MANTRA MEDITATION FOR PROBLEM SOLUTION

Mantra Meditation

In Sanskrit, the word "Mantra" implies – ‘a liberator of mind’.A mantra is composed of potent sound syllables that are capable of influencing the human system both physically and spiritually. Many seed letters and terms or phrases that can be recited incantatory are available for chanting. Among these, 'Aum', 'Hreem', 'Shreem' 'Kleem' etc., are seed letters. These are invested with great powers. An articulation of a word generates special kind of sound waves and vibrations, which influence our mind. Mantra plays an important role in Preksha Meditation. Why Mantra Meditation The human mind is inherently unstable. It does not concentrate on one point for a long time. The chanting of mantra is an easy and effective tool for making the mind focused on one object and achieving better concentrations. Mantras help break our unconscious and subconscious thought and desire patterns, which keep us in bondage to past conditioning. The seed mantra is a thought force and generates energy.Our subconscious is restructured by the energy of the mantra. Mantra can create a protective shield for a practitioner which helps him to pursue meditation for longer durations. Mantras are important tool for clearing and cleansing the mind. Development of inner power Self-purification. How it works The Vibrations of sound produces by a person influences both the person and the space. When the practitioner of Mantra pronounces the mantra, the vibration of sound influences the gross body, especially the spinal cord and the neurons of brain. Intensity of sound vibrations increases and along with it they influence the subtle body. This way through Mantra meditation, one gets free from diseases, brings transformation in behavior and attitude and develops inner power. The sound vibrations get amplified with the help of vital energy and strength of consciousness of the practitioner, creating the frequency of sound waves for mantra far beyond the limits of ultrasonic and supersonic vibrations. The human brain is made up of interconnected neurons. When we think, each neurons form a strong path known as memory. When we read a book number of times, we remember most of the topics and can recall them because we strengthen these pathways and create memory. When a mantra is chanted number of times, it strengthens certain pathways, giving powers. Technique Chanting of mantras is of three types characterized by high voiced, low voiced and silent chanting which are classified as Chanting Low-toned chanting Chanting mentally The process constitutes an effort to migrate from the gross to the subtle. Gross sounds produce gross vibrations and subtle sounds produce subtle vibrations. Subtle vibrations are far more powerful than the gross ones. In the initial stages, in bringing about a change, gross vibrations play key role. However, in order to achieve higher levels of change and in advancedstages of meditation, it is essential to be able to move towards the subtle vibrations. In the subtle stages, the distance between the meaning and the words disappear. At this stage, language and thought get closer to each other and become indistinguishable. To have better concentration during Mantra meditation, various psychic centers are used. Along with it colors are also used. We can also synchronize breathing with Mantra. Precautions For the chanting of mantra to be effective and fruitful, it is essential that recitation be done diligently and systematically in a correct manner. Wrong pronunciation of words, lack of mental concentration during chanting, and too fast or too lethargically performed chanting are some of the major obstacles in realizing the benefits of this technique. Sample Mantra Recitation There are a number of mantras that have been successfully applied during Preksha Meditation training programs. For example, 'Arham ' and 'AumHreem Arham Namah' are the common ones. The technique of recitation of the mantra AumHreemArhamNamah is as follows: While reciting the word 'Aum', concentrate the mind on the tip of the nose, the center of vital energy . Try to perceive the mantra Aum on this center. Then shift your attention to the middle of the eyebrows, the center of intuition , and perceive the mantra 'Hreem there. Now focus your total attention on the middle of the forehead, the center of enlightenment and visualize the mantra Arham . Towards the end, focus your concentration on the front part of the head, the center of peace and perceive the mantra 'Namah' here. In the first stage, recite the mantra. In the next stage, realize the mantra on the specific center with bright white color. At this stage, mantra becomes meditation. Benefits Improves concentration. Cure diseases if used with right technique, for example as described in Preksha Therapy. Brings transformation in behavior and habits. Increases inner power. Specific Mantra have specific benefits associated with them.

CONTEMPLATION FOR TRAINING UNCONSCIOUS MIND FOR PROBLEM SOLUTION

Contemplation

Preksha Meditation focuses on perception i.e. to perceive without attachment or aversion, excluding thoughts of the past or imaginations of the future. DuringPreksha , one acknowledges the truth. But after we perceive and realise the truth, we need to contemplate it in Anupreksha. Contemplation is what occurs after we have engaged in Preksha, or deep and profound perception. In this way,Preksha Meditation is a complete system of spiritual development, involving meditation on both perception andcontemplation . In the first technique ofmeditation , perception is used whereas in the later technique the mind is encouraged to concentrate on the thought process, i.e. contemplation. In brief, Preksha Meditation is of two types: Concentration of perception known as Preksha Concentration of thoughts known as Anupreksha It is stated in theDhyan Shatak that at the end of each meditation session, contemplation must be performed. After meditation, four contemplations are generally practiced: Contemplation of solitariness Contemplation of transitoriness Contemplation oftolerance Contemplation of amity Objectives Preksha or profound perception is an extremely valuable technique for acquainting oneself with the facts of life. However, in order to change one’s habits, one has to undertake the path of contemplation It is an art of giving suggestions. A person can make suggestions either to his own self; the autosuggestion or he can accept suggestion dictated by someone else. If suggestions are repeated over and over for a long period of time they get registered in our subconscious mind and translated into habits. The main objectives of contemplation are: To change one's character or habit by registering a resolution in the subconscious mind Realization of the eternal truth through deep mental concentration Emotional transformation or development of virtues Eradication of psychological disorders specially phobias Benefits Contemplation is a technique by which positive transformation of the negative emotions such as disgust, jealousy, fear, aversion, etc., can be achieved. The other major benefits include: (a) Physical Strengthens the immune system Desirable physical changes Relieves frombody aches (b) Psychological Replaces negative thoughts with positive ones Enhances mental abilities Improves imagination power Imparts good decision-making power (c) Emotional Radical transformation in the attitude and behaviour Rectification of negative instincts with the positive ones Attainment of happiness Cool temperament (d) Spiritual Inculcates spiritual doctrines in the subconscious mind Converts materialistic outlook into the spiritual one Realizes the truth Conclusion In brief, contemplation can be practiced to change deep-rooted habits and addictions including drinking, smoking, stealing, and lying. Contemplation of any reverse determination that we communicate to our subconscious mind can prove very effective under such situations.

