Taught inSPIRITUAL RETREAT-JULY 1996

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FOREWORD

My dear souls!Seekers on the path of self perfection, is it not that

we are every moment in the grip of extreme tensionresultant from constant endless worldly involve-ments? Is it not that the daily chores of life so intentlyundertaken by us as our bounden duty, are leading usonly to a continuing interminable state of despair,frustration and tension? The human life, which is themanifestation of the Supreme Consciousness—Satcidananda, embodiment of divine existence,knowledge and bliss, and nothing else, it is unimag-inable that it should be in such a pitiable plight. Sucha state is an indicator that we are wandering away,going astray from our goal of life. The solution or theway out of this plight that our great rishis have givenus, based on their self-realized wisdom, is the subjectof this small booklet entitled Meditation Technique.

The science and art of harnessing the physical,sensual, mental and intellectual aspects of humanlife, bringing them in proper balance andestablishing oneself in the highest level of con-sciousness, is called Yoga of discipline. The higheststate of this discipline is called dhyana—the medita-tive state, in one word termed Meditation. Dhyana—meditation is in particular a special need of the hu-

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FOREWORD-

My dear souls!Seekers on the path of self perfection, is it not that

we are every moment in the grip of extreme tensionresultant from constant endless worldly involve-ments? Is it not that the daily chores of life so intentlyundertaken by us as our bounden duty, are leading usonly to a continuing interminable state of despair,frustration and tension? The human life, which is themanifestation of the Supreme Consciousness—Satcidananda, embodiment of divine existence,knowledge and bliss, and nothing else, it is unimag-inable that it should be in such a pitiable plight. Sucha state is an indicator that we are wandering away,going astray from our goal of life. The solution or theway out of this plight that our great rishis have givenus, based on their self-realized wisdom, is the subjectof this small booklet entitled Meditation Technique.

The science and art of harnessing the physical,sensual, mental and intellectual aspects of humanlife, bringing them in proper balance andestablishing oneself in the highest level of con-sciousness, is called Yoga of discipline. The higheststate of this discipline is called dhyana—the medita-tive state, in one word termed Meditation. Dhyana—meditation is in particular a special need of the hu-

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man kind in the present materialistic era ridden by anovertone of selfish aggrandisement, fulfilment of in-dividual appetites. The answer to all the problems ofthis era is inherent in the Yoga of discipline.

Our Highly Revered Gurudeva, His Holiness ShriSwami Vishvatma Bawraji Maharaj, is a highly ac-complished saint of this era endowed with supernatu-ral powers. Sitting at his lotus feet, the teachings re-ceived from His Holiness on Dhyana Yoga, have beencompiled in this booklet. The credit for doing thisgoes to Shri Shium. S. Sehgal, a senior member andthe General Secretary of the Mission. My heartfeltblessings and prayers: May Shri Gurudeva and LordRama also bless him with good health and long lifeto continue doing such works with zeal in the serviceof the mankind.

I hope that all spiritual aspirants will not onlyread and be benefitted themselves from this but willalso introduce it to their friends and dear ones. Theywill thus be acting nobly as a well-wisher to themand to the mankind in disseminating this sanctifiedand holy knowledge.

We submit this humble effort at the lotus feet ofthe great master in fulfilling in a small way thelaudable aims and objects of the Brahmarishi Mis-sion in propagating the divine knowledge so ardentlywished by him.

With auspicious blessings and benedictions.Humbly, in the service of the lord

Didi Cnaitanya JyotiKitchener, Canada

December 17, 1996

Editorial Note

While possessing all the worldly objects & com-forts of life, man is suffering day & night. Sometimeshe is going to a temple or Gurudwara or to any as-trologer or magician or priest for the solution of rest-lessness and attaining peace of mind but all is in vainbecause mankind is not aware of the fact that peace isnot in worldly objects, it is in mind. Unless mind isstable and calm, no object of the world can give hap-piness & pleasure. For attaining tranquility one hasto start the internal voyage through meditation.

In this small booklet, our reverend GurudevBrahmrishi Vishvatma Bawra Ji Maharaj has verykindly taught the technique of meditation to the seek-ers of truth. Our respected Shri Shiam. S. Sehgal,general secretary of Brahmrishi Mission, Canadacompiled & translated the matter in English, so thatEnglish speaking people can also be benefitted bythis divine & secret knowledge. This booklet is beingpublished for free distribution at the auspicious occa-sion of the birth-anniversary of reverend GurudevBrahmrishi Vishvatma Bawra Ji Maharaj on 2ndFeb. 1997. My blessings are for Shri Shiam Sehgal.May God shower on him His benevolence and givehim more physical, mental & spiritual strength toserve mankind in better way.

