By Bharat Cornell
Last spring while I was in New Jersey on a lecture tour, Thomas, my host, told how his meditation practice had helped him calm a potentially dangerous situation. Thomas is the superintendent of a small, rural school district, with three schools and 125 teachers. He had recently suspended the high school wrestling coach for verbally abusing his players. The suspension had been bitterly resented by the young coach and his large, extended family-so much so, that some of them had physically threatened Thomas.
One Sunday Thomas was working alone in the district office, when he observed four cars charging into the parking lot. The cars came to a screeching halt in front of his building, and out came a furious mob of the coach's relatives. As they charged into the building, Thomas quickly called his daughter to notify school security. In the seconds remaining, Thomas centered his energy, and waited for the approaching storm. And storm it did; as his "guests" barged into his office, they began yelling, trying to intimidate him. Thomas sat quietly and weathered their rage. Seeing they couldn't scare him, they began vigorously stating the reasons why he was wrong. Calmly, and without fear, Thomas listened to their ranting, and then quietly shared why he had done what he did.
During the confrontation, the relatives didn't want to agree with Thomas. They did, however, admire his courage and centeredness. They were very physical people, and they respected strength. Thomas's demonstration of it won them over, and soon afterwards they not only accepted, but helped resolve, the situation.
The more centered we are, the more outer events adjust themselves to our inner control, because centered energy is stronger than dissipated, reactive energy. Meditation is the art of learning to live from one's center, because it dynamically brings our consciousness into the spine. When our energy is centered there, we are in tune with God and our spiritual nature.
Albert Einstein said that the significant problems of today can't be solved at the same level of thinking that created those problems. When we react in kind to a negative or even mundane situation, we only perpetuate its consciousness. We can never control things outwardly. We can, however, control our own energy. Lahiri Mahasaya's advice for overcoming any problem was always the same-to meditate more, because meditation centers and raises our consciousness and strengthens our aura. Through regular meditation we literally change our destiny.
Showing posts with label Meditation. Show all posts
Showing posts with label Meditation. Show all posts
Monday, January 19, 2009
Friday, July 4, 2008
Real Life Experience with Babaji
Here is an interesting site I saw in the net about personal experience of people who have met the great Babaji ...Please read this one !
Source : http://www.babaji.net/community-stories.htm
In 1989 I spent eight months in India. Most of the time with Sai Baba and at Ramana Ashram in Southern India. One day Sai Baba glanced at me and after I recovered from the shaktipa I got the message, "Go to the mountains, the Himalayas." The next day I left my wife and five year old son with Baba and took a bus and plane to Delhi, and another day's bus ride to Rishikesh.
I was just getting over dysentery and stayed there for about two weeks to build my strength. I and a new friend then took a bus to the village of Kedranath, at 6000 feet, with the intention of going to the high temple of Kedra when the path opened in a few days. It was the spring opening.
On that day we, along with dozens of other Shiva devotees, trekked the 5000 feet,13 km to the temple. By the time I reached the last mile I was exhausted. When the temple appeared over the horizon I received a bolt of energy and almost sprinted the last half mile.
We entered the small stone temple. Inside was a large monolithic rock, a Shiva lingum about 10 feet high and 5 feet across. It was worn and black with the oil from centuries of devotees hands. As I placed my hands on the lingum a column of white light came down through my crown into the Earth and I heard the words, "Your enlightenment is assured."
I knew its source. By the time we returned to our rooms that night I was sick again, but decided to move on anyway. India appears to be the place where one surrenders the body and then realizes that perfect health is less important than enlightenment.
On our way to Badrinath, another high temple, my friend and I spent the night at Tungnath. It's a small way-stop open only for a few weeks in the spring and again after the monsoons. There were only about half a dozen people at Tungnath, sellers of fruit and soft drinks to travelers. We decided to spend the night. There were no "real" lodgings and it was suggested that we could stay in a small stone hut with no doors or windows, and straw on the ground. This was great.
The next morning we were eating some of the staples from our backpacks when a young man walked out of the woods. He was about 20, in ragged clothing and no shoes. He went over to the locals and just stood in front of them saying nothing but not begging. They shooed him away and he come over to us and did the same. My first thought was to offer him money and I presented a few rupees. He motioned with his hand that he did not want them. We then realized that he was retarded, or at least suffering from some severe mental disability. We were stuck as to why he was there. He then made some motion, I don't remember exactly what, which indicated that he wanted clothing. I reached into my backpack and pulled out a spare pair of pants and a rather used shirt and handed them to him. He nodded, turned and walked back into the woods.
I had been fascinated by Babaji the Immortal from the "Autobiography" for years. In fact it was in my mind when I left Sai Baba that I would look for him, but the Shiva temple seemed to be the priority. I felt at the time that it may have been that Babaji. In the ensuing years my suspicions have grown stronger, along with my intuition and now I truly believe that it was him. I still ponder over the meaning of our meeting.
We never got to Badranath and later that day climbed another 1000 feet to the Tungnath Temple where we spent a week in similar lodgings, doing yoga in an open field of flowers surrounded at times by hummingbirds the size of bumble bees. This place is far enough North that the temple looks like a blending of India and Tibet. The mountains there are riddled with foot thick veins of quartz crystal and there is an ancient 15 foot wide stone road which apparently connects all of the four Indian high temples and spans over a hundred miles of the Himalayas. We climbed another several hundred feet and stood on a knoll covered with stacks of rocks honoring Shiva which had been left by previous pilgrims. From that place there is a 180 degree panorama of the Himalayas of India and into Tibet.
Returning to Delhi, and eventually to Sai Baba, was returning from a place that really defies complete description.
Robin Irelan
Source : http://www.babaji.net/community-stories.htm
In 1989 I spent eight months in India. Most of the time with Sai Baba and at Ramana Ashram in Southern India. One day Sai Baba glanced at me and after I recovered from the shaktipa I got the message, "Go to the mountains, the Himalayas." The next day I left my wife and five year old son with Baba and took a bus and plane to Delhi, and another day's bus ride to Rishikesh.
I was just getting over dysentery and stayed there for about two weeks to build my strength. I and a new friend then took a bus to the village of Kedranath, at 6000 feet, with the intention of going to the high temple of Kedra when the path opened in a few days. It was the spring opening.
On that day we, along with dozens of other Shiva devotees, trekked the 5000 feet,13 km to the temple. By the time I reached the last mile I was exhausted. When the temple appeared over the horizon I received a bolt of energy and almost sprinted the last half mile.
We entered the small stone temple. Inside was a large monolithic rock, a Shiva lingum about 10 feet high and 5 feet across. It was worn and black with the oil from centuries of devotees hands. As I placed my hands on the lingum a column of white light came down through my crown into the Earth and I heard the words, "Your enlightenment is assured."
I knew its source. By the time we returned to our rooms that night I was sick again, but decided to move on anyway. India appears to be the place where one surrenders the body and then realizes that perfect health is less important than enlightenment.
On our way to Badrinath, another high temple, my friend and I spent the night at Tungnath. It's a small way-stop open only for a few weeks in the spring and again after the monsoons. There were only about half a dozen people at Tungnath, sellers of fruit and soft drinks to travelers. We decided to spend the night. There were no "real" lodgings and it was suggested that we could stay in a small stone hut with no doors or windows, and straw on the ground. This was great.
The next morning we were eating some of the staples from our backpacks when a young man walked out of the woods. He was about 20, in ragged clothing and no shoes. He went over to the locals and just stood in front of them saying nothing but not begging. They shooed him away and he come over to us and did the same. My first thought was to offer him money and I presented a few rupees. He motioned with his hand that he did not want them. We then realized that he was retarded, or at least suffering from some severe mental disability. We were stuck as to why he was there. He then made some motion, I don't remember exactly what, which indicated that he wanted clothing. I reached into my backpack and pulled out a spare pair of pants and a rather used shirt and handed them to him. He nodded, turned and walked back into the woods.
I had been fascinated by Babaji the Immortal from the "Autobiography" for years. In fact it was in my mind when I left Sai Baba that I would look for him, but the Shiva temple seemed to be the priority. I felt at the time that it may have been that Babaji. In the ensuing years my suspicions have grown stronger, along with my intuition and now I truly believe that it was him. I still ponder over the meaning of our meeting.
We never got to Badranath and later that day climbed another 1000 feet to the Tungnath Temple where we spent a week in similar lodgings, doing yoga in an open field of flowers surrounded at times by hummingbirds the size of bumble bees. This place is far enough North that the temple looks like a blending of India and Tibet. The mountains there are riddled with foot thick veins of quartz crystal and there is an ancient 15 foot wide stone road which apparently connects all of the four Indian high temples and spans over a hundred miles of the Himalayas. We climbed another several hundred feet and stood on a knoll covered with stacks of rocks honoring Shiva which had been left by previous pilgrims. From that place there is a 180 degree panorama of the Himalayas of India and into Tibet.
Returning to Delhi, and eventually to Sai Baba, was returning from a place that really defies complete description.
Robin Irelan
Thursday, May 22, 2008
Meditation and Yoga for Depression and Bipolar
By John McManamy Source : http://www.mcmanweb.com/
You know those cartoons where the character goes flying around the room like a balloon with the air rushing out? That's sort of what happened to my mind in 1987-88. Like an idiot I refused to seek help and nearly paid in full measure for my stupidity.
Eventually, my entire psychic being deflated on its own account and I was able to regain some control of my brain. A good deal of the credit must go to yoga and meditation, though I would never be able to prove it in court. I managed to establish a successful daily practice for three or four years before backsliding to my bad old ways. I won't say that my failure to stick to my routine brought on my latest round of depressions. But I will tell you this: I'm back on my feet again devoting a part of my day to sitting.
Meditation is a highly personal affair, and it will probably take a process of trial and error to find what works for you. My mind, for one, is like a Circuit City showroom, with TVs and VCRs and home sound systems blaring all at once from all sides, and K-mart blue light specials and beepers and police radios going off against a truckload of gongs clattering down marble steps. Filtering out even the top layer of all this racket would have been an exercise in extreme futility, so I hit upon a preliminary yoga warm-up routine, much like an athlete limbering up before attempting some really heavy lifting. Make no mistake - any exercise devoted to bringing the mind under control constitutes heavy lifting of the most extreme kind.
My Meditation-Yoga Routine
But first a little incense to set the mood, sandalwood and patchouli being my favorites. Please bear in mind that what has worked for me may not work for you.
I start off from a sitting position with some leg stretches, touching the toes - or the kneecaps, whatever - extending to whatever position is comfortable to hold for a minute or more, one leg, then the other, and back again. On the second go, my arms grow a lot longer and the toes considerably closer, and one day I'll write a masters thesis on why this is so. By now my mind is slowing just a bit and my breathing establishes a new pattern, as if I am inhaling from the seat of my pants right up through my spinal column and out the top of my head.
Then I take one foot and move it past my other knee and look the other way as the vertebrae from my neck to my tailbone pop like firecrackers, and hold the position until the ash from my incense drops to the carpet. Then I reverse body parts. By now I feel my entire thoracic cavity opening up as I literally suck up all the air in the room and expel it in one great gust.
I do a couple of spinal flexes from my stomach - with a few optional stretchers thrown in for good measure - then it's nose down and tail up for the grand finale - the head stand. The exercise is a two-way street: I am compelled to be still. At the same time, the effort stills me. Gradually, a few of the TVs and VCRs in my mind click off and go silent, and after three minutes, I'm ready for my next round of prelims.
Now, for the first time, the seat of my pants meets the seat of my floor cushion. I bend my legs into a semi-lotus position, but my back sags under the strain. But then come my breathers.
Warning: It is not advisable to begin breathing exercises without instruction or supervision.
I start - eyes closed - by forcing air out my nostrils then allow my diaphragm to expand on the intake. As I work up a good speed, my back becomes ramrod straight as if being pulled up by an invisible string from the ceiling. Then, to settle down, I breathe in through one nostril, hold my breath for a few seconds, and breathe out the other. With the open nostril I breathe back in and continue the cycle. Finally I take twenty slow breaths in and out.
I might also take in a bit of chakras and visualizations and mantras, but this is strictly optional.
Having accomplished all this, I have now achieved the benefits of an excellent workout, a sure stress-buster, and a positive deterrent to depression and mania. But I am not about to miss the big payoff, especially so close to my goal. Who knows? Just around the corner could be nothing less than the big E - enlightenment, the Boddhi tree spectacular, the Fourth of July in my head I keep hoping for, when all those TVs and VCRs and blue light specials resolve into one glorious chord that puts me in harmony with Christ and Buddha and all creation.
