THE PRACTICE OF PRANAVA MEDITATION

[Guest guest]

A Posting from Swamiji. Members are reminded that he has kindly offered to answer correspondence on practical Sadhana. Alan --- On Tue, 17/2/09, Swami sadasivananda <sadasivananda wrote:

 

 

[ DEAR ALAN, AS YOU CAN SEE, I AM AGAIN PUSHING (AS DID BHAGAVAN) PRACTICE OVER THEORY]

"EFFORT IS NECESSARY. IN FACT EFFORT ITSELF IS YOGA" (Guru Ramana, S.S. Cohen, Sri Ramanashramam, 2006, p. 74)

 

"The purport of prescribing meditation on the Pranava (OM) is this. The Pranava is Omkara…the advaita-mantra which is the essence of all mantras…. In order to get at this true significance, one should meditate on the Pranava. …The fruition of this process is samadhi which yields release [moksha], which is the state of unsurpassable bliss." (Collected Works of Ramana Maharshi,

6th edition, p. 25,26) Our real self, the spirit, is ever perfect and free. But we have forgotten that. So we identify with our present experience of bondage and consequently suffer in countless ways. Our situation is like someone who is asleep and dreaming that he is being tortured and beaten. In reality he is not being touched at all; yet he is experiencing very real pain and fear. He need not placate, overpower, or escape his torturers. He needs only to wake up. Yoga is the procedure of self-awakening. Meditation on the Pranava is a way to freedom from suffering and limitation. "What world does he who meditates on Om until the end of his life, win by That? If he meditates on the Supreme Being with the Syllable Om, he becomes one with the Light, he is led to the world of Brahman Who is higher than the highest life, That Which is tranquil, unaging, immortal, fearless, and

supreme." (Prashna Upanishad 5:1,5,7) Regarding Om, the Yoga Sutras of Patanjali (1:28) simply says: "Its repetition and meditation is the way." The Upanishads and the Bhagavad Gita, as well as the Yoga Sutras, advocate meditation on Om, the sacred syllable that both symbolizes and embodies Brahman, the Absolute Reality. Om is also called: Pranava, Omkara, and Ekakshara. Pranava means both life-giver (infuser of prana) and controller of life force (prana).Teachings of Sri Ramana Maharshi regarding OM The first recorded teaching of Sri Ramana Maharshi, written down by him in response to the request of a seeker, was: "The Ekakshara [Om] shines for ever in the heart as the Self." (The Collected Works of Ramana Maharshi, sixth edition, p. 145) "Pratyahara [interiorization of the mind] is regulating the mind by preventing it from flowing towards the external names and forms. The

mind, which had been till then distracted, now becomes controlled. The aids in this respect are meditation on the Pranava and reflection on the Nada [the subtle sound of Om experienced in meditation]." (The Collected Works of Ramana Maharshi, sixth edition, p. 24) "Maunam [silence] is the state of Shakti [power] that emerges from within as Ekakshara [Om]." (Sri Ramana Reminiscences, G. V. Subbaramayya, p. 149). "Yesterday a Hindu asked Bhagavan, 'Is Omkara a name of Ishwara?' Bhagavan said, 'Omkara is Ishwara, Ishwara is Omkara. That means Omkara Itself is the swarupam (the real form of the Self)." (Letters from Sri Ramanasramam, Suri Nagamma, p. 60). "Om is everything." (Day by Day with Bhagavan, Devaraja Mudaliar, p. 214). "Earnest seekers who, incessantly and with a steady mind, repeat 'Om' will attain success. By repetition of the pure

'Om' the mind is withdrawn from sense objects and becomes one with the Self." (Sri Ramana Gita 3:10,11, Ganapati Muni) "Japa reaching to the source of sound is the best course for those who are not firm in consciousness which is the source of the 'I'." (The Collected Works of Ramana Maharshi, sixth edition, p. 145) And only Om leads us to the source of sound.

