Developing Psychic Powers
Home, the celebrated British medium, always relaxed before his demonstrations. Alla Vinogradova, the wife of a Russian physician, used autogenic training (a form of self hypnosis) to develop powers of psychokinesis. Marcotte and Mendez, both specialists in telepathy, also used autogenic training to develop their paranormal faculties.
The Third Book of the Four Books of The Yoga Sutras of Patanjali is almost completely filled with the coded methodology of Samyama upon the Chakras. Its aim is the Creation of Psychic Powers. However, the last part of the book says in III 38, These powers are obstacles to Enlightenment or Nirbija Samadhi, but are Psychic powers or Siddhis in worldly pursuits, and in III 51, By Non Attachment even to Siddhis, the seed of bondage is destroyed and thus follows Kaivalya, Independence or Enlightenment.
According to Lopon Tenzin Namdak, the more immediate aim of the practice of the Higher Tantras is creation, by way of the practices of the generation process (bskyed-rim) and the perfection process (rdzogs-rim), of a Gyulu, or illusory body (sgyu-lus) comprised of mind (sems) and prana or subtle psychic energy (rlung). Such a subtle psychic body has the form of one's Yidam (yi-dam lha), or personal meditation deity, whether this form be peaceful or wrathful, male or female. This Yidam image represents a purified vision of oneself, a self-deification, that is in contrast to the normal impure karmic vision one has of oneself in everyday waking-state consciousness. By meditation upon oneself in this purified archetypal form the practitioner, during the course of sadhana practice, accesses those virtuous qualities, capacities, and wisdoms associated with that particular deity. Then, at the time of death, when the material body and the conscious mind separate, as a practitioner one...
Passions, as well as subtle thoughts linked to movements of subtle psychic energy (rlung, Skt. prana), and both of these can have effects. There is a union of mind and subtle prana which occurs, and this unification is necessary for rebirth to occur. Some schools maintain that it is the Kunshe Namshe itself, the storehouse or base consciousness, that takes rebirth, but Madhyamaka denies this and asserts that it is the mental consciousness (mano-vijnana) that undergoes rebirth. In any event, this mental consciousness is functioning in the Bardo. We see and feel just as we do in normal life or in a dream. We feel that we are inside a body with all its senses operating, even though it is not a material body, but a mind-made subtle body (yid lus). When we wake up from a dream, we know that the dream was unreal and not true. We realize that it was only a dream. But actually, we find ourselves in the same condition with the same feelings, whether we are in the dream state or the waking...
MEDITATION, SHAKTIPAT, ENERGY CIRCULATION, THE KUNDALINI KRIYAS, THE FIVE ELEMENTAL PATHS OF CHI OF CHINESE ALCHEMICAL TAOISM, THE GROUNDING OF NEGATIVE ENERGIES, ACCESS TO KUNDALINI ENERGY, CHECK OUT FOOD, REMOVE ENERGY BLOCKAGES, STRONG PSYCHIC PROTECTION, LEARN THE MERKABA, PYRAMID PROTECTION, POWER TOWER PROTECTION, INVISIBILITY, THE BUDDHAFIELD, CREATE THE ANTAHKARANA, SOUL FUSION, MONADIC INFUSION, LOGOS INFUSION, SIRIAN INFUSION, THE AVATAR OF SYNTHESIS
There are many Omphalos stones all around the Mediterranean and they were placed in Temples in locations where earth energies were more intense and thus Rites of Initiation and Divination - all Shakti spiritual energies helping Initiation and Illumination were increased and psychic powers were intensified in those places.
This represents the explanation of the cause for the realization of the Dharmakaya and of the Rupakaya according to Dzogchen. This differs from the Sutra system where the cause for realizing the Dharmakaya is the accumulation of wisdom (ye-shes kyi tshogs) and the cause for realizing the Rupakaya is the accumulation of merit (bsod-nams kyi tshogs) by virtue of the practice of the Paramitas. According to the Higher Tantras, the Rupakaya is realized by means of the meditation practices of Kyerim and Dzogrim, the generation and perfection processes, where the practitioner constructs a Gyulu (sgyu-lus), or illusion body, composed of prana or psychic energy and subtle mind.
Strategies are symptoms of Unconscious Trauma - Formed Sub - Personalities - Inner Children - within every human being. Over many lifetimes they learn to connect with others and are the psychic powers which learn how to drain the energy from their husbands and wives, sons and daughters and in this way they learn to live long. Most people do this unconsciously but some people learn how to do this consciously and so we need to learn Psychic Protection for this reason. We are all Dependent Vampires, stealers of energy. The only way out is to connect to a higher level of energy which can never fail. To become Independent. Then we can comfortably incorporate these psychic Thoughtforms into our Soul Infused bodies. Energy Enhancement Level Three shows the way to do it.