BRIGHT COLOURS FOR PURE AURA

Perception of Psychic Colours

Earlier it was stated that urges and impulses, passions and emotions are all endocrine expressions. There are forces more subtle than the physique. These forces are the primal drives emanating from the microbody (Karma-sarira) which is intimately united with the psyche. The micro-vibrations of the primal drives first produce appropriate conditions in the neuro-endocrine system. The integrated action of this system produces hormones and neuro-hormones which not only generate feelings but also command appropriate action that satisfies the need of the urge. We either progress or retrogress depending on whether we control and subdue our primal drives or succumb to them. The process of subduing the forces of primal drives consists in generating vibrations or waves which countermand them by conscious reasoning. It is the authority of the spiritual self which commands the reasoning mind to produce the counter-vibrations. The vibrations of waves resulting from the primal drives are malevolent lesyas whereas the counter-vibrations produced by the authority of the self are benevolent lesyas. On the basis of their intensities both the above type of lesyas are divided into three categories:
(i) The most intense of the malevolent class are Krsna - dark black.
(ii) The medium ones are Nila - blue dark.
(iii) The least intense ones are Kapota - grey.
Similarly in the benevolent class,
(i) The least intense ones are Tejas-bright red.
(ii) The medium ones are Padma-bright yellow.
(iii) The most intense ones are Sukla-bright white.
When one is under the influence of the evil trinity of Krsna, Nila and Kapota, the force of the instinctive drives is so powerful that the reasoning mind surrenders to it. On the other hand, with the conversion of lesyas, the rational mind is able to countermand the insistence of the carnal desires.
It will be seen from the above that the nomenclature of the lesyas has been made on the basis of the spectrum of dark and bright colours.
Colour is an inherent characteristic of the entire material existence. The nature of colour is electromagnetic radiation. Difference in wave-length and frequency distinguishes one colour from another. Lešyãs are also radiations and different lešyãs have different wavelengths, and therefore, each has a definite place in the electromagnetic spectrum. Each one, therefore, can be associated through its harmonics with a definite colour in the visible spectrum, i.e. from red to violet. Thus on the basis of the relation between the colours of the visible spectrum and the lešyã radiations, we can use specific colours as the means of strengthening or weakening the lešyã radiations.
The spiritual progress will depend upon the degree of transformation of the malevolent trinity into the benevolent one. Without actual transformation, there will be no process. This is not merely a speculation, but the basis of a real experience. And to bring about the desired transformation, perception of psychic colour—Lešyã-dhyãna has proved to be a practical means of transformation. Lešyã-dhyãna is thus an efficient tool of sucessively diminishing the inten­sities of the malevolent lešyã from Kṛṣṇa to Nīla and from Nīla to Kãpota, and then progressively increasing the intensities of the benevolent lešyã—from Tejas to Padma and from Padma to Šukla. The actual spiritual progress commences with the conversion of Kãpota to Tejas, i.e. from grey to red. The index of Tejas lešyã is bright red colour of sunrise. Colour psychology also supports the view that the bright red colour is the first indication of the spiritual progress.
With the above conversion, there is a remarkable drop in animal instincts and carnal desires and such other habits. Further progress will result from the change of Tejas lešyã to Padma lesya and the final change of Padma to Šukla lešyã will result in the total eradication of cruelty, hatred etc.
The AuraIt is now well-known that the body is constantly surrounded by an envelope of colours called "aura" which is an effect lesya. Change in lesya will bring about a corresponding change in the colour of aura. That is why aura is predominated at different times by different colours such as black, red, yellow, blue or white.
Aura is not only influenced by the internal colour indices, but is also influenced by the colours of the external environment. That is why the cause and effect relation between lesya and colours is reciprocal. In other words, just as any change in lesya would result in the change in the colour of aura, the change in the aura by the influence of the colours of the external environment would bring about a change in the lesya. This principle has been utilized in the "perception of the psychic colours" (Lesya-dhyana) to transform the malevolent lesya into benevolent ones

