ITYA NEWS LETTER – MEDITATION by Duean Ellis.paga1.

WINTER 1971

(NOTE: It is suggested that the notes on Meditation are read completely in the first instance before attempting any meditation technique. If you wish seriously to practice MEDITATION then it is advised to seek a qualified teacher. If anyone needs help this way write in to ITYA.)

We are like orphaned lion cub who grow up as a lamb with a flock of sheep and completely forgot his true nature.

One day a lion saw the cub’s condition and led it protesting to a pool. Looking into the clear stillness the lion cub saw its real face reflected and let out a great roar of joy at its self-discovery.

Again –  as a driver holding his breathe grasps firmly a great weight and so sinks through the surface ripples and murky waters to the clear depths and there finds a priceless pearl, so should we, gently controlling the mind with the aid of the Divine Name and Form transcend all obscuration’s and become one with the Self, Heart, Pure Consciousness.

The best method of meditation will depend on the temperament and development of the student. There are so many variations of technique but the aim in every case is to make the mind one pointed, to eventually exclude the many thoughts, to hold to the one thought, so that even this thought disappears, or subject and object (meditator and object of meditation), merge together and together merge in the Divine.

We must remember that meditation does not create perfection but merely removes or transcends obstacles to realisation of True Self.

It is advisable that the student should led up to meditation gradually and naturally through the practice of relaxation technique in the class. Complete relaxation in corpse posture with rhythmic breathing and mentally following the breathing (or associated practices, such as unattached watching thoughts as they arise in the mind) will lead to Withdrawal of the Senses (Pratyahara).

Breathe and life energy (prana) and thought arise from the same place. When breathing is harmonised or subsides the mind subsides; conversely when mind subsides breathing subsides.

Any student can now take up this simple practice which, if followed with enthusiasm and devotion will ensure one’s progress.

The devotee of form or formless, theist or atheist, yogi, vedati or follower of any religion of any religion can similarly advance in the inward act or natural science of meditation.

The student is now asked to approach the practice of “tratak”, fixing the gaze steadfastly on an object.

Of all senses the eyes are said to be the most powerful. The eyes in their wanderings through the rich world of forms drag the mind after them and prevent the mind from being steady on any one. Between our eyesight and life-energy there is a close connection. With the inhalation there can arise a thought or desire ripple in the mind, similarly in exhalation. This may amount to perhaps thirty such thought movements per minute in a healthy person and more in a sick or disturbed person.

In most people then the majority of ideas and desire lie unfulfilled, mental energy being concentrated on each for only a fraction of time.

The great sages have taught that by concentrating one’s mind on the pictures and images of the Saints and Incarnations or on any divine symbol such as OM one slowly and surely becomes surcharged with their qualities. When we concentrate on our eyesight on an object the flow of thought slows down. Thus, the mind becomes concentrated on he one thought for a longer time and becomes more powerful.

Through meditation we seek the Supreme Reality and recognise material enjoyments and prosperity as transient in nature and not ends in themselves.  Thus

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(IYTA NEWS LETTER – MEDITATION by Dunean Ellis, page 2.)

We should direct our concentrations on the uplifting idea and image of a great personally of symbol of God.

Importance of form:

In Bhagvadgita, that exquisite synthesis theory and practice, it is said – “Know It as imperishable, that wish pervades everything”11.17.

The scriptures tell us God is unmanifest, formless, and the entire world is filled by Him and He is symbolized by OM.

Now then can average person concentrate on which is beyond the compreheniaon of the anneal It is difficult for the man to concentrate on the form let alone on the unmanifest DIVINE. But it can be seen that even aclid seeming matter, gross form is made up of subtler states, and these made up of still finer vibrations. The aagos have always understood this ab-nd modern science now agrees. All objects then are clearly manifestations of the One invisible, formless and indestructible which is symbolised by OM.

 If we meditate on any object accepting it to be a manifestation of the DIVINE, we will reap the fruit of direct meditation on God in all His aspects.

On what object then should the student concentrate his mind. Gita is most helpful and clear on this.

“Every such creature aa is endowed with splendour, brilliance or power, know that to be my manifestation or a spark of my effulgence”.   10.41.

