The Yoga Book

Dharana (concentration) is the first stage of meditation. The second stage is dhyana, unbroken concentration or absorption.

Meditation is the continuous and effortless flow of attentive awareness towards the object of concentration.

There is a difference between concentration and meditation. In concentration (dharana), the attention is focused on a small, limited area (the object of concentration). If at that time only one thought or idea functions in the mind, that is meditation (dhyana). In meditation there is not even a suggestion of distraction. If there is awareness of distraction, you are only concentrating and not meditating.

The difference between concentration and meditation is that in concentration there is a peripheral awareness and distraction, whereas in meditation the attention is not disturbed, there are no distractions at all. In meditation the mind becomes one with its object, it is only conscious of itself and the object.

People approach meditation for many different reasons, the most obvious being for release of stress, peace of mind, relaxation, an increase in energy and healing. Some people meditate in an attempt to solve their problems; they sit to think or to explore the mind. Others may even meditate to escape from life and reality, or to experience a ‘high’, like some drug-induced experience. For many people meditation is difficult to understand and many give up after their first few attempts, but nothing comes easily in life. First we need to have a sincere aspiration to realize the Self and know God. Secondly, we need to persevere with our practice by making a conscious effort until we succeed in experiencing the fruits of deep meditation — inner peace, inner joy, divine energy and deep calmness.

Meditation certainly contributes to our physical, mental and emotional well-being, but the true aim is to go beyond the limits of the finite mind and free ourselves from its thought waves (vrittis). In other words, it involves quietening the movements of the mind, bringing it to a state of undisturbed silence, to realize and express that pure consciousness which is the reflection of God within us. When the thought waves are brought under control, and the mind becomes quiet, then we are able to experience the higher states of consciousness, in which the light of consciousness, turned in upon itself, can experience divine union with God. In this elevated state of consciousness one transcends the mind, intellect and ego-sense to experience the true nature of the Self, which is Sat-Chit-Ananda (ever-existing, ever-conscious, ever-new bliss).

It is impossible to know and realize our true nature, the Self (the inner knower, which is self-existent) with our limited senses and intellect. The human mind, which is formed by thoughts, ideas, desires, memories and imagination is finite and cannot possibly fathom the infinite reality. The mind, being a subtle force of matter, creates its own world of experiences and relationships to objects according to its desire. Through desire, attachment, a sense of ego, ignorance and misidentification with the mind, body and senses, we experience suffering, pain and unhappiness. Through misidentification and forgetfulness of our true nature as spiritual beings we lose awareness of the Self, the very source of inner happiness, inner peace and inner joy.

As spiritual beings made in the likeness and image of God we are endowed with an innate capacity to completely awaken to and realize the pure bliss-consciousness of the soul and our conscious relationship with the infinite. Meditation awakens us to know and realize our true spiritual nature here and now. Through meditation we re-establish our true spiritual identity and remember our eternal loving relationship with God.

We realize through meditation that we are not the physical form, mind, intellect, ego or senses. We realize that heaven is within, that it is not a place that we go to after death, but a consciousness of God, that can be realized and experienced here and now in this moment.

Meditation brings us to the realization that God is above and beyond the conception of the finite mind, that nothing exists outside Him, that in Him we live, move and have our being, and that nothing in this finite world can give us the inner security, inner strength, inner peace, inner joy, love, happiness, freedom, complete satisfaction and lasting fulfilment that is in Him. Meditation is the direct way to knowing and realizing that we are one with the Infinite.

The soul loves to meditate, for in contact with the spirit lies its greater joy. Remember this when you experience mental resistance during meditation. Reluctance to meditate comes from the ego. It doesn't belong to the soul.

Self-realization is the aim of life. The means to it are living an ethical life and ceaseless meditation.

The greatest help to spiritual life is meditation. In meditation we divest ourselves of all material conditions and feel our divine nature. We do not depend upon any external help in meditation.

We meditate not to attain God, but to perceive that God who is already attained.

Meditate on Him alone, on Him, the Fountain of Goodness. Pray to Him; depend on Him. Try to give more time to japa and meditation. Surrender your mind at His feet.

Real meditation is getting absorbed in God as the only thought, the only goal. God only, only God. Think God, breathe God, love God, live God.

For your daily sitting meditation, it is important to choose a place which you will use regularly, and only for meditation. This will help to create a meditative vibration and a spiritual atmosphere in the place where you will sit.

The meditation place should be kept simple, clean and sacred. If possible, have a separate room and use it only for meditation. The other alternative is to either screen off a small section of a room or find a suitable corner or place in a room where you can sit regularly for meditation without being disturbed.

Wherever you decide to sit for your meditation make sure that it feels comfortable. It should be free from clutter, distractions, noise, pollution and other people. The temperature should be balanced so that you do not become drowsy with the heat or shivering with the cold. Try to have some fresh air circulating in the room by opening a window. This will help to keep you awake and alert during meditation.

In your meditation area you may like to set up a small shrine or altar (an outer symbol of God-communion) on which you can place a picture or pictures of your spiritual Master, guru, Christ, Krishna, or saints that spiritually inspire you.

On the altar you can also place some fresh flowers in a vase of water, light a candle and burn either incense or pure essential oils. The flowers are an offering of your love and devotion to God and the gurus. The candlelight and incense or pure essential oils create a good ambience for meditation. The following pure essential oils are particularly good for meditation: sandalwood, frankincense, rose, rosewood, benzoin, cedarwood, myrrh and juniper.

