Meditation
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How to meditate
Relaxation and Concentration is the key
Someone in deep meditation seems similar to one who is asleep: body completely relaxed, senses shut down. Other parts, however, are aglow: Energy has been completely withdrawn into the spine and forepart of the brain. A master of yoga could consciously bring all his energy into a laser-like focus which energises the spiritual eye, uplifts his consciousness, and eventually raises him to the state of Self-realisation.
The first step is relaxation, that is a result of withdrawing tension and energy from any area, a process normally only partly under our command. But for deep meditation we must learn deep relaxation, which requires conscious control of the life-force.
The biggest challenge in meditation is overcoming mental restlessness. When you try to meditate, you will find that your mind wanders, not because you are meditating, but simply because you are now quiet enough to finally see how the mind constantly skips from thought to thought in a free-association wonderland.
Concentration focusses the power of the mind. To succeed in anything, whether in business, sports or academics, we must be able to concentrate deeply on the task at hand. And yet, we are rarely taught how to concentrate.
The link between energy, breath, and mind is such that if you excite one, the other two become excited and, conversely, if you calm one, the other two grow calm also. If your mind becomes excited, from a sudden fright perhaps, see how your breath also speed ups, and how your muscles fill with energy in preparation for action.
Breath is the most outward and, therefore, the easiest of these three linked elements to control. Control your breath and see how quickly it influences your thoughts, and not only in meditation. The next time you’re in a tense situation, observe the effect of taking several slow, deep breaths.
The science of yoga has long recognised that breathing exercises can exert a powerful influence on the mind. In fact, there are many different breathing techniques – pranayama: “control of subtle energy.” They slow respiration, focus the mind and calm the emotions. Most importantly, they allow us to influence the flow of life-force in the body and mind. The reason yoga techniques are so powerful is that they give us a means to control this subtle energy, called prana in Sanskrit. Prana is finer than the electromagnetic forces of this physical universe. It is the primordial sea of energy from which the very atoms emerge.
Prana is too subtle for most people to perceive. But because prana is directly connected to breath, we influence it indirectly by working with our inhalation and exhalation, which is relatively easy to do. One technique for doing so, known as Hong-Sau, has been widely practised in India for thousands of years, and was taught by Paramhansa Yogananda as well. With the help of such a technique, we can focus 100% of our life-force at the point between the eyebrows (the spiritual eye), the seat of concentration in the body. Only then can we experience the deepest states in meditation and feel our unity with God.
Paramhansa on Meditation
Jan 05 2015
Anup Taneja
The speaking tree the speaking tree - Paramhansa Yogananda On Meditation
Paramhansa Yogananda in his work titled Man's Eternal Quest, says that esoteric meditation onepointed concentration on the inner Self to the exclusion of all other thoughts is the highest form of human activity and is the best method to get connected with the Supreme Spirit. On the one side the higher power is pulling us towards the domain of eternal Consciousness and, on the other, the power of maya or delusion is pulling us towards the artificial glitter of the physical universe. In order to ensure that the seeker does not get bogged down in maya, Yogananda recommends the practice of meditation on a regular basis supplemented by three techniques that could help the seeker delve deep into the innermost recesses of his being and experience the supra-causal state of consciousness.
Pray and chant before meditation: Before starting your meditation, prefer ably in the early hours of the morning, pray for a few minutes and chant the Divine Name with deep feelings of devotion. Repetition of the Divine Name can be truly effective only if it is accompanied by spiritual fervour and intense yearning for God-realisation. Mere mechanical repetition and lip service to the Supreme will not yield the desired results. Cry to the Almighty as you would cry to your mother and, with all the love you can muster, tear at the veils of silence again and again and express your devotional feelings with the words: “God, i cannot live without you. You are the Power behind my consciousness. I love you. Must you remain hidden? Reveal yourself to me.“ If you constantly invoke Divinity , you are bound to achieve progress in the spiritual achieve progress in the spiritual sphere.
Concentrate on the Christ or Kutastha Centre: Seekers often complain that while in meditation, they find it extremely difficult to subdue the turbulent mind full of distracting thoughts.Yogananda suggests that by focussing attention on the Christ or Kutastha Centre the point between the eyebrows in meditation, you can gradually succeed in harnessing scattered thoughts and giving them a new, inward direction. In yogic terminology , this centre is called the ajna chakra, which is the seat of the mind.
