Om Yoga Its Theory and Practice by Swami Nirmalananda Giri ©Copyright 2006 by Atma Jyoti Press http://www.atmajyoti.org http://blog.atmajyoti.org Contents Preface: Yoga and Freedom.............................................................................................5 Chapter One: Why Yoga?.................................................................................................6 Chapter Two: The Word That Is God............................................................................15 Chapter Three: Om Yoga Meditation............................................................................21 Chapter Four: Breath and Sound in Meditation.............................................................42 Chapter Five: Points For Successful Meditation...........................................................52 Chapter Six: Om Yoga–Ashtanga Yoga..........................................................................65 Chapter Seven: The Foundations of Yoga.....................................................................69 Chapter Eight: Om in the Upanishads, Bhagavad Gita, and Yoga Sutras.....................86 Afterword: It Is All Up To You.......................................................................................91 Appendix One: The Yoga of Sound................................................................................93 Appendix Two: The Glories and Powers of Om.............................................................97 Glossary.......................................................................................................................106 Preface: Yoga and Freedom “Which is the form of meditation that came to be foremostly employed by seekers after liberation? What should be the object of meditation by such seekers? The form of meditation that came to manifest as the foremost of all, for the regeneration of all seekers, was the First Word, indicative of Brahman: the Syllable Om. Meditation on Om should be resorted to by seekers after liberation. This Syllable is the Supreme Brahman.’” (Atharvashikha Upanishad 1:1,2) (Please see the Glossary for the definition of unfamiliar words and also for brief biographical information on unfamiliar persons.) Yoga is all about freedom. Only a fraction of the world’s population is formally imprisoned, but the entire human race is imprisoned in the body and the earth itself. None are free from the inevitability of sickness, age, and death, however free of them they may be at the moment. The human condition is subject to innumerable limitations. Who really controls his life fully, attains all his goals, and knows no setbacks of any kind? No one. Our real self, the spirit, is ever perfect and free. But we have forgotten that. So we identify with our present experience of bondage and consequently suffer in countless ways. Our situation is like someone who is asleep and dreaming that he is being tortured and beaten. In reality he is not being touched at all; yet he is experiencing very real pain and fear. He need not placate, overpower, or escape his torturers. He needs only to wake up. Yoga is the procedure of self-awakening. Om Yoga is the way to freedom from suffering and limitation. “What world does he who meditates on Om until the end of his life, win by That? If he meditates on the Supreme Being with the Syllable Om, he becomes one with the Light, he is led to the world of Brahman Who is higher than the highest life, That Which is tranquil, unaging, immortal, fearless, and supreme.” (Prashna Upanishad 5:1,5,7) Regarding Om, the Yoga Sutras of Patanjali (1:28) simply says: “Its repetition and meditation is the way.” The Upanishads and the Bhagavad Gita, as well as the Yoga Sutras, advocate meditation on Om, the sacred syllable that both symbolizes and embodies Brahman, the Absolute Reality. (See Chapter Eight: Om in the Upanishads, Bhagavad Gita, and Yoga Sutras.) It is my hope that you will test for yourself the spiritual alchemy of Om Yoga that is set forth here. “This is the bridge to immortality. May you be successful in crossing over to the farther shore of darkness.” (Mundaka Upanishad 2.2.6) Swami Nirmalananda Giri Atma Jyoti Ashram www.atmajyoti.org 4 Chapter One: Yoga “Yoga” is a Sanskrit word that means “to join.” Yoga is both union and the way to that union. What do we join through yoga? First, we join our awareness to our own essential being: the spirit whose nature is pure consciousness. In yoga philosophy this is known as the Atman or Self. Next, we join our finite consciousness to the Infinite Consciousness, God, the Supreme Self (Paramatman). In essence they are eternally one. According to yogic philosophy the individual atman-spirit originally dwelt in the consciousness of that oneness. But in its descent into the material world the spirit lost its awareness of the eternal union, and lost the capacity to live in and manifest the union on a practical level. Through yoga the lost consciousness can be regained and actualized in the individual’s practical life sphere. Regarding this, a yogi-adept of the twentieth century, Dr. I. K. Taimni, remarks in his book The Science of Yoga: “According to the yogic philosophy it is possible to rise completely above the illusions and miseries of life and to gain infinite knowledge, bliss, and power through enlightenment here and now while we are still living in the physical body.