Showing posts with label Patanjali. Show all posts
Showing posts with label Patanjali. Show all posts

Saturday, January 2, 2021

Meditation Tips: Overcoming Subconscious Images and Influence


A question came in today and it went like this: "Recently when I meditate, I visualize graphic content where I have to shake my head to snap out of it. I feel these visions are coming up from previous jobs and/or lives, bringing up anger and distrust in humanity. This is very unsettling. I understand it is coming up for me to process suppresse​​d emotions, yet it effects how I relate to others. How can I overcome this? 

 Dear Friend,

The intrusion of subconscious images and memories is one of the side effects of meditation. One's meditation technique and motivation for meditation play key roles in the influence of the subconscious on our meditation. 

There are several aspects of what you are reporting and they come from different approaches. Let me list some of them:
  1. There is value in the instruction that responds to these images with the guidance that says to us: "When negative images appear in the mind, do not react: do not suppress them; simply observe them with a calm, steady mind until they dissolve like fog under the noonday sun." This instruction can be related to Patanjali's second sutra "Yogas chitta vritti nirodha" (The state of yoga comes when the mental and emotional reactive processes are stilled.) This practice requires the ability to concentrate deeply without emotional response. Accordingly, this approach DOES NOT always work when the images are overpowering. This is the stoic, or gyanic, approach.
  2. Energy control (karma yoga). This approach, based on raja yoga, encourages the meditator to raise the prana/energy to the higher chakras and thus bypass or lessen the influence of the memories stored in the lower chakras. This approach instructs the meditator to anchor the attention at the point between the eyebrows AND to awaken the natural love of the heart in order to raise that feeling upward to the Kutastha (point between the eyebrows). Then, when and if negative images appear to the mind, simply hold steady with one's attention at the spiritual eye reinforced by devotional pulsations from the heart center upward. Here, too, however, it is important to stay calm and centered in the spine. The more one reacts emotionally to such images the less control one will have in facing them or transcending them.
  3. Bhakti. The devotional path is greatly helped by the suggestions above but for some people devotion (alone) is their Ishta Devata, or Chintamani. Accompanied by prayer or mantra and offered upward from the heart, devotional fervor, the grace of the Mother, can dispel the gloom of past lives, all of which, Swami Sri Yukteswar explains, are "dark with shame." 
  4. General. Transcending the past, the hidden subconscious memories, should never be a process of denial or suppression. ("Of what avail," Krishna asks, "is suppression!") At the same time, their stored up energy exists and can be best countered by putting out conscious, intentional and present-tense energy upward toward the seat of the soul (crown chakra--approached via the point between the eyebrows). A practical view of this is to suggest a multi-level approach to your sadhana: yoga exercises (or Energization Exercises taught by Yogananda--see YouTube or the Ananda meditation app); prayer including healing prayers for others; mantra and chanting; breath control (pranayama); and silent, inner communion. Supporting sadhana can be daily service in the spirit of nishkam karma (non-attachment), spiritual reading and study, satsang with other devotees, seeking the company of saints, pilgrimage to places made holy by the presence of saints and masters, and living according to the precepts of yama/niyama. 
Lastly, the only reality is here and NOW. Calmly dismiss images from the past as easily as you would turn off the tele-vision like a rerun of an old sitcom or Bollywood movie. Respond to these with dis-interest! You can even address them like old friends from whose company you have decided to depart. "Oh, you again! Hey, sorry, I'm just NOT interested, thanks for the visit but I've got more important things to do." What did Swami Sri Yukteswar say about the time, as a child, that his mother tried to scare him by saying "There's a ghost in the closet"? He marched over to the closet; opened the doors; and guess what? NO GHOST. He concluded the story with the lesson: "Stare fear in the face and it will vanish."

OK? I've given you lots to "chew on!" Bite it off and chew it! (As Paramhansa Yogananda would say).

Nayaswami Hriman
Seattle WA USA

Monday, January 28, 2019

Stand up to shine the Light!

The paradox contained in the great spiritual teachings of East and West is how to reconcile our divine origins (and destiny, as children of God) with the reality of our day-to-day ego-active and Self-forgetful lives. Whether we refer to the Sanaatan Dharma teachings of India ("Tat twam asi" - "Thou art THAT!" One of the grand pronouncements of the Vedas) or the gospel of St. John ("As many as received Him to them gave He the power to become the sons of God" Chapter 1:12) or any number of other great scriptures, the question of "Who do men say I am?" (Mark 8:27) applies as much to us as it did to Jesus Christ.

