(It is almost a machine translation.)

■Chapter 1: Why meditate?

Without the help of meditation, you cannot gain knowledge of the Self. Without the Self's assistance, you cannot grow into the state of God. Without it, you cannot be liberated from mental disorders and attain immortality.

Meditation is the only royal road to freedom. It is a mysterious ladder that leads from the earth to the heavens, from error to truth, from darkness to light, from pain to bliss, from restlessness to peace, and from ignorance to knowledge. From death to immortality.

Who am I? What is the purpose of my life? Why do some people seem to have easier times in life than others? Where do we come from, and where do we go?

These are classic questions that most people contemplate at some point in their lives. Some struggle to find answers to all of them. Some are simply watching, or putting the questions aside, as they get caught up in the daily grind of everyday life. Others find the answers and live their lives accordingly.

The meaning of life is found by delving deeply and profoundly. However, it has not been disturbed by the business of living. People rarely observe what is happening inside, even in their busy days. They are often unaware that their minds are constantly being stimulated by a barrage of perceptions from the senses. It is not until people reach a major turning point in their lives, where they realize that it is time to stop and take stock of what is happening, that they often realize this.

Meditation is a practice of constant observation of the mind. It involves setting aside a regular time and place specifically for the purpose of discovering the infinite well of wisdom within. In the following chapters, we will comprehensively introduce philosophy and meditation. First, let's explore some background psychology and terminology that will be helpful for understanding the purpose of meditation.

■ How the Mind Works

In our search for happiness, we are constantly looking to external objects and events for satisfaction. We think, "If only I had that car," or "If only I could have that job," or "I would be happy if I lived in Arizona." The mind may be quiet and peaceful for a short time while pursuing the desired goal, but eventually, we get tired of the new toy and seek joy elsewhere. External objects cannot bring happiness. You can acquire new possessions, a more responsible position, and a house in the country, but you will always have the same mindset. Satisfaction is not derived from the object itself, but from the approach and attitude towards the external world. Everyone experiences easier and more difficult times in their lives. When the obstacles of life are faced with a calm mind, a happier life is created.

The challenge lies in mastering the inner world. The mind is constantly engaged in a dialogue with itself, replaying past events, reorganizing them into better narratives, planning for the future, and debating its merits and demerits. By understanding the dynamics of the mind through methodical and continuous self-reflection, and by focusing on positive and engaging aspects, it is possible to lead a more effective life.

However, the mind is not a tame animal. While there are many theories about how it functions, the human mental processes remain elusive. Why do we struggle with the same problems and experience similar dissatisfactions? Free will exists, but it is only used when we try to break free from bad habits that have developed throughout our lives. We live in a society that claims to be free, but in reality, each individual is bound by their own desires and emotions. Consider a friend who smokes. They constantly try to quit, promising to stop "tomorrow." How did they get caught in this ridiculous charade? They may genuinely want to break free from the habit, but they lack the necessary control over their own minds.

In a way, the mind is like a gramophone record. It contains grooves and impressions, known in Sanskrit as samskaras. These samskaras are formed when a particular thought pattern (vritti) becomes habitual. The vritti arises in the mind. "That éclair looks delicious; I'm going to buy it." If the person ignores this thought and focuses on something else, the pattern does not form. However, if they agree with the thought, they give it life. They buy the éclair and look forward to enjoying it as dessert that night. Now, imagine that they find themselves having to go to the same bakery every Tuesday and Thursday. Every time they pass by, they remember that delicious éclair and buy another one. What was once a fleeting thought in the mind becomes a powerful force in their life, and a samskara is formed.

Samskaras are not always negative. There are grooves in the mind that are uplifting and grooves that are depressing. One of the clear goals of meditation is to create new, positive channels in the mind and to eradicate the destructive ones. This is a completely scientific process, but at the same time, the goal is spiritual. It is not enough to simply eliminate the negative; we must also cultivate feelings of love, compassion, service, joy, kindness, and many other qualities that will not only make our own lives happier but also allow us to radiate positivity to others.

Everyone wants to do their best. Each person wants to believe that they are perfect. However, despite repeated resolutions, everyone realizes that they fall short of their desires more often than not. The cause of this predicament is the ego (ahamkara). The ever-wise Shri Shankara states in Vivekachudamani, "Suffering arises because of the influence of the ego. Suffering is due to the ego. Desires are influenced by the ego." This ahamkara is the root cause, and there is no enemy more powerful than this inner bondage. And it is an obstacle to experiencing truth.

The ego is the arrogant aspect of the mind. Because the ego asserts "I-ness," it separates the individual from others and from themselves within. The ego is the greatest obstacle to stillness. It is the comparison of whether one is better or worse than others, whether one has more or less, or whether one has more or less power than others. It is accompanied by desires, pride, anger, delusion, greed, jealousy, desire, and hatred. The ego is the most difficult aspect of the mind to control, and because of its inherent nature, overcoming it is like trying to fool it, even when one is making an effort. Its very existence is uncontrolled.

Through meditation, the play of the mind is observed. In the initial stages, the ego is constantly asserting itself, so there is nothing to do but observe. But eventually, the game becomes familiar, and one begins to prefer the satisfaction of peace. When the ego is suppressed, the energy is used constructively for personal growth and service to others.

■The Power of Thought

Everyone emits some kind of vibration. Some people are a joy to be around. They seem to have a "poorna" (energy) that they share with others. Then, there are those who are negative and depressing. They seem to actually draw "poorna" out of others. The reason is that thoughts have the power to exist and be included. It is a very subtle but very powerful force. Whether a person is aware of it or not, they are constantly transmitting thoughts. This is why people sometimes have ESP experiences. Some call these experiences coincidences, but they are not. The ability to communicate and the ability to think are more highly developed in those who are considered spiritual or who have intuitive abilities.

Every thought has weight, shape, size, form, color, quality, and power. An experienced meditator can see this directly with an endoscope. For example, spiritual thoughts are yellow, while thoughts filled with anger and hatred are dark red. Thoughts are like objects. Just as an apple can be given to or taken back by your friend, it is also possible to give someone a useful and powerful thought and take it back.

Good and evil, friend and foe exist only in the mind. Each person creates a world of virtue, joy, and pain from their own imagination. These qualities do not exist from the objects themselves. They belong to the attitude of the mind. One joy is another's sorrow. Thoughts control our lives, shape our character, shape our destiny, and influence people. The potential contained within the power of thought is the beginning of great spiritual growth for an individual. It is a great step forward for all of humanity.

■What is the Self?

What is spirituality? The last few decades have been called an age of alienation. Old traditions and religions were rejected. Thousands of "New Age" seekers began experimenting with countless chemicals and philosophies. The truth was somewhere close, but there was a feeling of not knowing where it was. Somehow, it seemed necessary to broaden one's perspective.

In each society, organized religions include cultural practices and techniques passed down from generation to generation. Members begin searching elsewhere when the means become confused with the end. They seek living intuition—a tangible feeling. It brings practical and observable effects to their daily lives. Whether a person lives a spiritual life independently or as part of an organized tradition, the goal is the same: the achievement of wholeness, purity, peace of mind, or self-actualization.

Each person has power, energy available to them, if they know it's available. This power inspires, encourages, strengthens, and empowers those seeking to grow in a positive direction. However, many people are unaware of this resource, or have misconceptions about it. They were like farmers who had moved into a city house, living in darkness because they didn't know what the strange box on the wall was. The light is there, and it's available to everything. We just need to connect ourselves with the present.

This source of wisdom is the Self. The Self is not the individual body or mind, but the deep place within those who know the truth. It exists within each being, but exists independently. Some call it God. Others call it Jehovah, Allah, Brahman, Universal Consciousness, Atman, the Holy Spirit, or the Universal Mind. There are many names and paths, but there is one essence that permeates all existence.

The Self cannot be understood with limited senses and intellect. The human mind cannot distinguish between the infinite and the eternal. Therefore, visualization is sometimes used to focus on the best of things. A Christian may meditate on the image of the cross, that is, the figure of Jesus Christ. A Hindu may depict Lord Shiva as a very beautiful, eternally youthful ascetic meditating on the summit of the Himalayas (the energy that prepares for renewal and destroys the old). Those who recall the Absolute in more abstract terms may focus on a candle flame, the body's chakra energy centers, or the sound of OM. However, these are partial impressions of the truth.

Advanced scientists may know the theories and mathematics of the vastness of space. He may be studying how many atoms there are, or what the difference between life and death is. He can explain them in detail and for a long time. However, this is only theoretical knowledge. He can never truly understand the essence of these things. There is no way to intellectually define or describe infinity. Absolute knowledge can only be obtained through direct experience. Through prolonged meditation, by remaining as the outgoing mind, it is possible to develop intuitive abilities and touch the best part of everything.

■Karma and Reincarnation

Meditation has great potential. By teaching us to stop the constant chatter in the mind and focus on the center, we gain mental mastery. Being aware of thought patterns helps to give the power to project thoughts onto others, but one must always be very careful to send only vibrant, positive, loving, and healing energy. To fully understand why this is the case, consider the subjects of karma and reincarnation.

In physics, there is a law that states, "For every action, there is an equal and opposite reaction." Jesus taught, "Do unto others as you would have them do unto you." These are all expressions of the law of karma, which is cause and effect. It is like a boomerang. Whatever a person's thoughts or actions are, they will return to them. It may not be in the same form, but eventually everyone faces the consequences of their actions. A person who is joyful and generous will elicit a response of warmth and love. If a person is hateful, they will be hated until that negative quality is removed. This is the law.

The reaction of karma is not always experienced immediately. Lessons may not be learned easily, and negative patterns may persist for years. A single lifetime is usually not enough for everyone to achieve perfection. Therefore, each person is reborn many times. This is the reason for the obvious inequalities among people. One person is poor, another is rich, one is healthy, another is disabled, one is cheerful, another is depressed. It is not a cruel fate, nor a distant and indifferent god, that sets the stage for these situations, but one's own karma.

Do not be deceived by those who sell magical mantras and the promise of instant enlightenment. You will be disappointed. Ultimately, we must consider the consequences of our own actions. Each life is one's own responsibility. It is a question to blame unfortunate circumstances or the difficulties of parents who are not sufficiently knowledgeable in psychology. Only when we realize that we are caught in our own web and begin to spiritually discipline our lives, will we escape the cycle of birth and death and find peace and integration ourselves?

Reincarnation is not only a doctrine of Eastern religions. Almost all major religions and mystical philosophies include it in some form. Research shows that in Christian times, it was at least accepted by a quarter of the population, and it is an essential part of some denominations within the Jewish tradition. The Bible does not deny the principle of reincarnation; in fact, when Jesus was asked who he was, he replied by referring to Elijah, who was John the Baptist. The origins of the early Greek Christian church wrote extensively about the pre-existence of the soul. This concept was accepted by the church until the 4th century. Recently, Pope Pius XII named Origen, a universal church doctor, who wrote about it.

However, reincarnation is not just an abstract principle. Each of us has, at times, experienced memories from past lives. This is called déjà vu. It is not uncommon to meet someone for the first time and yet experience a sense of familiarity, because that person was known in a previous life. Sometimes, there may be places or scenes that evoke deep memories. You may feel as if you have been there before, and it may actually be so. Sometimes, we wake up from dreams that are strangely familiar, even though they have nothing to do with our current life or environment. These are segments of earlier lives that have surfaced to help us work through our current karma.

■How does yoga deal with these mental issues?

There are many ways to resolve these karmic debts. Through meditation, we can understand how the mind works and begin a growth process. The specific techniques used depend on the individual's nature. Yoga has four main paths: Raja Yoga is a scientific psychological approach that focuses on concentration and meditation. Karma Yoga is the path of eliminating the attachments of the self through selfless service. Jnana Yoga is the way in which intelligence is used to deny the bonds of the material world. Bhakti Yoga elevates emotions to devotion.

There are many other types of yoga. Hatha Yoga is actually one aspect of Raja Yoga. It begins with the body and continues to work with the energy of the astral body. In Kundalini Yoga, the meditator focuses on specific Sanskrit phrases in order to quiet the mind and evoke positive energy.

It is said that there are many paths, but the truth is one. Each person must travel their own path and connect with the source. However, it is important to keep in mind that there may be inequalities, and even fanatical fears, by putting all the energies of yoga into a single form of yoga. For stable and consistent progress, practitioners should choose a preferred path, but should always draw upon the techniques and wisdom of other methods. Through the synthesis of yoga, balance is maintained.

By meditating regularly, the mind becomes clearer and more pure motives are obtained. The subconscious releases hidden knowledge, enabling a better understanding. The ego slowly disappears. Ultimately, superconsciousness and power are released, leading to a life of wisdom and peace.