Essential oils are flammable, so do not put them on or near a naked flame. The way to use them is to vaporize them. To do this you will need an aromatherapy burner or vaporizer. Float up to five drops of pure essential oils on water at the top of the bowl and light a small (night light) candle underneath to heat the water. As the oil evaporates it releases its aroma into the air, purifying the atmosphere and the mind. Some essential oils help to create a feeling of love, harmony and relaxation, while others spiritually uplift the consciousness and help to calm the conscious mind, inducing a mood that leads to meditation.

When you set up your altar and sit in front of it to meditate, have it positioned so that you face north or east. This is because the polarity of the magnetic fields of the Earth subtly influence us. Facing north or east will create a positive effect, while facing south will create a negative effect on the mind.

It is important to establish a regular, fixed time for meditation, so that your mind and body become accustomed to it. Once you have established a time and place, be consistent.

The best times to meditate are at 6.00 am (sunrise), 12.00 noon, 6.00 pm (sunset) and 12.00 midnight. It is at these times that the gravitational pull of the sun works in harmony with the natural polarity of the body. If you cannot meditate at all these times then do so at sunrise and just before retiring to sleep at night.

In India, the yogis say that the most auspicious and peaceful time to meditate in the morning is between the early hours of 4.00 am and 6.00 am. This auspicious time is called brahmamuhurta. At this time there is the quality of peacefulness and goodness (sattva) predominant in the mind of the meditator and in the atmosphere. It is a time when most worldly people are asleep, so there are no distractions. There is a stillness in the atmosphere at this time that makes it particularly favourable for meditation. It is also at this time and at dusk that the energy in the sushumna nadi flows readily. You will know when the sushumna nadi is flowing, because the breath will be flowing equally through both nostrils.

If your aspiration for God and truth is sincere, then you will discipline yourself to meet your appointment with God in daily meditation at the same time every day. Remember God first; everything else can wait. When God comes first in your life, then it is easy to adjust your outer life to make time to meditate.

If you have not sat for meditation before, then sit for only five to ten minutes in the beginning. It is more important to develop the habit of meditating regularly than to sit for half an hour feeling bored and restless, or to sit for half an hour one day and then not meditate at all the next.

Be consistent and regular in your practice. Start with five- to ten-minute periods until you have strongly developed the habit of meditation, then gradually lengthen the periods to 15 minutes. If you can do this without creating any mental tension and can remain soulfully centred in a calm meditative state, then increase the length of your meditation to 20 minutes.

Sit for meditation twice daily, for 20 minutes. As you progress, gradually increase the length of each period. At weekends when you have more time, increase it to two or three times as long as your daily meditations. A 20-minute meditation can be increased to one hour. As you progress, you will experience that the more you meditate, the more you will want to meditate. Rapid progress and success in meditation depends on consistent, regular practice and your faith, sincerity, patience, perseverance, relaxed effort and interest.

Both the Masters of yoga, Paramhansa Yogananda and Swami Sivananda of Rishikesh, instructed their disciples to increase their period of meditation gradually to three hours. This is what we should aim for if we want to attain the superconscious state of samadhi.

But more important than the length of time is the depth of meditation. Our meditation is wasted if we sit for three hours daydreaming or slip into a drowsy subconscious state. If this happens, then it is better to meditate for only 20 or 30 minutes with attentive concentration and alertness.

3 The mind needs to be completely alert, attentively aware and internally focused.

4 All the scattered forces of the mind must be focused on a single point of concentration at the spiritual eye (the centre of will, intuition and superconsciousness). You need to lift your awareness into superconsciousness.

5 When the attention of the mind has been freed from all restlessness and is focused on God in a state of deep calmness, expansion of consciousness can be experienced through both devotion and inner communion. God can manifest Himself in eight primary ways: light, sound, power, wisdom, calmness, peace, love and joy. When you experience deep meditation and become absorbed in any of these qualities, then your consciousness becomes expanded and attuned to God.

6 Stick to one meditation method, or to those taught by your guru. Be patient, do not be a collector of different techniques and gurus. Stay with one meditation method and master it completely. Persevere, be regular and consistent for a long period of time.

7 Surrender your body, senses and mind-ego to God, for it is only by surrendering ourselves to God that we can realize Him. The moment we forget God, the ego reappears, so self-surrender is the result of a constant stream of God-remembrance. When the ego is conquered by self-surrender, the mind becomes still, and in the calm, still mind God reveals Himself.

8 Meditation on its own is not enough to please God. More than anything else He wants our undivided, loving attention. God will lovingly respond to us when we make an effort towards Him, by thinking of Him during our activities throughout the day, as well as in meditation.

When we can balance our outer activities in life with meditation, by right activity and remaining in the awareness of God's presence attained in meditation, then we will have deeper meditations.

The traditional yogic asanas (postures) for sitting meditation are the lotus pose (padmasana), the accomplished pose (siddhasana), the auspicious pose (swastikasana) and the easy pose (sukhasana). Buddhists and Zen meditators tend to sit in the thunderbolt pose (vajrasana). You can also sit in an upright chair for meditation, if for some reason you are unable to sit in a crossed-leg posture. A steady correct posture is essential for meditation, especially when it becomes deeper and longer. The chosen posture should allow you to sit steadily and comfortably, so that you can remain with the body still and relaxed for the duration of your meditation.