With best wishes & deep regards—Brahmrita Parivarajika

6.2.97 Brahmrishi Ashram,Virat Nagar, Pinjore

YOGA OF MEDITATIONSome Relevant Essential Aspects

His Holiness Shri Swami Vishvatma BawrajiMaharaj on his recent visit to Canada in July/August1996, in his meditation session preceding his dis-courses talked about some essential aspects relatingto the Yoga of Meditation he is teaching. This notehas been prepared covering the information thengiven by him. It is being published as it is consideredto be of interest and value to the practitioners ofmeditation, h is also being inserted in the booklet en-titled MEDITATION TECHNIQUE already pub-lished. Shiam Sehgal

1. Meditation—its purpose

We must know what the purpose of meditation is.We should be aware that we are projection of theInfinite Energy (Primordial Nature) enlivened by theInfinite Spirit (Brahma). We should try to merge thatpart of Infinite Energy which constitutes us into Infi-nite Energy. Then there will be nothing left but alittle ray of the Infinite Spirit, our real Self. This rayof spirit is always related with the Whole, the InfiniteSpirit. When' we think in this way, we become onewith the Supreme Consciousness. Realization of one-ness with the Supreme Consciousness is the purposeof Yoga of Meditation taught herein.

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2. Yoga the annihilator of pain

The Lord has unequivocally declared in ShrimadBhagavad Gita —

yuktahara viharasya yukta cestasya karmasu.yukta svapnavabodhasya vogo bhavati duhkhaha.

Gita 6. 17Yoga is an annihilator of pain and suffering for

him who is related with the divine, always maintainsdivine feelings in his -food and behaviour, in hisactions and in his sleep and wakefulness. Swamijicalls particular attention of the aspirants to this dec-laration and says, "Be aware about this truth."

3. Meditation is related withAntahkarana — mind, intellect and ego

Meditation is not a body related act or discipline,it is related with the antahkarana — the internal or-gan mainly comprised of the mind, the intellect andthe ego. The meditative process is possible only whenall these three effectively conjoin. For this there arethree words in English — Concentration, Contempla-tion and Meditation. These acts or functions are asso-ciated with the mind, the intellect and ego. In prin-ciple, if your mind is not concentrated on one point,meditation will not be possible; if your intellect is notvigilant, then also,Tneditation will not be practicable;lastly, if your ego sense is not united with your cause,your real Self, even then the state of meditation can-not be achieved. In this way, the act of making themind one pointed is called Concentration; the ana-

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lytical thought process or the repeated thinking or re-flection process is called Contemplation and disposi-tion of the ego when it is instinctively infused withthe divine is termed Meditation. The process is com-plete only when all these functions,—Concentration,Contemplation and Meditation take place simulta-neously. Even if one of them is improper, the medita-tive state cannot be achieved. It is, therefore, impor-tant that the various aspects should be well under-stood before attempting to meditate.

Be totally relaxedThe body should be kept well-poised; there should

be no movement, an! specially no tension at all inany part of the body. Relaxation of body is anessential requirement in the meditative process. Ifthere is any kind of strain on any part of the body, itwill not be possible to receive divine energy. If onepractises strictly following the supporting aidsprescribed, he will soon be able to enter into his innerregime, his real Self.

Swamiji lays stress and emphasizes that we mustpay heed and concentrated attention on breath. Beaware that breath is coming from an infinite sourceand that we are also part and parcel of that infinitesource. Though we have very small nostrils, verysmall lungs in a small body, these are themanifestation of that infinite energy. It is a truthwhich, we can realize. We should devote some timeand meditate morning and evening daily to do it.

4. Three important conditionsPatanjali, a great seer, in his Yoga Sutras, says—

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<sa tu dirgha kala nairantaryasatkara sevito dridhabhumih.

Y.S. 1.14There are three conditions laid down in this Sutra.