But I am willing to settle for much less.
Now comes what is simultaneously the simplest and most difficult activity ever devised by a living being: I attempt to shut out all other thoughts as I follow my breath in and out my nose. The ideal, according to the Buddhist monks, is to concentrate all thinking on the tip of the nose, but I am quite content to keep my thoughts confined to the immediate planet.
Fortunately, the monks have come up with a fall-back meditation: As you sit quietly you simply watch your thoughts in a detached manner, refusing to be drawn into any dialogue your mind's many TVs and VCRs may want to engage you in. When you find yourself "thinking", you simply let the thought go and resume your meditation.
Like Seinfeld, we are talking about a show about nothing. But there is far more to nothing than meets the eye. No self, no other. Who can truly say what lies beyond?
A Personal Experience
What you take away from the experience is for you and you alone. You may be content with five minutes in a chair or you may set aside a whole hour. It could be ten minutes of torture or the first time you find yourself experiencing real peace of mind. "If you're feeling better at the end, you are probably doing it right," says Roger Thomson, PhD, a Chicago psychologist and Zen meditator on mediation, quoted in an article in Psychology Today.
According to Suite101.com's Buddhism editor, Patricia Swain, describing her meditation retreats:
"For me, these peaceful days irregular and infrequent as they are, have started a process within me that, once started, takes on a life of its own and grows like a tree rooted in the cracks of a sidewalk. It's as though the meditation process is still going on in whatever I do; that the quiet noting of thoughts and distractions, the awareness of body and the roots of defilements is a constant within me, like a heartbeat.
"It is a knowing, a calm, an ability to tap into a seemingly endless source without strain. My teacher describes it as embodiment."
Meditation for Depression (and Bipolar Disorder)
But is it effective against depression? According to natural health guru Andrew Weil MD:
"[Buddhist psychology's] basic prescription is for the daily practice of meditation, and I am inclined to agree that this is the best way to get at the root of depression and change it. That requires a long-term commitment, however, since meditation does not produce fast results."
Now if you don't like the eastern flavor of meditation you can change its focus to reflect your own cultural beliefs. You can meditate on Jesus or Moses or Allah. In place of a Sanskrit mantra, you can repeat over and over: "Our Father who art in Heaven... " or "Hear, oh Israel, ...the Lord is one ...," or "There is no God but God ... "
But the beauty of yoga and meditation is that you can practice it without any of its religious trappings, whatsoever. We are talking about a show about nothing, remember? No self, no other ...
... and perhaps - no depression or mania.
Yoga for Depression
Back in 1985, Amy Weintraub’s therapist told her that, psychically, she would always have empty pockets. "And I visualized myself, like Virginia Woolf," she wrote, "filling those empty pockets with stones and stepping into the river." Instead, through yoga practice, she filled them with fresh air and divine light, and slowly pulled her way out of her chronic depression, an accomplishment that transformed her and changed her life.
Books on yoga and meditation offer us age-old insights into the nature of suffering, together with time-tested techniques to alleviate that suffering. Depression and self-help books provide a more contemporary focus. Amy’s new book, "Yoga for Depression: A Compassionate Guide to Relieve Suffering Through Yoga," proves the twain of Patanjali and psychology can meet. Amy is a Kripalu-trained senior yoga instructor and writer who has thoroughly researched depression.
"Living in this mortal body," she quotes the Buddha, "is like living in a house on fire." We suffer. "Depression," says psychologist and yogi Stephen Cope, "is the common cold of the deluded human being." Don’t take this personally - we’re all deluded, including your psychiatrist and therapist. But we’re also all divine, or at least we’re connected to the divine. Yoga is about establishing this sense of oneness. It is probably fair to say a good many people take up yoga simply as a proven stress-buster or alternative to Richard Simmons, but they may also find themselves reaping unexpected rewards, such as beatific inner calm or heightened awareness. Some also find it helps their depression.
In a UCLA study published in March 2004, 28 mildly-depressed young adults attended two one-hour yoga classes twice a week for five weeks. Midway into the course, subjects "demonstrated significant decreases in self-reported symptoms of depression and trait anxiety," which they maintained to the end. Subjects also reported decreased negative mood and fatigue following class.
What is going on in the body, says Amy, is muscular relaxation, restored natural diaphragm breathing, improved oxygen absorption and carbon monoxide elimination, and increased alpha wave activity.
Yoga is an eight-limbed path which uses postures, breathing, and meditation as both a means and an end. Back bends, which open up the chest and increase lung capacity, are especially useful for depression. So are inversions such as headstands and shoulder stands, which stimulate the brain (but which should not be attempted without the guidance of a qualified yoga instructor). Some positions are meant to be calming and others energizing. Anxious types are advised to employ calming positions while energetic positions are de rigor for those who find it hard to get out of bed. (Since reading this book, I find myself doing a short energizing routine in the early afternoon to get me through the rest of the day and a longer calming routine ending in a short meditation at night.)
Breathing exercises follow the same energizing/calming dichotomy. One reason so much emphasis is placed on the breath is that most of us have forgotten how to breathe. Instead of using the diaphragm, we use the chest, which is not as efficient since the lower portions of the lungs are not exposed to air. The yogis imbue the air we breathe with a spiritual quality called Prana (with a capital P). "When we restrict the breath," writes Amy, "we are diminishing the spirit. When we relearn to breathe fully and deeply, we are enlarging the spirit and reconnecting with the Self." She cites an Indian study that found reduced violence and disciplinary infractions in a juvenile prison population that had been practicing a specific breathing technique for eight weeks.
What may be going on, speculates Amy, is the release of the anterior pituitary ("feel good") hormones, including oxytocin, prolactin, and vasopressin.
If posture can take us into breathing, breathing can take us into meditation, which, says, Amy, "can create a calm, healing state in body and mind." Pain doesn’t go away with meditation, she advises, but through the practice of mindfulness we learn not to identify with the pain. For people with major depression, she cautions, meditation may be counter-productive at first, as depressed people tend to be stuck in their negative thoughts. Since meditation may also bring up flashbacks and bad memories, learning under a skilled instructor is strongly encouraged.
Amy’s breakthrough came in a yoga class while holding the bridge pose, suppine with pelvis and chest thrust upwards She released the posture ten minutes later to a flood of sensations and a "time-out for the rational mind, a few moments of deep rest, a glimpse of samadhi [cosmic consciousness]."
What if, she asks, that intelligent awareness of bliss is not an altered state but your natural state? "Eventually, through practice," she informs us, "those moments of samadhi expand until they are firmly established in your mind and you are living with your eyes wide open."
There goes that pesky common cold.
You know those cartoons where the character goes flying around the room like a balloon with the air rushing out? That's sort of what happened to my mind in 1987-88. Like an idiot I refused to seek help and nearly paid in full measure for my stupidity.
Eventually, my entire psychic being deflated on its own account and I was able to regain some control of my brain. A good deal of the credit must go to yoga and meditation, though I would never be able to prove it in court. I managed to establish a successful daily practice for three or four years before backsliding to my bad old ways. I won't say that my failure to stick to my routine brought on my latest round of depressions. But I will tell you this: I'm back on my feet again devoting a part of my day to sitting.
Meditation is a highly personal affair, and it will probably take a process of trial and error to find what works for you. My mind, for one, is like a Circuit City showroom, with TVs and VCRs and home sound systems blaring all at once from all sides, and K-mart blue light specials and beepers and police radios going off against a truckload of gongs clattering down marble steps. Filtering out even the top layer of all this racket would have been an exercise in extreme futility, so I hit upon a preliminary yoga warm-up routine, much like an athlete limbering up before attempting some really heavy lifting. Make no mistake - any exercise devoted to bringing the mind under control constitutes heavy lifting of the most extreme kind.
My Meditation-Yoga Routine
But first a little incense to set the mood, sandalwood and patchouli being my favorites. Please bear in mind that what has worked for me may not work for you.
I start off from a sitting position with some leg stretches, touching the toes - or the kneecaps, whatever - extending to whatever position is comfortable to hold for a minute or more, one leg, then the other, and back again. On the second go, my arms grow a lot longer and the toes considerably closer, and one day I'll write a masters thesis on why this is so. By now my mind is slowing just a bit and my breathing establishes a new pattern, as if I am inhaling from the seat of my pants right up through my spinal column and out the top of my head.
Then I take one foot and move it past my other knee and look the other way as the vertebrae from my neck to my tailbone pop like firecrackers, and hold the position until the ash from my incense drops to the carpet. Then I reverse body parts. By now I feel my entire thoracic cavity opening up as I literally suck up all the air in the room and expel it in one great gust.
I do a couple of spinal flexes from my stomach - with a few optional stretchers thrown in for good measure - then it's nose down and tail up for the grand finale - the head stand. The exercise is a two-way street: I am compelled to be still. At the same time, the effort stills me. Gradually, a few of the TVs and VCRs in my mind click off and go silent, and after three minutes, I'm ready for my next round of prelims.
Now, for the first time, the seat of my pants meets the seat of my floor cushion. I bend my legs into a semi-lotus position, but my back sags under the strain. But then come my breathers.
Warning: It is not advisable to begin breathing exercises without instruction or supervision.
I start - eyes closed - by forcing air out my nostrils then allow my diaphragm to expand on the intake. As I work up a good speed, my back becomes ramrod straight as if being pulled up by an invisible string from the ceiling. Then, to settle down, I breathe in through one nostril, hold my breath for a few seconds, and breathe out the other. With the open nostril I breathe back in and continue the cycle. Finally I take twenty slow breaths in and out.
I might also take in a bit of chakras and visualizations and mantras, but this is strictly optional.
Having accomplished all this, I have now achieved the benefits of an excellent workout, a sure stress-buster, and a positive deterrent to depression and mania. But I am not about to miss the big payoff, especially so close to my goal. Who knows? Just around the corner could be nothing less than the big E - enlightenment, the Boddhi tree spectacular, the Fourth of July in my head I keep hoping for, when all those TVs and VCRs and blue light specials resolve into one glorious chord that puts me in harmony with Christ and Buddha and all creation.
But I am willing to settle for much less.
Now comes what is simultaneously the simplest and most difficult activity ever devised by a living being: I attempt to shut out all other thoughts as I follow my breath in and out my nose. The ideal, according to the Buddhist monks, is to concentrate all thinking on the tip of the nose, but I am quite content to keep my thoughts confined to the immediate planet.
Fortunately, the monks have come up with a fall-back meditation: As you sit quietly you simply watch your thoughts in a detached manner, refusing to be drawn into any dialogue your mind's many TVs and VCRs may want to engage you in. When you find yourself "thinking", you simply let the thought go and resume your meditation.
Like Seinfeld, we are talking about a show about nothing. But there is far more to nothing than meets the eye. No self, no other. Who can truly say what lies beyond?
A Personal Experience
What you take away from the experience is for you and you alone. You may be content with five minutes in a chair or you may set aside a whole hour. It could be ten minutes of torture or the first time you find yourself experiencing real peace of mind. "If you're feeling better at the end, you are probably doing it right," says Roger Thomson, PhD, a Chicago psychologist and Zen meditator on mediation, quoted in an article in Psychology Today.
According to Suite101.com's Buddhism editor, Patricia Swain, describing her meditation retreats:
"For me, these peaceful days irregular and infrequent as they are, have started a process within me that, once started, takes on a life of its own and grows like a tree rooted in the cracks of a sidewalk. It's as though the meditation process is still going on in whatever I do; that the quiet noting of thoughts and distractions, the awareness of body and the roots of defilements is a constant within me, like a heartbeat.
"It is a knowing, a calm, an ability to tap into a seemingly endless source without strain. My teacher describes it as embodiment."
Meditation for Depression (and Bipolar Disorder)
But is it effective against depression? According to natural health guru Andrew Weil MD:
"[Buddhist psychology's] basic prescription is for the daily practice of meditation, and I am inclined to agree that this is the best way to get at the root of depression and change it. That requires a long-term commitment, however, since meditation does not produce fast results."
Now if you don't like the eastern flavor of meditation you can change its focus to reflect your own cultural beliefs. You can meditate on Jesus or Moses or Allah. In place of a Sanskrit mantra, you can repeat over and over: "Our Father who art in Heaven... " or "Hear, oh Israel, ...the Lord is one ...," or "There is no God but God ... "
But the beauty of yoga and meditation is that you can practice it without any of its religious trappings, whatsoever. We are talking about a show about nothing, remember? No self, no other ...