The spine, neck and head must remain straight but relaxed throughout the meditation. In this way the energies of the physical body are transmuted and the life-force (prana) is quickened and intensified as energies are allowed to flow freely through the physical and subtle nerve systems. If you slump forward, with your spine bent, then you short-circuit the life-energies of your body.

1 The chair should be upright and armless, and should be covered by a woollen blanket. Allow enough blanket to flow onto the floor, so that you can insulate your feet and body against the earth's subtle magnetic currents, which tend to pull the mind towards material thoughts.

2 Sit upright, with your back away from the back of the chair. Keep your spine, head and neck in a straight line, but relaxed. Relax your hands and place them, palms upwards, at the junction of the thighs and abdomen to help keep the spine erect and the chest open. Your feet should be flat on the floor about hip-width apart.

3 If the seat of the chair is too hard, then sit on a folded blanket or cushion to make it more comfortable.

1 Sit by folding your right foot under your left thigh and your left foot under your right thigh.

3 It is a good idea to sit on a folded blanket or cushion to take the strain out of your knees and lower back.

If you find padmasana and siddhasana difficult you can practise swastikasana, especially if you are going to sit for a long meditation. But do not practise it if you are suffering from sciatica or sacral infections, or if you have torn or injured cartilages in the knees.

1 Sit with your legs outstretched. Then bend your left leg and place the heel of your left foot against your right groin, with the sole of the foot touching the right thigh muscles.

2 Bend your right leg so that it crosses over the left and gently insert the toes of your right foot between your left thigh and calf muscles.

5 Your hands can rest on the knees in gyana or chin mudra (see chapter 4), or they can rest one on top of the other, palms up in the lap.

If you find padmasana difficult, practice siddhasana. This is a good posture for long, deep meditations. It is also good for control over the sexual function, which the yogi or meditator can either use to maintain celibacy by rechannelling the sexual energy upwards to the brain for spiritual purposes, or to gain greater control over the sensory sexual function.

Siddhasana tones the sexual glands and has a calming effect on the mind and the nervous system. It also directs prana into the sushumna.

2 Bend your left leg and place the heel of your left foot against the perineum (the area between the genitals and the anus).

3 Bend your right leg over the left and place your right foot on the left thigh with the right heel resting on the genitals, directly over the left heel. The legs should now be locked, with the knees on the ground.

This pose can be practised in combination with the three bandhas (see chapter 4). But do not practise it if you suffering from sciatica, sacral infections or torn or injured knee cartilages.

This pose was devised for women by Swami Satyananda Saraswati. It has a direct effect on the nerve plexuses which control the female reproductive system and gives control over the neuro-psychic impulses which are used by the yogi for spiritual purposes.

It is basically the same as siddhasana but it differs in so much as the heel of the lower foot is pressed inside the labia majora of the vagina. It is best done without underwear on.

Padmasana is the most advanced of the sitting postures. If you look at pictures of great yogis and Masters, such as Mahavatar Babaji, Lahiri Mahasaya, Swami Sri Yukteswar and Paramhansa Yogananda, you will see that they are all sitting in padmasana. For most Westerners it is a difficult posture to get into, particularly for those adults whose legs are stiff from years of sedentary living.

Before attempting this posture it is advisable to practise leg warmup exercises, particularly for the knee joints. From my own experience in damaging a knee cartilage by practising the lotus pose, I advise you to be extremely careful when practising this pose.

• Make sure your legs, knees and ankle joints are warm. If they are cold and stiff, then you will need to do some warming-up exercises.

• Never force the knees into the lotus position, as you may tear the knee ligaments, which can be very painful! Practise slowly, gradually and very carefully.

• Take time to warm up and relax your legs and knees. You can relax the knees by rubbing the sides vigorously with your palms. By doing this the bursae lubricate and protect the knees from forcible flexion.

2 Bend your right leg slowly and carefully over the left (keeping the muscles of the leg relaxed), bringing the thigh in and taking the right foot into the groin. Keep your left leg well extended, especially in the knee joint.

4 Bend your left leg and place the foot in front of your right shin (as you do this hold your left heel with your right hand and your left ankle with your left hand).

5 Raise your left foot by the ankle and place it into the right groin, so that the legs are now crossed. You can bring the knees closer together.

7 Place your hands on your knees in gyana or chin mudra, or with the relaxed palms facing upwards, one on top of the other, in your lap.

Padmasana increases the blood supply to the visceral organs, tones the coccygeal and sacral nerves, and stimulates the digestive system. It directs the flow of prana from the muladhara chakra to the sahasrara chakra. It calms the mind and gives a perfect sense of psychosomatic equilibrium. It also gives flexibility to the hips, knees and ankles.

It should not be practised by people with sciatica, sacral infections or torn or injured cartilages.

Do not practise this if you are suffering from sciatica, sacral infections or torn or injured cartilages.

When you have mastery in asana and you are able to sit steady in your posture, then you will not be distracted by the body or even feel the body when you sit for meditation.

To make your asana more comfortable, place one or two cushions or folded blankets beneath your buttocks. This raises the buttocks and lowers the knees towards the floor, easing any tension there might be in the knees and lower back.

For many beginners, meditation can be a struggle, and there can be many obstacles to overcome before the regular and consistent practice of meditation is successfully established in one's life.

