Mahavakyas

Mahavakyas: The Great Contemplations
Sanskrit:
English:
1. Brahma satyam jagan mithya
Brahman is real; the world is unreal
2. Ekam evadvitiyam brahma
Brahman is one, without a second
3. Prajnanam brahman
Brahman is the supreme knowledge
4. Tat tvam asi
That is what you are
5. Ayam atma brahma
Atman and brahman are the same
6. Aham brahmasmi
I am brahman
7. Sarvam khalvidam brahma
All of this is brahman
(Click on the Mahavakyas above or scroll down)

(To help learn the Mahavakyas, you can
highlight and print the table above.)
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See also theses web pages:

Upanishads
Four complementary practices
Yoga, Vedanta, Tantra
Mandukya Upanishad
Four Means and Six Virtues
Six Schools of Indian Philosophy
Vedantic Meditation
Self-Inquiry and Its Practice
Song of the Self (Atma Shatkam)
Contemplation on the Mahavakyas

gradually reveals their truth
in direct experience.
Introduction
The Great Utterances: The Mahavakyas are the Great Sentences of Advaita Vedanta and
Jnana Yoga, and are contained in the Upanishads. Maha is Great, and Vakyas are sentences,
or utterances for contemplation. They provide perspective and insights that tie the texts
together in a cohesive whole. The contemplations on the Mahavakyas also blend well with
the practices of yoga meditation, prayer, and mantra, which are companion practices in
Yoga. The pinnacle of the wisdom and practices of the ancient sages is contained in the
terse twelve verses of the Mandukya Upanishad, which outlines the philosophy and practices
of the OM mantra.
See also these articles:
Song of the Self (Atma Shatkam)
Mandukya Upanishad
These make the wisdom more accessible: Seven Mahavakyas are described below. By
focusing on these seven Mahavakyas, the rest of the principles of self-exploration described
in Vedanta and the Upanishads are more easily accessible. Included with the descriptions
below are suggestions on what to dowith these seven Mahavakyas.
Validation in the inner laboratory: To truly understand the meaning of theMahavakyas it
is necessary to practice contemplation and meditation in your own inner laboratory of
stillness and silence. It means doing a lot of self observation, including the four functions of
mind. You may find it useful to learn both the Sanskrit and the English of the Mahavakyas.
They are not practiced as blind faith beliefs, but rather are reflected on, so that their
meaning is validated in direct experience.
Start by hearing the insights described: Some methods of contemplation give you a
principle, a word, on which to reflect, but give no clues of the insights that will come. For
example, if you contemplate on the word Truth, that is very broad, and may have many
meanings. It might take a long time to even come to a core principle. Sometimes, in school
or elsewhere, you have probably seen a study guide that has a list of questions that also
includes the answers, in a Q&A format. With the Mahavakyas, it is somewhat like that, in
that the Mahavakyas provide the answers, already written down. You still have to do the
contemplations, but the journey is much more direct.
Direct experience, not mere belief: In contemplating the Mahavakyas, it is not a matter
of merely accepting that the statements are true. In the oral teachings of the sages, it is
said that you should never merely believe what you are told or what you read in a book.
Rather, it is suggested that you should check it out for yourself in the inner laboratory of
direct experience. It also seems true that, while ultimate oneness is the same for all, there
is also a coloring of cultural and religious influences that determine the way in which
different people will experience the early, or unfolding stages of insight.
Dig deep into the well

