Sthula Dharana (physical concentration)

Five qualities posture

1. Legs crossed.

2. The hands are down and lying the right one on top of the left, the palms are up.

3. The back is straight, not stiff, abdomen retracted, chin slightly tucked.

4. Head tilted slightly forward to straighten the neck.

5. The eyes are open, but not widely.

The practice

1. Do not blink.

2. Do not stop the flow of the "three waters": saliva from the mouth, mucus from the nose, and tears from the eyes. I.e., be not distracted by them, but let them flow if they appear.

3. Concentrate as if in putting a thread through the eye of a needle.

4. Hold the object of concentration in the mind without thinking about it, just focusing as much as possible on it.

5. Do not let go of the object even for a second. Do not think about the past, the future, or the present.

6. Distinguish between maintaining of mere perception of the object (when our attention is focused on it without interruption, as if stuck to it), and maintaining of active thinking on the object, which is wrong.

7. Avoid mind wandering while looking at the object of concentration.

Facing a picture with the Aum symbol or a dot

A paper sheet with the Aum symbol or a dot must be placed so that it is 45 cm away from the face and is located at the nose level.

Obstacles. Overcoming obstacles

1. Restlessness: relax the body, check the face and abdomen for tension. Do a slow stretch, then a few deep breaths and exhalations.

2. Drowsiness: increase concentration.

3. Slackness (when the mind is calm but weak and passive): reflect on the joy of practice, happiness, bliss.

There can be experiences such as clarity, bliss, rotation of energy in the spinal channel, tumescence in the space between the eyebrows. Dreams become more conscious.

Start with 5-10 minutes. Add a minute a day until one hour is reached.

It will take 55 days to arrive at one hour. However, if it is difficult, one can slow down and reach the one-hour timing in a year.

The goal of the practice: with unidirectional concentration on an object, one enters the state of meditation and gains the experience of meditative immersion (Dhyana).

Abstract concentration (Sukshma Dharana)

1. Carefully view the object of concentration (the Aum symbol or an image of a deity).

2. Close your eyes and visualize the image directly in front of you, at the interbrow level. Visualize it golden in color, hollow inside.

3. If the mind is excited, lower the image. If the mind is sluggish or drowsy, raise the image a little.

4. Keep the mind steadfastly on the object, noticing distractions or loss of the image due to blurring or agitation.

5. First, visualize the overall outlines and main parts. Then, when stability is gained and the object of concentration is seen clearly for a long time, visualize particulars associated with different shades of color, subtlety of lines – for example, the rainbow halo around the Om, the lotus, the paraphernalia, etc.

6. Don't visualize the object forcefully. Rather, do it without effort, intently, as if the object is hanged in the space.

7. Do not “play around” with the object – that is, do not change or transform it.

If it changes by itself, that's normal.

Additional guidance

1. After you've visualized "Om” a few times (or the deity, the lotus, halo, paraphernalia), you then should direct your mental attention to the object on the whole.

When you become able to see at least half of its main parts, even though they don't shine clearly, you will have to be content with that and fix your mind on them – that is, stop visualizing and do contemplation.

2. If one is not satisfied with what is being perceived, if one does not restrain thinking, but, striving for a clearer image of the object, visualizes it again and again, recalling the details, then, although the object becomes a little clearer, one will not achieve sustained mental concentration. Moreover, obstacles to such achievement will be created.

If one is able to retain one’s thought on at least half of the object’s details, even if the object it is not quite clear, concentration will soon be achieved, which later will contribute to clarity.

3. If the image is visualized with great difficulty, then it’ll be enough to retain one’s mind on those object’s parts that are seen more clearly.

If these fade, keep the mind on the whole object.

If colors change (e.g., if yellow is desired for visualization, but red appears), or shapes appear one in place of another (e.g., Drum instead of Om), or two deities appear instead of one, or the object’s magnitude is wrong (the object is seen as very small or huge), – do not proceed with it, just keep the main object as it is.

Observing the body

“Oh lotus-eyed one, when eating or drinking, seeing, or singing,
be aware that thou art and discover the ever-living in it.”
(“Vigyan Bhairav Tantra”)

The technique

Observe all movements of the body, including the most insignificant ones.