There are two petals, nadis, on each side of the ajna chakra and the spiritual vibrations that emanate from these subtle nadis correspond to Sanskrit letters that mean `Soham' (I Am That). This is also called the Third Eye of Shiva; by cong centrating on this centre, the seeker gets connected to the constantly blazing flame, the jyoti', which bestows on the `divya jyoti', which bestows on the seeker great power of concentration.
Pranayama or breath control: Through the practice of the kriya yoga technique of pranayama the seeker endeavours to control the life-force in the body by making pranic energy revolve upward and downward, around the six spinal centres situated in the sushumna, namely, muladhara, swadhishthana, manipura, anahata, vishuddha and ajna.This technique hastens the process of spiritual evolution, purging the seeker of all sorts of impurities. This, in turn, brings about `interiorisation' of consciousness that enables the seeker to penetrate the darkness behind the closed eyes and gain access to the endless region which is referred to by Yogananda as `Darkless dark and lightless light'. In this boundless stretch of eternity, the Supreme Being alone abides in the form of pure, undifferentiated consciousness.
Thus, in the esoteric activity of meditation, says Yogananda, “you have the solution to the mystery of knowing God“.
Benefits of meditation
Health, mind, attitude
Nayaswami Devarshi, Meditation Practice Improves Cognition, Mar 31, 2017: The Times of India
People often equate spirituality or holiness with having one's head in the clouds, going through life in a vaguely detached manner. In `Autobiography of a Yogi', Paramhansa Yogananda quoted his guru, Swami Sri Yukteswar, describing true spirituality: “Saintliness is not dumbness. Divine perceptions are not incapacitating. The active expression of virtue gives rise to the keenest intelligence.“
Recent studies on the effects of meditation demonstrate that just a little bit of meditation practice improves cognition, memory , and concentration even among older people. This is one reason that Yogananda called it the “ancient Indian science of meditation.“
While science and spirituality are often opposed to each other, there is one aspect of science that should be applied to religion: when one's religion or spiritual practice is tested, does it produce demonstrable results? A common misconception about spiritual practice is that a sure sign of progress is having various visions, seeing lights, performing miracles, and other phenomena. This approach is not supported by saints and masters.
Anandamayi Ma had a student who experienced visions of Krishna every time he sat to meditate. While the visions may have been beautiful, and possibly true, Anandamayi Ma's counsel to the young man was surprising.
She asked him if he had improved, as a person, due to his visions. She was particularly referring to qualities such as calmness and freedom from anger. The man, in honesty and humility , replied, “No.“
Anandamayi Ma then advised that instead of indulging in visions, he start practising real meditation, dhyana. The man did just that, and found himself changing for the better as a result. It is relatively easy to be a saint in one's meditation or puja room, but the real test comes in daily life. Most of us don't have brain scientists with scanners and test exams at hand. But we can, and should, test the results of our religious or spiritual practices.
In the Bhagwad Gita, in the 16th chapter, Krishna begins by listing the qualities of those who are divinely inclined. Those qualities make very good self-exam questions.
Don't see these as passfail exams, but as a simple measure of the direction of our spiritual progress. One of Krishna's divine qualities is “freedom from anger“. Are you making real progress, over time, in how you respond to challenging family members or work environment? If not, then it is worth rethinking your spiritual practices so you start achieving better scores on that test.
Another important divine attribute described by Krishna is forgiveness. When someone hurts us, we should of course be wary of the person hurting us again. But holding on to past hurts, with growing resentment and hate, only adds to our own pain. You will find that forgiveness arises naturally and easily from the calm detachment of deep meditation.
And a non-judgmental attitude can best be achieved through developing compassion. The Dalai Lama has stated that, “The greatest degree of inner tranquility comes from the development of love and compassion.“
You will find that the reverse is also true: The tranquility that comes from regular meditation helps one easily develop love and compassion for others.