of only a few such Mahavakyas.
Dig deep in only a few wells: It can appear that exploring only a few sentences, like
these seven, is a mere beginning point, and that one must subsequently learn hundreds or
thousands of other sentences. This is definitely not the case. Although in academic circles
one may do complex intellectual analysis of many scholarly commentaries, comparing and
contrasting viewpoints, the seeker of direct experience digs deep into the well of only a few
such contemplations. In the monastic traditions of the swami order, a monk may
contemplate exclusively on a single Mahavakya or maybe several of them. The practice
bears fruit by deeply going into one, or a few, rather than memorizing many, or doing only
intellectual analysis of the many.
Over and over and over: The passionately dedicated practitioner will contemplate on one
or more of the Mahavakyas repeatedly, often, over a long period of time. Mind gradually
comes to have a greater understanding, and then becomes still as the contemplation shifts
from an observing, reflective process into a deep contemplative meditation. Reflection
transforms into insight, which again transforms into the direct experience of the underlying
truth or reality of theMahavakya.
Companion practices: In the oral tradition of the Himalayan sages, the Yoga Sutras,
Vedanta, and internal Tantra are companions on the journey to Self-Realization. The
practices of the Yoga Sutras stabilize and clear the clouded mind. The Vedanta practices
form a philosophical basis and means for discovering the underlying unity of the different
aspects of our being. Internal Tantra provides the means for awakening the spiritual energy,
so that the absolute, unchanging reality at our core is realized.
Mahavakyas are at the heart of Vedanta: These seven principles below are practices at
the heart of the Vedanta part of the triad. Actually, all of these emerged out of the one
source of teachings, and now appear to be three separate practices. The higher
understanding and direct experience comes from person-to-person listening (written and
oral), followed by deep reflection, contemplation, and deep contemplative meditation.
Advaita or Non-Dual Reality: It is popular to speak of Advaita as if it were a brand name
of spirituality. It is not. Advaita is exactly what it says, Advaita, which means non-duality,
not-two. If this little planet were to fall into the sun and burn up, there would no longer be
any religionists or philosophers, but that which truly "is" still "is." Advaita is exactly what it
says it is, Advaita, not-two, which stands alone. Any suggestion that there are things such
as Hindu Advaita or Buddhist Advaita or Anything-Else Advaita are games of the mind. To
transcend all of the levels of false identity so as to "Be" that Reality of Advaita is the
Knowledge or Jnana that is sought. It is only the most sincere and longing of aspirants who
seek and Know this in direct experience. For others, it is merely an arena of philosophical
and religious debate. For those who Know, Advaita stands alone.
Who am I? It has become very popular in recent years to criticize the practice
ofMahavakyas, suggesting instead that one simply ask "Who am I?" and then reject any
response which arises from within (other than "I am That!)? It is commonly suggested that
one NOT contemplate any of the phrases such as "Aham Brahmasmi" ("I am Brahman, the
Absolute Reality"). Such suggestions to NOT practice Mahavakyas presuppose the incorrect
opinion that contemplation onMahavakyas is only a mere mental process, missing the fact
that the Mahavakyaleads one to deep silence wherein the reality is experienced directly.
Contemplation on the Mahavakyas is not mere chanting of mantras or reprogramming the
mind with affirmations as if one were trying to inculcate an alternative belief system. It
moves in stages, culminating in the highest of direct experience of the meaning of
the Mahavakyas . Contemplation on the Mahavakyasand the question "Who am I?" are not
in conflict with one another. Rather, they go hand in hand, in a systematic, unified practice.
Stages of Yoga Vedanta Meditation and Contemplation

Swami Rama
Meditation and contemplation are two different techniques, yet they are complementary to
each other. Meditation is a definite method of training oneself on all levels body, breath,
conscious mind, and unconscious mind while contemplation builds a definite philosophy.
Without the support of a solid philosophy, the method of meditation does not lead to higher
dimensions of consciousness.
Contemplation makes one aware of the existence of the Reality, but Reality can be
experienced only through the higher techniques of meditation. In the Vedanta system,
meditation and contemplation are both used. When an aspirant tires of meditation because
of lack of endurance, then he contemplates on the mahavakyas [great contemplations] and
studies those scriptures that are helpful in the path of Self-realization and enlightenment.
Contemplation, vichara, complements the Vedantic way of meditation, dhyana.
In Vedanta philosophy, there is a definite method used for contemplation. Ordinarily, the
mind remains busy in self-dialogue, entangled in the web of its thought patterns. Because of
desires, feelings, and emotions, unmanageable conflicts are created in one's mental life.
But the Vedanta way of contemplating transforms the entire personality of the aspirant, for
the statements, mahavakyas, imparted by the preceptor create a dynamic change in the
values of his life. These statements are compact, condensed, and abstruse srutis and
cannot be understood without the help of a preceptor who is fully knowledgeable of the
scriptures and these terse texts. Only a realized teacher can impart the profundity of such
knowledge in a lucid language.
The thoughts, feelings, and desires which were once important to the aspirant lose their
value, for he has only one goal to attain. The glory of contemplation brings a dynamic
transformation to the internal states of the aspirant. This seems to be very necessary,
because that which creates a barrier or becomes an obstacle for students loses its strength
due to the power of contemplation, which transforms all his internal states.
First, an aspirant attentively listens to the sayings of the Upanishads from a preceptor who
is Brahman-conscious all the time.
In the second step, he practices vichara (contemplation), which means that he goes to the
depths of the great sayings and determines to practice them with mind, action, and speech.
One-pointed devotion, full determination, and dedication lead him to the higher step called
nididhyasana. Here he acquires comprehensive knowledge of the Ultimate Truth. But he
has not yet attained the final step of consciousness that leads him to the direct realization of
the one self-existent Truth without second.
The highest state of contemplation is called saksatkara. In this state, perception and
conceptualization are in complete agreement, and all the doubts from all levels of
understanding vanish forever. At this height of knowledge, truth reveals itself to the aspirant,
and perfect realization is accomplished, "I am Atman I am Brahman." This state of advaita
is attained by the process of contemplation. Meditation plays an entirely different role and
helps the aspirant make his mind one-pointed, inward, and steady.
Steadiness and stillness are practiced from the very beginning in this meditational method.
The method of sitting, the method of breathing, the method of concentration, and the
method of allowing a concentrated mind to flow uninterruptedly are subsequent steps that
help the aspirant to expand his capacity so that he can contemplate without distraction.
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Meaning of the word brahman