This paradox is directly addressed in St. John's statement in the first chapter of his gospel: "The light shineth in darkness but the darkness comprehended it not." (John 1:12)

This is saying, among other profound precepts, that within each of us shines the light of Life; the light of divinity. And yet, in the darkness of matter and ego consciousness, we are generally unaware of that inner light and thus do not "comprehend" that it even exists (what to mention being willing to "receive" its influence in our lives).

I heard an inspiring story recently. There's an organization, Homeboy Industries, in Los Angeles founded by a Jesuit priest, Fr. Greg, that helps released prisoners and reformed gang members. He takes the "boys" occasionally to conferences to have them share their stories. At one such conference, Mario, who was covered head to foot in tattoos and the kind of young man you might move to the other side of the street to avoid, shared his story of "redemption" to a crowd of about one thousand people.

In the Question and Answer session which followed, Mario, unaccustomed to public speaking, was quite nervous. Out of the crowd, a woman stood to ask Mario what advice would he give to her two teenage boys. Mario fumbled a bit and finally blurted out: "Don't be like me!

The woman was silent for a moment. Then she spoke again: "Why?" she said, having heard his remarkable story. "You are kind, wise, and giving. I would want my boys to be like you!" For a brief moment, the room was utterly silent. Then, the crowd burst into appreciative applause and support for Mario.

Mario had not yet recognized that inner divine light in himself. But he was clearly ready and receptive when the woman in the crowd "called it out." Our potential, and indeed divine duty, is to discover that "Light" within us, and to share, reflect, and call it out in others.

This reminds me of another story I came across just as recently. There's a Jewish woman doctor, Dr Racel Naomi Remen, whose life work is to bring caring and feeling back into the practice of medicine. In one of her talks, she recounts the story of her grandfather who, in each of his weekly visits during her childhood, would reveal to her one aspect of her own goodness and higher potential (her "light") His influence upon her was life transforming and in turn she has helped uplift countless others in her life's work. In the talk she gave that I watched, the theme of her talk was to encourage us all to be what she called "blessers."

In the grand scheme of spiritual teachings, this role of "blesser" is distinctly, though not exclusively, the role of the "satguru." The satguru is one who is of the spiritual stature of Jesus Christ, Buddha, Krishna, Paramhansa Yogananda and others. In India, such souls who return to earth to help others and who are, themselves, free from all past karma, are called purna avatars.

That innate divinity may be purely expressed in the consciousness of the avatar, but all who have "seen the Light" should also strive to emulate their example. 

Patanjali, the author of the Yoga Sutras, says spiritual awakening is the function of our soul's memory: Smriti. We don't create a truth we recognize it. And we recognize it only when we are ready to do so. Surely you've heard the expression "When the disciple is ready, the guru appears."

The sharing of universal truth-teachings (which can be called Sanatan Dharma) is not a process of proselytizing. It is the process of that "light shining in the darkness" and, at last, the darkness beginning to "comprehend" its existence! That light shines most purely through the vibration of consciousness. To shine, the Light does not need words though words and actions can be a medium to express it. The vibration of divine Light is, however, subtle. It is no surprise, then, that spiritual works like Ananda are not attracting millions for millions are not yet ready. "Out of a thousand," Krishna declares, "one seeks Me."

In the worldwide Ananda communities (www.Ananda.org), its founder, Swami Kriyananda (a direct disciple of Paramhansa Yogananda) taught us to work with positive people. Give little, if any, energy to negativity, he counselled. Negativity is not, by its nature, cohesive and constructive. This doesn't mean we should snub or ostracize detractors or naysayers. What works the best is when you focus on working with others who share a common and worthwhile goal.

At the risk of a tangent, I responded to a question from someone in India who wrote to ask about psychic experiences both in and out of meditation. Some of these were interesting; some positive; some somewhat threatening. I responded saying that as we awaken spiritually, we awaken to a realm of reality far more vast than the physical one our bodies inhabit. We can easily get sidetracked, spiritually or psychically. "The spiritual path," Yogananda stated, "is not a circus." Sages from ancient times warn aspirants that they may be tempted by powers over nature or by beings who seek to flatter or to use them for their own purposes.