The first is dirgha kala—H means do not think thatwe can achieve something in one or two days. Weshould meditate daily for a long time. We will then beable to achieve something. The second condition isnairantarya—means do it continuously without abreak. We should meditate uninterrupted as we dowith our breathing process which goes on non-stop.The third is satkara—it means do it respectfully. Weshould not perform it merely as a duty because Guru(revered one) has told us. While meditating, weshould think that we are putting our mind on thesource of life and we are going to be one with theGodhead.

5. Meditation rejuvenates like deep sleep

We know that when we are entering into deepsleep, in that state, we are receiving divine energy.When we become exhausted, totally tired and unableto do anything, we resort to rest and sleep. When weenter into deep sleep, after some hours, we becomefresh and rejuvenated again. We are, then, able to domore work. How does it happen? When we enter intodeep sleep we receive divine energy. Because in thisstate, life becomes obstacleless, there is no barrier toit. The mind and the heart become perfectly open andreceptive and we receive energy from all sources. Allsources means—not only through the nostrils, wealso receive through the countless pores in our body.

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There is a pore at every hair in our body. Due to theinflux of energy through these numerous pores, webecome energised when we are in deep sleep.

So, when we meditate, we should think that weare entering into deep sleep. We should feel that weare merging our little I-am-ness into the Cosmicform. Be aware that our body is the projection of Cos-mic Energy and our soul is tHe manifestation of Cos-mic Self. It means that there is no limitation either inour body or in our soul. Both are unlimited and areCosmic. While meditating, when we will try to mergeour little I-am-ness into its own cause and will be onewith it, automatically, we will recieve divine energywithout entering into deep sleep. Really, in that state,whatever we will gain, it will be all divine. When wewill do this practice properly and continuously, oneday will come in our life that we will realize the ulti-mate Truth, whatever is beyond this natural phenom-ena. Be aware that our great seers realized that greatTruth through meditation and we can also do so.

6. Meditation cures diseases

Meditation is the unfailing cure for psychic andmental disorders; there is no other cure for these. It isto a great extent effective and beneficial for the dis-eases of the body as well. It is, therefore, essentialthat those, who wish to live a healthy life, shouldpractise meditation every day. In this connection,Swamiji referred to the word Htriwifs?—bhogapa-vargartham in Patanjal Yoga Sutra 2.18 and said thatmeditation helps the practitioner to achieve bhoga—material prosperity, and apavarga—emancipation aswell. In other words, it enriches and beautifies one's

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Swamiji says let us be aware about this truthstated above and focus on it and meditate. We shouldtry to put our mind in that Supreme Soul. Think thatour three bodies — gross, subtle and causal, are onlyprojection of energy. The enlightener of our body isthe spirit, our soul, the manifestaion of SupremeKnowledge. It means that there is nothing but Su-preme Knowledge and Supreme Energy. Both areprojection of only one Supreme Godhead, calledBrahma in Veda. Veda always declares —

Ekam sad viprah bahudha vadanti.Truth is One, not two, three or more, but sages al-

ways describe It in different names and forms. SameOne Truth appears in two forms called Satyama andJnanama, energy and spirit.

When we meditate we should think that we areoffering our little I-am-ness into its own cause —Cosmic Consciousness and Cosmic Energy. This isthe way, to realize that ultimate Truth. Having real-ized that one becomes the richest person in the world.Otherwise, our great Upanishad declares —

na vittena tarpaniyo manushyo. Kath. 1.27Nobody can be satisfied with wealth and nobody

can achieve contentment with wealth. It cannot pro-vide you with peace and happiness. Knowledge andlove, knowledge and devotion (devotion is love) leadone to highest happiness. Knowledge is the propertyof head and love is the property of heart. When headand heart work together, become united, only then,

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one achieves highest happiness and eternal content-ment too.

Dhyana Yoga — Yoga of Meditation the greatmean, the only way

Veda declares —

te dhyana yoganugatah apashyandevatmashaktim svagunairnigudham.

Shveta. 1.3Our great seers achieved or realized the highest

Consciousness, the highest power, hidden by its owneffects, by practising the Yoga of meditation. A greatseer declared i 3T=*r ^STT faacl 3T*m*T I na anya panthavidyate ayanaya, "there is no other path known."

Knowledge and devotion are the result of unionwith the Supreme Cause One can achieve union withthe Supreme Cause only through practice, meditationand yoga. So yoga is the great mean. One can turnoneself towards ones own Cause and realize unionwith It.