Sri Ramana recommended study of the Ribhu Gita, a traditional text of Advaita. It simply says: "The syllable 'Om' is the self." (Ribhu Gita 10:22) Meditation is the process of centering our awareness in the principle of pure consciousness which is our essential being. We have lost awareness of our true self through awareness of external objects, and become habituated–even addicted–to objective consciousness. Rather than disperse our consciousness through objects

that draw us outward away from the source of our being, we must take an object that will have the opposite effect, present it to the mind, and reverse our consciousness. That object is Om. By sitting with closed eyes and letting the mind become easefully absorbed in experiencing the inner repetitions of Om we thereby directly enter into the state of consciousness that is Om, the state of consciousness that is Brahman the Absolute.The Practice of OM Meditation 1) Sit upright, comfortable and relaxed, with your hands on your knees or thighs or resting, one on the other, in your lap. 2) Breathe naturally. Your mouth should be closed so that all breathing is done through the nose. This aids in quieting the mind. Though your mouth is closed, the jaw muscles should be relaxed so the upper and lower teeth are not clenched or touching one another, but parted. 3) Gently

turn your eyes upward as though looking at a point far distant. But do not strain or try to force your eyes to turn up to a degree that is uncomfortable. Then gently close them–do not squeeze them tight.. 4) Be aware of your breath naturally (automatically) flowing in and out as you breathe through your nose. Your breathing should always be easeful and natural, not deliberate or artificial. 5) Now begin mentally intoning ("singing" on a single note) Om once throughout each inhalation and once throughout each exhalation. Fit the intonations to the breath–not the breath to the intonations. If the breath is short, then the intonation should be short. If the breath is long, then the intonation should be long. Make sure the O and the M get approximately "equal time"–Oooommmm, not Oommmmmm or Oooooomm. Don't torture yourself about this–approximately equal is good enough, and in time your

intonations will automatically occur in this right manner. Also, your intonation of Om should begin when your inhalation/exhalation begins and end when it ends. In this way your intonations should be virtually continuous, not with long breaks between them. That is: OommOommOommOomm, or Oomm-Oomm-Oomm-Oomm, rather than Oomm…Oomm…Oomm…Oomm. Here, too, approximately continuous is sufficient. 6) For the rest of your meditation time keep on intoning Om in this manner–in time with the breath–listening to your inner intonations of Om. This enables you to enter effortlessly into the Witness Consciousness that is your finite spirit within the Infinite Spirit that is God. 7) In Om Meditation we do not deliberately concentrate on any particular point of the body such as the "third eye," as we want the subtle energies of Om to be free to manifest themselves as is best at the moment. However, as you

meditate, you may become aware of one or more areas of your brain or body at different times. This is all right when they come and go spontaneously, but keep centered on your intonations of Om. 8) Thoughts, impressions, memories, inner sensations, and suchlike may also arise during meditation. Be calmly aware of all these things in a detached and objective manner, but keep your attention centered in your intonations of Om in time with your breath. The sum and substance of it all is this: It is not the experience we are after, but the effect. 9) If you find yourself getting restless, distracted, "fuzzy," anxious or tense in any degree, just take a deep breath and let it out fully, feeling that you are releasing and breathing out all tensions, and continue as before. 10) Remember: Om Meditation basically consists of three things: a) sitting with the eyes turned up and then closed; b) being

aware of our breath as it moves in and out, and c) mentally intoning Om in time with the breathing and listening to those mental intonations–all in a relaxed and easeful manner, without strain.It is all up to you Yoga, the spiritual state, is produced by yoga the practice. Those who persevere in their yoga practice find unfailing and abundant happiness, peace, and fulfillment. Certainly the goal is not reached without much practice through the years, but every step of the way is blessed and brings rejoicing to the yogi's heart. Then at last no more steps are needed, and he enters the ocean of Satchidananda. So it really is all up to you. The sane and sober voice of the Upanishadic Rishis assures us that through the simple japa and meditation of Om all possible spiritual attainments will be realized.

"He who knows Om need know nothing further," declares the Mandukya Upanishad. All the theory and eulogy in the world regarding a meditation practice mean virtually nothing. But practice is everything. In meditation more than anything else, practice certainly does Make Perfect. And the practice is so marvelously simple. Bhagavan Sri Ramana Maharshi echoed the same Truth when answering a devotee's comment that: "Bhagavan's Grace is needed in order that meditation (and thus remembrance) should become effortless." Bhagavan replied: "Practice is necessary, there is Grace." (Guru Ramana, S.S. Cohen, Sri Ramanashramam 2006, p. 76.)