▪️Chapter 2: A Guide to Meditation

■Concentration and Meditation

Much has been said and written about meditation, but it takes years to understand its essence. Just as you cannot teach someone to sleep, you cannot teach meditation. Some people may not be able to sleep without a king-size mattress or a room with air conditioning, even without external disturbances. Sleep itself is beyond anyone's control. People fall asleep. Similarly, meditation happens on its own. It requires daily practice to calm the mind and enter a state of silence. However, there are specific steps you can take to establish a foundation and ensure success.

Before you begin, make sure you have the right environment and attitude. Your meditation space, schedule, physical health, and mental state should all reflect your readiness to turn inward. Many difficult obstacles can be overcome by creating an environment that is conducive to meditation.

■A Guide to Meditation

Here are some practical tips and stages of meditation for beginners. While primarily aimed at beginners, even the most experienced meditators will find them beneficial.

1. Time, place, and regularity of practice are the most important. Regularity helps to quiet the mind's activity in the shortest amount of time. Because the mind wants to jump to something, it is difficult to sit and concentrate. Just as a conditioned response is a reaction to an established external stimulus, when time and place are established, the mind settles down more quickly.

2. The most effective times are dawn and dusk, when the atmosphere is filled with a special spiritual energy. The preferred time is Brahmamuhurta, between 4:00 AM and 6:00 AM. During these quiet hours after sleep, the mind is clear and free from worries. You are refreshed, liberated from worldly concerns, and more easily shaped. If it is not practical to meditate at this time, choose a time when you are not engaged in daily activities, when your mind is calm. Regularity is the most important consideration.

3. Have a separate room for meditation. If this is not possible, create a partitioned area in a room. Do not allow others to enter this area. Use this space only for meditation and keep it free from other vibrations and associations. Incense should be burned in the morning and evening. The focus of the room should be a picture or image of the chosen deity, or an inspiring figure placed in front of a meditation mat. As meditation is repeated, the powerful vibrations created will accumulate in the room. Within six months, you will feel the peace and purity of the atmosphere, and it will have a magnetic aura. During times of stress, you can sit in the room, repeat a mantra for 30 minutes, and experience comfort and relief.

4. When sitting, face north or east to utilize beneficial magnetic vibrations. Maintain a comfortable, stable posture with a straight but relaxed spine and neck. This helps to stabilize the mind and promote concentration. The flow of energy must be able to move unimpeded from the base of the spine to the top of the head. You do not need to enter the classical lotus posture (padmasana). Any comfortable cross-legged position provides a solid foundation for the body. It creates a triangular pathway for the energy flow that must be contained, rather than dispersed in all directions. Metabolism, brainwaves, and breathing slow down as concentration deepens.

5. Before starting, instruct the mind to be still for a specific period of time. Forget the past, present, and future.

6. Consciously regulate your breath. Begin with deep abdominal breathing for 5 minutes to deliver oxygen to the brain. Then, gradually slow it down to a speed that you cannot perceive.

7. Maintain a rhythmic breath. Inhale for 3 seconds, and exhale for 3 seconds. Breath regulation also regulates the important energy flow of prana. If you are using a mantra, it should be adjusted to match your breath.

8. Allow the mind to wander initially. It will flit around, but eventually it will begin to focus, concentrating prana.

9. Do not force the mind to stabilize. This can trigger additional brainwave activity and hinder meditation. If the mind is wandering, simply detach from it as if you were watching a movie, and observe it objectively. Gradually slow down.

10. Choose a point of focus where the mind can rest. For primarily intellectual people, the focus should be on the space between the eyebrows. For more emotional people, it should be visualized in the heart center. Never change this focus.

11. Focus on a neutral or elevated object or symbol, and keep the image in the place of concentration. If you are using a mantra, repeat it mentally, synchronizing the repetition with your breath. If you do not have a personal mantra, OM may be used. Mental repetition is more powerful, but if you become sleepy, the mantra may be repeated aloud. Do not change the mantra.

12. Repetition leads to pure thought, and the vibrations of sound merge with the vibrations of thought, resulting in the loss of meaning recognition. The repetition of voice progresses from mental repetition to telepathic language, and then to pure thought. This is a subtle state of transcendence with duality, where awareness of the subject and object remains.

13. With practice, duality disappears, and the state of samadhi, which is unconsciousness, is achieved. This takes a long time, so please don't be impatient.

14. In samadhi, you enter a state of bliss where the knower, the knowledge, and the known become one. This is a supernatural state that all mystics of faith and persuasion have reached.

15. Start with 20 minutes of meditation, and gradually increase it to 1 hour. When the body is overcome by convulsions or tremors, energy is internalized.

■ Chapter 3: Concentration: Theory

In the human struggle to achieve desired goals, there is no need for him to turn to external forces. He contains within himself vast resources of inherent power, untapped or only partially utilized. He has scattered hundreds of different things in his department, so despite his inherent potential, he cannot achieve anything. If he intellectually regulates and applies it, specific results are guaranteed. In order to use his existing forces rationally and effectively, he does not need to wait for the invention of a method of guidance. There are many lessons in nature.

▪️Concentration and Meditation

The world is the realization of the thinking forms of divine intelligence. It exists as vibration. Just as there are waves of heat and light and electricity and energy, there is immense power in the waves of thought. Everyone experiences it to some extent. If one could comprehensively understand the workings of thought vibrations, the techniques for controlling them, and the methods for transmitting them to others at a distance, one could use them 1000 times more effectively.

Hidden spiritual and mystical powers are awakened by understanding and realizing the power of the mind. One can see distant objects, hear distant sounds, send messages to anywhere in the universe, heal people thousands of miles away, and even move to distant places instantly. There is no limit to the power of the human mind that has learned to merge with the mind of the universe.

▪️Concentration

Every force of nature moves more slowly and with less power when it flows broadly and gently, compared to when it is gathered into a single mass and directed towards a single, limited outlet.

When accumulated in a dam, the river flows down all at once, while a slowly flowing stream, rushing through a water gate with surprising force. The warm rays of the sun focused through a magnifying glass are hot enough to burn things. Such power is generated by concentration.

This law of nature applies to all departments of human activity. Mental concentration is the practice of fixing the mind on a single point, either external or internal, for an extended period of time. Without the gathered rays of the mind, nothing can be concentrated. It must be a single object or idea.

People sometimes take pride in the fact that they can think of two things at once. The mind does not function in this way; its vibrational waves bounce back and forth between two ideas at the speed of lightning. The mind can only do one thing at a time. The person who imagines that everyday chores like washing dishes will go faster while thinking of a palm tree or a sunny beach is deceiving himself. Their mental waves are moving between fantasy and the task at hand. The actual attention given to the work is slowed down due to constant interruptions, and the hands also slow down. How much better it is to keep the mind focused on a single point and finish the work in half the time.

If you are deeply engrossed in a book or television program, you will not hear noises from the outside. If someone approaches, you will not see them. You will also not smell the fragrance of the roses on the table next to you. This is a state of intense concentration or one-pointedness of mind.

Everyone has the ability to concentrate to some degree. Conscious practice of this innate ability strengthens the flow of thought, clarifies ideas, and unlocks the potential of the mind. What was once cloudy and obscure becomes clear and distinct. What was difficult, complex, and confusing becomes simple. One can work more efficiently, produce more in less time, and increase one's income.

Concentration can also prevent or minimize the problems of aging. After the age of 30, human brain cells die at a rate of 100,000 per day and are not replaced. It is essential to strengthen and maximize the remaining capacity. Those who practice concentration maintain a clear mental vision.

With the most intense concentration, surgeons, engineers, architects, or painters operate in a state of "deep absorption," drawing on the finest details of a plan where accuracy is paramount. The same concentration is required on the spiritual path, where aspirants must deal with inner forces. To make progress, it must be highly developed. The practice requires patience, will, relentless persistence, and regularity. There are no shortcuts on the spiritual path.

In yoga, as in other spiritual disciplines, concentration is the first step in meditation, which ultimately leads to the experience of the divine. What most people think of as meditation is actually concentration. The focus of the mind is placed on an abstract symbol or an inspiring symbol. When all irrelevant waves are stilled, it moves directly to the source, like a truly shot arrow. There are many roads that lead to the center of the city. You reach it by following one of them, and you will not reach it by wandering from route to route.

According to Advaita or non-dual Vedanta, all creation is God. Therefore, concentrating on any symbol will ultimately lead to the realization of God. Abstract symbols are more effective than emotionally charged and emotionally colored ones, as they do not drag the mind into words.

The mind is controlled during the process of concentration, but it cannot be controlled in the state of meditation. One falls into meditation as if falling asleep. Meditation is a continuous flow of the best person's thoughts. It is a personal identification with God, and is experienced as a constant flow of oil from one ship to another.

▪️Pleasure and the Mind

It usually takes several years for such a change in consciousness to occur during practice. This is because most people are dominated by the senses. When the mind is distracted by passion and desire, it is difficult to concentrate on anything. Sensual and desirable things are forces of externalization. They encourage the mind's natural tendency to go outward. When it is externalized, it engages with itself in a constant rush of momentary events. The rays of the mind scatter, and energy is dissipated. In order to concentrate, these rays of the mind must be gathered and directed inward. When they are concentrated, illumination begins.

The proper application of the senses can help to internalize the mind. Of the various methods used to suppress the natural tendency to vibrate, those that use sight and hearing are the most effective. These two senses are the strongest. They can attract attention and evoke waves of thought.

Hypnotists calm the minds of their subjects by capturing their gaze and repeating suggestions in a rhythmic, monotonous way. The teacher suddenly says, "When I want you to pay special attention to what I am saying, look at me here." By fixing the students' gaze, he fixes the mind's attention on his teachings.

Similarly, in the process of spiritual training, the methods for developing concentration depend on sight and hearing. One can steadily gaze at an abstract symbol, an image of a beloved deity (covered in the section on Jap meditation), the sky, a rose, or any specific object. Instead of visual concentration, one can repeat a mantra, the name of the Lord, or a specific chant with a regular rhythm and intonation. Through these means, the mind gradually becomes more and more focused inward. As the inner state deepens, awareness of the material environment slowly fades away. The next step is meditation, in which awareness of the body is also lost. When completed, meditation brings about the ultimate state of self-awareness or God-realization, which is called Samadhi.

The joys of the world strengthen the desire for greater pleasures. No matter how much pleasure is given, the mind can never be satisfied. The more one possesses, the more desires one has. Even without knowing it, people are very troubled by their own minds' lack of patience. To eliminate the type of problem, one must eliminate the craving for sensory stimulation. When the mind is still and concentrated, it will no longer push for further pleasure.

When the senses are controlled and the tendency to go out is stopped, the mind no longer becomes a threat to successful meditation. During meditation, the mind must turn inward to explore its own mysteries. Emotions can be controlled through the reduction of desires and attachments. Diet is essential. Furthermore, what must be replaced with periods of silence and solitude are not only undesirable companions, but also stimulants, antidepressants, television, movie theaters, newspapers, etc. By confronting desires and emotions and raising tension, the qualities of selfishness, anger, greed, desire, and hatred are eradicated.

For a trained yogi, the distinction between sensory withdrawal (pratyahara), concentration (dharana), meditation (dhyana), and the beginning of superconscious states (samadhi) is blurred. When one sits for meditation, all the processes occur almost simultaneously, and one enters a meditative state very quickly.

A newborn experiences sensory withdrawal first. Then, concentration begins. After that, true meditation comes slowly. Before the unconscious state appears, the mind usually becomes tired easily, because it has not been trained to endure prolonged attention, and it wants to give up on achieving success in reaching samadhi. The mind, the pitfall of consciousness, and the willingness to sacrifice to overcome obstacles.

▪️The best friend: the worst enemy

The mind is not only its own strongest enemy, but also its own best friend. According to yogic thought, the mind has five different types of behavior. In the kshipta state, it is fragmented, scattered, and dispersed among various objects. It becomes restless and jumps from one thing to another. In the mudha state, it is dull and forgetful. The vikshipta state is a concentrated mind. It is sometimes stable and sometimes distracted. This is the state in which one is making an effort to focus and practicing. The ekagrata state is a state of concentration on one point, where only one thought exists. In the niruddha state, complete control is achieved.

The greatest obstacle to concentration is restlessness and a mind that is easily swayed. When a beginner sits down to practice, their mind, unfamiliar with this new game and released from its usual constraints, will jump around in an uncontrolled way. To focus on a single point and eliminate wandering thoughts and other distractions, fix your mind on just one object. That concentration will naturally waver. When it does, bring your mind back to that object again and again. The mind will want to create countless alternative forms of thought. But without strict discipline, no growth can occur.

It is necessary to thoroughly examine and observe the mind. You must calm your feelings and quiet your emotions. The purpose of concentration is to still the mental waves. Do not let your mind waste energy on unnecessary thoughts, worries, imaginations, or fears. Through consistent practice, it is possible to maintain a single thought form for 30 minutes, and eventually increase that time to hours. When mental vibrations are gathered and concentrated, you will experience bliss from within.

