WHY MEDITATION IS NECESSARY
Meditation is necessary to still man's bodies:
1. Physical body – pure, healthy, sensitive (balance sensitivity and control)
2. Emotional body – emotional nature well developed (love all within reach)
3. Mind body – strong, logical, and alert
The focus or path is influenced by his temperament.
By meditation, the mind is withheld from all external activities, the senses are passive, the mind is focused upon a single idea or mental image, and if the mind wanders it is consciously brought back to focus on that singular image or idea. Meditation is a part of yoga.
Meditation is a state of mind beyond thought:
It is state of being. A state which is relaxed yet keenly attentive.
It is a path to God, to the ultimate Truth.
It is a state of expanded awareness of the Oneness and unity of all life amidst the diversity of forms and beings.
Meditation is not a mere intellectual exercise; it is the transcending of and going beyond the intellect.
PURPOSE OF MEDITATION
To become aware of one’s own true spiritual Self and its unity with the Universal Life.
To realize the purpose of life and see through the veil of illusion (maya) which is all around us. This state has often been described as: Illumination, Samadhi, Nirvana, Cosmic consciousness. When you reach this state, you become free from all sorrows, and it is eternal, for time ceases to exist.
All senses under perfect control by the Spirit in its three aspects of will, wisdom and activity.
CLOTHING (BODIES) OF THE SPIRIT
Clothing Done by Expressed in the material/gross world through
1. Body Iccha Will Sacrifice and service
2. Heart Jnana Wisdom (Intuition) Devotion
3. Mind Kriya Activity (Intellect) Abstract thought
As the intellect evolves, its vision widens and and becomes keener until it sees the One, the desire nature is purified and fixes in devotion to the One.
Likewise, the mental body's faculties becomes more refined:
Awareness of intellect: Perception
Knowledge: Reason
Vision: Analysis
Knowledge of relation: Reason
Grasp of noumena: Knowledge of phenomena
THREE MAIN PHILOSOPHICAL APPROACHES TO REALITY
1) Raja Yoga: Through the will, man seeks unification with the One by evolving the highest quality of mind, heart and body; Discipline for mastering modification of the mind and abiding at changeless identity of the Self (Purusa); No inference, analysis and reasoning; Emphasized necessity of personal experimentation and practical meditation technique for cultivation of Samadhi
2) Vedanta: Oneness (Bhagavad Gita – best commentary in Vedantic philosophy)
3) Samkhya: Duality – Discernment of Purusa from Prakrti; Purusa not involved but watches Prakrti; Stresses on analysis to bring nature of final emancipation
OTHER KINDS OF YOGA
Bhakti Yoga (Devotionally inclined): Concentrate your thoughts on the image of your God, or of a saint or guru that you wish to follow. Or visualize yourself as His servant and a channel for His love, His Wisdom, and His Power.
Karma Yoga: If you are active person and your path is that of selfless action, you may concentrate on the thought: “Others, Lord others”. Or you may visualize yourself as radiating peace and happiness in all directions and repeat at the same time the formula: “Let all beings be happy, let all beings be peaceful, let all beings be blissful.” Try to separate yourself from your thoughts and just observe them. Simply is a witness of your own actions. It is not you who are projecting peace and happiness. You are simply the observer from above who watches the body sitting there in meditation and doing it.
Jnana Yoga (Path of knowledge and philosophy): You may concentrate on the question “Who am I? Or you can simply observe your breathing process. Do not control it; just observe it. You can add to it the repetition of the sacred word OM to every inhalation, counting at the same time the exhalations. Or meditate on the inner light. Feel that you have entered a temple where the light of the soul is burning and concentrate on the ancient saying: “Within you is the light of the world – the only light that can be shed upon the path.