…No vague promise of an uncertain postmortem happiness this, but a definite scientific assertion of a fact verified by the experience of innumerable yogis, saints, and sages who have trodden the path of yoga throughout the ages.” Since rational thought precedes rational action, we should begin with the philosophical side of Yoga. Yoga philosophy Hinduism embraces six systems of philosophy (darshanas), one of which is the Yoga Darshana. The basic text of the Yoga philosophy is the Yoga Sutras (also called Yoga Darshana). It is the oldest known writing on the subject of yoga, written by the sage Patanjali, a yogi of ancient India. Further, the Yoga Philosophy is based on the philosophical system known as Sankhya, whose originator was the sage Kapila. Sankhya is the original Vedic philosophy, endorsed by Krishna in the Bhagavad Gita, India’s most widely-read scripture. (Gita 2:39; 3:3,5; 18:13,19. Also, the second chapter of the Gita is entitled: Sankhya Yoga.) The Ramakrishna- Vedanta Wordbook says: “Sankhya postulates two ultimate realities, Purusha and Prakriti. Declaring that the cause of suffering is man’s identification of Purusha with Prakriti and its products, Sankhya teaches that liberation and true knowledge are attained in the supreme consciousness, where such identification ceases and Purusha is realized as existing independently in its transcendental nature.” It is not surprising, then, that Yoga is based on Sankhya. In contrast to the other five systems, Yoga is a philosophy which stimulates its investigators to engage in yoga as a practice through which they will experience and demonstrate its truth and worth. What begins as theory develops into practice which culminates in realization. Yoga is philosophy, discipline, and experience. It is a revelation of consciousness. In the Bhagavad Gita, Krishna the teacher tells Arjuna the student: “There was never a time when I did not exist, nor you, nor any of these kings. Nor is there any future in which we shall cease to be.” (Bhagavad Gita 2:12) We are eternal beings, without beginning and without 5 end. Originally we were points of conscious light in the infinite ocean of Conscious Light that is God. We were gods within God. And so we still are, for it is not possible to be outside of Infinity. Yet we are also here in this ever-changing world–a place that completely overwhelms the truth of our immortal life within God. For countless life-cycles we have found ourselves embodied in material cases, little body-prisons within the greater prison of the cosmos. And that is where we are right now. God the Lord In writings on Yoga, the word for God or Lord is Ishwara–the Ruler, Master, or Controller possessing the powers of omnipotence, omnipresence, and omniscience. Ishwara is the Supreme Power, Parameshwara. It is toward this Ishwara that our life is to be directed if we would attain perfection in yoga. In Yoga Sutra 1:23, Patanjali says that samadhi, the state of superconsciousness where Absoluteness is experienced, is produced by Ishwarapranidhana–the offering of one’s life to God. This is not merely dedicating our deeds and thoughts to God, but consciously merging our life in the greater life of God and making them one. Since yoga is a practical matter, we need some workable, pragmatic understanding of the nature of God. For how will we seek and recognize Him if we have no idea who He is? Patanjali supplies us with exactly the kind of definition we need: “Ishwara is a particular Spirit Who is untouched by the afflictions of life, actions [karma] and the results and impressions [conditionings] produced by these actions.” (Yoga Sutras 1:24) The unique Being God is a special, unique, conscious Being–not just abstract Existence. God is a “particular Spirit” in the sense that God can be “picked out” or “singled out” from among all other things or beings. Though God is within all things and all things are within Him, yet He stands apart. This is stated several times in the Bhagavad Gita: “They are contained in me, but I am not in them…I stand apart from