Meditation and its Utility in Daily Life With Practical Hints
By
Sri Swami Premananda
A DIVINE LIFE SOCIETY PUBLICATION
First Edition: 1994
Second Edition: 1996
Third Edition: 1999
(2,000 copies)
World Wide Web (WWW) Edition : 2000
WWW site:
http://www.dlshq.org/
This WWW reprint is for free distribution
© The Divine Life Trust Society
Swami Premananda’s ‘Meditation Classes’ have become
very popular and there is a great demand. This booklet
will help aspirants and seekers.
Published By
THE DIVINE LIFE SOCIETY
P.O. Shivanandanagar—249 192
Distt. Tehri-Garhwal, Uttar Pradesh,
Himalayas, India.
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Contents
Meditation And Its Utility In Daily Life
Meditation Practice
I. “Silence Is The Great Revelation”—Lao-Tse
II. Body Sensations
III. Deepening Exercise—Body Sensations
IV. Thought Control
V. Breathing Sensations
VI. God In My Breath
VII. Breath—Communication With God
VIII. Stillness
IX. Body Prayer
X. The Touch of God
XI. Concentration
XII. Finding God In All Things
Individual’s Uplift And World Welfare
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OM
Meditation And Its Utility In Daily Life
Meditation is not for a few but is necessary for all human beings. The
inner self of a person touches the Higher Self (the Param-Tattwa)
during deep sleep daily. This unknown touch recharges the battery of
man. So, when he gets up from his sleep, he feels that he is
refreshed, full of strength and relaxed. This is a natural process for
all persons alike. If one could not sleep properly, he feels disturbed
and is in a sort of weariness. It is the experience of every man,
whether he is rich or a beggar, a literate or an illiterate, an
executive or a labourer, a farmer or a business man, a housewife or a
huckster. So, every man needs peace, strength, ability to discharge
his duties and for tranquillity of mind. So, a wonderful discovery of
man is to keep his inner self in touch with the SOURCE in a wakeful
state for longer periods continuously through specific type of
systematic practices. This is called the art of meditation. And such a
person is said to be a YOGI without any discretion/distinction of
caste, creed, colour and country.
Dhyanam nirvishayam manah—That state of the mind, wherein there are no
Vishayas or sensory thoughts, is meditation.
Whether oriental or occidental, Hinduism or Mohammedanism, Buddhism or
Jainism, Christianity or Judaism, Shinto-ism or any other ‘ism’, the
spiritual purpose and meaning is to lead an individual soul to the
ecstatic communion with the Universal Divinity or ONE TRUTH, the
SOURCE. A continuous flow of perception of thought is Dhyana—Tatra
pratyayaikatanata dhyanam. It is the flow of continuous thought of one
object or God or Atman or Supreme Source—Tailadharavat. According to
Raja Yoga, meditation is the seventh rung or step in the ladder of
Yoga. One cannot attain this state unless he knows the art of
“Concentration”. What is concentration?—Desa bandhas-chittasya
dharana. Concentration is fixing the mind on an external object or an
internal point continuously, without interruption or break for twelve
seconds. So, an aspirant has to develop himself in concentration,
which itself is changed into meditation, if his state of keeping the
mind focused at one object/point/subject continuously and
spontaneously for 12x12=144 seconds. It is termed as ‘Dhyana’ in
Sanskrit scriptures, which comes from the root ‘Dhi’. In English we
generally call it ‘intellect’ which is the basic root with different
derivations in different practices. However, ‘Buddhi’ (reasoning
faculty) is said to be directly based on this root term; yet this term
is used liberally by all systems of Yoga, which is central theme of
all mystic techniques leading one to higher levels of spiritual
consciousness with profound depths of spiritual expansion and takes
one to God-realisation or Self-realisation.
Meditation may be objective, or on qualities or purely subjective or
one’s own breath. In objective meditation the Sadhaka meditates upon
an idol or picture of his Ishta devata—may be Lord Shiva, Vishnu,
Rama, Krishna, Christ, Buddha or any other god or goddess. For him,
the idol is something alive, vibrating with supreme reality,
omnipresent, omniscient, omnipotent. He may meditate upon the
beautitude, the qualities, the activities of his Ishta-devata. Or he
may meditate upon the all-pervading pulsating Supreme Energy which is
within him and without, permeating everywhere. This is subjective
meditation. Similarly on his breath while inhaling and exhaling with
MINIMAL SILENCE. All meditations are good; what counts is the
intensity and unbroken continuity of meditation.
An aspirant has to rest his soul on the bosom of the Lord, to bathe in
the bliss of Divine ecstasy, to drown his ego in the ocean of
eternity, to draw sustenance and strength from the SOURCE to attain
whatever he is capable of achieving. A Sadhaka should meditate
regularly, chew and digest what he has learnt, to transform what he
has learnt into wisdom, to apply that wisdom to solve the problems
that cross his path daily. Says F.W. Robertson: “It is not the number
of books you read, nor the variety of sermons you hear, nor the amount
of religious conversation in which you mix, but it is the frequency
and earnestness with which you meditate on these things till the truth
in them becomes your own and part of your being, that ensures your
growth.”
A sincere spiritual seeker meditates to realise the Ultimate Reality
to unravel the mystery of life and death, to understand in the bottom
of his heart, what is Truth. Once he knows Truth, he knows the
Ultimate Reality, he becomes That, and there is nothing more to know.