Yogananda confirmed the existence of disincarnate entities ranging from angels and fairies to demons and ghosts. Nothing to be afraid of but a reality to be aware of. In responding to her questions, I suggested that she should focus on her devotion to God and her intention to achieve God-realization through her meditation practices. She should live increasingly "in the spine," I said, and "centered in the Self within."

I explained that the guiding wisdom and power of the Divine Light pouring into her "spine" would infuse her with focused, centered, Self-awareness. Being "in the Light" put into proper perspective the presence of lower entities and her need, if any, to respond. 

Like the famous mathematician, John Forbes Nash, who was diagnosed with schizophrenia, he said, later in life, that although the delusions of his disease were still present he simply didn't "give them any energy."

Recently, in Seattle at the East West Bookshop, we gave a Tribute to Mahatma Gandhi and Rev. Martin Luther King, Jr. After the program, one of the attendees commented to my friend (Rick Johnston) that some years ago (when he worked there), his kind remark and counsel regarding the death of this woman's mother, changed her life and helped her immensely at the time of her grief. How many times has each of us, even casually, perhaps not even remembering the incident afterwards, has shed "light" into the life of another person?

We can each be a light-bearer, in other words. This doesn't suggest that we set ourselves up on soapboxes on the street corner. Let the Light shine through us by our attunement and those with "eyes to see" will come to the Light. 

In my years of teaching meditation and these precepts, I find that there are some who draw from me inspiration I didn't think I had. The law of magnetism operates very well on its own. All we have to do is be willing to cooperate with it.  

By contrast, there are others who are not interested or, worse, just want to counter anything I say. (Paramhansa Yogananda stated, partly "tongue-in-cheek," that the reason God doesn't appear to most people is that they would just argue with him.) In the early days of Ananda's first community in California, the fledgeling community was struggling to find its own identity. Swami Kriyananda said that there was a time when every time he opened his mouth his self-styled opponents "would jump into it!"

Another reason for us to be open to being light-bearers in this world is that Yogananda affirmed an ancient and long-held precept from the yogis of India: to achieve enlightenment, one must "free" at least six others. Haven't you found that there is one or more people who seem to turn to you for inspiration and guidance? Don't let it get to your "head," but be open to be a channel of light. 

When, in the Bhagavad Gita (4:7-8), Krishna says that the Divine Light descends to "destroy evil and re-establish virtue" he does not mean to destroy people (evil doers, that is). Rather, it is the upliftment of consciousness, like bad seed falling on stony ground, that weakens the power of delusion and makes it difficult to sprout and flourish.

Nonetheless, there is this "combative" element to the avatara (and therefore to our own lives, as well): Krishna was a warrior. In his life, he is said to have battled numerous so-called demons. (Leaving aside the objective manifestation of demons for another lifetime, are there not demons in human form to be found in every city and nation? Are there not inner demons, as well?) Yogananda claimed he had been William the Conqueror; and, later, a King in Spain fighting the Moors. Later in his life, Yogananda thought there should be an international police force to counter the evil of "international criminals."

We, too, are part of the avatara. We, too, must confront not just our own inner demons, but, if your circumstances and dharma suggest it, the demons of injustice that surround you just as Mahatma Gandhi or Martin Luther King, Jr. did. This isn't about "fighting," it's about "witnessing." To witness is to act as a mirror and reflect back what you see from a higher perspective of Light.

Whatever form our spiritual battles take, both outward and inward, we need to find our "spine" wherein we draw the strength, grace, and wisdom to do what is needful.

Too often we emphasize the softness or the love and acceptance aspects of the spiritual path but ignore our own, internal need for self-discipline and courage in daily life. 

Don't try to convert negativity unless you are truly strong in yourself. Worst yet, don't accept their critical point of view just on the basis of your wanting to be liked, accepted, open-minded, or "nice."

So while it is better to let the vibration of your inner light beam its rays upon those whom you live and serve with (rather than to proselytize), we should be willing to stand up against the darkness of ignorance or intentional evil. Stand up and defend the ideals for which you live or serve; or for those who have inspired and taught you; or others who are defenceless (even if for the simple reason they are not present in the conversation to defend themselves). 

Don't in the name of supposed fairness, remain silent considering merely the possibility of "two sides of the story." Intelligent negativity begins with a kernel of fact and creates from it the pretence of a righteous cause. What makes it negativity is that its motivation is born of envy, resentment, prejudice or dislike. Loyalty is basic to success in relationships, health, career, and in seeking enlightenment. Cowardice or self-doubt sometimes uses silence (not-witnessing) to hide behind wanting to consider all sides.

