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What is Meditation?

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108 Meditation Techniques

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Technique Archive

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Concepts of Meditation

There is alot more to meditation than just learning the techniques. It is an entire state of mind and a whole different way of looking at the world. To help you understand this, we present a series of informative concepts.

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• Evolution 
• Contemplation 
• I Forget What It Is, But There Seems To Be A Problem With Memory 
• Meditation: Good for Believers and Non-Believers 
• Jnana Yoga 
• Moha – Don’t Put Up With People Who Put You Down 
• Two Types of Meditation: Stabilizing and Analytical 
• How to Deal with Pain 
• Meditation in Education 
• Meditation Lessons 
• Let It Go 
• Meditation and Non-Duality

http://www.meditationsociety.com/concepts.html

3rd Eye Meditation

3^rd Eye Meditation

Imagine what your life would have been like if you had kept your eyelids shut for your entire lifetime. Your eyes would have worked perfectly and yet your sense of vision would have gone to waste. Similarly, not using your 3^rd eye is keeping you in the dark in relation to enjoying the wonders and wisdom of your sense of mystic sight.

Every one of us had our 3^rd eye fully open when we were babies. We were effortlessly able to witness the glory of the universe from its subatomic nature to its multi-galactic infiniteness. Through conditioning by our parents, teachers, and peers, we started a process of covering our 3^rd eye with layer after layer of illusion. As an example, let’s imagine that at one month of age we were laying in our crib looking at the paisley patterned dance of energy that life is. Our mommy stuck a stuffed doll in front of our face and said, “Look at the piggy, look at the piggy.” We then started the process of recognizing that particular shape and associating it with the label “pig”. We also might have been introduced to the concepts of color, texture, size, and other things. “Baby, look at how pink and fuzzy the nice little piggy doll is.” And this began our habit of replacing direct perception of reality with a perceiving, labeling, reacting physically, emotionally, and mentally process. And we went further and further away from an unfiltered pure experience of living life as it takes place. As we aged, we also added a thought analyzing method of judging, comparing, and commenting on every thing our senses brought our attention to, and we got less and less in touch with Now.

The result of this process is similar to putting shutters on a window. No light comes through and those within can only imagine what is on the other side of the shutters. Unfortunately, this really leaves us in the dark about what is real and what life is really about. Just as you can’t adequately describe an orange to anyone who has never seen the color orange, or has not tasted one, you cannot understand what a 3^rd eye vision is like from reading about it, or hearing it described by someone who has them. You will have to experience it first hand. So, the experience of divine perception, astral sight, aura awareness, mystic vision, or whatever other esoteric label you put on it, will remain only a theory until a way is found to actually open the 3^rd eye.

Every time you sit in meditation and do the 3^rd eye technique, you remove one of the shutters covering your inner window of wisdom. It is often compared to peeling away layers of skin from an onion. This continues until there is nothing left. And in this No-thing, there is everything. And we return to the pure direct perception of the glory and wonders of the universe we beheld as a baby. But now, we have the understanding that only comes with maturity.

 

The 3^rd Eye Meditation Technique

To begin, place yourself in the place and position that you have found to be most advantageous to meditation. Relax your mind, body, and emotions. Command your mind to cease its chatter, your emotions to stay in a serene mode, and your body to not disturb your meditation in any way. Focus your attention to the sound and feeling of your breath coming in and going out. Return to your breath awareness if you witness that you have lost your focus. At no time during your meditation should you chastise yourself about anything. So, for example, if you lose your attention and then realize this, just accept it without commenting. Return your attention to your breath and then continue with your meditation.

Close your eyes. Place your attention on the area between your eyebrows. After a short time, a point of light will present itself in the center of your inner field of vision. Keep your focus there. For some people, it will be beneficial to raise your eyeballs as if you were looking up at about a 25-degree angle. For others, just directing their attention upwards will be easier and less distracting. After some experimentation, go with one of the ways exclusively. In the beginning of 3^rd eye practice, it may help to place your thumb at the outer edge of one eye and your middle finger on the outer edge of the other, while placing your index finger at the mid-point between your eyebrows. This gives you a point of focus to place your attention. It also allows you to prevent your eyelids from fluttering. This commonly occurs, and can be distracting until you get used to the sensations that accompany this technique.

Let the light come to you. Be available to be filled. The more you continue practicing this meditation, the more layers of the veil of illusion will peel away and Reality will reveal itself to you. As you perceive the Truth, your understanding of the delusional concept that you are apart from the rest of the universe will lose its grip on you, and the knowledge that you are a part of all and everything will become undeniably apparent. Your chattering mind will eventually dissolve in the unspeakable transcendent light of love that is now and forever within and without you.