It is not that we achieve anything new We arealready one with It, we are always united with It. Beaware about it. The tragedy is that we are not awareabout it in our present position. We are always think-ing that we are an individual, we are separate, a verysmall person, a small soul. We are sure of ourindividuation, we arc sure that we have our ownentity separate from God, separate from Truth. It isonly when we get into our inside and introspect, wewill realize and become fully aware that we are not aseparate entity from that Infinity, we are its part andparcel. We will realize (hat we are the manifestation

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of the Supreme Cause; also, that we are not individu-als, the whole world is our own. Whole is holy andwhole is perfect. This will bring in the understandingthat we are in ourselves perfect and holy.

When we are thinking as an individual, we thinkthat we are great sinners; we have committed somany bad actions in our life. On realization of theTruth, automatically, all the doubts will be over.There will be no sin, there will be no virtue; one risesabove virtue and sin. Everything then becomesmerely a speculation and an unreality.

8. Aspirants—for self-improvement and peace—Meditate

Swamiji has brought out the importance ofmeditation explicitly in the above description. Heurges everyone interested in self-improvement andpeace to devote time for meditation everyday as weare devoting for earning our livelihood in dollars. Hetells us to understand that dollars are not valuable aspeace is within oneself. No doubt, we get dollarswhen we spend sometime for it, but if we spend alittle time for meditation we will receive somethingmuch more valuable than dollars. He suggested thatmorning and evening times are very valuable and weshould devote these for meditation.

The technique of meditation, which Swamijiteaches and calls Maha Yoga, is explained in thisbooklet

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MEDITATION TECHNIQUE

PartiFirst you must know what the purpose of

meditation is. I have already mentioned that indi-viduation is nothing but a projection of primordialNature and a Divine speck of life, the Spirit, theSoul. Primordial Nature is the cause of our physical,mental and intellectual structure, and Spirit is theroot cause of our "I-am-ness," our ego, our real SelfThus, we can realise that we do not have a separateentity, because energy, the manifestation of primor-dial Nature, is not individual and Spirit is not indi-vidual either. Infinite energy and infinite Spirit canneither be finite, nor be individual. Also, Infinitycannot manifest infinitely. When Infinity manifests,it will always manifest in finite forms. The finiteforms are not eternal, they are impermanent and de-pendent. This universe is the manifestation of Infin-ity. In Sanskrit language, Infinity is called Brahman.We are manifestations of that Brahman, in finiteform.

It is important that we be aware about our real po-sition: we are a projection of the infinite energy (pri-mordial Nature) enlivened by infinite Spirit (Brah-man). We should learn to try to merge that part of in-finite energy which constitutes us into infinite en-ergy. Then there will be nothing left but a little ray of

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the infinite Spirit, our real Self. This ray of spirit isalways related with the Whole, the infinite Spirit.When we think in this way, we become one withSupreme Consciousness. Realisation of oneness withSupreme Consciousness is the purpose of the Yoga ofmeditation, which I am going to explain.

The Technique

1. Try to control the senses and the mind. How?Sit properly Put the folded left leg down and thefolded right leg on it. Keep the spinal cord straight.Bend the neck forward a little bit, bring the chestahead, and create a straight line from the tail bone tothe top of the head. Lord Krishna says in ShrimadBhagavad Gita: wi wiRfitltTh*!;—samam kayashim-grivam, "The trunk and the head should be in oneline. Gita 6.13." Further, close the eyes and themouth. Close the external doors and open the inter-nal doors. This means be conscious inwardly and col-lect your thoughts and impulses from outside. Becalm, quiet and serene.

2. Visualize endless space filled with divine en-ergy. Visualize the globe (the earth) in the space andthe body on the globe. The globe is nothing but abundle of energy, a manifested form of energy andthe body, mind and intellect are also projections ofthe same energy. Both the body and the globe are inspace and as such are correlated. This space is noth-ing but an ocean of energy. Think of a pot immersedin the ocean. There is water inside as well as outsidethe pot. In the same way, the physical structure, thebody, is in the space, an ocean of energy, and is filledand surrounded by the same energy. This energy is in

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the form of oxygen.Be aware that an effect cannot survive without its

cause. This energy is the root cause of the body andthe body survives because of it. The same energy isentering into the body through the nostrils as oxygen,giving life in the form of vital breath. The bodycannot survive without breath; it is the fuel whichkeeps it alive. But we are not breath. Breath iscoming and going and we are the seer of the breath,we are its observer. There is nothing but the seen andthe seer Whatever we see is the seen, but our realSelf is the seer. The Vedas say: fa^wiw %^ f^Mi-il^M.—vijnataramare kena vijaniynt, Brihadaranyak 4-5.15. "He who knows all, how can one know thatknower?" So, be aware of this truth, that we are theknower, we are the seer.

