As a clever cook in serving his master notes the kind of food that his master relishes and
henceforward serves it and gets gain, so the aspirant too notes the conditions such as nourishment, etc., at the moment of attaining meditation and Samadhi and in fulfilling them gets ecstasy again and again. Leading a virtuous life is not by itself sufficient for God-realisation. Concentration of mind is absolutely necessary. A good virtuous life only prepares the mind as a fit instrument for
concentration and meditation. It is concentration and meditation that eventually lead to
Sell-realisation or God-realisation. “A Yogi should always avoid fear, anger, laziness, too much sleep or waking and too much food and fasting. If the above rule he well and strictly practiced each day, spiritual wisdom will arise of itself in three months without doubt. In four months, he sees the Devatas; in five months, he knows (or becomes) Brahmanishtha; and in six months, he attains Kaivalya at will. There is no doubt.” Amritananda-Upanishad. During meditation some of the visions that you see are your own materialised thoughts while some others are real objective visions. In meditation new grooves are formed in the brain and the mind moves upwards in the new spiritual grooves. In meditation and concentration you will have to train the mind in a variety of ways. Then only the gross mind will become subtle.When you first practice meditation, lights of various colours such as red, white, blue, green and a mixture of red and green, etc., will appear in the forehead. These are Tanmatric (elemental) lights. Every element has got its own colour. Water has white colour. Fire has red colour. Air has green colour. Ether has blue colour. So the colourful lights are due to these Tattvas (elements) only Some times you may see a big blazing sun or moon or lightning in front of the forehead. Do not mind these. Shun them. Try to dive deep into the source of these lights.
From - SRI SWAMI SIVANANDA
Discovery of India
During meditation you will get into rapture or ecstasy. It is of five kinds viz., the lesser thrill,
momentary rapture, flooding rapture, transporting rapture, and all-pervading rapture. The lesser thrill will raise the hairs of the body (like the goose-skin). The momentary rapture is like the productions of lightning moment by moment. Like waves breaking on the seashore, the flooding rapture descends rapidly on the body and breaks. Transporting rapture is strong and lifts the body up to the extent of launching it into the air. When the all-pervading rapture arises, the whole body is completely surcharged and blown like a full bladder. “Whatever he (the Yogic practitioner) sees with his eyes, let him consider as Atman. Whatever he hears with his ears, let him consider as Atman. Whatever he smells with his nose, let him consider as Atman. Whatever he tastes with his tongue, let him consider as Atman. Whatever the Yogi touches with his skin, let him consider as Atman. The Yogi should thus unwearied gratify his organs of sense for a period of one Yama (3 hours) every day with great effort. The various wonderful powers are attained by the Yogi, such as clairvoyance, clairaudience, ability to transport himself to great distances within a moment, great power of speech, ability to take any form, ability to become invisible, and the transmutation of iron into gold, when the former is smeared over with his excretion.” Yogatattva-Upanishad.
Just as a very skilful archer in shooting at a bird is aware of the way in which he takes his
steps, holds the bow, the bow-string, and the arrow at the time when he pierces the bird, thus
“standing in this position, holding thus the bow, thus the bow-string, and thus the arrow. I pierce the bird,” and ever afterwards would not fail to fulfil these conditions that he might pierce the bird, even so the aspirant should note the conditions such as suitable food, thus “eating this kind of food, following such a person, in such a dwelling in this mode, at this time, I attained to this meditation and Samadhi.”
From - SRI SWAMI SIVANANDA
If there is much strain in your meditation, reduce the duration of each sitting for a few days.
Do light meditation only. When you have regained the normal tone, again increase the period. Use your common-sense throughout your Sadhana. I always reiterate on this point. 70 MEDITATION “Though men should perform Tapas standing on one leg for a period of 1,000 years, it will not in the least, be equal to one-sixteenth part of Dhyana-Yoga (meditation).” Pingala-Upanishad. Those who meditate for four or five hours at a stretch can have two meditative poses. Sometimes the blood accumulates in one part of the legs or thighs and so gives a little trouble. After two hours change the pose. Or stretch the legs at full length and lean against a wall or pillow. Keep the spine erect. This is the most comfortable Asana. Or join two chairs. Sit in one chair and stretch the legs on another chair. This is another contrivance.