Root of the word: The word brahman comes from the root brha or brhi, which means
knowledge, expansion, and all-pervasiveness. It is that existence which alone exists, and in
which there is the appearance of the entire universe.
Not subject to change: Brahman means the absolute reality, that which is eternal, and
not subject to death, decay, or decomposition. In English, we speak of omnipresence or
oneness. This is the principle of the word brahman.
Not a proper name: Brahman is not a proper name, but a Sanskrit word that denotes that
oneness, the non-dual reality, the substratum underneath all of the many names and forms
of the universe. Brahman is somewhat like the difference between the word ocean, and the
specific ocean called Pacific Ocean. The wordbrahman is like ocean, not Pacific
Ocean. Brahman is not a name of God. These contemplations neither promote nor oppose
any particular religious concept of God.
Immanance and transcendence: One may also choose to think of brahman in theological
terms, though that is not necessary. Within that perspective, the scholars speak of two
principles: immanence and transcendence. Immanence is described as the divinity existing
in, and extending into all parts of the created world. In that sense, the Mahavakyas can be
read as suggesting there is no object that does not contain, or is not part of that creation.
It's really indescribable, as it is beyond form: However one chooses to hold the
word brahman, it is very useful to remember that brahman is often described as
indescribable. For convenience sake, it is said that brahman is the nature of existence,
consciousness, and bliss, though admitting that these words, too, are inadequate.
Seek direct experience: The real meaning comes only in direct experience resulting from
contemplation and yoga meditation.
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(The absolute is real; the world is unreal or only relatively real)
Brahman is real: The way in which brahman is real is like saying that the clay in a pot is
real, or the gold in a bracelet is real (metaphorically speaking). The idea is that first there
was clay and gold, and when those changed form, there now appears to be a pot and a
bracelet.
The world is unreal: However, when the pot is broken, or the bracelet is melted, there is
once again only clay and gold. It is in that sense that the pot and the bracelet are not real;
they come and go from manifestation. They are not as realas are the clay and the gold.
(Remember that these are metaphors, and that obviously, we could also say that clay and
gold also come and go, such as when planets are born and die from the nuclear fire of suns.
Also, note that using the English words real and unreal for the Sanskrit
words satyam and mithya, are not perfect, but they are the best we have to work with.)
Something is more real than the temporary: In saying that the world is unreal, it
means to say that literally everything we experience in the external world is, like the pot
and the bracelet, in a process of coming, being, and going (so too with all of the objects of
the subtle realm). If the Mahavakya stopped there, this might appear to be a negative, or
depressing comment. But it does not stop there. It makes the added comment that this
absolute reality is, in a sense, more real than the temporary appearances.
Two points: Thus, the Mahavakya does two major things:
Reminder of the temporary: First, it serves as a reminder of the temporary nature

of the worldly objects.
Reminder of the eternal: Second, it serves as a reminder that there is an eternal

nature, that is not subject to change.
An invitation to know: In these reminders there is an invitation to come to know, in direct

experience, the existence, consciousness, and bliss that is this eternal essence of our being.
Don't stop living in the world: When practicing contemplation with this, and the
other Mahavakyas, it is important to not allow the reflection that the world is unreal to stop
you from doing your actions in the external world. To think that the world is unreal, and
therefore we need not do anything is a grave mistake. The realization of the unreality of the
world and the reality of the essence behind the world brings freedom, not bondage or
lethargy.