One of the main reasons for not rising early and enthusiastically in the morning to meditate is that sincere interest may be lacking. The mind-ego does not want to meditate, it does not want to be disciplined and so it always makes excuses to avoid it. The ego is cunning. When you are awoken by the alarm clock, you open your eyes and the mind says ‘Oh my God, it's six o’clock, I should be meditating; I’m so tired, I'll just have another five minutes’ sleep, then get up.’ But before you know it, you have slept not five minutes, but an hour. It is now 7.00 am and you have missed your appointment with God!

• Develop a sincere, conscious interest and aspiration to want to know and realize God. What is needed is enthusiasm, persistent effort and urgency. Very few people have this urgency. It is something that cannot be learned from somebody, or taught, it must develop from within oneself.

• Practise self-inquiry and contemplate the importance of meditation. Ask yourself: ‘How can I know and realize God?’ ‘What is life? What is death? What happens to us after death?’ ‘What is God?’ ‘What is “I”?’ ‘What is the nature of the mind?’ ‘What is bliss?’ ‘How can the restless, rebellious mind be made calm and serene?’ ‘What is the aim of yoga and meditation?’ ‘What do the great gurus and Masters say about meditation?’

• Make an appointment with God. In our hearts we know that God takes first place within our lives, because without God life is meaningless and there is always that feeling that something is missing from our lives. God, who is love, is seated within our hearts, but most of us have forgotten Him and as a result feel an emptiness within. To experience God's love, joy, peace and wisdom, and realize His presence within us we need to remember Him — keep Him foremost in our thoughts — and surrender the ego. The first thought that arises every morning is the ‘I’ thought (the observer, the knower, the doer). This thought then connects itself to and assumes ownership of the other thoughts that stream forth from the mind. The first ‘I’ thought, simultaneously as it arises, casts behind itself a shadow of ignorance.

Replace your first thoughts of the morning (‘I don't want to meditate’, ‘I’m tired’, ‘I would rather sleep than meditate’, etc) with ‘God first’! Affirm positively:

I attune my thoughts and activities to God's unfailing presence and power. God's Will is my will. I will meditate and let God work in and through my mind and heart so that I can express divine qualities. I begin my day in communication with God: through meditation I bring an attitude of harmony to all that I do today. Centred in God, my thoughts and activities are God-directed.

• Eliminate toxins and stimulants and eat lightly at night. Eating heavy, hard-to-digest, stimulating foods at night keeps the heart and lungs hard at work digesting food. To sleep properly one must be able to withdraw the energy from the muscles, organs and conscious mind. Eat lightly in the evenings and try not to eat any later than 6.00 pm. Choose vegetarian foods that help your mind maintain its tranquillity, alertness and clarity. The body will then retain its vitality and the mind will be clear and elevated for the evening meditation and afterwards sleep.

Avoid stimulating and spicy foods at night (garlic, onions, spices, sugar, salt). Eliminate all stimulating beverages. The caffeine in coffee and the bromine in tea have an adverse effect on the nervous system. Caffeine is particularly stimulating to the adrenal glands, and interferes with the quality of your sleep. Alcohol artificially relaxes, but when the effects wear off, the body is left feeling heavy and the mind is usually dulled and depressed. Other drinks to avoid, especially at night, are colas, cocoa and chocolate.

• Avoid stimulating activities at night. As we approach evening meditation time and afterwards sleep, we need to prepare by relaxing the muscles and organs of the body. We need to calm the mind and nervous system. For the mind to be serene we should avoid reading the newspapers and watching television, as any stimulating or disturbing news or programmes may disturb or agitate the mind, making it tense or restless. Be selective in what you watch, hear and read, if you want to keep a serene mind, have a quality sleep and rise early for meditation. Avoid arguments, heated debates and excessive talking. Keep silence late at night.

• Relax the mind and body. Practise a few yoga postures slowly with awareness and alternate nostril breathing. Then practise complete relaxation with awareness as you lie in shavasana (as in the practice of yoga nidra — see chapter 7). You will then feel relaxed and refreshed to sit and meditate. Afterwards when you retire to bed, you will have a quality sleep.

The yoga postures eliminate stress and tension from the muscles by gently squeezing and stretching them. They also harmonize the subtle energy currents in the body, allowing you to relax completely.

• Affirm that you will wake early. The subconscious mind is receptive to suggestions and affirmations just before falling asleep. So with conscious conviction and deep concentration on the spiritual eye, repeat the following affirmation, first aloud, then whisper it, then repeat it mentally with feeling, lifting the consciousness aspiringly toward superconsciousness.

As I rest and sleep, I am renewed with new energy and vitality, I will awake early at six o’clock, positive, energetic and enthusiastic for meditation.

Divine Mother, awaken me early for meditation. Awaken my love for Thee and help me to think of Thee first.

The best time for morning meditation is between the hours of 4.00 am and 6.00 am, brahmamuhurta (the hour of God). To meditate at this time you will need to go to bed by 9.00 or 10.00 the night before. You will probably need at least six hours’ sleep. As you progress and deepen your meditation, and as you meditate regularly, you will be able to reduce the number of hours you sleep. Paramhansa Yogananda would only sleep for two or three hours, as do other very advanced yogis and gurus.

There are many people who are sleeping their lives away. Those who are living a healthy life, practising yoga, pranayama and meditation should not be sleeping more than six hours. Time and energy is wasted in sleeping 7–12 hours. For a yogi, much of this time is better utilized in meditation. Also, it is not how many hours you have slept that is important, but how restful your sleep is. A yogi who knows the art of sleeping and yoga nidra can actually decide by will when he returns to normal consciousness and aspiration. The nights are used by advanced yogis to continue their sadhana (spiritual practice).