The mind is drawn to things it finds pleasing. Therefore, concentrate on something attractive. Because of its natural tendency to wander, start by concentrating on something physical. A flame, the moon, or a specific mental symbol can be used while keeping your eyes open. Later, you can use more subtle objects or abstract ideas. With your eyes closed, the practitioner concentrates on the space between their eyebrows, their heart, or one of their chakras, or any other center of spiritual energy.

By manipulating the mind, you can bring it under control and concentrate it. However, do not struggle with it. Struggle will only create more mental waves. Many beginners make this crucial mistake and unintentionally sabotage their progress. You may sometimes feel a headache or a rash, as if inflammation is occurring in your spine. A wise chef will point out the point at which food is most enjoyable, and will indicate the conditions that promote progress towards achieving that goal. By replicating and fulfilling those conditions, he will advance along that path.

Sometimes, a spiritual aspirant may feel so much difficulty that they abandon their concentration practice. They are making a big mistake. The initial struggle to overcome bodily awareness may make the practice seem tedious. There may be physical discomfort due to an excess of emotions and thoughts. Over time, often years later, the mind will become cool, pure, and strong, and great joy will be derived from it.

The sum of all the joys in the world is nothing compared to the bliss obtained through meditation. Do not give up on the practice, no matter the cost. Maintain an attitude of patience, liveliness, and resilience. Success will eventually come. Through serious introspection, it is possible to discover various obstacles to concentration. These can be removed through patience and effort. They can be nipped in the bud through discrimination, correct inquiry, and meditation.

The more the mind concentrates, the more power it can bear at a single point. The purpose of life is to fix the mind on the absolute. When it is fixed, it becomes calm, quiet, stable, and strong. As it concentrates, the senses cease to function, and there is no longer awareness of the body or the surroundings. As it deepens, great joy and spiritual intoxication are experienced. Concentration opens the inner chamber of love and leads to contemplation, which is the only key to the eternal realm.

■ Chapter 4: Concentration: Practice

It is difficult for humans to control their own minds. In order to truly understand one's own mind, it is necessary to know what the mind is, how it functions, how it deceives us, and how to control it. As long as the mind is restless and wanders aimlessly, constantly fluctuating, becoming excited, and experiencing intense turmoil, true joy cannot be realized or enjoyed. Controlling the restless mind and bringing all thoughts and desires to stillness and sublimation is the greatest challenge for humans. If he conquers his mind, he may be called the emperor among emperors, with subjective freedom and power.

Scientists estimate that the average person consciously controls only about 10% of their mental faculties, with the rest hidden beneath the surface like an iceberg. There are vast resources spread beneath the surface of the conscious mind. Concentration practice opens the gates to these potential resources and releases them for use. Before concentration practice can be taken up seriously, a proper foundation must be laid, because the power of the mind is elusive and unpredictable. This foundation is built on right conduct, a healthy body and stable posture, regulation of breath, and withdrawal of the senses. Only when this is solid can the higher levels of concentration and meditation succeed.

▪️8 Steps

The blueprint for this foundation is found in the Ashtanga (eight limbs) of Raja Yoga. These eight progressive steps are: Yama (abstinence), Niyama (observances), Asana (posture), Pranayama (breath control), Pratyahara (withdrawal of the senses), Dharana (concentration), Dhyana (meditation), and Samadhi (state of union). The first five steps form the foundation for concentration.

Yama is a series of injunctions, like the ten commandments. They include non-violence towards any living being, truthfulness in thought, word, and deed, non-stealing, and sublimation of sexual energy. Niyama includes cultivating virtues such as cleanliness of the body and environment, contentment, austerity, control of the senses, study of spiritual books, and surrender to the will of God. Together, Yama and Niyama promote high moral character and ethical conduct. The mind is purified and cleansed for deep meditation.

A healthy and strong physical system is also essential, and it presupposes a stable posture. If you are suffering from pain in the knees, back pain, or fatigue from sitting for long periods, concentration is impossible. In order to achieve a single point of focus, it must be possible to completely forget the body. The nerves must be strong enough to withstand the various mental phenomena and shifts that may occur during practice. In the process of turning the mind inward, old negative aspects may even appear symbolically, sometimes in the form of illusions. A weak person may stop concentration practice rather than confronting these aspects of his subconscious.

Concentration only works when the body and mind are healthy. Asanas keep the body and nervous system strong and flexible, and prevent the flow of vital energy from being blocked.

Just as a stable posture is essential, so too is breath control. Consider how difficult it is to concentrate when one hears a very unpleasant whisper. The breath stops. The mind and breath are inseparable, like two sides of a coin. When the mind wavers, the breath becomes irregular. Conversely, when the breath is slow and regular, the mind responds by becoming calm. Pranayama is a yogic system of breath control, designed to focus and stabilize the mind, and prepare it.

To reduce external distractions and the waste of mental energy, it is necessary to protect the senses. One-quarter of our energy is used for digestion, and often we eat more for the sake of taste buds than for nourishment. Additional mental and physical energy is wasted on useless chatter. Follow a healthy and natural vegetarian diet, and eat moderately. Observe silence for one or two days to learn to control the tongue. Our senses are habitually overstimulated and abused. Examine worldly habits and reduce them drastically.

Pratyahara, or withdrawal of the senses, is a kind of fast for the mind. Thoughts detach themselves from the many sensory attachments that feed them. The senses cannot convey experience without the cooperation of the mind. Pratyahara does not allow the senses to come into contact with their objects. For example, if a piece of music or a television program leaves the mind in a state of agitation, it must be removed. By withdrawing the mind, the senses are also withdrawn. The most impressive form of Pratyahara is concentration. To perform it, close the eyes, nose, and mouth with the fingers of both hands, and close the ears with the thumbs. By being undisturbed in this way, one can focus attention on the only thing that remains, which is the internal or anahata sound.

▪️Attention

Attention may develop in everyday situations. Concentration is narrowing the field of attention. Everything is focused. Individuals get lost in their work. Concentrate on your work, and stop all other thoughts, doing nothing for anxiety or haste. In this way, the mind becomes one-pointed.

Failure is the companion of perfect attention to work. When a person is sitting for meditation, they should not be thinking about work. When working at the workplace, household chores should never enter the mind. There are willpower and the development of memory to train the mind to attend only to the task at hand.

A person with concentration can achieve work with twice the accuracy of an average person in half the time. It is easy to pay attention to pleasant things. The mind is naturally drawn to things that please it. A more difficult but very beneficial practice is to pay attention to unpleasant tasks. Under scrutiny, they become more interesting, and interest reduces the unpleasantness. Similarly, it is possible to pay attention to subjects or ideas that are not of interest. If they are held and examined before the mind, a gradual and noticeable manifestation will appear. Many mental weaknesses and blocks disappear. The mind and will become stronger.

■Chapter 5: What is the mind?

■Mind: Master or Slave?

We rush towards unknown experiences, but unfortunately, you always have the same mind. Unless you constantly draw your mind away from the outside world for many years, you cannot glimpse a peace that cannot be expressed in words. There is no easy way to reach it. It cannot be achieved with just 10 simple lessons.

Many modern scientists do not fully understand the theory of the mind beyond matter. They often treat mind control and spiritual practices, drugs, biofeedback techniques, and similar things in the same way. They do not recognize that the soul stands on both the mind and the body. Until the power of the soul of all living and non-living things is understood, the world of science will become increasingly confused. Both the body and the mind must adapt and adjust to new environmental conditions and new levels of consciousness in order for humans to evolve and achieve their ultimate freedom.

In Western tradition, bodily actions are often only related to recognized laws of physical nature. Experiences such as seeing without eyes, hearing without ears, telecommunication, and bending spoons with thought waves are generally considered to be beyond the limits of rational acceptance. However, for meditators who practice insight through intuitive abilities, these natural phenomena are sometimes experienced and easily accepted. They are no more miraculous than seeing or projecting sounds to distant places. "Involuntary" functions, strange perceptions, constant travel, the astral body, and the nadis, prana, and kundalini are common facts in Eastern ways of life and thinking.

The mind is a master of worthwhile work. It claims to make us jump when we say jump, and to eat when we say eat. If it wants a cigarette, it will convince us that we need to go out alone, even if it is inconvenient. Its desires are insatiable, and one achieved desire can produce a hundred more.

There was once a monk who moved to a cave in the Himalayas. He only had two possessions: the clothes he was wearing and an extra possession. One day, he returned from a distant village where he had asked for food, and he found that the extra piece of cloth had been gnawed by a rat. He obtained another piece of cloth, and the same thing happened. So he bought a cat to get rid of the rat. The cat disposed of the rat, but it needed milk. It was difficult to buy milk in Indian villages, and the daily expeditions took too much time, so the monk bought a cow. He then had to feed the cow, milk it, raise calves, watch over its needs, and when help was needed, he got married. Everything he had abandoned returned to him.

We must always be careful. One desire can increase and destroy the best intentions. The secret to conquering the tyrant of the mind is to not play the game. By continuously controlling thought waves, or by observing them without identifying with them, we can reduce them and eventually stop them. When the waves of thought are still during meditation, the true self emerges, and you experience the consciousness of the universe. The realization of all possibilities, the unrealized, and the unmanaged, is the goal of human life.

Unity already exists. It is our true nature, but it is forgotten by ignorance. The removal of the veil of ignorance, the idea that we are trapped within the body and mind, is the main purpose of any spiritual practice. When a lamp is brought into a dark room, the darkness is instantly dispelled, and the entire room is illuminated. If the identification with the body and mind is constantly broken through meditation, ignorance is destroyed, and the highest light of the Atman is visible everywhere.

To achieve unity, one must abandon the idea of diversity. The will to transcend all things and the idea of a powerful self must be constantly nourished. In unity, there is no desire, no emotional attachment, and no repulsion. There is only a permanent, peaceful, and eternal happiness. Spiritual liberation means achieving this state of unity.

Since infinite freedom already exists as the true essence of human beings, the desire for freedom is meaningless. There is no need to obtain what you already are. All desires for wealth and happiness in this world, and even the desire for liberation, must ultimately be abandoned, whether in the present or future lives. All actions should be guided by a pure and indifferent will. The fruits of meditation should not be pursued impatiently. It takes time for the mind to mature and become visible.

The constant effort to feel that you are everything, and the practice of this in intense activity, should be undertaken. Work the mind and body, but feel that you are above them as their dominant witness. Do not identify with them. If the senses are completely controlled, you can find perfect peace and solitude even in the most noisy and crowded city. If the senses are disturbed, and you do not have enough strength to control them, even a secluded cave in the Himalayas will not bring peace of mind.

Initially, we must consciously sit and experience unity. Posture and mental stability are relatively easy. However, it is more difficult during activity. But this practice must always be maintained. Otherwise, progress will be slow. While identifying with the body and mind for the remaining days, it will not bring about sudden or substantial progress, but I spent several hours meditating to recognize the whole.

■From Unreal to Real

Meditation is an experience that cannot be described, like trying to explain color to a blind person. All ordinary experiences are limited by time, space, and the law of cause and effect. Ordinary consciousness and understanding do not transcend these boundaries. Finite experiences cannot be transcendental because they are measured in terms of past, present, and future. These concepts of time are illusory because they have no permanence. They are infinitely small, fleeting, and cannot grasp existence. The past and future do not exist in the present, and therefore are not real. We live in an illusion.

The meditative state transcends all of these limitations. There is no past or future within it, only the eternal present of my consciousness. This consciousness is only possible when all mental waves are still and there is no mind. The closest analogy to this state is deep sleep, which is free from time, space, and causality. Meditation is different from deep sleep, which incorporates the experience of emptiness. Meditation is a state of intense, pure consciousness, and therefore acts on profound changes in the mind. For similar reasons, it acts more on the superconscious than on the subconscious, so it should not be confused with a hypnotic state.

Meditation is a source of true rest. True deep sleep is a rare occurrence. During dreams, the mind is active and subtly working. There is little true rest during sleep. When the mind is completely focused, far removed from objects, and close to Atman, a lasting, spiritual, and blissful rest is experienced in meditation. When meditation is achieved, the time usually spent sleeping gradually shortens to 3-4 hours.

On a purely physical level, meditation helps to extend the anabolic processes of the body, which are involved in growth and repair, and to reduce the catabolic processes. Normally, anabolic processes are dominant until the age of 18. Catabolic processes begin between the ages of 18 and 35. Meditation significantly reduces this decline because body cells have an innate receptivity to their beneficial vibrations.

Recently, scientists have only begun to recognize the relationship between the mind and cells. Until a few years ago, they would have reacted with extreme skepticism to the seemingly cheerful demonstrations of mental control over involuntary functions such as breathing and circulation in the heart. They believed that the autonomic nervous system was unrelated to conscious mental processes. Biofeedback technology has proven that most bodily functions can be controlled by concentration.