To grow in the Light, attune yourselves to those great souls whose Light is pure and without taint of ego or karma. Then, associate with others of like-mind, seeking the Light. Finally, be a Light unto the world!

Joy and blessings to you,

Swami Hrimananda

Monday, February 5, 2018

Unreal News : Meditation : the Laser Lens of the Truth Seeker.

Swami Kriyananda (1926-2013), founder of the worldwide network of intentional communities known as "Ananda," remarked occasionally that in the future, looking back over the last fifty years, the Ananda communities (and, in general, the intentional communities movement) would be one of the most important trends of our times.

And yet, for those of us who have been living and serving in such communities these last nearly fifty years, it is obvious that society at large is largely uninterested. 

We hear now often (2017-2018) the newly re-minted phrase, "fake news." But I remember when, perhaps twenty years ago, Swami Kriyananda casually remarked that most of the daily news is little better than gossip. At that time I was not entirely convinced. But over the years as I have listened or read more carefully I have come to realize how often his label of "gossip" is accurate. (For this purpose I would say that "gossip" can include speculation and mere opinion, as opposed to objectively verifiable facts or balanced and insightful explanations of current events.)

The truth of history includes the simple fact that the daily news isn't really history, nor are the headlines necessarily the key events of history. It is true that an event like September 11, 2001 will go down in history like 1492, 1776 or 1096 but these are markers, mostly for children to pass their exams or for historians and the public to bookmark into their mental timeline in order to demonstrate their (superficial) grasp of historical events.

Many gasp, moan and groan over the antics and worse of the sitting president of the United States, a trumpet player, if I'm not mistaken. Many have told me that they no longer pay much attention to the daily news as it is largely meaningless hot hair, oops, I mean hot air.

Taking the question of "What is true and what is important?" into a different direction, the art and science of meditation offers us a deeper insight into what is true--for us. The Yoga Sutras of Patanjali offer a clinical evaluation of the stages of consciousness that unfold when our awareness is turned inward to seek the "what" and the "who" is behind our thinking and feeling. 

Mindfulness and introspection might reveal more about what we really think and feel but these, alone, do not reveal "who is thinking and feeling." We might answer that by saying "I" but who is this "I"?

If you answer again by restating that this "I" is the body, gender, age, opinions, thoughts and feelings, it may be the customary answer but it ignores the fact that each one of these things is subject to change and subject to many external influences which also change. Nowadays you can even change your gender! But certainly your body ages and your opinions and feelings change all the time, especially as the years go by. But the "I" is still "I" no matter WHAT the opinion, age, health or gender.

Most people would stop there and just say, well, that's right! "I change my opinions and that's who I AM." Well, ok, if you insist upon it, who am I to argue? However this definition of "I" doesn't really go to the heart of the "I," the undifferentiated bedrock of "I-ness". 

Who is it that peers out from behind the eyes? From behind the opinions? From behind the senses and the body? Who is this I who sleeps at night and reawakens each day refreshed and the same?

Whether for purposes of survival or because we are interested, it's perfectly understandable that we participate in the daily news; that we learn about history (whether our family, nationality, race, etc.) or the world. But all of this is vicarious: it's second or third hand or even far, far more removed. 

We can't really answer why the daily tweets of the presidential trumpet intrigue us (or not); or why we are fascinated with wars of the past; the history of art and fashion or science; romance novels; making furniture; or any number of other countless hobbies and interests. 

All we can say is that certain topics hold our interest. But if we were to introspect on our interests we might find that behind them are deeper, if all too human, impulses, emotional needs, or compulsions.

None of these offer a clue, however, to the consciousness of the "I" which, properly trained, can remain the observer of all our thoughts, emotions, and actions. Who is it that observes that "I am reading a book about Winston Churchill?" Or that "I am typing 'I am typing'?"

The irony behind the inquiry (called the art and science of meditation) to observe the Observer is that the long-term consequence of this daily habit is the gradual revelation of objective reality, not just subjective reality. 

Now what IS objective reality? Is it the trumpet in that white house? It could be if you happen to live or work there but otherwise, probably not. Objective reality is whatever you focus your perceptive powers upon, but with this caveat: the strength of your perceptive power determines the clarity of the image. 