(The absolute is real; the world is unreal or only relatively real)
What to do: The purpose of contemplation and yoga meditation exercises is to
attain Self-realization, or enlightenment, which has to do with knowing or
experiencing the deepest, eternal aspect of our own being. By working with
this Mahavakya, one increasingly sees the difference between what is temporary
and what is eternal.
Be mindful of the passing objects: One way to work with

this Mahavakya, is to simply be mindful of the world around you.
Gradually, gently, and lovingly observe the countless objects that are
ever in a process of coming and going.
Remember the eternal: Allow yourself to also remember the eternal

nature that is always there, enjoying the beauty of how this process
ebbs and flows through that unchanging, eternal essence.
Be mindful of your own temporary and eternal: As you witness the external
world in this way, allow your attention to shift to your own physical, energetic, and
mental makeup. Gradually comes the insight that these more surface aspects are
also temporary, and in a sense, are also unreal, or onlyrelatively real. It increasingly
allows the mind to see that there is an eternal aspect of our being, and that this is
actually the source of the mind itself. The mind comes to see that it must, itself, let
go, so as to experience the eternal that is within.
Practice this at daily meditation time: By observing the world in this way, it is
then easier to do the same kind of silent observation and contemplation while sitting
in the stillness of your meditation time. Over time, the depth of the insights
increase, as an inner expansion comes.
The different Mahavakyas work together: In practice, the Mahavakyas work together.
This becomes evident by exploring the others, such as the ones that follow below.
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(There is one absolute reality, without any secondary parts)
No object is truly independent: As our attention goes from object to object, image to
image, we keep finding that those objects and images are only relatively real (as discussed
above). Gradually, we come to see that no object exists independently from brahman, the
whole. Hence, it is said there is one, without a second. Wherever we look, whatever we
think or feel, try as we will, we can find no second object or part. Everything is seen as a
manifestation of something else.
The objects are made of the same stuff: To speak of one, without a second, is like
thinking of thousands of pots or bracelets made from clay or gold. As you look at each of
the pots and bracelets, one at a time, you conclude that this pot, and this bracelet is not
separate from the whole field of clay and gold. Suddenly you come to the insight that there
is not a single pot that is separate from clay, and there is not a single bracelet separate
from gold. In other words, you see that there is one field, without a second object, or simply
stated, there is one, without a second.
Once again, this can also be viewed in a theological way,

wherein immanence(versus transcendence) means the divinity existing in, and extending
into all parts all parts of the created world. Thus, there is no object that does not contain, or
is not part of that creation.

(There is one absolute reality, without any secondary parts)
What to do: Keep exploring the latter part of the sentence, the part of
being without a second. Consciously look at the objects of the world, and the
thoughts that arise in the mind. Observe whether it has independent existence and
permanence. It is like asking, "Does this object or thought exist on its own? Does it
stay in this form, or does it go away? Is it, therefore a second object in comparison
to the whole?"
Try to find a second object: One practice is to repeatedly look for

some second object, which has independent existence from the
whole, from brahman.
You'll find there is none: The aspirant will repeatedly find that
there is no second object, which has independent existence, but that
all objects derive from some other, like the pots from clay, or
bracelets from gold. This brings the increasing awareness of
underlying wholeness.
See the beauty of oneness in diversity: If this is approached as a mere

