five...forces to remain concentrated within a unified and increased awareness of the mind. through...

FiveModule

M E D I T A T I O N

Better indeed is knowledge than mechanical practice. Better than knowledge is

meditation. But better still is surrender of attachment to results, because there follows

immediate peace

– Bhagavad Gita

MODULE 05 Learning Objectives

1. Provide an understanding of the difference states of awareness.

2. A definition of meditation from a yogic perspective.

3. Providing an understanding of the ‘Monkey Mind’.

4. Orienting students with an understanding of ‘The Witness’

5. Providing an understanding of Samskaras and their consequences.

6. Providing students with an understanding of Patanjali’s descriptions of the 5 states of mind.

7. Providing an explanation of ‘Shiddis’ and their consequences, according to yoga.

8. Providing a range of meditation techniques and including their specific applications.

MEDITATIONModule5

Copyright Santosha Yoga Institute v3 All Rights Reserved 2015 5

Introduction

Our daily lives, which are busy and sometimes even frantic, are not conducive to spontaneous meditation, or ‘consciousness focused upon itself’. Fortunately,

yogis of numerous generations have worked to devise systems of meditation, in order to produce concentration of the mind, and one-pointed awareness.

Meditation has the power to grant the practitioner the experiences of satisfaction, happiness, fulfilment, joy, and progressive states of inspiration. However, meditation must be practiced with great care, for when the mind is dissipated, and the awareness scattered, the results of our meditative efforts tend to be feelings of disappointment, frustration, and a general lack of inspiration.

Journal Entry 7

• What, in your opinion, is the difference between relaxation and meditation?

• What might make beginning yoga students uncomfortable about meditation?

• How might you, as a teacher, help students to overcome discomfort?


Meditation is the act of concentrating on what is called ‘one-pointed awareness’ for extended periods of time, depending upon the particular stage of one’s spiritual training. Although it is not difficult to create an initial state of concentration and awareness, it is difficult to maintain this state for an extended period of time. This is because the human mind easily dissipates, as our interest wanes and our awareness wanders.

With practice, however, the mind becomes increasingly concentrated and aware, and we find ourselves becoming more inspired, and increasingly able to transcend our spiritual and day-to-day difficulties. We become able to complete plans to the best of our abilities, and also become more efficient in the realization our dreams. This is because, through meditation, it becomes abundantly clear to us that the quality of our life-experiences is determined by our quality of mind and awareness – not by external, transient pleasures or gains.

The human mind is, of course, extremely complex. It boasts many layers of awareness, most of which are but a mystery to the spiritually

Types of Awareness

Objective AwarenessObjective awareness is related to objects that we know are subject to change; the realization that the pleasure that we derive from material life is unreliable, unstable, unsatisfactory and illusory.

Subjective AwarenessAn awareness that is locked into the thought process; this awareness is very unsatisfactory and limited (much like daydreaming); where we experience the planning but not what we desire most.

Collective AwarenessWhere thoughts and actions are well- coordinated; where we think, plan, act; where the thoughts, desires, ambitions, and aims are coordinated in objective manifestation; in this state of union (yoga) we are in a unified state of awareness, in which we determine an experience; we feel it.

Transcendental AwarenessAt long last, through extensive practice, there comes a time when awareness transcends the dual form of object and subject, and this state is known as Samadhi or transcendentalawareness.


untrained. However, the act of training the mind through meditation can help us both to understand - and to be personally improved by - the functions of these varied layers. Listed in the Side Bar are four general classifications of awareness, all of which can eventually be activated and developed through regular meditation and yogic practice. During meditation, our mental forces are trained to remain unified, concentrated, and fixed without deviation. However, after a great amount of practice even this state can be transcended.

Although the process of achieving a sense of collective awareness and Samadhi can be a lengthy and challenging one, we should bear in mind that the simple act of maintaining a concentrated meditative state (even during the early stages of one’s meditation progress) will begin to help us transcend the difficulties and barriers which life tends to create.