Abstract Meditation: You may prefer a more abstract form of meditation and concentrate on an affirmation such as, “I am”, “I am That I am”, “I am Truth, Wisdom and Light”, “I am Brahman”, or simply concentrate on the word OM. Alternatively, you can contemplate the unity of life in space and time by concentrating on the thought:
There is one Space, One Substance, One Energy
I am all Space – I am all Substance – I am all Energy
Laya Yoga (SY, p.89): Laya Yoga is a means for making the mind steady in its absorption in some super physical sensuous cognition. Such cognition may be brought about in a variety of ways, for example, by concentrating the mind on certain vital centers in the body. A typical example of this method is the mind is concentrated on Nada or super physical sounds which can be heard at certain points within the body. The same object can be gained by bringing it in contact with other super physical sensations or states of consciousness. The Sadhaka should keep in his mind the purpose of these practices. He should not attach to them undue importance and significance and begin to imagine that it is making great progress on the path of Yoga. He is learning merely the ABC of Yogic science. Consciousness cannot remain suspended indefinitely in a void. It must emerge on one of the two sides of the Laya center. If the technique of Nirodha Parinama has not been mastered sufficiently it may spring back into the plane which it has just left and the seeds which had been dropped will then reappear. [SY, p. 35- 43].
Hatha Yoga [SY, p. 252]: This is based on the principle that changes in consciousness can be brought about by setting in motion currents of certain kinds of subtler forces [Prana, Kundalini] in the physical body. It is a system of physical culture to make the physical body fit for the influx and manipulation of the forces often with different purpose. The Hatha Yoga seeks to control the vibrations of matter, and by this control to evoke the desired changes in consciousness. The Hatha Yogi gains control over the bodily organs with which the waking consciousness no longer concerns itself, having relinquished them to its lower part, the ‘sub-consciousness’. This is often useful as regards the prevention of disease, but serves no higher purpose. When he begins to work on the brain centers connected with ordinary consciousness, and still more when he touches those connected with the super-consciousness, he enters a dangerous region, and is more likely to paralyze than to evolve.
Kriya Yoga [SY, p.127]: Austerity, self study, resignation to Isvara constitute practical or preliminary to yoga, or Kriya Yoga. It is preliminary because it has to be taken up in the initial stages of the practices of Yoga and it is practical because it puts to a practical test the aspiration and earnestness of a Sadhaka and develops in him the capacity to begin the practice of Yoga as distinguished from its mere theoretical study however deep this might be.
Or you can concentrate on the *Eternal Now, becoming aware that there is no other time but NOW; only the present moment really exists.
Do not try to embrace too much in one meditation; choose your approach one at a time, then stick with it.
You should spend between fifteen and thirty minutes in meditation. Later, when you become more proficient, you will automatically want to increase the time.
PURUSA - The Higher Self, or the spiritual in man.
PRAKRTI
Prakrti is frequently defined in Samkhya as the state of balance or equilibrium of the three gunas. When this state of balance is disturbed or disrupted by the presence of pure consciousness (Purusa), the process of creation of the ordinary world occurs.
PURIFICATION OF VEHICLES
1. Body – clean
2. Mind – truth
3. Ego – knowledge, discipline
4. Reason - wisdom
FOUR VIEWS TO CONSIDER
1. Body is impure, seeking to remove attachment.
2. The senses are the source of suffering, feeling pain or pleasure.
3. The mind is in constant flux and re-flux
4. Everything in the world as consequences of causes and condition; nothing remains forever
STEPS IN YOGA
Sacred Word: Its meaning
PRELIMINARY STEPS
Yama: control and discipline
Niyama: restrain the mind
Asana: will power; discipline
Pranayama: clearing nadis of impurities and harmonizing them to Higher Self
Pratyahara: cutting of mind from the senses; Pralaya; withdrawal into higher sphere of Universal Self; without it no Dharana. Elevates creative
activities from lower to higher vehicles.
MEDITATION PROPER
Dharana: lower mental – concentration to chosen object. Decides which
vehicle is active.
Dhyana: dying from the past, focusing on nada
Samadhi: mind still merges with Self; citta, vrtti, nirodha; reverses
involution to evolution. of consciousness, mind in state of rest.
