MEDITATION INSTRUCTIONS
Breath Meditation
As stated, meditation consists of focusing the mind on a single object. In breath meditation, the meditation object is the physical process of breathing. Breath meditation is performed by placing one’s attention at either the solar plexus or the opening of the nostrils and following the flow of the breath as it passes through that point. This may sound simple, but it is not. The mind will focus on the breath for a little while, but soon it will wander from thought to thought. That is the nature of the untrained mind, one minute focused on the meditation object, the next thinking about what happened earlier in the day or what needs to be done later or on any number of things.
Meditation is the science of controlling the wayward mind. This is done using specific techniques and with practice. Establishing a meditation routine is helpful, especially in the beginning. Once a routine is established, feel free to experiment. Variety can be useful in keeping meditation fresh. Many techniques for stilling the mind can be found in the Vijñāna Bhairava. Remember, these techniques are aids for controlling the mind. The goal is to still the mind and realize the Self, not to become an expert at meditation.
Meditation is the science of controlling the wayward mind. This is done using specific techniques and with practice. Establishing a meditation routine is helpful, especially in the beginning. Once a routine is established, feel free to experiment. Variety can be useful in keeping meditation fresh. Many techniques for stilling the mind can be found in the Vijñāna Bhairava. Remember, these techniques are aids for controlling the mind. The goal is to still the mind and realize the Self, not to become an expert at meditation.
Wisdom of The Sages
“The Supreme Lord said: Undoubtedly, Arjuna, the mind is restless and difficult to control, but it is restrained by constant practice and detachment. In My opinion, Yoga (union) is difficult for the one whose mind is not controlled, but is possible for the person who controls his mind and strives in this path (of meditation).”
Bhagavad Gītā. VI. 35-36
Bhagavad Gītā. VI. 35-36
Posture (Āsana)
Meditation can be performed in any position, provided one is still, relaxed, and alert. One can sit cross-legged on a mat or cushion, or in a chair, whichever is comfortable. The head, neck, and spine should be held straight. The main point of Yoga posture is that it should be a position that can be maintained, comfortably, for the duration of one’s meditation.
Wisdom of The Sages
“Meditative posture (āsana) should be steady and comfortable. Relaxation of effort is necessary for absorption into the Infinite. From that (correct posture) comes immunity to the pairs of opposites (pain & pleasure, hot & cold, etc.).”
Yoga Sūtras of Patañjali. II. 46-48
Yoga Sūtras of Patañjali. II. 46-48
Relaxation
After assuming a comfortable posture and before focusing on the breath, one should take time to relax the body. This is done by applying relaxing attention to the entire body, from head to toe.
For example: start at the forehead, then slowly let your attention descend to the eyes, nose, cheeks, mouth, and chin. Continue on to the neck and right shoulder, then down the right arm: the bicep, elbow, forearm, wrist, hand, thumb, and fingers. Then up the left arm, in reverse order, starting with the fingers and ending at the shoulder. Next, place attention on the chest, abdomen, and hips. Continue down the right leg, placing attention on the thigh, knee, calf, shin, heel, foot, and toes. Next do the same to the left leg, in reverse order, starting from the toes up to the thigh. Continue up to the buttocks; lower, middle, and upper back; neck and up to the top of the head.
If necessary, repeat this process again, but instead of resting attention on each location, search for any tension remaining in the body. If any tension is found, place awareness on that site until the tension is gone.
For example: start at the forehead, then slowly let your attention descend to the eyes, nose, cheeks, mouth, and chin. Continue on to the neck and right shoulder, then down the right arm: the bicep, elbow, forearm, wrist, hand, thumb, and fingers. Then up the left arm, in reverse order, starting with the fingers and ending at the shoulder. Next, place attention on the chest, abdomen, and hips. Continue down the right leg, placing attention on the thigh, knee, calf, shin, heel, foot, and toes. Next do the same to the left leg, in reverse order, starting from the toes up to the thigh. Continue up to the buttocks; lower, middle, and upper back; neck and up to the top of the head.
If necessary, repeat this process again, but instead of resting attention on each location, search for any tension remaining in the body. If any tension is found, place awareness on that site until the tension is gone.