3. Try to observe the breath. It is coming and go-ing. If we pay our attention to this source of life, wewill realise that it is coming from one infinite sourcecalled the divine source. We also will realise that notonly we, but all beings arc receiving the same energyfrom the same source. Automatically we will realiseunity in diversity. We also will understand the truththat diversity is the effect of unity, and that unity isthe cause of all. So be alert and always consciousabout that unity.

4. Now take a deep breath. First exhale totally andthen inhale fully. Do it attentively, slowly, gently,deeply and rhythmically. It will provide more oxygenfrom the infinite source and make the body, mind andintellect pure and stong. If there is a guru mantra(holy sound) from one's preceptor, try to relate it withthe breath. That will help in concentration. Watch

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the breath where it is entering the body through thenostrils. (The point is inside, in the middle of theeyebrows). Then automatically your attention will becentralised there. Keep the body and mind relaxedand tensionless. Be at ease as much as possible. Ifany kinds of thoughts arc coming in the mind, don'tpay attention to them. Only watch the breath; thosethoughts will eventually go away.

Meditate on the breath. Be alert internally andtake deep breaths. First exhale totally and then inhalefully. While inhaling, visualise that \ve are receivinglife energy from an infinite source. While exhaling,visualise that we are throwing out all malices, all un-desirables, dirty things whatsoever from the body

5 Be aware that breath is really a projection of thereal Self. It is very hard to realise the Self, but we canrealise our breath. When we inhale, visualise that thebreath is touching Muladhara. at the lowest part ofthe body inside. When we exhale, see that it iscreating a vacuum in the lowest part of the body. Inthis process, our stomach should be going in andcoming out. Lord Krishna says in the ShrimadBhagavad Gita: srrrt "-pifa 3n"i wfo^jH cTsrrat i

Apane juhvati pranam prune 'panam tathaparcGita 4.29

"Take (offer) the breath to the lowest part of thebody."

6. Know that breath is working in five forms inthe body as under. (Sec Diagram 1 attached).

1. Prana — from the nostrils to the heart2. Samana — from the heart to the navel3. Apana — from the navel to the toes4. Udana — from the thyroid to the top of head

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5. Vyana —- pervading the entire bodyBe aware about these five forms of breath. Offer

prana into the apana. It means: inhale fully, com-pletely fill the stomach, then exhale totally and createa vacuum inside. This is offering parana into apana.It's called 'breath sacrifice.' It is a great process forachieving the highest level of consciousness. We areable to control the mind and senses in this way. It is apowerful process. Chant the guru mantra with thebreath; this will help you to maintain awareness.This process is called Maha Yoga. Be alert always.Watch the breath and take deep breaths. Meditate onthe breath.

Keep the tip of the tongue touching the palate. Itwill help in concentration.

Pay attention to the breath, and realise therebythat there are two divine sounds going on with it—the sound 'So' when inhaling and another sound'Ham' when exhaling. These twin sounds are alwaysgoing on with the breath. So 'ham asmi means "I amthat." The real Self is always chanting this divinesound remembering that "I am He, I am He." Whenthe mind does not listen to this sound, it makes thereal Self a slave of worldly articles and amusements.It is a very painful situation. So be aware about thereal Nature; do not believe in the mind. Pay attentionand listen carefully to these divine sounds.

7. According to the Vedas: ^«^l*l -13&KI <3mi^TJPTfszn—ashta cakra navadvara devanam puraayodhya. "This human body is considered asAyodhya; a city of deities. In this body there are ninegates—two eyes, two ears, two nostrils, one mouthand the two lower senses. Also, there are eight

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Cakras (vital centers)." These cakras are projectionof eight-fold Nature—intellect, ego, mind, ether, air,fire, water and earth. This eight-fold Nature appearsin the form of your physical structure. (These havebeen illustrated in diagram 1 attached) Pay attentionto these eight cakras (vital centers) :

1. Brahma cakra—on the top of the head. Seat ofIntellect

2 Ajna cakra—in the middle of the eyebrows.Seat of Ego.

3. Lalna cakra—at the palate. Seat of Mind.4. 1'ishudha cakra—at the thyroid. Seat of Ether.5. Anahat cakra—at the thymus. Scat of Air.6. Manipura cakra—at the navel. Seat of Fire.7. Swadhishthana cakra—at the root of genital.