PERCEPTION OF PSYCHIC CENTERS FOR INTUITION AND PURITY

Perception of Psychic Centers

To cleanse the psyche from the dirt of animal impulses, carnal desires, and such other pernicious bad habits it is essential to know the sources of uncleanliness and its modus operandi. Once we know this, the process of cleansing becomes easy and efficient. We can discuss the process applying the ancient methodology of Yoga as well as that of modern science. Our glandular system consists of two types of glands— exocrine and endocrine, the latter being ductless. Their products (called hormones) flow directly into (he blood­stream and are distributed by it. The complex of  endocrine system includes pineal, pituitary, thyroids, para-thyroids, thymus, adrenals, gonads and pancreatic islets. They participate in every bodily function and have profound influence upon the mental states, and tendencies, attitudes, emotions and behavioural patterns of every individual. The quality of our existence necessitates that there must be some built-in mechanism through which our subtle spiritual self can exercise its authority and control the grosser elements of the physical body. This mechanism must translate the code of intangible and imperceptible forces of the psyche into a form of crude power which can function through the nerves and muscles of the body. Such a mechanism is located in the endocrine glands. They are the inter-communicating transformers between the psychical and the physical cells. The known methods of inter-communication are electrical impulses of the nerve action and the chemical reaction of the hormones and neuro-hormones. The endocrines are therefore aptly named  psychic centers. So far we had believed that the brain was the source of energy and the place from which the psychic forces acted. But now we know that it is only a repository of memories. The endocrine system is the seat of the impulses and emotions of an individual. Endocrine and the nervous systems are two very important systems of our body. Function of both these systems is to integrate the organism. Close collaboration between the two systems governs mental states, behaviour and habits. The functional interlocking between both qualify them to be regarded as constituting a single integrated system called neuro-endocrine system. It is this system which comprises the subconscious mind, and profoundly influences psychological behaviour and tendencies of the conscious mind. It is, therefore, obvious that to cleanse the psyche by removing psychological distortions such as cruelty, retaliation, fear, etc. from our habits, we have to find means of transforming the nature of the chemi­cal messengers i.e. the hormones. The above-mentioned psychological distortions originate in the adrenals, while the sex-impulses are produced in the gonads. We can put the same facts in the language of Chaitanya-kendras—psychic centres. The following table shows the relation between the endocrines and the Chaitanya-kendras : Endocrines Chaitanya-kendras Pineal Jyoti-kendra Pituitary Daršana-kendra Thyroids Višuddhi-kendra Thymus Ãnanda-kendra Adrenals Taijasã-kendra Gonads Svãsthya-kendra and Šakti-kendra Constant triggering and overaction of the lower endocrines viz. adrenals and gonads result in pernicious bad habits, affecting our physical and mental health. Development of the upper endocrines alone can modify the synthesization of the endocrine output, and weaken the intensities of the primal drives, thus making them controllable. Constant and regular practice of Chaitanya-kendra-prekṣã results in establishing firm control of the reasoning mind over all actions. The cumulative effect of developing the reasoning mind, and weakening the forces of the primal drives would ultimately bring about the desirable transfor­mation in mental behaviour and habits. Švasa-preksã, Šarīra-preksã and Chaitanya-kendra-preksã are tools for developing the power of reasoning mind. Once the authority of the fully-developed reasoning mind is established, it would prevent the recurrence of the old injurious habits. On the eternal spiritual level, we shall be able to gain self-mastery and attain infinite compassion, bliss and happiness.

PERCEPTION OF BODY FOR STRONG NERVOUS SYSTEM

Perception of Body

IIntroduction to be given prior to the exercise: The practice of the pereception of body consists in concentrating the mind on each part of the body, one by one and perceiving the sensations and vibrations taking place in each part. Of course, here the perception does not mean the visual perception, but the mental one. The sensations may be superficial sensations of the skin such as the contact with your clothes warmth or coolness, itching and perspiration etc, or they may be the sensations of pain, numbness, tingling etc. felt in the muscles or the vibrations of the electrical impulses in the nervous system or any other type of vibrations. Starting from the surface you have to penetrate deeply inside and try to become aware of the internal and subtle vibrations. Remain completely equanimous towards the sensations; try to keep your mind free from like or dislike. A third step of  preksha meditationis perception of  body(alternative, see: [3][3A][3B][3C]) Concentrate your mind on the big toe of your right foot. Allow it to spread and permeate throughout the whole portion of the toe. Perceive the sensations and vibrations taking place in that region. Become aware of them, experience them without any like or dislike; use deep concentration and remain fully alert. Now shift your attention to each part of right limb one by one. I shall now indicate the name of the part of your body on which you have to concentrate your mind and perceive it: The other toes, the sole, the heel, the ankle, the upper part of the foot, the calf-muscles, the knee, the thigh, upto the hip-joint. Perceive the whole part, experience the sensations and vibrations taking place in each part. Maintain equanimity. In the same way practice perception of all the parts of your left limb. Thus the trip of the lower body is completed. Now, start the trip of the middle body from the waist upto the neck. Concentrating your mind on each part one by one--perceive the waist, the navel, the abdomen including the big intestine, the small intestine, the kidney, the spleen, the liver, the pancreas, the duodenum, the stomach and the diaphragm. Then the whole portion of the chest including the lungs, the heart, the ribs, the throat and the vocal cords. Concentrate your mind and perceive. Then practice the perception of the whole portion of the back including the spine, the spinal cord and the neck. Now concentrate on the whole portion of the right hand and arm including the thumb, the finger, the palm, the wrist, the lower arm, the elbow, the upper arm and the shoulder. Perceive each part one by one. In the same way concentrate on the left hand and arm. The trip of the middle body is completed. Now we come to the upper body. Concentrate your mind on each part from the chin upto the head. The chin, the lips, the inner portion of the mouth including the tongue, the teeth, the palate, the cheeks, the nose, the right ear, all the three parts---the outer, the middle and the inner, the right temple, in the same way the left ear and the left temple, the right eye, the left eye, the forehead and the head. Perceive each part one by one. During the perception of the tongue allow your tongue to remain hanging freely, without touching anywhere inside the mouth. While perceiving the head, perceive all parts of your brain - the front, the back, the right, the left, the outer and the inner. Allow your mind to permeate throughout the brain. The trip of the upper body is completed. Now practice the perception of body as a whole. You may stand up slowly and carefully, keeping your eyes closed. Allow your mind to travel from the big toes to the head and from the head to the big toes, rather speedily. Passing through each part of the body, perceive the vibrations throughout the body. Experience a tingling sensation in each and every muscle, skin, nerve and cell produced by the contact of your conscious mind. You may also practice the holding of breath for a while intermittently. Get yourself completely absorbed in the perception of body. Now allow your mind to travel throughout the body rather slowly. If you experience pain or any other peculiar sensation, you may stop there for a while and perceive it with equanimity without any like or dislike.