... and perhaps - no depression or mania.
Yoga for Depression
Back in 1985, Amy Weintraub’s therapist told her that, psychically, she would always have empty pockets. "And I visualized myself, like Virginia Woolf," she wrote, "filling those empty pockets with stones and stepping into the river." Instead, through yoga practice, she filled them with fresh air and divine light, and slowly pulled her way out of her chronic depression, an accomplishment that transformed her and changed her life.
Books on yoga and meditation offer us age-old insights into the nature of suffering, together with time-tested techniques to alleviate that suffering. Depression and self-help books provide a more contemporary focus. Amy’s new book, "Yoga for Depression: A Compassionate Guide to Relieve Suffering Through Yoga," proves the twain of Patanjali and psychology can meet. Amy is a Kripalu-trained senior yoga instructor and writer who has thoroughly researched depression.
"Living in this mortal body," she quotes the Buddha, "is like living in a house on fire." We suffer. "Depression," says psychologist and yogi Stephen Cope, "is the common cold of the deluded human being." Don’t take this personally - we’re all deluded, including your psychiatrist and therapist. But we’re also all divine, or at least we’re connected to the divine. Yoga is about establishing this sense of oneness. It is probably fair to say a good many people take up yoga simply as a proven stress-buster or alternative to Richard Simmons, but they may also find themselves reaping unexpected rewards, such as beatific inner calm or heightened awareness. Some also find it helps their depression.
In a UCLA study published in March 2004, 28 mildly-depressed young adults attended two one-hour yoga classes twice a week for five weeks. Midway into the course, subjects "demonstrated significant decreases in self-reported symptoms of depression and trait anxiety," which they maintained to the end. Subjects also reported decreased negative mood and fatigue following class.
What is going on in the body, says Amy, is muscular relaxation, restored natural diaphragm breathing, improved oxygen absorption and carbon monoxide elimination, and increased alpha wave activity.
Yoga is an eight-limbed path which uses postures, breathing, and meditation as both a means and an end. Back bends, which open up the chest and increase lung capacity, are especially useful for depression. So are inversions such as headstands and shoulder stands, which stimulate the brain (but which should not be attempted without the guidance of a qualified yoga instructor). Some positions are meant to be calming and others energizing. Anxious types are advised to employ calming positions while energetic positions are de rigor for those who find it hard to get out of bed. (Since reading this book, I find myself doing a short energizing routine in the early afternoon to get me through the rest of the day and a longer calming routine ending in a short meditation at night.)
Breathing exercises follow the same energizing/calming dichotomy. One reason so much emphasis is placed on the breath is that most of us have forgotten how to breathe. Instead of using the diaphragm, we use the chest, which is not as efficient since the lower portions of the lungs are not exposed to air. The yogis imbue the air we breathe with a spiritual quality called Prana (with a capital P). "When we restrict the breath," writes Amy, "we are diminishing the spirit. When we relearn to breathe fully and deeply, we are enlarging the spirit and reconnecting with the Self." She cites an Indian study that found reduced violence and disciplinary infractions in a juvenile prison population that had been practicing a specific breathing technique for eight weeks.
What may be going on, speculates Amy, is the release of the anterior pituitary ("feel good") hormones, including oxytocin, prolactin, and vasopressin.
If posture can take us into breathing, breathing can take us into meditation, which, says, Amy, "can create a calm, healing state in body and mind." Pain doesn’t go away with meditation, she advises, but through the practice of mindfulness we learn not to identify with the pain. For people with major depression, she cautions, meditation may be counter-productive at first, as depressed people tend to be stuck in their negative thoughts. Since meditation may also bring up flashbacks and bad memories, learning under a skilled instructor is strongly encouraged.
Amy’s breakthrough came in a yoga class while holding the bridge pose, suppine with pelvis and chest thrust upwards She released the posture ten minutes later to a flood of sensations and a "time-out for the rational mind, a few moments of deep rest, a glimpse of samadhi [cosmic consciousness]."
What if, she asks, that intelligent awareness of bliss is not an altered state but your natural state? "Eventually, through practice," she informs us, "those moments of samadhi expand until they are firmly established in your mind and you are living with your eyes wide open."
There goes that pesky common cold.
Wednesday, May 21, 2008
Visualization & Meditation on Overcoming Stress
• View Streaming Video Excerpt 
, 14 minutes
First, we need to relax our body and mind. Sit on a cushion or a straight-backed chair. Keep your chin parallel with the floor and your spine erect and away from the back of the chair. Now we'll practice a technique to relax subconscious tensions. Inhale and tense your whole body until it vibrates. Throw the breath out and relax completely. The inhalation should be through the nostrils and the exhalation through both the nose and the mouth. Let's do that twice more: Inhale and tense, … exhale and relax. Now, once again; inhale and tense. Throw the breath out and relax.
Now we'll do a technique of yoga called, "regular breathing," which helps calm the mind. Inhale slowly through the nose to a count of eight. Hold your breath and concentrate your attention at the point between the eyebrows for a count of eight. Now exhale slowly through the nostrils for a count of eight. Let's do that again. Inhale … concentrate and hold … exhale. Now, one last time, but this time use a count of twelve. Inhale for a count of twelve. Hold the same length of time. Exhale for a count of twelve. When you practice this on your own, you can use any length of count that is comfortable for you, but be sure the inhalation, holding, and exhalation are equal.
Now let's relax the whole body as completely as possible. Become aware of your feet and let go of all tension there. You can think of space or light in that area. Now relax your calves … your upper legs, and behind your knees. Relax your hips and abdomen. Many people hold tension in the abdomen, so concentrate on relaxing completely in that area. Now relax your hands and forearms … your upper arms … and now your chest and shoulders. When you relax your shoulders, feel that you're letting go of all burdens that you might be carrying. Now relax your neck … your jaw … tongue … and lips. Relax completely, feeling all tension in your face melt away. Relax your eyes, … eyelids … and forehead. Now gently focus your mind at the point between the eyebrows, the seat of higher consciousness.
The following visualization will help accept life with calmness and enjoyment. Visualize yourself floating near the shore in a beautiful blue sea. The sea is calm, the sun is shining, and the wind is blowing gently over the water. Gradually, the waves begin to increase in strength. … Now, they are tossing you about. At first you find this annoying and wish they would stop. But now you realize that you can't control the sea. As you relax, you begin to accept the waves and enjoy the ride they are giving you. You see that they are playing with you. Stay in this state of enjoyment for a while. … Now feel that your vision is floating up above the level of the sea and looking down on your little body. As you look down from this height, you see that the waves aren't really big at all. From this higher viewpoint, the sea actually looks quite calm. And it is beautiful, blues and greens, and little whitecaps. All is incredibly beautiful. You see that the ocean of life is your friend and your supporter. You gaze out toward the horizon endless miles away. The line where the sea meets the sky never changes. Concentrate on this line and try to feel that underneath the waves of events you never change. You are always peaceful, always calm, always joyful. Release all attachments, all desires, all regrets. Float now in this vast ocean of bliss. When you are ready, let your mind come back to a point of concentration at the spiritual eye, between the eyebrows.
Continue concentrating here as we prepare for deep meditation. Check to see that you are still completely relaxed. Now become aware of the breath as it flows in and out of the nostrils. Feel the movement of air and mentally observe it flowing in and out. Don't try to control the breath, just watch it. If your mind wanders, gently bring it back to watching the breath. If you would like, you can mentally say "hong" as the breath flow in and "sau" as it flow out again. These words are an ancient mantra that helps calm and concentrate the mind. Gradually feel the breath higher and higher in the nostrils, until you are observing it at the point between the eyebrows. We'll continue to silently watch the breath in this manner for some time. … Concentrating at this point will help lift the mind toward superconsciousness.
Now exhale completely and concentrate your energy and attention at the point between the eyebrows. If you see light there, just observe it. Let go of all thoughts, all anxiety, all plans and feel completely at peace. Hold this state of silent meditation and try to deepen it. Go as deeply as you can into the silence. The deeper and longer you can hold this state, the faster will be your progress.
Now, once again return to body consciousness. We will end our meditation with an affirmation. Concentrate deeply on the words and the meaning behind the words. Send this message to your subconscious mind. We'll repeat it several times:
I am grateful for my life exactly as it is.
I am thankful for this day,
I welcome every hour.
Thank you God.
Thank you God.
You can repeat this affirmation as often as you would like. It is especially effective just after waking up in the morning, or just before sleep at night.
, 14 minutesFirst, we need to relax our body and mind. Sit on a cushion or a straight-backed chair. Keep your chin parallel with the floor and your spine erect and away from the back of the chair. Now we'll practice a technique to relax subconscious tensions. Inhale and tense your whole body until it vibrates. Throw the breath out and relax completely. The inhalation should be through the nostrils and the exhalation through both the nose and the mouth. Let's do that twice more: Inhale and tense, … exhale and relax. Now, once again; inhale and tense. Throw the breath out and relax.
Now we'll do a technique of yoga called, "regular breathing," which helps calm the mind. Inhale slowly through the nose to a count of eight. Hold your breath and concentrate your attention at the point between the eyebrows for a count of eight. Now exhale slowly through the nostrils for a count of eight. Let's do that again. Inhale … concentrate and hold … exhale. Now, one last time, but this time use a count of twelve. Inhale for a count of twelve. Hold the same length of time. Exhale for a count of twelve. When you practice this on your own, you can use any length of count that is comfortable for you, but be sure the inhalation, holding, and exhalation are equal.
Now let's relax the whole body as completely as possible. Become aware of your feet and let go of all tension there. You can think of space or light in that area. Now relax your calves … your upper legs, and behind your knees. Relax your hips and abdomen. Many people hold tension in the abdomen, so concentrate on relaxing completely in that area. Now relax your hands and forearms … your upper arms … and now your chest and shoulders. When you relax your shoulders, feel that you're letting go of all burdens that you might be carrying. Now relax your neck … your jaw … tongue … and lips. Relax completely, feeling all tension in your face melt away. Relax your eyes, … eyelids … and forehead. Now gently focus your mind at the point between the eyebrows, the seat of higher consciousness.
The following visualization will help accept life with calmness and enjoyment. Visualize yourself floating near the shore in a beautiful blue sea. The sea is calm, the sun is shining, and the wind is blowing gently over the water. Gradually, the waves begin to increase in strength. … Now, they are tossing you about. At first you find this annoying and wish they would stop. But now you realize that you can't control the sea. As you relax, you begin to accept the waves and enjoy the ride they are giving you. You see that they are playing with you. Stay in this state of enjoyment for a while. … Now feel that your vision is floating up above the level of the sea and looking down on your little body. As you look down from this height, you see that the waves aren't really big at all. From this higher viewpoint, the sea actually looks quite calm. And it is beautiful, blues and greens, and little whitecaps. All is incredibly beautiful. You see that the ocean of life is your friend and your supporter. You gaze out toward the horizon endless miles away. The line where the sea meets the sky never changes. Concentrate on this line and try to feel that underneath the waves of events you never change. You are always peaceful, always calm, always joyful. Release all attachments, all desires, all regrets. Float now in this vast ocean of bliss. When you are ready, let your mind come back to a point of concentration at the spiritual eye, between the eyebrows.
Continue concentrating here as we prepare for deep meditation. Check to see that you are still completely relaxed. Now become aware of the breath as it flows in and out of the nostrils. Feel the movement of air and mentally observe it flowing in and out. Don't try to control the breath, just watch it. If your mind wanders, gently bring it back to watching the breath. If you would like, you can mentally say "hong" as the breath flow in and "sau" as it flow out again. These words are an ancient mantra that helps calm and concentrate the mind. Gradually feel the breath higher and higher in the nostrils, until you are observing it at the point between the eyebrows. We'll continue to silently watch the breath in this manner for some time. … Concentrating at this point will help lift the mind toward superconsciousness.
Now exhale completely and concentrate your energy and attention at the point between the eyebrows. If you see light there, just observe it. Let go of all thoughts, all anxiety, all plans and feel completely at peace. Hold this state of silent meditation and try to deepen it. Go as deeply as you can into the silence. The deeper and longer you can hold this state, the faster will be your progress.
Now, once again return to body consciousness. We will end our meditation with an affirmation. Concentrate deeply on the words and the meaning behind the words. Send this message to your subconscious mind. We'll repeat it several times:
I am grateful for my life exactly as it is.
I am thankful for this day,
I welcome every hour.
Thank you God.
Thank you God.
You can repeat this affirmation as often as you would like. It is especially effective just after waking up in the morning, or just before sleep at night.