"Strength" here includes calmness; non-attachment; lack of emotional charge. Stanza two of the Yoga Sutras tells us that to the degree that our perceptive power operates with a steady gaze devoid of superficial reactions of attraction or repulsion in relation to self-interest, our perceptions sharpen towards objectivity. And when the power of perception turns in upon itself, observing it-Self, it begins to acquire a super-human, laser-like power that, as it approaches its penultimate power, transcends time, space, matter, energy and consciousness itself. 

As an object approaching the speed of light is said to become infinite in mass, so it is said that as awareness approaches crystal clarity (transcendent of form, thought, emotion, or condition), it approaches the God-state of omniscience, omnipotence, and infinity.

"As above, so below" says the Hermetic doctrine. As our power of perception clarifies we begin to know by instant intuition that which is true and meaningful to us. It may not be ours to expound the deeper mysteries of space or the atom, or to live in a white house, but it may be ours to know what to say to a friend in need; how to best care for ourselves; to accomplish a worthwhile goal; to complete a project; to work harmoniously with other people; to feel confidence, calmness, and courage; and, at last to know God as our own, true Self.

Meditation sharpens our intuitive "I." But it must be more than merely mindfulness: that is, watching our thoughts go by. It must turn in upon it-Self. What it discovers in this journey is often described but, in truth, can only be known by I AM.

And on that note, I AM finished!