Modern research demonstrates that the mind can control not only individual cells but also the activity of groups of cells. Each somatic cell is governed by an instinctive, subconscious potential. Each has a personal, collective consciousness. When thoughts and desires are poured into the body, the cells are activated, and the body follows the demands of the group.

Meditation is a powerful tonic. During meditation, there is generally a dramatic acceleration of energy to individual cells. Positive thoughts can rejuvenate them and slow down decay, while negative thoughts can pollute them. When it permeates all the cells, its vibration can prevent and treat diseases. Also, pleasant waves have a beneficial effect on the mind and nerves, leading to a positive state of mind for a long time. Therefore, the inner world, guided by the mind, promotes physical health, mental well-being, and tranquility.

Every person has inherent potential and abilities. From past incarnations, he brings a storehouse of power and knowledge into this world. During meditation, these unexpected faculties emerge. As new currents, channels, vibrations, and cells are formed, new changes also occur in the brain and nervous system. In addition to new sensations and feelings, one acquires new ways of thinking, a new worldview, and a vision of unity. Negative tendencies disappear and stabilize. One enjoys perfect harmony, undisturbed happiness, and stable peace.

People believe that meditation liberates them from the fear of death, but in reality, the current name and form disappear. The greater the identification with names and forms, the greater the fear. The practice of meditation induces a separation from names and forms. It recognizes the constantly changing nature of the body and all its wondrous existence. By recognizing the transience of all things, it becomes impossible to grasp anything, including the troublesome sense of self-identity. When this grasping disappears, when the fear of losing something one never actually possessed disappears, immortality is attained.

People who meditate regularly develop a magnetic and dynamic personality. Those who interact with them are influenced by their cheerfulness, passionate speech, bright eyes, healthy body, and inexhaustible energy. Just as grains of salt dropped into a basin of water dissolve and spread throughout the water, the spiritual state of a meditator permeates the hearts of others. People draw joy, peace, and strength from them. They are inspired by their words, and their hearts are uplifted simply by being in their presence. A highly advanced yogi in a remote cave in the Himalayas can do more to help the world than someone who simply speaks beautiful words from a platform. While healthy vibrations travel through the universe, the spiritual vibrations of meditation travel infinite distances, bringing peace and strength to thousands of people.

■Advanced Meditation

During meditation, various experiences may sometimes arise. Practitioners may notice a light appearing in the center of their forehead, or small balls of fire moving in front of their mind's eye. Sometimes, various Anahata sounds may be clearly heard. Occasionally, entities or objects from the astral world may appear. There may be a brief sensation of bliss.

When these extraordinary experiences occur during meditation, one should not be afraid. It should not be mistaken that Samadhi has been achieved simply by experiencing a few lights and a slight transcendence of body awareness. Do not cling to these visions. Only accept them as encouragement to keep the practitioner on the path and to convince them of the existence of a supranormal reality.

During deep meditation, the practitioner first forgets the external world, and then forgets the body. The concept of time disappears. He hears no sounds and is unaware of his surroundings. The sensation of rising is a sign of transcending body awareness. Initially, this feeling lasts only for a minute. It is accompanied by a peculiar sensation of bliss. As meditation deepens, body awareness is lost. The loss of sensation usually begins first in the legs, spine, back, torso, and hands, in that order. When this happens, the head feels as if it is floating in the air, and spiritual awareness is at its peak.

If one has only a dislike for work and a desire for meditation, they should lead a life of complete isolation, living on a diet of milk and fruit. There will be a sudden spiritual advancement. When the meditative mood disappears, work should be resumed again. Thus, the mind will be shaped through gradual practice.

As time passes, awareness of the self gradually fades, and reasoning and reflection cease. A higher type of peace descends, for which no explanation can be given. However, it takes a long time to completely transcend the body, merge with the object of meditation, or experience true spiritual experience. The state of samadhi, which is transcendental consciousness, is the highest goal achieved through meditation, and it cannot be achieved with a little practice. To achieve the ultimate state of union with God, one must observe celibacy and strict dietary restrictions, maintain purity of mind, and be completely devoted to God.

After long and consistent meditation, cosmic consciousness is first experienced as a glimpse, and then becomes natural and permanent within the realized soul. Therefore, if you experience a flash of enlightenment, do not be afraid. It will be a new experience of intense joy. Do not separate yourself or give up meditation. You can catch a glimpse of the truth, which is a new platform, but it is not the whole experience. Continue to ascend until you reach the ultimate goal.

Similarly, different minds are accustomed to different types of meditation. Various techniques and approaches work differently for each person, so try various methods and stick with the one that feels most comfortable.

Despite the differences, it is too important to emphasize that all systems arrive at the same destination. Which method is the easiest? Raja, mantra, kundalini, jnana, or bhakti yoga? Each has its own problems and temptations. In Raja Yoga, there is a danger of confirming one's own purity and building egoism due to the pride of spiritual control. In Hatha Yoga, you may spend years awakening kundalini. By the time that happens, some spiritual powers may appear, and one may lie down. Despite claiming to be in agreement with Brahman, Jnana Yogis are often bound by intellectual shells. The Bhakti Yogi, who primarily surrenders, will encounter strict tests to confirm whether the surrender is complete. Whatever terms and techniques are used, the basic concepts are the same, and the methods often overlap. There are no clear lines of definition or fundamentally different concepts. All yoga culminates in union with the Absolute.

The state of cosmic consciousness transcends explanation and is elevated. The mind is the most inadequate tool for grasping and describing it. It illuminates awe, joy, and pain, sadness, fear, and freedom from them, and places experience on a new plane of existence. One becomes aware of eternal life. This is not merely a belief, but an actual experience of knowledge. This knowledge is the essential teacher of nature, and training and discipline are necessary to awaken it. Due to ignorance, most people are not functional.

The Absolute can be experienced by everyone through regular practice of meditation with a pure heart. Abstract reasoning and book study are not enough. Direct experience is the source of this higher intuitive knowledge, which is the wisdom of God. This experience is unconscious and transcendental, while the senses, emotions, and intellect remain perfect. It is neither a fantastical dream of an imaginative person, nor hypnosis. The absolute truth is recognized by the spiritual eye, the eye of intuition.

The small self dissolves, and the differentiated mind disappears. All barriers, the sense of duality, differences, separation, and distinction vanish. There is no time or space; only eternity. The experiencer may feel that he has attained all his desires, and nothing more is known. He feels a complete awareness of the superconscious plane of knowledge and intuition. He knows all the secrets of creation.

There is no darkness or emptiness. Everything is light. Duality vanishes. There is no subject and no object. There is no meditation or samadhi. There is no meditator and no meditation. There is no joy and no pain; only perfect peace and absolute bliss.

■Chapter 6: Japam Meditation: Theory

Mantra Yoga is a precise science. Mananat trayete iti Mantra – “By constantly thinking of the mantra, a person is protected from the cycle of birth and death and is liberated.” Mantras are called "mantras" because they are achieved through a spiritual process. The root of the word "mantra" comes from the first syllable, "man," which means "to think." "Tra" (from "trai") means "to protect" or "to liberate" from the bonds of the physical world. Mantras create creativity and bestow eternal bliss. Repeated mantras awaken consciousness.

Mantras are mysterious energies contained in the structure of sound. All vibrations of a mantra contain a certain power. Through the concentration and repetition of mantras, this energy is drawn out and takes shape. Japa, or Mantra Yoga, is a practice in which the power contained in mantras is applied for a specific purpose.

Each mantra is composed of a combination of sounds derived from the 50 letters of the Sanskrit alphabet. Sanskrit is also known as Devanagari, or the language of the gods. Ancient sages who were in harmony with a higher level of consciousness were fully aware of the inherent power contained in sounds, and used combinations of sounds to set specific vibrations. In fact, one theory about the construction of pyramids suggests that the early Egyptians were able to carve and move such massive stones because they possessed a highly developed science of manipulating sound vibrations.

Whether such achievements can be attributed to the control of sound is a question that modern science has not yet covered. However, it is certain that sound has a clear and predictable effect on the human mind and body. A clear example is the difference between classical music and rock music. The former tends to relax, while the latter tends to stimulate the senses. At a more subtle level, various mantras are applied for specific purposes. Most specifically, they change the mind to focus on the best, and release spiritual energy in the body's chakras.

There are various types of mantras. Those called Bija or seed mantras do not have a precise meaning. They act directly on the Madhyas, or nerve channels of the astral body. They vibrate along the spine in the chakras, acting as a subtle massage, opening blockages, and allowing the energy of Kundalini to flow more freely. In these, the name and form of the sound are integrated and cannot be separated. There are also mantras that have meanings that can be translated. These nirguna or abstract mantras create powerful vibrations within the body, and at the same time, they are clearly expressed in words that are one with pure consciousness that is not manifested.

■Physics of Yoga

However, it is important to understand that visualization of God only helps to focus the mind. The repeated mantra, which is the name of God, internalizes the power of the vibration contained in that name. When the name of Shiva is concentrated and repeated, the sound actually breaks through the low-quality sound. In the past, Shiva was explained in a mythological way. Now, scientists explain that when energy collapses, it forms patterns, and that pattern dances. This is the same as Shiva's dance. Fritjof Capra, the author of The Tao of Physics, discusses the similarities between the Hindu god Shiva and the power of destruction, and quantum mechanics. Quantum mechanics states that matter is never still but is always in motion. In the following "Physics of Yoga," Dr. Capra explains this relationship. Keynote speech at the Los Angeles Physics and Hermeneutics Symposium on October 29, 1977.

"What is the essence and origin of the universe?" What is the essence of human existence? What is the problem? The relationship between soul and matter, what is space, what is time? Throughout history, men and women have been fascinated by these questions. In different cultural contexts, at different times, different approaches have been developed.

"Artists, scientists, shamans, and mystics all have their own unique ways of describing the world, whether in words or not. We find that modern Western science and Eastern mysticism, especially the tradition of yoga, are similar in many ways.

"My field is physics, a science that has fundamentally revised many of the basic concepts of reality in the 20th century. For example, the concept of matter is very different from the traditional view in atomic physics. It is a matter that was held in classical physics, and it also applies to other concepts of reality such as space, time, objects, and causality. In the midst of changes in the concepts of reality, a new worldview has emerged. It has been found to be closely related to the mystical views of religions and philosophies of all ages and traditions, especially in the Far East - Hinduism, Buddhism, and Taoism.

"In the tradition of yoga, it is said that there are many paths to spiritual knowledge and self-realization. I believe that modern physics is to some extent such a path. In that sense, I would like to talk about the physics of yoga.

Classical Western physics is rooted in the philosophy of Greek atomists in the 5th century. This was a philosophical school that believed that everything was composed of basic constituent units. These were said to be moved by forces of a completely different nature and category, which were recognized as being outside the spiritual realm. In this way, a dichotomy was created that would characterize Western thought for two millennia: the dichotomy between mind and matter, between heart and body.

"In contrast to the mechanistic view of classical Western science, the Eastern perspective views things as organic, holistic, or as phenomena that are recognized as being within a field of vision. As Eastern mystics say, objects have a fluid and constantly changing nature. Change and transformation, flow and movement, play an essential role in their worldview. The universe appears as an inseparable reality that is constantly in motion. It is alive, organic, spiritual, and at the same time, material.

"In the 20th century, Western scientists began to explore the atom. They discovered that the atom was not solid, but was mainly composed of empty space. These subatomic particles were supposed to be the essential components of matter, but it turned out that this was wrong. This was shown in the 1920s when the theoretical framework of quantum mechanics, known as quantum theory, was successful.

"Quantum theory showed that subatomic particles do not have meaning as isolated entities, but can only be understood as interconnectedness between various observation and measurement instruments. Particles are not things, but interconnectedness between things, etc.

"Quantum theory reveals the fundamental interconnectedness of the universe. It shows that the world cannot be decomposed into independent, minimal units of existence, but rather is a relationship between various parts of a unified whole.

"According to "quantum theory," matter is never at rest, but is always in a state of motion. Macroscopically, the matter around us may appear dead and inert, but if you magnify a part of a metal, you will realize that it is full of activity.

"The picture of modern physics is very similar to the descriptions of Eastern mystics, and it is not passive or inert, but continuously dancing or vibrating. The universe must be grasped dynamically, not rigidly, and should be viewed from the perspective of dynamic equilibrium.

"Physicists speak of the continuous dance of subatomic matter that is constantly alive, and they even use the words "dance of creation and destruction" or "dance of energy." This is obvious when you see some of the photographs that physicists have taken of particles in a cloud chamber.

"It is not only physicists who talk about this dance of the universe. One of the most beautiful examples in Hinduism is the Hindu god Shiva. Shiva is the personification of the dance of the universe. According to Indian tradition, all life is a rhythmic interaction of death and birth, creation and destruction.