Once you stop being locked into viewing reality from just one perspective, you will start to be free from habitual reactivity. 3^rd eye experiences put you in that position. You will recognize that nothing more than a show has been playing out before you in what you considered “real life”. And, just like when you are at the theater, you may be interested to some degree with seeing how the plot turns out, but knowing that it is all just a story, you won’t take it any more seriously than a show. The constant anxiety and fear that is attached to a singular ego centered view of life will end and be replaced with the bliss of effortlessly merging and identifying with all of creation.

Once a chick has pecked its way out of its shell, it knows that there is a lot more to life than was within its dark confines. Mother Nature, Grace, then gives the chick strong wings that let it fly to the heavens. The 3^rd eye meditation technique has the potential to be the beak you use to break out of your shell, as well as the wings to transport you to the infinite, eternal, universal divine reality that is your birthright.

http://www.meditationsociety.com/week38.html

The Significance of the Figure 108

The Significance of the Figure 108

From: http://www.hinduism.co.za/japa.htm#The%20Secret%20of%20the%20Mala:%20(Rosary)

One complete Mala consists of 108 repetitions. Various reasons are given with regard to the significance of this number. Some of the main reasons are:

It has been established that man takes 10 800 breaths during a period of twelve hours. Therefore, in a period of 24 hours, one takes 21 600 breaths. One half of this time may be allowed for sleeping, eating or other essential activities. The remainder of the time should be spent in the thought of God. The merit of taking God’s name is multiplied 100 times when done on a Mala. Therefore, 108 Mantras done on a Mala is equivalent to the taking of God’s name 10,800 times.

There are 27 Nakshatras or Heavenly Bodies that regulate our destinies. Each Nakshatra enters 4 phases or Charans in the course of an astrological day or Tithi. Therefore all the Nakshatras pass through 108 Charans (27 x 4 = 108) during any Tithi.

The Shastras (scriptures) say that the Brahman (God) is symbolically represented by the figure 9. The three figures in the number 108 add up to nine (1 + 0 + 8 = 9). The figure 9 itself when multiplied by any other figure and the digits of the answer when added up will provide the answer as exactly 9.

Examples:

9 x 28 = 252 (2 + 5+ 2 = 9)

9 x 1855 = 16 695 (1 + 6+ 6 + 9 + 5 = 27) (2 + 7 = 9)

9 x 1368 = 12 312 (1 + 2 + 3 + 1 + 2 =9)

4.The different stages of creation are all linked to the figure 9
as will be seen by adding up each of the following figures:

A Kaliyuga consists of 432 000 human years

A Dwaparyuga consists of 864 000 human years

A Tretayuga consists of 1 296 000 human years

A Satayuga consists of 1 728 000 human years

A Mahayuga consists of 4 320 000 human years

A celestial year in Brahma’s life consists of 3 110 400 000 000 human years

Brahma’s lifespan consists of 311 040 000 000 000 human years.

The digits of each of the above figures when added up or the digits of those answers when added up will produce the figure 9. The figure nine has therefore been taken by Hindus to represent Brahman or Infinity.

http://www.hinduism.co.za/japa.htm#The%20Secret%20of%20the%20Mala:%20(Rosary)

The Secrets of the Mala:(Rosary) By Sri Radhakrishnan Srimali

The Secrets of the Mala:(Rosary)
By Sri Radhakrishnan Srimali
Abridged and paraphrased by Sri Dharam Ramkissoon
From ‘The Jyoti’ magazine
Published by the Ramakrishna Centre of South Africa

http://www.hinduism.co.za/japa.htm#The%20Secret%20of%20the%20Mala:%20(Rosary)

The Japa-Mala occupies a special position in Mantra-Sadhana (the spiritual disciplines consisting of repeating sacred syllables), because it is through the Mala itself that Japa is most effective. Firstly, the Mala is used to keep count of Japa or the repetition of sacred syllables. Secondly, during Sadhana, the mind as always, through its very nature, tends to wander. It is through the Mala, that the wandering mind can be quickly recollected or brought back to the thought of the deity or object of meditation.

Faith and reverence are the essentials of Upasana or worship. It will not be out of place to maintain this reverential attitude towards the Mala itself. It should not be used carelessly or kept in an unclean place or touched by the feet or left hand. Even though it is a lifeless object, it is an instrument through which God is remembered and an aid in spiritual upliftment. Therefore it should be regarded with reverence.

The scriptures say that the merit that accrues from repeating God’s name is multiplied 8 times when done on the segments of the fingers; 10,000 times when done on a Mala of precious stones or crystals; 100,000 times when done on a Lotus-Mala; but infinitely when done on a Rudraksha-Mala.

Ways of Doing Japa:
Japa may be done in three ways.