ALTERNATE BREATHING FOR STRONG NERVOUS SYSTEM

Perception of Alternate Breathing

In our day to day life, we experience manifestation and co­existence of two opposing principles e.g. hot and cold, harmony and chaos, love and hate, good and evil, beauty and ugliness, constructive and destructive ideas, negative and positive attitudes, and so on. Under normal situations, these opposing forces remain in equilibrium. Similarly, our body ;maintains harmony between the two opposing subsystems of the autonomic nervous system that are responsible for our physical and psychological well-being. This harmony gets disturbed due to the fast life style of this age. Breathing can bring about substantial changes in our life because breath remains connected and control the working and harmony of both nervous system. We can breath either through the right or the left nostrils, or through both of these. Breathing through alternate nostrils is an amazing phenomenon and the selection of the nostril largely governs the type of activities that ensue. For example, fervid actions can be accomplished while breathing through the right nostril. In contrast, breathing through left nostril imparts patience and perseverance. Similarly, breathing through both the nostrils takes us to the state ofsamadhi , a form of deep meditation . Objectives The main objectives of the perception of alternate breathing are: To achieve and sustain a state of equanimity To establish homeostasis in the body functions and processes To gain higher levels of consciousness During the last millennium, scientific discoveries have revealed the secrets of the working strategies and the connection of the two cerebral hemispheres and the process of breathing. The right hemisphere of the brain offers discipline , faith, friendliness, good conduct, and other similar positive attributes while the left hemisphere gifts logical and reasoning capabilities. Establishing balance between both the hemispheres is the objective of perception of alternate breathing. For a spiritual life, equanimity is the founding principle. It is believed that the state of equanimity can be achieved by equally activating both the respiratory cycles. A more active right cycle causes aggression, anger , and tension while a more active left cycle leads to fear and inferiority complex. While practicing alternate breathing, mind and breath should accompany each other. Holding of the breath also plays an important role in achieving the state of thoughtlessness. Technique First, inhale through the right nostril and hold the breath inside. Exhale through the left nostril and hold the breath outside. Now, inhale through the left nostril and hold the breath inside. Then exhale through the right nostril and hold the breath outside. It completes one round of alternate breathing. Regular practice of perception of alternate breathing can enhance mental concentration . Benefits Perception of alternate breathing is a unique technique, which offers several benefits: Achieves higher levels of consciousness Increases mental concentration and alertness Provides extra sensory perceptions and intuition Establishes homeostasis in the body functions and processes Conclusion Perception of alternate breathing is a scientific technique in which alternate breathing is practiced to help us establish the state of equanimity and lead a healthy life.

BREATHING WITH AWARENESS FOR OPERATIONAL EFFICIENCY

Perception of Breathing

Perception of Breathing Regulate your breathing; make it slow, deep and rhythmic. Let the vibrations of each breath reach your navel. Allow your abdominal muscles to expand during inhalation and contract during exhalation. Now concentrate your mind fully on your navel. Practice deep, slow and rhythmic breathing, by allowing each breath to take the same time. Perceive each inhalation and exhalation through the expansion and contraction of the abdominal muscles accompanying each inhalation and exhalation respectively. Continuing the slow, deep and rhythmic breathing, now shift your attention from the navel and focus it inside the nostrils at the junction of both the nostrils. Perceive each incoming and outgoing breath. Remain fully aware of each and every breath. Continuously practice slow, long and rhythmic breathing - inhale and exhale each breath while remaining fully aware of it. Fully occupy your mind in perception of breathing. If you are distracted by any thought, do not try to stop it forcefully, but also perceive it, and then again start perceiving your breath. If the distraction is frequent, you may hold your breath for a few seconds without causing any discomfort. Maintain the continuity of the awareness of breathing. Merely perceive it without like and dislike. Perception Of Alternate Breathing In the practice of breathing through alternate nostrils, you have to inhale through one nostril and exhale through the other, then inhale through the same and exhale through the other. Try to accomplish the alternation by exercising your will-power. But in the beginning you may make use of finger and thumb of the right hand by placing the right thumb against the right nostril and the ring finger of the right hand against the left nostril and resting the middle and index fingers on the forehead. Now, remove alternately the thumb and ring finger for opening the path of breath through the right and the left nostril respectively. The third step preksha meditation of is perception of breathing through alternate nostrils. Regulate your breathing; make it slow, deep and rhythmic. Concentrate your mind inside your nostrils, practice breathing through alternate nostrils. Inhale through the right nostril and exhale through the left one. Now inhale through the left nostril and exhale through the right one; this completes one cycle. Repeat the same exercise again and again continuing the rhythmic breathing. Perceive each inhalation and exhalation by concentrating the mind in alternate nostrils. Let your mind and breath go hand in hand. No thinking, no memory of the past, no imagination of future. Simply perceive. Continuously the mind and breath should accompany each other. While you are breathing in, let your attention follow the breath inside. While you are breathing out, let your attention follow it outside. Now, practice the perception of breathing through alternate nostrils together with holding the breath intermittently. Concentrate your mind inside the nostrils. Inhale through the right nostril and hold the breath inside, exhale through the left nostril and hold the breath outside; again inhale through the left nostril and hold the breath inside and exhale through the right nostril and hold the breath outside. In  this way, practice holding of breath four times during one complete cycle. Continuously remain aware of each exhalation and inhalation. You may hold the breath only for a few seconds without causing any discomfort. Repeat the same exercise for several rounds. Let the mind and breath go hand in hand.