You must daily increase your Vairagya, meditation and Sattvic virtues such as patience,
perseverance, mercy, love, forgiveness, etc. Vairagya and good qualities help meditation.
Meditation increases the Sattvic qualities.
Considerable changes take place in the mind, brain and the nervous system by the practice
of meditation. New nerve-currents, new vibrations, new avenues, new grooves, new cells, new
channels are formed. The whole mind and the nervous system are remodelled. You will have a new heart, a new mind, new sensations, new feelings, new mode of thinking and acting and a new view of the universe (as God in manifestation).
From - SRI SWAMI SIVANANDA
| http://www.mysticamusic.com/meditation.php |
The Science of Breath, like many other teachings, has its esoteric or inner phase, as well as its exoteric or external. The physiological phase may be termed the outer or exoteric side of the subject, and the phase which we will now consider may be termed its esoteric or inner side. Occultists, in all ages and lands, have always taught, usually secretly to a few followers, that there was to be found in the air a substance or principle from which all activity, vitality and life was derived. They differed in their terms and names for this force, as well as in the details of the theory, but the main principle is to be found in all occult teachings and philosophies, and has for centuries formed a portion of the teachings of the Oriental Yogis. In order to avoid misconceptions arising from the various theories regarding this great principle, which theories are usually attached to some name given the principle, we, in this work, will speak of the principle as “Prana,” this word being the Sanskrit term meaning “Absolute Energy.” Many occult authorities teach that the principle which the Hindus term “Prana” is the universal principle of energy or force, and that all energy or force is derived from that principle, or, rather, is a particular form of manifestation of that principle. These theories do not concern us in the consideration of the subject matter of this work, and we will therefore confine ourselves to an understanding of prana as the principle of energy exhibited in all living things, which distinguishes them from a lifeless thing. We may consider it as the active principle of life—Vital Force, if you please. It is found in all forms of life, from the amoeba to man—from the most elementary form of plant life to the highest form of animal life. Prana is all pervading. It is found in all things having life, and as the occult philosophy teaches that life is in all things—in every atom—the apparent lifelessness of some things being only a lesser degree of manifestation, we may understand their teachings that prana is everywhere, in everything. Prana must not be confounded with the Ego—that bit of Divine Spirit in every soul, around which clusters matter and energy. Prana is merely a form of energy used by the Ego in its material manifestation. When the Ego leaves the body, the prana, being no longer under its control, responds only to the orders of the individual atoms, or groups of atoms, forming the body, and as the body disintegrates and is resolved to its original elements, each atom takes with it sufficient prana to enable it to form new combinations, the unused prana returning to the great universal storehouse from which it came. With the Ego in control, cohesion exists and the atoms are held together by the Will of the Ego. Prana is the name by which we designate a universal principle, which principle is the essence of all motion, force or energy, whether manifested in gravitation, electricity, the revolution of the planets, and all forms of life, from the highest to the lowest. It may be called the soul of Force and Energy in all their forms, and that principle which, operating in a certain way, causes that form of activity which accompanies Life.
From : The Hindu Yoga
Acknowledge The Creator
You say a prayer. Connecting with the world of sound, you focus your attention inward.
Om… (All; the universal vibration)
I bow to the lotus (symbol of unfolding enlightenment) feet of the teachers Who awaken in me the pure happiness of universal being. I take refuge in the jungle physician,
Who dispels the delusions of conditioned existence to reveal peace. I prostate my ego self before the wisdom of Patanjali
Who is depicted as crowned by a thousand white radiant serpents
(the symbol of kundalini, universal energy)
And as holding in his hands a conch shell
(the symbol of divine sound, AUM, and the planet’s breath in the ocean waves) As holding a discus of light (the symbol of infinite time, and the one sun which shines on all with equanimity) And as holding the sword of discrimination between illusions (of the selective attention of ego conditioned particularities) and universal truth.