A person who has realised Brahman, becomes Brahman, and lives in
Brahman. Knowing is being. That is the highest state.
India has been fortunate to have produced many saints and seers who
had realised the Truth and for more or less time lived in a state of
Divine Ecstasy. Even during the past hundred years people have
witnessed such saints like Paramahamsa Ramakrishna, Swami Vivekananda,
Swami Ramatirtha, Sri Aurobindo, Ramana Maharshi, Swami Ramdas, Swami
Sivananda and several others of world fame. Ramakrishna would while
talking relapse into Samadhi and often prayed to his Divine Mother not
to draw him frequently into Her Bosom so that he can converse with his
disciple, particularly his darling Naren later known to the world as
Swami Vivekananda so that he could prepare a band of workers to spread
his message, the holy message of India. Swami Ramatirtha was often
seen in a state of ecstasy during last seven years of life in India
and United States. Swami Sivananda was another who would often sing
and dance or be just be quiet in divine ecstasy. There have been more
in India and quite a few messengers of God in other parts of the
world.
Meditation and concentration are often treated as synonymous. However,
I have drawn earlier a distinct line between concentration and
meditation. In further explanation when one brings to bear all his
thought waves on a single point or spot like a laser beam where the
scattered rays of light are concentrated, it is concentration. Every
body needs concentration to understand, assimilate and apply any
information, any knowledge. When the concentration is prolonged for
144 seconds, it is called meditation and when extended to 144
multiplied by 144 i.e. 20736 seconds = 345.6 minutes, it is said to
reach the state of Samadhi. According to Ashtanga Yoga comprising two
main parts of Hatha Yoga—Yama, Niyama, Asana and Pranayama covers the
first one, whereas Pratyahara, Dharana, Dhyana and Samadhi, is the
second part. There is no equivalent word in English language for
Samadhi. Concentration is the sixth, Meditation the seventh and
Samadhi the eighth and last stage of Yoga when the Sadhaka is united
with the Supreme Being. It shows that concentration leads to
Meditation, similarly prolonged constant meditation leads to Samadhi.
In other Yogas Manana, Nididhyasana, Upasana, Chintana, Dhyana—these
terms are used in different Yogas with subtle differences in their
techniques. Manana is a sort of reflection. It is just to chew the cud
slowly and nicely. It is done through into intense practice of Manana.
Chintana is also a sort of reflection and meditation to assimilate the
thoughts in consciousness for proper and significant impression with
profound understanding. Intense meditation on the Self or Brahman or
ANY SPIRITUAL ILLUMINED PERSONALITY is termed as ‘Nididhyasana’. As
Saint Francis of Assisi did. ‘Upasana’ stands for devout meditation
which is being used in both i.e., Jnana Yoga Sadhana and Bhakti Yoga.
Upasana means ‘sitting near by’. In Jnana Yoga Sadhana the seeker has
to sit near the Self or Brahman; whereas in Bhakti Yoga a devotee has
to sit by the side of God.
A keen and true regular practitioner (Sadhaka) will attain quick and
sure results, when he proceeds properly stage by stage under the
guidance of his GURU or master. The first four parts are meant to
purify the mind and keep the body strong and fit to receive and retain
the power of the DIVINE. Many moderns, however, equate Yoga with the
practice of few asanas and pranayamas. This is not sufficient for
spiritual uplift. Yet, it is better to practise asanas and pranayamas
for health’s sake than not to do anything at all. But Yoga is really
first to withdraw one’s mind from the objects of senses (pratyahara),
practice concentration, prolong the period of concentration under
proper guidance to reach the stage of meditation and finally become
one, unite (Yoga to join to unite) with the Supreme Reality, the
TRUTH.
Thus meditation is not meant merely for the recluse, the ascetic, the
renouncer. It is of utmost important in man’s day-to-day life. It is
of immense help to a student, a youth, an old man. A man who can
meditate will become a better manager, a better businessman, a better
executive and, above all, a better man. Conversely, if a person cannot
meditate, he will lack composition, courage and confidence to achieve
his goal. Nowadays, several medical doctors and psychologists advise
to their patients suffering from nervousness, unusual irritation,
disordered mind, fear and inferiority complex and lack of self-
confidence to meditate in a specific manner along with the medical
treatment. So, the meditation is very necessary these days when man
leads a life of tension and complexity.
Every morning and evening, preferably at dawn and dusk, sit down in a
comfortable posture with your backbone straight, relax each and every
limb of your body, and then your mind, and sit unmoved, in the same
pose, as long as you can. It is always better to invoke your Guru
(master) and Ishta Devata first, when you sit for meditation for their
blessings and guidance and gratefully thank them again when you finish
the meditation. Gradually, increase the time of your meditation. It is
easier to relax your limbs of the body but not so easy to relax your
mind. This process of relaxation, stillness and body awareness will
automatically reduce the speed of your breathing, which, in turn, will
help in meditation. So many thoughts will cross your mind now and
then. They may even disturb you. Do not be afraid. Try to remain calm
and watch them with equanimity. Let them come, let them go. Do not
fight to free your mind from thought waves. Try to be indifferent to
them. But do not observe these thoughts with equanimous mind.
Gradually, automatically the flitting of thoughts across the canvas of
your mind will diminish. After sometime—sooner than later—you will be
absorbed in your Ishta-Devata if your meditation is objective, or in
your Being, if your meditation is subjective. Once, you get the taste
of it, believe me, you will like to taste it more and more and more.