[Guest guest]

I found this email on the Omkara extremely useful - thanks so much. On Tue, Feb 17, 2009 at 4:20 AM, Alan Jacobs <alanadamsjacobs wrote:

 

 

 

 

 

 

A Posting from Swamiji. Members are reminded that he has kindly offered to answer correspondence on practical Sadhana. Alan --- On Tue, 17/2/09, Swami sadasivananda <sadasivananda wrote:

 

 

[ DEAR ALAN, AS YOU CAN SEE, I AM AGAIN PUSHING (AS DID BHAGAVAN) PRACTICE OVER THEORY]

" EFFORT IS NECESSARY. IN FACT EFFORT ITSELF IS YOGA "

(Guru Ramana, S.S. Cohen, Sri Ramanashramam, 2006, p. 74)

 

" The purport of prescribing meditation on the Pranava (OM) is this. The Pranava is Omkara…the advaita-mantra which is the essence of all mantras…. In order to get at this true significance, one should meditate on the Pranava. …The fruition of this process is samadhi which yields release [moksha], which is the state of unsurpassable bliss. "

(Collected Works of Ramana Maharshi,

6th edition, p. 25,26) Our real self, the spirit, is ever perfect and free. But we have forgotten that. So we identify with our present experience of bondage and consequently suffer in countless ways. Our situation is like someone who is asleep and dreaming that he is being tortured and beaten. In reality he is not being touched at all; yet he is experiencing very real pain and fear. He need not placate, overpower, or escape his torturers. He needs only to wake up. Yoga is the procedure of self-awakening.

Meditation on the Pranava is a way to freedom from suffering and limitation. " What world does he who meditates on Om until the end of his life, win by That? If he meditates on the Supreme Being with the Syllable Om, he becomes one with the Light, he is led to the world of Brahman Who is higher than the highest life, That Which is tranquil, unaging, immortal, fearless, and

supreme. " (Prashna Upanishad 5:1,5,7) Regarding Om, the Yoga Sutras of Patanjali (1:28) simply says: " Its repetition and meditation is the way. " The Upanishads and the Bhagavad Gita, as well as the Yoga Sutras, advocate meditation on Om, the sacred syllable that both symbolizes and embodies Brahman, the Absolute Reality. Om is also called: Pranava, Omkara, and Ekakshara. Pranava means both life-giver (infuser of prana) and controller of life force (prana).

Teachings of Sri Ramana Maharshi regarding OM The first recorded teaching of Sri Ramana Maharshi, written down by him in response to the request of a seeker, was: " The Ekakshara [Om] shines for ever in the heart as the Self. " (The Collected Works of Ramana Maharshi, sixth edition, p. 145) " Pratyahara [interiorization of the mind] is regulating the mind by preventing it from flowing towards the external names and forms. The

mind, which had been till then distracted, now becomes controlled. The aids in this respect are meditation on the Pranava and reflection on the Nada [the subtle sound of Om experienced in meditation]. " (The Collected Works of Ramana Maharshi, sixth edition, p. 24)

" Maunam [silence] is the state of Shakti [power] that emerges from within as Ekakshara [Om]. " (Sri Ramana Reminiscences, G. V. Subbaramayya, p. 149). " Yesterday a Hindu asked Bhagavan, 'Is Omkara a name of Ishwara?' Bhagavan said, 'Omkara is Ishwara, Ishwara is Omkara. That means Omkara Itself is the swarupam (the real form of the Self). " (Letters from Sri Ramanasramam, Suri Nagamma, p. 60).

" Om is everything. " (Day by Day with Bhagavan, Devaraja Mudaliar, p. 214). " Earnest seekers who, incessantly and with a steady mind, repeat 'Om' will attain success. By repetition of the pure

'Om' the mind is withdrawn from sense objects and becomes one with the Self. " (Sri Ramana Gita 3:10,11, Ganapati Muni) " Japa reaching to the source of sound is the best course for those who are not firm in consciousness which is the source of the 'I'. " (The Collected Works of Ramana Maharshi, sixth edition, p. 145) And only Om leads us to the source of sound.

 

Sri Ramana recommended study of the Ribhu Gita, a traditional text of Advaita. It simply says: " The syllable 'Om' is the self. " (Ribhu Gita 10:22)

Meditation is the process of centering our awareness in the principle of pure consciousness which is our essential being. We have lost awareness of our true self through awareness of external objects, and become habituated–even addicted–to objective consciousness. Rather than disperse our consciousness through objects

that draw us outward away from the source of our being, we must take an object that will have the opposite effect, present it to the mind, and reverse our consciousness. That object is Om. By sitting with closed eyes and letting the mind become easefully absorbed in experiencing the inner repetitions of Om we thereby directly enter into the state of consciousness that is Om, the state of consciousness that is Brahman the Absolute.

The Practice of OM Meditation 1) Sit upright, comfortable and relaxed, with your hands on your knees or thighs or resting, one on the other, in your lap. 2) Breathe naturally. Your mouth should be closed so that all breathing is done through the nose. This aids in quieting the mind. Though your mouth is closed, the jaw muscles should be relaxed so the upper and lower teeth are not clenched or touching one another, but parted.

