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the man
Israel
21 Posts |
 Posted - Sep 16 2014 : 10:50:12 AM
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hi everybody,
can you write to me the steps of deep medation in AYP so:
step 1 -
step 2 -
step 3 -
....
please!!!
i want deep medation with breatings with mantra because i sensative only mantra.
i want the mantra of AYP - IAM.
THANKS
THE MAN |
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bewell
1275 Posts |
Posted - Sep 16 2014 : 11:07:50 AM
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The Man--
The following instruction is an extended quotation from AYP Lesson 367. It may be what you are seeking. You be the judge.
Namaste
Replacing the Mantra with Breath as the Object of Meditation
True meditation always involves the use of an object, and systematically refining our awareness of that object in the mind. In AYP the object we use is a mantra (actually, a progressive system of mantras), which has been found to be highly effective for cultivating abiding inner silence in the nervous system.
For those who are over-sensitive to mantra meditation, no matter how it is approached, it is suggested to use an object for meditation other than a mantra. There are certainly alternative ways to cultivate abiding inner silence in the nervous system. An ancient and reliable method of meditation used widely in the Buddhist system, and elsewhere, involves using the breath as object, rather than mantra.
We can meditate using our breath in the same way we meditate with mantra. The procedure is the same. Starting out, we sit with eyes closed and easily bring our attention to our breath. When we notice that our attention is no longer on our breath, we easily bring it back to the breath. If our attention and the breath have become refined, we come back to the breath at that refined level, just the way we would bring our attention back to a refined level of the mantra if that is where we are when we notice we are off the object of our meditation. And just as with mantra meditation, in breath meditation there can be thoughts or no thoughts with awareness of breath. We don't try and push thoughts out. We just easily favor the breath, no matter what else may be going on. So, the basic instructions for breath meditation are the same as the instructions for mantra meditation.
There are a few differences between mantra meditation and breath meditation though, and we should point those out.
Some may ask, what is the object we call breath? Is it the sensation of air moving in the nostrils, in the throat, in the lungs? Is it the rising and falling of the chest? As we begin breath meditation, and get into it, we may find it is one of these, or all of these. That is fine. Whatever we perceive the object of breath to be, that is what it is. It is not necessary to physically locate our awareness of the breath. It may start in one place, and move naturally. We can be comfortable with that, easily favor whatever it is, and we will be refining our awareness, purifying our nervous system, and cultivating abiding inner silence.
In time, we will find that our attention will go to a very refined aspect of breath that we could call the "energy impulse" of the breath, without a fixed physical location. It is a lot like a refined mantra, and we can be very deep with it. As we become advanced in our practice, we may find ourselves picking up that refined energy impulse of the breath as soon as we sit to meditate, just the way an advanced mantra meditator will be picking up a refined level of the mantra as soon as the eyes are closed. We can't force any of this refinement to happen. It happens by itself as our method of meditation and the object we are using become baked into our nervous system. This is why regularity of practice is so important twice daily, whether we are using mantra or breath.
Breath meditation has been found by over-sensitive meditators to be more gentle than mantra meditation, and much less likely to cause symptoms of excessive purification in the nervous system. Of course, there is no guarantee that it will not, but the chances of an over-sensitive meditator finding a stable practice with breath meditation are much better.
When using breath meditation and going deep, as with any effective form of meditation, the breath may naturally suspend briefly from time to time. This is a sign that metabolism is low, that we are in deep silence, and that effective purification is occurring. If, during a breath suspension, we become aware that our attention is not on the breath, we may not find much physical breath or subtle energy impulse of breath to favor. If that is the case, we can just easily be in the stillness we are experiencing in the moment. When we notice the physical breath or the faint energy impulse of breath again, then we can return to that at whatever level of refinement we find ourselves. This is the primary difference between breath meditation and mantra meditation. When breath suspends in mantra meditation, we can still favor the impulse of the mantra. When breath suspends in breath meditation, we just relax in stillness until the impulse of breath returns. This is one of the reasons why breath meditation is milder in its effects, which is just what the over-sensitive meditator needs.
We self-pace breath meditation just the way we would mantra meditation, according to our comfort in practice, keeping in mind that all spiritual practices have delayed effects. So we will be wise to start off modestly. If we have found it necessary to self-pace ourselves down to 5 minutes per session with mantra meditation (short or long mantra), we should consider starting there with breath meditation, and increasing our time gradually, a few minutes at a time over multiple sessions. That is if we find that we are stable using breath as our object of meditation. If we get all the way up to 20 minutes per session without any serious disruption, it is suggested to stay at that duration of meditation for at least six months, and perhaps indefinitely. While other systems using breath meditation may involve much longer sittings, an over-sensitivity to meditation may be a good reason to stick with the 20 minute limit. It also gives us the option to consider additional practices in the AYP system, without throwing the overall time commitment to spiritual practices out of balance with the rest of our life.
As mentioned earlier, while working to stabilize our meditation routine, it is suggested to discontinue spinal breathing pranayama and any other energy stimulating practices or activities we may be engaged in. And we should not be trying to do more than one kind of meditation while we are stabilizing our practice.
Breath meditation is a very good practice that can effectively cultivate a foundation of abiding inner silence, which is the primary prerequisite for undertaking additional practices we may be drawn to in due course on our spiritual path. With regard to moving through the AYP lessons, using breath meditation as our foundation instead of mantra meditation, it can be done. But there are a few caveats we should mention.
Since we are using breath meditation to find a balance with an over-sensitivity that has resulted in excessive energy symptoms, we should be mindful of the energy implications in many of the AYP practices, beginning with spinal breathing pranayama.
Also, we should be aware that spinal breathing and breath meditation are more similar than spinal breathing and mantra meditation. So we should be well-established with breath meditation before we attempt spinal breathing. These are two different practices, involving two different procedures. In this case, both are working with breath in different ways, so we want to be clear about what we are doing with breath meditation before we attempt to add spinal breathing. And there is the energy aspect, so over-sensitive practitioners are advised to be on alert. The same goes for other energy practices, such as mudras, bandhas, kumbhaka, tantric sexual methods, etc.
Those engaged in breath meditation may find a more comfortable path of additional practices leading through samyama, self-inquiry and karma yoga (service), which focus less directly on the cultivation of ecstatic conductivity (internal energy flow), and may be more manageable for practitioners who have inner energy sensitivity already present. These practices naturally expand the expression (movement) of inner silence in our life, and will bring the necessary ecstatic conductivity and radiance along with less risk of energy overloads. Samyama, self-inquiry and karma yoga are also excellent vehicles for surging bhakti, which over-sensitive meditators usually have an abundance of.
Whatever additional practices are undertaken, prudent self-pacing is always the watch-word. Step-by-step. One thing at a time. And be sure to stabilize each practice, or level of practice, before moving on. |
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Mykal K
Germany
267 Posts |
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helping - it is very important
