fundamentals of meditation

7/27/2019 FUNDAMENTALS OF MEDITATION

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FUNDAMENTALS OF MEDITATION

(H.H. SRI SWAMI SIVANANDAJI MAHARAJ)

Meditation is an unbroken flow of knowledge of the object on which one meditates.

Meditation follows concentration. Concentration merges in meditation. Meditation is

freeing the mind from all thoughts of sense-objects. Mind dwells on God during

meditation. Concentration, meditation and Samadhi are internal Sadhanas.

If you meditate for half an hour daily, you will be able to face the battle of life with peace

and spiritual strength. Meditation kills all pains, sufferings and sorrow. It is the most

powerful mental and nervine tonic. The free flow of the divine energy exercises a benign,

soothing influence on the mind, nerves, senses and cells of the body.

During meditation the mind becomes calm, serene and steady. One idea occupies the

mind. Meditation opens the door to intuitive knowledge and realms of eternal bliss.

Deep meditation cannot come in a day, or a week or a month. You will have to struggle

hard for a long time. Be patient. Be persevering. Be vigilant. Be diligent. Cultivate

burning dispassion, strong aspiration or longing for Self-realisation. Gradually you will

enter into deep meditation and Samadhi.

A mysterious, inner voice will guide you. You will yourself feel the way to place your first

step in the next rung in the Yogic ladder. All your doubts will be gradually clearedthrough meditation.

HOW TO MEDITATE

Meditate regularly in the early morning between 4 and 6 a.m. Mind is calm and

refreshed now. The atmosphere also is calm. You will get good concentration. Have a

separate meditation room or screen out a corner of a room for meditation. Do not allow

any one to enter there.

If there is much strain in your meditation, reduce the duration of each sitting for a few

days. Do light meditation. Use your commonsense throughout. Do not go to extremes.

Stick to the golden medium.

Mind wants a concrete object for meditation in the beginning. Therefore, meditate in

the beginning on a concrete form such as on the image of your Ishta Devata, or family

icon, Lord Jesus, or Lord Buddha. This is Saguna meditation, or meditation on the form

of the Lord with attributes. Think of such attributes as omnipotence, perfection, purity,

freedom, when you meditate on a divine form. Rotate your mind over the form again

and again. As for example, if you are a devotee of Christ, practise meditation as follows.


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Place a picture of Jesus in front of you. Sit in your favourite meditative pose.

Concentrate gently with open eyes on the picture for some time. Rotate the mind on his

beautiful locks, clear, frank eyes, a broad forehead and handsome beard, then on the

cross on his chest, on his symmetrical limbs and the holy feet, on the hallow around his

form, and so on.

Simultaneously think of the divine attributes of Jesus such as forgiveness, magnanimity,

mercy, forbearance and all-inclusive love. Think of the various phases of his interesting

life, his miraculous healing and the other extraordinary powers he possessed. Then close

your eyes and try to visualise the picture. When the form is not clear to your mind, open

the eyes again and concentrate gently. Repeat the same process again and again.

Similarly you can meditate on Lord Hari, or Krishna, or Buddha with their respective

attributes. While meditating thus you may repeat their respective Mantras as well with

the help of a rosary. It is quite necessary in the beginning.

MEDITATION ON OM

Now, all minds are not prepared for meditation on idols or a human being. They can

have abstract meditations.

Have the picture of in front of you. Concentrate gently on this picture with open eyes.

Associate the ideas of eternity, infinity, immortality, etc. when you think of OM. The

humming of bees, the sweet notes of the nightingale, the seven tunes in music, and allsounds are emanations from OM only. OM is the essence of the Vedas. Imagine that OM

is the bow, the mind is the arrow, and the Absolute or God the target. Aim at the target

with great care and then like the arrow becoming one with the target you will become

one with God. You can also repeat OM while meditating. If the mind is tumultuous

chant long OM loudly and rhythmically.