philosophical opinion, if we merelybelieve the principle, then the deep insight that
comes from exploration will be missed. Each time that some new object or thought
is seen to not be a second in relation to the whole, the personal realization of the
truth of the principle will become deeper and more profound. We come to see the
beauty in this, to see the joy of wholeness, of the unity within the diversity. The
interrelationship between the Mahavakyaswill also become clearer.
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(Knowing the absolute reality is the supreme knowledge)
(from Aitareya Upanishad of Rig Veda)
Knowledge out of which other knowledge arises: There are many types of knowledge
one can attain. However, they all stem from, or are a part of, a higher knowledge. There is
one exception, and that is the absolute knowledge, which is the highest. It is called absolute
because it is not stemming from something else. Supreme knowledge is the ground out of
which the diversity of knowledge and experience grows. The plant, though appearing
separate, is made of the stuff of the ground.
Many metaphors for higher knowledge: It is just about impossible to write words
describing this notion of supreme knowledge, which is part of the reason that there are so
many different descriptions given by many people. Thus, we use metaphor after metaphor
trying to capture and communicate the essence of the meaning. This Mahavakya is saying
that as you climb the ladder of knowledge, this higher knowledge is to be found at the level
of brahman, the oneness of universal consciousness.
Reflect on lower knowledge to find the higher: Reflecting on lower knowledge might
give some idea. The knowledge of how to ride a bicycle is a form of knowledge, but it is
based on the higher knowledge of how to move your body. The knowledge of complex
mathematics is based on the higher, more foundational, prerequisite knowledge that allows
the thinking process itself. When you see a person that you recognize as your friend, there
was first an ability to see and conceptualize, which is a higher knowledge.
Find the foundation: Intuitively, you come to see that there is consciousness, or whatever
term you would like to use, that is higher, more foundational, or prerequisite to the lower
knowledge in all of its other forms. The highest rung of the ladder is called supreme
knowledge, prajna, and this is said to be one and the same with brahman, the oneness.
Knowing is not mere intellectualizing: It is extremely important to note here, that this
is not a process of intellectualizing. Knowledge refers to knowing orawareness, not just a
linear, cognitive thinking process. The knowledge here, is more like the knowledge of
recognizing an object as a tree, than the process of adding up a list of numbers. There is
simply no more straightforward way of saying it, than to say it is a matter of knowing the
tree.
Knowing applies to both head and heart people: Also, it is not that some people
are intellectual, or head people, while others are emotional, or heartpeople. While these
differences between people might be real, this Mahavakya is talking about a universal
principle that applies to all people. The practices themselves are applicable to all people,
whether inclined towards the head or theheart, though different people will quite naturally
have different experiences leading to the same ultimate realizations.
(Knowing the absolute reality is the supreme knowledge)
What to do: In trying to reflect on the nature of supreme knowledge, the eternal
substratum of all other knowledge, the mind will present many memories, images,
impressions, thoughts, sensations, and emotions. All of these are some form of
knowledge, that's for sure. However, they are not the highest knowledge.
Ask yourself if a knowledge is lower or higher: Simply allow these thought
patterns to arise. Then ask yourself, "Is this the higher knowledge?" Repeatedly you
will find that the answer is no, that it is not the higher, but is a lower form of
knowledge.
Remember there is higher knowledge: This kind of reflection leaves a quietness
in which the intuition of the existence of the higher knowledge starts to come. The
intuition deepens with practice. This quietness is not one of lethargy or laziness, but
rather of clarity and openness. It brings a smile to the face and to the heart, as the
field of knowing gradually expands towards the wisdom of theMahavakya.
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4. Tat tvam asi

(That absolute reality is the essence of what you really are)
(from Chandogya Upanishad of Sama Veda)
That is what YOU are: This Mahavakya is stated as if one person is speaking to the other,
saying, "That is what you are!" when referring to brahman. The person speaking is the
teacher, and person being spoken to is the student.
It is YOU at the deepest level: Imagine that the teacher has explained to you all of the
above Mahavakyas, that you had reflected on these, and that you started to have some
sense of the meaning of the oneness called brahman. Imagine that the teacher then pointed
a finger at you and explained, "Thatbrahman, that oneness, is who you really are, at the
deepest level of your being!" It is like telling a wave in the ocean that it IS the ocean.
You are the person underneath the personality: Often, we hold on to our personal
identities, such as being from this or that family, organization, or country. We take on the
identity of our roles in our jobs or in our families, such as father or mother, sister or brother,
son or daughter. Or, we come to believe that who we are, is our personality traits that have
developed through living. We forget our true nature, that is underneath all of these only
relative identities.
We continue our duties, holding identities loosely: The realization of

thisMahavakya, Tat tvam asi, leads us to see that the relative identities are not who we
really are. It does not mean that we drop our duties in the world, or stop acting in service of
other people because of this realization. Rather, we become ever more free to hold those
identities loosely, while increasingly being able to act in the loving service of others,
independent of attachment to our false identities.
4. Tat tvam asi