Comment: we should observe all the actions of the body, based on the key points of mindfulness in each action.The key points should not be mentally uttered – we simply note them carefully. As we become accustomed to uninterrupted mindfulness, we will discover the natural state.

Body

Observe the movements of the body, hands, feet – just every movement. When sensations arise in the body while meditating, walking, standing, sitting, lying down, such as squeezing, discomfort, numbness, fatigue, tingling, and so on, keep attention on the part of the body where the feeling has occurred, and continue observation, noting: "squeezing," "discomfort," "numbness," "fatigue," "tingling," and so on.

Key points of mindfulness:

~ fatigue;

~ squeezing;

~ tingling;

~ discomfort;

~ numbness;

~ I am lifting my limb;

~ I am extending my leg;

~ I am bending my arm;

~ I am putting down my limb;

~ I am touching;

~ I am leaning;

~ I am having itches;

~ There is rubbing;

~ I am removing my hand;

~ pain.

Eating

Mark key points of mindfulness each time you are taking a piece of food, until you finish eating. Contemplate on every particularity as you eat. Key points of mindfulness:

~ I am watching;

~ I am seeing;

~ I am putting food into the plate;

~ I am bending;

~ I am putting food into the mouth;

~ I am closing my mouth;

~ When touching the cup with a hand - "I am touching";

~ When taking the cup – "I am taking";

~ Pouring water into the cup - "I am pouring";

~ When bringing the cup to my lips – "I am bringing";

~ While filling up – “I am filling up”;

~ While swallowing – "I am swallowing";

~ Putting the cup on the table - "I am putting";

~ Bringing the spoon to my mouth – "I am bringing";

~ When stopping – "I am stopping";

~ When sitting down - "I am sitting down".

Walking

Walk slowly, focusing on the movement of the feet.

Watching steps:

~ Leg rising;

~ Leg moving;

~ Leg lowering;

~ Leg setting;

~ Right leg;

~ Left leg.

Breathing and any external distractions are also observed along with all movements.

Body needs

Do washing or bathing with full awareness of each movement in great depth: dressing, cleaning, using objects, and so on.

Be engaged in each detail of these actions in accordance with their order.

Basic Walking Practice

Description

1. The movements are like beads strung on a common thread. This thread sort of runs through the body and is not discontinued anywhere.

2. While moving, feel your feet rooted, your hips loose, feel strength in the lower back. Keep your head straight.

Step carefully, "sneak", as if your feet are stuck to the surface, and as if merging with the ground.

3. From the feet up to the hips and waist, everything feels as one energy.

4. The center of the vital force is located in the lower abdomen. Centeredness must be maintained at all times.

5. The movements are relaxed, smooth, rounded, springy like those of a cat, adjusted.

The body always maintains balance. The center of gravity does not fluctuate.

6. The heart is at rest, the mind is relaxed, the spirit is alert like that of a tiger ready to jump. The senses are awakened.

7. Outside, there is serenity, inside, there is quietness. Strength is in the actions.

8. The feeling of "fluff-like lightness, mountain-like solidity”.

9. The eyes does not cling to the visible, the look is unfixed.

10. The teeth of the upper and lower jaws are held together, but without effort.

11. Avoid artificiality. All should be done in an easy, relaxed manner.

12. The mind is focused on the spirit, not on the energy.

13. The chest is all-embracive, void. One is open to the whole space of the universe.

Basic problems:

~ goose-like movement (lowered head);

~ tightness in the shoulders;

~ tense and motionless arms;

~ tense abdomen;

~ curved lower back.

Comment: in an advanced version, the yogi practices walking in a circle on a thin log set up 20 cm-1.5 m off the ground. First, he walks with his eyes open. Then he uses a blindfold. As soon as he has learned to move blindfolded freely, he then starts to hold in his hands two cups filled with water. When walking like that becomes comfortable for him, the yogi is given the third glass, which is placed on his head. Perfection in this practice is achieved when the yogi can easily walk seven laps without spilling water.

Walking with recitation of the Aum mantra

While performing the basic walking practice, we focus on our steps, repeating OM at each step. Move smoothly, combining mindfulness, the steps, and the mantra.