Swami Hrimananda








Monday, May 29, 2017

Seven Stages of Meditation

I find it helpful to “look under the hood” so that I feel more comfortable and confident about what I am doing. Having created the local version (Seattle, WA) of Meditation Teacher Training, I explain to prospective students that in that course we “look under the hood” of meditation to learn the “how’s” and the “why’s” of the different practices and the stages through which we practice them. In that way, they might better understand and appreciate their practice and go deeper, and, by extension, to help others as well.
I’d like to offer to you a description of seven stages of meditation. My caveat is to acknowledge that inasmuch as we are speaking of levels of consciousness, one could say these are infinity, or, at least, infinitely more complex than a mere seven. That having been said (well, ok, “written”), see if you find this helpful:
Seven stages of meditation:
1.       SELF-AWARENESS / INTROSPECTION. The classic form of mindfulness is to simply sit quietly, usually eyes closed, and observe your thoughts. This might be in conjunction with observing or controlling your breath. In other meditation practices, the focus might supposed to be somewhere else but, in fact, the intrusion of monkey mind thoughts has the same effect (at least if the thoughts win the day). I call this phase of meditation: “Getting to know you!”[1] In this first level of meditation, it may be pleasant; it might even offer some “aha” moments; it can also be upsetting if past traumas or chronic fears arise unexpectedly. But, for my purposes, its salient characteristic is that the ego-I is self-enclosed, running somewhat if not entirely on the engine of the sub-conscious mind throwing out a random stream of consciousness or directed by the conscious mind munching on its own agenda. This type of “meditation” has its place; more than that, it demands its space. For those who have no higher intention than this space, well, mostly, that’s all there is. It is possible, however, that superconscious images or inspirations (even visions) might appear, but the chances of that are rather slim. I’ve heard that such a practice can lead to life changes but, well, never mind. No comment.
2.       CONSCIOUS QUIESCENCE.  A practice or technique that guides the meditator to quiet the monkey mind is the beginning of more traditional and time-honored meditations. By whatever technique (mantra, devotion, visualization, breath work) this state is achieved, it is refreshing, to say the least. It remains however in the realm of the ego-mind. The subconscious and conscious narrative functions may have diminished or ceased, but the ego remains King of the I. This state of conscious quiescence can be the launch pad for the higher states potentially yet to come. It is not always thus, however, as in the example of Ramakrishna gazing up at flock of geese and going into Samadhi suggests! Seriously, however, one might be chanting or praying or practicing any number of techniques and be drawn upward into a higher state without having to stop at the launch pad.
3.       ASTRAL PERCEPTIONS. In the Yoga Sutras of Patanjali, he states that concentration upon astral perceptions can be a helpful focal point for going into deeper states. These astral perceptions might easily appear to one’s inner sight or subtle senses as a direct consequence of the quiet mind described in #2 above. While I hesitate to insist upon the following point, it is a good place to bring it up. The psycho-physiological subtle centers known as the chakras mark (for me at least) the transition from beginning meditation techniques to advanced ones. There is a relationship between astral perceptions and the functions of the chakras. The most notable ones being color and sound, but there are subtle perceptions of taste and smell, to name just a few of the more common ones. Thus, (and again I don’t insist on this point), one could say that the stage of meditation wherein astral perceptions become common or consistent is the stage where advanced techniques are employed (or at least that the meditator is achieving a more subtle or refined level of meditative awareness). This does not mean the ego has abdicated the throne quite yet but it is coming closer. This stage has a further relationship with the sixth stage on the Eight-Fold Path (described in the Yoga Sutras) of dharana. It is where the ego is aware that “I” am experiencing or perceiving these astral phenomenons. Subtle perceptions can also be glimpses into qualities of the soul (aka "aspects of God") which can be wholly entered into as described below.
4.       SUPERCONSCIOUSNESS. If the meditator is one who is seeking inner communion with God or some aspect of God (by whatever name or form), the next stage is well plotted for us in the seventh stage of the Eight-Fold Path: dhyana. This is where the formerly “I am feeling peaceful” becomes simply PEACE. It is where, to quote Paramhansa Yogananda’s famous poem Samadhi, “Knowing, Knower, Known as One!” In this stage, impossible to describe in words with reason and intellectual integrity, one does not LOSE Self-awareness; instead, one BECOMES the object of his focus, such as peace, wisdom, energy, love, calmness, (astral) sound or light, or bliss. One feels more alive than we could possible experience in ordinary states of waking or sleeping. This experience takes place not in the physical body; not even in the astral body, but in the causal body of ideation or thought, which is the Soul. But as yet, the Soul has not broken out of its identity or connection with the physical and astral bodies even if momentarily those bodies are as if asleep.
5.       SABIKALPA SAMADHI. Here I cannot but stumble on the simple fact that I am over simplifying the entire subject so much that I almost feel guilty. There are countless steps within this step. But, anyway, let me move forward because now we come to when the Soul begins to merge step by step: first in achieving oneness with the astral cosmos on a vibratory level; then achieving oneness with the causal world of the Kutastha or Christ Consciousness level of ideation; then at last going beyond all phenomenal worlds into the Infinite Spirit whose nature is Bliss itself: ever-existing (immortal and omnipresent); ever-conscious (omniscient); and ever-new Bliss. This is experienced as a state of meditation during which the physical body (at least) is moribund, held in a state of suspended animation or trance-like (immobile). This experience is probably repeated endlessly and perhaps over more than one, even many, incarnations. One can “fall” from this state at any time by the influence of desire or past karmas. It might take incarnations before once again achieving this blessed experience.
6.       NIRBIKALPA SAMADHI with KARMA. At last, like the caged bird whose multiple but brief forays outside the cage end when the bird flies away free for good, the state of cosmic consciousness becomes  permanent. But there’s still a catch: the astral and causal bodies remain intact because the astral body contains the unresolved seeds of past karma. Being, however, “free,” and not a care in the three worlds, the now jivan mukta (“free soul”) may have no reason to worry or be in a hurry to release his baggage. He might even keep some of his connections with other souls so that he can continue to assist them in their upward path to freedom. Patanjali mentions that such a one might, by contrast, incarnate into multiple bodies to work out that big bad past karma! At this point time becomes irrelevant but there is no chance of falling, spiritually speaking.
7.       NIRBIKALPA SAMADHI WITHOUT KARMA: When the jivan mukta achieves final liberation, he (she) (what matters gender at such a point!) becomes a param mukta or a siddha. Paramhansa Yogananda stated that if such a one does reincarnate he does so without any karmic compulsion and can therefore be declared an avatar! An avatar has limitless powers to uplift other souls. His role may be that of world teacher or savior or he may be all but completely undetected for reasons of the Divine Will.
Paramhansa Yogananda counseled us to memorized his poem, Samadhi. I have said it every day for many years. I believe that it gives to me the vibration of the final stage of freedom such that I draw a bit of it into my consciousness every day. I leave it with now and bid you adieu! 
 /s/ Swami Hrimananda