Editor The psychic power, Recollection of Past Lives (Pubbe-nivasanussati Abhinna) enables you to see 1) Supramundane states (lokuttaradhamma), the four path consciousnesses and the four fruition consciousnesses 2) The five aggregates of clinging (pancupadanakkhandha) 3) Clan, appearance, food, pleasure and pain etc. 4) Concepts such as names and race. The Venerable Pa-Auk Sayadaw is not speaking here of that psychic power. He is speaking of insight (Vipassana) power, which enables you to see only the five aggregates of clinging. (ref. Khandhavagga Atthakatha, 79)
The third fetter is Superstition (Silabbatapraramasa) or attachment to rules and rituals based on a misunderstanding of their real purpose. Essentially it is a misguided attachment to certain things one does. Usually it has to do with doctrines and ceremonies. An example of this is belief in magic and magical practices, which is blatantly just superstition and occurs even among Buddhists. Practice based on the belief that it will produce magical abilities, psychic powers and protective forces is founded on false hopes and is irrational. Another example is the undertaking of moral precepts (Five Precepts, etc.) or virtuous conduct. The real purpose of this is to eliminate mental defilements but if we believe that it will give rise to miraculous powers which we shall then be able to use to eradicate the defilements, we are in fact grasping and clinging, and so defeating our original purpose. The practice is quite correct in itself, but if we misunderstand it and cling to it...
There are a number of links between the sorts of situations commonly ssociated with hypnosis, and the experience of what are often called 'psychic phenomena,' (herein primarily meaning apparent extrasensory perceptions, nd psychokinesis, but also such related experiences as apparitions mediumistic phenomena, and such strange occurrances as the apparent uspension of death).
The matrix is the spaciousness of timeless freedom. It is a point-instant free of all time and space identical to nothing yet it contains or subsumes all times and spaces. Herein lies the potential for psychic power but liberation is attained in the recognition of the here-and-now as this point-instant. Being beyond causation, it cannot be attained gradually. Ambitious people fixated on a goal tend to fear this matrix.
The bandit Angulimala saw the Buddha and thought that it would be easy to kill him. So he came behind the Buddha and ran after him with his knife and weapons. He wanted to kill the Buddha, but although he ran very fast, he found that he could not get near the Buddha because the Buddha was using his psychic power. So, Angulimala stopped and asked the Buddha to stop. The Buddha turned around and looked at Angulimala, and said to him, I have stopped, Angulimala you stop too.
If the Stage is not completely mastered it is as if part of the personality is left behind as a selfish little personality - one of the Inner Children who start to act out their robotic programs at inappropriate times making us think Why did I do that . We know we are acting strangely but not why. This information is why, and it is the first step towards integrating these selfish little selves back into the integrated personality. The second step and the key of their healing is to dissolve the pain, the psychic energy, which is at the core of the selfish little selves. Techniques to dissolve this pain are the essence of Energy Enhancement.
When one gains this perfect one-pointedness of the mind it is possible for one to develop the five Supernormal Powers (Abhinna) Divine Eye (Dibbacakkhu), Divine Ear (Dibhasota), Reminiscence of past births (Pubbenivasanussati-nana). Thought Reading (Paracitta vijanana) and different Psychic Powers (Iddhividha). It must not be understood that those supernormal powers are essential for Sainthood.
Jung used a simple way to describe the complex process. Everyone, he said, had disposable psychic energy. Its latent powers lay dormant in the unconscious. There, they were constantly being used up in attempts to manage each set of contending opposites. But what if one resolved these internal conflicts Then this psychic energy could be liberated and rechanneled. Now it could revitalize novel regions of the psyche. At least at this descriptive level we can imagine how once-wasted psychic energies might become available for more selfless behaviors, including compassion.
Either because such yogis get involved in samapatti or because the kammatthanacariya (meditation teachers) cannot advance the yogis to the practice of vipassana , the disciples with no practice of panna bhavana or vipassana do not gain the real understanding of nama-rupa phenomena, thus resulting in clinging to personality view (sakkaya ditthi) and ego entity (atta ditthi). When these people become brahmas, they continue to cling to such views. It is a shame that the majority in the West look to samatha jhana and psychic powers abhinnas with attendant miracles, and that such yogis do not progress to more valuable vipassana jhana. However, if samatha can be used as a basis to step up to vipassana, it will be very useful, because nivaranas have been overcome by samatha.
Answer 6.6 The degree of concentration required is that of the psychic power of supernormal powers (iddhividha-abhinna). With those powers you can escape from danger, but not if you have a matured unwholesome kamma ready to produce its result. You should remember the case of Venerable Mahamoggallana. He was expert in psychic powers, but on the day when his unwholesome kamma matured he could not enter jhana. This was not because of defilements or hindrances, it was only because of his matured unwholesome kamma. That is why the bandits were able to crush his bones to the size of rice grains. Thinking he was dead, the bandits left, and only then could he enter jhana again, and regain his psychic powers. He made a determination (adhitthana) that his body should become whole again, and then went to request the Buddha for permission to attain Parinibbana. Then he returned to his Kalasila Monastery, and attained it there. His matured unwholesome kamma had first produced their result, after...