INTERNAL TRIP FOR SUPER MENTAL POWERS

Internal Trip

There exists two worlds-the external and the inner world. The human consciousness has a natural tendency to incline towards the external world. This is because the sense are continually in touch with the external world. The eyes analyse physical beauty, the ears receive and respond to the sound waves, the nose identifies various smells, the tongue relishes different kinds of flavours and the skin gives the sense of touch. Similarly, the mind is conditioned and acclimatized with the impressions of the external world. In contrast, the inner world often remains unexplored because we are not acquainted with the powers that assist us in realization of the true beauty of it. In Preksha Meditation , there is a technique named Internal trip through which one can become familiar with the inner world and realise oneself. Objectives The objectives of Internal tripare: To initiate upward movement of vital energy. The mind moves from shaktikendra (the center of energy ) towards the gyan kendra (the center of knowledge) To cultivate the power of self restraint To boost the vital energy To create a strong platform for meditation The flow of consciousness in the central nervous system (CNS) is called the internal trip . The human nervous system comprises three sub-systems: Parasympathetic nervous system (ida ) Sympathetic nervous system (pingla ) Central nervous system (sushumna ) The outward flow of Vital energy' is facilitated by the para­sympathetic and sympathetic nervous systems. In terms of Hatha yoga , these are synonyms for ida and pingla, respectively. For the inward flow, the consciousness must travel from ida and pingla towards the sushumna or the spinal cord. Technique In order to visit the inner world by undertaking the internal trip, one must withdraw ones attention from all the external objects and focus on the center of vital energy , situated at the base of the backbone or the vertebral column. Let the consciousness flow through the spinal cord all the way from the center of vital energy up to the center of knowledge situated in the middle of the skull. We can understand this process through an example. Consider a well with water. A man passes by and wants to fill a drum of water. He cannot reach the water below directly, so he makes use of a rope, ties a bucket with the rope. The bucket is lowered into the well, filled with water and then pulled out. By repeatedly filling and emptying the bucket, he can fetch desired quantity of water. Similarly, our consciousness takes the shape of a bucket and the breath of the rope for the transport of the vital energy from the center of vital energy all the way to the center of knowledge and vice versa. Synchronize ones internal trip with the process of breathing. During exhalation, one should undertake the upward trip. Where as, during the inhalation one should undertake the downward trip. While practicing internal trip, it is essential to remain in the state of deep concentration . Benefits Promotes physical well being by strengthening the nervous system Promotes mental well being by revitalization of the mental abilities Promotes emotional well being by establishment of sustainable control over emotions Promotes spiritual well being by establishment of efficient flow of  , the vital energy Sustained practice helps the practitioner to overcome the anxiety and frustration of everyday life and assist in the awakening of super natural powers Conclusion Internal trip guides us to the unexplored zones of our  , the tremendous source of positive energy hidden within us. It also strengthens the spiritual side of our life.

RELAXATION FOR STRESS MANAGEMENT

Kayotsarg

Kayotsarg means relaxation of the body with full awareness. According to Lord Mahavir 'relaxation relieves one from all sorrow.' Modern era has termed kayotsarg as relaxation. Relaxation is the process of awakening the consciousness and relieving oneself from stresses. The first step in Preksha Meditation is relaxation, through which the stability of body is achieved. In this practice, the muscles are relieved from stress and relaxed by autosuggestion. The practice of relaxation also constitutes the foundation for anupreksha (contemplation ) and meditation . These are two important way of bringing about a change in life. Unless one practice kayotsarg along with the exercise of Anupreksha and meditation one doesn’t prove to be effective. Objectives The main objectives of relaxation are: To realize that the soul and the body are two different entities To reduce physical inertia To acuminate intelligence To develop the aptitude of enduring pain and pleasure with equanimity To observe the subtleties of our inner body, To gain control over our emotions All these factors play an important role in the spiritual life and are of utmost importance for a Sadhak , a practitioner. A monk is required to perform relaxation whenever he returns from a visit and also in the event of an unusual dream. In addition, any one who achieves these goals is sure to succeed in life. Technique There are four stages of kayotsarg: Stability of body Relief from all kinds of tension Abandoning the gross body and coming closer to the subtle one. Realizing the detachment of soul from the body. Realizing that the soul and the body are two different entities. Relaxation can be performed in any of the three postures i.e. Standing Sitting Lying down For relaxation, select a quiet, clean and pleasant place. Those who are young and strong can do relaxation in standing posture. Those who are relatively aged and weak can choose either a sitting or a lying down posture. In any of these postures, the body is to be kept calm and stable. The neck, spine/vertebral column, and waist should be erect and straight but without stiffness, and entire body should be left loose. Now simply focusing on each and every part of the body experience relaxation through autosuggestion. Relaxation is very useful in relieving oneself from tensions or anxiety. Half an hour of relaxation can be equivalent to and even more effective in providing rest to the body than two hours of sleep. Relaxation can be practiced for a long time in continuity or even with breaks in between. In order to achieve different effects, one can practice it at different time. Durations For physical and mental health perform relaxation for 20 seconds to 5 minutes, several times a day. Begin any work with 2 minutes practice of relaxation. After finishing any work practice relaxation for 20 minutes For emotional well being practice relaxation for 45 minutes, every day before lunch. Benefits of kayotsarg Relieves oneself from physical, mental, and emotional stress Soothes the nervous system Decelerates the rate of metabolism, breathing, and heartbeats Increases the operational efficiency Solves the problem of insomnia Helps a person to remain calm and peaceful under any situation Positive changes in the bio-electrical activities of the brain Alertness sharpens the intellect and concentration is achieved Constant self-awareness leads to self-realization Conclusion It has been pointed out that if a person learns and practice kayotsarg and perform the exercise at least for half an hour everyday, he will remains free from tension under all circumstances. Hence kayotsarg helps a men to get into the depth of consciousness.

