The path of sádhaná is divided into a few stages. We are presently discussing ekendriya. In my previous discourse I was explaining how different samadhis take place and what happens when there is adjustment between various expressions of the indriyas and ectoplasm; and also what is called positive hallucination.

When the various expressions of indriyas and ectoplasmic maintain some sort of adjustment, different psycho-spiritual experiences take place. For this two factors are required. The control of mind over ectoplasm and the control of mind over indriyas. For example if the organ of hearing is properly controlled it can attract many things from the external world through the ectoplasm, and conversely can project many internal thoughts and make others listen. This phenomena comes within the scope of rákśasi vidyá of ancient Indian psychology. I have already told you that rákśasi vidyá is not the black magic of the so called demons, but a kind of occult science. Perhaps you know that Tantra is divided into two branches, and similarly, occult powers are expressed in two ways. Sádhakas who have reached iishvarakoti, (but not Brahmakot́i, the highest stage of human realization) through intense spiritual practice attain both vidyá and avidyá shakti, both positive and negative occult power. Common people usually call it aeshvarya [divine power] but this is not completely true. The other day while discussing that phenomenon with a few people I said that some of these occult powers are related to space while others are beyond it. Iishvarakoti sádhakas, through special efforts, can master some negative and positive powers, and may apply them on certain human beings, places, or ideas. But a brahmakoti sádhaka can apply those powers on the entire universe at the same time, through his prota-yoga. Moreover, with the help of ota-yoga, he can also apply his power on an individual place or person if he so wishes. The same thing, when applied on a crude level, may take the form of magic. This explains the eternal side.

If people remain satisfied with the attainment of these occult powers and stop advancing along the supreme path, the fullest expression of their human potentialities will be checked. To bring about the greatest fulfilment of life, sádhakas will have to reach the pinnacle of the state of ekendriya. That is, instead of directing their mind-stuff towards crude objects, they must channelize their minds towards the Macrocosm, and embrace the Macrocosm fully as their goal.

Prańavo dhanuh sharohyátmá Brahma tallakśyamucyate
Apramattena vedhavyaḿ sharattanmayo bhavet.

“A sádhaka who utilizes his spiritual practice as the bow his self as the arrow, and Parama Puruśa as the target and then tries to pierce the target with undivided attention, attains the Supreme Goal”.

Sádhakas who accept this sloka as the supreme and final guidance and move accordingly along the path of ekendriya sádhaná are capable of devoting the mind to the highest stage of spiritual realization. Their lives become so meaningful. It is not enough to only ideate on Brahma, one must also practice ekendriya sádhaná. Here ekendriya means that all the expressions of the sensory and motor nerves and all the energy and subtle power of the organs should be focused on one point. The consolidated power of the nerves, indriyas, and mind stuff should be directed towards the supreme goal. This unidirectional movement towards the goal is the stage of ekendriya. In this stage the sádhaka does not attach any importance to any particular indriya, idea or thought, but attaches paramount importance to the supreme goal. Such a sádhaka ultimately arises above both vidyá and avidyá Tantra.

Vidyá Tantra is a positive approach to the world, whereas avidyá Tantra is a negative approach. People who tread the path of negativity tend to become crude. And if they follow the positive path they may attain name, fame, social prestige, etc. but will fail to attain Parama Puruśa. They even fail to attain higher lokas (realms of existence). The person who follows neither of these two paths and thinks only of Parama Puruśa will attain Him one day and will be elevated from the ekendriya stage to the vashiikára stage. This path, of transcending positive and negative ideas is called madhyammárga (middle path) in Tantra (Buddha called it majjihimá mágga). This is the only path, that leads to the highest fulfilment of human life. Nányah panthá vidyate ayanáya. There is no other path. At that stage the sensory world has no attraction for a sádhaka whatsoever. But those sádhakas who dabble with the positive and negative aspects of Tantra readily become engrossed in mundane affairs. The time and energy employed to master the positive and negative aspects is a waste for it diverts the mind and delays its movement towards the higher planes of existence. In my opinion it is better not to waste one’s time on such inconsequential pursuits. Instead it would be wiser for people to utilize their time and energy for the attainment of Parama Puruśa.

If I were to analyse the positive and negative paths you would be fascinated, but it would be if no use whatsoever in attaining Parama Puruśa. To attain Him you must reach the vashiikára stage.