Understanding and Benefiting
from the Integral Stages of Practice
What we call “meditation” is actually an integrated series of approaches to Consciousness that is the Ground, yet for most of us, the background of all experience, not just rarified or spiritual. In this piece we will explore and taste the various stages of practice that comprise what we call meditation. These clearly delineated aspects together provide a sure and time proven access to rewarding practice that can have such a transformative impact on our quality of life.
All meditation traditions have preparatory stages to facilitate and consolidate readiness for the deep inquiry and opening that meditation invites, which is what any system of yoga practice is about. The Classical meditation path (Raja yoga) has several indispensable levels of practice that preempt formal meditation practice. A quick overview…
Yamas and Niyamas- the values and precepts that enable a harmonious relationship with our external environment and ourselves. These guidelines help to cultivate a mind that is clear of the painful tendencies of anxiety, restlessness, inability to focus, and dullness that are so prevalent in everyday experience.
The Yamas are - ahimsa- non-harming, satya-truthfulness, asteya-non stealing, brahmacharya-cultivation of spiritual energy, aparigraha-non greediness or non-possessiveness. On reviewing these values we’ll see that their cultivation and practice generates a benign and compassionate relationship with our physical surroundings and the people we interface with. To have such harmonious interaction with our world brings us close to the ancient principle of RTA, which means to be in accord with all of life. Committing to such a way of living brings about a fundamental shift in all our dealings and a deep abiding harmony within our own psyches. Less worry, anxiety, or fear, with an upsurge of feelings of appreciation, respect, and deep value for the gift of life.
Niyamas are - saucha-purity of body and mind, santosha-contentment and peace of mind in all circumstances, tapas-capacity to withstand challenge and difficulty, swadhyaya- study and focused contemplation of deeper truths and spiritual principles, Ishvara pranidana-the mature and ripe devotion to the Higher Power or God as understood in yogic terms which means the indwelling divinity within everyone. Spiritual practice with just intellect and no heart is ultimately dry and cerebral while such practice with just strong feeling but lacking discernment does not create clarity and or the subtle perception necessary to advance in meditation.
The body and mind are then ready to incorporate the third stage of the practice of asana, which is somatic as well as a psychological posture that facilitates cleansing of the body of physical and subtle obstructions that inhibit flow and augmentation of vital force (prana). Asana is recommended to establish both sthira and sukha, which are “steadiness” (freedom from tension, habitual restlessness, lack of vitality) and “ease” (that connotes natural joyfulness and spontaneous wellbeing). These practices actually precede the integration of pranayama, which is much more than just breath control. Prana is prana shakti- the universal power of Consciousness that manifests as life itself. Ayama in this context is the skillful expansion of prana by means of refined use, direction, and augmentation of the inner dynamic quality of breath. Pranayama even while so beneficial, especially in relationship to cultivating spiritual potency (expanded prana), purifying both body and mind, and stabilizing the establishment of the sattvic state that is a prerequisite for meditation, is considered by Maharishi Patanjali to be a preliminary (bahir anga) phase to help prepare for undertaking deep meditation.
Now let’s explore the other essential stages of practice (antar anga) that comprise meditation.
The combination of the 5 bahir angas bring about a significant shift in our outer and inner experience. It is said in the texts of meditation that the inner state of the sage is as real to her as the outer engagement with the world is real for us. In other words, what is obscured and hidden to us when we are predominantly externally oriented is revealed when a profound re-orientation transpires in the mind.
What we fail to observe and understand about constantly chasing sense stimuli is that such habitual and unconscious activity weakens us. Our potential mental power is leaked away when constantly pouring out through the sense gates. This leaking results in scattered attention, lack of concentration, and inability to stay focused and present. A drained mind state also results in unstable emotional disbalance. Mood swings are like riding on a rollercoaster, soaring one moment, veering violently the next, and plummeting at a great velocity only to sweep up again briefly. What a wild ride, day in and day out, utterly exhausting!
Rather than seeking satisfaction through the gates of the senses from external stimuli, when the mind becomes internalized, which means actually perceiving the subtle inner domains beyond thoughts, a revolutionary change in personality emerges. Then what is also perceived through the potentized senses is a greater beauty and appreciation of life as we begin to taste the subtle nuanced expressions of shakti that evidence themselves as the shimmering undercurrents of energy at play behind the movements of day-to-day life.
We become settled, calm, and self-resourceful rather than constantly chasing validation- from others, a career, or activities we may engage in. The infinite Self begins to stream through into the mind as a cooling salve, satisfying a never-ending hunger that desires previously fueled.
