When General Singh compiled his biography of Swamiji, Shri Shri Shri Shivabalayogi Maharaj, Life and Spiritual Ministration (India 1981, republished India, 2008), he included the following description of the practice of dhyana meditation that was reprinted in Tapas Shakti and is reproduced here. It is based upon his conversations with Shri Swamiji, his personal experience, and his own study of the Indian traditions of meditation.
These outlines, descriptions, and suggestions on meditation are valuable, not only upon an initial reading but even more so if re-read after some period practicing dhyana. There is something new to be found with each reading.
However, it bears repeating what Swamiji constantly said, that we should rely on our own experience. Our own meditation should be our guide.
“If you do practice that is enough. All that is required is that you control your mind. You will get whatever is required if you just control your mind. Qualities that people think are important will themselves lead you astray. You will keep getting thoughts trying to check whether you have the right qualities instead of just meditating. You will keep getting doubts and you will not be able to do your practice.” -- Shivabalayogi
The Practice of Dhyana: CONTENTS
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Preliminaries to the Practice of Dhyana Japa and Concentration on Ishtadeva during Dhyana The Influence of the Three Gunas The Baneful Influence of Tamas |
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The PRACTICE of DHYANA (Meditation)
By Lt. Gen. Hanut Singh (ret)
Shri Shri Shri Shivabalayogi Maharaj initiates and guides spiritual seekers on the path of dhyana yoga. Dhyana is usually translated as meditation, but it has a more precise meaning of focused concentration. Many people regard dhyana as a mysterious and esoteric path which they regard with awe and reverence but consider to be beyond their ability and understanding. Consequently, people are reluctant to undertake the practice of dhyana. Even those who take to the meditation express doubts and misgivings. Doubts and confusion are frequently compounded by pretentious and inconsistent statements from ignorant people who pose as advanced practitioners and pseudo gurus.
The purpose of this description of dhyana is to clear such doubts and misunderstandings and to provide a guide to the practice of meditation. This description is based on the teachings and guidance given by Shri Swamiji from time to time. However, it must be emphasized that only aspects of general applicability have been covered here. Those who are more advanced on the spiritual path and who wish personal guidance should refer their problems directly to Shri Swamiji.
This is a practical guideline for dhyana. No attempt has been made to set out any basic underlying theory or philosophy. This is as it should be. Although theory guides practice in other traditions of yoga, in dhyana yoga practice unfolds theory. One acquires automatic understanding of the deepest spiritual truths through the practice of dhyana.
The person who sets out on the path of meditation is likely to make mistakes and will have to face some initial obstacles, but if that person persists in the practice. The path will become smooth and progress will start.
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Preliminaries to the Practice of Dhyana
The technique of dhyana meditation that Swamiji teaches is very simple. It does not interfere with any other spiritual practice or any religious tradition because it does not depend upon any mantra or the worship of any attribute of God. The meditation is the worship of God without any specific form, nirguna upasana (worship of the Attributeless Absolute). It can be practiced by people from any tradition.
There is a paradox in the meditation Swamiji teaches. What makes the dhyana simple and universal would normally make it very difficult. It is easier to practice concentration on an object, a sound or even a thought. Usually, only those who are well along the spiritual path can undertake and successfully practice concentration without an object. One reaches that level by gradual and suitably staged spiritual practices. But Shivabalayogi’s tapas shakti is made available to us through his initiation. With such help we can directly undertake the nirguna upasana without having to go through preliminary disciplines. Our spiritual path is shorter and more direct. It is like taking an airplane instead of walking to a distant destination.
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Initiation into Dhyana
Those who wish to be initiated into dhyana are made to sit facing Shri Swamiji and are asked to close their eyes. A disciple who has received Shri Swamiji’s specific blessing touches each person to be initiated on the spot between the eyebrows (the bhrikuti) and gives instruction to concentrate the sight and mind at that spot. The initiates are then required to do dhyana in the presence of Shri Swamiji for about an hour. Through the touch and vibhuti between the eyebrows and by his look of grace during the dhyana which follows, Shri Swamiji imparts spiritual power which will be of great value and assistance in the further practice of dhyana and in spiritual practices generally.
Many thousands who have received initiation from Shri Swamiji have been blessed with some form of spiritual experience during Swamiji’s initiation. Those who can successfully concentrate their sight and mind at the bhrikuti during initiation may very well receive a spiritual experience, usually a momentary flash sometime towards the end of the one hour meditation period. This experience can take many forms, such as colors, a vision of light, or in the case of many who are more advanced in their spiritual practices, having a vision of their Ishtadeva.
During the early stages of the practice of meditation, people usually are afflicted by what could be called a dryness of mind. The person is frustrated by the lack of any apparent progress and gets disheartened and frustrated. There is a lack of adequate incentive to maintain the effort. Swamiji gives divine visions and other spiritual experiences during dhyana to motivate the person to further efforts. More often, Swamiji’s initiation immediately gives an ability to concentrate better and longer, so meditation is easier for people new to the discipline.
However, receiving a vision does not of itself indicate one’s spiritual development. A person may not get a vision during initiation because of a lack of faith (many come not to genuinely seek God but to test Swamiji’s powers), or the inability to keep the eyeballs gazing steadily at the root of the eyebrows, or the mind is diverted by thoughts or worries making concentration and one pointedness of mind unachievable. Another reason is being fidgety and moving the body or opening the eyes, thereby breaking the concentration.
Whether they get a spiritual experience or not, almost every person experiences a deep feeling of peace during the meditation which by itself is an indication of the spiritual benefit and power of Shri Swamiji’s initiation.
It is customary to give a mantra during initiation, so many people are curious to know why Shri Swamiji does not give mantras. There are two reasons. First, as will be discussed later, a mantra is not necessary when following the technique of dhyana as taught by Shri Swamiji. Second, if a mantra is needed to further one’s spiritual practice, the correct mantra will automatically manifest during the practice of dhyana.
