This article has been taken from the new Yoga Life book, published late last year. This is a collection of articles that come from the YOGALife magazine published by the Sivananda Yoga Vedanta Centers from 1970 to 2012. Most of these articles are written by Swami Vishnudevananda or are transcipts from his talks.
What is the oldest known method of meditation?
The oldest and most scientific method is Raja Yoga meditation. It is a steady discipline based on five principles: proper exercise, proper breathing, proper relaxation, proper diet and positive thinking and meditation.
Raja Yoga incorporates many techniques such as postural correction, breath control and sound. It is not just a simple exercise in relaxation, but a way to complete, lasting peace and fulfillment.
What is a Mantra?
A mantra is a mystical energy encased in a sound structure, which steadies the mind and leads it into the stillness of meditation, a state which is actually beyond the minds’s comprehension.
Where do mantras come from?
They are handed down by the ancient sages, who had Self-Realization for the first time using a particular mantra.
A mantra cannot be “Concocted” especially for the individual, as claimed, since mantras already existed in Vedic times, just as gravity existed before Newton discovered it.
How many mantras are there?
Although there are innumerable mantras, only a handfulare suitable for meditation. They fall into six categories. The first four, deity mantras, and the fifth, nirguna or abstract mantras, can all be chosen to suit particular personalities.
Finally there are bija mantras, which incorporate a one syllable “seed” sound, or “bija” and should only be used by students of advanced purification who abstain from meat, alcohol, drugs, tobacco, etc. There are also mantras for neutralizing poisons, snake bites, etc. and for exorcising spirits, but these are of a lower nature and are not considers for meditation.
Who can initiate mantra?
Only true spiritual masters of their chief disciples, who have served them throughout many years in intense Yogic practices.
Should a mantra be sold?
No. It is against all spiritual and psychic rules. If a mantra is sold it lacks the psychic benefits of true initiation and there will be negative karmic reaction for the teacher who initiates for profit.
Are there any secret mantras?
Not all mantras are known to all spiritual masters and can be found in ancietnt Vedic and Tantric texts and spiritual books, for instance Japa Yoga by Swami Sivananda.
No spiritual or scientific rule prevents you from discussing you mantra. Tests have conclusively shown that there is no charge in the pulse, heart and breathing rate of meditator after he has divulged his mantra. For your own convenience, however, you woul dbe wise to discuss it only with those who are spiritally inclined. IF you are told to keep your mantra secret, it may perhaps be to disguise its lack of authenticity or through fear of exposure.
What is real meditation?
True Raja Yoga meditation is not simply a relaxation exercise. Ultimately, it will help you to attain liberation from the clutches of the lower senses and mind and to reach absolute, unalloyed bliss.
By definition, meditation must be transcendental, the word being used not as an advertising slogan but in an attempt to convey the real beauty of meditation, in which all fears, desires, longings and negative emotions are transcended and the meditator reaches a transcendental or supra mental state in which he is able to identify with his all-blissful Self. In the transcendental state, there is no awareness of body, mind or duality. The knower becomes one with the knowledge and the known, and the experiencer one with the experience and the experienced.
What is the best method of meditation, e.g. best timing, duration, breathing, concentration, etc.?
Swami Vishnu-devananda would say that it is not possible to teach someone how to meditate, any more than it is possible to teach them how to sleep. Sleep overtakes us only when we detach our mind from its concerns. Meditation also cannot be forced, but unlike sleep, it is a conscious state. To attain this state of relaxed awareness we need to prepare ourselves, and there are several steps that will help us. It is important to reiterate that meditation is a process, and as such, takes time. Be gentle and patient with your mind; do not expect miracles. The more care and attention you give to the preparation, the more positive the results. Here are some practical tips for meditating:
1. Sitting position: The spine should be straight by propping the tail bone over a pillow so that the spine is supported. Let both knees fall down touching the ground. Your posture needs to be stable to ensure good meditation. Drop and relax your shoulders as we have anunconscious tendency to tense them. Hands should connect; either in chin mudra or clasp the fingers together. Mentally scan the body for any hidden tension. Using autosuggestion, tell the body to relax and the mind to be ready to turn inward.