When this profound reorientation occurs, we are drawn to the now irresistible Self, as metal filings are irrevocably pulled towards a magnet once they have come into close enough proximity for this natural force to begin to exert itself. Then we can see how the bahir angas have done their real work in bringing about this radical yet completely natural movement towards establishment in a clear mental state that is the prerequisite for the unfoldment of enlightenment.
Pratyahara
The key to pratyahara is essentially volitional control of mind state, which means to cultivate a clear, calm, tranquil, and one-pointed mind. The mind becomes filled with prana shakti through pranayama practices and becomes concentrated and focused. Once this is the case then such a mind can be redirected efficiently inward, away from external stimuli without psychological and emotional resistance. Such internalized attention is then oriented to immerse itself in the luminosity of the core of our being. The longer the mind is infused with light the less chance of being affected by deep-rooted habits. The secret to eliminating samskaric influence is becoming steady in concert with the inner light. Pratyahara fulfills this criteria of establishing such fundamental reorientation, as awareness of its intrinsic luminosity is the mind’s very nature.
Quality of pure mind state is contingent on the duration of time it can be directed without disturbance. Pratyahara or inner orientation free of disturbance is measured to be precisely 9 minutes and 50 seconds. This accomplishment is important in that some mental impressions begin to be released from the mind after from this point. The longer the time frame of steady one-pointed mind is sustained the more powerful is the cleansing of samskaras. The scale of mind focus- period of time is:
Pranayama- 12 normal breaths (each cycle of inhalation and exhalation which equals one normal breath takes about 7 to 9 seconds), 12x9 is about one minute and 45 seconds of focused one-pointed mind state
Pratyahara- 12 x 1minute and 45 seconds which converts into approximately 21 minutes of focused one-pointed mind state. Doing so facilitates the release of superficial samskaras from manas or cognitive (thinking) mind.
Dharana
Dharana is the first of the three phases of deep contemplation, stilling and cessation of vikalpa or the thought dynamic which demonstrates redirection of prana back to its source in pure unalloyed Consciousness, which is the Seer or inner Self. These three successive stages of ever deeper concentrated flow of awareness that transitions from personal, transpersonal to universal is called samyama and constitutes the antar angas or most sublime stages of practice.
Dharana is the initial phase of complete concentration where intent and identification with personal effort of practice remains. It is actually contemplation as one thought is sustained for a minimum of 12x the length of pratyahara or approximately three hours. Through this quality and duration of concentration, the object of contemplation reveals its innermost characteristic, which is a subtle emanation of consciousness.
There are five classic archetypes of subject for the practice of dharana:
Prana- not just the vital force that animates the physical body but as the primordial and first evolute of pure consciousness, and for practice purposes as to how it is associated with breath. The most fundamental dharana practice here is to find the madhya or inner and outer midpoints between the breaths. Another is called anusandanah or prolonged singular focus on the hamsa mantra, that is, listening to the vibration of ham on the inbreath and sa on the outbreath. The third is on pranava or AUM.
Japa- the ongoing non-verbal and spontaneous repetition of either Chaitanya or Bija mantra. Mantra in essence is the vibration of the non-dual pure “I” awareness called Purno’ham Vimarsha
Bhavana- or “creative” contemplation whereby contemplation of an essential characteristic of consciousness is entered into completely, with no withholding or resistance. Bhavana leads to suddha vikalpa or pure single thought that plunges and releases into the avikalpa state of pure awareness sans any thought construct.
Sunya or contemplation of the void, which is the state initially of yoga nidra and ripens into full thought-free presence while in the void. Sunya then expands into sunyatita or the pure awareness superseding any limitation.
Direct apprehension of Vastness- a fascinating use of dharana in conjunction with the senses, particularly sight or sound, in conjunction with total control of the almost unavoidable arising of thought which occurs through contact with sense perception. A highly disciplined practice where all previous angas have prepared for this sense stimuli without any thought.
As we can see these practices are best undertaken under the direct guidance of a skilled practitioner who has direct experience of crossing from the “world of vilalpas” into the avikalpa or thought-free state.
The two remaining stages of samyama are seamless progressions from dharana, from total concentration into the naturally arising effortless flow of awareness that transcends the three constraints of time, space, and causality. The depth and power generated from dhyana or meditation enables the release of long-held impressions residing at the deepest levels of the psyche, which all have their genesis in fear of loss of existence.
When samadhi opens in awareness the fear of death is finally surrendered gracefully. Then the light of consciousness is revealed, not attained, or achieved, for it is inherent in everyone. What a paradox, that the natural Ground of Being emanates from within oneself when the work has been done and we are ready to release the illusion of mortality and duality. But this is what it takes. What a worthy undertaking. Every life is of ultimate value, we just have to dedicate ourselves to the central task at hand.