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Use of Vibhuti
At the end of the dhyana, the initiate is given some vibhuti that has been blessed by Shri Swamiji. This vibhuti should be regarded as very sacred. It will lose its potency if accidentally dropped on the ground or defiled in any other way. Before beginning dhyana the earnest seeker of God may worship the vibhuti, such as with incense or offering a coconut or other food. A spot of vibhuti must be applied at the point between the eyebrows before each practice of dhyana. Some assume that this point is the third eye which is commonly believed to be on the forehead. The bhrikuti is lower, at the concave area where the bridge of the nose runs into the forehead, at the place between the eyebrows.
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Time and Place for Dhyana
Shri Swamiji advises that dhyana be done for a minimum of one hour at any one sitting. The reasons become obvious with practice. During the early stages of practice almost the entire hour will be required to still the sight and mind and to concentrate them at the bhrikuti. Proper dhyana does not begin until the stillness and concentration of sight and mind are achieved. It is wrong to think that dhyana is merely sitting with eyes closed for half an hour or so. It is better not to think of dhyana in terms of the time spent sitting. One should think more of the time required to achieve the one pointedness (ekagratha) of concentration that is dhyana and to remain in that state for at least fifteen to thirty minutes. Each individual is the best judge of the time required.
Those who wish to seriously pursue the practice must gradually increase the period of dhyana with the aim of doing at least ten to twelve hours daily, more if possible. These ten to twelve hours need not be in one stretch. The time can be broken up into periods of two to four hours depending on the person’s capacity. One should not forcibly sit for dhyana for long periods. The increase in the periods of dhyana should be a natural process in keeping with the development of the dhyana practice.
Dhyana may be done anytime of the day or night. The early hours of the morning and the hour of dusk are the best times to do dhyana as the mind is naturally calm and composed during these periods. However, those who cannot do dhyana at these times may choose any other time that suits their convenience. Whatever time they may choose, it is helpful if one does dhyana at the same time every day. In that way, the practice of dhyana becomes a habit just like getting hungry at regular meal times.
Even more important than having a fixed time for dhyana is the need to practice regularly. To illustrate the harm which irregularity can do, one day missed in dhyana practice may require seven to ten days to make up the setback resulting from that single day’s irregularity
Dhyana should be done in a secluded spot or a quiet room where there is no disturbance or distraction. It is helpful for meditation if the room is darkened to the extent possible. As with the time of day for practice, it can be helpful to set aside a place for dhyana.
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Posture
We next come to the question of correct posture (asana) to adopt while doing dhyana. The full lotus (padma asana), the right leg folded over the left (siddhasana), and the left leg folded over the right (veerasana) are the preferred postures during meditation. However, if these positions are too difficult one should adopt any comfortable posture.
There are some considerations to be kept in mind no matter what the posture. The spine should be kept straight and preferably erect. The weight of the body should be evenly distributed on the underside of the thighs and buttocks. If the weight is kept too far back, the spine bears most of the weight causing fatigue more quickly. The body should be completely relaxed and at ease. Any part of the body that is tense will tire, causing cramps and pains in those muscles. The face must be held level or even slightly upwards, but not downwards. If the face is allowed to droop down it becomes difficult to retain concentration of the sight and mind and there will be a tendency to fall asleep.
If one cannot maintain a posture because of pain or fatigue, change the posture and continue dhyana. However, one must be careful not to break the concentration of sight and mind at the bhrikuti, particularly the sight, during the movement and one must not open the eyes.
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Physical Fitness and Diet
It should be obvious that ill health makes dhyana difficult. Bodily ailments will distract the mind and prevent concentration. In case of illness, one should take blessed vibhuti mixed with warm milk or water and the illness will be cured.
Prolonged dhyana requires body strength and energy. It is essential that those who meditate take a nutritious and balanced diet in moderate quantities. Dhyana should preferably be done on an empty or light stomach because a full stomach tends to make a person mentally and physically sluggish.
For those who practice dhyana for long hours, it is desirable to drink a glass of milk or take a little food after the meditation and then rest for a while before resuming other work.
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The Technique of Dhyana
To achieve anything requires the knowledge of the objective or one falters and goes astray. Dhyana can only be practiced purposefully when the person clearly understands its goal from the very start. Misunderstanding or confused thinking about the basic objective of dhyana results in people wandering off into incorrect practices.
The Indian scriptures declare that the mind is the cause of our bondage, so its destruction (manonash) is the release from that bondage (mukti). If we analyze our minds we find that mind is nothing but a bundle of thoughts. If we can successfully eliminate the thought waves of the mind then, like a lamp that is extinguished for want of oil, the mind as we know it will subside and die. Then we attain realization of the Atman or Ultimate Soul that is our real and eternal nature.
The aim of dhyana is to control the mind by controlling its thought waves (mano vrittis). The purpose of dhyana is to still the mind by eliminating all thoughts. When thought is eliminated only pure awareness (chit) remains. Once this state of pure awareness is attained, the person should strive to focus the entire mind on this underlying awareness, uninterrupted by even the faintest trace of thought. By continuously holding on to this state of pure awareness the mind will subside and Self realization will arise of its own accord.
Knowing the objective, we then must understand how it can be achieved. We need to study the method or technique of dhyana. The technique of dhyana is explained step by step in the paragraphs to follow. The reader should be cautioned that a separate analysis of the elements of dhyana is done primarily to facilitate a better understanding of the entire process. In actual practice, many of these different aspects merge together and occur simultaneously, which is as it should be. No effort need be made to compartmentalize each stage.
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Steadying the Vision
When beginning dhyana one must first still the movement of the eyeballs by fixing the gaze on the bhrikuti, the point between the eyebrows. The process of stilling the sight should be a gradual and natural process in which one continues to gaze steadily at the bhrikuti without any strain whatsoever. The vision will become steady at that spot without allowing the eyeballs or the eyelids to flicker. This is a very important preliminary because unless one masters this aspect, further progress in dhyana is not possible. Initially it may take fifteen to twenty minutes or longer to achieve steadiness of vision.