2. Breath awareness: It is of utmost importance to be aware of your breath. We recommend three phases of the breath for meditation.
First, take a long deep breath as soon as you sit down. Long inhalation will bring more oxygen to the brain, and a subsequent long exhalation will consciously switch on the para-sympathetic nervous system to induce relaxation.
Next, start making your breath rhythmical. Inhale to the count of Om one, Om two, Om three, and exhale to the count of Om one, Om two, Om three. This will bring about an optimal rhythm of inhaling for 5-6 seconds and exhaling for 5-6 seconds, which will help synchronize the brain waves and the heart rate. This is an optimum ratio according to brain scientists’ research.
After the breath becomes regular and rhythmical, allow the breath to calm itself down further. Cease counting and observe the breath become almost imperceptible and graduate into a silent rhythm, as if you were no longer breathing. The breath at that time remains within the nostrils and it reaches the inside top of the nostrils, which according to swara yoga (science of breath), stimulates the ether element. This is the subtle, internal breath which induces a meditative state. This phase through the breath and the concentration of prana thereof, leads the aspirant to the threshold between an outer awareness represented by the outer breath, and an inner awareness represented by the condensed prana that comes from almost holding the breath, yet sustaining relaxed inner breath.
3. The point of focus: Swami Vishnu-devananda recommended that the aspirant not switch the point of focus once (s)he has chosen one, and to not focus on the lower chakras while meditating. You can choose either the point in between your eyebrows (ajna chakra) or the point at the middle of the chest (anahata chakra). When choosing the point of focus, make sure not to force the attention, but simply focus internally and feel the energy gathering at one energy point using your subtle energy awareness.
4. The object of concentration: Beginners in meditation are advised to use “Om” or the universal mantra. If there is already a method of devotion to one’s church or tradition, one will not feel alienated or anxious when focusing on “Om” as it is tradition-neutral. When you are ready, get a consultation about your ishta devata (chosen form of devotion) and get initiated into a mantra by the teacher of the lineage.
It is best to develop an intimate relationship with the form behind your chosen mantra so it can build the power of converting your intimate emotions into powerful devotion. In brief, you need to love your mantra, either in a qualitative or abstract form. The heart needs to be involved in the meditation process. Without the cultivation of this love or connection, the meditation process is dry and will soon become tiresome.
5. Detachment from thoughts, return to object of concentration: The process of meditation is happening simultaneously in two aspects. One side is the cultivation of a one pointed state of mind on a neutral and pure thought such as a mantra. The other aspect is the letting go of all other concerns, memories or attachments, to empty oneself of all thoughts. Detachment from your thoughts has to be based on a firm conviction that meditation is not the time to solve worldly problems and problems are solved automatically when the mind is elevated and tuned to a higher wavelength.
With practice, it will become easier to detach from one’s thoughts, identity, ego and attachments. It is a habit one can learn to step back from oneself and be the neutral witness.
It is preferable to approach meditation with an open mind, without preconceived ideas and without expectations or judgments. Regularity in practice is needed. Do not compare yourself with others as every mind works differently. A teacher or guide is necessary in the beginning.
It is important not to use meditation as an escape from life, i.e. letting the mind wander in an imaginary world. Meditation helps you to become more aware and awake, being able to face life’s challenges with resilience and responsibility. Meditation practice needs to be accompanied by a sattvic (pure, wholesome) yogic lifestyle, i.e. the five points of Yoga: practice of asanas, pranayama, relaxation, pure vegetarian diet, positive thinking and self observances. Calmness in daily life will bring success in meditation. It is better to create a meditative environment or meditation room for oneself, a separate, clean, light, airy, quiet, happy and sacred space where you can carry on your daily practice in the early morning hours upon waking (4 to 6 a.m.) and prior to going to bed (6 to 8 p.m.) Meditate regularly: once or twice daily for 20 to 30 minutes.
