MEDITATION.

MEDITATION.

I can only talk about how I used to meditate,(or rather prepare to meditate). I have now dispensed with the preliminary mantras and music and go straight to exercises and concentration. However if one is new to meditation preparation they are still valid.

This is how I usually used to start out. Do some "Hatha Yoga"exercises accompanied by suitable spiritual music,such as "The Gayatri Mantra," or Bhajans/hymns.I then do some breathing exercises involving deep-breathing and breath retention.Whilst I am doing this I am chanting" The Gayatri Mantra"in my mind,especially doing retentions.I also imagine that I am balancing my Yin and Yang, male and female energies.I breathe Yang through the top of my head and Yin through the base of my spine.I imagine that I am a tree.I imagine that the energy is coming up through roots and down through branches. Which then meet at my heart centre;so balancing the energies.I do this with strong visualisation before the breathing exercises. These are all preparatory exercises to the actual highest meditation which is of course beyond the mind. Many people mistake all this preparation for meditation, but true meditation is Dhyana and Sahaja Nirvikalpa Samadhi.

When I have finished these exercises I then, sometimes, do some Japa, chanting my Mantra on my Japamala.I imagine "White Light" streaming into my heart and through my entire body. I then concentrate on the spot where lip and nose meet,until I am absorbed. The God form can be a mantra or anything, if you don’t have a God Form such as Krishna or Jesus etc. I personally don’t have a God form as such---So I used a mantra.This can be playing in the background, if required.I must say that I now no longer require this.

One may not need to do the Pranayama breathing exercises or the Hatha Yoga.It is suggested breathing through the left nostril thinking Soh,and then out the right nostril thinking Ham.Do this for a few minutes to relax then do your own meditation .

I also do some Chakra Concentration but this is something but this must be approached with caution as it involves Kundalini. It is also necessary to relax one’s body from toes, up the body to the shoulders, down the arms and then up the back and over the head. Every muscle must be relaxed so that there is no energy to interfere with concentration. This can be done with an affirmation, ‘relax now so and so’-three times. One can stretch one’s arms and legs and stiffen them and then drop them if necessary.

Meditation Preparation is a matter of programming our mental computer with as much as possible about Divinity.For we are what we think about,so why not think about Divinity.Meditation Concentration essentially replaces many wandering thoughts with one major thought,for a time.

"It is not practical to concentrate on that which has no form.To concentrate on the jyoti(flame)is an illustration.The object of concentration can be sound,form,the candle,etc. It isn’t easy to fix the mind on formlessness."

“ Meditation is in several steps, which people wrongly call meditation. First there is one pointedness and concentration, then it moves on to the samadhis. There is savikalpa which means with attributes, then there is nirvikalpa, above the mind, which means without attributes but is temporary. Finally there is above the mind nirvikalpa that is permanent or Sahaja, that is the real meditation. I find this quite a fascinating explanation of Moksha....Tony. "Moksha is liberation from the shackles of existence. These are known in modern parlance as the phobias and fears, inhibitory complexes, unnatural conditioning and irrational impulses. These and the deficiency in sensual perceptions, known as Maaya, are to be overcome." Balasubramaniam. Shankara suggested the following steps to achieve Moksha. Satsangatve nissangatvam, Nissangatve nirmohatvam, Nirmohatve nischala chittam Nischala chitte jeevan mukhtih. In good company one learns objectivity; Delusions disappear in objectivity; Equanimity arises from the undeluded state; In equanimity lies liberation. Objectivity is the most important first step. In fact one can say with confidence: "Objectivity is the operative word of Vedanta."

Question : What is samadhi?

Ramana Maharshi : The state in which the unbroken experience of existence-consciousness is attained by the still mind, alone is samadhi. That still mind which is adorned with the attainment of the limitless supreme Self, alone is the reality of God.

When the mind is in communion with the Self in darkness, it is called nidra [sleep], that is, the immersion of the mind in ignorance.Immersion in a conscious or wakeful state is called samadhi. Samadhi is continuous inherence in the Self in a waking state. Nidra or sleep is also inherence in the Self but in an unconscious state. In sahaja samadhi the communion is con-tinuous.

Question : What are kevala nirvikalpa samadhi and sahaja nirvikalpa samadhi?