Mountain Meditation Technique
I Am the Mountain
The purpose of yoga is to withdraw the consciousness from the body and center it in the spine. The following exercise, I Am the Mountain, will help you become more aware of your spine. It is an excellent practice for internalizing your awareness and learning to relate to life intuitively.
The I Am the Mountain meditation can be practiced alone or with another person. To begin, look for a place outdoors where it is beautiful; if this isn't possible revisit such a place in your mind and use your imagination. Then meditate a few minutes to become calm and interiorized.
How the exercise works when done alone:
Quietly repeat the words I Am. After each time you say I Am, look for something in nature that captivates you—perhaps a cloud sailing across the sky or the wind playing music in the forest. Whatever it is, feel its living reality inside of you, in your spine. Enjoy it there for a few moments, and then quietly whisper a simple word or phrase that describes your experience of what you were observing. For example, it may go like this:
I Am……..the drifting cloud……..I Am……..the waving branches……I Am……..the exhilaration of the wind racing across the lake
Feel a sense of communion with everything you see. Be also aware of the energy in your spine. Sensitively feel, for example, how sensing a tall tree in your spine, stimulates your energy.
Repeat I Am, I Love and/or I Receive for five minutes, then relax and enjoy the serenity of nature within and all around you.
How to share I Am the Mountain with a friend:
Choose one of you to be the prompter, who says "I Am," and the other one to be the responder. The prompter sits behind to allow the responder an unobstructed view. Having one partner repeat I Am (or I Love, I Receive) keeps the other one focused and in the present moment. Doing I Am the Mountain with a friend creates a shared sense of communion with nature and with each other.
Switch roles when desired.
The purpose of yoga is to withdraw the consciousness from the body and center it in the spine. The following exercise, I Am the Mountain, will help you become more aware of your spine. It is an excellent practice for internalizing your awareness and learning to relate to life intuitively.
The I Am the Mountain meditation can be practiced alone or with another person. To begin, look for a place outdoors where it is beautiful; if this isn't possible revisit such a place in your mind and use your imagination. Then meditate a few minutes to become calm and interiorized.
How the exercise works when done alone:
Quietly repeat the words I Am. After each time you say I Am, look for something in nature that captivates you—perhaps a cloud sailing across the sky or the wind playing music in the forest. Whatever it is, feel its living reality inside of you, in your spine. Enjoy it there for a few moments, and then quietly whisper a simple word or phrase that describes your experience of what you were observing. For example, it may go like this:
I Am……..the drifting cloud……..I Am……..the waving branches……I Am……..the exhilaration of the wind racing across the lake
Feel a sense of communion with everything you see. Be also aware of the energy in your spine. Sensitively feel, for example, how sensing a tall tree in your spine, stimulates your energy.
Repeat I Am, I Love and/or I Receive for five minutes, then relax and enjoy the serenity of nature within and all around you.
How to share I Am the Mountain with a friend:
Choose one of you to be the prompter, who says "I Am," and the other one to be the responder. The prompter sits behind to allow the responder an unobstructed view. Having one partner repeat I Am (or I Love, I Receive) keeps the other one focused and in the present moment. Doing I Am the Mountain with a friend creates a shared sense of communion with nature and with each other.
Switch roles when desired.
Tuesday, May 20, 2008
How to practice Meditation ?
What Is Meditation
1. Meditation is the flow of continuous thought on one thing or God or Atman. Meditation is the keeping up of one idea of God alone always like the continuous flow of oil (Taila-dharavat). Yogins call this ‘Dhyana.’ Jnanins term this ‘Nididhyasana.’ Bhaktas style this ‘Bhajan.’ Concentration is fixing the mind on a point or object, either internal (in the body) or external (on any outside object or image). Meditation follows concentration. In Dhyana all worldly thoughts are shut out from the mind. The mind is filled or saturated with Divine thoughts, with the Divine Glory, the Divine Presence.
Place
2. Have a separate meditation-room under lock and key. Do not allow anybody to enter the room. Keep it holy. Burn incense in the morning and evening. Keep a photo of Lord Krishna, Siva, Rama, Devi or your Ishta Devata or Guru. Place your Asana (seat) in front of the picture. Keep some books also such as the Gita, the Ramayana and other scriptures. When you repeat the Mantra or the Name of the Lord, the powerful vibrations will be lodged in the ether of the room. In six months’ time you will feel peace and purity in the atmosphere of the room. Whenever your mind is disturbed by worldly influence, sit in the room and repeat the Name of the Lord for half an hour; then you will find an entire change in the mind immediately. Practise and feel the soothing spiritual influence yourself. Nothing is like spiritual Sadhana. You will find a local Mussoorie, Himalayas, in your own house.
3. Solitude and intense meditation are two important requisites for Self-realisation. Thebanks of the Ganga or the Narmada, Himalayan scenery, lovely flower-garden, sacredtemple—these are the places which elevate the mind in concentration and meditation. Have recourse to them.
4. A solitary place, spiritual vibratory conditions as at Uttarkasi, Rishikesh, Badri Narayan, a cool place and temperate climate—these conditions are indispensably requisite for concentration of mind. Just as the salt melts in water, the Sattvic mind melts in silence during meditation in Brahman, its Adhishthana (substratum).
Time
5. Get up at 4 in the morning in Brahmamuhurta. It is very favourable for spiritual
contemplation and to start worship of God. In the early morning the mind is calm pure and quite refreshed after slumber. The mind is like a blank sheet of paper and comparatively free from worldly Samskaras (mental impressions). It can be moulded very easily at this time. The atmosphere also is charged with more Sattva at this particular time. Wash your hands, feet and face with cold water if you find it difficult to take a bath. This will suffice.
6. Always choose that part of the day or night when your mind is clear and when you are
least likely to be disturbed. You can have a sitting just before retiring to bed. The mind will be calm at this time.
7. You can have good meditation on Sundays because this is a holiday, and the mind is free. Do vigorous meditation on Sundays. You can have good meditation when you live on milk and fruits alone or when you fast. Use your commonsense always and try to bring out good result in meditation.
What to Concentrate
8. Concentrate gently either on the lotus of the heart (Anahata Chakra) or at the space
between the two eyebrows (Trikuti). Close your eyes.
9. The seat of mind is Ajna Chakra at Trikuti. The mind can be easily controlled if you
concentrate on Trikuti. Bhaktas should concentrate on the heart. Yogins and Vedantins should concentrate at Ajna Chakra.
10. Crown of the head (Sahasrara) is another seat for concentration. Some Vedantins
concentrate here. Some Yogins concentrate at the tip of the nose (Nasikagra Drishti). Stick to one centre in concentration. Cling to it tenaciously. If you concentrate on heart, stick to it. Never change it. Guru will select the centre for concentration, if you are a student of faith. If you are a man of self-reliance, you can select it for yourself.
Yogic Diet
11. Take Mitahara, Sattvic diet. Overloading the stomach with rice, vegetables, Dhal and
bread brings sleep and interferes with Sadhana. A glutton or a sensualist, a dullard or a lazy man cannot practice meditation. A diet on milk renders the body very, very light. You can sit on one Asana for hours together with ease and comfort. If you feel weak, you can take for a day or two a little rice and milk or barley and milk or any light diet. Those who are in the field of service and who do platform lectures and other intense spiritual propagandic activities need solid, substantial food.
Asana
12. Asana steadies the body; Bandhas and Mudras make the mind firm; Pranayama makes the body light; Nadi-suddhi produces steadiness of the mind. Having acquired these qualifications you will have to fix the mind on Brahman. Then only meditation will go on steadily with ease and happiness. For meditation, concentration and Japa, Padmasana or Siddhasana is prescribed. For general health and keeping up of Brahmacharya, Sirshasana, Sarvangasana, Matsyasana, Paschimottanasana are good. A short description of these Asanas and the benefits that are derived by the practice of them are given in Chapter VIII of this book ( Source Sivanada Yoga Book)
Please write a comment with ur email if you want the full ebook .
1. Meditation is the flow of continuous thought on one thing or God or Atman. Meditation is the keeping up of one idea of God alone always like the continuous flow of oil (Taila-dharavat). Yogins call this ‘Dhyana.’ Jnanins term this ‘Nididhyasana.’ Bhaktas style this ‘Bhajan.’ Concentration is fixing the mind on a point or object, either internal (in the body) or external (on any outside object or image). Meditation follows concentration. In Dhyana all worldly thoughts are shut out from the mind. The mind is filled or saturated with Divine thoughts, with the Divine Glory, the Divine Presence.
Place
2. Have a separate meditation-room under lock and key. Do not allow anybody to enter the room. Keep it holy. Burn incense in the morning and evening. Keep a photo of Lord Krishna, Siva, Rama, Devi or your Ishta Devata or Guru. Place your Asana (seat) in front of the picture. Keep some books also such as the Gita, the Ramayana and other scriptures. When you repeat the Mantra or the Name of the Lord, the powerful vibrations will be lodged in the ether of the room. In six months’ time you will feel peace and purity in the atmosphere of the room. Whenever your mind is disturbed by worldly influence, sit in the room and repeat the Name of the Lord for half an hour; then you will find an entire change in the mind immediately. Practise and feel the soothing spiritual influence yourself. Nothing is like spiritual Sadhana. You will find a local Mussoorie, Himalayas, in your own house.
3. Solitude and intense meditation are two important requisites for Self-realisation. Thebanks of the Ganga or the Narmada, Himalayan scenery, lovely flower-garden, sacredtemple—these are the places which elevate the mind in concentration and meditation. Have recourse to them.
4. A solitary place, spiritual vibratory conditions as at Uttarkasi, Rishikesh, Badri Narayan, a cool place and temperate climate—these conditions are indispensably requisite for concentration of mind. Just as the salt melts in water, the Sattvic mind melts in silence during meditation in Brahman, its Adhishthana (substratum).
Time
5. Get up at 4 in the morning in Brahmamuhurta. It is very favourable for spiritual
contemplation and to start worship of God. In the early morning the mind is calm pure and quite refreshed after slumber. The mind is like a blank sheet of paper and comparatively free from worldly Samskaras (mental impressions). It can be moulded very easily at this time. The atmosphere also is charged with more Sattva at this particular time. Wash your hands, feet and face with cold water if you find it difficult to take a bath. This will suffice.
6. Always choose that part of the day or night when your mind is clear and when you are
least likely to be disturbed. You can have a sitting just before retiring to bed. The mind will be calm at this time.
7. You can have good meditation on Sundays because this is a holiday, and the mind is free. Do vigorous meditation on Sundays. You can have good meditation when you live on milk and fruits alone or when you fast. Use your commonsense always and try to bring out good result in meditation.
What to Concentrate
8. Concentrate gently either on the lotus of the heart (Anahata Chakra) or at the space
between the two eyebrows (Trikuti). Close your eyes.
9. The seat of mind is Ajna Chakra at Trikuti. The mind can be easily controlled if you
concentrate on Trikuti. Bhaktas should concentrate on the heart. Yogins and Vedantins should concentrate at Ajna Chakra.
10. Crown of the head (Sahasrara) is another seat for concentration. Some Vedantins
concentrate here. Some Yogins concentrate at the tip of the nose (Nasikagra Drishti). Stick to one centre in concentration. Cling to it tenaciously. If you concentrate on heart, stick to it. Never change it. Guru will select the centre for concentration, if you are a student of faith. If you are a man of self-reliance, you can select it for yourself.
Yogic Diet
11. Take Mitahara, Sattvic diet. Overloading the stomach with rice, vegetables, Dhal and
bread brings sleep and interferes with Sadhana. A glutton or a sensualist, a dullard or a lazy man cannot practice meditation. A diet on milk renders the body very, very light. You can sit on one Asana for hours together with ease and comfort. If you feel weak, you can take for a day or two a little rice and milk or barley and milk or any light diet. Those who are in the field of service and who do platform lectures and other intense spiritual propagandic activities need solid, substantial food.
Asana
12. Asana steadies the body; Bandhas and Mudras make the mind firm; Pranayama makes the body light; Nadi-suddhi produces steadiness of the mind. Having acquired these qualifications you will have to fix the mind on Brahman. Then only meditation will go on steadily with ease and happiness. For meditation, concentration and Japa, Padmasana or Siddhasana is prescribed. For general health and keeping up of Brahmacharya, Sirshasana, Sarvangasana, Matsyasana, Paschimottanasana are good. A short description of these Asanas and the benefits that are derived by the practice of them are given in Chapter VIII of this book ( Source Sivanada Yoga Book)
Please write a comment with ur email if you want the full ebook .