True spirituality and religion must have a very real and positive change in our lives. As Paramhansa Yogananda declared, “Let us separate the dross of superstition from real religion by burning it in the furnace of Scientific Investigation and Realisation, and by their practical application to life.“
Changing karm(a), achieving happiness
Om Swami, You Can Erase Your Karmic Imprints, November 30, 2018: The Times of India
You can rewrite your destiny. You can erase your karmic imprints. You can step into another world of consciousness. Ever since i can recall, no matter what any seeker asked me, the gist of it was: How do i make (and measure) spiritual progress? How do i be at peace always? What is the purpose of my life?
Whether you inquired about meditation or Samadhi, or you wanted a better relationship or greater success, whatever joy you might have wished to experience, almost always the intent fell in one of the three questions above. After all, if i can be at peace, i’m happy naturally. I want a more fulfilling relationship or career because i want to feel joy and happiness. Those feelings of elation or warmth that come when you feel together, that overflowing compassion you experience in your spiritual moments, they give your life a purpose, a sort of meaning.
It’s not possible to be happy all the time. But, it is possible to be happy almost all the time. And it is certainly possible to make wiser and more spiritual choices in life so you don’t end up in situations that drive you insane.
I have come to the realisation that for anyone to experience the greatness within, they must also embark on a journey that synchronises their inner and outer worlds. Harmony exists only in such alignment. Your spiritual methods must guide you in your decisions and reflect in your conduct, otherwise of what use is any practice? To that effect, here is the sublime path of (what i have termed) the ‘Black Lotus’ where you traverse through various states to reach the pinnacle of spiritual attainment – from a novice to a siddha. (Black is black when it absorbs all colours and lotus is a flower that even though grows in mire, remains above it, unsullied.) My path has three integral elements for continued spiritual progress: Meditation: It is much more than having a calm mind. With meditation, you develop an amazing degree of self-awareness. Such awareness then helps you overcome your tendencies and reactions that are the biggest obstacles on the path of Self-realisation.
Good meditation empowers you to do more meaningful things.
Mantras: Chanting or mantra meditation when done mindfully aligns your consciousness with the universal consciousness. The sonic vibrations produced by mantras invoke your latent energy you’ve been carrying over lifetimes. Greater self-confidence, better intuition and heightened awareness are natural byproducts of mindful chanting.
Kindness: One simple method of filling your reservoir of spiritual energy is by being kind in thought, action and speech. The energy we gain from meditation and correct chanting needs to be invested so it grows exponentially. Random acts of kindness are those investments you make from time to time. When you touch someone’s life, you feed your mind with the unique joy of goodness. All this good karma accumulates and becomes your spiritual wealth. Besides, as your consciousness expands granting you great spiritual prowess, it propels you to nurture and help others.
Live, love, laugh, give: ‘You are the Supreme Being, the final refuge, the purest, the absolute truth. You are the eternal, the divine, the unborn, the greatest’.
Stilling the mind
Krishna tells Arjuna in the Bhagwad Gita (6:17), that the bliss supreme accrues to the person whose mind has been stilled, who is egoless, and who is convinced that God alone is.
Everyone is in search of peace and bliss, to attain which we look everywhere but reach nowhere. We live in a confused state, with several unending desires, complex relationships and in hostile environments. There is not a moment to question and think, reflect and decide about what is good for us. We live with what is given to us by society. So one remains far away from any meaningful spiritual growth.
Stilling the chattering mind seems to be the key to attain peace and bliss. But is there any technique to still the mind? The Gita advises us to hold body, head and neck even and steady and fix the gaze on the tip of the nose, not looking around. It is further advised to withdraw gradually with the help of the resolute intellect, think nothing whatsoever. Another technique mentioned is to fix the eye between the eyebrows, and be in rhythm with the in-breath and out-breath.
Scientists acknowledge that there is a pineal gland in the centre of the brain, dormant behind the space between the eyebrows. It is said to function as an intuitive faculty and source of spiritual knowledge. By nurturing this gland through meditation with contemplation and silence, the mind (thought) disappears in that state. Third Eye, the divine eye of Shiva, corresponds to the developed pineal gland, the Ajna Chakra. In the state of thoughtlessness, something wonderful happens – the ceaseless, causeless sound, the Anahata Nada, is experienced by the practitioner.