According to Swami Sivananda, meditation practice is the royal road to peace of mind. Be patient and do not expect quick results.
Yoga Psychology is different then normal psychology. It is the understanding of the mind in order to see through the mind and realize the Self. Yoga Psychology and philosophy is based on the idea that the restless mind is an obstacle to happiness, and we need to learn to work with it. The mind is like a lake with waves. It is tossing about, unruly and mysterious. It has its own ways and habits and is resistant to change. So what to do when you find your mind dull and down?
1. Bring more prana to the mind: The mind is dull because the prana is down, you do not have enough vital energy either because you have spent all your reserve supply of energy, or because there are blockages of the energy flow due to impurities or negativities. To bring prana to the mind, you need to relax, let go of the anxieties or the resentments, and offer them up to the Lord . Be aware that when the mind is lacking prana, you might reach out for instant relief and make wrong choices, thus bringing the mind further down instead of recharging it. Inner-oriented Yoga exercise practice and breathing exercises are excellent methods to supply the mind with prana and bring you out of dullness.
2. Connect or associate with positive people and those who have firm faith and clarity of purpose. You will feel much enthusiasm from them, and your doubts and anxieties will be automatically dispelled.
3. Concentrate your mind by doing something that the mind likes. According to Swami Sivananda, an idle mind is the devil’s workshop. When you feel dull and down, you normally do not want to do anything. You like to complain, to feel victimized by the imagined situation you find yourself in, and begin to blame someone else for your feeling of unhappinness. Yoga Pschychology teaches you instead to resist complaining and blaming and endeavour to increase the vibratory wavelength of the thoughts. By focussing on a positive and neutral thought, possibly a thought that the mind likes, such as a mantra, a favorite chant, an image of a beloved saint or sage, a representation of the divine…etc., you can uplift the mind. You can also simply keep the mind engaged in a normal task like writing on your computer, reading your book, cleaning the house, ironing your clothing….Any activity will work on the condition that it keeps the mind completely engaged. When the mind is engaged, it will calm itself down and will increase power and light. The key here is CONCENTRATE, CONCENTRATE, CONCENTRATE.
4. Be patient and steadily build your focus: The mind has the tendency to get tired quickly and want to change, no matter what you are doing. The concentration usually is not that deep, and you easily get back to your state of agitation, restlessness and lack of enthusiasm and joy. The idea is you would have to work on the strenght of the mind slowly, building up its power of concentration like a body-builder slowly builds the muscles of the body–through repeating the same exercise but gradually increasing the weight. You will have to be patient and consistent in your efforts to concentrate the mind. Know that a dull mind is often followed by a restless mind, but none of these states of mind will give you the happinness you are looking for.
5. Keep it engaged: Keep the mind focussed all the time throughout the day. This is the best way to live in the now and to feel free. The mind will gain momentum and will give you satisfaction and contentment, no matter what you are doing. Actually it is not so much what you are doing that is important, but it is the fact that you are engaged and focused that counts. A gathered mind gives you peace of mind, as it is less desirous and imaginative, and has less energy to project illusions of external happinness. The best way to keep the mind engaged all the time is to mentally repeat a sacred sound – a mantra-along with your breath.
There are also other higher states of mind, such as the one-pointed state of mind of the high performance athlete or the absorbed state of mind of an advanced meditator. These are level of consciousness that are rare, but they are accessible through continued practice. For now, just make sure to keep your mind above sea level; this means avoiding letting it drop down into a state of dullness and low vitality. Just like you would for the body, keep exercising your concentration and keep your mind fit!
Yoga Psychology analyzes the different mental states in order to find ways to overcome the mind by the mind itself to find Peace, Bliss and True Freedom.
Yoga Psychology understands that the mind is only our instrument of perception and it is not ultimately ourselves. Therefore improving the quality of the instrument of perception will improve our outlook on ourselves and the world around.