May God Almighty and All-merciful and the Most Revered Gurudev, help
you, THEY WILL.
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Meditation Practice
I. “Silence Is The Great Revelation”—Lao-Tse
1. Scripture as the revelation of God.
2. Discover the revelation that silence brings.
3. Silence offers, one must attain silence. It is NOT EASY.
Comfortable Posture. Close eyes for 10 minutes. Observe total silence
of Heart and Mind. Describe ‘Silence’ in terms of your attempts.
Experience may infinitely be varied. You have to still the constant
wandering of your mind. To quiet and emotional turmoil. On approaching
frontiers of silence there may be PANIC and WITHDRAWAL. You may have
frightening experience. NO REASON TO BE DISCOURAGED. Wandering
thoughts are a great revelation. Take time to EXPERIENCE this
wandering mind and TYPE of wandering it indulges. SOMETHING ENCOURAGING
—awareness of mental wandering, inner turmoil and inability to be
still shows that you have small degree of silence within you. AGAIN
close your eyes, become aware of wandering mind for two minutes. Now
sense the silence that makes it possible to be aware of wanderings of
your mind.
MINIMAL SILENCE—as it grows, it reveals more and more rather it
reveals yourself to you. You will have ATTAINMENTS—like WISDOM,
SERENITY, BLISS, GOD, PRECAUTION: you shall have no talk and no
discussion. Inhale and exhale deep and slow breathing throughout.
Again close your eyes for five minutes. SEEK SILENCE. Now see your
success—whether more or less. Don’t seek ANYTHING SENSATIONAL. In
fact, do not seek at all.
Limit yourself to observing. Take in everything that comes to your
awareness whether big, small, trite or ordinary. CONTENT of awareness
is less important than the quality of awareness. As quality improves,
so silence deepens, you will experience. You will discover, to your
delight, that revelation is not knowledge. It is power: a mysterious
power that brings transformation.
II. Body Sensations
One must become aware of certain body sensations of which one is
explicitly not aware. To go around by yourself to become conscious of
your toes, your feet, your legs, your knees, your thighs, your
buttocks, your waist, your stomach, your chest, your shoulders, your
fingers (starting from the tips), your forearms, your elbow, your
arms, your full back, then again your shoulders, your neck, your chin,
your lips, your nose, your cheeks, your ears, your eyes, your
forehead, your head, upper side of your head and backside of your
head. Do not dwell for more than two or three seconds on each part of
your body. REPEAT it again and again for five minutes. This act of
yours brings a sense of relaxedness. BIGGEST ENEMIES: Nervous tension,
living too much in head i.e., to remain conscious of the thinking and
imagination and to remain conscious far too little of the activities
of the senses. It is a must to remain in the PRESENT and not in past
and future. One must master this technique of sense awareness. One
must learn to get out of the area of thinking and imagination and move
into the area from Head to Heart i.e., feeling, sensing, loving and
intuiting where contemplation takes birth, prayer becomes transforming
power and a source of delight and peace. A few of you may feel an
increase in Tension. Note what part of your body is tense and see
exactly what the tension feels like. Become aware of the fact you are
tensing and note exactly how you are doing this. Note means not to
reflect but to feel and sense. You pick up no sensation. Why? Your
sensibility has been dead from so much living in head. Our skin is
covered with trillions (3 Powers of a million) of bio-chemical
reactions—that we call sensations and you are finding it hard to pick
up even a few of them? You have hardened yourself not to feel may be
due to some emotional hurt or conflict that you have long since
forgotten. And your perception, your awareness, power of concentration
and attention are still gross and underdeveloped. It is as a means for
attaining relaxation and stillness. GET IN TOUCH WITH SENSATIONS AGAIN
AND AGAIN without naming limbs and organs as you sense. If you notice
an urge to move or to shift your posture or position—do not give into
it. Do continue this exercise for a few minutes. You will gradually
feel a certain stillness in your body. Go on with your AWARENESS
exercise and leave taking care of stillness. If you are distracted,
get back to awareness of body sensations, moving from one to another,
until your body becomes still once again, your mind quietens, you are
able to sense again stillness that brings peace and a foretaste of
contemplation and of God. HOWEVER, DO NOT explicitly rest in the
stillness. Because resting in it can be relaxing and even delightful.
BUT in it there is DANGER of mild trance or mental blankness which is
not good for contemplation. It is like a sort of self-hypnosis that
has nothing to do either with the sharpening of awareness or with
contemplation. IMPORTANT: DO NOT DELIBERATELY seek stillness or
silence within you and not EXPLICITLY REST in it when it occurs. BUT
SEEK SHARPENING OF AWARENESS. In moments, stillness becomes so
powerful that all exercise and all your efforts become impossible.
Then it is no longer you who go in quest of stillness. But stillness
takes possession of you. THEN you may safely, and profitably, let go
of all effort and surrender to this overpowering stillness within
you.
III. Deepening Exercise—Body Sensations
The body sensations exercise is so simple, in fact, as to prove
disillusioning. To advance in it, you have to preserve in simplicity.
Resist temptation to seek novelty, but try to seek DEPTH. You have to
practise second exercise over a long period of time. You may ask for
benefits. Don’t ask. Do what you are asked to and you will discover
yourself. TRUTH is found less in words and explanations than in action
and experience. So get to work, with faith and perseverance. Close
your eyes. Repeat previous exercise of body sensations for five to ten
minutes.