PRELIMINARY DISCIPLINE
Senses of the Body
1. Ear – organ of hearing - Stop the ear to shut outer sound so actual and higher sound may be heard. Listen intently.
2. Skin – organ of touch – Be alert and attentive to feel what cannot be seen. Cleanliness of the skin should be maintained.
3. Eyes – organ of vision – Observe simple one, then complicated later. Observe detail, and then close eyes if still can visualize what was seen earlier. Form accurate observation and stimulates emotional and mental organs.
4. Tongue – organ of taste – Sensation of different taste. Controlled exercised leading to simplicity of taste. Avoid strong flavor to recognize delicate ones.
5. Nose – organ of smell – Raise consciousness to higher and later the recognition of beneficent character will be attained. Maintain great purity of thought and desire.
Instruments for action of the body
1. Hands – Train to be skillful and graceful
2. Feet and legs – Train to carry the body with dignity and grace
3. Speech – Avoid inaccuracy of the tongue
4. Excretory organs – Purity and cleanliness
5. Reproductive organ – Purity and cleanliness
MODERATE EXERCISE FOR THE BODY
1. Would help the development of character, good mind, good spiritual health and a healthy body.
2. The soul can not be hurt, but by erring body. Control them and you are safe in crossing the “Other Shore”.
3. You must live by the rule, submit to diet, exercise the body and yield to the Higher Self.
4. Everyone is an athlete in the battle of life. Let us not neglect the physical body, the temple of the soul.
YAMA AND NIYAMA – See Understanding Yoga ( p. 29 – 33)
Yama – Control and discipline
Harmlessness
Truth
Honesty
Non-covetous of neighbor’s wife
Non-covetousness
Niyama – Restrain the mind
Purity
Contentment
Austerity
Self-study
Surrender of self to God
ASANAS – Exercise Will power
The brain has to be well balanced in relation to the spine. Any unevenness in its position disturbs the quietness of meditation. The energies of the left and the right hemispheres of the brain have to be brought to the center.
The back brain is regarded as that which functions in meditation. It is the seat of wisdom and clarity.
Keep the spine erect and the chest lifted up. This slows down the flow of breath, lessens the activity of the brain and leads to the cessation of all thoughts.
Collapse of the body brings intellectual dullness and a distracted mind, disturbs the steadiness of the body. Avoid this.
Keep the crown of the head parallel to the ceiling without tilting the head to the right or the left, forward or backward, up or down.
Any absent minded as lack of awareness in the eyes or ears create fluctuation in the mind. The closure of the eyes and ears direct the Sadhaka to meditate upon Him who is the eye of the eye, ear of the ear; speech of the speech, the mind of the mind, the life of life.
PRANAYAMA – See Understanding Yoga (p.33 – 35)
Purify nadis
Connects matter, energy, and consciousness
Prepares mind for Samyama
Kumbhaka – source of danger
Pranayama refers to certain exercises in breathing-control which tend to temporarily quiet the mind of the Yogin and thus bring about certain states of consciousness. The subject of Pranayama has been dealt with in II-49-53. Pranayama is a means to purify nadis. These Nadis are channels along which the currents of Prana or vitality flow in the Pranayama Kosa. If these channels are not quite clear and the current of Prana do not flow in them smoothly various kinds of nervous disturbances are produced. These manifest chiefly in a general feeling of physical and mental restlessness which causes Viksepa [outward bound consciousness]. This condition can be removed by practicing one of the well known breathing exercises for the purification of the Nadis (Nadi Suddhi). Since Kumbhaka (holding of breath) does not play any part in this exercise and no strain of any kind is involved they are quite harmless though highly beneficial for the nervous system. If they are practiced correctly for long periods of time and the Yogic regime of life is followed at the same time, the physical body becomes light and full of vitality and the mind calm and restful.