Seat of Water.8. Muladhara cakra—near the tail bone. Scat of

Earth.These eight vital centers control the functions of

the body. When our real Self becomes identified withthese eight vital centers, we get into the cycle of birthand death and undergo untold suffering. Try torealise the real Self. We are not the body, which is aphysical structure, a product of Nature. We are lightsof the infinite Spirit. In the light of the SupremeSpirit, primordial Nature is working and appearingin the form of this universe and in the form of thisbody, too. So be aware about this truth. Elevate theself from these vital centers Try to centralise the selfinto the Brahma Cakra. Only then can we realise ourroot Cause, called Godhead, Supreme Consciousness,Absolute Brahma. Let me emphasise this again: it isnot possible to realise our root cause without

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elevating and fixing the consciousness into Brahmacakra. Further, let me reiterate: that the purpose ofthe yoga of meditation is to centralise energy andconsciousness into Brahma cakra. With this MahaYoga, we will be able to dissolve our individuationinto the cosmic form, the cosmic Purusha. Be awarethat happiness is residing in the Cosmic form. Limi-tation is the root cause of suffering, but *JRT — bhuma(infinity) is the source of happiness.

8. Let us now create the holy sound * — Aum(pranava), one prolonged sound. Pay attention to thefirst cakra (muladhara) and create the holy sound.Continue and create this sound eight times, once foreach cakra, going upward to the second cakra, thento the third and so on, till the last cakra, the BrahmaCakra, is reached. Be alert, and consistently elevateyour consciousness from one cakra to the other whilecreating the holy sound, and in the end, focus andstabilise it in the last cakra, the Brahma cakra, at thetop of the head. We will then be Sthithprajna (a per-son with stable wisdom).

9. If we practice daily then, a day will come in ourlives when we will realise the root Cause of life, thatis Supreme Consciousness. In that state of DivineConsciousness we become free from the cycle of birthand death and achieve the highest Truth, Godhead.Lord Krishna says in Shrimad Bhagavad Gita —

idam jyanamupashritya mama sadharmyamagatah.sarge 'pi noupajayante pralaye na vyathanti ca.

Gita 14.2"By this divine knowledge, a person achieves

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Godhead and becomes free from birth, death andconsequent suffering."

I have explained a great process of yoga. Be sin-cere and apply it consistently and diligcrrly toachieve Godhood. This is the aim of life.

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Part II

10. There are eight cakras in the body. Your lifeenergy works through these cakras in different ways.As different machines in a workshop carry out differ-ent functions with an electric power connection givento operate each machine, in the same way, these eightcakras operate like machines and perform differentfunctions in the body. When your consciousnesstouches the particular part of body where each cakraexists, that cakra will act. Otherwise it can't act.These cakras are all related with one nervous system,called Sushumna. The sushumna passes through yourbackbone.

Be aware that meditation is to collect your energyand centralize it into Brahma Cakra at the top of thehead, and to keep that life energy in one center andcontrol that by your will power (mental power).When your mind will reach upto the Brahma cakraand it will be concentrated at that point, automati-cally you will feel enormous power and you can dowhatever you like in that state.

Be aware and pay attention to Brahma cakra (thefirst cakra). Then observe each cakra in descendingorder After that sit calmly and quietly and create astraight line from the tail-bone to the top of the head.

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Pay attention: all of these cakras are working. Asadding fuel generates electricity, in the same way,electric power is generated by your breath (prana).Your breath is coming and going generating thatelectricity and heat inside. In the light of that pranayour whole physical structure is working. Withoutprana your physical structure will be useless.

Be aware that we are receiving prana from the in-finite space which is full with divine energy. We in-hale to draw in pure divine energy. Visualize this,and do sankalpa (resolve) to receive divine energynot only from space but from supreme space also. Itdepends entirely on the state of one's mind. Whatso-ever the mind touches or becomes associated with,power is received from there. If the mind is con-nected with Supreme Consciousness, it receives di-vine energy from supreme space. As the mind is verypowerful, (more powerful than the other organs), sodirect the mind and put it in contact with the Su-preme Cause.