them all, supreme and deathless” (7:12, 13). “For my spirit stands apart, watching over Maya, the maker” (9:9). “Standing apart, He sustains” (13:14). “He is within and without: He lives in the live and the lifeless: subtle beyond mind’s grasp; so near us, so utterly distant” (13:15). “Although I am not within any creature, all creatures exist within me” (9:4). God is unique in the sense that He is Ekam Evam Advityam Brahman–the God Who is One, Only, Without a Second. He is not one of many, nor is He even one of two. He is ONE in every sense of the term. God is neither conditioned nor confined in any manner. Therefore He is not touched or tainted by the afflictions or faults of life (relative existence), in contrast to us who live within them as though they were the air we breathe and the basis of our existence. Nor is Ishwara bound or in any way conditioned by actions; therefore He is ever unchanging. Infinite Consciousness: Omniscience God is the essence and the apex of Consciousness, so Patanjali further says: “In Him is the highest limit of omniscience.” (Yoga Sutras 1:25) Commenting on this, Shankara says: “The all-pervading mind of the supreme Lord is in simultaneous contact with every object.” 6 The omniscience of God is total and absolute, for in truth God is Omnipotence, Omniscience, and Omnipresence. Then for the yogi Patanjali introduces a significant fact. He does not just say that omniscience (sarvajña) is in God, but that the seed of omniscience (sarvajña bijam) is in Him. Within God is the seed or potentiality of omniscience for those who are united with Him through their practice of yoga. Omniscience is not just objective knowledge, but infinity of consciousness–the Being of God Himself. The two Selves “Who am I?” is the age-old question asked with “Who is God?” The true “I” of each sentient being is the individual spirit, the self (atman). But there is more. God (Brahman) is the Self of the self–as the ocean is the “self” of every wave. The illumined know that they are the immortal self whose ultimate Self is the Immortal Itself. We are spirits within Spirit, in a wondrous way both ourselves and Brahman, both finite and infinite. “Like two birds of golden plumage, inseparable companions, the individual self and the immortal Self are perched on the branches of the selfsame tree. The former tastes of the sweet and bitter fruits of the tree; the latter, tasting of neither, calmly observes. The individual self, deluded by forgetfulness of his identity with the divine Self, bewildered by his ego, grieves and is sad. But when he recognizes the worshipful Lord as his own true Self, and beholds his glory, he grieves no more.” (Mundaka Upanishad 3.1.1,2) “That being who is the power of all powers, and is born as such, who embodies himself in the elements and in them exists, and who has entered the lotus of the heart, is the immortal self.” (Katha Upanishad 2:1:7) “In the effulgent lotus of the heart dwells Brahman, who is passionless and indivisible. He is pure, he is the light of lights. Him the knowers of the self attain.” (Mundaka Upanishad 2.2.9) “Brahman is supreme; he is self-luminous, he is beyond all thought. Subtler than the subtlest is he, farther than the farthest, nearer than the nearest. He resides in the lotus of the heart of every being.” (Mundaka Upanishad 3.1.7) “He who glows in the depths of your eyes–that is Brahman; that is the Self of yourself. He is the Beautiful One, he is the Luminous One. In all the worlds, forever and ever, he shines!” (Chandogya Upanishad 4:15:1) Meditation is the key to knowledge of the self and the Self of the self. Knowing one, both are known–so say the sages. “Wise, self-controlled, and tranquil souls, who are contented in spirit, and who practice austerity and meditation in solitude and silence, are freed from all impurity, and attain by the path of liberation to the Immortal, the truly existing, the changeless Self.” (Mundaka Upanishad 1.2.11) Dr. I. K. Taimni, in The Ultimate Reality and Realization, says this: “It is only when the realization of being a pure spirit or atma has been attained that it is possible to achieve the final goal of union of the atma with the Paramatma, the Supreme Spirit which exists eternally beyond the manifested universe and from which the manifested universe is derived. When this final realization has been attained and union of atma with Paramatma has been brought about there is not only a complete sharing of consciousness between the two but also of the infinite Power which is inherent in the Universal Consciousness.