As an exercise in waking at will, you can train the subconscious mind to wake you at fixed intervals throughout the night. Allow three hours for the first interval. Just before falling asleep consciously affirm as you look into the spiritual eye, that you will wake at 2.00 am, returning to your normal consciousness and aspiration for God. In this exercise do not use an alarm. Then consciously affirm and will yourself to wake at the next interval, which could be at 3.00 am. Then return to sleep consciously relaxing the mind and body, knowing that God, who is love, is seated within your heart. Surrender yourself to this love within you.

Without deep concentration of mind you cannot meditate. A mind that is restless with wandering thoughts will divert your attention away from the object of meditation. Meditation is an uninterrupted, unceasing flow of attentive awareness and concentration on God. It is like the smooth, unbroken continuity of oil being poured into one spot.

The mind in meditation can be compared to a glass of muddy water. If the water is agitated, it will become very cloudy with particles of dirt. If we want it to look more transparent and clear, then we must leave it undisturbed, so that the particles of dirt sink back to the bottom of the glass, allowing the water to become clear.

The mind can also be compared to the ocean, with the rising thoughts and emotions like waves on the ocean. In its natural state the ocean is calm. It is only when some turbulence is caused by a storm, the wind or strong undercurrents that waves arise. When the storm subsides, the waves merge back into the calm ocean.

So when countless thought waves and emotions arise in the mind during meditation, do not invite them in, pursue them, or identify with them. Make no effort to fight or control them. Allow the thoughts to arise and settle back into the mind from where they came. As each thought arises be aware of it, then effortlessly let it return to the mind, without any involvement in it.

Thought is the nature of mind. To transcend thought and quieten the mind, what is required is an understanding independent of thought, a direct awareness of the movements of the mind.

It is necessary to recognize the distraction of thoughts without being absorbed in them. The pure consciousness, which is your true Self, is not the transitory thoughts of which it is aware, but the silent witness behind all thoughts.

When a thought arises in your mind, ask to whom the thought has arisen. Whose thought is it? Where does it arise from? Then ask, ‘Who am I?’

If the body and mind are not properly prepared for meditation, then there will be many distractions, both physical and mental. To prepare for meditation, the body must be comfortable, relaxed and still, otherwise the mind will become restless. We can prepare the body through the practice of Hatha Yoga, by loosening up the spine, hips, knees and ankle joints. Yoga postures, and in particular, pranayama (see chapter 5), will greatly aid in relaxing and calming the mind. Once the mind is freed from mental tensions, worries and anxieties, we then withdraw its attention and the senses from the objects of sense by closing out the outward causes of distraction and internalizing the life-force. When the mind is disconnected from the senses, abstraction of the senses (pratyahara) follows automatically. Dispassion and renunciation are very helpful in the practice of pratyahara. One who can discipline the mind and senses perfectly attains inner strength, strong will, perfect concentration and peace of mind.

The mind is then given an object to concentrate on (mantra, chakra, inner light, inner sound, breath), so that it can be absorbed with that one object to the exclusion of everything else. When the mind is quiet and still, the conscious awareness of the truth of our being is revealed.

In the Bhagavad Gita, Lord Krishna gives spiritual instructions on the practice of meditation:

Free from ever-expecting desires and attachments, with the body and mind controlled, the yogi should seek to know the inner Self through meditation, in solitude.

Having found a clean place that is neither too high nor too low, and having placed a firm seat first with kusha grass, then a deerskin, followed by a cloth, sit firmly on this seat. Then with the mind and senses under control, concentrate with one-pointed attention on the subject of meditation to purify the heart.

Holding the trunk, head and neck straight and steady, remaining still and freeing the eyes from distraction, concentrate the gaze at the point between the eyebrows.

Established in the calmness of the Self, undisturbed by fears, firmly resolved in brahmacharya, with the mind controlled and absorbed in Me, the yogi should sit in meditation with Me as the ultimate goal.

The yogis who ceaselessly practise control of the body, mind and senses attain the eternal peace of My being, consisting of supreme bliss, which has its foundation in Me.

1 Clean the body. Take a warm shower followed by a quick cold shower to clean and enliven the body. Cleanliness of the body and the place where you sit for meditation is important for the purification of the consciousness.

2 Energize and relax the body. Awaken the body and brain cells by recharging them with energy. In meditation it is particularly important to increase the flow of pranic energy to the spine, so that it can be raised to the higher brain centres. By withdrawing the life-force from the senses and centring it in the spine, then directing it upward through the spine to the brain and the spiritual eye the consciousness can merge in the infinite consciousness.

Paramhansa Yogananda taught his disciples a systematic method called the ‘energization exercises’. They were developed to increase the flow of life-force to every part of the body at will, to energize, heal and strengthen it. I practise these energization exercises myself as a devotee of Yogananda and have experienced the benefit of this direct energy flowing into my body. They definitely recharge the body with energy when practised with an attitude of willingness, and with an inner awareness.

Those yoga students who feel drawn to the path of Kriya Yoga and would like to learn the energization exercises, should write to the Ananda Church of Self-realization, whose address is given at the end of the book.

You can also energize the body by practising a few asanas before meditation. As you perform them with awareness, concentrate on the flow of energy in the spine. There are certain postures, such as maha mudra (see chapter 4), bhujangasana (see below), viparita karani mudra (see chapter 4) and dhanurasana (see below) that help in increasing the flow of energy in the spine. The yoga postures also help to release stress and relax the body in preparation for meditation.