The reason why Pranayama (SY, p.258) plays such an important part in the technique of Yoga lies in the close relation existing between Prana and mind. Prana which exists on all the planes of manifestation is the connecting link between matter and energy on the one hand and consciousness and mind on the other. Consciousness expressing itself through the mind cannot come into touch with matter and function through it without the intermediate presence of Prana. Matter in association with energy cannot affect consciousness except through the agency of Prana. That is why prana is found on all the planes. It is necessary for the vitalization and functioning of all vehicles of consciousness, physical or super physical. This capacity to act as intermediary depends upon its peculiar constitution. It combines in itself in some mysterious manner the essential qualities of both matter and consciousness and is thus able to serve as an instrument for their actions and reactions on each other.
The second result of Pranayama practice is that it prepares the mind for the practice of Dharana, Dhyana, and Samadhi – Antaranga Yoga (Samyama). The capacity to form vivid and sharp mental images and to be able to see them clearly is necessary for practicing Dharana effectively. As long as our mental images are blurred and confused it is not easy to concentrate on them or manipulate them as all people who try to meditate know from practical experience. The mind does not seem to get a good hold on them and they tend to slip away easily. Pranayama by removing this difficulty facilitates concentration to a great extent. That is why Patanjali has made it an integral part of his Yogic technique.
But while abstaining strictly from the ill-advised practice of Pranayama proper there is no harm in trying to understand its rationale and the limit to which one can go with safety in the manipulation of breathing for the sake of promoting physical and mental health. The essential knowledge with regard to this aspect of the subject may be summarized as follows:
1. Deep breathing has nothing to do with Pranayama and may be practiced as an exercise for promoting health to any reasonable extent. Its beneficial effects depend chiefly upon the increased intake of oxygen and a somewhat greater influx of Prana into the body. As it does not affect the Pranic currents in the body its practice is not attended by any risks.
2. Breathing alternately through the two nostrils begins at once to affect the Pranic currents to a certain extent and tends to remove the congestion from the channels in which Prana flows normally. It has been pointed out already that there is a close relation between breathing and the flow of Pranic currents in the Pranamaya Kosa. When we breathe normally the Pranic currents follow their natural course. When we breathe alternately through the two nostrils their normal flow is disturbed in some way. The effect may be likened to the flow of water in a pipe. When the water is flowing in one direction placidly, silt and other things may be deposited at the bottom and are not disturbed to any marked extent by the water. But try to force the water in opposite directions alternately and you at once disturb the deposit and if the process is continued long enough the pipe gets cleaned ultimately. This is how breathing alternately through the two nostrils may be supposed to clean the Pranic channels or to purify the ‘Nadis’ as we say. This purification of the Nadis is a preparatory exercise and all those who intend to practice Pranayama have to go through a long course extending over several months or years. It is similar to the preliminary exercise suggested by Patanjali in I-34 and produces the same condition in the nervous system, namely absence of irritation and tranquility. This exercise is not attended with any risk and can be adopted with caution by those who live a well-regulated and clean life and are not given to excesses of any kind. But since pranic currents are affected in the process, caution and moderation are necessary and it is advisable to work under the supervision of an expert.
3. Real Pranayama begins when the breath is stopped for some time between inhalation and exhalation. While breathing alternately through the two nostrils the breath may be stopped for some time, the period being increased gradually and cautiously. The retention of breath, called technically Kumbhaka, affects the flow of Pranic currents in a very marked and fundamental manner and enables the Yogi to gain increasing control over these currents so that they can be directed in any manner desired.
4. Pranayama has to be practiced with Puraka and Recaka (inspiration and expiration) for a long time, the period of Kumbhaka being slowly increased over long periods of time. Such a Kumbhaka which is accompanied by Puraka and Recaka is called Sahita Kumbhaka. But after prolonged practice it is possible to dispense with Puraka and Recaka and practice Kumbhaka alone. Such Pranayama called Kevala Kumbhaka, gives complete control over Prana and enables the Yogi to perform not only all kinds of physical feats but also to arouse and direct Kundalini towards different centers in the body. This science is strictly guarded secret and can be learnt only by a properly qualified Chela from the properly qualified Guru.