The process of steadying the sight and concentrating the mind is often misunderstood and wrongly applied by beginners. The beginner often makes the mistake of trying to force the eyes inward, which results in strain and fatigue to the muscles that move the eyeballs. Consequently, instead of being stilled the eyeballs start quivering involuntarily. Concentration cannot be achieved by physical effort, whether knitting the eyebrows or looking forcefully at the bhrikuti. Such practices will only result in fatigue and pain in the facial muscles and, if persisted in for any length of time, are likely to cause headaches. Concentration of the mind is a purely mental process and no physical act is involved.
Once the vision has been steadied it must be held there. Most beginners forget this and after a few minutes their eyeballs become unsteady and start flitting about again. This must be guarded against because if the vision is not steady there can be no progress in dhyana.
Some hear that one should “dive deep” within during dhyana and wrongly interpret the expression to mean making the mind “see” deep within the physical body or making it sink deep into the internal recesses of the body. Diving deep within means making the outward turned mind (bahir-mukti) inward turned (antar-mukti). Our habits of thought makes the mind outward focused. The degree to which the mind can be made inward focused depends solely on the extent one is successful in eliminating thoughts. As thoughts are stilled the mind gradually and of its own accord sinks back to its source, the spiritual heart (hridayam). Making the mind dive deep really means making it sink back to the true heart of one’s being by freeing it from the tyranny of vagrant thoughts.
Those who have received initiation from Shri Swamiji have a far easier time concentrating the sight. His divine energy pulls our attention to the bhrikuti. This power is first may be felt as heaviness of the eyelids. With practice there comes a point where as soon as one sits for dhyana the power takes hold and, almost forcibly, the vision is concentrated at the bhrikuti and held there.
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Stilling the Mind
It is the nature of the mind to flow out through the brain and sense organs to continually become aware of the world of names and forms. The first step is to stop the mind’s outward flow of thought and focus it one pointedly. This is done by concentrating the entire mind on the bhrikuti and not allowing even a single thought to arise. Even a basic thought as “I am doing dhyana” must not be allowed to crop up.
As with everything about meditation and dhyana, the effort should be natural. Fighting thoughts is as likely to keep the mind working as thinking about something. One should not resist thoughts as much as ignore them and let them go away. One should not try to control thoughts as much as affirmatively concentrating on the bhrikuti.
Those who meditate for the first time will inevitably be plagued by all sorts of thoughts and they find it impossible to control the mind. They should not be worried or discouraged by this phenomenon because dhyana can be likened to churning a vast ocean of latent tendencies (vasanas) that have accumulated from time long forgotten. Unless these desires are destroyed there can be no realization. The practice of dhyana throws up these tendencies as an endless stream of thoughts. As each thought is quelled or controlled the related tendency or desire gets destroyed.
Most beginners do not know or appreciate the process of stirring up and discarding latent tendencies. The beginner confronted with the relentless progression of thoughts invariably worries that it is his or her unique problem and gets discouraged and dejected. It should be helpful to realize that this is the universal experience of every spiritual seeker when starting on the path of dhyana. Although beginners might be comforted by the fact that they are in good company, that is of little help to control those turbulent thoughts. The task appears to be impossible and one despairs of ever being able to gain mastery over the mind.
In the very early stages, as control of mind is gained, the person will start attaining periods of thoughtlessness. These periods will normally last for just a few seconds and then, because alertness slackens, thoughts will shoot up again. The only remedy is to regain control of the mind. No matter where and how frequently the restless and wayward mind may stray, it must be brought back, made still and again concentrated on the bhrikuti.
During the initial stages of the spiritual practice the periods of actual dhyana, which means those periods when the mind and sight are completely stilled and fully concentrated, may be sustained for only a minute or so during the entire hour devoted to the practice of dhyana. However, as dhyana practice continues the length of time increases when the mind can be held still and this is the measure of progress in one’s dhyana.
The problem of how the mind can be controlled is a recurring theme in the Indian scriptures. Two well known questions and answers may be quoted. The first, taken from the Yoga Vasishta, is the question put by Rama to Vasishta, “Oh Guru, is it not possible to control the mind? One may sooner drink up the oceans or lift up Mount Meru or swallow flaming fire than control the mind.” To this Vasishta replies, “Oh Rama, though the mind is hard to control, yet it must be subdued by dispassion [vairagya] and practice even at the cost of wringing your hands, clenching your teeth, and holding down the senses and limbs. It must be controlled by will power.”
The second example is from the Bhagavad Gita. Arjuna puts a similar question to Lord Krishna, “Oh Krishna, the mind is very unsteady, turbulent, tenacious and powerful. Therefore I consider it as difficult to control as the wind.” Lord Krishna replies, “The mind is restless no doubt and difficult to subdue, Arjuna, but it can be brought under control by constant practice [abhysa] and by exercising dispassion [vairagya].” Gita 6:34-35.
From these examples, we can recognize that the ever-active mind is a universal problem if a great avatar or saint such as Lord Rama and Arjuna suffered from turbulence and restlessness of mind. From the replies given by Vasishta and Lord Krishna, it should be equally clear that there are no short cuts to controlling the mind. The only remedy lies in cultivating detachment from thoughts and in constant practice. By resolute adherence to these two guiding principles, the person who earnestly seeks God will gradually gain control over the mind. Of this there need be no doubt.
Despite our best resolutions and efforts there will be days when the mind is more agitated than normal and it is difficult to control surging thoughts by the normal processes of dhyana. On such occasions there is little value in forcibly trying to continue dhyana. The agitation of mind caused by the onrush of thoughts must first be subdued and the mind made calm. Only then can dhyana be attempted again.