3 Sit with a correct posture. With the body and mind relaxed, sit upright with your head, neck and spine in a straight line. Your body should be comfortable and relaxed. Be aware of your natural breath and the flow of energy in the spine.

4 Quieten the mind. If your mind is constantly restless, like a monkey jumping from tree to tree, you will find it very difficult to make progress in your meditation. It is important to make the mind calm and quiet; if you can do this even for ten minutes you will make some progress. In meditation the mind is silent but is also consciously aware.

Bhujangasana (cobra pose)

Method:

1 Lie face down on the floor, arms by your sides, forehead resting on the floor, and your feet about 30 cms (1 ft) apart.

2 Bend your elbows and place your hands under your shoulders.

3 Inhale, and slowly raise your head and neck first, followed by your chest. Drop and relax your shoulders as you come up. Look straight ahead.

4 Slowly, rise up into the full cobra pose, by extending your arms and arching your spine and neck backwards. Keep your feet, legs and hips on the floor. Raise your sternum and top ribs and pull your shoulders back and down, away from your ears.

Hold the position for 10–20 seconds, breathing evenly. Advanced students can increase the period up to one minute.

5 To come out of the pose, exhale and gradually lower your body to the floor by first lowering your abdomen, then your chest, neck and head. Relax. Repeat the practice up to five times.

Caution: Do not practise if you have:

• peptic ulcer

• hernia

Benefits:

• It gives flexibility to the spine, expands the chest and ribcage.

• It is good for asthma and respiratory problems.

• It stimulates and massages the nerves and muscles of the spine.

• It tones the ovaries and uterus in women.

• It is beneficial for the liver and kidneys.

Dhanurasana (the bow)

Method:

1 Lie down on the front of your body, with your forehead resting on the floor.

2 Bend your knees and grasp your ankles with your hands. Allow your knees to be slightly apart.

3 Inhale and raise your head, chest and thighs off the ground as high as possible; so that your body is resting on the abdomen.

4 Hold your breath for three deep breaths while holding the pose.

5 Exhale as you lower your body down and relax.

6 Repeat twice more. Try ‘rocking’ backwards and forwards in the final pose to massage the abdomen.

Benefits:

This is an excellent asana to massage and invigorate all the internal organs.

Tones up the abdominal muscles.

Regulates the pancreas, liver and spleen.

Gives flexibility to the spine.

Good for people who have diabetes.

Caution: This posture should not be practised by pregnant women.

The practice of pranayama will help to quieten the mind. When the breath is restless, the mind also becomes unsteady, but when the breath is steady or still, so is the activity of the mind.

Practise nine rounds of loma pranayama (see chapter 5). This is a three-part equal-breath ratio, breathing through the nostrils. Inhale for six, retain for six, exhale for six (6: 6: 6). You can also practise nadi shuddhi (alternate nostril breathing — see chapter 5). This pranayama will help your meditation by soothing the nervous system and balancing the flow of breath in each nostril. When the flow is equal, prana begins to flow in the central main nadi (sushumna).

5 Chant and pray. Before you begin your meditation, chant the mantra om three times and offer prayers of devotion and love to God and the saints or gurus who inspire you. Pray for their grace, for attunement, for the awareness of the presence of God, that you will be guided into deep meditation and inner communion with God. In prayer we seek to draw closer to God, to attract His grace. Pray in the language of your heart and open to the awareness of God's presence.

Your prayer can be followed by devotional chanting or singing to awaken your love and devotion for God. When we sing and chant the Names of God with sincerity and devotion from the heart, it creates energy, love and joy within us. With this devotional aspiration the energy is awakened in the spine; the mind becomes quiet and love and devotion well up in our hearts.

Begin your chanting aloud to awaken the energy within, then chant softly, becoming more inward by chanting in a whisper, then mentally with the aspiration of heart and soul.

6 Concentrate. Continue sitting upright and relaxed with your eyes closed. Remain still and concentrate your relaxed attention on the point between the eyebrows. Let go of all thoughts. Be totally centred in the present moment, here and now.

Keep your awareness on the natural breath as you continue to look into the spiritual eye. If your mind wanders, gently bring it back to the practice of watching the breath with awareness. Interiorize your mind by deepening your concentration until you become completely absorbed.

7 Practise the hong sau technique. This technique is described in chapter 7.

8 Meditate — enter the secret door to infinity. Continue the hong sau breath until the mind is calmly interiorized in deep concentration. Then go beyond the awareness of all techniques into the surrendered, receptive state of ‘being’. Remain in the silent, deep, calm peace of the soul for as long as possible.

With your mind and heart surrendered in God, dissolve the boundaries of ego-consciousness (your sense of individuality and separateness) like a bubble dissolving in the cosmic sea. Feel and experience yourself as pure consciousness without name and form. Become one with the object of your meditation.

Deepen your awareness of God's presence within you by listening to the divine inner sounds (such as om), by gazing inwardly through the spiritual eye into the light, by experiencing inner joy, inner peace and divine love.

In this state of deep inner calm and silence, know that God is omnipresent and within you. Let that feeling of devotion and aspiration pour love into your mind, your heart and your whole being, until every cell in your body is vibrating with love and joy.

9 Conclude your meditation. Finish your meditation with a prayer for inner guidance in your life, for those who are close to you, and for world peace. Feel your mind and body to be purified, energized and in harmony with life and the universe.