REQUISITES OF PREKSHA MEDITATION

Tributary Requisites

Tributary requisites serve as a fertilizer in the garden of spiritual life. Without making it an integral part of our life, we cannot realize the fruits of meditation . Tributary requisites not only enhance the spiritual level but also improve the social, professional, intellectual, physical and emotional aspects of our life. One who wants to practice Preksha Meditation must follow the following five Tributary requisites (Upsampada) or the guiding principles: 1. Mindfulness (Bhavakriya): Mindfulness or Bhavakriya implies the unison of mind, emotions and activity. It has three aspects: Present-mindedness: Itmeans to remain conscious and aware of each and every moment. Present-minded action is contrary to mechanical (absentminded) action. When one is engaged in doing something, it is not proper to be carried away by one's imagination which is not connected with the work in hand. Habitually, one wastes his time and energy in useless recollection of the past or irrelevant imaginations of the future. But neither the past nor the future is real. Only the present exists and is real. One who lets the present slip away, is never able to re-capture it, and hence, Mindfulness is the only means of capturing the reality of the present. It means present-minded action. Complete awareness of one's action: Habitually, again, one thinks with 'half a mind', that is fragmenting the mind, and engaging only a piece of it in the work in hand, while the rest of it is allowed to wander about. When the mind is totally engaged by the work in hand, the result is Mindfulness or Bhavakriya. Synchrony of mind and body saves much waste of efforts and energy, increases efficiency and results in greater success. Un-interrupted (spiritual) vigilance: One must be continuously aware of his ultimate aim, which is twofold: (a) Purification of mind and (b) Awakening the supine Will and other inherent powers. 2. Act - Do not "Re-act" (PratikriyaVirati): Habitually we react to external stimuli, that is, we are generally overwhelmed by retaliatory emotional forces within us demanding appropriate action. But, surely this cannot be called "action"; it is, in fact, "re-action". Disciplineof the reasoning mind controls the re-active forces and results in appropriate "action", rather than "re-action". One should endeavor to establish control and avoid retaliatorybehavior. This principle is about being‘action-oriented and not reaction oriented’. However, reaction has become an integral part of the human nature, in spite of the fact that every individual desires for freedom. Everything that we do including talking, hearing, seeing, eating, reading, etc. both involves and generates some sort of reaction. The realistic path to freedom is to free our consciousness from impurities of thoughts and emotions. To defeat anger , ego, deceit , and any other reactive attitude, we need to practice equanimity and restraint from reactions of all sorts. 3. Amity: Behaviour of a spiritual practitioner should radiate friendliness, compassion and sympathy. This is possible only when one is able to countermand one's reactive tendencies by reasoning and avoid retaliatary thoughts and actions. Subjugation of retaliatary impulse results in friendly and compassionate behaviour. The practitionershould be ever vigilant in this respect and cultivate amity. 4. Diet: Dietics is an important facet of meditational practice. Intake of food deeply influences not only our physical health, but also mental tendencies and emotional states. Habitually we eat too much. This overloads our digestive system and results in indigestion etc. This in turn, further weakens not only the digestive organs but vitiates the entire organism, including mental tendencies and emotional states. Practitionershould be vigilant towards his diet.Over eating or eating unpalatable food is prohibited for a practitioner. It is one of the biggest obstacles in the path of meditation. He should particularly abstain from such foods and drinks as are unsalutary to one's health, physical as well as mental. 5. Silence: It is - controlled speech or complete silence. We speak in order to communicate with one another. However, habitually we speak too much and too long. Practitionershould be careful to effect full control over his speaking mechanism. It should be used only when necessary. His speech should be modulated and measured.