Rooting practice

The movements should be soft and well-balanced, the soles of the feet are put on the ground totally, rolling from heel to toe. At the moment the soles are fully on the ground, try to feel as if they are being screwed into the ground (at the “energy-feeling” level), and the roots come out of them and go deep into the ground. By practicing this way, we get rooted.

Then, as soon as we have been sufficiently rooted, we begin to feel a response from the earth, such as a flow of energy up the feet, or a sensory evidence of the lower body (lower abdomen, crotch, and legs) being filled with energy. We start to feel stable, whole, and rooted.

4 contemplation fundamentals
Basic practice of contemplative presence

4 attentiveness fundamentals (and 4 contemplation fundamentals): the yogi establishes mindfulness to the sensations that are experienced in the body, in the senses, in the mind, and in the objects of the mind.

1. Contemplation of the body in the body (breathing and touching)

2. Contemplation of sensations (or feelings) in the senses

3. Contemplation of the mind in the mind

4. Contemplation of ideas (or objects of the mind)

1st basic exercise

Contemplation of breath in the body

Anapanasati breath is contemplated on

2nd basic exercise

Contemplation of thoughts, intentions, ideas, images.

Thoughts, intentions, ideas, and imaginative patterns arise in between breath marks, while the body is walking or performing other activities.

When this happens, it is necessary to make a mental mark of it.

Such mark should be made until the phenomenon disappears completely.

After the disappearance, make a note of the following:

If you have imagined something: "imagination”

If you have had a thought: "thought”

If you are reflecting on something: “reflection”

Intention to bend the body: "intention”

The mind has deflected from observing the breath: "deflection”

You are walking or talking: "walking", "talking”

Visions of light or color - "visions”

3rd basic exercise

Sutra:

O lotus-eyed! When you eat or drink,

Look, or sing - know that thou art.

Discover the ever-living in it.

Vijñana Bhairava tantra 93, 112

Contemplation: the body, body movement, palms movement, each movement.

When sensations arise in the body while meditating on breathing, or while sitting or lying down, such as numbness, fatigue and so on, keep attention on the part of the body where the feeling has occurred, and continue observation, noting: "numbness", "fatigue”.

EATING (mark points)

Mark these points each time you take a piece of food, until you finish eating.

Contemplate on every particularity as you eat.

WALKING

Walk slowly, focusing on the movement of the feet.

Steps: the leg is rising

The leg is moving

The leg is landing

Right leg

Left leg

Plus breathing and distractions

BODY NEEDS

Do washing or bathing with full awareness of each movement in great depth: dressing, cleaning, using objects, and so on.

Be engaged in each detail of these actions in accordance with their order.

BODY (marking points)

4th basic exercise

Sutra: Feel – my thought,

my Self, my internal organs –

this is all the Self

Vijñana Bhairava tantra 69

Mental objects are contemplated

Marks are made at each time of mental process contemplation.

1. The consciousness of the Master of the Self (the Witness)

2. Marks:

3. The consciousnesses of “incoming visitors”: eye, ear, nose, tongue

If no mind-intruding thoughts and perceptions are present, then return to breathing

Contemplation rules

1. If there is nothing to contemplate in the body, senses, or mind – go back to breathing

2. The strict contemplation routine begins from the first moment of awakening until falling asleep

3. You must always be engaged in either basic exercises (breathing), or be in full attention throughout the day – when standing, sitting, walking, lying, and during those night hours when you are awake. There must be no interruptions.

4. Day and, ideally, night contemplation.

5. A mark should be made until full disappearance.

6. The marking is not spoken in word or thought. It is done neither by lips nor mentally.

It is performed without creating concepts.

7. Do not try to observe the body and feelings or consciousness at the same time.

Consider them separately, each at the present time.

8. While practicing contemplation, do not seek to pass through any phenomena or attain bliss. Simply observe.

Analytical meditation on the emptiness of “I” and emptiness of the body

This meditation provides intellectual understanding of selfhood non-existence, preparing us for even deeper insights.

When performed diligently, it leads to Jnana-yoga insights.

The first contemplation: The emptiness of the "I”

Searching for the "I”

In order to expose our clinging to the "I," which is to say, to realize it as non-self-existent, or as something other than our deeper consciousness, we need to examine situations in which our sense of "I" is exaggerated. Such situations include confusion, consternation, being ashamed or indignated.