They are:

Karmala

Varnamala

Manimala

Karamala

This involves the doing of Japa on the fingers and can be done on the fingertips. The second and more effective way recommended in the scriptures is by doing Japa on the segments of the fingers. One of the important rules to observe when doing this type of Japa is to keep the fingers together and not separate.

Varnamala

This involves the doing of Japa using the alphabet of the Sanskrit language. Detailed instructions for this type of Japa are given in the ‘Sanat Kumara Tantra’.

Manimala

This is the most recommended and the most common way of doing Japa when a Mala (or Rosary) made of beads threaded together is used. The beads used are of various types. Malas are made of Rudraksh seeds, stems of the Tulasi (Basil) plant, shells, lotus plants, gold, precious stones, pearls, crystals etc.

Different types of Malas are used for different purposes. A Lotus-Mala is used to destroy enemies. A Kusa-Mala is used to destroy sins. A Silver-Mala is used to fulfil desires etc.

Different sects tend to use different types of Malas. The Shaktas, Shaivites and Smartas use the Rudraksha-Mala. The Vaishnavites use the Tulasi-Mala. The Ganapatis may use the ivory-Mala.

One complete Mala of any of the above three categories involves the repetition of the Mantra 108 times. The 109^th bead called the Meru or summit acts as the guide. An important rule is not to cross over the Meru on completion of a Mala but retract and do the next Mala commencing at the point of finishing the previous Mala. Thus we work back and forth from the Meru. An important interpretation of this rule is that the Meru represents the Guru or Preceptor whose importance in any spiritual discipline is unsurpassed, and he should not be crossed in any circumstance.

http://www.hinduism.co.za/japa.htm#The%20Secret%20of%20the%20Mala:%20(Rosary)

Meditation in Yoga and Vedanta by Swami Adiswarananda

MEDITATION IN YOGA AND VEDANTA

by

Swami Adiswarananda

Spiritual Leader

Ramakrishna-Vivekananda Center

New York

 

http://www.ramakrishna.org/activities/message/message20.htm

 

     Meditation is keeping the mind focused uninterruptedly on a subject for a certain length of time. All spiritual practices, ceremonies, prayer, and pilgrimage reach their consummation in meditation. In Patanjali’s Yoga system, meditation is the last step before the final goal, samadhi, or superconscious experience. Sri Sankaracharya describes meditation as maintaining steady awareness within of Atman, the focus of the all-pervading Self.[i] Meditation on Atman, our true Self, is the highest form of yoga. According to the Kurma Purana:

 

The fire of yoga burns the cage of sin which imprisons a man. Knowledge becomes purified and Nirvana is directly obtained. From yoga comes knowledge; knowledge, again, helps the yogi to obtain freedom. He who combines in himself both yoga and knowledge─with him the Lord is pleased. Those who practice maha-yoga [meditation on the Self] either once a day, or twice, or thrice, or always─know them to be gods. Yoga is divided into two parts: one is called abhava-yoga, and the other, maha-yoga. That in which one’s self is meditated upon as a void and without qualities is called abhava-yoga. That in which one sees one’s self as blissful, bereft of all impurities, and as one with God is called maha-yoga.[ii]

 

Vedic sages maintain that our true identity is Atman, or our inmost Self. When we forget It and fail to realize It, we become victims of endless suffering. Knowledge of Atman or Self is the only way to put an end to all suffering and meditation is the only way to Self-Knowledge. In meditation our consciousness rises high, comes into contact with the Atman, or universal Consciousness, and finds connection with It. We expand, taste supreme Bliss, and attain the highest fulfillment of life.

     The state of meditation is supported by concentration, concentration by withdrawal of mind, and withdrawal of mind by purity and self-control. Vedanta texts say that if you can concentrate 12 seconds on a subject uninterruptedly, it becomes one unit of concentration; 12 such units of concentration make one unit of meditation; 12 units of meditation lead to the first stage of samadhi; and 12 units of this samadhi lead to the highest samadhi, the supreme realization of Atman. But this achievement does not come of itself; it calls for repeated practice of meditation. The three components of meditation are: the subject of meditation, the center of consciousness at which the mind is held, and the method employed to guide the mind to concentration. The subject of meditation may be the nondual all-pervading Self, any specific aspect of the divine, or any divine incarnation. The center of consciousness may be at the heart, or between the eyebrows, or at the crown of the head. The method employed to invoke concentration may be any of the following: japa, or repetition of a sacred word; discrimination between the real and the unreal; dispassion, which is knowing the evil effect of sense-enjoyment; pranayama, or control of breath; and ceremonial observances.