We are sitting on the ground, a part of the globe. Itmeans that we are sitting on the globe. The globe issuspended in space and is related with the sun. Thesun's rays are always falling on the globe. This is adivine law which keeps the globe suspended in spacedue to the force of the sungod. It means that the globeis related with the sungod. When the mind thinksand visualizes the sungod, it is mentally with the sun.In that state it receives energy from the sun and solarenergy automatically enters the body. If the mind isliving among worldly objects, then it receieves vibra-tions from worldly things.

11. There is a mantra called Gayatri Mantra to es-

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tablish contact with the sungod. There are threewords in i t : <& *$ ̂ : TO:—Om Bhuh, Bhuvah, Svah.These are related with the sungod. Bhuh means theground where we are. Bhuvah means the space, filledwith divine energy. Svah means that source of energy,the sun. When we are calm and quiet and relate ourmind with the sun, then we receive divine wavesthrough the mind and we become one with thatsource of power, anf^i—aaditya (the sun).

The sun is not all; it is not the end. Beyond it thereis the cause of the sun It is called nebula in thescientific terminology. In our language, it is calledMH^fo—parameshthi in the Upanishads and theVedas. There are many descriptions in Upanishads,that the yogis cross and go beyond the sun. It meansthat there is a root cause of the sun. It is calledparameshthi. When we reach parameshthi by ourthinking, by our mind, by our soul, even that is notthe end. Parameshthi has its own root cause and thatis called. ^F^J*}:—svayambhuh. Svayambhuh meansone which appears from its ownsclf. It has no creator.It is its own cause. In the modern astronomical terminology, astrologers call it galaxy. It constitutes move-ment of energy in a particular state and formation.This svayambhuh is the first projection of SupremeConsciousness, called Brahman, in the Upanishadiclanguage. (This cosmic disposition is shown in dia-gram 2.

Our great seers reached upto the Brahman, intheir meditation. In Shrimad Bhagavad Gita, theLord says: tfSJPwSoH^ld—brahma nirvanatn riccha-ti. Gita 2.72. The yogi who concentrates in this wayprogressively attains aclitya (the sun), then

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paramesthi (the nebula), thereafter s\>ayambhuh (thegalaxy) and finally he reaches Brahman (the Su-preme Consciousness). It is n't that only those seersand yogis could elevate themselves to those higherlevels of consciousness. We too can do it. Everyonecan do this, because we are all part and parcel of thatBrahman. It is the same Consciousness that is ap-pearing in the svayambhuh, in the parameshthi, andin the aditya. It is the same Consciousness which isappearing in our mind also. Our mind is a part ofthat Supreme Cause.

The sun is not the cosmic power, the svayambhuhis. When we talk about the cosmic power, we talkabout the svayambhuh, not the parameshthi nor theaditya. There are countless svayambhuhs. It is notpossible to say how many there are. When we medi-tate and think of this cosmic disposition, this cosmicset up, gradually, in course of time, we elevate our-selves to the highest level of consciousness, the Su-preme Cause.

12. Descriptions of this cosmic arrangements,other than this are found in the Upanishads —

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Om Bhuh, Om Bhuvah, Om Svah, Om Mahah,Om Janah, Om Tapah, Om Satyam. Then :

Tat saviturvarenyamBhargo devasya dhimahi,Dhiyo yo nah pracodayat.

As already explained hhuh means this earth, this

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globe; bhuva means this space; svah means the SunBeyond svah is mahah, the space between parame-shthi and the sun. Jonah means paramesthi itself.Beyond janah is tapah, the space betweenparameshthi and svayambhu. Then satyam whichmeans the svayambhuh. Beyond svayambhuh is Tat.When we talk about Tat, we mean that «ra—Brahma,that Supreme Cause.

Going in the descending order, the SupremeCause is called Tat; svayambhuh is called satyam.Then there is space full of energy of svayambhuh,called tapah. Then comes parameshthi; it is calledjanah. Again there is space full of divine energy; it iscalled mahah. Then comes the sun, called aditya,svah. Again there is space between svah and bhuh,called bhuvah. Last is bhuh, where we are.

