Hari
OM
Monday is AUM-day; in search of meditation.
Meditation & Life, with Sw. Chinmayananda
(Gurudev).
We are now exploring the writings of Gurudev on our focus subject of
Meditation. The book is a thorough treatment of the subject and extends to over
170 pages of closely printed text. No attempt is intended, here, to present the
text in its entirety. However, important paragraphs and quotes will
be given, within a summary of each section. You
are encouraged to use the links on sidebar to obtain a copy for yourselves from
CM publications. Please remember that each of the posts under this title is part of a
thought flow and it is important to go back and read the previous post in order
to refresh and review the context.
Japa Yoga.
The preparatory tool of mental training given by the Rsis is that of
japa yoga; continuous chanting of a mantra or Lord's names. Japa, performed
well, brings about a sustained focus. Indeed, in terms of single-pointedness,
japa may be considered rather more effective than going straight into the
transcendental form of meditation. A japa-conditioned mind, highly controlled
thoughts, is free to fly to unimaginable heights in the meditation which
follows it. Japa trains the mind to fix on a single line of thinking. We cannot
utter a word without a corresponding image/form rising up to accompany it -
neither can we see form, without its accompanying descriptive word or words.
Repeat the word 'pen' - automatically, it can seem instantaneous, the object
associated with the word came to mind, is it not? There is no avoidance of this
for the mind. It is in having observed this fact that the Great Seers devised a
technique to give the mind a form and associated words to which it must anchor
itself in order to change direction.
Love cannot be generated without an association; the level of love
depends on our connection with the object/trigger for that love. Our love for
our parents or children is present due to our prolonged exposure to same;
whilst for a distant relative is likely to be less ardent. Japa performed with intensity of purpose and
repetition of the name of the 'object' (Self/God) builds the required devotion
and desire for more of its company. Meditation is keeping the mind hitched to
one line of thinking to the complete exclusion of all other thought-currents
for a prolonged period of time. One must fall in Love with it. To build that
attachment, japa is invaluable. "Japa yoga
is a very effective mental discipline for spiritual progress. In recent history
there is the instance of the esteemed teacher, Sri Samartha Ramdas, who
perfected himself through the japa yoga of Sri Rama mantra. Lord Krishna
Himself says in the Gita, 'I am, among the yogas, japa yoga.'"
Procedure.
Designate a special room or area in your home/garden for your
spiritual practice. Place an image or statue of the Lord of your heart (or an
OM symbol - or for those who are without this type of focus, perhaps write and
decorate the word 'love' of 'peace' to use as the focal point). This image
ought to be at a comfortable height compared to your seated position, such that
the base/Lord's feet) are level with your eyes, without any flexure of the
neck. Spread a rug or stable cushion if you are using the traditional aasana,
or the chair you have chosen for this task which permits a posture suitable for
the task (see last week's AUM-day post), then by all means, if you wish, light
a lamp or candle if this assists in creating the environment which assists you.
Have your mala (rosary) of 108 beads by your right hand. [AV-blog; regular readers will recall the post on
malas last year - please review.]
Close your eyes. Feel the presence of the Higher and now have the
image etched on your mental plane. This visualisation of the Lord/Higher ought
to occur within your "Love Heart… said to be the right side of your
physical heart (behind sternum). This is the spiritual centre from which you
must meditate.
Repeat your chosen mantra (more on this soon) a few times, slowly,
steadily and with Love. Invoke your devotion. Take up the mala now and search
for Meru - the 'off' bead. Remember, right hand only please. Holding the mala,
bring the ring or middle finger together, with the first bead of the mala held
firmly. The ring finger is the preferred method, as it reduces the chance of
the forefinger falling onto the beads. That finger is considered to represent
the little ego-self… think on this, it is used for pointing, either to desired
objects or in reprimand or to accuse; it is like a sword on our hands, having
the wordless ability to dice or splice! This finger must never touch the mala,
but ought, if you can manage it, to be pointed always to the sky/heaven showing
the direction of the thoughts. [AV-blog; this is why many japists use a bag
with a hole specially made to push the forefinger through, the mala inside.]
You may have seem some who perform japa with the mala hand resting on their
knee. Provided the mala never touches the floor (i.e. stays on the legs or
prayer mat), this is acceptable; however it is not as disciplined or as correct
as the traditional method of holding the mala level with the 'love heart'. If
you bend your elbow so that the hand is level with it, this effectively
achieved and places no undue strain on the arm.
Now, from the first bead onwards, as you work each bead through with
the thumb, (and here it is made easier, if the middle finger has been left free
to assist rotation), repeat your mantra. Do not proceed to the next bead until
the mantra is completed for the bead you are on. This is not a hundred yard
sprint. Continue for the 108. You will feel Meru arrive. Do not cross - to do
so is said to be putting yourself over the head of the Higher! Instead, you
must turn the mala round and proceed 'back' around the 108 beads. To turn the
mala takes a little practice and the other hand must not be used. Holding that
last bead with the middle finger (if you have used this for the count, then at
this point slip the mala onto ring finger anyway), move the thumb under to grab
that bead with the middle finger, bring all fingers clear of the mala and twist
the bead - Meru will now be pointing safely into the palm and you can proceed
with chanting…. Note that this must be done fluidly - there is no actual break
in chanting. The chanting, you will have found, takes on a rhythm whereby there
is a breath break between beads and this permits the reverse rotation to occur
seamlessly.
Yes it takes practice if you have never used a mala/rosary before…
but it will not be long before you come to appreciate the powerful tool that it
is.
SAADHANA
(thought this had been forgotten?..!) Ensure you review the previous japa posts with the label button and look at where you might set up your 'sacred space'. Never delay the start of such practice with explanations/ xcuses/justifications as to why you can't do the thing - rather find the reasons that you must do it.
SAADHANA
(thought this had been forgotten?..!) Ensure you review the previous japa posts with the label button and look at where you might set up your 'sacred space'. Never delay the start of such practice with explanations/ xcuses/justifications as to why you can't do the thing - rather find the reasons that you must do it.
...tbc...