The important point to keep in mind is this. Not only is Kumbhaka the essential element of Pranayama but it is also the source of danger in the practice of Pranayama. The moment one starts retaining the breath, especially inside, in any abnormal manner the danger begins and one can never know what it will lead to unless there is a practical and competent teacher at hand to guide and correct the flow of these forces if necessary. If all the requisite conditions are present and Kumbhaka is practiced under the guidance of a competent teacher it unlocks the doors of unexpected experiences and powers. If it is taken up without the necessary preparation and guidance it is sure to lead to disaster and may be death as many rash and foolish people have found to their cost.
Prana is the energy permeating the universe at all levels. It is physical, mental, intellectual, sexual, spiritual and cosmic energy. All vibrating energies are prana. All physical energies such as heat, gravity, magnetism and electricity are also prana. It is the hidden or potential energies in all beings released to the fullest extent in time of danger. It is energy which creates, protects, and destroys. Consciousness can touch matter only through the intermediate presence of prana.
The mind is the Lord of the organ of the senses, the Prana is the Lord of the mind, and absorption (Laya) is the Lord of Prana, and Nada (the inner sound) for its basis.
Prana: Breath
Apana: Lower abdomen inward breath
Samana Gastric fire outward breath
Udana Throat, vocal cord raises energy from lower spine to the brain
Vyana Entire body distributing energy
Ayama: Stretch, extension, expansion, regulations, control
Inhalation: An act of receiving primeval energy in a form of breath and the retention
in order to savor.
Exhalation: An act of exhalation or emptying the breath and expelling thoughts and emotion (disturbances, diseases, pain)
Breathe deeply and slowly, thinking of the medulla at the top of the spine column, say slowly drill, 3x. Think at the top of the head, hold breath 3x still; then say will 3x..
PRATYAHARA – cutting of mind from the senses
Pratyahara(SY, p.268) is often used as a synonym for pralaya, the dissolution of the manifested universe, which is brought about by the withdrawal into higher spheres of the Universal Self. Pratyahara as the fifth stage of Yoga is the withdrawal of the consciousness inwards towards spiritual things. This is brought about by strong love and devotion to realities and Truth, thus silencing the wayward senses which tend to make one respond to external and deceptive concerns. In order to understand what Pratyahara means let us recall how mental perception of objects in the outer world takes place. We perceive an object when different kinds of vibrations which emanate from it strike our sense-organs and the mind is then joined to the sensation thus activated. For the sake of simplicity, let us confine ourselves to the simple representation of the mechanism of sense-perception as generally understood:
Bhutas Indriyas Tanmatras Citta Buddhi Atma
(Elements) (Sense-organ) (Sensations) (Mind) (Perception) (Spirit)
Prithvi(earth) nose smell (
Jala(water) tongue taste (
Tejas(light) eye sight ( mind -----------------------*
Vayu(air) skin touch (
Akasa(ether) ear hearing (
It is a matter of common experience that the corresponding vibrations may be striking against any particular sense-organ but if the mind is not joined to that sense-organ the vibrations remain unperceived. The clock in our room keeps ticking constantly but we rarely hear the ticking. Although the vibrations of sound are striking the ear constantly the conscious mind is not joined to the organ of hearing as far as those vibrations are concerned. Innumerable vibrations from all kinds of objects are constantly impinging upon our sense-organs but most of these remain unnoticed. Still, a few do manage to catch our attention and these in their totality constitute the content of our awareness of the external world. A few vibrations always manage to catch the attention and the mind is generally helpless against the inroads of these unwanted intruders. But for the practice of Raja Yoga, the outer world has to be shut out completely in order that the Yogi may have his mind alone to grapple with.