10 Remain centred after meditation. Remain calmly centred within as you go about your regular everyday activities with willingness and purpose, knowing that you are in the presence of God and that your life is being guided inwardly by the divine intelligence.

Every day, I set aside time to commune with God. As I enter into the meditative silence, I release all thoughts, problems, worries and anxieties. I rest within, in the peace of God.

Meditation restores order, balance and harmony to my life. In the stillness of my meditation I listen intuitively to the still inner voice of wisdom. I receive guidance and divine inspiration. All doubts and challenges are resolved. The seemingly impossible becomes possible. Through meditation my energy is renewed and my outlook is positive, energetic and enthusiastic.

The ancient and advanced techniques of Kriya Yoga meditation were first revealed to the great Master, Lahiri Mahasaya by his great Master, Mahavatar Babaji in 1861. Before 1861, this sacred science was inaccessible to the world. Lahiri Mahasaya had obtained permission from Babaji to impart it to all sincerely seeking souls.

Kriya Yoga was passed down to a disciplic succession of great Masters (who were all avatars) in the following order: Mahavatar Babaji, Lahiri Mahasaya, Swami Sri Yukteswar. Paramhansa Yogananda was the last Master in this particular line of gurus, who left his body in mahasamadhi (departure from the physical body in superconscious communion with God) in 1952.

Lahiri Mahasaya (1828–95) initiated some 5,000 disciples into Kriya in India. Swami Sri Yukteswar (1855–1936, initiated by his guru Lahiri Mahasaya in 1883) and Paramhansa Yogananda (1893—1952) also initiated thousands of devotees into the sacred meditation.

Lahiri Mahasaya and Sri Yukteswar had their own lineage of realized disciples, who were permitted to initiate others into the holy science of Kriya.

Paramhansa Yogananda was the only Kriya Master who set up a formal Kriya Yoga organization, called the Self-Realization Fellowship.

In 1920 the great Babaji instructed Yogananda to spread the message of Kriya Yoga to the West.

Kriya Yoga, the scientific technique of God-realization, will ultimately spread in all lands and aid in harmonizing the nations through man's personal, transcendental perception of the Infinite Father.

Deeply touched by these words Yogananda left his beloved guru's ashram and India in 1920 to begin his spiritual mission of teaching Kriya Yoga in the West. Part of his mission was also to demonstrate the underlying unity between the teachings of India, as expressed in the Bhagavad Gita, and the original teachings of Christ as given in the Bible. Yogananda showed that all religions, whatever their outward forms, are rooted in the same essential truth.

The Kriya Yoga which I am giving to the world through you in this 19th century [Babaji told Lahiri Mahasaya] is a revival of the same science which Krishna gave, millenniums ago, to Arjuna, and which was later known to Patanjali and to Christ, St John, St Paul and other disciples.

Meditate unceasingly, that you may quickly behold yourself as the infinite essence, free from every form of misery. Cease being a prisoner of the body; using the secret key of Kriya, learn to escape into spirit.

Kriya, controlling the mind directly through the life-force, is the easiest, most effective, and most scientific avenue of approach to the infinite.

The Sanskrit word Kriya means ‘to do’, ‘action’, and yoga means ‘union’. Kriya Yoga therefore means a certain action or active process to achieve the science of uniting the soul with God.

Kriya Yoga is the essence of all yogas. It is an effective and direct approach to God-realization. Through the correct and regular practice of Kriya Yoga meditation, with love and devotion for God, the kriyaban or Kriya yogi in an expanded state of consciousness can have a direct experience of the omnipresent love and bliss of the Divine.

Kriya Yoga meditation awakens subtle currents of energy in the spine and higher brain centres. With the spine and brain magnetized with energy the Kriya yogi consciously directs the life-force upwards through the spine and brain to the spiritual eye, where the yogi meditates on the inner sound and inner light to expand his or her consciousness into cosmic consciousness.

The Kriya yogi mentally directs his life energy to revolve, upward and downward, around the six spinal centres (medullary, cervical, dorsal, lumbar, sacral and coccygeal plexuses) which correspond to the twelve astral signs of the zodiac, the symbolic cosmic man. One half-minute of revolution of energy around the sensitive spinal cord of man effects subtle progress in his evolution; that half-minute of kriya equals one year of natural spiritual unfoldment.

The Kriya Yoga meditation techniques are not given in this book, because it is the tradition of the Kriya Masters that these techniques will not be revealed to those who are curiosity seekers or ‘just wanting to try them out’. The path of Kriya requires a long-term commitment.

Kriya carries with it the blessings of the great God-realized Masters who are gurus of this path — Jesus Christ, Babaji, Lahiri Mahasaya, Sri Yukteswar and Paramhansa Yogananda. Souls of this stature come only rarely into the world, and then as direct representatives of God sent to help uplift mankind. Through them and through the practice of Kriya Yoga will come into the world a great blessing or, as Yogananda called it, ‘a new dispensation’.

The path of Kriya Yoga includes the techniques of energization, hong sau and aum, which should be practised regularly every day for several months before initiation. On average, it takes about one year to prepare. The requirements for Kriya initiation at Ananda, whom I represent as the Ananda meditation group leader in London, are summarized below.

1 Basic information. If you have not already read Paramhansa Yogananda's Autobiography of a Yogi and Kriyananda's The Path, this will be your first step. After reading these books, you should re-read the chapter in each called ‘Kriya Yoga’. These words of wisdom will continue to inspire you for as long as you practise Kriya.