…It is necessary to distinguish between the powers which are acquired on the realization that he is a pure spirit or atma and those 7 which are attained when he is able to destroy the last vestige of egoism and his consciousness becomes united with that of Paramatma. The former, though tremendous in some respects, are still limited, while the latter which are really the Powers of the Supreme Spirit are infinite and can manifest through the center of consciousness of a self-realized individual because there is fusion of the individual consciousness with the Supreme Consciousness and the channel between the two is open.” God and gods We are gods within God, finite spirits within the Infinite Spirit. But what is spirit? Yoga tells us that spirit is consciousness. We are eternal consciousnesses, each of us individual and distinct. Yet we are more. Each of us takes our being from God as the wave takes its existence from the ocean. God is the eternal Root, the Ground, of our being, our greater Self. We are not God, but in some ineffable manner God is us–the Self of our self, the Spirit of our spirit. God is all, and we are the parts–each of us possessing an eternal and irrevocable distinction. That is why Krishna told Arjuna: “There was never a time when I did not exist, nor you, nor any of these kings. Nor is there any future in which we shall cease to be.” “Both the individual self and the Universal Self have entered the cave of the heart, the abode of the Most High, but the knowers of Brahman see a difference between them as between sunshine and shadow.” (Katha Upanishad 1:3:1) God and creation God, the infinite Spirit, is pure consciousness, but has extended or emanated Himself as the cosmos: physical, astral, and causal. “This universe, before it was created, existed as Brahman. ‘I am Brahman;’ thus did Brahman know himself. Knowing himself, he became the Self of all beings.” (Brihadaranyaka Upanishad 1:4:10) This seemingly dual nature of God as Light and Power, as Consciousness and Matter, has puzzled the minds of even the wise. God, the Original Being, projects Himself as the ever-changing dance of creation, as the evolving light that is the cosmos. God projects the creation, evolves it, and withdraws it back into Himself in a perpetual cycle. The creation can be thought of as God’s body–that God becomes incarnate in creation again and again. And as parts or reflections of God we do exactly the same through reincarnation. There is a law that governs the place and kind of our embodiment. That law is karma, the principle of exact and inevitable reaction to our own actions and mental states, resulting in a seemingly endless domino effect of continual birth and death. Yoga offers us the possibility of ending this chain of embodiments by awakening-transformation from time and mortality into eternity and immortality. And us… All conscious beings have existed eternally within the Being of God, one with Him, distinct though not separate from Him. Rooted in the infinity of God, they have within themselves an innate impulse to transcend their finitude and attain the boundlessness of their Origin. This is impossible, since they are as immutable as God–the only infinite Being. They can become godlike, but they cannot become God. Yet the urge for transcendence is part of their nature. The solution to this dilemma is simple. The individual consciousnesses cannot alter their 8 natural state of finitude, but they can come to share and participate in the infinite Consciousness of God. Even though they cannot become infinite themselves, they can experience the infinity of their divine Source, just as a psychically sensitive person can experience the thoughts and feelings of others without becoming them. In the same way, spirits can evolve to experience the Consciousness of God while remaining in their naturally limited state. They do not become God the Absolute, but they enter into that Absolute Life and are one with it. As Shankara explains in his Yoga Sutra commentary: “When the light of several lamps appears simultaneously, it cannot be made out which is the light of which.” Consequently liberated spirits experience the infinite Being of God–infinite Consciousness–as their own being. Krishna has described it this way: “When you have reached enlightenment, ignorance will delude you no longer. In the light of that knowledge you will see the entire creation within your own atman and in me.” (Bhagavad Gita 4:35) When the spirits are unshakably established in that Consciousness the goal has been attained. All they need do is develop the capacity for such a state of awareness. This is done by learning to fully experience the state of existence of a being completely different from themselves–while retaining the awareness of their true identity. They can put on the “costume” of a consciousness utterly different from theirs, and not just