Some examples of guided meditation are the following:

Sit in a straight posture. The next thing to do is to send a current of holy thought to all creation. Mentally repeat: “Let all beings be happy; let all beings be peaceful; let all beings be blissful.” So do to the east, south, north, and west. The more you practice this, the better you will feel. You will find at last that the easiest way to make ourselves healthy is to see that others are healthy, and the easiest way to make ourselves happy is to see that others are happy. After doing that, those who believe in God, should pray─not  for money, not for health, nor for heaven. Pray for knowledge and light; every other prayer is selfish. Then the next thing to do is to think that your body is firm, strong, and healthy; for it is the best instrument you have. Think of it as being as strong as adamant, and that with the help of this body you will cross the ocean of life. Freedom is never to be reached by the weak; throw away all weakness. Tell your body that it is strong, tell your mind that it is strong, and have unbounded faith and hope in yourself.[iii]

 

Sit straight and look at the tip of your nose. Later on we shall come to know how that helps to concentrate the mind, how by controlling the two optic nerves one advances a long way towards the control of the arc of reaction, and so to the control of the will. Here is one specimen of meditation: Imagine a lotus upon the top of the head, several inches up, with virtue as its center and knowledge as its stalk. The eight petals of the lotus are the eight powers of the yogi. Inside, the stamens and pistils are renunciation. If the yogi refuses the external powers he will come to salvation. So the eight petals of the lotus are the eight powers, but the internals stamens and pistils are extreme renunciation, the renunciation of all these powers. Inside that lotus, think of the Golden One, the Almighty, the Intangible, whose name is Om, the Inexpressible, surrounded with effulgent light. Meditate on that.[iv]

 

Another meditation is given: Think of a space in your heart, and think that in the midst of that space a flame is burning. Think of that flame as your own soul. Inside the flame is another effulgent light, and that is the Soul of your soul, God. Meditate upon that in the heart.[v]

 

Let your mind dwell on some holy personality─a Buddha, a Christ, a Ramakrishna. Then concentrate upon his heart. Try to imagine how it must feel to be a great saint; pure and untroubled by sense-objects, a knower of Brahman [supreme Reality]. Try to feel that the saint’s heart has become your heart, within your own body. Here, again, the localization of the image will be found very hepful. Both Hindus and Chritians practice this form of meditation─concentrating not only upon the heart but also, sometimes upon the hands and the feet and the whole form.[vi]

 

  Meditate on Vishnu, the Dweller in the hearts of all beings, seated on a lotus within the rays of the sun, his body luminous, adorned with diadem, necklace, earrings, and bracelets of great luster, and holding conch shell and mace in his hands.

  Then the wise man should meditate upon the luminous, benign form of the Lord, without the conch shell and mace, but adorned with ornaments.

  As the mind becomes concentrated on the form, he must then keep his mind on the form without ornaments.

  Then he must meditate upon his oneness with the luminous form of the Lord.

  Lastly, he must let the form vanish and meditate upon the Atman.[vii]

 

     The benefits of meditation manifest on the physical, mental, and spiritual levels. On the physical level, the benefits are good voice, good health, and good complexion. On the mental level, they are emotional stability, clear vision, a sense of peace, freedom from worry and anxiety, and greater concentration. On the spiritual level, the seeker develops more faith, a taste of inner bliss, self-surrender to the divine, and spiritual enthusiasm. Practice is vital to actualize these benefits, and the practice must be right. Practice is considered right when the three components of meditation─subject of meditation, center of consciousness, and method to guide the mind to concentration─are kept unchanged and unaltered, and the practice is followed steadfastly with faith, devotion, and determination.

Meditation is cultivating a single thought reminiscent of the subject of meditation by repeating it over and over again. By following the same method and concentrating on the same subject at the same center of consciousness, that single thought becomes a giant thought-wave. In course of time the mind develops a channel for that thought-wave and the practice becomes effortless. No practice, however mechanical or intermittent, is ever lost. The Bhagavad Gita tells us that even very little of the practice of Yoga saves a person from the great fears of life.[viii]

     Success in meditation is measured not by any attainment of occult powers, not by dreams or visions or miraculous happenings, but by glimpses of the divine that give the seeker a taste of inner bliss and permanent transformation of character.

 

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[i] See Vivekachudamani vv. 332, 378, 381, 383, and 412.

[ii] Quoted in Raja-Yoga, by Swami Vivekananda, in Vivekananda: The Yogas and Other Works, Swami Nikhilananda, ed., Ramakrishna-Vivekananda Center, New York, 1996, p. 618.

[iii] Ibid., p. 591.

[iv] Ibid., p. 620.

[v] Ibid., p. 620.

[vi] How to Know God: The Yoga Aphorisms of Patanjali, Swami Prabhavananda and Christopher Isherwood, trs., pp. 73-74.

[vii] From the Vishnu Purana, as quoted in Ibid., p. 177.

[viii] See Bhagavad Gita 2.40.

 

Spiritual Leader Archive Meditation & Its Practices

Copyright© 2002, Ramakrishna-Vivekananda Center of New York.

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