ABSTRACT MEDITATIONS

Meditate on the effulgence in the sun, or the splendour in the moon, or the glory in thestars. Meditate on the magnanimity of the ocean and its infinite nature. Then compare

the ocean with the infinite Self and the waves, foams, icebergs to the various names and

forms. Identify yourself with the ocean. Become silent. Expand. Become infinite.

Meditate on the lofty Himalayas, the dense forests on the lower slopes, on the tall pine

grooves, then on the thorn bushes above ten thousand feet, and finally on the blue,

silvery ice.


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Gaze steadily on the formless air. Concentrate on the air. Meditate on the all-pervading

nature of the air. This will lead to the realisation of the nameless and formless Brahman,

the one, living Truth.

Meditate on the Absolute Consciousness. Associate the ideas of existence, knowledge,bliss, absorbing love, perfection, peace, purity, infinity, eternity, all-pervasiveness and

omnipotence. In due course the attributes will merge in pure Nirguna meditation.

Attributes are essential in the beginning, and in any case, cannot be avoided. They are as

important to the initial practice of Nirguna meditation as to the Saguna meditation.

EXPERIENCES

The feeling of soaring above during meditation is a sure sign that you are progressing

and going above body-consciousness. During your practice you are bound to get various

occult powers. But do not use them for some material end. You will get a hopeless

downfall. There is really no such thing as miracle. When you know the cause, the

miracle becomes an ordinary event.

When you get a flash of illumination do not be frightened. It will be a new experience of

immense joy. Do not delude yourself that you have attained your end. A flash is a

glimpse of Truth. It is Ritambhara Prajna. This is not the experience whole. This is not

the highest experience. Reach the Bhuma or the infinite. This is the acme or the final

stage.

You will hear various sounds like the blowing of a conch, chiming of bells, the music of

flute, lute, harp, Mridanga, thunder clap, beating drums. You will see brilliant lights in

the space between the eyebrows. They are like that of an intensely bright pin point, or

like a huge sun. You will experience rapture, ecstasy and thrill. Sometimes, you will

behold coloured lights, green, blue, red, orange, etc. They are due to the presence of

different Tattvas at different times. Sometimes, you will have vision of Rishis, sages,

tutelary deity, Nitya Siddhas, astral entities, landscape, and beautiful gardens.

Sometimes you may float in air; your astral body may get detached from the physical

body, and you may move about in the astral world. Those who have entered the first

degree of meditation will have a light body, sweetness of voice, beautiful complexion,

clarity of mind and scanty micturation and defaecation.

OBSTACLES

The chief obstacles in meditation are Laya (sleep), Vikshepa (tossing of mind) the rising

up of latent desires, lack of continence, spiritual pride, laziness and disease. Company of

worldly-minded people, over-work, over-eating, self-assertive Rajasic nature, are all

obstacles to meditation. Experience of rapture and ecstasy is another great obstacle tomeditation. Rise above this, and continue your Sadhana.


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Conquer sleep through Pranayama, Asana and light diet. Remove tossing of mind

through repetition of Mantras, Pranayama, Tratak, etc. Destroy desire through enquiry

contemplation, discrimination, and dispassion. Shun the company of the worldly-

minded. Observe moderation in diet. Obey the laws of health and hygiene. Seek the

grace of Lord.

May you all attain success in meditation and reach the goal of life!

* * *

Miss not any opportunity. Avail yourself of all opportunities. Every opportunity is meant

for your uplift and development. If you see a sick man lying down on the roadside in a

helpless condition, take him on your back or tonga to the nearest hospital. Nurse him.

Give him hot milk or tea or coffee. Shampoo his legs with divine Bhava. Feel the all-

pervading, all-permeating, interpenetrating indwelling God in him. See divinity in the

glow of his eyes, in his cry, in his breath, in the pulsation and motion of his lungs. God

has given this opportunity to you to develop mercy and love, to purify your heart and to

remove Ghrina, hatred and jealousy. Sometimes if you are very timid, God will place you

in such circumstances wherein you will be forced to exhibit courage and presence of

mind by risking your life. Those world figures who have risen to eminence have utilised

all opportunities to the best advantage. God shapes the mind of human beings by giving

them opportunities.