experience that other mode of consciousness, but become able to function as that other kind of being. Evolutionary creation To enable the spirits to enter into this process, God breathes forth His own Self as the Power from which is manifested all the realms of relative existence, from the most subtle worlds of nearly-perfected beings to the most objective worlds of atomic matter. They can then enter into relative existence by taking on coverings, or “bodies,” of varying grades and patterns of vibratory energies. They descend into this material world and begin working their way up the ladder of ever-evolving forms. Beginning with forms whose scope of consciousness is vastly less than theirs, they work their way upward, entering into higher and higher levels of awareness until they can surpass their original breadth of consciousness and begin to partake of a life of awareness much beyond their own. In the intervals between embodiments the spirit spends time in the astral regions where awakening and growth also take place. (This is best explained in the forty-third chapter of Autobiography of a Yogi by Paramhansa Yogananda.) Upward and upward they evolve until their capacity for awareness is developed to such a perfect state that they can experience and participate in God’s all-embracing Consciousness, thenceforth to live in His infinity. As Shakespeare wrote, “all the world’s a stage” with the individual spirits wearing their costumes and playing their parts. Just as actors begin with small parts and progress to bigger roles by demonstrating their skill in those smaller parts, so also do the spirits advance to higher and more complex forms of existence and consciousness, at last returning home to God. The Sufi poet, Rumi, wrote: A stone I died and rose again a plant. A plant I died and rose an animal; I died an animal and was born a man. Why should I fear? What have I lost by death? As man, death sweeps me from this world of men 9 That I may wear an angel’s wings in heaven; Yet e’en as angel may I not abide, For nought abideth save the face of God. Thus o’er the angels’ world I wing my way Onwards and upwards, unto boundless lights; Then let me be as nought, for in my heart Rings as a harp-song that we must return to Him. Oliver Wendell Holmes, one of many great Americans whose belief in reincarnation is overlooked, wrote in his poem, The Chambered Nautilus: Build thee more stately mansions, O my soul! As the swift seasons roll! Leave thy low-vaulted past! Let each new temple, nobler than the last, Shut thee from heaven with a dome more vast, Till thou at length art free, Leaving thine outgrown shell by life’s unresting sea! That is the purpose of creation and our place in it. God is the guru of all Since God is eternal, it is from Him that all knowledge has come–especially the revelation of spiritual truth. As Vyasa observes: “His purpose is to give grace to living beings, by teaching knowledge and dharma [righteousness].” “There is no other but God to give the teaching which is a boat by which they can cross over the sea of samsara, and He teaches knowledge and dharma to those who take sole refuge in Him.…For all the kinds of knowledge arise from Him, as sparks of fire from a blaze or drops of water from the sea,” says Shankara. Therefore Patanjali concludes: “Being unconditioned by time He is Guru even of the Ancients.” (Yoga Sutras 1:26) Dwelling in the hearts of all, God continues to be the guru of questing souls. This does not mean that qualified spiritual teachers are not helpful to us, but ultimately the yogi must be guided by the Divine from within his own consciousness. “The mind is itself guru and disciple: it smiles on itself, and is the cause of its own well-being or ruin,” wrote the great poet-saint Tukaram (Tukaram’s Teachings, p. 19). “The mind will eventually turn into your guru,” said Sri Sarada Devi, the consort of Sri Ramakrishna. (The Gospel of the Holy Mother, p. 340) Swami Brahmananda, the “spiritual son” of Sri Ramakrishna, in speaking about the role of an external guru said: “Know this! There is no greater guru than your own mind. When the mind has been purified by prayer and contemplation it will direct you from within. Even in your daily duties, this inner guru will guide you and will continue to help you until the goal is reached.” (The Eternal Companion, p. 120) Therefore Tukaram wrote in one of his hymns: “The guru-disciple relationship is a sign of immaturity.” (Tukaram’s Teachings by S. R. Sharma, p. 20) The fact that Shankara writes in the Nirvanastakam: “I am neither guru nor disciple [gururnaiwa shishya],” shows that realization of the Self the limiting guru-disciple relationship is left behind and dissolves away.” (There is, 10