NOW CHOOSE JUST ONE SMALL AREA OF YOUR FACE, PICK UP EVERY SENSATION.
At the beginning you may not feel. Continue previous exercise, then
enter in this area. Be aware of the type of sensations that emerge;
itching, pricking, burning, pulling, vibrating, throbbing,
numbness....... If your mind wanders, bring it patiently back to
exercise.
IV. Thought Control
By doing previous awareness exercises, your mind may be distracted. To
deal with such situation, you shall keep your eyes half closed—resting
on an object or one spot three feet ahead of you. You are not to focus
on the object/spot. By doing this, you may have trouble with your
wandering mind. No cause for alarm. You practise control over your
wandering mind with patience and perseverance. Gradually you will
succeed.
To deal with distraction of mind you may follow any of the two ways:
a) You have to follow your thoughts as a puppy in the streets follows
any pair of legs it finds in motion. It does not care for the
direction where they are moving. After some seconds, you shall make
yourself aware that you are thinking. You may say to yourself
interiorly that I am thinking ......... thinking ...... thinking. By
this you will be aware that thinking process is going on.
b) The other way to overcome distraction is to observe your thoughts
as a man stationed at his window watching passers by on the street.
After doing this for a while, you shall keep yourself aware that you
are thinking .... thinking .... thinking .... You may do any of the
above two exercises for not more than five minutes. Thinking tends to
stop by making yourself aware of it. A distraction charged with strong
emotion: love, fear, resentment, sorrow—will not easily yield to this
exercise. Other exercises discussed hereinafter shall help you in
that.
V. Breathing Sensations
(Become aware of sensations in various parts of your body)
Become aware of the air as it comes in and goes out through your
nostrils. Do not concentrate on the air as it enters in lungs, but
limit awareness to nostrils breath. Do not control your breathing.
Don’t attempt to deepen it. It is not breathing exercise, but
breathing awareness. Whenever you are distracted, return with vigour
to your task to enable you to make you aware of each breath. Continue
this exercise for ten to fifteen minutes. This exercise may be
difficult for some of you in comparison to previous exercises; but it
is most rewarding in sharpening awareness, bringing calmness and
relaxation. HOWEVER, in attempting breathing awareness DO NOT tense
your muscles. Determination must not be confounded with nervous
tension. You may be distracted at the beginning but you must keep
returning again and again to the awareness of your breathing the mere
effort involved in doing this—will bring beneficial effects that you
will gradually notice.
After developing some proficiency in this exercise move on to somewhat
difficult and more effective variant:
a) Become aware of the sensation of the air passing through your
nostrils. Feel its touch—in which part of the nostrils you feel the
touch of the air while inhaling .... and in what part of the nostrils
you feel the touch of the air while exhaling .......
b) Become aware of the warmth or coldness of the air .... its coldness
when it comes in, and its warmth when it goes out.
c) Also be aware of quantity of air that passes through one nostril is
greater than the amount that passes through other .....
d) Be sensitive and alert to the slightest, lightest touch while
inhaling and exhaling .... STAY with this awareness for ten to fifteen
minutes. In case you put in more time, you will get better results.
But DO NOT stay on breathing awareness alone for many hours over a
period of more than two or three days. Although this exercise brings
you great peace and a sense of depth and fullness that delights you
but prolonged concentration on breathing is likely to produce
hallucinations or to draw out material from the unconscious that you
may not be able to control.
AWARENESS AND CONTEMPLATION AND PRAYER
Prayer means a communication with God that is carried on mainly
through the use of words and images and thoughts. Contemplation means
a communication with God that makes a minimal use of words, images and
concepts altogether. The exercise of awareness of body sensations or
breathing can be termed as communication with God. Many mystics tell
us that, in addition to the mind and heart with which we ordinarily
communicate with God, we are endowed with a mystical mind and mystical
heart, a faculty which makes it possible for us to know God directly,
to grasp and INTUIT Him in His very being—apart from all thoughts,
concepts and images.
Ordinarily all our contact with God is indirect—through images and
concepts. To be able to grasp Him beyond these thoughts and images is
the privilege of this faculty—a mystical heart. In most of us this
Heart lies dormant and undeveloped. If it is awakened, it would be
straining towards God and, given a chance, would impel the whole of
our being towards Him. Hence, it needs to be developed, it needs to
have the dross that surrounds it removed so that it can be attracted
towards the ETERNAL MAGNET. To be near or discover Eternal Magnet, one
is to find means of silencing the mind. And to silence the mind is an
extremely difficult task. How hard it is to keep the mind away from
thinking, which is producing thoughts in a never-ending stream. But it
is also said that one thorn is removed by another. So you can be wise
to use one thought to rid yourself of all the other thoughts that
crowd into your mind. One thought, one image, one phrase or sentence
or word that your mind can be made to fasten on. For to consciously
attempt to keep the mind in a thoughtless state, in a void, is to
attempt the impossible. The mind must have something to occupy it. The
seemingly disconcerting conclusion is that concentration on your
breathing or body sensations is very good contemplation. The awareness
exercises lead to a deepening of the prayer experiences. Now is the
time to expose yourself to the Divine Sun in SILENCE.
VI. God In My Breath
With closed eyes practise the awareness of body sensations for a
while. Then come to the awareness of your breathing as done before and
stay with this awareness for a few minutes .... Reflect now that this
air that you are breathing is charged with the Power and the PRESENCE
of God. Think of the air as of an Immense OCEAN that surrounds
you .... an ocean heavily coloured with God’s presence and God’s
being .... While you draw the air into your lungs you are drawing God
in .... Be aware that you are drawing in the Power and Presence of God
each time you breathe in... Stay in this awareness as long as you
can... Notice what you feel when you become conscious that you are
drawing God in with each breath you take ......