Remember that in your weakness lies the strength, because you will be always on your

alert to safeguard yourself. Poverty has its own virtues. Poverty infuses humility,

strength, power of endurance and the spirit of struggle and perseverance, whereas

luxury begets laziness, pride, weakness, inertia and all sorts of evil habits.

Do not grumble, therefore, of bad environments. Create your own mental world and

environments. That man who tries to evolve or grow in adverse environments will be a

very strong man indeed. Nothing can shake him. He will be of a sterner stuff. He will

have strong nerves. Man is certainly not a creature of environments or circumstances.

He can control and modify them by his capacities, thoughts, good actions and right

exertions (Purushartha). Theevra Purushartha can change the destiny. That is the

reason why Vasishthaji and Bhishma have placed Purushartha above destiny. Therefore,

dear brothers, exert, conquer nature and rejoice in the eternal Satchidananda Atman.

HOW TO MEDITATE?

1. STEP ONE: CULTIVATING A DISPOSITION

After a few minutes of relaxation as described in how to cultivate a predisposition,gradually absorb the mind in the breath, that is, be aware of the coolness of the


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inflowing prana deep inside the head, in the nerve cells, and the warmth of the

outflowingprana inside the lower nostrils, while breathing spontaneously. There is no

need to breathe deliberately slowly, for the concentration in feeling the breath will

automatically make it slow and find its own rhythm. From time to time, repeat mentally

peace (shanti) when inhaling, and liberation (mukti) when exhaling. The importantthing is to have a sense of being filled with peace and to feel free from all tension and

bondage. The practice may be continued for, say, 10 minutes.

The purpose of this form ofpratyahara (or sense-withdrawal) is a conscious experience

of the prana, the external form of which is the breath and the internal source the soul.

The Latin root, spirare, of the word respiration means to breathe, and is derived from

the word spiritus, the souls essence that gives life to the body through the vital

principle, prana. By experiencing the breath through its coolness and warmth, one

becomes aware of its source within by a sense of immense peace (shanti) and freedom(mukti), the two psychological forms of expression of the spirit within.

After a month of practice, the first stage can be prolonged by continuing to feel only the

coolness deep inside the head even when exhaling, and ignoring the warmth of the

outgoingprana, and renewing the cool feeling with the help of each inward breath. The

psychological experience of this exercise is a state of fullness which can be guided by

repeating the wordparipurnam or its English equivalent spiritualfullness, from time to

time. This may be done for five minutes or more, depending on the ability to maintain

attention.

Any practice in a prolonged state, especially in the beginning, loses its depth. Thus, after

10 or 15 minutes, detach the mind from the breath, keep the eyes closed and feel restful

for a minute or two. One may also loosen up the shoulders, neck and the legs, if there is

tension.

This mysterious world with its charming scenery is very beautiful to look at but it is very

dirty to mingle with. All are deceived by its Mayaic charm. But the sage, the devotee, the

Yogi and the Viveki are not affected. This very big world is a mere drop or an atom when

compared with the Infinite Brahman. Just as a straw is floating in the ocean, so also this

world is floating in a corner of Brahman.

2. STEP TWO: REPETITION OF MANTRA

The second part of meditation, which is an aspect of internal dharana (concentration),

consists of japa or repetition of a mantra, and can be combined with dhyana

(contemplation). Amantra is a sound-form representing a basic spiritual ideal, such as

uniting with the infinite spirit (Om), or transcendental truth, knowledge, infinity

(satyam, gyanam, anantam), or a personal deity like Shiva or Vishnu or Buddha orChrist. Amantra can also be an affirmation of an ideal, such as Soham (I am one with


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the infinite) or Hari Om Tat Sat(the Lord is the infinite spirit, that is the truth). The

two well known Hebrew mantras are Adonai(my Lord) and Elohim (the all-powerful

Lord of all).