Indian artists created beautiful photographs and sculptures of Lord Shiva dancing. These sculptures are visual images of the cosmic dance, and there are even traces of bubble chambers photographed by modern physicists. For me, these are as beautiful and profound as the most modern and advanced of our Western technical tools. Both depict the eternal dance of creation and destruction that underlies natural phenomena. Therefore, I have combined two works, one from the 12th century and one from the 20th century, to create "Shiva's Dance." This image of the cosmic dance beautifully and comprehensively unifies ancient mythology, religious art, mystical insights, and modern science.

■Sound: The Seed of All Events

"In the beginning was the Word, and the Word was with God, and the Word was God." The biblical words are the Hindu Tantric concept of Sabdabrahman. Words, sounds, and mantras are an integral part of Indian cosmology, and cannot be separated from it. By extracting the principles from theory and mantra repetition, we can put them into practice. It is a path from the microcosm to the macrocosm, and it is the vehicle that returns the individual to the root.

Initially, there is Shakti, an unstable cosmos, floating like an egg in a silent and motionless void. It is a mass of potential, undifferentiated energy, containing the seed force of all universes. Seated in the void, it alternately blossoms, evolves, and unfolds the cosmos, and then dissolves, returning to the primordial state. Eternally, day and night, the cosmos expands into matter and returns to its original energy.

During the period of dissolution, Shakti, also known as the divine power or cosmic energy, is at rest. Like a tulip in a light bulb, this universe that we know by name and form is enveloped in Shakti. Within its heart are three qualities, sattwa (purity), rajas (activity), and tamas (inertia), which permeate all aspects of the universe like a kaleidoscope.

The evolution of the universe changes from unconsciousness, immobility, unknowability, and misfortune to consciousness. On the other hand, human evolution is a return journey from the overall physical plane of the micro-environment to the Absolute. In some cases, force is centrifugal, and in others, it is centripetal.

In the Tantric view, sound, as a vibration of unknown intelligence, is the catalyst that drives the unfolding of the visible universe. The primordial Shadha disrupts the equilibrium of Shakti's sleep and calls forth Rajas, the active principle that executes the creation of the diverse universe. The causal vibration Sabdabrahman is an undifferentiated, soundless sound. It is the wavelength that is experienced as God.

This wonderful cosmic vibration divides Shakti into two fields of magnetic force, projecting it as two aspects: Nada and Bindu. Bindu, the centrifugal, positive, masculine force, is the ground where Nada operates. As a centripetal, negative, feminine force, Nada unfolds the manifested universe. They are considered the father and mother aspects of the supreme power. The bifurcation of Shakti is a duality of unity, not separation. This duality of poles in the underlying layer of manifested Shakti actually provides the magnetic force that holds together the vibrational state of molecules in the physical world.

Through the medium of time-lapse photography, it is possible to see a rose garden explode into full bloom. Like a rose garden, the universe expands and expands. After the initial differentiation that contains the seed energy of the universe, the vibrational masses of energy differentiate into wavelengths and continue to expand. Through the fifth differentiation, energy evolves on the whole plane, creating 50 distinct sounds and tones. Varma means color, and every sound has a corresponding color vibration in the invisible world.

Forms of the universe are created from these combinations and permutations of root sounds. As a sound in the form of a physical vibration, it can create predictable shapes. Combinations of sounds create complex shapes. Experiments have shown that notes generated by specific instruments can trace out clear geometric shapes on a bed of sand. To generate a specific form, specific notes must be generated at specific pitches. Repeating the exact notes and pitches creates a replication of the form.

Underlying all forms in the physical world are the vibrating wavelengths of 50 primordial sounds in various combinations. Therefore, sound is a potential form, and form is sound, as is made explicit. Because of the vibrational nature of matter and mind as the perceiver, the world of manifested forms can only be experienced as a distortion of illusion.

The 50 basic sounds, fragmented and fractured, blur along the corridors of time and are lost to human memory. However, Sanskrit is directly derived from them and is the closest of all languages. Mantras evolved from Varna, the powerful sounds revealed to ancient sages in Sanskrit syllables.

■ Sound as Energy

The sacred syllables used in spiritual practitioners' meditations are usually the Sanskrit names of the Absolute. The mantra itself is the subtle body of God, so that the power of God resonates. According to the theory of Jap meditation, which is the repetition of mantras, the mantra's presiding deity takes form through the precise and intensely devoted syllables. OM Namah creates the form of Shiva, and OM Namo Narayanava creates the form of Vishnu. All the vibrations generated by the sound of the mantra are important, and pronunciation is not a dangerous issue. By harmonizing with the wavelength of the mantra, one connects to the personalized God and ultimately to the primordial, undifferentiated energy of the highest power, through the hidden veil of the material universe.

At this point, it is necessary to consider a small microcosm, a small universe. This is a means of returning from clear sound to the causal force. Like the universe, the individual is constantly blossoming, and the dissolution of countless lives goes through periods of activity and rest. Centrifugal and centripetal forces make him breathe and his heart beat. In the human body, the cosmic life force, Nada, is in the form of Kundalini, which is wrapped in the cosmic sleep at the base of the spine. This energy pulsates with the wavelengths of 50 basic sounds, and eventually reaches the total joint movement through the vocal cords.

In yogic theory, thought, form, and sound are all the same. Steam, water, and ice are all the same substance. They are the same vibrational energy passing through different aspects of a specific wavelength, or different levels of consciousness. When a form is heard and transmitted to consciousness, it appears in the mind.

Thought and sound appear in four basic states, with sound at one end of the spectrum and thought at the other. Jap meditation leads from the lowest of these states to the highest. Spoken language, or Vak, is the densest, audible sound with the greatest differentiation. It is considered to be converted into a coded state called language. As a word, it is the most concrete form of thought. In this first stage, thought means both name and form. The name is the same as the thought wave, and they cannot be separated. When the word "cat" is pronounced, the form is visualized. The reverse is also true. However, the more abstract the word is, such as "God," the more difficult it is to conceptualize.

The use of language to differentiate thoughts into words. This process takes place in the second stage, called Madhyama. Through a prism of the mind, clouded by preconceptions, impressions, emotions, and other limitations, the speaker or writer selects his words. They are translated back into the thoughts of the audience or reader. His mind is clouded by his own ideas. Transmitting thoughts into language inevitably leads to confusion.

Let us assume, for a while, that a computer is given the task of translating the sentence "I am happy, but my body is weak" from English to Russian. In the second translation, from Russian to English, the result is "The ghost wants, but the flesh is not." The mechanism of language is very crude and inadequate.

The third stage, Pashyanti, is visible sound. It is a telepathic state in which one can literally feel the form of thought. It is a universal level where all thoughts arise, regardless of whether a person speaks English or Chinese. There is no distinction between thought, name, and form. Indians, Eskimos, Germans, and Bantu people can look at the same flower and experience the same thought in the same non-verbal language at the same time.

The fourth, highest level, Para, is transcendental. It is not formed into any specific wavelength, but is above all names and forms. It is the immutable, primordial foundation of all words, a pure energy, or vibration. As an undifferentiated potential sound, it corresponds to Sabdabrahman.

Thought cannot take place at the vocal or visual first level. Its vibration is very fast, even at the lowest level. In the telepathic state, it can move anywhere instantly. In the transcendental state, everything merges together. This state of thought or vibration can be reached through meditation, and is generally called God.

■Using sound vibrations for meditation

Japa meditation is a way to guide one's consciousness from the lowest level of pure thought to the highest level. It is a verb that is repeated or a verb that transcends and moves transcendently. The instance of "Lama" has a specific form that merges with the name of the telepathic state. At the fourth level, one's own self as name, form, and witness is unclear. They are united and in a state of victory. One does not enjoy bliss, but is itself bliss. This is the true experience of meditation.

The power of sound is immense. In addition to images and forms, it can generate ideas, emotions, and experiences. Simply hearing words can cause the heart to experience pain or pleasure. If someone shouts, "Snake! Snake!" you will immediately jump back in fear. The awareness of the existence of something considered dangerous has been created. The mind reacts with fear, and the body jumps in fear. Now, imagine the power that exists in the name of the Lord, when even the names of ordinary things in this world have such power.

Japa is one of the most direct methods of self-realization and universal consciousness. It removes the dust of the mind, such as anger, greed, desire, and other impurities, which obscure the light. When the mind is free of impurities, it gains the ability to reflect the more spiritual aspects of reality: truth. Even if chanted in a mischievous or slightly off-key manner, if you focus on the meaning, the spiritual impurities will disappear. The meditation and purity of Japa enhance the power of the mantra, imbuing the presiding deity with its virtues and power. When God manifests in consciousness, it brings enlightenment and eternal bliss.

The highest is not an individual entity. God is an experience realized in a specific wavelength. Japa creates a form of God in the mind, linked to the mantra. Through constant practice, this form becomes the center of one's consciousness and can be directly realized. Therefore, the mantra is the same as God. Focusing on the meaning of the mantra and repeating the attributes of a specific deity will quickly lead to realization. However, even without knowledge of the meaning, the pure vibrational power will eventually lead to realization, although it may take more time.

■Mantra Transmission

If possible, seek a guru (teacher) and receive the transmission of the mantra before attempting Japa. The transmission of the mantra is a spark that ignites the dormant spiritual energy within the human heart. Once ignited, the fire is kept burning through daily Japa meditation.

Only those who are themselves pure can transmit the mantra to others. Therefore, it is important to find a qualified guru. In order for him to properly embed the mantra in the disciple's mind, he himself must have broken its power. Breaking the power of the mantra means meditating on it, experiencing the mystical aspects of God through it, and making that power one's own. At the time of transmission, the guru stimulates the vibrations and power of the mantra within his own consciousness and transmits them to the disciple along with his own energy. If the disciple is receptive, he will receive a radiant mass within his own mind, which is immeasurably strengthened and enhanced. The guru, the mantra, and the disciple are bound together by the power of God manifested in consciousness.

There must be a spiritual affinity between the teacher and the student. The spiritual path involves lifelong engagement. To prepare and strengthen him for the realization of God, he continues with guidance in prayer and purification. There is no shortcut to the goal. Needless to say, merchants who sell instant mixes of mantras, which are essentially jumbo jumbles, should be avoided with caution. They are opportunists who prey on the spiritual instincts of those who are genuinely seeking the truth.

If you cannot find a guru, choose a mantra that seems appropriate to you. It should be repeated spiritually every day with faith and devotion. This alone will have a positive effect, and the realization of God's consciousness will eventually be achieved.

Everything in the universe vibrates at a specific wavelength. These wavelengths can be manipulated. For example, a violin note, when played at a sufficiently high pitch, can shatter glass. Different mantras are equally effective, but vibrate at different wavelengths. During initiation, the mantra is chosen by the teacher or the initiator themselves, according to the latter's spiritual type. The vibration of the mantra must be compatible with the vibration of the disciple's heart. The heart must also be able to accept the God that it will eventually become. The process of adapting the body and mind to the mantra through Jap meditation is a long one. Once achieved, meditation is performed.

In a state of meditation, the flow of internal thought waves, guided by the repetition of the mantra, becomes greatly intensified. The deeper the meditation, the more pronounced the effect. The upward concentration of the mind sends a surge of energy through the head. The response comes in a clear rain of magnetism that washes the body in a gentle electric downward flow. Therefore, the power of Jap meditation is connected to the vibration of God. One experiences the eternal silence that surrounds all sounds.

■Chapter 7: Japam Meditation: Practice

The efficiency of Japa is emphasized depending on the degree of concentration. The mind should be fixed on the source. Only you will understand the greatest benefits of the mantra. All mantras have immense power. A mantra is a collection of Tejas and radiant energy. By producing specific thought patterns, it transforms spiritual substance. The rhythmic vibrations that arise from repeating the mantra regulate the unstable vibrations of the five sheaths. It checks the natural tendency of objective thinking of the mind. It helps and strengthens spiritual power.

Mantras are the highest Sanskrit invocations, propelled by Japa meditation, and transition from the level of words to spiritual and telepathic states, and then to pure thought energy. Among all languages, Sanskrit is closest to a telepathic language due to its affinity with 50 primordial sounds. It is the most direct way to approach a transcendental state.

Mantras, despite some current claims, cannot be created or adjusted for individuals. They have always existed potentially as energy of sound. Just as gravity was discovered but not invented by Newton, mantras were revealed to ancient masters. They were compiled in sacred texts and passed down from teacher to disciple. When instructed to accept spontaneous offerings of fruit, flowers, or money, it is customary for practitioners, but the sale of mantras strictly adheres to all spiritual rules.

Once a mantra is chosen, it should not be changed, nor should the chosen deity or practitioner. There are many paths to the top of the mountain. If one person has patience, they will reach the top, rather than spreading their energy to explore all alternative paths, as volunteers would try to do.