3) Gently

turn your eyes upward as though looking at a point far distant. But do not strain or try to force your eyes to turn up to a degree that is uncomfortable. Then gently close them–do not squeeze them tight.. 4) Be aware of your breath naturally (automatically) flowing in and out as you breathe through your nose. Your breathing should always be easeful and natural, not deliberate or artificial.

5) Now begin mentally intoning ( " singing " on a single note) Om once throughout each inhalation and once throughout each exhalation. Fit the intonations to the breath–not the breath to the intonations. If the breath is short, then the intonation should be short. If the breath is long, then the intonation should be long.

Make sure the O and the M get approximately " equal time " –Oooommmm, not Oommmmmm or Oooooomm. Don't torture yourself about this–approximately equal is good enough, and in time your

intonations will automatically occur in this right manner. Also, your intonation of Om should begin when your inhalation/exhalation begins and end when it ends. In this way your intonations should be virtually continuous, not with long breaks between them. That is: OommOommOommOomm, or Oomm-Oomm-Oomm-Oomm, rather than Oomm…Oomm…Oomm…Oomm. Here, too, approximately continuous is sufficient.

6) For the rest of your meditation time keep on intoning Om in this manner–in time with the breath–listening to your inner intonations of Om. This enables you to enter effortlessly into the Witness Consciousness that is your finite spirit within the Infinite Spirit that is God.

7) In Om Meditation we do not deliberately concentrate on any particular point of the body such as the " third eye, " as we want the subtle energies of Om to be free to manifest themselves as is best at the moment. However, as you

meditate, you may become aware of one or more areas of your brain or body at different times. This is all right when they come and go spontaneously, but keep centered on your intonations of Om. 8) Thoughts, impressions, memories, inner sensations, and suchlike may also arise during meditation. Be calmly aware of all these things in a detached and objective manner, but keep your attention centered in your intonations of Om in time with your breath. The sum and substance of it all is this: It is not the experience we are after, but the effect.

9) If you find yourself getting restless, distracted, " fuzzy, " anxious or tense in any degree, just take a deep breath and let it out fully, feeling that you are releasing and breathing out all tensions, and continue as before.

10) Remember: Om Meditation basically consists of three things: a) sitting with the eyes turned up and then closed; b) being

aware of our breath as it moves in and out, and c) mentally intoning Om in time with the breathing and listening to those mental intonations–all in a relaxed and easeful manner, without strain.It is all up to you

Yoga, the spiritual state, is produced by yoga the practice. Those who persevere in their yoga practice find unfailing and abundant happiness, peace, and fulfillment. Certainly the goal is not reached without much practice through the years, but every step of the way is blessed and brings rejoicing to the yogi's heart. Then at last no more steps are needed, and he enters the ocean of Satchidananda.

So it really is all up to you. The sane and sober voice of the Upanishadic Rishis assures us that through the simple japa and meditation of Om all possible spiritual attainments will be realized.

" He who knows Om need know nothing further, " declares the Mandukya Upanishad.

All the theory and eulogy in the world regarding a meditation practice mean virtually nothing. But practice is everything. In meditation more than anything else, practice certainly does Make Perfect. And the practice is so marvelously simple. Bhagavan Sri Ramana Maharshi echoed the same Truth when answering a devotee's comment that:

" Bhagavan's Grace is needed in order that meditation (and thus remembrance) should become effortless. " Bhagavan replied:

" Practice is necessary, there is Grace. "

(Guru Ramana, S.S. Cohen, Sri Ramanashramam 2006, p. 76.)

[Guest guest]

Here is a simple method of combining the AUM mantra, breathing and

self-attention that I have found helpful. It is derived from Bhagavan's

teachings. Perhaps others will find it useful also.

 

Bhagavan has said that the syllables of AUM were associated with breath

as follows:

 

U: in-breath

M: top of breath/held breath

A: out-breath

 

When one combines the AUM mantra with the passive pranayam of watching

breath, one seems to be intoning UMA, the Mother, as there is rarely a

pause at the top between the in-breath and out-breath.

 

Between the end of the out-breath and beginning of the new in-breath,

there tends to be a natural, if brief, relaxed pause. At this point the

breath and mind are still--no mantra, no breathing. At this resting

point, one should lightly place the attention on the " I " feeling. This

pause is naturally lengthened as one continues to gently rest in the

stillness with each breath cycle.

 

As Bhavagan has said, the first name of God is " I " . With each breath

cycle, Shakti/the breath/UMA arises and returns to Shiva/the stillness/

" I " .