ANOTHER REFLECTION
1. While you breathe in, be conscious of God’s Spirit coming into you
Fill your lungs with the divine energy he brings with Him ....
2. While you breathe out, imagine you are breathing out all your
impurities .... your fears .... your negative feelings .... Your
shortcomings and weaknesses.
3. Imagine you see your whole body becoming radiant and alive through
this process of breathing in God’s life-giving Spirit and breathing
out all your impurities ......
Stay with this awareness as long as you can without distractions.
VII. Breath—Communication With God
Devotional Prayer may here be called as ‘PRAYER’; whereas ‘Intuitional
Prayer’ may coincide roughly with CONTEMPLATION. Both type of prayers
lead to union with God. Such of them is more suited to some Sadhakas
than to others. According to time and need suitability of these
Prayers may change.
Any Prayer that limits itself to the thinking mind alone is not prayer
really but! at best, a preparation for prayer. Even among Sadhakas
there is no genuine personal communication that isn’t at least in some
small degree heart communication, that does not contain some small
degree of emotion in it. If a communication, a sharing of thoughts, is
entirely and totally devoid of all emotion you can be sure the
intimate, personal dimension is lacking.
Here are some variations of the previous exercise more devotional than
intuitional. As the thought content in prayer is minimal—it will
easily move from the devotional to the intuitional, from the heart to
the heart.
Become aware of your breathing for a while. Now REFLECT presence of
God in the atmosphere all around you.... Reflect His presence in the
air you are breathing—BE CONSCIOUS OF HIS PRESENCE.... Notice what you
feel, when you become conscious of His presence in the air you are
breathing in and out....
Now express yourself to God non-verbally. Frequently, express a
sentiment through a look on a gesture .... Then again by breathing.
Express first of all, a great yearning for Him without using words,
even mentally, say to Him, “MY LORD, I long for You ....” Just by the
way breathe. You may express this by breathing in deeply, by deepening
your inhalation.
Now express another attitude or sentiment: ONE OF TRUST AND SURRENDER—
NO words—just through breath, “My LORD, I surrender myself entirely to
you ....” You may do this by emphasising your exhalation, by breathing
out each time as if you were sighing deeply. Each time you breathe out
feel yourself letting the whole of yourself go in God’s hand.
Then, after sometime, take up other attitudes before your LORD and
express these through your breathing such as: LOVE.... CLOSENESS....
and INTIMACY ADORATION.......... GRATITUDE.......... PRAISE.... if you
are tired of doing this, return to the beginning of this exercise and
just rest peacefully in the awareness of God all around you and in the
air you are breathing in and out.... Then, if you tend to get
distracted, fall back on second part of the exercise and express
yourself to God non-verbally once more.
VIII. Stillness
Modern man is unfortunately plagued by a nervous tension that makes it
almost impossible for him to be quiet. If he actually wants to learn
to pray he must first learn to be still, to quieten himself. In fact,
this very quietness and stillness frequently becomes prayer when God
manifests Himself in the form of STILLNESS.
Repeat the exercise of becoming aware of sensations in your body—whole
body. This time start with the top of your head and end it with the
tips of your toes, omitting no part of the body. Beware of every
sensation in each part.... You may find some parts of your body
completely devoid of sensation.... Dwell on these for a few seconds—if
no sensation emerges, move on......
As you become more proficient in this exercise you will, hopefully,
sharpen your awareness to the extent that there will be no part of
your body in which you do not feel several sensations.... For the time
being you must be content to dwell briefly on the blanks and move on
to the parts where you feel more sensations—Move slowly from head to
foot.... then once again, from head to foot..... and so on for some
fifteen minutes. As your awareness sharpens you will pick up
sensations that you hadn’t noticed before.... you may also pick up
sensations that are extremely subtle, too subtle to be perceived by
any but a man of deep as a whole. Feel the whole of your body as one
mass of concentration and deep peace. Now become aware of yours body
as a whole. Feel the whole of your body as one mass of various types
of sensations.... Stay with this for a while, then return to the
awareness by parts, moving from head to foot.... then, once again,
rest in the awareness of your body as a whole......
Notice now the deep stillness that has come over you. Notice the
complete stillness of your body.... Do Not, however, rest in the
stillness to the extent of losing awareness of your body.... If you
are getting distracted, give yourself the occupation of moving once
again from head to foot, becoming aware of sensations in each part of
your body. Then, once again, notice the stillness in your body. If you
are practising this in a group, then at occasions, notice the
stillness in the whole room.
It is very important that you do NOT move any part of your body while
doing this Sadhana. This will be difficult at first, but each time
feel the urge to move, or scratch, or fidget, become aware of this as
sharply as you can.... Don’t give in to it.... It will gradually go
away and you will become still once more........
It is extremely painful for most people to stay still. Even physically
painful and you become physically tense, spend all the time you need
becoming aware of the tension.... where you feel it, what it feels
like.... and stay with it till the tension disappears.
You may feel physical pain, rather severe pain. No matter how
comfortable the position or posture you have adopted, your body is
likely to protest against the stillness by developing aches and pains
in various parts. When this happens, a serious Sadhaka MUST RESIST the
temptation to move limbs or read just posture so as to ease the pain.