If we examine the contents of our mind at any time when we are not making any particular mental effort we shall find that the mental images which are present and changing constantly may be divided into the following:
1. Ever-changing impressions produced by the outer world through the vibrations impinging upon the sense-organs.
2. Memories of past experiences floating in the mind.
3. Mental images connected with anticipations of the future.
No. 2 and 3 are wholly mental, not depending upon any objective reality outside the mind while No. 1 is the direct result of contact with the outer world. The object of pratyahara is to eliminate No. 1 completely thus leaving No. 2 and 3 which are then mastered through Dharana and Dhyana. Pratyahara interposes a shutter between the sense-organs and the mind and isolates the latter completely from the external world. Pratyahara appears to be a control of the senses by the mind, the essential technique is really the withdrawal of the mind into itself. The successful practice of Pratyahara gives complete control over the Indriyas in the senses that we no longer remain their slaves but become their master, switching them off and on as we switch of and on the electric light in our room. This is absolutely necessary if the higher states of the Yogic path are to be trodden.
MATERIAL EVOLUTION
Development Youth Entered apprentice body
Characteristics Manhood Fellow craft - emotion
Quality Perfection master Mind
The Quality of the object can be classified as follow:
1. Dormant, subsided
2. Manifest, arisen
3. Undetermined
Material Classification (Gunas)
- Tamas: generates element
- Rajas: generates action
- Sattvas: generates mind
SPIRITUAL UNFOLDMENT
Sabhda Word - pale shadow of form (energy and quality)
Jnana Feeling and Perception
Artha True knowledge
Internal Technique
This technique is called Antaranga or internal practices which culminate in Samadhi and all the mysteries of Yogic life are unraveled and the powers are acquired.
1. Dharana
The intense and steady mental concentration directed to some object of thought with the mind and heart absolutely freed at the time from the disturbances of senses attraction. Dharana is derived from the verb-root dhri – to direct one’s attention, to maintain, to resolve. It is confining of the mind in the limited area of concentration. The mind is interned within the limited mental territory and has to be brought back immediately if it strays out. The reason why a limited freedom of movement is possible when the mind is being concentrated upon a particular object will be seen if we remember that every object has innumerable aspects and the mind can consider these aspects only one by one. So that while it takes up one aspect after another it is moving and yet really fixed on the object of concentration. Or it may be that the object may involve a process of reasoning consisting of many steps connected logically with each other and forming an integrated whole. Here also there can be movement without really leaving the object of concentration. It is only when the mind gets out of touch with the object and an unconnected and irrelevant object enters it that Dharana may be considered to be broken.
2. Dhyana
Dhyana means meditation. The uninterrupted flow of mind (SY, p.278) towards the object chosen for meditation is contemplation. True Dhyana is a mind and heart bathed in pure knowledge and enlightenment, and free from the attractions of the lower and deceptive world. The portal of Dhyana is one whose golden gate once opened leads the Naljor toward the realm of Sat eternal and its ceaseless contemplation.
3. Samadhi
Samadhi (SY, p. 32) may be defined as a process of diving into the deeper layers of one’s consciousness which functions through different grades of the mind. Consciousness is dissociated from the body, the vehicles of consciousness. The body remains insensible. Consciousness is an aspect of the Ultimate Reality in manifestation and its expression depends upon the particular grade of the mind through which it is functioning, the courser the medium the more limited the expression. The different stages of Samadhi represent this progressive release of consciousness from the limitations in which it is involved and Kaivalya is that state in which it can again function in perfect freedom,.
The bondage of the Purusa (SY, p.251) in matter is maintained through the obscuring power of the Citta-Vrttis which prevent his seeing the fundamental truth of his existence and knowing himself as he truly is in his Divine nature. The Citta-Vrttis are caused and maintained by the “I” consciousness which gives rise to innumerable desires and keeps the mind in a state of constant agitation in order to satisfy those desires. If somehow this driving force which keeps the mind in a state of perpetual motion and change can be annihilated the mind will come automatically to a state of rest (Citta-Vrtti-Nirodha) which is nothing but Samadhi.
Samadhi does nothing more than reverse this involution of consciousness and this evolution or unfoldment of consciousness automatically reveals the subtler aspects of these objects. What the Yogi really does is to sink deeper and deeper into his own consciousness. This brings into action the more comprehensive faculties of the increasingly subtler planes which alone can reveal the subtler aspects of objects. What the intellect may strain to the utmost to understand without much success becomes self-evident in the light of these higher faculties.