This will ultimately lead us to a clearer vision, balanced state of mind, connection to our purpose and Moksha (freedom).
Concentration
Concentration (Vikshipta state of mind) is the mental process of gathering of the thought waves, in other words, of letting go of distractions.
The waves of the mind-lake and the tendency to be distracted are still there but there is an attempt to remain focused and not to completely lose oneself.
Yoga Psychology states that if we can remain in that concentrated state of mind, we will get to Ekagrata, the one-pointed, super concentrated state of mind. That super concentrated state of mind can not come if we did not consciously commit and recommit ourselves to choose the real Self as opposed to the distractions or illusions.
Super Conscious Mind
In that super conscious state of mind, we can eventually transcend totally the waves of the mind – the illusory projections, desires and reactions- and move from that one conscious thought of “I” to the state of being merged with the background of thought, which is this ocean of uninterrupted, unconditioned bliss.
This is a sentence charged of meaning. We would need to understand this very clearly.
You cannot go from the scattering (kshipta) distracted state of mind to the absolute stillness – absorbed (niruddha) state.
From the jumping state you can’t go directly to the suspension of thought, perfect contentment or to the state of one-pointedness of purpose and of Self.
You must first go through the gathering state, vikshipta.
You have to calm down and gather your thoughts.
Why can’t people do this? Right there you have a hurdle.
You know the mind is jumping, so why can’t you just come to a one-pointed state? Why is it so difficult?
Vedanta
In Yoga Vedanta we say it is because of the illusion of something external from you. This illusion of the external is a projection, which is due to a lack of understanding and conviction. The proof of this is that we are not happy.
We get what we want but then we go after another thing, acquire it, and then again go after something else, and still we are not happy. We think this is the normal kind of thing, a normal state, just “life”.
If you sit still for a moment, you will see that this is dissatisfying and draining. You get what you want but it doesn’t last.
Peace of Mind
You have to come to understand that what you truly want is peace of mind or happiness, but that you are going about it in the wrong way.
We are not ready to move from the jumping state to the reducing of our desires or the calming vikshipta, gathering state. We think we will miss out on life if we become focused, if we become committed to something.
It is what our society lacks, a sense of commitment. This is the so-called freedom that we grew up with that says, “If I don’t like something I can dump it and move on to something else.”
Never committing to anything is the general mindset. When you don’t commit to things it makes the mind jumpy and because the mind is so conditioned, it does not know how to gather itself, and thus we are lost in our own self created illusions.
Conclusion
By understanding our different mind states and consciously letting go and focusing and refocusing, committing and recommitting, forgetting every distraction and remembering the Self, we can get to what we truly want. Paradoxically, we would have to surrender our sense of freedom to do what we like and keep our mind one pointed , in order to be free.
A. When the mind is distracted, it will bounce randomly from thought to thought and object to object. You will feel restless. Most of the time our minds are like this. The yogic advice in order to bring back focus and peace is to practice Yoga asanas but also to focus on a mantra when you will coach the thoughts to come back to the mantra from wherever they stray. As we repeat the mantra, we create a new groove for the mind, and as we repeat it, gradually the mind becomes strong and more focused. Through this singularity of focus, we build the muscles of the mind until it becomes strong and concentrated.
Q. How does it work?
A. Your mind will wander to some distraction, but then you bring it back to the mantra. When the thought goes out to an object in a restless manner, you will remember and pull your thoughts back to the mantra. Your mind will say, “Oh I see this object,” then you replace the thought with the mantra. Your mind may say “I like this object…Ooops, mantra!” ” I dislike that thing…Ooops! mantra.” In this way we use the mantra to replace the way of thinking that is causing us suffering. Eventually, after protracted repetition, the mantra becomes the “backdrop” of the mind.
Q.What happens with lengthened practice?