2 Discipleship. You should feel an attitude of discipleship toward the line of Kriya Yoga Masters: Jesus Christ, Babaji-Krishna, Lahiri Mahasaya, Sri Yukteswar, and Paramhansa Yogananda. You should also particularly wish to receive Kriya Yoga initiation through Ananda. It is best to come to the Kriya initiation as a disciple of this path already. To this end Kriyananda has created a discipleship initiation ceremony which is given frequently at Ananda Village, Ananda World Brotherhood colonies, or wherever Ananda ministers are travelling. Discipleship initiation is a requirement for Kriya Yoga initiation.

3 Meditation. Because Kriya is a technique of meditation, by the time of your initiation you will need to have established a regular discipline of meditating already, usually for not less than one and a half hours daily. This is time of silent meditation and does not include time spent in practices such as energization, yoga postures, or chanting, although all of these practices are certainly valuable in augmenting the quality of the time spent in silent, still meditation. This hour and a half can be divided into shorter periods, such as 30 or 45 minutes twice or thrice daily. Your sadhana (spiritual practices) should include daily practice of the major techniques of this path, given below.

• Energization exercises. You should have a thorough knowledge of how to do the exercises, as well as an understanding of the principles underlying them. Master tells us that these exercises are the ‘cornerstone of this path’. They should be practised at least once, and preferably twice a day. (The energization technique is available through video and audio tapes, as well as a poster, but it is preferable to learn it in person from an Ananda minister.)

• Hong sau technique. This meditation technique of concentration, by which the mind is focused and brought into a state of peace should be practised daily. About six months after starting to practise this technique, one is eligible to receive discipleship initiation (see above) and the aum technique. (The hong sau technique is available in the correspondence course, Lessons in Yoga: 14 Steps to Higher Awareness, through a two-part video, A Course in Meditation, or directly from an Ananda minister.)

• Aum technique. This is a very high and sacred technique of meditation. The aum technique must be learned in person from an Ananda minister, usually at the same time you receive discipleship initiation. The aum technique should be added to your practice of energization and hong sau and all three techniques should be included as a regular part of your daily spiritual practices, for at least six months before you take the Kriya Yoga initiation.

4 Study. A study of Yogananda's and Kriyananda's teachings is very important. To take Kriya initiation through Ananda, it is required that you should have read Yogananda's Autobiography of a Yogi. You also need to have read Kriyananda's book, The Path, A Spiritual Autobiography, his booklet on discipleship, A New Dispensation and have studied his Lessons in Yoga: 14 Steps to Higher Awareness. We also highly recommend that you study other material about our path.

5 The Ananda Church of God—realization. Joining the Ananda Church of God—realization is a vehicle for your ongoing connection with Yogananda's ray of inspiration as it expresses itself through Kriyananda and the Ananda family. In addition to the Kriya ministry, the Church directs Ananda's worldwide work. You will receive continued support and inspiration through the Church newsletter, letters from Kriyananda and calls from Ananda ministers.

6 Application. After you have begun working towards fulfilling the above requirements, you may apply to the Kriya Ministry Office for initiation. Once you have filled out the application form, it is carefully reviewed and you are advised by letter, telephone or personal interview when you may take Kriya initiation, or what further steps are necessary to become eligible.

7 Commitment. You should realize that initiation into Kriya is only the first step in a lifelong commitment to this path. In order to continue to deepen your practice, you should have your Kriya practice checked at least twice a year by a qualified Kriya Yoga minister and attend retreats and group practice sessions for kriyabans.

A five-day Kriya preparation course is offered several times a year at Ananda's guest facility, The Expanding Light. Although it is not required, this course is highly recommended for all seeking Kriya initiation. We review the preliminary techniques (energization, hong sau and aum) as well as learning special Kriya preparation techniques. There is also time for personal retreat and silence. Kriya initiation is offered at the end of the course for those who have been approved by an Ananda Kriya minister.

Kriyananda, a direct disciple of Paramhansa Yogananda, was ordained by Yoganandaji in 1949 to conduct Kriya Yoga initiations, and he has continued to do so in the years since. In recent years, he has felt guided by Yogananda to designate Jyotish (John Novak) and Jaya (John Helin) to give the initiation as well. Kriya initiation is given by Ananda Kriya ministers at Ananda Village nearly every month and occasionally at other places such as Assisi in Italy, Seattle, Washington and Portland, Oregon in the USA the American east coast and elsewhere. Information about specific times, dates and places is available on request.

A steady, dynamic practice of Kriya is helped by fellowship with other kriyabans, renewal of the Kriya vow, and regular reviews of your technique. As a part of our ministry services, we have a full-time Kriya minister to help you prepare for initiation and to support you in your continuing practice. In each of the Ananda World Brotherhood colonies (Sacramento, Palo Alto, Seattle, Portland, Austin and Assisi) there are ministers available to answer your questions and help you with your Kriya practice. Also, there are monthly guided kriyaban meditations at Ananda Village and the Ananda colonies.

Kriya lessons, tapes, a quarterly Kriyaban newsletter, and a Kriyaban library are available for all Ananda initiates through the Church office. Every June Kriyananda leads a special three-day kriyaban retreat. Several hundred initiates attend each year to receive inspiration, renew their Kriya vows, review their technique with specially trained ministers and meditate with other kriyabans.

For more information about Ananda and the addresses of the Ananda communities see Useful Addresses at the end of this book.