Truly our life is related with that SupremeCause—Om Bhuh, Om Bhuvah. Om Svah, OmMahah, Om Janah, Om Tapah, Om Satyam. Then Tatsaviturvarenayam bhargo devasya dhimahi, dhiyo yonah procodayat. This is an important scientific de-scription found in the Upanishads. When we under-stand the truth, then we pay attention and contem-plate on it.

The activities of our whole life are related with themind. Wherever it exists, there we exist. Whateverour mind is doing, we are doing that. Wherever itgoes, we go there. Our mind is not independent. It isonly the movement of our I-am-ness. As such, weshould not worry if it wanders, if it goes hither andthither. Be aware about the root cause of mind. Whenwe search the root cause of mind, we find our I-am-ness, known as ego. When we think about what the

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ego is, we realise that it is nothing but impulses ofthe intellect. The Brahma cakra is the place of ourconsciousness and the impulse of that intellect iscalled I-am-ness. So ego is nothing but the impulse ofconsciousness, and that consciousness is calledbuddhi or intellect. Be aware about that. Beyond in-tellect we will find the Supreme Cause, nothing else.

When we meditate, we should think about all thatis related with our own self. When we will think inthis way, our mind—which is generally movingamong distracting worldly things and affairs—willautomatically move in the divine realm, receive di-vine energy and become divine. Make your mind ac-customed to associate more and more with the divineworld. With continued involvement in divine envi-ronments, it will become divine and stable. It is im-portant that we think of the divine world when wemeditate.

Be calm and quiet now. Let us meditate, followingthe instructions contained in Part I.

Part HI

Let us position ourselves for meditation. Keep thebackbone and body erect. The use of bhastrika willnow be explained. Bhastrika has three positions :

1. Normal bhastrika2. Stomach to thyroid bhastrika3. Upper part of body (thyroid) bhastrikaWe will do the normal bhastrika first :Inhale fully and totally exhale quickly. Do it a few

times. Then inhale and exhale totally, and retain the

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exalation outside. Retaining breath outside perform«rRji ^v^—bahya kumbhaka. While doing bahyakumhhaka, chant Gayatri Mantra one time. GayatriMantra has twenty four syllables. If this mantra isnot known, count from 1 to 24.

Thereafter, inhale and retain the breath inside.Perform internal kumbhaka and repeat Gayatri Man-tra or count from 1 to 24 three times. Gayatri Mantrais related with the sungod. Breath is also related withthe sungod. The vital breath is rcceicved from thesun. This mantra is also related with the sun. Thesethree—sound, sun, and breath have very great influ-ences.

In reciting Gayatri Mantra or counting from 1 to24, we are connecting ourselves with the sun andreceiving solar energy directly from it. We are thusbeing charged with immense power. It isrecommended that instead of counting from 1 to 24,one should learn and chant the Gayatri Mantra as itis very helpful to reaching one's ultimate goal.Gayatri Mantra is chanted once while exhaling, andthree times while holding breath inside doinginternal kumbhaka.

(i) First perform bhastarika twenty times—twentyinhalations and twenty exhalations in quicksuccession. You can count them easily,

(ii) Exhale completely, retain the breath outsideand chant Gayatri Mantra once,

(iii) Then inhale, fill your lungs to the diaphragm,hold the breath inside and recite the GayatriMantra three times,

(iv) Then using the right haa^l, put the middle andindex fingers on the left nostril and slowly

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exhale from the right nostril. Put your chin onthe thyroid and lock it there. Chant the GayatriMantra once while releasing the breath, andtwo times after releasing the breath,

(v) Then repeat the whole process starting withbhastrika.

(vi) During the first time, the release is as in (iv)above. This time, however, exhalation shouldbe done through the left nostril. It should bealternated from left to right nostril and viceversa. Use your right hand thumb to stop theright nostril.

(vii) Repeat the process ten times from each nostril.One part of the process with the right nostriland the other part done with the left nostrilcomplete one cycle.

After ten cycles the body is filled with freshoxygen, and carbon dioxide is completely removed.This integrates sound, mind and breath. This is agreat Pranayama called Ujayi Bhastrika with Ujayipranayama. One may perform five cycles at first.Bhastrika must be done fully. Throw your breath outcompletely and inhale fully. Don't do this from thenostrils only. Make use of the lungs.

When learning this process, or when doing it forthe first time, be sure to have an instructor present towatch.

May God bless you all.

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