There are a number of methods to quiet the mind when it unusually disturbed, but the most effective is pranayama or breath control. The mind and the breath are inextricably linked. When the mind is controlled the breath is controlled and, conversely, when the breath is controlled the mind becomes controlled. Therefore doing pranayama for a few minutes calms the breath and ultimately the mind will also calm down.
It bears emphasis that only the very simplest form of pranayama should be practiced for a period of five to ten minutes. As soon as the mind becomes calm pranayama should be discontinued and normal dhyana started. Pranayama done for more than fifteen minutes can lead to harm unless one is under the guidance of a qualified teacher. A simpler and almost equally effective method is to mentally watch the in-going and out-going motion of the breath within the nostrils. This will result in the breath becoming calm and regular and will in turn lead to calming the mind.
If, in spite of all efforts to calm it, the mind still continues to be agitated then one should discontinue dhyana and pursue some other spiritual practice. One can read some scripture or other holy book, listen to or do bhajan and kirtan, or do mental repetitions of mantras. When the agitation of the mind subsides then one should sit for dhyana again.
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The Beginning of Dhyana
Dhyana only begins when the state of one pointedness and pure consciousness is reached through concentrating the sight and the mind at the bhrikuti. Everything before that is merely preliminary preparation and must not be mistaken for dhyana. Dhyana is the effort to continue to abide in the state of pure consciousness. Dhyana means not allowing even a single thought to disturb the state of pure awareness of being.
When a person practices keeping the mind steady in pure consciousness, various thought waves impelled by inherent tendencies (purva samskar) will try to rise and disturb the even flow of the mind. The person must remain vigilant and alert. As soon as each thought crops up it must be gently brushed aside to retain the calm focus of the mind. The mind during dhyana should remain still and unflickering like a lamp in a windless place. The calm flow of the mind should remain unbroken like a continuous flow of oil.
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Concentration on Chit
When the sight and the mind have been stilled and the pure state of one pointedness is achieved, all names, forms and thoughts will fade away and only pure consciousness or chit will remain. This consciousness has no concrete form that can be grasped by the mind. Pure consciousness is the residual awareness of existence or “I am” that remains when all thought forms have been eliminated.
When a person achieves the state of pure consciousness it is like gazing into vacancy. At first, this may appear like gazing at a blank wall of darkness. Later it will appear like gazing into a lighted crystal or a blazing mass of light.
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The Guru’s Grace
As the practice of dhyana continues the divine power or shakti given by Shri Swamiji at the time of initiation will gradually grow. When that happens the person finds that all the elements of dhyana are automatically accomplished by this power. The shakti takes over and concentrates the sight and mind at the bhrikuti and holds them there. All the person has to do is to make the mind quiet and surrender to the power which of its own accord will draw the sight and mind to the bhrikuti and hold them there.
Externally it will first be felt in the form of heaviness of the eyelids at the time of dhyana. Through continued practice it will manifest itself in the form of a strong and compelling pull, drawing the sight and mind towards the bhrikuti. This power can become so strong that an onlooker may see the effect in face of the person in meditation, although the person meditating is usually unaware of this physical effect.
If the person feels agitation of the mind, a flickering of the eyesight, or a tightness or pain near the eyes or forehead, these symptoms are due to unconsciously resisting the functioning of this shakti by fleeting thoughts. The moment these thoughts are stilled and the mind becomes quiet again these symptoms disappear and the shakti resumes its automatic process of concentrating the sight and mind on the bhrikuti. As this power increases with practice it becomes progressively easier to concentrate the sight and mind and sit for longer periods of dhyana.
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Obstructions to Dhyana
Japa and Concentration on Ishtadeva during Dhyana
Some may already be accustomed to spiritual practices which they wish to continue. Such practices include japa or concentration upon a chosen form of God (ishtadeva) or upon the guru. Upon initiation we receive instructions not to combine japa with dhyana. Instead, mantras can be repeated before or after dhyana. Shri Swamiji encourages us to continue in whatever line of spiritual practice we may have adopted. But dhyana is to be done separately.
Some may not appreciate the significance of the instruction not to combine other practices with dhyana. Doing japa or mental visualization of the ishtadeva or guru are only thoughts and will obstruct progress in dhyana. These methods can be used to calm the mind and achieve one pointedness but once these have been achieved then japa or concentration on the ishtadeva should be discontinued and one should aim at keeping the mind concentrated only on pure consciousness.
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The Mental Eye and Ear
Many are not aware that in addition to the external eye and ear we all have a mental eye and a mental ear. Even if external sights and sounds are cut off, one’s dhyana can still be obstructed by mental pictures conjured up by the mental eye, by sounds and speech conjured up by the mental ear, and by mental conversations with these mental images. That is why it is so important to concentrate on the bhrikuti. If the mental sight is kept concentrated on the bhrikuti, it will not be able to create mental pictures. In the absence of these pictures there will be no scope for mental talk.
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Sleep
During dhyana the mind, impelled by its latent tendencies, tends to drift into thoughts. When this is prevented and the mind rendered thoughtless the person involuntarily drifts into sleep. The only way to prevent this is to strive to retain awareness during dhyana. If, however, the impulse to sleep is overpowering, it is best to let nature take its course. One should sleep until the mind and body are rested. Once rested the urge to sleep will not obstruct dhyana, at least for sometime.
Some people allow their mind to drift into a passive state of drowsiness and imagine they are immersed in deep dhyana. This is just another example of the tricks played by the mind when it is subjected to the discipline of dhyana. Dhyana is anything but sleepiness. On the contrary, dhyana involves an intense activity of the entire mind to keep it steadily poised and concentrated on pure consciousness. The mind during dhyana can be likened to a spinning top which, although apparently stationary, is revolving at top speed.