Om…
from : ashtanga yoga manual
Eye Play The gaze is a focusing technique. By directing the gaze at specific points (the space just beyond the tip of the nose, between the eyebrows) the focus is directed inward. This brings more
concentration and awareness into the movement. Keep the gazesoft. Practice
Drishti 1. Pay attention to your wandering eyes. What distracts you?
2. Try to control the urge to look toward something moving in the distance.
3. Gaze at the space just beyond the tip of your nose for one minute.
4. Does sound distract your eye gaze? Smell? Notice how your senses direct your focus.
5. At different times during the day focus your gaze at specific points (the
space just beyond the tip of your nose, navel, a spot on the wall) and see what it takes to make you look away. The nine looking places are called nava drishtis
1. Nasagrai - the space just beyond the tip of the nose. This is used most often and is the primary drishti in the sitting postures.
2. Ajña chakra - the space between the eyebrows (ex. Purvottanasana/intense east stretch)
3. Nabi chakra - navel center (ex . Adho Mukha Svanasana/downward dog)
4. Hastagrai - hand (ex. Trikonasana/ triangle)
5. Padhayoragrai - toes (ex. Savangasana/ shoulderstand)
6. Parshva - far to the right (ex. Supta Padangusthasana/reclining big toe posture)
7. Parshva - far to the left (ex. Marichyasana C/Marchi’s posture)
8. Angushtha ma dyai - thumbs (beginning of Suryanamaskara/sun salutation)
From : Ashtanga Yoga Manual
Uddiyana Bandha • The Flying Bandha
Movement of shakti in the body is described as a bird. Shakti is the personification of the feminine form of the Divine. Through the practice of the flying bandha, the great bird (Shakti) flies upward with ease, further directing the flow of prana toward higher states of consciousness. By contracting the lower abdomen and pulling it inward and upward, toward the spine, a powerful toning effect and internal strengthening occurs. This lifting helps push
up the diaphragm and expel the breath. Uddiyana bandha, the abdominal lock, also eliminates strain by helping to control the breath. Control of the breath controls consciousness. Bandhas are
a means of extending control over the breath and thus are a means to extend our access to consciousness.
Practice - Uddiyana bandha
1. Stand with feet about two feet apart. Bend the knees slightly and rest the hands above the knees, with the thumbs facing inwards and the fingers outwards. The spine must remain straight, not curved; the head should be kept up and eyes open. Inhale deeply through the nose, then exhale quickly through slightly pursed lips, but don’t be forceful. Having fully exhaled, bring the chin to the chest ( jalandhara bandha), raising the shoulders. Pull the abdomen and stomach inward toward the spine and up. Hold for a few seconds. Before inhaling, relax the stomach and abdomen, raise the head and stand straight. Then inhale through the nose slowly and with control. Before repeating another round, breathe normally for a minute or two. Start with
three rounds and over a period of a few months increase to ten rounds. 2. Sit in a comfortable cross-legged position ( padmasana, siddhasana or sukhasana, depending on your flexibility). Sit on a cushion so that the buttocks are raised. Keep the palms of the hands on the knees and the spinal cord upright and straight. Eyes may be open or closed. Begin as above, practicing
three to ten rounds, concentrating on the natural breath for a minute or two between rounds.
3. Stand up and experiment moving from the middle of your body, try walking as if there is a string attached to your navel pulling you forward. 4. Practice the bandhas at different times during the day. Notice the effect on your energy level. 5.Notice any fears that arise when you’re practicing the bandhas. 6. Connect the breath, mula bandha, and uddiyana bandha, and try to relax while maintaining the locks.
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