Book 1 of the Yoga Sutras is titled “Samadhi Pada” or an
exposition of the state of meditative concentration which constitutes true
meditation. We saw in an earlier blog article (on Stanza 2) that Patanjali,
author of the Yoga Sutras, describes the state of yoga concentration (or
meditation) as resulting from the cessation of the mind’s identification with,
interest in, and feeling (like or dislike) response to its perceptions (whether
in memory form, through current sense impressions, desires or imagination).
In this first book Patanjali is describing both the positive
aspects of meditative concentration and the obstacles to that concentration. Meditation
requires one to continually strive to disengage from thoughts and our emotional
interest and response to these thoughts (here, thoughts include signals from
the five senses and our response to them). Patanjali says success comes from
“long and constant efforts with great love and desire for the goal.”
First we focus on detaching our response and interest in
objects (called to our mind by desire, memory, etc.); then comes
non-identification with the feeling states associated with objects (happiness,
sadness, boredom, sleep).
We then go through various stages of meditation starting
with interiorized contemplation which contains a mixture of intuition, reason,
questioning and inner dialogue. This can reveal insights about objects, people,
and of course ourselves and the very nature of cognition.
We proceed to the next level which is more purely intuitive
and knowing. When we ascend beyond this stage we experience joy which is
subtler because there’s no object under contemplation. Beyond joy, though
without necessarily leaving it, is pure sense of Self, or I-ness.
These stages have yet higher octaves such as the experience
of wonder and reverence; contemplation of God (or Higher Consciousness); pure
Bliss; expansion of awareness beyond the body into space beyond the body.
The highest of such states, called Samadhi, merge the act of
cognition with the object and the subject (Self). Called many things and
described in countless ways down through the ages, this state goes beyond the
intellect’s (and this writer’s) comprehension and ability to describe. I
reference the reader to Paramhansa Yogananda’s poem, “Samadhi.” (It can be
found in the original edition of his life story, “Autobiography of a Yogi.”)
Returning now to the process of concentration, Patanjali includes
devotion to God (Iswara) as meditation
and especially meditation upon the “word” that manifests God, OM. Repetition
(mental chanting) of OM, and meditation upon OM (heard in meditation) are
particularly important forms of meditation.
Patanjali recommends meditation upon one object as the way
to calm the breath and emotional disturbances which hinder meditation. Breath
control techniques can speedily bring the mind under control.
Any form of meditation that accelerates or reveals the
subtle astral senses can greatly help as well. Meditating on the inner light
(seen in the forehead), meditation upon the heart center, meditation upon peace
or pure happiness, or indeed “anything that appeals to one as good” — these are
all forms of meditative concentration which will yield the progressive stages
which lead to samadhi.
In essence and in conclusion, Patanjali is recommending that the meditator find a positive focus for meditation rather than only work on “fighting off” all distractions. Instruction in the methods is given by one’s teacher and especially one who is or represents a true teacher, or guru: one who, has himself, achieved the highest state of samadhi.
In essence and in conclusion, Patanjali is recommending that the meditator find a positive focus for meditation rather than only work on “fighting off” all distractions. Instruction in the methods is given by one’s teacher and especially one who is or represents a true teacher, or guru: one who, has himself, achieved the highest state of samadhi.
Blessings to you,
Nayaswami Hriman