                    Samadhi
Vanished the veils of light and shade,
            Lifted every vapor of sorrow,
            Sailed away all dawns of fleeting joy,
            Gone the dim sensory mirage.
            Love, hate, health, disease, life, death,
            Perished these false shadows on the screen of duality.
            Waves of laughter, scyllas of sarcasm, melancholic whirlpools,
            Melting in the vast sea of bliss.
            The storm of maya stilled
            By magic wand of intuition deep.
            The universe, forgotten dream, subconsciously lurks,
            Ready to invade my newly-wakened memory divine.
            I live without the cosmic shadow,
            But it is not, bereft of me;
            As the sea exists without the waves,
            But they breathe not without the sea.
            Dreams, wakings, states of deep turia sleep,
            Present, past, future, no more for me,
            But ever-present, all-flowing I, I, everywhere.
            Planets, stars, stardust, earth,
            Volcanic bursts of doomsday cataclysms,
            Creation’s molding furnace,
            Glaciers of silent x-rays, burning electron floods,
            Thoughts of all men, past, present, to come,
            Every blade of grass, myself, mankind,
            Each particle of universal dust,
            Anger, greed, good, bad, salvation, lust,
            I swallowed, transmuted all
            Into a vast ocean of blood of my own one Being!
            Smoldering joy, oft-puffed by meditation
            Blinding my tearful eyes,
            Burst into immortal flames of bliss,
            Consumed my tears, my frame, my all.
            Thou art I, I am Thou,
            Knowing, Knower, Known, as One!
            Tranquilled, unbroken thrill, eternally living, ever-new peace!
            Enjoyable beyond imagination of expectancy, samadhi bliss!
            Not an unconscious state
            Or mental chloroform without wilful return,
            Samadhi but extends my conscious realm
            Beyond limits of the mortal frame
            To farthest boundary of eternity
            Where I, the Cosmic Sea,
            Watch the little ego floating in Me.
            The sparrow, each grain of sand, fall not without My sight.
            All space floats like an iceberg in My mental sea.
            Colossal Container, I, of all things made.
            By deeper, longer, thirsty, guru-given meditation
            Comes this celestial samadhi.
            Mobile murmurs of atoms are heard,
            The dark earth, mountains, vales, lo! molten liquid!
            Flowing seas change into vapors of nebulae!
            Aum blows upon vapors, opening wondrously their veils,
            Oceans stand revealed, shining electrons,
            Till, at last sound of the cosmic drum,
            Vanish the grosser lights into eternal rays
            Of all-pervading bliss.
            From joy I came, for joy I live, in sacred joy I melt.
            Ocean of mind, I drink all creation’s waves.
            Four veils of solid, liquid, vapor, light,
            Lift aright.
            Myself, in everything, enters the Great Myself.
            Gone forever, fitful, flickering shadows of mortal memory.
            Spotless is my mental sky, below, ahead, and high above.
            Eternity and I, one united ray.
            A tiny bubble of laughter, I
            Am become the Sea of Mirth Itself.

Note: taken from the Crystal Clarity Publishers reprint of the original 1946 edition of "Autobiography of a Yogi"
           
           




[1] I believe that was a song in the 1992 musical, King and I (Rodgers & Hammerstein) sung by Julie Andrews.

Tuesday, May 9, 2017

Meditation: Are You Missing the Point?

I had an interesting discussion with a friend the other day. The topic we discussed is one that is very common among meditators but while there are lots of opinions, there is very little consensus. Here are some of the ways it is approached:

1. I have very little time. Should I spend my time practicing my technique(s) or should I simply sit in meditation?

2. I struggle with following the prescribed meditation routine that I have been taught. Practicing the routine can require more concentration than I have or want to give, or, I find them tedious and uninspiring.

3. I am faithful to my daily meditation routine but I don't feel I am making any progress or at least don't feel very much inspiration. 

4. I have very little time to devote to meditation; I have many responsibilities; but I feel guilty about not fulfilling my pledge to meditate, including completing the practices I have committed to.

No matter how it’s stated, the basic issue is how to find inspiration from one's meditation.

Before I comment more usefully on this subject, let me remind us that meditation which is practiced "because I have to," or, "in the expectation of results" is already bound to be unsatisfying.

Why is this? This is because the very nature of inner peace is unconditional. It is devoid of compulsion or expectation.

I have lived in the ashram-like communities of Ananda most of my adult life. In meditating frequently, often daily, with others (often the same people day in and out), and, having taught meditation for many years, I understand how easy it is to mistake the practice of techniques for the goal of meditation.

There is a dialogue in AUTOBIOGRAPHY OF A YOGI between the young Mukunda (Yogananda's name as a boy) and a saint he would frequently visit. The saint says to Mukunda: "You often go into the silence, but have you developed anubhava? He was reminding me,” Yogananda wrote, “to love God more than meditation. Do not mistake the technique for the goal."