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The Influence of the Three Gunas
The person who practices dhyana regularly will notice that at times the mind is peaceful and calm and dhyana is easy. At other times dhyana is obstructed by excessive thought or just plain weariness. This is because the mind is subject to the continuous influence of the three gunas or qualities of sattva (the principle of lucidity or pure existence), rajas (the dynamic principle), and tamas (the principle of inertia). One of these three qualities holds sway over the mind at all times and the individual’s moods and mental condition are determined accordingly. When sattva prevails dispassion, peace, calmness of mind and the like are manifest. In rajas there is strong desire, lust, anger, greed, fear, driving ambition, etc. Tamas causes laziness, confusion, dullness of mind and similar qualities.
The person who seeks realization should try to cultivate sattva as this is the quality most conducive and beneficial to spiritual practice. To do this one must learn to overcome tamas (inertia) by rajas (action), to subdue rajas by cultivating sattva (beingness), and when sattva prevails to take advantage of the favorable conditions that it brings by increasing the intensity of one’s spiritual practices.
As we make progress in dhyana, the prevalence of sattva will increase and that of rajas and tamas will decrease. As helpful as this may be, we nevertheless need to remember that total freedom from the influence of the three gunas is not possible until one has attained the final siddhi or power through completing tapas. We should be mindful of how rajas and tamas can disturb our mental state so we are not frustrated or depressed by the apparently inexplicable fluctuations in our mental states.
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The Baneful Influence of Tamas
Patanjali states in his Yoga Sutras that, “Sickness, mental laziness, doubt, lack of enthusiasm, sloth, craving for sense pleasures, false perception, despair caused by failure to concentrate, and unsteadiness in concentration, these distractions are the obstacles of knowledge. These distractions are accompanied by grief, despondency, trembling of the body, and irregular breathing.” (Chapter 1: Sutras 30 & 31) From the indications given here, almost all the distractions listed by Patanjali come under the category of tamas.
The sloth or mental weariness induced by tamas is indeed the greatest obstacle to the person on the path of dhyana. The person who embarks upon the spiritual life does so with great faith and enthusiasm. During the first few months the person makes good progress under the impetus of this initial inspiration. Sadhana may be easy and pleasurable and the person is filled with peace and joy. However it is very necessary to know up front that this inspired mood will not last long.
As the other gunas come into play, the person is likely to relapse into a former state. There will be periods of dryness and doubt necessitating hard struggle. There will probably be feelings of unfitness for a spiritual life and the temptation to give it up. But the spiritual seeker must never give way to such feelings of despair. They are prompted by tamas. If one continues resolutely in one’s sadhana, such dark moods of doubt and despair will pass and the aspirant will be able to continue with redoubled vigor. With each such struggle the seeker will take major strides forward, becoming strengthened by each test.
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Heated Brain and Headaches
Some people who practice complain of a heated brain or headaches during dhyana. These may either be caused by incorrect application of the technique of dhyana or may be due to a subconscious resistance of the mind and body to the unaccustomed discipline of dhyana. The answer in such cases is to avoid physical and mental strain. Relax, particularly mentally, and meditation will become easy. Instead of trying to forcibly concentrate the mind, the person should aim to keep the mind steady by gently warding off intruding thoughts as they arise but without causing mental strain.
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Bliss of Manolaya (Subsidence of the Mind)
When thought is extinguished the person experiences the state of manolaya or subsidence of the mind. This state of dissolution brings peace of mind and the experience of joy or bliss. Many mistakenly assume that they have attained the goal when they experience manolaya and are content to abide in this state. However, the goal of dhyana is not mere manolaya but manonasha, total destruction of the mind, and the person seeking the Ultimate must press on with dhyana until this is achieved.
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Shunya or Void
Another common cause for doubt and anxiety occurs when all thoughts have been extinguished and the person comes up against a seemingly impenetrable wall of blankness referred to in the scriptures as shunya or void. In almost all books dealing with the worship of God without form (nirguna upasana), we find the disciple questioning the guru on this phenomenon of void. The disciple is puzzled and does not know how to proceed in meditation. The guru explains that the void is not self manifest. There has to be someone who perceives that void. The one who is the witness of this void is the atman, the True Soul, so the guru advises the disciple to see the One who is the Witness of the void.
Explaining this same point Shri Ramana Maharishi said, “First one sees the atman as objects. Then one sees the atman as void. Finally one sees the atman as atman. Only in this last case there is no seeing because seeing is being.”
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Attainments through the Practice (Sadhana) of Dhyana
The person who has gained proficiency in keeping the sight and mind steady will reach a stage of calm abidance in pure consciousness. Once the mind reaches this state of steadiness it should be left undisturbed. Nothing should be thought of and the mind should be made to rest in its pristine state. When the mind is kept continuously in this state of dhyana it will become extinct. “Just as a fire is automatically extinguished if not fed with fuel, so does the mind become extinct if not fed with thoughts.” (Devikalottra).
Those who practice meditation usually feel and often complain that they are making no progress. That is because in spite of long years of practice they do not find in themselves any external manifestations indicative of progress. However, one needs to remember that the changes being produced are internal and may not be evident to the person being changed. Only the guru knows and can discern the actual progress made.
There are, however, certain indicators that act like signposts to reassure the person practicing meditation that he or she is on the right track and is progressing. These are the development of the power given by Shri Swamiji to concentrate, visions, powers, the manifestation of spiritual currents through the body, the rise of the kundalini shakti, and the experience of bliss. It is highly unlikely that every person will experience all of these manifestations. Each experiences one or more of these manifestations in varying degrees, according to her or his own personal inclinations and mental attitudes. There is no absolute rule nor is it absolutely essential to experience all such manifestations to progress spiritually.
We must not lose heart just because we are not having any of these experiences. It merely means they are not necessary and the aspirant can progress without them.
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Visions
Visions may be the most misunderstood aspect of dhyana. We talk to more experienced devotees, hear them speak of their varied visions, and conclude that visions are the sole indicators of progress. Some assume visions to be the be-all and end-all of dhyana. These wrong notions need to be dispelled.