BASIC PRINCIPLES OF PREKSHA MEDITATION

Basic Principles

Basic principle Since perception is the key to thismeditation technique, it is known asPreksha Meditation .Preksha means to perceive andDhyan means meditation. The word Preksha is derived from the root iksha, which means to see. When the prefix Pra is added, it becomes Pra+iksha, which now means to perceive carefully and profoundly being free from attachment and aversion. In this technique, one has to observe the internal phenomenon of thebody . In the beginning a person observes the states of the gross body, then the phases of the taijassharir , (theelectrical body ), followed by the vibrations in thekarma sharir (the micro body). At a more advanced stage of the meditation process, the practitioner may succeed even in witnessing his past life. Thus while progressing through the gross to the subtle bodies, the art of visualizing ones own self may be acquired. SampikkhaeAppagamappaenam this aphorism from the Jain canon Dasaveaaliyam forms the basic principle forPreksha Meditation . It means, 'See yourself through yourself.' Perceive and realize the most subtle aspects ofconsciousness through your own conscious mind.' Acharya Siddhasena (6th Cent., A.D.) wrote, 'Let us observe the state of our body, perceive the form of our mind. Let us sit in meditation and observe the different states of our body.' Thousand of different kinds of changes occur in our body and to witness all these changes with inner eye is called the perception of self through self. Basic components In order to achieve perfection in the technique of Preksha Meditation, one has to pass through various stages. The basic components of Preksha Meditation are: Kayotsarg (relaxation) Antaryatra (internal trip ) Shvas Preksha (perception of breathing) Sharir Preksha (perception of physical body) Chaitanya Kendra Preksha (perception ofpsychic centers ) Leshya Dhyna (perception of psychic colour) Anupreksha (contemplation ) Chanting of Mantras (mantra meditation) Supporting components Asana (yogic exercise) Pranayam (restraining the breath) Mudra (posture) Dhvani (sound) Advanced components VartamaanKshanki Preksha (perception of the present moment) Vichaar Preksha (perception of thought) Animesh Preksha , Traatak (focusing on a single point with open eyes without blinking

HISTORY OF PREKSHA MEDITATION

Historical background The practice of meditation in India dates back to the time of Lord Rishabh, who was the propounder and the first Tirthankara (ford founder) of Jainism . Evidences in the Agamas (Jain Scripture) reveal that Bahubali , son of Lord Rishabh attained salvation after he practiced uninterrupted Kayotsarg , a form of meditation for twelve months. It is believed that he was so immobile that even creepers grew around his body . Chakravarti Bharat, brother of Bahubali also attained seamless knowledge through contemplation and meditation. His dedication and perfection in the art of contemplation and meditation led him to become the omniscient - all knowing'. Similarly, we know that the entire penance (sadhana ) of the twenty-fourth, the last tirthankar of Jainism, Lord Mahavir , revolved around meditation (dhyan ) and relaxation (kayotsarg). Hundreds of his ascetics were clairvoyants, telepathists, and omniscients , who had achieved special powers through the practice of meditation. Successive Acharyas (head of the sect) and the current ascetics of Jain community still continue to live with the same tradition. The roots of the Jain tradition of meditation are found in the Jain Agamas. In the 28th chapter of Uttaradhyayan , we find a brief and systematic description of the path to salvation. References of this kind of penance can also be found in 32nd chapter of Uttaradhyayan. Findings in the ancient literature Ayaro , illustrates the process of Jain-sadhana in detail. Meditation and Asanas are also expounded in certain chapters of Sutrakritang , Bhagwati, and Sthananga. The description of penance is given in Aupapatika Sutra . The later Jain Acharyas also contributed significantly towards the development of the practice of meditation. Acharya KundaKunda (1st Cent., A.D.), wrote Samayasara , Pravacanasara and introduced a new way to meditate. Acharya Umaswati (2nd and 3rd Cent., A.D.) edited Tattvartha Sutra in which he expounded the path to salvation through meditation. Acharya Bhadrabahu had practiced Mahaprana Meditation for twelve years. Acharya Haribhadrasuri added a new chapter to Jain-yoga in the 8th Cent., A.D. He introduced a new method and compared Jain-yoga with other methods. He wrote several books including Yoga Bindu, Yoga DrishtiSamuccaya, Yoga Shatak, and Yoga Vinshika. In the 12th Cent., A.D. Acharya Hemchandra wrote Yoga Shastra . The most recent contributions of Acharya Tulsi and Acharya Mahapragya (21st Cent.A.D.) 9th and 10th Acharyas of the JainTerapanth sect, respectively include extensive review and revival of the ancient tradition of meditation known as Preksha Meditation . Foundation In the middle age, the practice of meditation was overlooked in Jain tradition. Acharya Tulsi was the pioneer to lay the foundation for the revival of this ancient art of meditation. Under his supervision, research was also initiated on the ancient Agam texts. The scholastic insight into the UttaradhyayanAgam and other scriptures reveal the facts related to the Swetambar and Digambar (two major Jain-sects) traditions. During the course of the study, diverse elements of meditation also came into light. Acharya Tulsidirected MuniNathmal (present Acharya Mahapragya ) to rediscover this ancient art of meditation and bring it back to life in the context of Jainism. Subsequently, during the Udaipur Chaturmas in 1948 (Vikram Sam vat 2019), work in this direction was initiated. The funda­mental elements of meditation were sorted out, experimented, and then put back into practice. Twenty years of dedicated efforts of Acharya Mahapragya finally bore fruits and the scientific path of Preksha Meditation along with spiritual vision came into existence at Jaipur in 1975.

INTRODUCTION TO PREKSHA MEDITATION

Modern society is facing unending mental, physical, and emotional stresses as a result of overwhelming want for material wealth. The question arises as to how one can achieve tranquillity and peace of mind? The most common and popular ways to reduce these stresses include, going out on holidays or putting oneself under the influence of alcohol or other drugs. Since, these methods provide only short-term relief being transitory in nature, and are often harmful or illegal. They cannot prove successful in long run. In addition, these methods cannot be applied to overcome other problems such as lack of concentration, forgetfulness, and absent-mindedness.