A mantra should not be considered a magic formula, for there is no magic in yoga.Continuous repetition of a sound-form helps to tap mental energy and focus it into the

subconscious in order to plant and stimulate a spiritual ideal therein. This is the basic

purpose ofjapa. To call it transcendental meditation is to indulge in hyperbole. There

are various kinds of mantra but for japa its shorter forms are recommended, such as

Om orSoham, or a slightly longer form asHari Om orHari Om Tat Sat.

According to the voluminous Sanskrit-English dictionary by Sir Monier-Williams

(Oxford University Press), the word mantra means, among other definitions, to

concentratewith, drawing its roots man from manas or mind (more specifically, the

conscious aspect of the mind) and tra from possiblytrada (see under tra) or that which

pierces or as per my inference that which engraves. Thus, mantra is a sound-form to

consciouslyengrave in the subconscious a spiritual ideal of identity. Trada also means

that which opensup, thus inferentiallyones spiritual consciousness. Remotely, the root

tra can also be traced to tras (see under tra) which means toshine, thus inferentially

the spiritwithin.

The mind is a field of energy. Energy pulsates through a principle or structure of

movement. The mind moves by the pulsation of memory, latching on to one and then to

another. Thus, the energy of the mind is dispersed. The purpose of repeating a sound-

form continuously is to make the mind move in a tight circle, thus tapping its energy.

Simultaneously, the sentiment of love for the spiritual ideal behind should be deeply

within.

One may begin the second part of meditation by refocusing the mind in the breath,

trying to be absorbed in it, as before, for a minute or two. Then start the mental

intonation of the mantra Om, slowly and concentrating deeply, along with the inflowing

breath, feeling its coolness, and again with the outflowing, feeling the warmth. The

process should be continuous for several minutes. Then have a short pause, detaching

the mind and experiencing an inner silence, and after which repeat the practice.

Continue for a total of 10 minutes in the first month and then extend by another five

minutes or so.

The psychological counterpart of this exercise, to be contemplated alternately, consists

in feeling a subtle, sacred presence within: in the body giving it health or physical well-

being, in the mind enlightening it with understanding and wiping out the shadows of

negativity, and in the heart or the soul awakening spiritual aspiration. The last means

loving God with all your heart and with all your soul, in the words of Jesus. These


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guiding sentiments are relative to the repetition of Om, which can be directed in

betweenjapa.

If the mantra is Soham, the sound So (infinitespirit) should be mentally intoned with

the inflowing breath and ham (I am one with) with the outflowing, in the same way aswith Om. The sentiment or the contemplative part may be based on the affirmation: I

am one with the eternal, infinite spirit within and around. The self in me is of the

spiritual nature of my soul, rather than a product of physical instincts and personality

traits. The self in me is purified by this communion with my soul, the essence of which

is the same as the infinite, transcendental spirit of God.

For a devout Christian the mantra can be Jesus Christ. Although it is not essential to

synchronise the repetition of a mantra with the breath, the feeling of a harmonious

rhythm can be developed by doing so, as if the mantra is floating in and out, permeating

and enveloping oneself. Examples: repeat Hari Om inhaling and TatSat exhaling; or

Jesus inhaling, Christ exhaling; or for those of the Jewish faith, Adonai inhaling,

Elohim exhaling. While doingjapa the mind should be deeply concentrated in intoning

silently the mantra with a feeling of love for the ideal. Combining this dharana

(concentration) with dhyana (contemplation relative to the mantra) is done in the

following way:

If the mantra isJesusChrist, orAdonai-Elohim, repeat the words for five minutes, then

unfocus the mind breathing spontaneously for a minute or two, and begin the

contemplative part for five minutes or so. This is done with the help of three phrases. In

the case ofJesus Christor a Vishnu mantra like Om Namo Narayanaya, the image of

the deity may be visualised in the mind, or in the case ofAdonai-Elohim a sphere of

light as a symbol, but it is not easy and can be considered optional.