Just become keenly aware of the pain.
Your awareness may wholly be absorbed by the acute pain. You may start
sweating, may be profusely. Your mind may think that you are going to
faint with pain; at such moment firmly decide Not to fight it, Not to
run away from it, Not to desire to alleviate it, but to become aware
of it, to identify with it. Then you may see that the pain sensation
is broken into its component parts and you may be surprised to
discover that it is composed of many sensations viz., intense burning
sensation a pulling and tugging, a sharp, shooting sensation which may
merge every now and then.... and a point which may keep moving from
one place to another.... This point you may identify as pain.... As
you will keep up this exercise, you shall find that you are bearing
the pain quite well—i.e., pain without suffering.
Every Sadhaka has to experience some types of pains, as indicated
above, until his body becomes accustomed to remaining perfectly still.
Deal with the pain through awareness. When your body finally does
become still, you will have a rich reward in the QUIET BLISS that this
stillness will bring you. The temptation to scratch is another
frequent temptation with beginners. This is because, as their
awareness of their body sensations sharpens, they become aware of
itching and pricking sensations that were there all along but were
hidden to awareness because of the psycho-physical hardening that most
of us submit our bodies to and because of the grossness of their
awareness. A Sadhaka must resist such temptations during awareness
Sadhana.
IX. Body Prayer
(A devotional variant of the body sensation)
First quieten yourself through the awareness of sensations in various
parts of your body.... Sharpen your awareness by picking up even the
subtlest sensations, Not just the gross and evident ones.... Keep your
hands on knees. Now very gently move your hands and fingers so that
your hands come to rest on your lap, palms facing upwards, fingers
joined together.... The movement must be very, very slow.... like the
opening of the petals of a flower.... And while the movement is going
on BE AWARE OF each part of it.
Once your hands are resting on your lap, palms facing upwards, become
aware of the sensations in palms.... Then become aware of the gesture
itself, this is a gesture of prayer to God.... What meaning does this
gesture have for you? What are you saying to God through it? Say
without words, merely identifying with the gesture... It may give you
some taste of the kind of prayer you can make with your body....
When you pray with your body you give power and body to your prayer.
People fail to attend to their body in prayer; they fail to take their
bodies along with them into the holy temple of God. When they
themselves visit temples or places of worship, they stand or sit in
the presence of God, but they are carelessly slouched in their seat or
standing in a very slovenly fashion.... They are still not gripped by
the living presence of the Lord. Therefore, a devotee of the Lord
should try to understand the meaning and purpose of ‘Body Prayer’. The
‘gestures’ suggested are merely samples. A ‘devotee’ may invent his
own gestures to express his ‘Love’, ‘Praise’, ‘Adoration’,
‘Surrender’, ‘Gratitude’....
Close your eyes. Quieten yourself through one of your awareness
exercises. FEEL you are in the presence of God in a very devout way,
hands devoutly joined in front of you, slowly raise your face upwards
towards God.... Let your eyes continue to be closed.... What are you
saying to God through your upturned face? Stay with that sentiment or
communication for a few moments.... Then become as fully aware as
possible of the position of your face.... of the sensations on your
face.... After a few moments ask yourself once again what you are
expressing to God through your upturned face and stay with that for a
while....
X. The Touch of God
This is a devotional variant to the exercises on body sensations that
you will find helpful if you have reservations about calling the body
sensation exercises true prayer or contemplation. Repeat one of the
body sensation exercises. Take some time to experience as many and as
subtle sensations as you can in various parts of your body......
Now make the REFLECTION: Every sensation I feel, no matter how light
and subtle is the result of a bio-chemical reaction that could not
exist except for God’s Almighty Power.... FEEL God’s power at work in
the production of every single sensation.... Feel HIM touching you in
each of those sensations that HE is producing.... Feel the touch of
God in different parts of your body: rough, smooth, pleasurable,
painful....
The experience of God need not be something sensational or out of the
ordinary, unless your devotion and Divine Love is developed. There is,
no doubt, an experience of God that is different from the ordinary run
of experiences that we are accustomed to: there is the deep silence
that I spoke of earlier, the glowing darkness, the emptiness that
brings fulfilment.
There are sudden, unaccountable flashes of Eternity or of the infinite
that comes to us when we least expect them, in the midst of our work.
One needs to do so little, really, to experience God. All one needs to
do is quieten oneself, become still—and become aware of the feel of
your hand. Beware of the sensations in your hand.... There you have
God, living and working in you, touching you, intensely near you....
Feel HIM.... Experience HIM. Most of the devotees look upon an
experience like this as far too pedestrian. Surely there is more to
the experience of God than just the simple feel of the sensations of
one’s right hand. This needs a long explanation to know the reality—
Yet, you are assured that these simple and humble exercises shall help
you a lot to march towards that reality.
We forget all too easily that one of the big lessons of incarnations
is that God is found in the ordinary also. Do you wish to see God?
Look at the fact next to you. You want to hear him? Listen to the cry
of a baby, the loud laughter of a simple party, the wind rustling in
the trees. Or just quieten yourself, become aware of the sensations in
your body, sense HIS ALMIGHTY POWER at work in you and feel how near
He is to you.
XI. Concentration
(This is an exercise in pure awareness)
Choose one sense object for a basic object of attention. It is
suggested that you choose either the sensations in one part of your
body of your breathing or the sounds around you.
