 106. Meditation |
The "me" in the Bhagavadgita is the inner true "Self" in each human being (also called the Holy Spirit). The "supreme" is within us. It is the consciousness underlying the ordinary individualized consciousness of every day life, but incommensurable with it. The two are different in kind, though the "supreme" is realized by the one who is prepared to lose his life in order to save it (the giving up of the psychological ego in order to return to their true self). For the most part, we are unaware of the "Self" in us because our attention is engaged by objects which we like or dislike. We must get away from these objects, to become aware of the "divine" in each of us. If we do not realize the pointlessness, the irrelevance and the squalor of our ordinary life, the "inner true self" becomes the enemy of our ordinary life. The universal self and the personal self are not antagonistic to each other. The universal self can be the friend or the foe of the personal self. We must subdue our petty cravings and desires. If we do not exert our selfish will, we become the channel of the universal self. If our impulses are under control, and if our personal self offers itself (sacrifices) to the "universal self," then the latter becomes our guide and teacher. Every one of us has the freedom to rise or fall and our future is in our own hands. For he who has conquered his (lower) self by the (higher) self, his higher self is a friend. But for he who has not possessed his higher self, his very higher self will act in enmity, like an enemy. This is the state of blessedness of the person who has established himself in unity with the universal self. He is a "Jitatman" whose calm and serenity are not disturbed by the pains of the opposites. The supreme self regards him as his very self. The self in the body is generally absorbed by the world of dualities, cold and heat, pain and pleasure. But when it controls the senses and masters the world, the self becomes free. The "supreme self" is not different from the self in the body. When the self is bound by the modes of "prakrti" or nature, it is called "ksetrajna." When it is freed from them, the same self is called the "supreme self."
-Bhagavadgita
The Lotus Posture:
It should be noted that during deep meditation as one draws nearer to God, God also draws near or is attracted to person seeking perfection and the return to spirit consciousness, as God, the energy of universal, eternal spirit begins to make its presence known and felt to the devotee. The energy of God (Shakti) may take the form or mental image of what is dear and familiar to the devotee, i.e., to a Hindu the initial energy willl be in the image or arrival of Krishna;to a Christian it may be Jesus or Mary; to a Buddhist it will be Buddha; to a Greek mystery school student the energy that proceeds the non personified God consciousness will arrive in the presence of Zeus or Jupiter, as one surrenders to the presence one becomes the pure non personified being of self-awareness-God, i.e., at-onement with the pure consciousness that is prior to any energy (Shakti) manifested gross or subtle. The Lotus posture is so called because in that traditional pose, the Yogi views the varicolored lotuses (Padmas) of the cerebrospinal centers. Each lotus possesses a characteristic number of petals or rays composed of PRANA (life force). The PADMAS are also known as CHAKRAS or wheels. The lotus posture (Padmasana) holds the spine upright and locks the body securely against the danger of falling backward or forward during the trance state of SABIKALPA SAMADHI.
-YOGANANDA
If therefore thine eye be single, thy whole body shall be full of light. - Matthew 6:22
During deep meditation, the single or spiritual eye becomes viable within the central part of the forehead. This omniscient eye is variously referred to in scriptures as THE THIRD EYE, THE STAR OF THE EAST, INNER EYE, DOVE DESCENDING FROM HEAVEN, EYE OF SHIVA, EYE OF INTUITION and SPIRITUAL INSIGHT.