■Saguna Mantra

Mantras used by spiritual aspirants to achieve realization of the divine are called deity mantras. They are Saguna, possessing qualities and form, and help the conceptualization process, as well as visual symbols. Over time, the chanting rises to the actual form of the specific deity.

The special sound of consciousness - as a body, the mantra is the deity itself. The form of the deity appears as the visible part of the sound. Therefore, the mantra must be repeated in the proper way, paying attention to the syllables and rhythm. The newly created healthy vibrations in the translation are no longer the body of the deity, and therefore cannot evoke it. Only the rhythmic vibrations of properly enumerated Sanskrit syllables can regulate the aspirant's unstable vibrations and produce the form of the deity.

Westerners tend to think that different mantras refer to different deities, and that there is a wide variety of experiences in the highest realization. It is important never to forget that a deity is an aspect of God. At the beginning of spiritual practice, the mind is too limited to comprehend the vastness of God. Again, using the analogy of the mountain, the many paths to the top can be considered different ways of worshiping the various aspects of God. The mountain itself is one mountain, and the summit is the same. After reaching the summit, one has a vision of the whole.

All true mantras fulfill six conditions. 1) It was originally revealed to a sage. He then achieved self-realization through it, and passed it on to others. 2) It has a presiding deity and 3) a specific instrument. 4) It possesses a bija, or seed, which invests it with the special power that is the essence of the mantra. 5) It also has the dynamic power of God, or Shakti. 6) Finally, there is a plug that hides the pure consciousness hidden within the mantra. As soon as the plug is repeatedly removed, the pure consciousness is revealed, and the devotee receives a vision of the deity.

All devotees are truly worshiping the same Supreme Atman. The differences are only the differences in the devotees, arising from the necessity of diversity in the approach to the deity. Different temperaments are drawn to different manifestations of God. Some are drawn to silence, others to activity. They are lost in the material world, and lost in intellectual abstractions. If there is a relationship that is compatible with the most appropriate expression, it is easier to approach God. The harmony between the aspirant and the chosen deity is essential. However, the goal will only be achieved when one can see the chosen deity in all gods and all beings.

At the time of initiation by a guru, the ishta devata, or chosen deity, is selected. In previous lives, everyone has worshiped some deity, but the impression of this worship is imprinted in the subconscious mind. These impressions influence the spiritual vibrations and help to form a particular temperament. Worshipping Lord Shiva in a previous birth may lead to a tendency to worship Shiva in this world, and may give certain spiritual characteristics such as stoicism and a love of solitude. Those who choose Shiva as their ishta devata will be most drawn to abstract forms of thought and meditation as a method of worship.

Family, responsibility, order, and ideals are important to landlords, who are drawn to Rama, the ideal son, husband, and lawyer. Krishna attracts active, balanced, and outgoing people who are concerned with the well-being of others, especially those who are devout. As a mischievous baby who engaged in divine play in the fields and forests of Vrindavan and imparted the wisdom of the Bhagavad Gita, his scope is all-inclusive. Those who feel reverence for the maternal aspect of the divine energy may worship Durga. If one cannot discover their own natural tendencies, a skilled person will choose a deity based on his insights.

Once a deity and appropriate mantra are chosen, and the aspirant receives initiation, he works with the mantra until he attains enlightenment. The mantra becomes his theme song. He creates his own vibration, and to the extent that he can, he approaches God.

Other deity mantras can also be used in auxiliary ways, such as to acquire specific attributes. The repetition of OM Aim Saraswatyai Namah gives wisdom, intelligence, and creativity. OM Sri Maha Lakshmyai Namah brings wealth and prosperity. The Ganesha mantra removes obstacles in any endeavor.

The Maha Mrityunjaya Mantra prevents accidents, cures diseases and disasters, and brings longevity and immortality. It is also a Moksha mantra, bringing liberation. Those who perform its japa daily will enjoy health, a long life, and ultimate enlightenment. The translation of this most powerful mantra is as follows: "Embrace me, O Lord of three eyes, who is filled with the sweet fragrance that nourishes humans. Like a ripe cucumber, separated from the vine, I may become immortal and fixed."

The Gayatri Mantra is the supreme mantra of the Vedas. Gayatri is the mother of the universe, Shakti herself, and is the one mantra that can be universally prescribed because she can do anything. Her mantra purifies the mind, releases pain, sin, and ignorance, and brings liberation. It gives health, beauty, strength, vitality, power, intelligence, and a magnetic aura.

Twelve and a half repetitions of the Gayatri Mantra, OM Namah Shivaya, OM Namo Narayana, and OM Namo Bhagavate Vasudevaya, along with emotion, faith, and devotion, guarantee the divine grace of God to the devotee. OM Sri Ramaya Namah and OM Namo Bhagavate Vasudevaya enable the realization of God with attributes, and then the realization of God without attributes.

■Mantra for Japanese Meditation

1. OM Sri Maha Ganapataye Namah

Prostration to the great Lord Ganesha.
OM is the original and most powerful mantra sound. It is a part of almost every mantra and evokes the purest and highest vibrations. Sri is a title of reverent respect. Maha means wonderful. Ganapati is another name for Ganesha, who is symbolized as the elephant-headed god, representing strength and resilience. He bestows the blessings of removing obstacles and achieving success.

2. OM Namah Sivaya

Prostration to Lord Shiva.
Shiva is the Lord of ascetics and hermits. He is a part of the Hindu Trinity. Brahma and Vishnu, the other two, are associated with creation and preservation, respectively. Shiva, the Cosmic Dancer, governs the destructive energy that destroys the universe at the end of each age. This is a process of old making way for the new. On a more personal level, Shiva's energy is the one that destroys the lower aspects of our being, paving the way for a positive transformation.

3. OM Namo Narayanaya

Prostration to Lord Vishnu.
Narayan is the name of Vishnu, the protector of the world. It is Vishnu's energy that commands life into the universe after creation. Vishnu is the one who periodically takes human form and is born on earth to benefit humanity. Those who are closely connected to the flow of the world and maintain harmony in life are drawn to this aspect of the divine.

4. OM Namo Bhagavate Vasudevaya

Prostration to the Lord, Vasudeva.
Bhagavan means the Lord and refers to Vishnu. Vasudeva is the name that means "He who protects everything, everything is protected by him," which is Krishna. Krishna is the most beloved of all the gods. He is considered the source of the Bhagavad Gita and the world's teacher. One of the most popular depictions among all Eastern religious people is of Krishna.

5. Hari OM

OM Vishnu
Hari is another name for Vishnu. It is the aspect of him that forgives the past actions of those who seek refuge in him and destroy their negative actions. Therefore, Hari is both a savior of the world and a guide for the salvation of individuals.

6. OM Sri Ramaya Namah

Homage to Lord Rama. Rama, an incarnation of Vishnu, lived on earth with the purpose of upholding righteousness and offering virtue. His life is the subject of the Ramayana. Rama lived a perfect and responsible life. Rama and Sita demonstrated a devoted relationship between husband and wife. They are a model for all households and families.

7. OM Sri Durgayai Namah

Homage to Mother Durga. The Supreme Being is without nature or attributes, yet contains all natures and attributes. The masculine principle is still important, but it must be balanced with the feminine principle. Masculine and feminine are not two sides of the same coin. Durga represents the maternal aspect of the Divine. She is the power by which divinity manifests, namely Shakti. Durga is power. She is a protector and a benefactor. According to Hindu mythology, Shiva's pure consciousness was united to form the maternal presence. She is generally depicted riding a tiger, carrying eight weapons, and giving a gesture of blessing.

8. OM Sri Maha Lakshmyai Namah

Homage to the Great Mother Lakshmi.
Lakshmi is the giver of abundance. As the consort of Vishnu, she helps in the preservation of the three worlds by providing rich and abundant physical and spiritual well-being. She is depicted as a beautiful woman standing on a lotus flower, with her arms outstretched, offering it.

9. OM Aim Saraswatyai Namah

Homage to Mother Saraswati.
Saraswati is the bija of all learning and the source of knowledge of the arts and music. She is the consort of Brahma, and is involved in the creation of new ideas and things in order to bestow wisdom and knowledge. She is often worshipped by those involved in creative arts.

10. OM Sri Maha Kalikayai Namah

Homage to Mother Kali.
Kali is the aspect of the Divine that is responsible for the destruction and eradication of negative qualities in this world. She is the transformative power of divinity that dissolves individuals into the cosmic union. Maha Kali is one of the most fearsome aspects in all expressions of divinity. Due to the strength of her benevolent nature, few people chant this mantra.

11. OM Sri Hanumate Namah

Homage to the Blessed Hanuman.
Hanuman is the embodiment of devotion. He is the great and selfless devotee of Lord Rama. In Hindu tradition, he is considered a semi-divine being, as he is the son of the wind god. He possesses great strength and courage.

12. Hare Rama Hare Rama, Rama Rama Hare Hare
Hare Krishna Hare Krishna, Krishna Krishna Hare Hare

My Lord, Rama! My Lord Krishna!
"Hare" is a glorious form used to call upon the divine. Rama and Krishna were two of Vishnu's most well-known and beloved incarnations. They were born as humans on this earth to guide humanity to eternal salvation. This is the Maha Mantra, the easiest and most certain way to achieve realization of God in the present age.

13. OM Sri Rama Jaya Rama Jaya Jaya Rama

Victory to Rama
"Jaya" means "victory" or "a cry of triumph."

14. Sri Rama Rama Rameti, Rame Rame Manorame,
Sahasranama Tattulyam, Rama Nama Varanane

All these sacred names of Rama are equal to the highest name of God.
This mantra heals gossip and backbiting, and compensates for the time lost in idle chatter.

15. OM Tryambakam Yajamahe Sugandhim Pushtivardhanam
Urvarukamiva Bandhanan Mrityor Mukshiya Mamritat

We worship the three-eyed Lord (Shiva), who is filled with sweet fragrance and nourishes humanity. Just as a cucumber can be separated from the vine, may he free me from the bonds of death.
This is the Maha Mrityunjaya Mantra. It removes disease, prevents accidents, and grants liberation. It should be repeated daily.

16. OM Namo 'stute Mahayogin Prapannamanusadhi Mam
Yatha Twachcharanam Bhoje Ratih Syadanapayini

Salutations to you, great yogi! Instruct me, who has fallen at your feet, so that I may find certain joy in your lotus feet.
This is a mantra for self-surrender. It should be repeated with a pure heart, free from personal desires.

■GAYATRI MANTRA

OM Bhur Bhuvah Swah, Tat Savit ur Varenyam
Bhargo Devasya Dheemahi, Dhiyo Yo Nah Prachodayat

We contemplate the glory of Ishvara. Who created the universe? Who is worthy of worship? Who is the embodiment of knowledge and light? Who removes all sins and ignorance? May He enlighten our intellect.

OM
Symbol of the Para Brahman.

Bhur
Bhu-Loka (Physical plane).

Bhuvah
Antariksha-Loka (Astral plane).

Swahn
Swarga-Loka (Celestial plane).

Tat
That, Transcendent Paramatman.

Savitur
Ishwara or Creator.

Varenyam
Fit to be worshipped or adored.

Bhargo
Remover of sins and ignorance, Glory Effulgence.

Devasya
Resplendent, Shining.

Dheemahi
We meditate.

Dhiyo
Buddhis, Intellects; Understandings.

Yo
Which, who.

Nah
Our.

Prachodaya
Enlighten; Guide; Impel.

■Gayatri Mantras for Other Deities

Gayatri is a verse of specific length and meter. The above Gayatri is one of the most sacred mantras in the Vedas and is called the "Mother of the Vedas," but this poetic form is also used to praise and invoke many deities.

1. OM Ekadantaya Vidmahe kratundaya Dheemahi, Tanno Danti Prachodayat
This is the Gayatri mantra for Ganesha.

2. OM Narayana ya Vidimahe Vasudevaya Dheemahi, Tanno Vishnuh Prachodayat
This is the Vishnu Gayatri.

3. OM Tatpurshaya Vidmahe Sahasrakshaya Mahadevaya Dheemahi, Tanno Rudrah Prachodayat
This is the Shiva Gayatri.

4. OM Dasarathaye Vidmahe sitavallabhaya Dheemahi, Tanno Ramah Prachodayat
This is the Rama Gayatri.

5. Om Devakinandanaya Vidmahe vasudevaya Dheemahi, Tannah
This is the Krishna Gayatri.

6. OM Katyayanyai Vidmahe Kanyakumaryai Dheemahi, Tanno Durga Prachodayat
This is the Durga Gayatri.

7. OM Mahadevyai Cha Vidmahe Vishnupatnyai cha Dheemahi, Tanno Lakshmih Prachodayat
This is the Lakshmi Gayatri.

8. OM Vagdevyai Cha Vidmahe Kamarajaya Dheemahi, Tanno Devi Prachodayat
This is the Saraswati Gayatri.

9. OM Sarvasammohinyai Vidmahe Visvajananyai Dheemahi, Tannah Shaktih Prachodayat
This is the Shakti Gayatri, Cosmic Power.