Focus your attention on this object, but do so in such a way that if
your attention shifts to something else you are immediately aware of
the shift.
Let us suppose you have chosen for your basic object of attention your
breathing. Well, then, concentrate on your breathing.... It is quite
likely that after a while your attention will move to something else—a
thought, a sound, a feeling.... Now provided you are aware of this
shift of attention to something else, this shift is not to be counted
as a distraction. It is important, however, that you be aware of the
shift while the shift is taking place or immediately after it has
taken place. Count it a distraction only if you become aware of the
shift long after it has taken place.
Suppose you choose breathing as your basic object of attention. Then
your exercise will possibly go something like this:—
“I am breathing.... I am breathing.... Now I am thinking....
thinking.... thinking.... Now I am listening to a sound....
listening.... listening.... Now I am irritated.... irritated. Now I
feel bored.... bored.... bored....”
In this exercise, the wandering of the mind is not considered a
distraction provided you are aware that your attention is shifting to
some other object.... Once you have become aware of this shift, stay
with the new object (thinking, listening, feeling....) for a while,
then return to the basic object of your attention (breathing).... your
skill in self-awareness may become so great that you will not only
become aware of the shift of your attention on to some object, but
even of the desire to shift, the impulse in you to shift on to
something else. As when you want to move your hand you will first
become conscious of the desire arising within you to move the hand,
your consent to this desire, your carrying out of this desire, the
very first stirring of your hand.... All of which activities are
performed in an infinitesimal fraction of a second and so we find it
impossible to distinguish one from the other until the silence and
stillness within us has become almost total and our awareness has
acquired razor edge sharpness. Self-awareness is a powerful means for
increasing in love of God and of neighbour. The self-awareness
heightens the love. The love, when it is genuine, fosters deeper self-
awareness.
Do not go in search of abstruse means for developing your self-
awareness. Begin with humble things like the awareness of the feel of
your body or awareness of the things around you and then more on to
exercises like the ones which are suggested here and it won’t be long
before you notice the fruits of peacefulness and love that heightened
self-awareness brings with it.
XII. Finding God In All Things
(This is a recapitulation of most of the previous exercises)
Do any of the awareness exercises that have preceded. Take your body
sensation, for instance, as the focus of your attention.... Observe
not only the sensations that yield themselves readily to your
awareness, the grosser sensations but also the subtler ones.... If
possible, do not give the sensations any names (burning, numbness,
pricking, itching, cold.... ). Just feel the sensations without
putting a label on to them....
Do the same with sounds.... Capture as many of them as possible.... Do
not try to identify the source of the sounds. Listen to the sounds
without putting a label on to them.
As you proceed with this exercise you will notice a great peacefulness
coming upon you, a deep silence.... Now become aware, briefly, of this
peacefulness and silence......
Feel how good it is to be here now. To have nothing to do. To just be.
Be.
For those who are more devotionally inclined. Do the previous exercise
until you sense the peacefulness that comes with it....
Become aware, for a brief while, of that peacefulness and silence....
Now express yourself to God non-verbally. Imagine that you are dumb
and you can only communicate with your eyes and your breathing. Say to
the Lord, non-verbally, “Lord, it is good to be here with you.” Or, do
not communicate with the Lord at all. Just rest in His presence.
Also, for the devotionally inclined, a rudimentary exercise in finding
God in all things.
Return to the world of the senses.... Become as keenly aware as
possible of the air you breathe.... of the sounds around you.... of
the sensations you feel in your body.... Sense God in the air, the
sounds, the sensations. Rest in this whole world of the senses. Rest
in God.... Surrender to this whole world of the senses (sounds,
tactile sensations, colours....) ......
...... Surrender to God ......
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Individual’s Uplift And World Welfare
The Divine Life ideal offers a panacea for all the social and
political ills of the modern world. The three fundamentals of Divine
Life—Serve, Love, Give—are the pillars upon which an individual can
stand and uplift himself and the brotherhood of man can be built. Thus
the life in this world can become more fearless and happy as well as
purposeful.
If one tries to observe people, one may see there three types of
persons—extroverts, introverts and ambiverts. Extroverts are persons
whose mind always goes outwards. They become slaves of their senses.
They are after money, pleasure and passion, position and power, honour
and acclaim. They are bound with the conditions and circumstances and
the circumference of life. Naturally, their pursuit is of the outer
and they forget the purpose and destination of human life.
Introverts are those persons who are reflective and contemplative and
long to study their inner realm, the inner universe hidden within.
Goethe called it as “Man’s inner universe”. They renounce pleasure and
position, keeping themselves aloof—away from acclaim and honour. The
charm of the world is such that one may find only a few who are
introverts. Ambivert is a person who does not cut himself from the
outer, but lives in the ‘inner’ and makes the outer a vehicle of the
inner. He dedicates his life in selfless service of humanity and
places his life as an offering at the altar of the Great Creator of
the universe the Lord. Such a person realises the sanctity of service,
seeking nothing for himself, keeping ablaze the Divinity within. They
are the embodiments of humility and compassion and love pure and
simple at heart. But without becoming introvert it is not possible for
anyone to become ambivert. And such a person is called sadhaka in its
real perspective. In fact, man is an inborn sadhaka, but fails to
recognise the same due to misconceptions, misunderstandings, arrogance
and vanity.
Holistic View
“There is a common tendency to isolate spiritual principles from
politics, especially in these days of great intellectual power.