Repeat about half-a-dozen times each of the three following phrases very slowly and

with deep feeling: My body is your temple, then pause and feel for a couple of minutes

a flow of harmony coursing through the entire body, the spirit of God purifying it, giving

it health. Then repeat in the same way My mind is your altar, pausing again to feel a

profound peace permeating it, cleansing and liberating it from all that is unwholesome.

Then My soul is your abode, followed by a feeling of pure love filling your heart.

This combined form ofdharana and dhyana may be practised for five minutes each and

then extended to an equal amount of time or a total of 20 minutes, or as long as one

wishes.

The idea of sticking to one mantra only is to accustom the mind to its sound pattern, in

order to engrave its grooves in the subconscious, as it were. The choice may be made by

oneself. Experience will tell, given enough time, if a mantra is suitable to ones


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psychological make-up through a sense of harmony with it, or not. There is no rule that

a mantra cannot be changed if the mind resists it.

The preference of receiving initiation from a guru is personal but there is no dogma that

to repeat a mantra one has to be initiated into it. Sensible teachers try to find out thepsychological inclination of the student before giving a mantra, rather than

perfunctorily superimpose one with a dubious understanding that the former can know

what is appropriate for the latter just by sensing the vibrations. My teacher, Swami

Sivananda, never urged anyone to receive mantra-initiation but, if someone came to

him for it, he generally inquired about the preference, as to how a spiritual identity is

sought, before giving an appropriate mantra.

Whereas a mantra should not be treated frivolously by revealing it to just anybody, to

make a top secret of it is rather silly. All mantras can be found in books.

2. STEP TWO: REPETITION OF MANTRA

The second part of meditation, which is an aspect of internal dharana (concentration),

consists of japa or repetition of a mantra, and can be combined with dhyana

(contemplation). Amantra is a sound-form representing a basic spiritual ideal, such as

uniting with the infinite spirit (Om), or transcendental truth, knowledge, infinity

(satyam, gyanam, anantam), or a personal deity like Shiva or Vishnu or Buddha or

Christ. Amantra can also be an affirmation of an ideal, such as Soham (I am one with

the infinite) or Hari Om Tat Sat(the Lord is the infinite spirit, that is the truth). The

two well known Hebrew mantras are Adonai(my Lord) and Elohim (the all-powerful

Lord of all).

A mantra should not be considered a magic formula, for there is no magic in yoga.

Continuous repetition of a sound-form helps to tap mental energy and focus it into the

subconscious in order to plant and stimulate a spiritual ideal therein. This is the basic

purpose ofjapa. To call it transcendental meditation is to indulge in hyperbole. There

are various kinds of mantra but for japa its shorter forms are recommended, such as

Om orSoham, or a slightly longer form asHari Om orHari Om Tat Sat.

According to the voluminous Sanskrit-English dictionary by Sir Monier-Williams

(Oxford University Press), the word mantra means, among other definitions, to

concentratewith, drawing its roots man from manas or mind (more specifically, the

conscious aspect of the mind) and tra from possiblytrada (see under tra) or that which

pierces or as per my inference that which engraves. Thus, mantra is a sound-form to

consciouslyengrave in the subconscious a spiritual ideal of identity. Trada also means

that which opensup, thus inferentiallyones spiritual consciousness. Remotely, the root

tra can also be traced to tras (see under tra) which means toshine, thus inferentiallythe spiritwithin.


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The mind is a field of energy. Energy pulsates through a principle or structure of

movement. The mind moves by the pulsation of memory, latching on to one and then to

another. Thus, the energy of the mind is dispersed. The purpose of repeating a sound-

form continuously is to make the mind move in a tight circle, thus tapping its energy.

Simultaneously, the sentiment of love for the spiritual ideal behind should be deeplywithin.