A. Your Self-awareness becomes heightened; there is a switch in consciousness. You have something that is very stable with you all the time, this is the mantra. It is in your company all of the time and will protect and save your mind. It will make you strong. Everything else that you see becomes like a movie projected on top of it. Through Japa Yoga (systematic repetition of a mantra) ,you begin to recognize internally Your Self as very consistent, beyond all thoughts. You become that eternal witness, the backdrop of the mind, the power behind all things, at one with God. Through Japa you keep the mind busy and concentrated on a positive, high vibration.
Q. This sounds good, I suppose I will understand it better if I really practice.
A. Yes, it takes practice to calm the mind and meditate when the thought and the background of the thought become one. Japa Yoga leads you to Meditation. Eventually the vibration of the mantra will transform everything you think about into itself. This means that when the backdrop of the mind is God, what you think about becomes God and the thinker also becomes God; the whole thing is transformed into God, the source of Peace and Happinness. This practice combines the practice of Bhakti Yoga (devotion), Karma Yoga (sefless service), mind control, concentration, meditation, everything.
Q. Can anybody do this?
A. Yes. However, it is better to be guided by a qualified meditation teacher.
Q. Will any mantra work?
A. You have to understand what is a mantra and what it is not. There are rules of repetition and principles behind the science of mantra repetition. Nowadays any word may be called a mantra and anybody might give you a mantra. But a mantra is actually a series of sacred sounds revealed by ancient sages and passed down carefully from Guru to disciple, to us today. The word mantra comes from two root words; man is to think andtrai is to free. It means to think of something that will free you. Normally what we think about binds us. Japa Yoga is a spiritual science so it is very important that you are prepared and approach it correctly. You need to be helped and initiated by a qualified teacher who belongs to a lineage or spiritual school or tradition.
Q. Can I pick it up from a book and repeat it?
A. There is no harm per se, but it is preferable that you do it properly with a qualified spiritual teacher who will help you with your understanding, devotion and faith; otherwise you might become more confused as you change your mind and your spontaneous practice doesn’t bear results.
Q. How long should I practice daily?
A. To begin to see the benefits of the practice of Japa (consciously repeating your mantra), you have to do it often and with strong concentration. The minimum goal after taking mantra initiation is a half an hour of repetition a day. You can split it up to 15 minutes in the morning and fifteen minutes in the evening. You can do a half an hour, or you can do it all day long.
Q. How do I take mantra initiation?
A. Sivananda tradition gives mantra initiation only after the student purifies him/herself through the combined methods of Yoga. Usually after training during the monthly immersion Yoga Teachers Training course, you are offered the opportunity for mantra initiation if you so wish.
Q. I would like to start now , what do I do?
A. You can repeat the universal mantra OM, which includes everything. Swami Vishnudevananda also promoted the mantra for World Peace : Om Namo Narayanaya. You can repeat verbally or mentally. Or you can write the mantra with single-minded application, (Likhita Japa) 2-3 pages daily in a clean notebook, and send the mantra sheets to the ashram Yoga Farm weekly to be offered to the temples during ceremonies. Thus you actively contribute to the community prayer for world peace and you yourself will become radiant with this vibration of Peace and Love.
For information about the TTC dates and enrollement, pls check www. sivanandayogafarm.org
When we drive in the traffic, we expect everyone to follow the rules of traffic, driving on the proper side of the road and observing traffic signals. We would not think, “I am the special one that doesn’t have to follow rules, only others have to, not me.”
Separation causes suffering
Why then, do people so often disobey basic guidelines of good conduct? Our breaking of ethical laws and failure to follow guidelines of conduct comes from our idea that we are unique, and therefore free to do what we want.
This comes from not seeing the big picture of our identity and inter-relatedness to others. Although we are indeed unique in our self-expression and the lessons we will learn in this life, we all fundamentally share the same evolutionary journey.
The bottom line is that we are one Universal Spirit in myriad expressions. When we fail to understand and live by the truth of this “Unity in Diversity,” we continue treating our brothers and sisters as separate and inferior–or as superior–to us, and from that, many problems in human relationships ensue. You can read more about Making the World a Better Place with Yoga.