Samyama
Dharana, Dhyana, and Samadhi the three taken together constitute Samyama. Samyama is a means of passing from the outer expression to the reality within whatever may be the nature of the relationship between the outer expression and the inner reality. The practical mastery of its technique opens the door not only to knowledge of all kinds but also to powers and superphysical accomplishments known as Siddhis. It is necessary to keep in mind two facts about Samyama:
First: It is a continuous process and the passage from one stage to another is not marked by any abrupt change in consciousness.
Second: The time taken in reaching the last state depends entirely upon the progress made by the Yogi. The beginner may have to spend hours and days in reaching the final stage while the Adept can pass into it almost instantaneously and effortlessly.
Finally: As Samadhi does not involve any movement in space but merely sinking towards the center of one’s own consciousness, time is not an essential factor in the process. The time taken by the Yogi is due entirely to the lack of mastery of the technique. Prajna is the higher consciousness which appears in the state of Samadhi. Prajna stands for all the states of consciousness in Samadhi beginning with the Vitarka stage and ending with the Asmita stage. Prajna, true wisdom which is the result of Self-realization; that intelligence and discrimination which clearly reflects the Higher Self; or as the Buddhists express it “Divine intuition”; derived from the root-verb pra – before; jna – to know; hence fore-knowledge. The key to Prajna makes of a man a god, creating him a Bodhisattva, a son of the Dhyanis.
The difference between the three phases of the same process which culminates in Samadhi (SY. P.284) may be represented in the following way. If A is the object chosen for Samyama and B,C,D, E etc are distraction, then the content of the mind at regular intervals of successive moments in the three phases may be represented by the following series of Pratyaya in the mind. The underlined letters represents the mental awareness referred to above
1. Ordinary thinking A B C D E F G H
2. Dharana AA B AA C AA A
3. AAAAA B AAAA
4. Dhyana AAAA A AAAAA
5. A A A A A A A A
6. A A A A A A A A
7. Samadhi A A A A A A A A
8. A A A A A A A A
It will be seen that the frequency of distractions goes on decreasing in Dharana and frequency and degree of mental self-awareness goes on decreasing in Dhyana. In Samadhi there is complete freedom both from distractions and self-awareness and the object alone remains in the field of consciousness.
A. COGNITIVE SAMADHI
- Vitarka Samadhi: Savitarka, Nirvitarka + Vicara, Ananda, Asmita
- Vicara Samadhi: Savicara, Nirvicara + Ananda, Asmita
- Ananda Samadhi: + Asmita
- Asmita Samadhi
Essence of Cognitive Samadhi (Sabija Samadhi)
The essence of cognitive Samadhi (CS, p.18) is:
(1) The centering of our diversified, fractured being leading at its most profound or advanced level to an organic and spiritual reunification of our individuated sense of self with the universal matrix [mahat] of manifest prakrti.
(2) As a method and when practiced together with concentration and meditation, Samadhi refers to one of the disciplines used to attain the highest levels of yogic interiorization or constraint [samyama].
(3) In regards to content, cognitive Samadhi refers to the ecstatic states of consciousness of the yogin who is yet dependent on objects [prakrti], and to the types of knowledge and levels of self understanding unfolded through its practice.
Cognitive Samadhi (CS, p.14) obstructs the recurring manifestation of the afflictions in the form of rajas and tamas while simultaneously aiding in the direct experience of pure sattva of the mind as being distinct from the Purusa. Samadhi uncovers fully the light of sattva through which our misconceived identity and distorted cognition or error [viparyaya] dissolves and clear knowledge [jnana] or insight [prajna] is revealed. All barriers to the realization of Purusa are removed. Vyasa writes (CS, p.56):
“When the mind-sattva [buddhi], whose nature is luminosity, is free from the effects of rajas and tamas, and has a steady flow without any veiling contamination of impurity, the lucidity has occurred, there is clarity in the inner being of the yogin which is a progressively clearer and more brilliant light of knowledge of the object as it really is.”