When recollecting such situations, we should try to develop a clear image of our “I”, which we recognize as something integral and real, something self-existing.

Once we have got an idea of our “I” in such extreme situations, we observe how it is perceived by our consciousness in ordinary situations – for example, at a certain moment.

Although in this case there is no exaggerated sense of "I," it still appears as something self-existing, independent of the body and mind.

Having developed an image of the "I" as something that really exists, we focus on it.

Rejecting the illusion of "I”

1. Analyze what our "I" is.

a) If the "I" is our body, it makes no sense to say "my body", because the possessor and the thing in possession are identical.

If the "I" is identical with the body, then there is no rebirth, for the "I" will cease to exist with the death of the body.

If the "I" and the body are identical, then, since we are able to believe, dream, solve mathematical puzzles etc., then consequently our flesh, blood, and bones can do the same.

Since this is not the case, then the "I" is not identical with the body.

b) If the "I" is our mind, then it makes no sense to say "my mind," for the possessor and thing in possession are identical. However, when we focus on our mind, we usually say, "My mind”.

This clearly shows that the "I" is not the mind.

If the "I" is the mind, and each person has many kinds of mind – six types of consciousness, conceptual and non-conceptual kinds of mind – then it follows that every person has as many "I "s.

Since this is ridiculous, we can conclude that the "I" is not the mind.

c) Since the body is not the "I" and the mind is not the "I," neither can the totality of body and mind be the “I”.

If the body and mind are an aggregate of constituents that are not "I," then how can such aggregate itself be the "I"?

For example, there are no sheep in a herd of cows, so the herd is not per se a sheep herd.

Suchwise, in the body-mind union, neither body nor mind is "I," so their aggregate is not "I”.

If you find such statement difficult to understand, meditate on it at length with a calm and positive mind, discuss it with more experienced practitioners, and this point will become clear to you.

d) If the “I” is neither body nor mind nor the totality of body and mind, then the only remaining alternative is that the “I” is something separate from body and mind.

If this is so, then we should be able to perceive such an "I" that exists apart from the manifestations of the body and mind; but if we imagine that our body and mind are gone, then there will remain nothing that can be called "I.”

It therefore follows that the "I" does not exist apart from the body and mind.

2. Imagine that our body, mind, thoughts, feelings, desires, and awareness are being dissolved.

It all turns into nothingness.

3. Discover that there is nothing left that can be called "I," which means that this revealed emptiness of the "I" is in itself the Void, the ultimate Truth.

Meditation

Perform contemplation on non-essentiality of your "I" until the mind thoroughly embraces this truth.

Awareness of the illusory nature of the "I” can lead to a shock or, conversely, joy – as if the source of all adversities has dried up.

These are signs of proper meditation.

Later on, contemplation will become more stable and balanced.

Imagine your mind dissolving into a space-like Void. Realize that the “I” is totally non-existent.

Remain in contemplation as long as possible, exercising vigilance when necessary if the mind becomes distracted by another object or when we have lost the meaning of the Void and focus just on nothingness.

Return to the study of the contemplation object (non-existence of the «I»).

In doing so, questions may arise:

"If the 'I' does not really exist, then who meditates, analyzes, and so forth?”

Although we have found that the "I” does not really exist, we cannot say that there no "I” at all.

It does exist conditionally – as a reference symbol which the mind uses for the body- mind aggregate.

When "I" is perceived as a symbol, no problems arise – compared to situations when we try to figure out:

"Who is this 'I'?”

In fact, the "I" exists in an absolute way, regardless of its conceptual designation – as a superfine layer of our consciousness.

So, that’s why when analyzing and searching for the existence of the "I", we cannot find it anywhere.

Only one conclusion follows: no "I" can be found.

The undetectability of the "I" signifies its emptiness and its highest Nature.

"The "I" is simply a reference code, and it has a relative nature.

The second contemplation: Emptiness of the body

This is performed in the same way as we meditate on the emptiness of the “I”.

First, we have to find an object of negation.

When we think, "My body", our mind naturally imagines a self-existing body as one with its parts or as something independent of them.

Such a body is an object of negation. It does not exist.