The Case Study of Love

Falling in love is a great example of a particular life experience that, however wonderful, tends to act as a barrier between ourselves, and the collective awareness and Samadhi which we desire. Imagine two people who are beginning to fall in love. In the beginning of their interaction, they are totally concentrated on their awareness of each other. This couple is totally unified, and experiences no problems whatsoever with cultural, religious, social, physical, or emotional differences. When the intensity slowly dissolves, however, these same souls become disappointed and frustrated, as they discover that they cannot cope with each other’s personal problems. Perplexed, they then try to resolve the situation by changing partner, but only find themselves repeating this scenario of intense love/concentration/awareness. They are further distanced from collective awareness, and Samadhi. Although they do not realize it, their problem does not stem from the external factors of their situation. Instead, their problem occurs


Journal Entry 8

• Describe, in your own words, your experience with the different types of awareness.

• What does it feel like to be engaging in a subjective, objective and/or collective

• thought process?

In conclusion, meditation is the tool we use to tame the mind, enabling our mental forces to remain concentrated within a unified and increased awareness of the mind. Through meditation, our senses become calm and relaxed and our mind begins to think more effectively. Our discernment, mental vision, and creativity are improved, and we become more satisfied, and less frustrated, with life itself. Indeed, this is why we practice yoga and meditation: to see the beauty in life, regardless of our particular life circumstances.

The truth is that nothing changes after spiritual enlightenment—at least not obviously. The real, more subtle change that occurs, is in our attitude toward life’s experiences, because we understand that the cause of our frustrations and lack of fulfilment is the dissipating, confused mind itself. Through enlightenment, we come to realize that regardless of how often we change external factors such as our jobs and partners, the satisfaction and happiness we achieve will only be temporary.


Meditation and the Monkey Mind

As you may have guessed, the Monkey Mind is but a metaphor for the state of mind that must be overcome during meditation. It is particularly useful

for helping us to understand meditation and is a great tool with which to assist students.

Envision the behaviour of a monkey. Surely, in your mind’s eye, it screeches as it jumps from tree to tree. It appears wild, and far from tranquil. The monkey of your imagination is very similar in spirit to the behaviour of the untrained mind. For just as the monkey screeches and leaps, the mind also makes noise to its possessor as it jumps from thought-to-thought. As the mind whirrs about, it becomes impossible to focus its awareness on the present, which is the very goal of meditation.For this reason, one of the most important tasks that we face during meditation is that of returning the mind to its state of silent, calm concentration. This can be achieved through a variety of techniques, including focusing on a burning candle, or chanting a mantra, like the syllable ‘Aum’. Another useful technique is that of returning your thoughts to your breathing as air flows in and out of your abdomen.


Consciousness and the Witness

The human consciousness is, in many respects, a wild mishmash of sense- impressions, nervous reactions, sensitive experience and racing thoughts.

Our consciousness is affected and influenced by our sensory experience, which is constantly perceiving the world (both the outer and our inner world) of multitudinous objects.

Consciousness, therefore, can be more systematically defined. But in Eastern traditions, the witness is something of a mystery, even though it plays a very obvious and important role in meditation.

When doing yoga and meditation, we raise the mysterious question: who is it to whom the mind presents all of our sense-impressions, thoughts and emotions? We certainly do not present our feelings and emotions to ourselves, instead, we consider our emotions to be part of ourselves. To make this clearer, consider the following; We tend to say, ‘I feel tired’, and not, ‘My tiredness presents itself to me’, or, ‘To myself, I offer up my tiredness’.

Confusingly, even though our sense-impressions and thoughts are part of ourselves, they nevertheless continue to whir, make themselves known, and influence us. This


mysterious pattern of internal energy describes the unique relationship between consciousness and the witness.

However, when we do meditation, we actually change the standard relationship between consciousness and the witness. When we meditate, we temporarily cease to exist as a free-wheeling consciousness, and instead, we strive to become the witness. The witness, instead of being bogged down by thoughts and emotions, simply receives and observes the presented sense-impressions in a neutral fashion. In summary, in yoga and meditation, we strive to become the witness.


Samskaras and Their Consequences

‘Samskaras’ or, in English, ‘impressions’ are our mind’s accumulated marks, derived from past experiences that, in the present, form desires that influence our present and future responses, behaviour, and karma. They colour all of life, including our nature, responses and state of mind. Once acquired and accumulated, Samskaras form a metaphorical lens through which the subjective aspects of our experience arise and influence us.