Sunday, May 18, 2008
The Source of Energy - A Method from Tantric Kriya Yoga
Do you meditate when you simply sit down, close your eyes and let go?"
Hardly - a few might succeed in relaxing a little, but you can easily become caught in the illusion that you meditate, when instead you lose yourself in thoughts, or simply doze without going deep.
A method is important
To enter the relaxed state, to benefit and draw strength from it, you need a method. We can certainly use our will to stir ourselves up or get excited, but we can't relax by will power alone. Even when we believe that we do it, it doesn't work.
The American neuro-psychologist H. Benson showed in his well known study on relaxation and meditation techniques: "The Relaxation Response" (1975), that without a method, we don't actually reach a deep state of relaxation or meditation.
Meditation and relaxation techniques are known all over the world. In Japanese Zen and other Eastern traditions the breath is used as a means of entering the meditation. It is basically the normal - or spontaneous breath that you experience.
In Kriya Yoga, which is known in China and India, a simple breathing technique is used, the so-called Psychic Breath, to cleanse the mind and enter a deep state. This breath can be done alone or as a basis for a more comprehensive meditation. The meditation The Source of Energy (the little Ajapa Jap) is to a great extent based on this breathing technique.
Psychic breath...
...also called Ujjayi Pranayama, is easy to perform. It is a deep, slow and relaxed breath.
With breathing exercises and all kinds of meditation where you work with the psychic energy, a proper meditation pose with a straight spine is a must.
Therefore you sit upright in a meditation pose, which ensures that the energy flows freely and harmoniously
You make a light whispering sound with the breath originating from the vocal chords. The sound is relaxed as from a child in deep sleep. Together with the sound you inhale deeply and slowly, hold the breath for about 3 seconds, then with the sound you exhale slowly and relaxed and hold the breath out for about 3 seconds. After that follows the next inhalation and so on. Thus, there are four phases in all: inhalation, holding the breath, exhalation, and holding the breath out.
The breath influences body and mind
Psychic tensions manifest in the body's muscles, these tensions can be dissolved through various yoga exercises (see Bindu no. 3). The same applies to the breath: Tensions also build up here. Over the years we all develop a certain pattern of breathing, formed by our habits of thoughts and feelings. In every state we experience, we react in the way we breathe. No matter whether we are restless or confused, relaxed or sleepy the breath changes accordingly. Who hasn't "breathed a sigh of relief", or become "breathless" when something really exciting happens?
On the other hand, through breathing exercises (pranayama) one can directly influence the state of body and mind. There are numerous such breathing exercises in the yoga tradition, each with its precise and specific effect. Some have a stimulating effect and give an invigorating feeling of new energy, while others relax and harmonise.
By means of the even sound from the throat and the slow, regular rhythm between inhalation, the short holding of the breath and the exhalation, one can say that Ujjai Pranayama "stretches" the breath. Irregularities and blockages inhibiting the breath are gradually removed. The effect is felt both as a pleasurable relaxation and as an increase of energy.
The tongue
A special way of holding the tongue completes the psychic breath. It is called Khechari Mudra; in Sanskrit mudra means an attitude, which influences the subtle energies in the body. There are a number of different mudras, and this one is considered most important.
The tongue is bent backwards, so that the tip of the tongue points backwards and touches the soft part of the palate resting there. This position of the tongue may feel a little awkward in the beginning. It has however, various important functions. When you sit for a longer time with the psychic breath, the folded tongue keeps the throat moist; also this position stimulates the parasympathetic nervous system.
It is said that Khechari Mudra, for the period you hold it, suspends the direct interaction between mind and body. Impatience, and whatever thoughts or feelings that may surface in the mind will not affect the body like they usually do, creating restlessness, a nervous stomach or a headache, whilst the state of the body will not so easily influence the mind. This helps break the vicious circle of stress, where thoughts and tensions constantly reinforce each other.
Better at coping with pain...
At our yoga courses for pregnant women, the psychic breath plays an important part. There are a number of different breathing techniques, that can help during birth. Many women claim, however, that the psychic breath is the most relaxing during the contractions. It helps them to cope with pain and they are able to surrender to the process of giving birth.
A woman from Stockholm had a remarkable experience during the birth of her second child. She used the psychic breath during the whole opening up phase, which lasted several hours. For the majority of women this is the most laborious part of the birth, and you often experience strong pain. She knew this from the birth of her first child. This time, however, she relaxed with the help of the breath and didn't feel any pain at all, even though she was wide awake and consciously followed the dilation of the uterus. She was so surprised by this, that she thought the birth had come to a stop. Every time she was in doubt about this, she interrupted the psychic breath "to see if there was something wrong and then immediately the pains set in."
A step by step absorption
On the basis of the psychic breath The Source of Energy evolves as a clearly defined sequence: You begin with the breath, practising it for a while. Thus you become calm and get absorbed in the breathing. Step by step you then learn to discover and utilise certain energy passages in the body. Later in the sequence certain sounds (mantra) are added.
In this way tensions and blocks in the energy of the body are systematically removed, and gradually it becomes impossible to hold on to limiting ideas and states. Step by step you go deeper and reach still finer states.
A complete meditation sequence lasts from 20 to 45 minutes, but of course it can't be described in detail here. If you want to know more, you will find thorough instructions in Yoga, Tantra and Meditation in Daily Life by Swami Janakananda. But it is the best to receive direct instructions on a meditation course.
Alpha - relaxation of the grey cells
The brain activity also changes during The Source of Energy meditation. This was shown clearly in a test made at the University Clinic of Cologne under the direction of Dr. Thomas Schmidt. A number of yoga and meditation teachers had their blood pressure, heart beat and the electrical activity of the brain measured during this meditation. With the help of electrodes, that were placed evenly all over the skull, the activity of the brain was reproduced on an electroencephalograph (EEG).
At first the subjects were allowed to meditate undisturbed. Then the doctors tried to disturb them systematically: "...our hands were lowered into ice-cold water, a deafening noise was played through earphones, and we were even stung with needles. All this I could peripherally observe, but I didn't feel disturbed by it." (yoga teacher Thorbjørn Knudsen).
The electronic measurements confirmed this personal experience. During the meditation the brain changed its frequency: From a high activity (beta-frequency) to a deep and stable alpha-frequency. The frequency of the impulses in the brain can be measured with all human beings and shows clearly whether you are in the ordinary waking state (Beta), whether you relax (Alpha), whether you sleep in a light (Theta) or in a deep sleep (Delta). The alpha-frequency sets in every time we relax, and that happens by itself right before we fall asleep. On the other hand, in deep relaxation and in meditation we consciously choose to stay in the alpha state, to not go too deep and fall asleep. This state is experienced as a period where you calm down completely and gain new strength. On the way into this calmness, the mind opens up and gradually lets go of everyday thoughts often followed by a period where spontaneous, creative ideas will surface or solutions to particular problems. Finally, at the end of the meditation, you reach a state where you will be one-pointed and centered.
What surprised the doctors behind the experiment the most was, that even during the extreme disturbances there were no changes in the alpha-values of the EEG. In other words, during the whole meditation the brain was - independent of the outer influences - in a wakeful and relaxed state without blocking.
Recent studies, both in the USA and Scandinavia, also show that when you meditate over a longer period of time, it can have an enduring beneficial effect on your brain activity. One who meditates regularly has a lasting relaxing effect in daily life.
Effective learning
The story of a student in Copenhagen shows how this can be beneficial. She was preparing for an important examination and had earlier experienced difficulties with the reading material: "...Every time I reached certain passages in the texts, I became tense, tired and distracted. It was like I didn't trust myself confronting this material. When I started to meditate, these problems disappeared. I simply had so much energy, that I couldn't hang on to this 'I-cannot-state'. Even when reading what before had appeared to be difficult passages, my mind didn't go blank anymore, and I reached an all over understanding, that I hadn't been able to comprehend earlier. I learned the examination requirements."
The ability to remain open is very important for intellectual work, but can also be useful in every activity of daily life, and in any kind of creativity. When you don't so easily let yourself become blocked by limiting ideas, you can better put your strength into achieving your real goals.
On the way to Kriya Yoga
In the tantric tradition two meditations are based on the psychic breath: The Source of Energy and Ajapa Japa. Together they can also be called the little Kriya Yoga and are the first steps in the direction of the much more comprehensive Kriya Yoga.
Ajapa Japa can be characterised as a continuation of The Source of Energy. It is more deep going and extensive, in length and in the subtlety of the different steps. The last steps you learn during a few days of silence.
The learning process of Ajapa Japa takes a longer time, and therefore we teach it on 10- and 14-day courses at the Håå Course Centre in southern Sweden. Here you live for two weeks in the countryside - without television, radio or newspapers. Such a holiday, away from all the everyday influences, creates the calmness and concentration needed for really learning this meditation and benefiting from it right from the beginning.
Those who wish to go further can learn the complete Kriya Yoga. Swami Janakananda is today one of the few who teaches the Tantric Kriya Yoga in its original form and required conditions. Read about Kriya Yoga here, in in Bindu >>
Saturday, May 17, 2008
Getting Comfortable for a Sitting Meditation
How to sit comfortably: One of the most important aspects of a sitting meditation is to be able to sit comfortably, without an aching back, or legs hurting or going to sleep. If you are in pain or great discomfort, the only thing you will be meditating on is that! Options for sitting are in a chair, or on a meditation bench, or on a pillow on the floor. Most westerners are not trained from birth to sit comfortably on a hard floor. So a chair is probably best for most of us, beginners or otherwise-and many very great meditators with many years experience use a chair or stool for their meditations. It is not a sign of lack of meditative ability if you are unable to sit in the lotus posture or any other floor sitting position.
Chair sitting: Get a fairly straight-backed chair and sit forward in the chair so that both feet are flat on the floor. If your feet do not touch the floor, get a shorter chair or place a pillow or two under your feet to raise them so that your thighs are parallel to the floor. Do not lean against the back of the chair! The idea is to sit with an upright, un-supported spine. However, if you are not used to sitting this way, or if you have weak neck/back muscles or injuries, there are ways to overcome this challenge. Get a firm pillow of some sort (the crescent shaped ones are very good for this) and put it between your back and the back of the chair. The feeling you want is that of support, but not leaning into it. Move the pillow around until you achieve this feeling. If you want to place a pillow in the seat of the chair, to cushion a too hard surface, that is fine. Meditate for short periods of time in the beginning and work up to longer amounts of time. This way your back muscles will strengthen gradually. Yoga stretches and other such exercises also strengthen your back muscles with time and regular practice.
Floor sitting: Meditation benches are a wonderful invention for making the legs feel comfortable and un-pressured and keeping the spine up-right. Finding the right size and height is important. Padding on the seat often helps. Adding small pillows under the knees or ankles might facilitate your comfort also. If you have never tried a bench, please be sure to experiment with one. Some people are more comfortable sitting cross-legged on a pillow. The crescent-shaped or round-plump pillows are designed to help with this position.
Experiment! Have a chair, lots of pillows, a bench and whatever else you want to try. When one position becomes tiresome, calmly switch to another. Eventually you'll find the best one for your body-type. Remember everybody's body is different.
A blanket or two: Many yogis recommend sitting on a wool rug, blanket, or piece of silk. Also the place you meditate should be a little on the cool side with a source of fresh air if possible. Thus another blanket or warm meditation shawl should be handy to wrap up in. The body does cool down a bit when you sit still for a while, so a wrap is often important to maintain an even body temperature. Get comfortable, but stay awake and ready!
Chair sitting: Get a fairly straight-backed chair and sit forward in the chair so that both feet are flat on the floor. If your feet do not touch the floor, get a shorter chair or place a pillow or two under your feet to raise them so that your thighs are parallel to the floor. Do not lean against the back of the chair! The idea is to sit with an upright, un-supported spine. However, if you are not used to sitting this way, or if you have weak neck/back muscles or injuries, there are ways to overcome this challenge. Get a firm pillow of some sort (the crescent shaped ones are very good for this) and put it between your back and the back of the chair. The feeling you want is that of support, but not leaning into it. Move the pillow around until you achieve this feeling. If you want to place a pillow in the seat of the chair, to cushion a too hard surface, that is fine. Meditate for short periods of time in the beginning and work up to longer amounts of time. This way your back muscles will strengthen gradually. Yoga stretches and other such exercises also strengthen your back muscles with time and regular practice.