Ramana Maharshi :The immersion of the mind in the Self, but without its destruction, is kevala nirvikalpa samadhi. In this state one is not free from vasanas and so one does not therefore attain mukti. Only after the vasanas have been destroyed can one attain liberation.

Question : When can one practise sahaja samadhi?

Ramana Maharshi : Even from the beginning. Even though one practises kevala nirvikalpa samadhi for years together, if one has not rooted out the vasanas one will not attain liberation.

Question : May I have a clear idea of the difference between savikalpa and nirvikalpa?

Ramana Maharshi : Holding on to the supreme state is samadhi. When it is with effort due to mental disturbances, it is savikalpa. When these disturbances are absent, it is nirvikalpa. Remaining permanently in the primal state without effort is sahaja.

Question : Is nirvikalpa samadhi absolutely necessary before the attainment of sahaja?

Ramana Maharshi : Abiding permanently in any of these samadhis, either savikalpa or nirvikalpa, is sahaja [the natural state]. What is body-consciousness? It is the insentient body plus consciousness. Both of these must lie in another consciousness which is absolute and unaffected and which remains as it always is, with or without the body-consciousness. What does it then matter whether the body-consciousness is lost or retained, provided one is holding on to that pure consciousness? Total absence of body-consciousness has the advantage of making the samadhi more intense, although it makes no difference to the knowledge of the supreme.

Question : Can the meditator be affected by physical disturbances during nirvikalpa samadhi? My friend and I disagree on this point.


Ramana Maharshi :Â Both of you are right. One of you is referring to kevala and the other to sahaja samadhi. In both cases the mind is immersed in the bliss of the Self. In the former, physical movements may cause disturbance to the meditator, because the mind has not completely died out. It is still alive and can, as after deep sleep, at any moment be active again.

It is compared to a bucket, which, although completely submerged under water, can be pulled out by a rope which is still attached to it. In sahaja, the mind has sunk completely into the Self, like the bucket which has got drowned in the depths of the well along with its rope. In sahaja there is nothing left to be disturbed or pulled back to the world. One's activities then resemble that of the child who sucks its mother's milk in sleep, and is hardly aware of the feeding.

Question : How can one function in the world in such a state?

Ramana Maharshi : One who accustoms himself naturally to meditation and enjoys the bliss of meditation will not lose his samadhi state whatever external work he does, whatever thoughts may come to him. That is sahaja nirvikalpa. Sahaja nirvikalpa is nasa [total destruction of the mind] whereas kevala nirvikalpa is laya [temporary abeyance of the mind].

Those who are in the laya samadhi state will have to bring the mind back under control from time to time. If the mind is destroyed, as it is in sahaja samadhi, it will never sprout again. Whatever is done by such people is just incidental, they will never slide down from their high state.

Those that are in the kevala nirvikalpa state are not realized, they are still seekers. Those who are in the sahaja nirvikalpa state are like a light in a windless place, or the ocean without waves; that is, there is no movement in them. They cannot find anything which is different from themselves. For those who do not reach that state, everything appears to be different from themselves.

Question : Is the experience of kevala nirvikalpa the same as that of sahaja, although one comes down from it to the relative world?

Ramana Maharshi : There is neither coming down nor going up - he who goes up and down is not real.In kevala nirvikalpa there is the mental bucket still in existence under the water, and it can be pulled out at any moment. Sahaja is like the river that has linked up with the ocean from which there is no return. Why do you ask all these questions? Go on practising till you have the experience yourself.

Question : What is the use of samadhi and does thought subsist then?

Ramana Maharshi : Samadhi alone can reveal the truth. Thoughts cast a veil over reality, and so it is not realized as such in states other than samadhi. In samadhi there is only the feeling `I am' and no thoughts. The experience of `I am' is `being still'.

Question : How can I repeat the experience of samadhi or the stillness that I obtain here in your presence?

Ramana Maharshi : Your present experience is due to the influence of the atmosphere in which you find yourself. Can you have it outside this atmosphere? The experience is spasmodic(Occurring in spells and often abruptly). Until it becomes permanent, practice is necessary.

Source:Â from David Godman Excellent Book "Be As You are"