 Obviously a person will be drawn to concentrate on that object of devotion which most appeals whether it be an incarnation such as Shri Rama, Krishna, Buddha, Jesus, a revered Saint or Teacher or a symbol like OM or mantra So-Ham, or even a point or flower bearing the foregoing in mind) or the Lord manifest as the Sun (Surya Narayan). It must inspire complete devotion.

Some student may be immediately able to effectively meditate on the Unmanifest Divine reality as a result perhaps of an inherent ability to concentrate. Some people however presuming that worship of the abstract is superior try vainly to follow this practice in the early part of their aradhana or spiritual discipline.

Sitting comfortably in pleasant surroundings, the object of concentration should be placed about three feet from, and at the same level as the eyes. The distance may be adjusted to suit the individual. Do not strain the eye at all but gently gaze at the picture or symbol for a few minutes to begin with, Chant the name of the Divine object and allow the mind to contemplate only the associated virtues.

If any pain or burning feeling occurs in the eyes, close them normally but continue with mental visualization and chanting of the name. To begin with the eyes may have to be closed quite a few times but with regular practice for some weeks or months the student can steady the sight for four or five minutes. Coloured suras or just light may appear from the object sometimes.

The most propitious time for the practice of the tratak is held to be just after sunrise, but when the eyes are trained to concentrate the practice can be done several times a day. Now with the arising of the name of the ideal it will automatically appear before the mental vision.

It is important in the early stages that the student should not strain the eyes and should sit in a comfortable position with straight back (on chair if necessary, through Yoga students may be more comfortable in asana such as half lotus or easy posture). Body and mind should be relaxed yet alert. There must be full awareness throughout meditation.

After meditation return to normal activities should be slow so as not to upset the nerves. Chant the Divine Name for a few minutes or slowly pace the room. It is important that there be no interruptions to daily practice through strain or backache.

The student may gradually increase the duration of meditation to twenty or thirty minutes, with tratak followed by mental visualization with silent repetition of the Divine name.

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(ITYA NEWS LETTER – MEDITATION by Dunean Ellis. page 3.)

WINTER 1971.

Student may ask where is the best place to visualise their image or symbol.

We wish to reach the mental centre or centre of consciousness, the mystical “heart”.

Though this is not the actual physical organ the area of the chest associated with the heart centre can retain awareness when the mind ceases to be active.

Mundakopanishad says “He who is ruler of the pranas and the body and pervades the mind also lives in the physical body in the vicinity of the heart. The wise concentrating ( in the ether of the heart) can have direct perception through knowledge of Him Who is All- pervading and is the essence of bliss and immortality”.

When the object can be held in mental focus for some time without slipping away time again the student should try to comprehend the nature of the Supreme Reality (or Divine) as represented by the mental image.

 After taking up the practice of meditation the student may at first find a tendency for the mind to spin out fantasies or bring up useless recollections. The student should know that such thoughts are not conducive to the practise and allow them to depart ignored. For so many years the mind has had free play and when we try to concentrate it thoughts stir up. To clean a glass of dirty water first entails some stirring up of sediment and so with the mind hen we become clearly aware of some of its contents.

But meditation does not entail repressing the mind which might lead to grave disturbances, but rather as we proceed true knowledge of the Self, devotion and the influx of the Divine Light will uproot all obstructing” thoughts. Here the Gita gives clear advice, “Whenever the restless and unsteady mind wanders away let him turn it back from there and bring it under the control of the Self alone.”

There is possibility that as practice of meditation continues the student may develop a taste (rasa) for the practices and lose interest in other duties. Gita is emphatic that everyone should do one’s duties according to natural tendencies with detachment and unswerving devotion to the Lord. Only this way the scriptures ensure us, leads to liberations rather than bondage. By consistent enquiry into the real nature of the Divine Self, or God, the perceiver, director, controller off body, mind, intellect and ego in all begins, the One Power permeating all beungs and the very object of meditations, is realised.

Future reflections on the object of meditation is unnecessary. As spiritual practices advance consciousness of the Divine will become an unbroken process throughout the day and during all activities.

By establishing complete identity between the object of meditation and Supreme Reality and continuing practices with faith, devotion and conviction in due courses and mind will become One self with the Divine Self.

The Divine Name may be said in conjunction with breathing or half the mantra with in breath and half without breath in the case of So-ham or a longer mantra, until breathe subsides and the mantra disappears.