Shri Swamiji repeatedly emphasizes that visions are not an essential feature of dhyana and it is of no significance if a person has no visions. Undoubtedly visions are a great source of encouragement during the earlier stages of dhyana and they serve to encourage the person to continue the practice of meditation. But we must transcend visions during the more advanced stages to make further progress. The desire for visions acts as an obstacle because we may be satisfied with the vision instead of advancing further.
Shri Swamiji gives visions only to those who require such aids to progress further in dhyana. It depends upon the individual whether they have an attraction for the personal or impersonal aspect of God, a yearning for visions, or some other need. If Swamiji realizes that someone can carry on dhyana without the need for visions then that person may not get visions at all.
It is important to remember that visions, if they have to come, will come at their own time and of their own accord. One cannot “will” a vision into being. Such attempts to force visions only disturb the natural tenor of the dhyana and may actually obstruct a vision that might have come had the dhyana taken its natural course. Worse yet, the desire for visions will result in disappointment when they do not appear and with disappointment may come abandonment of the path of dhyana. In extreme cases trying to force visions may lead to mental hallucinations and cause harm.
We should never forget the basic aim of dhyana, which is to concentrate the sight and mind at the bhrikuti and keep the mind thought free and in pure awareness. When lights or visions arise during dhyana and flit across the mind, we must not try to follow them with the eyes. We should see them if they come within the field of the steadied vision or else let them pass. If we try to follow a vision as it flits across the mind, the steady concentration on the bhrikuti will be lost and instead the vision remains within the sight. This disturbs true dhyana as visions should come in a flash, last a few seconds, then disappear.
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Powers
Like visions, powers are another attainment that many keenly seek, especially those who do not appreciate the risks. Many take to dhyana not because of a desire to attain spiritual benefit and realization but because of their desire to attain powers. This craving is excited and further whetted by the stories they hear and the accounts they read of the various extraordinary powers attained by different devotees or disciples of Shri Swamiji.
Powers are a danger. Although visions can be a help in spiritual progress, powers are of no use whatsoever. They are a major stumbling block. When a person attains any extraordinary power there is always a temptation to exhibit it. Such exhibition leads to adulation from the unaware populace who generally confuse miracle mongering for spirituality. Such popular adulation inevitably gives an unwelcome boost to the person’s ego which in turn prevents any further spiritual progress. Sooner or later the person with powers is tempted to use them for selfish purposes and this leads to a headlong fall from the spiritual path. Such unfortunate people not only lose the powers they once possessed, but they also lose their spiritual discernment and end up far worse than when they first set out on the spiritual path. Powers, therefore, are to be shunned like poison.
Swamiji constantly warns people against the dangers inherent in the attainment and misuse of powers. But the fact is that various powers come unasked during the course of dhyana, not necessarily to all, but certainly to many. Should this happen the person should on no account exhibit or use these powers. Instead, the person should pray ardently to Swamiji to take the powers away. If such prayers are sincere, Swamiji will withdraw the powers or at least remove their capacity to harm spiritual progress.
Shri Swamiji also cautions that during dhyana many forms of gods and goddesses will appear with temptations, such as the granting of various boons. On such occasions the person who sincerely seeks Self realization should never ask for any power or material benefit. Instead, one should ask for devotion and success in dhyana.
Shri Swamiji does make exceptions to his devotees’ use of spiritual powers. He may give certain powers to spiritually mature and advanced disciples so they can do service to further enlightenment and help other people in their spiritual progress. In such cases there is no danger of misuse as the ego has been eliminated and the person receiving the powers has no personal desire. Whatever powers Shri Swamiji grants them, they use for the benefit of others strictly in accordance with his directions.
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Spiritual Currents
As dhyana progresses spiritual currents will start manifesting in the body. These are caused by the awakening and movements of the kundalini shakti, the coil of normally dormant spiritual energy at the base of the spine. These currents will be felt in varying intensities in different parts of the body. Their frequency and manifestation are unpredictable. They occur of their own accord and at varying intervals. These currents are helpful physically and spiritually for they cure physical ailments, improve health, give energy for continuing dhyana, eliminate worries, and calm the mind.
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Rise of the Kundalini Shakti
According to the Yoga Shastras, a vast reservoir of spiritual energy is located at the base of the spine known as the kundalini shakti. The name literally means “coiled up energy.” During the course of spiritual practices this spiritual energy that is normally coiled up and dormant is stirred into wakefulness and moves up along a spiritual channel known as the sushumna nadi.
The nadis are a complex system of channels in the subtle or astral body through which the life force (prana) circulates. The sushumna nadi is the most important and its location corresponds to the spinal column. It begins at the base of the spinal column and reaches its apex at the sahasrara, the thousand petal lotus located at the crown of the head. The sahasrara is another part of the subtle body and is the highest of the seven major chakras. The chakras are vortexes of spiritual energy or centers of spiritual consciousness. With higher spiritual development, the kundalini energy is released and travels up the sushumna nadi through the chakras until the seventh chakra is reached and Self realization attained.
The seven major chakras are all aligned along the spinal column. The muladhara or root chakra is located at the base of the spine. The svadhisthana chakra is by the spine approximately opposite the genital organs. The manipura chakra is approximately opposite the navel. The anahata or heart chakra is near the heart itself. The vishuddha or throat chakra is located along the spine at the base of the neck, in back. The ajna chakra, sometimes called the third eye, is in the central brain cavity where the vertical line connecting the crown of the head to the soft palate joins the horizontal line connecting the two ears. The seventh chakra is the sahasrara at the top of the head.
As the kundalini shakti travels up through these chakras the person will have experiences and encounter obstacles peculiar to each chakra.
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Muladhara (Base)
Chakra
The mind of a worldly person is said to dwell in the three lower centers or chakras. Such minds do not manifest any spiritual aspirations and are normally obsessed by desires of a material and worldly nature. However, once the kundalini shakti is awakened through initiation and dhyana there will be a keen desire to do more and more dhyana. The person may obtain a vision of his or her Ishtadeva during dhyana.