Samskaras play a vital role in the progress of our spiritual evolution and constitute a highly important barrier that is to be broken during meditation. They are, in fact, a hindrance to our development, because they slant our experience of things as they are. The goal of meditation is to rid oneself of samskaras through unwinding. As a result of this process, the true nature of reality, and the true identity of the self is revealed.

Journal Entry 9

• List what you believe to be, 5 common samskaras.


The Five States of Mind

In his Yoga Sutras, Patanjali describes the mental and spiritual development of students of meditation and yoga by identifying five states-of-mind that students

tend to demonstrate at varying intervals along their spiritual path. Attaining an understanding of these classifications can assist yoga teachers in assessing their student’s spiritual readiness, and in helping them to select the appropriate spiritual practices to aid their development. In addition, students themselves can use these classifications to measure their own progress.

In brief, Patanjali’s classifications for states of mind are:

1. Kshipta – or disturbed mindThis is a restless, wandering and troubled mind, embodied by a person who is not yet ready for the rigours of spiritual training. This mind tends to lose itself in sense impressions and worries, and simply cannot concentrate.

2. Mudha – or dull mindThis is a sluggish and lethargic mind, though it is noticeably less distracted than kshipta. This mudha mind remains unprepared for spiritual training, but it is not as distracted and disturbed as the kshipta mind. This mindset serves as a good starting point for the development of the next state of mind.


3. Vikshipta – or distracted mindThis mind is easily distracted, but it can achieve a limited degree of concentration. This is a constantly wandering mind that can be steadied on occasion, as a result of great effort.

4. Ekagra – or one-pointed mindThis is a mind that has achieved one-pointed concentration as a result of prolonged and repeated spiritual practice. This mind is pleasant and peaceful, and permits the practitioner to concentrate easily, for extended periods of time. This state of concentration comes effortless and naturally.

5. Nirodha – or master mindThis mind is entirely under control, and functions without distractions, and without getting upset. This is actually a thoughtless state, and it is beyond the mind. At this stage, a person can almost spontaneously enter meditation.

Journal Entry 10

• Select one of the states of mind listed above. Write a character sketch using your imagination of a fictional character that possesses your selected state.


The Siddhi’s

The Sanskrit term siddhi translates as perfection, accomplishment, attainment, and success. These translations can be confusing to the student of meditation,

however, as siddhis actually carry a negative connotation amongst serious practitioners of yoga and meditation. This is because siddhis are spectacular powers brought about through extensive meditation that – precisely because of their spectacular nature – serve to distract practitioners from the true goals of meditation and yoga.Siddhis are certain types of spiritual power and psychic ability, the manifestations of which run the full gamut. For example, siddhis are sometimes described as granting to one the power to have access to memories from past lives, and even the power to become as small as an atom. The means by which one might attain siddhis is discussed in the third chapter of the Yoga Sutras.

Across the various traditions that espouse the powers of siddhis, there are a total of nine main siddhis, eight primary siddhis, ten secondary siddhis, and five particular siddhis of yoga and meditation. Feel free to study the various siddhis independently at length. In this section, we exclusively list the siddhis of yoga and meditation.

1. Trikala-jnanam – or knowing the past, present and future2. Advandvan – or tolerance of heat, cold and other dualities


3. Para Citta Adi Abhijnata – or knowing the minds of others4. Agni Arka Ambu Viṣa Adīnām Pratiṣṭambhaḥ - or checking the influence of

fire, sun, water and poison5. Aparajayah – or remaining unconquered by others

These siddhis are, in fact, descriptive of the general increased awareness brought about by meditation and yoga. In the next subsection, we focus upon the techniques that are necessary to bring about this increased awareness.


Meditation Techniques and Exercises

The first objective of meditation is the elimination of random thoughts. The second is the unification of the senses, leading to increased awareness and

clarification. All of this results in an ultimate fulfilment and satisfaction.

The techniques of Ashtanga Yoga, including asana, pranayama, pratyahara, dhyana and dharana, are also employed as techniques for meditation. When performed correctly, they can be used to delve deeply into the mind, in order to discover the mental causes of the dissipating tendencies within. In this section, we shall focus on strategies for clearing and stabilising the dissipating mind.

Japa Meditation

Most students find japa malas helpful in meditation, and we shall therefore discuss them here. A mala is a chain with 108 beads, which a teacher may give to their disciple at initiation, along with a mantra. Some malas are carved from tulsi wood, which is a member of the basil family, and is considered to be holy by the Hindus.