Thoughts And Other Distractions
It is the nature of the mind to wander, so when the mind strays from the object of meditation, simply return it to that object. Do not become discouraged or upset with oneself. Meditation is training of the unruly mind, so, no matter how many times the mind wanders, continue to refocus it on the object of meditation. The amount of effort this requires may vary at times. When the mind is particularly obstinate, rather than fight with it, observe the thought-flow. Do not get involved with the content of one’s thoughts, but merely listen to the thoughts, like an outsider eavesdropping on a conversation. Notice that thoughts, like all phenomena, have a life-cycle – they rise, exist for some time, and then end, usually giving rise to another thought. Therefore, the best time to refocus the mind is in between thoughts.
When other distractions, such as noise, physical sensations, etc., interfere with the ability to focus on the meditation object, as with thoughts, one should simply focus on the distraction itself. This too should be done with indifference; that is, without thinking about the nature of the distraction. For example, if the distraction is a constant noise, focus on listening to the sound without any mental analysis or commentary. Simply be mindful of the distraction until it passes, then return your attention to the object of meditation.
When other distractions, such as noise, physical sensations, etc., interfere with the ability to focus on the meditation object, as with thoughts, one should simply focus on the distraction itself. This too should be done with indifference; that is, without thinking about the nature of the distraction. For example, if the distraction is a constant noise, focus on listening to the sound without any mental analysis or commentary. Simply be mindful of the distraction until it passes, then return your attention to the object of meditation.
Wisdom of The Sages
“Wheresoever the restless and unsteady mind wanders, one should restrain it and lead it back into the Self.”
Bhagavad Gītā. VI. 26
Bhagavad Gītā. VI. 26
Breath Meditation Instructions
The Vijñāna Bhairava is a traditional Yoga text; in it, Śiva, as the Supreme Teacher, outlines 112 Yoga techniques meant to free the mind of dichotomizing thoughts and bring about Self-realization. Not surprisingly, the first and last instructions are on breath meditation.
Note: Śiva and Bhairava are synonymous and refer to the Absolute Reality; Śakti and Bhairavi are also synonymous and refer to the dynamic energy and I-consciousness of the Absolute.
“Exhalation goes out and vital air enters, in a curved form; they do so by their own accord. Being both transcendent and immanent, that Great Goddess (Śaktī in the form of life force) long in nature, is the highest place of pilgrimage.”
Vijñāna Bhairava. 154
This verse declares that the breath is, by nature, both physical and divine. It is the bridge between the body and mind, and the gateway to absolute consciousness.
“Lord Bhairava said: ‘Clearly, in the constant motion of the upward exhalation and the downward inhalation there is the nature of creation. By maintaining concentration on the point of origin, the state of fullness is established.’”
Vijñāna Bhairava. 24
The point of origin for inhalation is the opening at the nostrils and the point of origin for exhalation is the solar plexus. The first step in breath meditation, then, is to fix the mind on either the end of the nostrils or the solar plexus and to follow the flow of the ingoing and outgoing breath as it passes that point.
“The breath is exhaled with the sound ‘ha’ and inhaled with the sound ‘sa’; therefore, the living being is always reciting the mantra ‘Hamsa’ (I am That).”
Vijñāna Bhairava. 155
Several techniques can be used to help focus the mind on the breath. One is to recite the mantra “So Ham” (“That, I am”) with the breath. This is done by mentally reciting the syllable “so” while inhaling, and the syllable “ham” while exhaling. Once the mind has attained one-pointed focus on the breath, the mantra can be discontinued.
“If one maintains one-pointed concentration on the incoming and outgoing vital air, and also on the two points of rest, Bhairavī, which is the essence of Bhairava, manifests.”
Vijñāna Bhairava. 25
The next step in breath meditation is awareness of the whole breath process, that is, the entire inhalation, the pause, the entire exhalation, and the pause between breaths. Focusing on the pauses or gaps in the breath aids in concentrating on the whole breath.
“When Śaktī, in the form of air, does not enter in or go out, by concentration on the middle, there develops the state of nirvikalpa (freedom from thought-constructs) and through that stillness, the essence of Bhairava manifests."