Floor sitting: Meditation benches are a wonderful invention for making the legs feel comfortable and un-pressured and keeping the spine up-right. Finding the right size and height is important. Padding on the seat often helps. Adding small pillows under the knees or ankles might facilitate your comfort also. If you have never tried a bench, please be sure to experiment with one. Some people are more comfortable sitting cross-legged on a pillow. The crescent-shaped or round-plump pillows are designed to help with this position.
Experiment! Have a chair, lots of pillows, a bench and whatever else you want to try. When one position becomes tiresome, calmly switch to another. Eventually you'll find the best one for your body-type. Remember everybody's body is different.
A blanket or two: Many yogis recommend sitting on a wool rug, blanket, or piece of silk. Also the place you meditate should be a little on the cool side with a source of fresh air if possible. Thus another blanket or warm meditation shawl should be handy to wrap up in. The body does cool down a bit when you sit still for a while, so a wrap is often important to maintain an even body temperature. Get comfortable, but stay awake and ready!
Relaxation
Relaxation
Just as it is necessary to release the tensions in the muscles, it is also essential to release the tensions in the mind. Usually, mental tension is caused by preoccupations about the past or desires for the future. If we would live completely in the here and now, it would be very easy to stay relaxed and happy. Meditation helps bring us into this state, but we must relax, at least partially, before we can begin to meditate effectively.
- "How to Meditate", Jyotish Novak
Sitting still might seem easy, but it actually makes a tremendous demand on the body and mind. Most of the time our bodies are in motion, so much so, we hardly notice it. But once we stop moving, it can be very hard to maintain stillness. Allow for the fact that it takes time, each time you meditate, to go from motion to stillness, from outwardness to inwardness. This is true on every level of our being. Every moment of our lives we are usually active, unless we are asleep, and even then there is a certain level of movement of the body and mind. Meditation is being, not doing. Think of a lake, turbulent on the surface, but the depths are still and calm. To get to the depths you must dive through the restless surface.
An important rule in life is: Don't be impatient. This rule is doubly important for meditation, for whereas the general stricture against impatience gives hope of finding inner peace in meditation, that hope is demolished if one applies to meditation itself attitudes that we've developed in the "rat race." To find God, it is better to be a long-distance runner than a sprinter. Today's meditative efforts will have to be renewed tomorrow, and again the day after tomorrow, and the day after that, and so on for as long as it takes to achieve the consciousness of the Eternal Now.
Don't let your approach to meditation be so achievement-oriented that you end up mentally tense. Yogananda, noting my own tendency toward impatience, once said to me, "The principle of karma yoga applies to meditative action also. Meditate to please God. Don't meditate with desire for the fruits of your meditations. It is best, in the beginning, to emphasize relaxation."
The more you seek rest as the consequence of doing, rather than in the process of doing, the more restless you will become. Peace isn't waiting for you over the next hill. Nor is it something you construct, like a building. It must be a part of the creative process itself.
Learn to be restful, even in the midst of activity, and you will be able to relax better when you sit to meditate. As Paramhansa Yogananda put it, "Be calmly active, and actively calm."
Just as it is necessary to release the tensions in the muscles, it is also essential to release the tensions in the mind. Usually, mental tension is caused by preoccupations about the past or desires for the future. If we would live completely in the here and now, it would be very easy to stay relaxed and happy. Meditation helps bring us into this state, but we must relax, at least partially, before we can begin to meditate effectively.
- "How to Meditate", Jyotish Novak
Sitting still might seem easy, but it actually makes a tremendous demand on the body and mind. Most of the time our bodies are in motion, so much so, we hardly notice it. But once we stop moving, it can be very hard to maintain stillness. Allow for the fact that it takes time, each time you meditate, to go from motion to stillness, from outwardness to inwardness. This is true on every level of our being. Every moment of our lives we are usually active, unless we are asleep, and even then there is a certain level of movement of the body and mind. Meditation is being, not doing. Think of a lake, turbulent on the surface, but the depths are still and calm. To get to the depths you must dive through the restless surface.
An important rule in life is: Don't be impatient. This rule is doubly important for meditation, for whereas the general stricture against impatience gives hope of finding inner peace in meditation, that hope is demolished if one applies to meditation itself attitudes that we've developed in the "rat race." To find God, it is better to be a long-distance runner than a sprinter. Today's meditative efforts will have to be renewed tomorrow, and again the day after tomorrow, and the day after that, and so on for as long as it takes to achieve the consciousness of the Eternal Now.
Don't let your approach to meditation be so achievement-oriented that you end up mentally tense. Yogananda, noting my own tendency toward impatience, once said to me, "The principle of karma yoga applies to meditative action also. Meditate to please God. Don't meditate with desire for the fruits of your meditations. It is best, in the beginning, to emphasize relaxation."
The more you seek rest as the consequence of doing, rather than in the process of doing, the more restless you will become. Peace isn't waiting for you over the next hill. Nor is it something you construct, like a building. It must be a part of the creative process itself.
Learn to be restful, even in the midst of activity, and you will be able to relax better when you sit to meditate. As Paramhansa Yogananda put it, "Be calmly active, and actively calm."
Meditation Keys for Beginners
How long should you meditate? The first rule is, Don't be ruled by what others do. What works well for them may not work for you. Accept that in certain ways you are unique. Here are a few general guidelines:Intensity of effort is far more important than the time spent in meditation.
Never meditate to the point of mental fatigue, strain, or boredom... If you feel joy in meditation, stop meditating when the joy begins to diminish. One rule for right eating is to leave the table a little hungry. Apply this rule to meditation. In that way, you'll always look forward to your next time for meditation.
On the other hand, make an effort to meditate a little longer at least once a week… Gradually you'll break the habit of thinking you can meditate only for short periods.
In longer meditations, imitate the ocean tides in their ebb and flow. Let periods of intense concentration alternate with periods of relaxed effort and peaceful receptivity. Like waves coming in to shore, high intensity will alternate with low intensity in long meditations, and there may be pauses when no waves come at all. Until you can transcend body-consciousness in superconsciousness, it is unlikely you'll be able to meditate deeply for very long. Think of your thoughts as dirt that has been stirred up in a glass. Stop stirring it, and it will gradually settle. The greatest difficulty, in long meditations especially, is physical tension. Make an extra effort to keep your whole body relaxed...
As a general guideline, I suggest you try to meditate at least half an hour twice a day-in the morning after you get up, and in the evening before going to bed. An hour and a half twice a day is better. But if you are a beginning meditator, more than one hour a day may be extreme. It is better to meditate a few minutes with deep concentration than a whole hour absentmindedly. Moreover, I don't mind bargaining with you! For although five minutes, let's say, isn't much for anyone who has developed a taste for meditation, it may be all you feel you can spend in the beginning. So be it! Think of meditation, if you like, as daily spiritual hygiene. You brush your teeth, bathe, and brush your hair every day: Why not add to that routine five minutes of meditation?
You'll come to enjoy meditating, in time. Then you'll find yourself meditating longer because you want to, and not because someone is nagging you to do so. But if you think you're too busy, here's something to think about: You can always find the time for something you enjoy doing, can't you? In time, you'll wonder how you ever lived without meditating daily. And the answer, of course, will be: You didn't. What you did, that is, wasn't really living.
Be natural in your efforts. Make haste slowly, as the saying goes. Don't force yourself to meditate when you'd very much rather be doing something else.
At the same time, don't stop meditating altogether with the excuse that you have other things to do. Remember, there's only one direction to go that makes any lasting sense: toward your own Self, in superconsciousness. No substitute will ever work for you; it's never worked for anyone. No appointment is more important than your appointment with-not death: life.
Be a little stern with yourself. Success won't come to people who never try. Only bear in mind that tension is counterproductive. In meditation, concentrate first of all on relaxation.
Remember this also: The more you meditate, the more you'll want to meditate; but the less you meditate, the less you'll enjoy doing it.
Another rule: As soon as you sit for meditation, get "down to business." Don't dawdle, as if telling yourself, "Oh, I have a whole hour, so what's the rush?"
Be regular in your hours and practices of meditation... It is a good practice to meditate at the same hours every day. Routine conditions the mind. You'll find yourself wanting to meditate whenever those hours return. It will be much easier, then, to set all distractions aside.
As soon as you sit to meditate, pray for depth and for guidance in your meditation. Pray also for peace for all humanity. Don't isolate your sympathies from others; embrace all in your divine love.
We develop intuition, Paramhansa Yogananda said, by prolonging the peaceful aftereffects of the meditation techniques... After meditation, don't strip your mental gears by plunging hastily into outer activity. Try to carry the meditative peace into everything you do. To develop this habit, it may help to begin with outward activities that don't involve your mind too much. While doing them, chant inwardly to God.
As a focus for your devotion, you may find it helpful to set up an altar in your place of meditation. Include pictures on the altar, if you like, of saints, or of images of God, or of infinite light and space.
A helpful practice also, if it pleases you, is the burning of incense as a devotional offering. The sense of smell is closely related to the memory faculty. You may recall, for example, catching in some fleeting scent a reminder of some childhood episode that awakened a host of associated memories. Incense, when used regularly in meditation, will help to create meditative associations in your mind, and bring you more quickly, therefore, to inner calmness.
Above all in meditation, be happy! If you want to experience peace, meditate peacefully. If you want to know love, offer love first, yourself.
Swami Kriyananda . www.anand.org
Friday, May 16, 2008
Mantra Meditation - Unlocking the Mystery of Om
Om (also written Aum) is the oldest and most sacred sound found in yoga, Hinduism and Buddhism. Not only does Om represent the entire universe, known as Brahman, it is also said to be the source of all creation. Om represents all time: past, present, and future; and is beyond time itself. Om represents the eternal oneness of all that is, and thus represents the ultimate goal of yoga: to become unified in body, mind and spirit. Chanting the mantra Om is perhaps the oldest of yoga’s spiritual practices. In the Mandukya Upanishad we find this beautiful passage: “The body is the bow, Om is an the arrow, the arrow’s tip is the focused mind, and the ultimate Mystery is the target.” Thus, meditating on Om is used to guide one to discovering the higher Self, and the true nature of the universe. The Yoga Sutras of Patanjali instructs one in contemplating the meaning of Om as a direct path to enlightenment. “The repetition of the sound of Om, along with a deep contemplation of the meaning of what it represents, brings both the realization of the individual Self (Atman) and the removal of obstacles that normally block this realization” (Yoga Sutras 1.27-1.29).
Om is said to be the essence of all mantras, and is used as the mula-mantra, the root and beginning of most mantras. Om is the bija (seed) mantra of the sixth chakra or third eye and chanting Om activates and opens this energy center. Om is also known as the adi-bija, the primary seed mantra. Om is used within sacred chants to increase their power and potency as well as to draw the practitioner into a deep internal state.
It is very important when repeating Om to pronounce the "O" sound correctly. In Sanskrit, the sound "O" is a diphthong-- a subtle speech sound that begins with one vowel and changes to another vowel within the same syllable. This “O” sound begins with an “A” sound as in “law” and ends with a “U” sound as in “put.” When these two vowel sounds are combined in this diphthong, it produces a single, pure vowel sound. Thus, when you pronounce Om it should sound like “home” without the beginning “h” sound. When pronouncing Om the sound should emanate from the navel, with a deep and harmonious vibration, and gradually rises upwards to resonate in the nostrils.
Though indivisible, Om has four subtle sounds that correspond to four levels of consciousness. The first sound of "A" represents Vaishvanara, the conscious waking state. The second sound of "U" represents Taijasa, the subtle, unconscious dream state. The third sound of "M" represents the Prajna, the casual, subconscious deep sleep state. The fourth sound is the silence that follows the sound of Om which represents Turiya, the absolute consciousness that illumines and pervades the three prior states.
When chanting Om, equal measure should be given to both the “O” and the “M” sounds, i.e. “oooommmm” and not “oommmmmm” or “oooooomm.” The mantra Om may be chanted aloud, whispered, or repeated mentally. The chanting of Om should be easy and natural, without strain. Usually when Om is chanted out loud it is long and when chanted mentally is it short, but experiment and do what feels most comfortable for you. When chanting Om you can also focus your gaze on the third eye center, the sixth chakra. If using Om as a mantra meditation you may wish to use a mala to count repetitions of 108.
Om is said to be the essence of all mantras, and is used as the mula-mantra, the root and beginning of most mantras. Om is the bija (seed) mantra of the sixth chakra or third eye and chanting Om activates and opens this energy center. Om is also known as the adi-bija, the primary seed mantra. Om is used within sacred chants to increase their power and potency as well as to draw the practitioner into a deep internal state.