Teachings of Patanjali Maharishi
Thankfully, when these problems overwhelm us, the teachings of yoga are available for us to draw from and look to for guidance. Centuries ago, Patanjali Maharishi compiled the Raja Yoga Sutras and presented to the world the summary of the yogic guidelines of conduct that can help people to straighten out their minds and free themselves–instead of becoming more entangled by the bonds of karmas. For more on this you can read this article Understanding Karma with Swami Vishnudevananda.
What is the meaning of “straighten out the mind?” It means that the mind has its own favorite ways to distort our perceptions, its own repeated habits of thinking and reacting to situations–and this leads to the repetition of the same mistakes in seeing oneself and others.
Following these guidelines laid out by Patanjali will help us to correct our thinking, become more clear in our perceptions, and bring us closer to self realization. These are guidelines that if followed will improve our lives in the long term and help remove obstacles stemming from our karmic tendencies, character defects, and bad habits.
Yamas: Restraints (The Things Not To Do)
– Ahimsa: Ahimsa means non-violence in thought, word and deed. It means restraining oneself from the tendency to be angry when one’s desires are not met, or the tendency to abuse others and enter into conflicts or wars.
– Satya: Satya means truthfulness–refraining from the tendency to exaggerate, to manipulate others, or to tell lies in order to achieve an egoistic goal. Sincerity, honesty and straightforwardness will help to simplify and clear the mind, thus achieving inner peace.
– Brahmacharya: Brahmacharya is control of the sensual and sexual drive. Through practicing brahmacharya, we can restrain the tendency to seek sensual pleasures as the goal of life, and to waste our sexual energy–which can be converted into spiritual energy. This guideline advises us to avoid sexual misconduct and to regulate our impulses, question our motives, and help reduce the dramas in human interactions that tend to arise from uncontrolled sexual energy.
– Asteya: Asteya means non-stealing. Observing this guideline will counteract our tendency to give in to our desires, or think that satisfying material desires is the goal of life. It will help us to be content, knowing that what is supposed to come to us by our own karmas and merits will come naturally, without our manipulation or intervention.
– Aparigraha: Aparigraha means non-accumulation or non-acceptance of bribes. Observing this guideline counteracts our tendency to think that the more we attain or possess, the more we will be safe and secure. It further guides us not to forfeit our soul to the material life, and to cultivate an attitude of detachment towards material possessions. Leading a simple life allows the spirit to remain light and detached.
Niyamas: Observances (The Things To Observe Or To Do)
– Saucha: Saucha is purity. This observance will help us counteract impurities in our bodies, minds, and outer environments, and help us come into deeper contact with our true selves. By purifying the emotions and thoughts, which are like coverings over our eyes, we can begin to see more clearly and gain a more true perspective.
– Santosha: Santosha is contentment. This practice will help us counteract the tendency to look externally for happiness and become dissatisfied with our lots in life, rather than counting our blessings. Through practicing Santosha, we begin to realize that God’s grace is always with us.
– Tapas: Tapas means austerity. This practice will help us to counteract the belief that comforts of the body and mind are the goals of life. It will help us avoid imprisonment in the sensual, limited life that is governed by the mind and the senses. Tapas will help us to assert our supremacy over the mind and emotions, freeing us and give the power back to the spirit.
– Swadhyaya: Swadhyaya is the study of scriptures. Doing this will help us to counteract the idea that only what we can see and what people tell us about ourselves is true. The scriptures, on the contrary, tell us of a reality beyond the normal perceptions and glorify the true Self; they will inspire us in our search for Truth .
– Ishwarapranidhana: Ishwarapranidhana means self-surrender–to God or a higher power. This will counteract our tendency to think that we are the best and the top, that we have all the powers and that we are controlling our lives. With this egoistic bend of our mind, we do not have to adjust or accept something that is not to our liking, so we blame and resent instead of trying to see the big picture. Practicing self-surrender will help us work through our karmas by practicing acceptance and knowing that everything happens for a reason.
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