Give up identity with the body, surrender the ego.

Feel that the image in the heart expands in effulgent light enveloping the whole body.

“OM”

“The word OM is the imperishable; all this its manifestations. Past, present, future…… Everything is OM. Whenever transcends the three divisions of time, that too is OM.” (Mandukyonpanishad).

 The scriptures are full of references to the ultimate Mantra. Om, and its importance in the unfoldent or spiritual consciousness. Its power is the most comprehensive among mantras and as the manifesting name of God has the power of revealing Supreme Consciousness to the aspirant.

 Practically the whole of the Mandukyopanishad is a commentary on OM and the

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(ITYA NEWS LETTER – MEDITATION by Dunean Ellis, page 4)

WINTER 1971.

divine around vibration (pranava) it produces, and other Upanishads are eloquent in its praise.

 “OM is Spirit. Everything is but Om.”     (Taitreya Upanishad).

 OM is said to represent the whole phenomenon of producing sound – it is the basic around, the common ground of all the many name symbolising Supreme Consciousness, God.

It is made-up of three letters- A, U and M. The first letter A is the root sound coming from within U rolls form the root to the end of the mouth’s sounding board and the last M is produced with closed lips.

So many and varied religious sects arose in India, but Monists, dualists, qualified monists and even atheists accepted OM as a common symbol for God. OM covers all different aspects, personal, impersonal or absolute.

OM is generally analysed into five parts. A, U, M, Nada (the crescent), and Bindu, the point above.

A, U and M is taken to represent the great Trinity, Brahma- the Creator, Vishnu – the Preserver, and Shiva- the Destroyer. Also, Pure Being, Consciousness and Bliss.

OM is seen to symbolize in its parts the many aspects of the trinity recognisable in the world and in its entirely, the Absolute,; again A is the waking state, U the dreaming state, M is the state of deep sleep and together as OM, the transcendent state, sometimes called the fourth state through it really pervades and upholds all states of consciousness.

Symbolising man’s three teachers in life, A is the Mother, U is the Father, and M is Guru.

In Bhagavad Gita, Lord Krishna, listing some of the manifestations of His Divine Glory says ” Among words I am the symbol OM ”.   (BG 10.25).

 In the English language too where there is the idea of ultimate, we have the All, Om.  Think of OM-nilpotent or OM-nascent. Om is clearly the All in All.

Let us look at the way the mantra OM, with its attributes can help us in meditation.

Patanjali Yoga Sutras (1.28) clearly states the “repetition of it (OM) and meditation on its meaning is the way.” -and that “From it (japa and meditation of OM) comes the destruction of obstacles and the turning inward of consciousness,”

The Upanishads give further explicit instruction. “taking as his bow the weapon described in the Upanishads (OM) fasten the arrow sharpened by devotion, and having stretched it to the utmost discharge it with the mind fixed on Brahman. Know Beloved the Indestructible (Brahman) is the aim”. (Mundak.2 ii.3).

“The Sacred Word (OM) is called the bow, the arrow, the soul and Brahman its aim; He shall be pierced by whom whose attention does not swerve. Then he will become one with Him as the arrow (becomes one with the point pierced).” (Mundak. 2.ii.4).

To begin with we can just chant OM deeply while gazing at the symbol. Feel the sound vibrations rise from the Solar Plexus, and travel soothingly up the vagus nerve, fading out towards the crown of the head.

In second stage mentally visualize OM in the heart centre. We can think of the lower curve as the waking state or physical body, the upper curve as U, and the dream state or astral body, and the tadil as M, the sleep state or casual body.

Feel that you are passing through these planes of consciousness, the gross and subtle vehicles as you do so.

As we reach the crescent shaped Nada, the nasal m-m-m sound fades away and we may feel that we have transcended the world of Form.

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(ITYA, NEWS LETTER- MEDITATION by Dunean Ellis. page 5).

WINTER 1971

Creation and beyond the concept of duality and become one with the infinite.

In the beginning we were chanting OM. Let this give way to whispering, just moving the lips, and as meditation becomes deeper, to repeating Om internally. We can follow the Divine sound of OM through the stages, fading out through nada into the Silence of Brahman.

 Om is complete and satisfying object of meditation.

 Om is spiritually enchants our sight and hearing, leading the individual consciousness above the realm of duality.

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