It is very important when repeating Om to pronounce the "O" sound correctly. In Sanskrit, the sound "O" is a diphthong-- a subtle speech sound that begins with one vowel and changes to another vowel within the same syllable. This “O” sound begins with an “A” sound as in “law” and ends with a “U” sound as in “put.” When these two vowel sounds are combined in this diphthong, it produces a single, pure vowel sound. Thus, when you pronounce Om it should sound like “home” without the beginning “h” sound. When pronouncing Om the sound should emanate from the navel, with a deep and harmonious vibration, and gradually rises upwards to resonate in the nostrils.
Though indivisible, Om has four subtle sounds that correspond to four levels of consciousness. The first sound of "A" represents Vaishvanara, the conscious waking state. The second sound of "U" represents Taijasa, the subtle, unconscious dream state. The third sound of "M" represents the Prajna, the casual, subconscious deep sleep state. The fourth sound is the silence that follows the sound of Om which represents Turiya, the absolute consciousness that illumines and pervades the three prior states.
When chanting Om, equal measure should be given to both the “O” and the “M” sounds, i.e. “oooommmm” and not “oommmmmm” or “oooooomm.” The mantra Om may be chanted aloud, whispered, or repeated mentally. The chanting of Om should be easy and natural, without strain. Usually when Om is chanted out loud it is long and when chanted mentally is it short, but experiment and do what feels most comfortable for you. When chanting Om you can also focus your gaze on the third eye center, the sixth chakra. If using Om as a mantra meditation you may wish to use a mala to count repetitions of 108.
Monday, May 12, 2008
Surya Namaskar ( Sun Salutation )
Surya Namaskar or Sun Salutation is the first posture in any Yogic System . This is from the Ashtanga Yoga system . Its origins lie in a worship of Surya , the Hindu Solar Diety. This sequence of movements and poses can be practised on varying levels of awareness, ranging from that of physical exercise in various styles, to a complete sadhana which incorporates asana , pranayama , manthra and chakra meditation .
The physical base of the practice links together twelve asanas in a dynamically performed series . These asanas are ordered so that they alternately stretch the spine backwards and forwards. When performed in the usual way, each asana is moved into with alternate inhalation and exhalation (except for the sixth asana where the breath is held in external suspension). A full round of Surya namaskara is considered to be two sets of the twelve poses with a change in the second set to moving the opposite leg first through the series.
Proponents of the use of Surya namaskara as part of the modern yoga tradition prefer to perform it at sunrise, which the orthodox consider to be the most ’spiritually favourable’ time of the day.
Surya Namaskara , Sun Salutation
Starts at Samastithi . Place both feet together. Seal the inner leg. The spine is straight and long. Engage the Bhandas. Place the arms by your side. Gaze forward, or at the tip or your nose. Breathe deeply.
1 - Ekam Inhale. Bring your both arms up. Place palms together. Look up at your thumbs.
2 - Dwi Exhale. Fold forward, forehead, or knee to the knees. The abdomen is completely in. Hands flat on the floor. Look at the toes.
3 - Trini Inhale. Lock half the way up. Straight your spines as if were going to do a back bending. Lean forward slightly.
4 - Cheturi Exhale. Walk or jump back. Push up position. You may stay in the push up or lay down on the floor.
5 - Panca Inhale. Straighten the arms. Push your chest out. Look up and back. Knees straight lifted. Point your toes.
6 - Shat Exhale. Push the hips up. Downward facing Dog. Heels on the floor. Chin Towards your chest. Looking at your belly bottom. Knees straight. Lift knee caps. Abdomen in. Engage Bhandas. Stay here for 20 seconds taking 5 deep breaths .
7 - Sapta Inhale. Jump or walk back. Straighten your knees. Half the way up. Lengthen the spine.
8 - Astoe Exhale. Fold forward. Forehead or chin towards your knees. Look at the toes.
9 - Nava Inhale. All the way up. Arms up. Look at your thumbs.
10 - Desha Exhale. Samastithi.
The physical base of the practice links together twelve asanas in a dynamically performed series . These asanas are ordered so that they alternately stretch the spine backwards and forwards. When performed in the usual way, each asana is moved into with alternate inhalation and exhalation (except for the sixth asana where the breath is held in external suspension). A full round of Surya namaskara is considered to be two sets of the twelve poses with a change in the second set to moving the opposite leg first through the series.
Proponents of the use of Surya namaskara as part of the modern yoga tradition prefer to perform it at sunrise, which the orthodox consider to be the most ’spiritually favourable’ time of the day.
Surya Namaskara , Sun Salutation
Starts at Samastithi . Place both feet together. Seal the inner leg. The spine is straight and long. Engage the Bhandas. Place the arms by your side. Gaze forward, or at the tip or your nose. Breathe deeply.
1 - Ekam Inhale. Bring your both arms up. Place palms together. Look up at your thumbs.
2 - Dwi Exhale. Fold forward, forehead, or knee to the knees. The abdomen is completely in. Hands flat on the floor. Look at the toes.
3 - Trini Inhale. Lock half the way up. Straight your spines as if were going to do a back bending. Lean forward slightly.
4 - Cheturi Exhale. Walk or jump back. Push up position. You may stay in the push up or lay down on the floor.
5 - Panca Inhale. Straighten the arms. Push your chest out. Look up and back. Knees straight lifted. Point your toes.
6 - Shat Exhale. Push the hips up. Downward facing Dog. Heels on the floor. Chin Towards your chest. Looking at your belly bottom. Knees straight. Lift knee caps. Abdomen in. Engage Bhandas. Stay here for 20 seconds taking 5 deep breaths .
7 - Sapta Inhale. Jump or walk back. Straighten your knees. Half the way up. Lengthen the spine.
8 - Astoe Exhale. Fold forward. Forehead or chin towards your knees. Look at the toes.
9 - Nava Inhale. All the way up. Arms up. Look at your thumbs.
10 - Desha Exhale. Samastithi.
Kriya Yoga : Conscious Living and Superconscious Meditation
Roy Eugene Davis , is a direct disciple of Yoganada . He is an ordained teacher of Kriya Yoga tradition and is currently based in Pheonix , Arizona .
Kriya Yoga:
Philosophy and Lifestyle Practices
The Sanskrit word kriya means “action.” Yoga can mean the practices used to facilitate overall well-being and spiritual growth, or oneness-consciousness: the final result of practice. In Patanjali’s yoga-sutras, a two thousand year old treatise on superconscious meditation, kriya yoga is defined as discipline of mental and sensory impulses, self analysis, profound study of metaphysics (higher realities), meditation, and surrender of ordinary self-consciousness (egoism) in favor of God-realization.
Kriya yoga is a concentrated approach to Self-discovery and spiritual enlightenment: complete awakening to full knowledge of the Infinite and of cosmic processes. It includes the most effective processes of all systems of yoga, with emphasis on wholesome, constructive living and superconscious meditation practice. The purpose of kriya yoga practice is to restore the practitioner’s awareness to wholeness. This is accomplished by acquiring knowledge of one’s true nature as a spiritual being; cultivating rational thinking, emotional balance, and physical health; purposeful living; and meditation.
To facilitate the unfoldment of innate qualities and elicit superconscious states, specific meditation techniques are taught and practiced. Beginning meditators are usually taught how to use a simple word or sound (mantra) to focus attention. After a period of preparatory study and practice, initiation into advanced meditation processes can be requested.
Although kriya yoga has been known and practiced for centuries, it was Roy Eugene Davis’ guru, Paramahansa Yogananda, who first emphasized it in the west. Yogananda traveled from India to America in 1920 and lectured, wrote, and trained disciples for 32 years before his passing in 1952. His best known book, Autobiography of a Yogi, is now published in multiple languages around the world.
Kriya Yoga:
Philosophy and Lifestyle Practices
The Sanskrit word kriya means “action.” Yoga can mean the practices used to facilitate overall well-being and spiritual growth, or oneness-consciousness: the final result of practice. In Patanjali’s yoga-sutras, a two thousand year old treatise on superconscious meditation, kriya yoga is defined as discipline of mental and sensory impulses, self analysis, profound study of metaphysics (higher realities), meditation, and surrender of ordinary self-consciousness (egoism) in favor of God-realization.
Kriya yoga is a concentrated approach to Self-discovery and spiritual enlightenment: complete awakening to full knowledge of the Infinite and of cosmic processes. It includes the most effective processes of all systems of yoga, with emphasis on wholesome, constructive living and superconscious meditation practice. The purpose of kriya yoga practice is to restore the practitioner’s awareness to wholeness. This is accomplished by acquiring knowledge of one’s true nature as a spiritual being; cultivating rational thinking, emotional balance, and physical health; purposeful living; and meditation.
To facilitate the unfoldment of innate qualities and elicit superconscious states, specific meditation techniques are taught and practiced. Beginning meditators are usually taught how to use a simple word or sound (mantra) to focus attention. After a period of preparatory study and practice, initiation into advanced meditation processes can be requested.
Although kriya yoga has been known and practiced for centuries, it was Roy Eugene Davis’ guru, Paramahansa Yogananda, who first emphasized it in the west. Yogananda traveled from India to America in 1920 and lectured, wrote, and trained disciples for 32 years before his passing in 1952. His best known book, Autobiography of a Yogi, is now published in multiple languages around the world.
Know the Truth Through Meditation - Shiva Bala Yogi’s story
The great yogi who called himself simply “Swamiji” was named Sathyaraju by his parents. He was born on January 24th, 1935, into a family of weavers in Adivarapupeta, a small village in South India on the East Coast, near the mouth of the Godavari River. Poverty forced him to drop out of grade school to work at the family hand loom and at various odd jobs.On August 7, 1949, when he was fourteen years old, Sathyaraju had a spiritual experience in which God in the form of Shiva suddenly appeared in the form of a handsome ascetic with long matted hair. Shiva touched Sathyaraju on the forehead and the boy immediately passed into deep samadhi (enlightenment).
In this way did the balayogi (boy yogi) begin twelve years of tapas, a spiritual austerity and purification to attain Self realization. He meditated in samadhi for twenty-three hours every day for eight years, returning to ordinary consciousness at midnight long enough to wash himself and perhaps drink a cup of milk. In those eight years he mastered meditation in all four cardinal directions: East, North, West and South. Then he meditated twelve hours every day for another four years. There were times when he remained in continuous samadhi for months.
Upon attaining Self realization (or God realization; Swamiji regarded them to be the same), his Divine Guru gave him the name Shiva Bala Yogishwara, meaning Lord of Yogis devoted to Shiva and Bala (the male and female aspects of God the Holy Spirit). Swamiji shortened the name to Shivabalayogi to avoid any suggestion that he equated himself with Ishwara, a name of God. He was instructed to use the powers he attained through tapas (tapas shakti) to comfort the grieving, heal the sick and bring enlightenment to those who seek God.
Shivabalayogi often told devotees that he had successfully performed tapas in many previous lifetimes. He had no personal need to do tapas again, but he incarnated and completed an unusually severe tapas at the instructions of the Divine Guru.
hivabalayogi is regarded as one of India’s greatest spiritual souls. His tapas was difficult because it was done for the sake of others. If we do ten percent of the work, he would often say, he will do the remaining ninety percent.
Shivabalayogi emerged from twelve years of tapas on August 7, 1961, before a crowd estimated by the press at several hundred thousand. They saw a body weak and scarred from twelve years of unusually intense meditation and extreme physical hardship. But witnesses described how he shone with a divine luster and his face glowed with the peace and divine grace inherent in his complete Self realization. His mere presence calmed the pushing and jostling multitude. Four decades later he continues to bring peace to those who come into his presence (darshan).
Shivabalayogi dropped his physical body on March 28, 1994 and it was interred in the Samadhi at Adivarapupeta on April 2, 1994. Since then, he continues to give darshan and blessings in the same ways he had over the three previous decades: through meditation, vibhuti, visions, dreams, and bhava samadhi.
Kindly visit www.shiva.org for more info
Meditation… Towards a Stress Free Life
Meditation: What it is !!!
An ordinary person may consider meditation as a worship or prayer. But it is not so. Meditation means awareness. Whatever you do with awareness is meditation. “Watching your breath” is meditation; listening to the birds is meditation. As long as these activities are free from any other distraction to the mind, it is effective meditation.
Meditation is not a technique but a way of life. Meditation means ‘a cessation of the thought process’ . It describes a state of consciousness, when the mind is free of scattered thoughts and various patterns . The observer (one who is doing meditation) realizes that all the activity of the mind is reduced to one.