One may begin the second part of meditation by refocusing the mind in the breath,

trying to be absorbed in it, as before, for a minute or two. Then start the mental

intonation of the mantra Om, slowly and concentrating deeply, along with the inflowing

breath, feeling its coolness, and again with the outflowing, feeling the warmth. The

process should be continuous for several minutes. Then have a short pause, detaching

the mind and experiencing an inner silence, and after which repeat the practice.

Continue for a total of 10 minutes in the first month and then extend by another fiveminutes or so.

The psychological counterpart of this exercise, to be contemplated alternately, consists

in feeling a subtle, sacred presence within: in the body giving it health or physical well-

being, in the mind enlightening it with understanding and wiping out the shadows of

negativity, and in the heart or the soul awakening spiritual aspiration. The last means

loving God with all your heart and with all your soul, in the words of Jesus. These

guiding sentiments are relative to the repetition of Om, which can be directed in

betweenjapa.

If the mantra is Soham, the sound So (infinitespirit) should be mentally intoned with

the inflowing breath and ham (I am one with) with the outflowing, in the same way as

with Om. The sentiment or the contemplative part may be based on the affirmation: I

am one with the eternal, infinite spirit within and around. The self in me is of the

spiritual nature of my soul, rather than a product of physical instincts and personality

traits. The self in me is purified by this communion with my soul, the essence of which

is the same as the infinite, transcendental spirit of God.

For a devout Christian the mantra can be Jesus Christ. Although it is not essential to

synchronise the repetition of a mantra with the breath, the feeling of a harmonious

rhythm can be developed by doing so, as if the mantra is floating in and out, permeating

and enveloping oneself. Examples: repeat Hari Om inhaling and TatSat exhaling; or

Jesus inhaling, Christ exhaling; or for those of the Jewish faith, Adonai inhaling,

Elohim exhaling. While doingjapa the mind should be deeply concentrated in intoning

silently the mantra with a feeling of love for the ideal. Combining this dharana

(concentration) with dhyana (contemplation relative to the mantra) is done in the

following way:


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If the mantra isJesusChrist, orAdonai-Elohim, repeat the words for five minutes, then

unfocus the mind breathing spontaneously for a minute or two, and begin the

contemplative part for five minutes or so. This is done with the help of three phrases. In

the case ofJesus Christor a Vishnu mantra like Om Namo Narayanaya, the image of

the deity may be visualised in the mind, or in the case ofAdonai-Elohim a sphere oflight as a symbol, but it is not easy and can be considered optional.

Repeat about half-a-dozen times each of the three following phrases very slowly and

with deep feeling: My body is your temple, then pause and feel for a couple of minutes

a flow of harmony coursing through the entire body, the spirit of God purifying it, giving

it health. Then repeat in the same way My mind is your altar, pausing again to feel a

profound peace permeating it, cleansing and liberating it from all that is unwholesome.

Then My soul is your abode, followed by a feeling of pure love filling your heart.

This combined form ofdharana and dhyana may be practised for five minutes each and

then extended to an equal amount of time or a total of 20 minutes, or as long as one

wishes.

The idea of sticking to one mantra only is to accustom the mind to its sound pattern, in

order to engrave its grooves in the subconscious, as it were. The choice may be made by

oneself. Experience will tell, given enough time, if a mantra is suitable to ones

psychological make-up through a sense of harmony with it, or not. There is no rule that

a mantra cannot be changed if the mind resists it.

The preference of receiving initiation from a guru is personal but there is no dogma that

to repeat a mantra one has to be initiated into it. Sensible teachers try to find out the

psychological inclination of the student before giving a mantra, rather than

perfunctorily superimpose one with a dubious understanding that the former can know

what is appropriate for the latter just by sensing the vibrations. My teacher, Swami

Sivananda, never urged anyone to receive mantra-initiation but, if someone came to

him for it, he generally inquired about the preference, as to how a spiritual identity is

sought, before giving an appropriate mantra.

Whereas a mantra should not be treated frivolously by revealing it to just anybody, to

make a top secret of it is rather silly. All mantras can be found in books.

fundamentals of meditation

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