Dreamers and visionaries are often brushed aside as people with their
heads in the clouds”, out of touch with stark realities. In so many
ways man has become wedded to the doctrine of self-salvation, self-
achievement and self-dependence that in the resultant excitement of
great material achievements he is in danger of forgetting the eternal
truths upon which this entire universe exists and its future heritage
depends.
The bad habit of complaining against others, the conditions and
slackness in sincere attempts, and a lack of love for himself and
humanity—and man becomes a prey of vanity which subsists on false
values. Man generally thinks falsely that he is unblemished and
superior to others and that others are blemished and inferior. The
inevitable consequence is that he gets a perverted vision and loses
the capacity for seeing and accepting Truth. If a man develops an
attitude of selfishness, he is liable to poison every good sight and
tie. But, if his attitude becomes one of helpfulness and
understanding, he shall beautify every tie—foes will turn into
friends, problems will have their solutions and man will have his
salvation. Unfortunately, man thinks his gain in the loss of others,
his progress in another’s downfall and his happiness in another’s
unhappiness. It is a tremendous mistake and a dangerous trend born out
of indiscrimination and selfishness.
The inspired visions of saints, mystics and leaders in the religious
education, social, economic and artistic scene of every country have
truly reflected the true aspirations of the people. From these visions
was born the practical reality of everything which is recognised to be
good in their way of life. And of course, everything that is
discordant or bad is the outward result of individual and collective
negative or evil thinking or beliefs.
One of the greatest saints of the present day Sri Swami Sivanandaji
Maharaj has placed before the world the ‘Divine Life’ gospel for the
uplift of the individual and attainment of divinity in the end which
can be summed up in six succinct words, “Serve, Love. Give, Purify,
Meditate, Realise.”
The physical frame of a man owes much to the world because it is made
of the same five elements of which this world is composed. One has,
therefore, to serve one and all without any distinction whatsoever and
without any expectation of return or reward so that he may clear out
his debt towards the world. One must properly understand that the
acquired wealth and power are not his own but are the ‘trust’ of the
poor and weak. In the right use of things lies the key which consists
in the service of others. Service and sacrifice, hence, are the acme
of duty and dutifulness. When a duty is performed as a duty for duty’s
sake, it becomes the source of salvation and not the bondage of
attachment. But he should not have the idea of doership. Hence the
service and performance of duty with a feeling of responsibility and
pure heart without expectations, which is prompted by an inner sense
of fellowship and unity, reduces attachment and destroys the sense of
doership and thus liberates the man.
Love is light, life, eternity. There is nothing else to achieve in
this world but love. In love consists the perfection of human life.
All impurities are rooted in the craving for the pleasure of the
senses, but love is not there. Love is the nature of the beloved and
the life of the lover. One must know that faith and Love go together,
because in the sense of unity resides Love and in the ending of desire
is the dawn of Love. Man has sincerely to understand that the outer
form of action warranted by a given situation generally makes little
difference to the Love and sympathy in one’s inner attitude. The man
has to learn a great lesson that he has to love even a sinner, while
hating the sin. A man, who is an inborn sadhaka, must learn the lesson
of forgiveness even without asking for the same from the person who
has done something wrong. Thus only the impurities of man’s mind can
be washed off. Of course, it requires great moral strength to seek
forgiveness for one’s own past wrong actions. Only one who is truly
repentant and who has realised that any satisfaction of the senses
derived from evil propensities is bound to reap a harvest of evil and
sorrow.
Man should not be confounded with a seeming contradiction between
forgiveness and justice. Man’s sense of justice is distorted, on
account of the limitations of his ego, his reactions are perverted.
Strictly speaking, in one sense, man can do justice only to himself
because he can understand his own mind and not of others. As a man and
as a sadhaka one should, therefore, refrain from judging others; and
also one should be forgiving others in so far one feels wronged by
others. When the mind is devoid of hate, a long step is taken by man
towards recovery. Love is the tremendous curative force for an
individual and for the society. So the great Master emphasised greatly
this love factor and preached in practice—Love all, hate none. God is
in all, do not hurt Him.
The urge to give happiness to others helps man to destroy his own
craving for pleasure. The desire for pleasure is the cause of
frustration; giving and sharing what you have and serving others with
compassion consumes the craving for pleasure. He warned an aspirant
that generosity motivated by attachment, and renunciation caused by
anger are fruitless. The truth is that the supreme giver is ours, but
all the things He gives are His. Therefore, man should learn the
lesson of giving and giving with happiness all the good that he
possesses and not think that by giving he will lose. In fact he will
gain something which is Divine and Eternal.
If the three mottos above—Serve, Love and Give—are properly understood
and practised by man in his day-to-day life, he will find that his
heart has become purified and he is living in a higher stage and
better society. In fact, in the renunciation of one’s rights and
protection of rights of the others lies the secret of attainment. His
mind becomes purified and then alone he is in a position to meditate
and realise.
This is the gospel of Divine life which is the need of the hour, and
if we follow this, we shall be serving this world in a better way on
its upward march. Then alone can there be ‘Ramarajya’.
Let us march on this path with confidence and faith, with sincerity
and strength, with devotion and dedication. May God and Gurudev bless
you!
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Radiate to all thoughts of love and goodness. Never look into the
faults and defects of others. Always appreciate the good in others.
Overlook their weakness. Pray for the one who wishes to harm you. Bear
insult and injury. Be good and do good.
—Swami Sivananda
Meditation and its Utility in Daily Life With Practical Hints 
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