Similarly, these ways cannot bring about a transition in the personality and fail to impart true inner peace. As a result, we continue to bear the wrath of a stressful mind in every sphere of our life.

We compromise our happiness, progress, success, and even physical and ecological well-being. Under such a scenario, it is essential for us to realize the need for transformation in our attitudes and bring about a change in our traditional mind set. It is also necessary for all of us to possess and sustain an optimistic approach towards the problems of life and exhibit a pleasant countenance that can be accepted and admired by all. Although, most of us long for a calm and compassionate character, we hardly know the process to achieve it.

The question that comes to our mind is whether meditation comes to our rescue? Can it offer solutions to our problems? The answer is certainly 'YES'. Meditation is the need of the hour whose applicability is not at all limited and influenced by age, caste, gender, profession, religion or any other external factors. It can be practiced by one and all, irrespective of the nature and magnitude of their problems. Meditation can be as helpful and relevant to a 90-year-old person as to a 9-year old child. The applicability of meditation is not restricted to ascetics and nuns only. Students, professionals, businessman, housewives, even retires, and all those who want to lead a peaceful and healthy life can practice it.

Preksha Meditationis not just for achieving physical, mental, and emotional well-being but a key to spiritual treasure trove. Today, eminent doctors, specialists, and general practitioners have agreed that mediation is a powerful complementary therapy. Meditation can help us in healing and sustenance of good health. It can cure and even protect us from several psychosomatic disorders that result from mental stress and tension.

Preksha Meditation is a technique of meditation that aims at bringing about positive attitudinal and behavioural changes through overall transformation in the personality. Although, the technique of Preksha Meditation is derived from the wisdom of ancient philosophy, it is authentically based on current scientific principles. The main purpose of the Preksha Meditation is to purify the mental state. A human mind is constantly exposed to contaminating urges, emotions, and passions. Therefore, it is essential to remove these obstacles. Peace of mind appears with the disappearance of the impure thoughts. In addition, balanced mind, equanimity , and well-being are also experienced simultaneously. Uncontrolled emotions like anger , greed etc. are not only the hurdles in spiritual progress but also becomes the cause of disaster in social life. We can understand it through an illustration.

Once a gentleman bought a new car. The family felt extremely happy with the possession. In the evening, the son was playing with his friends and unknowingly hit the car with a sharp stone. The father got furious, when he saw the damaged car. In a spate of anger, he hit his son with the iron rod he was holding. The child's hand started bleeding profusely. He became unconscious with unbearable pain. Immediately, he was rushed to the hospital and was operated upon. After a while, he regained consciousness and apologized to his father. He said, 'Sorry Dad, I hit and damaged your new beautiful car. I will never do it again.' Hearing his little son's words, tears rolled down the father's cheeks. He was speechless. Suddenly, the little boy felt that he has no fingers in his hand. He asked his father innocently 'Dad, when will I have my fingers back?' The father went blank. He did not have the courage to face his son.

Can you imagine the agony of an innocent child and the regret of a father who disabled his own son's life for a petty car? How many times all of us fall into similar situations everyday and react under uncontrolled anger and have to regret later? Have you ever understood why it happens? The scientific explanation to the problem can be found in the fact that human beings possess two different parts of the brain. One is known as the animal brain, responsible for our fundamental animal-like instincts and the other called the rational or logical brain that imparts us with much finer humane qualities. However, whenever we are over possessed and controlled by the first brain, we lose control over our logical powers and fall into situations as illustrated above. Under such situations, Preksha Meditation can help us regain, sustain, and establish dominance of the logical brain over the animal brain.

We are showered with excellent mental and spiritual teachings that can also help us transform our lifestyle. But in majority of the cases, these teachings and our thought process dominated by our lifestyle go parallel to each other and never seem to meet each other. As a result, the majority of us fall prey to the circumstances very easily. For instance, a person can make a resolution not to tell a lie, but a difficult situation may change him easily and compel him to behave differently.

This kind of temporary transformation happens because we often fail to register the resolution into the subconscious mind and it remains at the level of our conscious mind only. Unless and until a resolution gets consolidated' into our unconscious mind, we cannot experience the bliss of a permanent transformation. Through the practice of Preksha Meditation, we try to reach our unconscious mind, consolidate our resolution, and experience the permanent transformation of our personality.

PREKSHA MEDITATION

Preksha Meditation: A path of Self Realisation and Eternal Joy! Nurture the practice of Preksha or Self-Perception to see your own self. Blossom with Preksha Meditation to connect with your soul at its most profound level and achieve a state of super consciousness. This blissful meditation purifies emotions and conscious, nullifies negative vibes and is a technique for attitudinal change, behavioural modification and integrated development of personality! Know how Preksha meditation enriches life:-  A highly effective relaxing de-stress practice. Calm downs mental & emotional turmoil!  Enhances mental abilities, concentration level, creativity, will power, intuition and insight!  Turns body into a powerhouse of energy with enriched immune system & vital energy!  Helps in getting rid of harmful habits, phobias and permanently transforms personality!  Awakens the hidden limitless knowledge, energy and bliss within! With Preksha Meditation journey far beyond conditioned mind, beyond thought, beyond form & discover your being! Alas, Evolve as a Peaceful, Enlightened, Happy Person~!!