound state of the experience of attention and the attentional principle, where you consciously experience their origin—where they originally came forth from the Divine.

If you will learn the steps of Raja Yoga meditation and practice it regularly, you will in time experience states two to ten of the development of the abilities of your attentional principle. Your meditations will become ineffable immersion in boundless vistas of sublime knowledge and endless love. And God will not be an abstraction: you will know the Divine As It Is.