Vijñāna Bhairava. 26
“Or when concentration is maintained on the retention of the breath, after exhalation and inhalation, the Śakti known as tranquility arises and through that Śakti, the stillness (of Bhairava) is revealed.”
Vijñāna Bhairava. 27
As concentration on the breath increases, the breath becomes slow and refined. The gap between breaths (or between inhalation and exhalation) becomes longer. Pay particular attention to that gap.
The physical sensation of the breath may disappear; however, continue to focus on the mental image or memory of the breath. One may also see intense light or hear various sounds from within. If these signs are well established, one may change focus from the breath to the sign.
At this point, the suṣumnā, the channel that carries prāṇa, life force, from the base of the spine to the top of the head, opens and the mind becomes still. This stillness of mind is samādhi.
Note: Śiva and Bhairava are synonymous and refer to the Absolute Reality; Śakti and Bhairavi are also synonymous and refer to the dynamic energy and I-consciousness of the Absolute.
“Exhalation goes out and vital air enters, in a curved form; they do so by their own accord. Being both transcendent and immanent, that Great Goddess (Śaktī in the form of life force) long in nature, is the highest place of pilgrimage.”
Vijñāna Bhairava. 154
This verse declares that the breath is, by nature, both physical and divine. It is the bridge between the body and mind, and the gateway to absolute consciousness.
“Lord Bhairava said: ‘Clearly, in the constant motion of the upward exhalation and the downward inhalation there is the nature of creation. By maintaining concentration on the point of origin, the state of fullness is established.’”
Vijñāna Bhairava. 24
The point of origin for inhalation is the opening at the nostrils and the point of origin for exhalation is the solar plexus. The first step in breath meditation, then, is to fix the mind on either the end of the nostrils or the solar plexus and to follow the flow of the ingoing and outgoing breath as it passes that point.
“The breath is exhaled with the sound ‘ha’ and inhaled with the sound ‘sa’; therefore, the living being is always reciting the mantra ‘Hamsa’ (I am That).”
Vijñāna Bhairava. 155
Several techniques can be used to help focus the mind on the breath. One is to recite the mantra “So Ham” (“That, I am”) with the breath. This is done by mentally reciting the syllable “so” while inhaling, and the syllable “ham” while exhaling. Once the mind has attained one-pointed focus on the breath, the mantra can be discontinued.
“If one maintains one-pointed concentration on the incoming and outgoing vital air, and also on the two points of rest, Bhairavī, which is the essence of Bhairava, manifests.”
Vijñāna Bhairava. 25
The next step in breath meditation is awareness of the whole breath process, that is, the entire inhalation, the pause, the entire exhalation, and the pause between breaths. Focusing on the pauses or gaps in the breath aids in concentrating on the whole breath.
“When Śaktī, in the form of air, does not enter in or go out, by concentration on the middle, there develops the state of nirvikalpa (freedom from thought-constructs) and through that stillness, the essence of Bhairava manifests."
Vijñāna Bhairava. 26
“Or when concentration is maintained on the retention of the breath, after exhalation and inhalation, the Śakti known as tranquility arises and through that Śakti, the stillness (of Bhairava) is revealed.”
Vijñāna Bhairava. 27
As concentration on the breath increases, the breath becomes slow and refined. The gap between breaths (or between inhalation and exhalation) becomes longer. Pay particular attention to that gap.
The physical sensation of the breath may disappear; however, continue to focus on the mental image or memory of the breath. One may also see intense light or hear various sounds from within. If these signs are well established, one may change focus from the breath to the sign.
At this point, the suṣumnā, the channel that carries prāṇa, life force, from the base of the spine to the top of the head, opens and the mind becomes still. This stillness of mind is samādhi.
Summery of Breath Meditation
1. Follow flow of the breath at a fixed point.
2. Use ‘So Ham’ mantra or breath-counting to focus mind on the breath
3. Focus on whole breath process
4. Focus on the breath gap
5. Breath becomes subtle
6. Physical awareness of the breath disappears
7. Focus on mental image of breath
2. Use ‘So Ham’ mantra or breath-counting to focus mind on the breath
3. Focus on whole breath process
4. Focus on the breath gap
5. Breath becomes subtle
6. Physical awareness of the breath disappears
7. Focus on mental image of breath
Go to Sample Meditations