Ananda happily decided that it was high time he went to the assembly Hall. He robed himself and, like a fruit that has detached from the stem, or like a gem in a casket, or like the moon that has emerged from the clouds, or like a lotus that has awakened in the rays of the morning sun, appeared through miraculous powers in the seat reserved for him, as if informing the assembly that he had attained ara-hantship, and as if displaying to them that the advice given to him to be diligent had borne fruit. Ven. Maha Kassapa, seeing this, thought Ven. Ananda, who has attained arahanthood, is quite appealing. If the Buddha lived today He would have appreciated this achievement with 'Sadhu ' (Well done ) Since the Buddha is not around today, I will say 'Sadhu ' myself. So thinking, he said Sadhu three times, according to the scriptures. According to some others Ven. Ananda was keen to announce his attainment of sainthood. Therefore, he did not enter the assembly hall with...
But in Dzogchen, there is no grasping at anything. Nor is there any special searching for an awareness or clarity. The awareness is already there, present from the very beginning, so there is no necessity to grasp or apprehend it. There is no perception created by the work of the mind. No mind work done at all there is just presence. But in the case of ordinary Shamatha practice as defined by the Sutra system, there must be a perception there, that is, an apprehending of an empty state devoid of thoughts. There must be a thought present that knows that there exists a state without thoughts. This thought thinks This is Shamatha or This is an empty state without thoughts So here the mind is functioning even where there are supposedly no thoughts. That is not Dzogchen. Nevertheless, through the realization and the perfecting of Shamatha practice, we can attain psychic powers such as clairvoyance (mngon-shes) and telekinesis (rdzu-'phrul). These develop because we have learned how to...
Spiritual perfection.1 However, exhibiting supernormal powers to gain adherents, win offerings, or obtain popularity has been prohibited by the Buddha. In the Vinaya the display of supernormal feats or psychic powers is classified as an offense of wrong doing (apatti-dukkata).2 Nevertheless, while the Buddha rebuked Pindola Bharadvaja for exhibiting his powers to obtain a sandalwood bowl, he expressed approval of Moggallana's exercise of iddhis,3 The reason for this difference is that the former made an indiscreet public exhibition of his power while the latter used his powers judiciously. The Buddha approved of the exhibition of psychic power only when it helps eliminate the defilements in peoples' minds and makes them free from obsessions.
In a previous talk, I explained that Sakyamuni Buddha was a bhikkhu in nine of his past lives. If we look at his practice in those nine lives, we see the three trainings virtuous conduct (sila), concentration (samadhi), and wisdom (panna). The bodhisatta was able to practise the eight attainments, five mundane psychic powers, and Vipassana up to the Knowledge of Equanimity Towards Formations. Question 5.11 Since we cannot see the Buddha while in concentration, can we see the Buddha by psychic powers to discuss Dhamma with him Answer 5.11 No, you cannot. One of the psychic powers is called recollection of past lives (pubbenivasanussati). If a meditator possesses this psychic power, and met a Buddha in one of his past lives, he can see that as a past experience only, not as a new experience. If Dhamma was discussed, there will be only old questions and answers there cannot be new questions and answers. This is the psychic power of recollecting past lives.
IN every religion we know of miracles being performed by either the founders of these religions or by some of their disciples. In the case of the Buddha, miracles occurred from the day of His birth until His passing away into Nirvana. Many of the psychic powers of the Buddha were attained through His long and intense training in meditation. The Buddha meditated and passed through all the highest stages of contemplation that culminated in pure self-possession and wisdom. Such attainments through meditation are considered nothing miraculous but fall within the psychic power of any trained ascetic. realised that He was completely free from all bondages, human or divine. He realised that He had done what had to be done. He realised He had no more rebirth to go through because He had eradicated all craving and He was living with His final body. This knowledge destroyed all ignorance, all darkness, and light arose within Him. Such is the psychic power and the wisdom that arose within the...
We also find notions of psychic energy , repressed (perhaps sexual) energy and the like entering into some psychoanalytical writings and thought without a great deal of attempt to pin down the notions precisely, so that they are scarcely distinguishable from the other forces mentioned above.
Buddhism teaches that with the practice of meditation and mind culture, one can acquire the five supernormal powers, i.e. celestial eye, celestial ear, memory of past births, reading the thoughts of others and various psychic powers. Not only this, but Buddhism also teaches that with the attainment of Nibbana in this life itself, through enlightenment and wisdom, one can reach the end of this chain of rebirths.
Western science, which seeks to understand everything only through acceptance by the scientific method, finds it difficult to understand some of the important concepts and phenomena taught by the Buddha. Some such important phenomena which lie beyond the perceptual capabilities of familiar western science are rebirth (punarbhava), impermanence (anicca), egolessness (anathma) and panchabigna (phenomena such as telepathy, clairvoyance, precognition and psychokinesis).
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