Stating that his cosmic form cannot be seen with just normal eyes, Krishna gives a ‘divine eye’ to Arjuna to perceive the cosmic form. While it is said that these techniques can help the practitioner to activate the pineal gland, it can also happen by the blessings of an enlightened guru or by a sudden showering of Divine Grace. How early this state can be achieved, depends on the intensity of practice in this birth, and the level of consciousness already gained, in previous lives.
Perfect stillness of mind is finally dependent on the experience of the cosmic vision – that God alone is, that He is omnipresent, omnipotent and omniscient. Peace and bliss are then accompanied by love and compassion to all beings. And that is the end of the chattering mind. This is what is known as Dhyana Yoga.
This is not to undermine the need to tame our three natural gunas, qualities – satva, rajas and tamas – in attaining purity of mind. Equanimity of mind in pleasure and pain, in praise and insult, and cultivating equal vision towards all beings are essential, to reach to higher levels of consciousness.
Stillness of mind is possible through other kinds of yoga pactices as well: Jnana Yoga of Ramana Maharshi, by pursuing the question, ‘Who Am I?’; Karma Yoga of Gandhiji, who performed work without attachment; and Bhakti Yoga of Saint Tukaram, who surrendered his mind totally to the Supreme. (The writer is a director in the central government)
Transcendental meditation
The basics
Ashok Vohra, January 14, 2022: The Speaking Tree
Meditation That Takes You Beyond All Limits
According to Maharishi Mahesh Yogi, “Mankind was not born to suffer, mankind was born to enjoy. The purpose of life is to expand happiness.” Human beings can get rid of their suffering, attain a state of happiness and share it with others by practising the technique of bhavateet dhyan, transcendental meditation (TM). TM is withdrawal of consciousness and senses from the external objects and concentration of the consciousness on the self.
Dhyan is different from upasana, the method of worship. Upasana depends on the religion, faith upheld by one. So, there can be as many upasana padhaties, methods of worship, as there are religions or sects. Dhyan means concentration of mind on God, or self, or the Supreme principle, or even on shunyata, nothingness. In Buddhism, almost a similar technique of dhyan is called Vipassana. Upasana, on the other hand, is continuous thought of Him. For example, naam jap, recitation of names of God, is a form of upasana.
The word ‘transcendental’ means ‘going beyond the limits of human knowledge, experience, reason’. TM ‘is a method of calming the mind and becoming relaxed by thinking deeply in silence, and silently repeating a special word or a syllable or series of words (mantra) many times in a row.
In the preface of Maharishi Mahesh Yogi’s ‘The Science of Being and Art of Living’, Charles F Lutes writes that the term ‘transcendental meditation’ though seems very complicated and difficult to understand simply means a scientific method of ‘communication with the Infinite’. It is scientific because it is ‘systematic and produces measurable and predictable results.’ The outcome of TM is ‘realisation and fulfilment of the art of realisation’. The technique of transcendental meditation is religion, sect, or faith neutral. It leads to the enhancement of one’s capacities to follow one’s own faith more enthusiastically.
The chief purpose of this meditational technique is to “put one in touch with his own essential self, the eternal Being within, by moving one's attention away from the surface consciousness of change, suffering and stress. One then becomes the Absolute Being, an experience which Maharishi calls ‘God-consciousness’.”
In fact, the practice does not require a prior understanding of any philosophical theory.
All that is required of the practitioner is to recite twice a day for about fifteen to twenty minutes a syllable, or a string of words -- mantra, with closed eyes. The mantra is chosen by the trained teacher, guru, according to the need of the practitioner. Since a guru is needed to understand the needs of the learner and to initiate the learner into the correct technique, the TM is also called guru-centred practice.
Regular practice of TM eliminates the negative feelings of stress and fatigue and replaces them with the positive feeling of well-being. This change has been scientifically proved by many researchers. Experiments in the laboratories have established that TM "increased creativity and flexibility, increased productivity, improved job satisfaction, improved relations with supervisors and co-workers" by creating a positive effect on the human mind and body. TM is not a passive state, rather it is a “state of restful alertness where the mind is awake but quiet, silent but alert.”