(That absolute reality is the essence of what you really are)
What to do: As if talking to yourself, direct your attention inward, possibly towards
the heart center. Say to yourself, "That is who you are!"
Point a finger at yourself: You might want to even point your index finger at your
own chest, the place from where you experience, "I am." As you hold in awareness
the essence of the truth that this brahman, this oneness, is who you reallyare, also
observe how you can gently let go of the false identities, seeing that they are only
temporary and relativelyme.
Say to yourself, "That is who you are":When reflecting on the
other Mahavakyas, such as brahman is the supreme knowledge, then shift the
observation from that truth, directing attention to your own inner being and say,
"Tat tvam asi; That you are!"
Remember the inner feeling: Notice the inner feeling that comes from the
statement and the realization of your spiritual nature, rather than your more surface
level of mental or physical identity.
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5. Ayam atma brahma

Atman and Brahman are the same
(The individual Self is one and the same with the absolute)
(from Mandukya Upanishad of Atharva Veda)
The wave and the ocean are one: Is the wave separate from the ocean? Not really, but
sometimes we lose sight of that. Imagine that you are standing by the ocean, watching the
vastness of the ocean. Imagine that a really big wave starts to come ashore, and that your
attention comes to this one wave. You intently notice it, becoming absorbed in the crashing
of the surf, and the feel of the salt spray. In that moment, you are only aware of the
immensity of this one wave. The ocean itself is forgotten during that time. Then, an instant
later, you recall with an inner "Aha!", that the wave and the ocean are one and the same.
Atman refers to that pure, perfect, eternal spark of consciousness that is the
deepest, central core of our being.
Brahman refers to the oneness of the manifest and unmanifest universe.
It is like saying that atman is a wave, and brahman is the ocean. The insight ofAyam atma
brahma is that the wave and the ocean are one and the same.
Atman seems to be here, and brahman there: Notice how the statementAyam atma
brahma (Atman and Brahman are the same) is framed as if you are a separate observer of
both Atman and Brahman. It is like standing at the beach, looking out at both the wave and
the ocean, and declaring that the wave an the ocean are one. You are observing from a
witnessing stance, outside of both of them . Notice how this perspective contrasts
with Aham brahmasmi (I am Brahman), which declares that "I am!", an inner experience,
rather than from an observing standpoint (like being on the beach).
Different perspectives for the underlying reality: In this way, each of
theMahavakyas gives a different perspective of the same underlying Reality. Gradually, they
are seen as mirror reflections of the same Absolute Reality. That integrated flash of insight
touches on the true meaning of the word brahman. It is like gaining different points of
view from different viewing points. Together, they converge in a complete understanding.
5. Ayam atma brahma

Atman and Brahman are the same
(The individual Self is one and the same with the absolute)
What to do: Sit quietly and reflect on the inner core of your being, such as by
placing your attention in the space between the breasts, the heart center.
Be aware of your center: Don't visualize anything, but allow your awareness to
touch the feeling aspect of the center of your being. Or, if you like to visualize
internally, imagine a tiny spark of light that represents the eternal essence your own
self, the atman. Hold this attention for a few seconds or minutes.
Shift to awareness of the universe: Then, shift your attention in such a way that
you are imagining the breadth of the entire manifest and unmanifest universe, the
gross, subtle, and causal realms. Imagine the oneness that permeates all, and is all.
Do this in a way that you are aware of the essence in which all exists, like being
aware of the gold or the clay described above.
Then be aware of both as separate: Then, allow your attention to hold both the
awareness of the spark that isatman and the universal essence that is brahman. Be
aware of atman also being within that oneness of brahman. Allow this to bring
insight and peace. You might want to internally think the words of
the Mahavakya, "Ayam atma brahma; atman and brahman are the same."
Be aware of both as one: It is a beautiful practice to do the same thing in relation
to other people. Think of the people who are closest to you, including family, friends,
and coworkers. Allow yourself to notice the surface levels of their actions and
speech, their physical features, and their personalities. Be aware of the subtle
aspects of their makeup, and of the spark of the eternal that is the center of their
consciousness. Be aware of how that spark, atman, is one with the
oneness, brahman.
Different insights from different Mahavakyas: Notice the different insights and
feelings between the Mahavakyas. The insight from Tat tvam asi (That is who you
are) is experienced differently from Ayam atma brahma (This individual Self is one
with the absolute). The two simply feel different internally, yet they work together,
describing the same fundamental truth about about who we are. By experiencing
the separate vantage points, the whole is more completely experienced.
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6. Aham brahmasmi
I am Brahman
(Who I really am, is that absolute reality.)
(from Brihadaranyaka Upanishad of Yajur Veda)
If a gold bracelet could speak: Imagine two possibilities of what a gold bracelet might
say, if it could speak. It might say one of these two things:
1.
"I am a bracelet!"
2.
"I am gold!"
Bracelet is temporary: Which is more true, more everlasting? We might be tempted to