In order to use the japa mala beads, you should first sit in a comfortable seated position, or any meditative posture, and face the east if possible. Keep your spine erect, your shoulders back, and your face relaxed. Place your left hand on your left knee in jnana mudra. Close your eyes and breathe in and out slowly and rhythmically for a few minutes, until your body feels relaxed. Your body should be entirely in harmony with your breathing.

The practice begins with what is called the meru bead. As you work your way through the japa malas, be sure to never cross the meru bead over the others. Once it is reached, turn it around and go back. Hold the bead in the middle finger of your right hand and place your thumb on the first bead. The index finger and the little finger should not touch the bead. With each repetition of your mantra, gently roll a bead with your thumb towards your body, continuing until you have reached the end of the chain of beads. Then stop. Turn the mala around using only your right hand, and begin, once again, to roll a bead with your thumb towards the body.

The Japa is practiced in four ways:

1. Baikharia – or loudly2. Upanshu – or whispering3. Manasik – or mentally4. Likhit – or written

Japa should be practiced if the mind is scattered and restless, and maintained until the mind is calm, relaxed and steady. If

you find that your mind continues to wander, practice with the japa malas until it is settled. The best time for japa is from 4 am until 6 am. Beginners should practice for ten minutes before progressing to a half an hour.

Journal Entry 11

• Practice the japa mala exercise. Write a one-paragraph reflection on your experiences.


5ModuleComprehension Check

1. Explain, in your own words, the concept of the ‘Monkey Mind’.

2. True or False – Decide whether the following statements are true or false.a) Falling in love launches people into a deep, permanent state

of meditative contemplation.b) The disturbed mind is prepared for rigorous spiritual

development.c) The monkey mind is a metaphor for a mind that is filled with

love for yoga.d) Samskara means obsession in English.

3. Write the Sanskrit word for each of the following words:

a) Disturbed Mindb) Dull Mindc) Distracted Mindd) One-pointed Minde) Mastermindf) Impressionsg) Remaining Unconquered by Othersh) Knowledge of heat, cold and other dualitiesi) Inhalationj) Retentionk) Exhalationl) Mid-chest breathingm) Upper chest breathing


4. What are siddhis – and what are their dangers? Provide a brief answer (no more than one paragraph).

5. True or False – Decide whether the following statements are true or false.a) One of the ways to practice japa is through singing.

b) Chanting a simple mantra such as ‘Aum’ can assist practitioners

of meditation in attaining increased concentration.


Assignment 5Meditation Assignment

1. If you have not done so already, download the Sounds of Santosha - Meditation MP3 available at http://santoshayogainstitute.edu.au/sos-meditation-mp3-download/

2. Listen to each Track 1-4 so you understand how to teach the position suitable for your student(s) and yourself.

3. Practice 5,6,7,8 in any order, completing one per day until you discover your favorite for now.

4. Choose which meditation feels right for you. You may need to listen to a few, or just choose one in that moment.

5. Each recording is guided, so it is an easy thing to do, you just need to set your space up correctly free of disturbances and place yourself in a comfortable sitting or lying position. If in lying, try to remain alert, yet relaxed. If you do fall asleep, do not beat yourself up! Just try again. Finally, just let the meditation guide you through.. Simple right ?

Do not worry about what occurs, and do not beat yourself up if it was the difficult for you to accomplish. Just be in the moment to whatever arises and continue to bring yourself back with a kindness and gentleness. The more you practice the easier it will become – trust the process and smile as you move through ☺. Remember to:

• Continue practicing each day • Journal your experiences as you move through the weeks – Do not need to

hand these in! But be sure to practice!• When you arrive at a place where it is easy for you to just sit and meditate,

do so.


• Add Japa Mala to your meditation practice once you are ready. We explain this in a later module.

• This is absolutely mandatory and it is not possible to be awarded a YTT certificate if you are not practicing meditation!

6. Script and record a meditation practice such as Mala or dharana for example. Upload your recording to Youtube and make it viewable to the public. Send the URL along with a PDF copy of your script to [email protected]. Please include settling the student into a comfortable position for meditation. This will include using all of the anatomical references used in the Santosha Breath and Movement Manual.

five...forces to remain concentrated within a unified and increased awareness of the mind. through...

Documents