A Tibetan Lama was being monitored on a brain scan machine by a scientist wishing to test physiological functions during deep meditation. The scientist said - “Very good Sir. The machine shows that you are able to go very deep in brain relaxation, and that validates your meditation”. “No”, said the Lama, “This (pointing to his brain) validates the machine!”.
These days it is commonly understood to mean some form of spiritual practice where one sits down with eyes closed and empties the mind to attain inner peace, relaxation or even an experience of God. Some people use the term as “my gardening is my meditation” or for jogging or art or music, hence creating confusion or misunderstanding.
The word meditation, is derived from two Latin words : meditari(to think, to dwell upon, to exercise the mind) and mederi (to heal). Its Sanskrit derivation ‘medha’ means wisdom.
Many years ago meditation was considered something just not meant for modern people, but now it has become very popular with all types of people. Published scientific and medical evidence has proved its benefits, but it still needs to be much understood.
Traditionally, the classical yoga texts, describe that to attain true states of meditation one must go through several stages. After the necessary preparation of personal and social code, physical position, breath control, and relaxation come the more advanced stages of concentration, contemplation, and then ultimately absorption. But that does not mean that one must perfect any one stage before moving onto the next. The Integral yoga approach is simultaneous application of a little of all stages together.
Commonly today, people can mean any one of these stages when they refer to the term meditation. Some schools only teach concentration techniques, some relaxation, and others teach free form contemplative activities like just sitting and awaiting absorption. Some call it meditation without giving credence to yoga for fear of being branded ‘eastern’. But yoga is not something eastern or western as it is universal in its approach and application.
With regular practice of a balanced series of techniques, the energy of the body and mind can be liberated and the quality of consciousness can be expanded. This is not a subjective claim but is now being investigated by the scientists and being shown by an empirical fact.
An ordinary person may consider meditation as a worship or prayer. But it is not so. Meditation means awareness. Whatever you do with awareness is meditation. “Watching your breath” is meditation; listening to the birds is meditation. As long as these activities are free from any other distraction to the mind, it is effective meditation.Meditation is not a technique but a way of life. Meditation means ‘a cessation of the thought process’ . It describes a state of consciousness, when the mind is free of scattered thoughts and various patterns . The observer (one who is doing meditation) realizes that all the activity of the mind is reduced to one.
A Tibetan Lama was being monitored on a brain scan machine by a scientist wishing to test physiological functions during deep meditation. The scientist said - “Very good Sir. The machine shows that you are able to go very deep in brain relaxation, and that validates your meditation”. “No”, said the Lama, “This (pointing to his brain) validates the machine!”.
These days it is commonly understood to mean some form of spiritual practice where one sits down with eyes closed and empties the mind to attain inner peace, relaxation or even an experience of God. Some people use the term as “my gardening is my meditation” or for jogging or art or music, hence creating confusion or misunderstanding.
The word meditation, is derived from two Latin words : meditari(to think, to dwell upon, to exercise the mind) and mederi (to heal). Its Sanskrit derivation ‘medha’ means wisdom.
Many years ago meditation was considered something just not meant for modern people, but now it has become very popular with all types of people. Published scientific and medical evidence has proved its benefits, but it still needs to be much understood.
Traditionally, the classical yoga texts, describe that to attain true states of meditation one must go through several stages. After the necessary preparation of personal and social code, physical position, breath control, and relaxation come the more advanced stages of concentration, contemplation, and then ultimately absorption. But that does not mean that one must perfect any one stage before moving onto the next. The Integral yoga approach is simultaneous application of a little of all stages together.
Commonly today, people can mean any one of these stages when they refer to the term meditation. Some schools only teach concentration techniques, some relaxation, and others teach free form contemplative activities like just sitting and awaiting absorption. Some call it meditation without giving credence to yoga for fear of being branded ‘eastern’. But yoga is not something eastern or western as it is universal in its approach and application.
With regular practice of a balanced series of techniques, the energy of the body and mind can be liberated and the quality of consciousness can be expanded. This is not a subjective claim but is now being investigated by the scientists and being shown by an empirical fact.
Soham Meditation
Background of So Hum Mantra Meditation
The simple, yet profound, So Hum Meditation technique is probably one of the most popular Mantra Meditations. It emerges from the Yoga school of Hindu Philosophy and belongs in the category of Japa Meditations (Meditations that require the chanting of Mantras).
The So Hum (aka So Ham, Soham or Sohum) Mantra Meditation, done sincerely, is very effective in bringing about a complete transformation of individual consciousness. So Hum literally means “I am That” (So = “That” or “Thou” or “Divinity”; Hum = “I am”) and the mantra’s aim is to bring about this union (yoga) between your individual consciousness and Divine Consciousness. Another way to interpret this purpose, is that the meditation brings about the realization that all that you see is yourself — The Observer is the Observed.
Benefits of So Hum Mantra Meditation Technique:
Primary Benefits:
- Realization of your Divine Nature.
- Realization of the non-dual Nature of Reality.
- Stress Reduction, Relaxation, Peace and Tranquility.
- Spontaneous Joy and Happiness.
Secondary Benefits:
- Promotes Self-Healing.
- Builds mental focus and concentration.
Guided So Hum Mantra Meditation Technique:
Follow the step by step guided meditation below to practice this technique.
- Sit in a comfortable cross legged position. You may also sit on a chair or lie on your back to practice this meditation.
- Set your alarm or other time device for 10 to 20 minutes. If using a Mala do an appropriate count (for a traditional 108 bead mala its about 1 full cycle through the mala)
- If sitting, elongate your spine upwards, lengthen your neck and subtly bring your chin back and in, like a soldier at attention. This will align the spine with the back of your head.
- Place your hands in Gyan Mudra (Gesture of Knowledge). Which is thumb and index finger lightly meeting, wrists resting gently on the knees and palms facing upward. The other 3 fingers are extended.
- Take 5 deep, slow breaths though the nose. This will oxygenate your blood and relax you.
- Try to remain as still as possible.
- Now inhale slowly while saying the sound “Soooooooo” mentally and then slowly exhale while silently saying the sound “Hummmmmm”.
- After spending about half the time in meditation as described above, start with every cycle to feel your awareness expanding and merging with the Universe Consciousness. So as you continue to chant silently the mantra in rhythm with your breath, feel its real meaning acting upon you.
- Continue for the duration of the meditation.
- As the end of the meditation, try to remain with the all inclusive awareness and the sense that all is included in you.
Secret of So Hum Mantra Meditation Technique:
Where did this Mantra come from? That is the secret of this Mantra. It is actually the sound of the breath during inhalation and exhalation. Inhalation sounds like “Soooooo”, while exhalation sounds like “Hummmmm”. So this is the music of life and by practicing this meditation we can learn to dance in tune with it.
Mantra Meditation
How to Perform Mantra Meditation
“Mantra Meditation” consists of two parts: mantra and meditation itself. Mantra means pure God’s consciousness and meditation means giving due respect to the God. The technique taught here is that of the Vaishnava tradition of Bengal, India.
Steps
- Take good rest before sleep. This is needed for sound sleep and to wake up fresh.
- Don’t sleep too much or too little. Only the person who always go to sleep with sunset and get up with the sunrise are able to perform meditation. Ideally sleep must become meditation but never opposite.
- Get up in brahma-muhurta. This period starts before sunrise. This is time of predominant sattva (goodness) which is roughly from 2am to 6 am. This helps to go even further and touch with transcendental world full of bliss, knowledge and eternity, which, is still not formless.
- Set God (Krishna) as your object of meditation. Our eternal position is a servant of God. Thus meditation 24 hours a day is best. If person meets death in meditation he has more chances to get out of circle of birth and death. Still, even if one is doing meditation nonstop, but knots within his heart are still not eliminated, he is probable to fall down and get low birth like animal in next life. Thus one must be very cencere and serious. God is your best friend and well-wisher.
- Take bath in holy river. If you live in city without holy river, go outside to closest water-source for pure water. Never use water from water tap as it brings dangerous karma related with animal-slaughtering so risk to become a stone in next life.
- Go to the holy place of God and Saints past times. If you live in place which is not figuring in list of Holy places, go to the best temple around. Alternatively you must have God’s room with altar at home and do your mantra meditation only there - it helps in concentrantion on eternal purpose on precious human life. Never chant mantra in bedroom or at least make wet wash in bedroom after sleep.
- Be ready to do yama/niyama/hatha-yoga/pranayama/pratyahara. You must follow non-violence, perfect behaviour, keep your body flexible, have a clear breathing and control your body from wanting to do something different from meditation. Only then you concentrate and meditate - dharana and dyana stages. Result would be samadhi - coming back home to Godhead in spiritual world.
- Utilize music instruments and singing. Senses are always distructed from service to God. Thus the only way is to utilize them all in service - nice dress, nice music, nice songs. God is not satisfied if you are afraid of His power - He is your best friend and well-wisher. ma sucah - don’t be afraid. yoga-kṣemaḿ vahāmy aham - God would preserve whatever you have and would give whatever you lack. Still, if you don’t have all these, you can simply chant or sing the mantras even if you don’t have anything. But slowly God would support. śaśvac-chāntiḿ nigacchati - You would attain supreme happiness without doubt!
- Use clean chanting beads (a.k.a., japa-mala). In Bengali Vaishnavism, Tulsi (a.k.a., Tulasi) beads are preferable, due to their connection with Krishna. If these are not preferred, other beads, such as Buddhist beads, Rosaries, Rudraaksha beads, or even the crease-lines and finger tips of your hands (counting them with the tips of your thumbs, you can chant 16 mantras on one hand, and count sets of 16 by engaging the other hand) can be used. If you wish to make your own beads, the traditional method is to use 109 beads, including one larger bead (the head bead, which marks the ’rounds’ or full sets). Further, it is good to make a knot between each bead to hold them in place, so that if a bead breaks off, it will be detected as missing. The head bead lets you know how many mantras you have chanted. Bengali Vaishnavas generally chant between 16 and 64 rounds a day. This can take from 1 1/2 hours to 8 hours! But whatever your level, try to keep to a minimum, even if it is only one or two rounds a day. You can always increase later as you feel necessary or ready.
- Count from the first bead 108 mantras. Listen attentively. A.C. Bhaktivedanta, one of the world’s leading exponents of mantra meditation, says, “chanting is thinking”. Hearing the sound with submissive aural reception will produce the desired effect.
- Gently bring your mind back to the sound of the mantra.. Do not be surprised or discouraged if your mind wanders. Training the mind is hard work, but will deliver palpable results if you possess determination, enthusiasm, and patience.
- Have a wonderful day. Performing this early meditation helps set one’s mind and focus, and can enable one to achieve more in six hours than most people achieve in twelve hours.
- Repeat. The very best meditators are steady in their practice, and do it every day without exception. Consider yourself in training for the mental olympics. If you manage to do this every day for three months, you will already be on the track to a steady, focused life of increased possibilities.
- Seek out peers and mentors in the process. Regular mantra meditation becomes much easier when you are engaging in the process in a socially reinforced environment.
Trataka Meditation
Trataka eradicates all eye diseases, fatigue and sloth and closes the doorway creating these problems. It should carefully be kept secret like a golden casket” .- Hatha Yoga Pradipika The pracitse of this mediation can be a cure for Eye diseases, eyesight, fatigue, sloth, concentration, will power, anxiety, depression, insomnia, memory, allergies - especially of psychosomatic origin - such as asthma, bronchitis. Practise on empty stomach. Before you start the practise, palm your eyes (pictures will be added shortly).
Practise on empty stomach. Before you start the practise, palm your eyes (pictures will be added shortly).
Practise on empty stomach. Before you start the practise, palm your eyes (pictures will be added shortly).
| Palming is done by opening the palms fully with spread fingers - so that the central portion of the palm is slightly depressed (so it wont touch your eyeballs) and the bony areas of the palm surrounding this will protrude slightly (so that it will come in contact with the bony areas of the eye socket around the eyeballs. Press your palms against your eyes and so that the bony areas of the palms give a gentle massage to the bones surrounding the eye-sockets. No portion of your palm should touch or apply pressure on the eyeballs. Do for about 20 seconds and repeat again. Trataka should always be performed in a dark room, free of insects and without any draft whatsoever (close all windows and any ventilation sources which could produce a draft). Practise when it is dark (either early morning or late evening when it is quite dark. Make sure you have thick curtains which shut out the light completely. Place a candle on a candle stand about 3-4 feet away from where you will sit, such that the flame of the candle will be approximately at eye level when you sit down in a cross legged position. |
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