Patanjali in the Yoga Sutras warns us (tongue in cheek, no doubt) against "missing the point."

We live in a technology and technique oriented culture. As one who teaches the family of meditation techniques that includes Kriya Yoga as taught by Paramhansa Yogananda, I see students come seeking to learn these techniques.

Too often a student imagines that the techniques themselves hold the promised reward of enlightenment. Because we tell them that belief is secondary to experience, they assume the experience of meditation born of the techniques of meditation will bring them what they seek.

Again, frequent articles based on scientific studies encourages the expectation that meditation is a panacea for all sorts of physical and mental maladies. Few stop to consider that even the most healthy, well-balanced, active, peace-loving, compassionate and creative individual may be very far from enlightened or unendingly blissful. Happy, well, yes but how dependable is human happiness in the face of Buddha’s threefold suffering: illness, aging, and death? (What to mention a veritable plethora of potential human woes around every corner!)

I would be a fool to attempt to define enlightenment but for the purposes of points I wish to make, let us posit the thesis that the purpose of meditation is to experience perfect stillness, Oneness or a state of ego transcendence. Obviously, then, perfect health (physical and mental) is none of these states.

Between the psycho-physiological benefits of meditation and a state of perfect stillness or ego transcendence lie recognizable and identifiable experiences in meditation. Most experienced meditators, for example, know what is inner peace, joy, love, or expanded awareness.

Therefore, for my purposes let's call these states the "goal" of meditation techniques and routines. Making it even simpler, let's say for the purposes of this article that INNER PEACE in meditation is my goal.

Therefore it must be the case that the technique(s) or routines of meditation that I practice are SECONDARY to my goal. They may of course help to achieve my goal. But are they ABSOLUTELY NECESSARY?

At first, when we learn to meditate, the routine and technique ARE substantially necessary and certainly useful to achieve consistent results with meditation. A person too lazy or lacking energy or intelligence, or one who cannot or refuses to learn the science of meditation, cannot thereby fault his "tools."

But with dedicated practice, the meditator learns to summon (mostly) at will the state of inner peace. To be clear, I am NOT saying that one should expect to be able to abandon meditation techniques or routines. A true technique (especially "guru-given") can take one to ever deeper states of meditation which are, in fact, “endless” because Oneness equates to Infinity and there’s no end to Infinity!!!! "Those too perfect for this world, adorn some other" the dry-witted Swami Sri Yukteswar (guru of Yogananda) once remarked.

What I AM saying, is that when pressed for time, or when internal resistance to the discipline of technique surfaces strongly, the meditator who can should simply enter at will the happy state of inner peace which is, in fact, our true goal. Of course, if he cannot do this, then it would be best to reach back into his tool kit of affirmations, prayer, chanting, mantra, or pranayama to kick start the energy needed to lift off (up).

My real point is that many meditators MISS the point and get bogged down in their own unhappy resistance to routine, or to the pressure of limited time, when, if they were more aware, could simply sit and realize they can enter into INNER PEACE at will! Or, if they are already feeling that deep peace even as they begin to sit, but believe they have to go through their routine first before being rewarded by inner peace, they should consider going with the flow of peace first.

If time allows and that peace wanes, then, by all means, go back to your routine to once again prime the pump!

The purpose of learning the techniques of one's profession, craft or art, is to go beyond them into the art of it. As a raft is left behind once one reaches the opposite shore, so are meditation techniques put aside when higher states appear.

Don't fool yourself in imagining that one or two blissful meditations means you can throw out your kriya beads. Nor should you imagine that feeling inner peace is the end game of true meditation. (Infinity, remember?) While meditation is both a science and an art, the science leads to the art (and not the other way around). 

But real meditators struggle to find time for meditation. Real meditators struggle with guilt over not being able to practice the way they "should." Real meditators can sometimes get into a rut, practicing the same routine every day until it becomes stale.

Let us not, therefore, "miss the point" of meditation.

Joy and blessings,

Swami Hrimananda

Postscript: In another article I will share thoughts on making every moment of the active day a meditation; and, perhaps another article on specific ideas on how to keep your meditation routine fresh and inspired! A deeper aspect of this apparent dichotomy between technique and the goal is the integration of the two when “being” enters the “doing” and “doing” becomes “being.” This little phrase comes to me at this moment: “No-thing is the way to where Fullness comes to stay.”