The obstacles that may arise from the first chakra include various bodily ailments, but such ailments will not hamper dhyana. They can be cured by Shri Swamiji’s blessings and using the vibhuti he gives.
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Svadhisthana (Second) Chakra
When the kundalini is in this chakra the mind becomes very agitated. The person feels restless and usually roams from place to place. One also feels excessively hungry. The experiences the person had been having earlier disappear and although there may be a yearning to have these experiences again, the yearning is not fulfilled. This causes depression in the mind.
The obstacles to be encountered are the agitation of the mind, a feeling of depression, and an excessive craving for food. These obstacles are to be overcome by persistence and regularity in dhyana and by increasing the time spent on dhyana to the maximum possible.
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Manipura (Navel)
Chakra:
The indication that this chakra is being opened by the kundalini is the experience of samadhi. One soon reaches a stage when one goes into samadhi upon sitting for dhyana. Powers begin to manifest themselves such as the ability to materialize at a distant place.
The obstacles are that as soon as dhyana is finished, there is the temptation to experiment with the various powers. If yielded to there is the additional risk of showing off the powers acquired. Using the powers only strengthens the ego and correspondingly diminishes devotion to God. Overcoming this obstacle requires the spiritual seeker to refrain from exhibiting any power.
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Anahata (Heart)
Chakra:
When the kundalini shakti reaches the heart chakra the person acquires yoga siddhi or vachan viddhi whereby whatever one says comes true or is fulfilled. The person acquires the power to roam about in the subtle or astral body (sukshma sharida) at will.
As additional powers manifest, pride and ego greatly increase, so much so that the person may forget that the state was only attained by the guru’s blessing. The person goes around boasting and showing off and, at times, may even go to the extent of deriding the guru. As the saying goes, “Pride goes before a fall,” and the pride that can develop leads to a downfall. The answer is to shun these powers and pray sincerely for the guru’s blessings not to fall victim to ego and pride.
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Vishuddhi (Throat)
Chakra:
The indication that this chakra is opening is the experience of deep and blissful samadhi. The person sees divine light and has darshan of his or her ishtadeva in dhyana. One attains the power to go anywhere desired in the astral body, including other lokas or planes of existence such as world of the gods (deva loka) or the world of the dead that Yama rules (mrtiyu loka). One experiences no obstacles at this stage.
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Ajna (Third Eye)
Chakra:
One experiences deep samadhi and strong currents. One obtains vision of the atman (the Supreme Soul) but there is still a trace of individuality left. As Ramakrishna put it, “It is like a light in a lantern. One feels one could touch the light but cannot because of the obstructing pane of glass.”
It is at this stage that the spiritual seeker is tested and undergoes the ordeal by fire. Patanjali cautions, “When tempted by the invisible beings in high places, let the yogi feel neither allured nor flattered for the yogi is in danger of being caught once more by ignorance.” (Chapter 3; Sutra 52).
The invisible beings in high places to which Patanjali refers are the gods and goddesses who tempt with various heavenly allurements and enjoyments to try to deflect the aspirant from the path. If the person succumbs to these temptations, he or she will fall from the path and become a yoga bhrastha, a yogi who has fallen from the path. One who succumbs runs the risk of mental disease.
This is the stage when the greatest help is required from the guru. Only the guru’s blessings and protection will allow the seeker to steer a safe course through the powerful temptations. We read about such powerful temptations in the lives of many divine incarnations. Jesus was tempted by Satan in the wilderness and Lord Buddha was tempted by the Devil Mara just before he gained the final illumination.
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Sahasrara (Crown)
Chakra
If the seeker of God successfully resists the various temptations and sticks resolutely to the path of yoga, the kundalini shakti finally rises to the seventh plane, the thousand petal lotus in the crown of the head known as the sahasrara. When this happens the yogi passes into nirvikalpa samadhi and experiences God realization (atman sakshatkara).
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Samadhi
The only difference between fully mature dhyana and samadhi is that the state of dhyana is attained by effort and is kept up by effort. Samadhi is a state of effortless abidance in the atman (God). Samadhi, like everything else in dhyana, cannot be induced by an act of will. It comes automatically when one has achieved the requisite state of maturity in dhyana. Dhyana effortlessly passes into samadhi. Samadhi initially may last for half an hour or more. Then the latent tendencies (vasanas) that are still active will pull the mind down from samadhi. As the person continues dhyana in the proper manner, such samadhi will become more frequent. There are three kinds of samadhi: savikalpa samadhi, nirvikalpa samadhi, and sahaja nirvikalpa samadhi.
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Savikalpa Samadhi
In the advanced state of dhyana the mind turns away from objectivity to subjectivity. When that happens savikalpa samadhi ensues. During this samadhi the mind returns to its origin, the hridayam or heart, and the person sinks into deep peace and bliss without the least ripple of thought. However, there still remains a consciousness of identity, so the feeling persists that one is doing dhyana and the atman is the object of the dhyana. As long as the person is aware of this differentiation an effort must be made to hold onto this state of savikalpa samadhi.
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Nirvikalpa Samadhi
By continuously holding onto savikalpa samadhi the person eventually experiences nirvikalpa samadhi. In this state the mind dissolves into the atman. There is not the least trace of “I” or separate identity or of the world. In fact, there is no knowledge apart from the awareness of blissful existence.
The book Viveka Chudamani describes nirvikalpa samadhi. “When the mind is purified by sadhana one passes from savikalpa to nirvikalpa samadhi. This in turn leads to the direct realization of atman. This nirvikalpa samadhi destroys all vasanas [latent tendencies] and severs the chit jada granthi [i.e. the mind]. Thereafter, everything is seen as a manifestation of the atman only. The difference of you, I, this, that, and the like disappears.”