The yogin’s identity is freed from the binding effects of rajas and tamas thus bringing about a sattvification of consciousness. The yogin becomes cognitively, morally and affectively purified, spiritually developed and uplifted as person, ushering the yogin into a different order of life from that of an egoic or selfish mentality rooted in samyoga – dissatisfaction and ignorance. Sabija Samadhi is a technical name for cognitive Samadhi. In Samadhi transcendence implies a knowledge of mastery [vasikara], a dispassion [viaragya] towards, not denial of relative existence thereby dispensing with the empirical limitations or parkrtic barriers to the realization of Purusa. Even though liberating knowledge is taught in the revealed texts [sruti] or by a guru, it is impossible to experience it directly without entering into Samadhi oneself just as one cannot experience the sweetness of sugar through mere description of its sweetness alone.
The final stages of cognitive Samadhi may be divided into three levels (CS, p.31):
1. The realization, mastery of and unification with buddhi – the principle of intelligence – also referred to as mahat, and where there is not yet the realization of Purusa.
2. The realization of the reflection of Purusa in the buddhi in asmita – the principal constituent, the agent or grasper [grahitr].
3. The realization that the reflection is not itself Purusa. Purusa is the ever-free principle of pure consciousness, the reflection of which is seen in asmita-samadhi
B. NIRBIJA SAMADHI
Nirbija Samadhi
Nirbija Samadhi is the last stage of Asamprajnata Samadhi. It differs from the previous Asamprajnata Samadhi in that there is no deeper level of Citta into which consciousness can withdraw. Any further withdrawal now must be into the consciousness of the Purusa himself. Nirbija Samadhi is called not only because there is no seed in the field of consciousness but also because in this kind of Samadhi no new Samskara is created. Not only no fresh samskaras can be produced but the old samskaras of Sabija Samadhi are gradually dissipated by Para-Vairagya and partial contact with the Purusa (YS-IV-29).
C. DHARMA – MEGA SAMADHI
The combined practice of Viveka Khyati and Para-Vairagya when continued for a long time reaches by a process of mutual reinforcement, a tremendous degree of intensity and culminates ultimately in Dharma-Megha-Samadhi, the highest kind of Samadhi which burns up the ‘seeds’ of Samskaras and unlocks the gates of the World of Reality in which the Purusa lives eternally. Dharma is interpreted as virtue or merit and Dharma-Megha is taken to mean a cloud which showers virtues or merit. The significance of the phrase Dharma-Megha will become clear if we assign to the word Dharma the meaning it has, namely that of property, characteristic or function. Megha is a technical term used in Yogic literature for the cloudy or misty condition through which consciousness passes in the critical state of Asamprajnata Samadhi when there is nothing in the field of consciousness.
SUMMARY
In the practice of the Asanas, all corporeal activity comes to an end, and action are confined to prana and the organs of sense. By Kumbhaka, the movement of prana and the sense organs is arrested and there remains the mental activity. By Pratyahara, Dharana, Dhyana and Samprajnata Samadhi, mental activity ceases and actions are confined to the Buddhi. By complete absence of attachment and long practice of Samprajnata Samadhi, the activities of the Buddhi ceases and the yogin attain his original unchangeable state, which is the final beatitude.
TATTVAS
The gunas - principles of existence
Purusa, the Seer should experience from its manifestation without attachment
Mind should be crystal clear
Let the light refection of Purusa shines through the pure and crystal clear mind.
The light flows down into all the vehicles of man
The oneness is realized and attained.
MISCELLANEOUS
- Desire develops the mind, the will develops spirituality
- Raga is attraction; vairagya is non-attachment
- Viveka khyati is discrimination of real from unreal; khyati is consciousness
KARMA
Law of Karma Lord of Karma Archetype
Ego A work to do
Monadic ray
Thought
Feelings Factors involved
Action
Nerves
Virility
Musical ears
Mathematical brain
Psychic temperament
Disabling factors
No comments:
Post a Comment