10. OM Gurudevaya Vidmahe Parabrahmane Dheemahi, Tanno Guruh Prachodayat
This is the Guru Gayatri.

11. OM Bhaskaraya Vidmahe Mahadyutikaraya Dheemahi, Tanna Adityah Prachodayat
This is the Surya Gayatri, the sun.

■Nirguna Mantras

While Saguna mantras have a form, Nirguna mantras do not have a form. There is no deity or personal aspect of the god to be invoked. Rather, abstract mantras and Vedantic formulas are used to assert identification with all creation. Since people have many different temperaments, not all spiritual aspirants are depicted in personal godhood. Many people recognize the universe as various energy patterns, where everything is interconnected and interrelated.

For this type of temperament, abstract mantras create a vibration that allows the meditator to identify with the entire universe. Through the repetition of these mantras, the meditator loses their individual identity and merges with nature. He recognizes that he is rooted in the homogeneous foundation, in all energy and basis that exists, in all energy and power that exists.

All mantras are hidden within OM, the abstract and supreme mantra of the universe. OM is the vibration of Sabdabrahman, which is the manifest symbol of God. However, it must not be equated with God. The universe comes from OM, exists in OM, and dissolves into OM. AUM, sometimes written as such, covers the three human experiences. A represents the physical plane, U represents the mental and cosmic planes, and M represents the state of deep sleep and everything beyond the reach of intellect. The transcendental sound of OM is not heard by ordinary ears, but only by Yogis.

The letters of the alphabet are pronunciations derived from OM, which is the root of all sounds and letters. A is the first sound that the vocal apparatus can produce, and M is the last. In between is the middle tone of U. The three sounds that make up OM encompass all sounds. There is no language, music, or poetry outside of its range.

Not only does all language and thought originate from this word, but it is also the energy vibration of the universe itself. Because of its universality, OM can be used as a mantra by anyone who cannot find a teacher. However, its very universality and lack of specific form make it very difficult for beginners to grasp. The mind must be very strong in order to be able to focus on such a formless, abstract mantra as OM.

The Japa meditation of OM has a great effect on the mind. The vibration established by this word is very powerful. By placing your hand on your ear and tapping it, you can experience the vibration at the most basic physical level. Similarly, no other sound intoned in the same way will have the same vibrational power in the head.

When pronounced correctly, the sound is a deep and harmonious vibration that originates from the navel and gradually appears above the nostrils. The larynx and palate are resonant boards. When the sound "u" is pronounced, which does not touch any part of the tongue or palate, the sound rolls from the root of the tongue to the tip of the tongue. M is the last sound, produced by closing the lips. OM has a certain effect on the nervous system and will benefit the mind. When pronounced accurately, it awakens and transforms every atom of the physical body, creating new vibrations and awakening dormant physical and mental powers.

Just as various deities represent one supreme aspect, different bija (seed) mantras represent the supreme aspects of mantras. Bija mantras are seed letters derived directly from 50 primal sounds and are very powerful. Generally, bija mantras consist of a single letter, but there are also some like HREEM. On the surface, the sounds may seem to have no meaning, but each has an important inner and mystical meaning. Each element of the universe has a corresponding bija. The sounds of ether, air, fire, water, and earth are HAM, YAM, RAM, VAM, and LAM, respectively. All the deities also have their own seed syllables. Due to their inherent power, bija mantras are generally not given for initiation. Their recitation is practiced by those in a pure state, and their use is preceded by complex rituals.

■ Abstract Mantras

1. Soham

I am I.
The meditator is existence itself. He is formless, qualityless, without past, present, or future. No bonds or limitations restrict the aspirant who firmly fixes Soham in his mind.

2. Aham Brahma Asmi

I am Brahman.
Aham Brahma Asmi is a wonderful Vedic verse. The meditator asserts that he is one with Brahman, which is eternally present. By doing so, he denies confinement to the body and mind, and affirms unity with the Absolute.

3. Tat Twam Asi

That is you.
"That" is eternal Brahman, "you" are the meditator. Tat Twam is one of the greatest statements in the Vedas, identifying the individual with Brahman, which is the absolute foundation of creation.

4. OM

OM has no translation. It is composed of three letters, A, U, and M, which represent three periods, three states of consciousness, and all of existence. A is the waking state, U is the dream state, and M is the deep sleep state. OM contains nada and bindu. Nada is the long vowel sound, and bindu is the humming sound made with closed lips, which marks the end of the mantra.

■ Bija Mantras, Mystical Seed Letters

1. HAUM

In this mantra, Ha is Siva, and au is Sadasiva. Nada and the bindu mean something that eliminates sorrow. This mantra should be worshipped along with Lord Siva.

2. DUM

Here, Da means Durga, and u means protection. Nada means the mother of the universe, and bindu means action (worship or prayer). This is Durga's bija mantra.

3. KREEM

This mantra should be worshipped. Ka is Kali, ra is Brahman, and ee is Mahamaya. Nada is the mother of the universe, and bindu is the one who dispels sorrow.

4. HREEM

This is the mantra of Mahamaya or Bhuneshwari. Ha means Shiva, ra means Prakriti, and Ee means Mahamaya. Nada is the mother of the universe, and bindu is the one who dispels sorrow.

5. SHREEM

This is the mantra of Maha Lakshmi. Sha means Maha Lakshmi, and Ra means wealth. I am satisfied and content. Nada means the manifested Brahman. Bindu means the one who dispels sorrow.

6. AIM

This is the bija mantra of Saraswati. Ai represents Saraswati, and bindu means the one who dispels sorrow.

7. KLEEM

This is Kamaraja. Ka means Kamadeva, the lord of desire; it also means Krishna. La means Indra, the lord of heaven, who is also the lord of emotions. Ee means satisfaction or contentment. Nada and bindu mean those who bring happiness and sorrow.

8. HOOM

In this mantra, Ha is Shiva, and u is Bhairava. Nada is the supreme one, and bindu means the one who dispels sorrow.

9. GAM

This is the Ganesha bija. Ga means Ganesha, and the bindu means the one who dispels sorrow.

10. GLAUM

This is also a mantra of Ganesha. Ga means Ganesha. La and au mean brilliance or luster, and bindu means the one who dispels sorrow.

11. KSHRAUM

This is a mantra of Narasimha, a very fierce being who is half-man and half-lion, and is primarily associated with Vishnu. Ksha represents Narasimha, ra represents Brahma, au represents the upward-pointing teeth, and bindu represents the return of sorrow.

The science of mantras is very complex. Even with a mantra, it can be used for specific purposes such as healing snakebites or chronic diseases, but this is a lower order. In the modern world, the power of visible vibrations is beginning to be utilized in physical therapy, and its potential is being explored in other fields. Ancient Indian sages had refined this thousands of years ago. They used sound in a holistic and subtle way to penetrate the aspects of human consciousness, to experience the beginning of OM, and to reach the divine vibration that merges with OM.

■Meditation using a mantra

There are various practical aids in japa meditation that have been tested for thousands of years and are based on healthy psychological and natural principles.

The rosary is the form of japa that is most familiar in Western experience. The japa mala, similar to the Jomon period, is often used in the repetition of mantras. It helps to promote awakening, acts as a focus for physical energy, and aids in rhythmic, continuous chanting. It consists of 108 beads. An additional bead, the meru, is slightly larger than the other beads. If one mantra is recited for each bead, the japa is repeated 108 times, or the meru bead signals that one round of the mala has been completed. The fingers should not cross the meru. When you reach it, the beads are turned over in the hand. Continue chanting the mantra in the opposite direction. The thumb and the third finger are used to roll the beads, and the index finger, which is considered spiritually negative, is never used. The rosary should not hang below the navel. When not in use, it should be wrapped in a clean cloth.

Before starting, a proper prayer is performed to induce pure emotions. The eyes are closed, and the focus is either on the ajna chakra between the eyebrows or on the heart chakra, anahata. You may need the help of your chosen deity and a warrior. The mantra must be pronounced clearly and correctly, because it is the deity itself. The repetition should not be too fast, and one must also think about its meaning. The speed should only be increased when the mind begins to wander. Because the mind will naturally tend to wander slowly over time, one must remain vigilant throughout the practice.

To maintain interest, avoid fatigue, and counteract the monotony that can arise from the constant repetition of the same syllable, variety is essential. This can be achieved by changing the volume. The mantra can be repeated loudly for a while, then whispered, and then read mentally. The mind must be diverse, or it will become tired. However, even mechanical repetition without feeling can have a powerful cleansing effect. As the cleansing process continues, emotions will follow later.

Audible repetition is called vaikhari japa, while whispering or humming is called upamsu japa. Mental repetition, manasika japa, is the most powerful. It requires mental concentration, because the mind tends to wander over time. The advantage of speaking aloud in japa is that it should be used with caution, shutting out all worldly sounds and distractions.

Because beginners are not accustomed to this type of activity, they may give up too quickly after 5 to 10 minutes. In this case, the syllable is just a meaningless sound, and nothing more. However, by persevering for at least 30 minutes without interruption, he gives himself time to work on his own consciousness, and the benefits will be felt in a few days.

Meditating on the image of the chosen deity while the mantra is being repeated is amazing for the effectiveness of japa. Sound and form correspond to each other and reinforce each other. With healthy vibrations, created with attention and devotion, the consciousness of the aspirant can be shaped. This process can be made very easy by visualizing the deity in the area of the heart or the space between the eyebrows. Through visualization, one must recognize the various attributes of the deity. Feel that the Lord is seated within you, purifying your heart and mind, and manifesting his presence through the power of the mantra.

Therefore, when meditating on Shiva, focus your physical energy on winding the mala beads. The third eye and symbolic representations of the crescent moon, snake, triangle, and drum, etc., occupy the mind at one level. The mantra OM Namah Sivaya is being repeated simultaneously, and at another level, it is being incorporated into consciousness. The repetition of the mantra has a cumulative effect, and with continuous practice, it becomes powerful. It is clear that japa meditation is much more than just verbal exercise. It is a state of complete absorption.

The combination of prayer and rest is important. After finishing your Jap practice, avoid immediately jumping into language studies. Spend about 10 minutes sitting quietly, focusing on being impressed by the Divine and feeling His presence. When daily tasks begin, this spiritual vibration will remain. This current should always be maintained, no matter what is involved.

When doing work with your hands, offer your hands to God and dedicate your work to Him. You can maintain a spiritual Jap while talking to your friends, like a woman who continues knitting. In practice, manual work becomes automated. As the mantra is repeated throughout the day, the Divine consciousness permeates your life.

The writing of mantras, known as Likhita Jap, is another complementary form of Jap. Mantras should be written daily in a special pen and notebook prepared for this purpose. It must be done for 30 minutes, during which complete silence and concentration are observed. While writing, consciously repeat the mantra mentally to strengthen the impression. Likhita Jap can be performed in any language or script. It greatly helps the practitioner to focus and connect with meditation. This practice helps to maintain the constant vibration of the Divine energy that guides and protects, regardless of what you are doing.

Advanced meditation should not be attempted without the guidance of a teacher. Certain esoteric mantras, such as Bija Mantras and Sri Vidya, should not be repeated by those who are not familiar with them or who do not know Sanskrit. If repeated inappropriately, they can actually harm the spiritual system. Those who are not qualified and cannot access the power of these advanced mantras should focus on their own mantras.

Sacred mantras are used in Purascharana, which is a concentrated Jap meditation extended over a long period. When performing a Purascharana, the practitioner sets aside a specific number of hours each day for Jap. The mantra is repeated 100,000 times for each syllable of the mantra. The mantra is repeated with the correct observance, with specific emotions, until a certain number of mantras are completed. The slow repetition of the Maha Mantra may take 3 years to complete. The practitioner must adhere to the specific rules and regulations prescribed in the scriptures regarding Purascharana, and must observe complete dietary discipline according to those prohibitions.

Anushthana is a religious austerity practice for achieving a certain purpose or goal, and the highest form is spiritual. For success, the desire must be spiritual and should be kept in mind throughout the practice. The strictness of the austerity varies depending on the type and is determined by the aspirant's constitution and health condition.

For japa anushthana, the divine mantra should be chosen according to the desired purpose. His personal deity might be Krishna, but if he wants to create sublime music, he might repeat the mantra of Saraswati, and if he wants to remove spiritual obstacles, he might choose the Ganesha mantra. Japa meditation is performed with focus and without thinking about the external world, and it is done for a long period of time. This allows the desired goal to be achieved.