Once nirvikalpa samadhi is attained, further effort is neither necessary nor possible. Effort is only possible up to and including the stage of savikalpa samadhi. The person is no longer aware of existence as a separate individual, so there is no one left to make any further effort. At this stage some higher power takes over and leads the person to ultimate realization.
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Sahaja Nirvikalpa Samadhi
Sahaja samadhi is remaining in the primal, pure, natural state without effort. This is the highest state and the goal of all yogis. The person no longer sees him or herself as an individual but remains in conscious identity with the paramatman (God). There is now no more need to do dhyana or any other spiritual practice. Though the yogi may engage in normal day-to-day activities, there is no longer any identification with these activities. They are treated as a dreamer treats a dream experience. In the sahaja state the yogi is aware only of the atman. It is a continuous experience of oneness: “Ekol dwityo nasti” (Oneness, two-ness do not exist).
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Tapas
There are many ardent devotees who repeatedly ask Shri Swamiji to initiate them into tapas. They obviously do not comprehend the true meaning and nature of tapas. The difference between normal dhyana and tapas is that during dhyana the person is conscious of the body. Tapas implies being immersed in samadhi during which there is no consciousness of the body or physical surroundings. Dhyana is intermittent and interrupted by thoughts; tapas is continuous like the flow of oil.
Only the person who has reached the samadhi stage and can stay in samadhi for long periods is fit for undertaking tapas. One cannot undertake tapas by merely wishing. It requires practice of dhyana over a period of time to purify the mind to prepare it for samadhi and tapas. The time it takes to reach the level of being able to undertake tapas depends on the spiritual maturity of the individual and the amount of time and effort devoted to the practice of dhyana.
Initially, tapas follows a six hour cycle. Beginning from midnight the person will be immersed in samadhi for about five to five and a half hours. At the end of that period the eyes will automatically open and the person will emerge from samadhi. This cycle will be repeat at eleven in the morning, at five or six in the afternoon, and again after midnight.
When emerging from samadhi the person should drink some water then take light nourishment restricted to milk and fruit. Yogurt may be taken instead of milk. After this light meal the person should sleep for about ten minutes to digest the milk and fruit. Thereafter one may walk around within the house or ashram compound. This rest period between samadhi should be restricted to a half or one hour. During the midnight rest period the person should have a daily bath and then rest for one hour. As the intensity of tapas increases, the person remains in samadhi for longer and longer periods until reaching the advanced stage of continuous samadhi for the full twenty-four hours, except for a one hour break at midnight to bathe and consume some milk and fruit.
The person must continue tapas until, by the grace of the guru, sakshatkara is obtained and the guru says to rise and discontinue tapas. If the person abandons tapas without the guru’s permission there will be difficulties to face and the person will have to come back to the guru to complete the spiritual work.
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Sakshatkara (God realization)
The state of sakshatkara can never be described because it is beyond mind and speech. However, there are various indications given in the scriptures and in the descriptions left to us by the great sages who have attained this final state. The great sages say that “to remain always as the pure Atman is sakshatkara or realization.” Elaborating this, Sage Vasishta said in the Yoga Vasishta, “The mind in a stone remains quiet and modeless. To be fixed as the real Atman is to remain like the interior of the stone, without mode and thought-free, but not in slumber nor aware of duality.”
Shri Shankaracharya said, “Just like in the ignorant state when one is unmindful of the identity of the atman with brahman and truly believes oneself to be the body, so after knowledge one is free from the illusion of the body, being the atman. Becoming unaware of the body, without doubt, unmistakably and always to experience the atman as sat-chit-ananda [pure existence, consciousness and bliss], identical with brahman, is called sakshatkara.”
Talking about the experience of sakshatkara, Shri Ramana Maharishi said, “Realization is called vritti jnana. You can feel yourself one with the One that exists. The whole body becomes a mere power, a force current. Your life becomes a needle drawn to a huge mass of magnet. As you go deeper you become a mere center and not even that, you become mere consciousness. There are no thoughts and cares any longer. They are shattered at the threshold. It is an inundation. You are a mere straw. You are swallowed alive. But it is very delightful for you become the very thing that swallows you. This is the union of jiva [the individual] with brahman [God], the loss of the ego into the real atman, the destruction of ignorance and the attainment of Truth.”
Shri Swamiji is reluctant to describe sakshatkara, the final and culminating aspect of dhyana. He explains that this is something that must be experienced and cannot be put into words. Even if he were to try to convey the nature of this experience by hints and examples, only those who are very advanced in their spiritual practice would be able to understand it. Therefore Swamiji feels that details about sakshatkara should only be given once the person has acquired a deeper understanding of dhyana.
Shri Swamiji confines his remarks to clarifying the nature of experience at the time of sakshatkara. According to Swamiji, the experience depends on the spiritual propensity of the individual. Those who are inclined towards devotion to God without form (nirguna bhava) will obtain realization of one’s own soul (atman sakshatkara) on successful completion of their dhyana practice. Those who are inclined towards worship of God with form or attributes (saguna bhava) will obtain sakshatkara of their ishtadeva instead. He explains there is no essential difference in these two forms of sakshatkara for the same atman manifests either as pure atman or appears in the form of the ishtadeva.
In conclusion, it bears emphasis that sakshatkara can never be attained merely through personal effort. Sakshatkara is essentially the result of God’s grace which comes in the form of the guru to bless and bestow realization and mukti (liberation) on the yogi who has striven hard and ceaselessly on the path of union with God.
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“Read the history of Swami and you will come to know. If you reach that stage [of samadhi], then talking about it would be good to pull you up. What is the use of telling you about samadhi now? If Swami tells you about it now you will think of that in your meditation instead of doing your meditation. If you really reach the state of samadhi then it will be up to Swami to guide and tell you how to go forward from there.”
“If you have preconceptions, you will get stuck with those ideas. You will get discouraged if you have not reached that stage yet. That is wrong.”
-- Shivabalayogi