There may be other types of japa meditation, but the overall theory and technique are largely the same. Japa performed with faith and devotion, and with patience, is the most direct path to God-realization.

■Chapter 8: Kundalini and Chakras

■Hatha Yoga Meditation - Kundalini

Kundalini is the cosmic power within each individual's body. It is not a vital force like electricity or magnetism. It is a spiritual potential, a cosmic power. It has no physical form. What is dormant within every human being is a sleeping, sacred Shakti. This mysterious Kundalini is directed towards the mouth of the Sushumna Nadi. When it awakens, it makes a rustling sound like a snake, hence it is also called the power of the serpent. Kundalini is the goddess of speech, and she is revered by all. When awakened by a yogi, she achieves enlightenment for him. She is the one who gives liberation and knowledge to herself. She is also called Saraswati. She is the source of all knowledge and bliss. She is pure consciousness itself. She is Brahman. She is Prana-Shakti, the supreme power. The world exists because of this Shakti. Creation, preservation, and dissolution are all within her. Swami Sivananda - Kundalini Yoga

Kundalini Yoga, also known as Laya Yoga, is the highest meditative experience of Hatha Yoga. It is for advanced practitioners who are practicing under the guidance of a teacher. It requires a thorough knowledge of the subtle body and its structure, as well as a great purification of the physical and mental bodies. The Kundalini Shakti is primordial and is a cosmic power, not a trivial one. Premature attempts to awaken it without proper preparation can cause significant damage to the volunteer's spiritual, physical, and psychological balance. The guidance and grace of a teacher are absolutely necessary.

In Kundalini meditation, the divine power that is dormant within every human being is awakened and drawn up through the chakras, which are the spiritual centers of the body. Above the head, a union of the highest consciousness, the seat of individual and absolute consciousness, takes place. This is symbolically represented as the union of Shivti, that is, Kundalini, and Lord Shiva.

■Kundalini Shakti
The balance of the universe is maintained by the polarities of positive and negative, male and female, static and dynamic. Everything that exists in the universe, the macrocosm, exists in the human being, the microcosm. The masculine, passive principle, Shiva, resides in the Sahasrara, the seventh chakra located at the crown of the head. The feminine, active principle, Shakti, is located at the base of the spine, leaving a gap. This is the manifestation of the cosmic power within the body, in a potential, latent state. It is a primordial spiritual and divine power that underlies all organic and inorganic matter, not a material force. Because of its spiral upward movement when awakened, it is called the power of the serpent, and it is depicted as a coiled serpent at the base of the spine. The awakening of Kundalini leads to a union with Lord Shiva. It is a state of highest consciousness and spiritual enlightenment.

Hatha Yoga awakens Kundalini through the training of the body. It purifies the Nadis and controls Prana through the astral channels. The physical postures of Hatha Yoga adjust the nervous system, making it capable of withstanding the rise of energy. It regulates the flow of Prana through body locks and seals (mudras and bandhas). Kriyas, special cleansing techniques, purify the internal organs of the body and control the breath. However, intense Pranayama, Asanas, and meditation are not enough. Spiritual purification requires selfless service. Serving by seeing the best in all beings is essential for spiritual progress.

The channels for Kundalini and its movement cannot be found in the physical body. Every part of the body corresponds to the astral body, and both bodies depend on the material aspect. The seven psychic centers, or chakras, which are the pathways for Kundalini to rise, are located in the astral body and correspond to nerve plexuses and the spinal cord.

According to yogic theory, there are approximately 72,000 Nadis, or astral nerve channels, and the most important of these is the Sushumna, which corresponds to the spinal cord of the astral body. On either side of it are two Nadis called Ida and Pingala, which correspond to the left and right sympathetic nerves. Prana, or life force, flows through them. As long as these are active, humans are engaged in the activities of the world and are bound by time, space, and causality. However, when the Sushumna is active, he transcends such limitations.

While Western anatomy only recognizes the function of the overall form, Kundalini Yoga operates on a subtle level. Therefore, the practitioner must have a complete knowledge of the major Nadis. The Sushumna extends from the Muladhara Chakra, which is the second vertebra of the coccyx, to the Brahmarandhra, which is the crown of the head. The physical spinal cord is composed of gray and white matter and is suspended within the vertebral column. Within this cord is a central canal called the central canal. The Sushumna, located within this spinal canal, has several subdivisions.

Within the intense red Sushumna, there is another Nadi called Vajra, which is bright and shiny like the sun. Within the Chitra, there is a very fine, small channel known as the Brahma Nadi. When Kundalini awakens, it passes through this channel from the Muladhara Chakra to the Sahasrara. This channel contains all the major chakras, each representing a different state of consciousness.

Chitra nadi is the most important part of the body and is sometimes called the "path to heaven." In the lower limbs, there is the Brahma Granthi, or "Brahma's knot." This blockage occurs when Kundalini awakens and passes upwards towards the end of the nadi in the cerebellum.

■Chakras

The six chakras are like rest stops along the Sushumna nadi, leading to the ultimate destination, the Sahasrara chakra. They are not only associated with specific tones of consciousness and well-being, but also serve as storage places for subtle, important energies, and they are closely related to the corresponding centers in the physical body's spine and nerve plexus. Vibrations generated in the physical center, when produced in the prescribed manner, produce specific desired effects in the subtle center. The locations of the chakras and their corresponding centers in the body are as follows:

1. Muladhara: Located at the base of the spine, corresponding to the sacral plexus.
2. Swadhisthana: Located in the region of the reproductive organs, corresponding to the prostate plexus.
3. Manipura: Located in the solar plexus, corresponding to the navel.
4. Anahata: Located in the heart, corresponding to the cardiac plexus.
5. Vishuddha: Located in the region of the larynx, corresponding to the laryngeal plexus.
6. Ajna: Located in the space between the eyebrows, corresponding to the cavernous plexus.
7. Sahasrara: Located at the crown of the head, corresponding to the pineal gland.

During meditation, each chakra is visualized as a lotus with a certain number of petals. The muladhara, swadhisthana, manipura, anahata, vishuddha, and ajna chakras have 4, 6, 10, 12, 16, and 2 petals, respectively, while the Sahasrara has 1000 petals. The number of petals is determined by the number and location of the nadis emanating from the chakra, which gives it the appearance of a lotus. When Kundalini is dormant, it hangs downwards, while the nadis rise upwards.

Each petal is marked with one of the 50 Sanskrit letters, representing the vibrations that are generated as Kundalini passes through the chakra. These sounds exist in a potential form and, when they manifest as vibrations in the nadis, they can be felt during concentration. In addition to the vibrations of the petals and sounds, each chakra has its own unique geometric form that represents specific qualities, such as its color, function, element, presiding deity, and twin, as well as mystical vibrations.

There are various ways to locate the chakras, and all of them can be approached from the front or the back. Initially, it may be helpful to consider the muladhara, manipura, anahata, and ajna chakras as landmarks, rather than as points of concentration. When trying to locate the chakras from the back, the concentration moves directly along the spine from one chakra to the next. When approaching from the front, the movement is from the base of the spine to the navel, heart, and throat. The awareness is always internalized, and it is receptive to experiencing the subtle vibrations that indicate the energy centers. In all exercises, a comfortable meditative posture should be assumed. A straight spine is essential.

The chakras can be focused on by chanting the all-encompassing sound vibration OM at various pitches. When the concentration is fixed on the muladhara chakra, OM is chanted at the lowest pitch. Then, as the consciousness moves to each successive center along the spine, the pitch becomes higher each time. The OM sound gradually becomes imperceptible. Another method is to use the Indian scale to find the mental centers. There is a clear relationship between the scale and the chakras. Sa corresponds to muladhara, re to swadhisthana, ga to manipura, ma to anahata, pa to vishuddha, da to ajna, and ni to sahasrara.

When kundalini awakens, it does not directly proceed to sahasrara, unless it is an exceptionally pure yogi. It must move from one chakra to another, requiring concentration and patience. It may recede and have to be cultivated again with great effort. Even when kundalini is raised to the ajna chakra, it is difficult to maintain it. Only great yogis like Sri Ramakrishna, Sri Aurobindo, and Swami Sivananda can remain there for a long time. When kundalini finally ascends from ajna to sahasrara, union occurs. However, even here, it does not last for a long time. Even after long and continuous practice, only the evolved and accomplished adept experiences permanent union and final liberation.

The speed at which kundalini excites is determined by the aspirant's purity, stage of evolution, rudiments, purification of the mental and nervous systems and the subtle bodies, and the longing for liberation. Naturally, nature awakens the power and gives knowledge to the student when he is ready. Nothing of deep importance will be revealed to him until he has fully assimilated it.

There are also many other practices, both physical and breathing, to facilitate chakra meditation. It must be strongly emphasized that such meditation should be performed under the guidance of a guru, and only after months of purification and preparation. However, the teacher cannot give the student the power or the necessary self-discipline.

■Muladhara Chakra
Muladhara chakra is located at the base of the spine. It is yellow in color, and has a square mandala representing the principle of Earth, and holds the bija mantra of Ram. The four red petals are associated with the vibrations of the sounds Vam, Sam, Pish, and Sant. These bijas are read starting from the upper right petal and in a clockwise direction. Brahma is the governing deity. Within this chakra, Kundalini is dormant. There is also the Brahma granthi, or Brahma knot, which must be strictly purified and forcefully awakened for Kundalini to rise.

Meditation on Muladhara gives the knowledge of Kundalini and a means to awaken it. It gives control over breath and mind, and knowledge of the past, present, and future.

■Swadhisthana Chakra
The Swadhisthana chakra is located in the Sushumna nadi in the genital region, and controls the lower abdomen, kidneys, etc. Its element, water, is associated with a white crescent moon, and its bija is Vam. The six crimson petals are represented by Bam, Bam, Mam, Yam, Mam, and Lam. Vishnu is the presiding deity.

Meditation focuses on the chakra's crescent moon. It governs the element of water, and gives spiritual power, ultimate knowledge, and knowledge of the cosmic entities. Many unclean qualities are extinguished.

■Manipura Chakra
The Manipura chakra is located in the Sushumna nadi at the navel, and corresponds to the solar plexus. The central red triangular mandala contains its element, fire. The bija mantra is terrifying. It is represented by Dam, Dam, Mam, Tam, Tom, Dam, Dam, Namapam, and Yam. Rudra is the governing deity.

A person who can concentrate well on this chakra has no fear of fire, and no illness.

■Anahata Chakra
The Anahata chakra is located in the Sushumna nadi in the heart region. Its element, air, is located in the center of a smoke-colored mandala in the shape of a David's star. Its bija is Yam. The twelve deep red petals are represented by Kam, Kam, Gam, Gam, Nam, Kam, Sham, Jam, Jam, Aim, Tam, and Sam. Ish is the presiding deity.

In this center, the original sound of Sabahabrahman, the Anahata sound, can be heard. Anahata chakra meditation gives purity, cosmic love, and various spiritual strengths.

■Vishuddha Chakra
The Vishuddha chakra is located in the sushumna nadi at the bottom of the throat, corresponding to the body's larynx nerve plexus. It also corresponds to the 5th cosmic plane. Within a pure blue circle, its element is ether. The seed bija is Ham. The 16 violet petals contain Sanskrit vowels: am, am, im, im, um, um, rm, rm, lm, lm, em, aim, om, aum, am. The presiding deity is Sadasiva.

He who concentrates and ultimately achieves meditation in this chakra achieves great success. He enjoys complete knowledge of the four Vedas and knows the past, present, and future.

■Ajna Chakra
The Ajna chakra in the sushumna corresponds to the space between the eyebrows, the trikuta. OM is the seed letter of this chakra, the seat of the mind, and can be found within a pure white circle. On each side, there are two pure white petals and vibrations represented by the Sanskrit letters Ham and Ksham. This element is Avvakta, the primordial cloud of undifferentiated energy and matter. The presiding deity is Parama Shiva.

Those who successfully meditate in this center destroy all karma of past lives and become liberated souls. Intuitive knowledge is obtained through this chakra, which is the seat of primal power and the soul. It is the place where yogis consciously place prana at the time of death. All yogis, especially jnanis, concentrate on this center and OM.

■Sahasrara Chakra
The Sahasrara is the center above the other six centers and the subtle center above them. All the others are closely related to it. Located on the crown of the head, it corresponds to the body's pineal gland. It has 1000 petals repeating the 50 letters of the Sanskrit alphabet. It is the abode of Shiva.

The top of the head, known as the forehead of the newborn, is called the Brahmandra, the "hole of Brahma." At the time of death, as advanced yogis leave the body, it opens and explodes, allowing prana to escape.

When Kundalini Shakti unites with Shiva at the Sahasrara, the Yogi experiences extreme bliss. He reaches a state of unconsciousness and attains the highest knowledge. He becomes a fully developed Jnani.