say that #1 is more accurate, in that bracelet seems more encompassing, being both
bracelet and gold at the same time. However, thebracelet aspect is not eternal. It is
temporary. It is only a matter of the particular shape in which the gold was molded.
Is bracelet what it really is?
Gold is everlasting: What is always true, is #2, that "I am gold," everlasting, ever pure,
and not subject to death, decay, and decomposition. (One might argue that gold is not
everlasting either, but in the metaphor, gold is being only used as an example.)
Bracelet is gold; I am gold: Note that this metaphor may sound similar to the ones
above, regarding the impermanence of a bracelet and the permanence of the gold
(metaphorically speaking). This is not the case. The realization that, "I am gold!" or "I am
brahman!" is an internal experience compared to the statement, "The bracelet is gold!"
(which sounds like the bracelet over there). The two insights are separate, though they also
come to be the same.
Similarly, it is very different to realize, in direct experience, "I am brahman!" than one of
the statements such as, "Brahman alone is real!":
Out there: "Brahman alone is real!" seems to be about the world out there. It is a
valid perspective.
In here: "I am brahman!" is an inner declaration of who I am, in here. This is also a
valid perspecive.
Truth comes in the stillness of intuitive flash: The truth of a Mahavakyacomes through
intuitive flash, that is progressively deeper as one practices. It is not merely an intellectual
process, as it might appear to be by explaining the gold metaphor. The metaphors are used
as a means of explaining the principle, but this is not the end of the process. In a sense,
such explanations are only the beginning of the process. The key is in the still, silent
reflection in the inner workshop of contemplation and yoga meditation.
After thinking, let go into contemplative insight:The initial insights come somewhat
like the creative process when you are trying to solve some problem in daily life. You think
and think, and then finally let go into silence. Then, suddenly, the creative idea just pops
out, giving you the solution to your problem. The contemplation on the Mahavakyas is
somewhat like that at first. Later, it goes into deeper meditation.
Insight comes within your own context: One may experience himself or herself as
being like the gold or the clay, or like a wave in an ocean of bliss, that realizes the wave is
also the ocean. With all these metaphors used only as tools of explanation, the insight of
each person will come in the context of their own culture and religion, and will not seem
foreign or unnatural. One's religious values are not violated, but rather, are affirmed.
6. Aham brahmasmi
I am Brahman
(Who I really am, is that absolute reality.)
What to do: Reflect on the oneness, or brahman, and the meaning, as suggested in
the practices above. Allow your attention to focus on the insights from those
Mahavakyas, such as Brahman is one, without a second.
Literally ask questions of yourself: Ask yourself, internally, "Who am I? Am I
this body, or do I have a body? Am I this breath, or is this breath just flowing? Am I
this mind, or is this mind a manifestation of some deeper truth? Who am I, really?
Who am I?"
Make your own declarations: Inside the chamber of your own being, declare to
yourself, "I am brahman. I am not only a wave, I am made of ocean. I am
ocean!" Allow the truth of the statements to expand. Be sure to practice such
affirmations only if you have reflected on them, and find truth in them. This is not
about selling yourself, but on affirming what you know.
In daily life, when sitting, or resting: As you do these contemplations, you
might be right in the middle of your daily life. Or, you might be sitting straight in a
formal yoga meditation posture. Or, you might be resting comfortably in a chair, on
a sofa, or lying down in a relaxed position. There is a great diversity of settings in
which you can do this type of contemplation.
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All of this is Brahman
(All of this, including me, is that absolute reality)
The various insights are revealed: Gradually, one comes to understand and increasingly
experience the deeper aspects of the other Mahavakyas (the six described above):
Brahman is real; the world is unreal.
Brahman is one, without a second.
Brahman is the supreme knowledge.
That is what you are.
Atman and brahman are the same.
I am brahman.
They sing a song together: As one comes to experience the truth of the
individual Mahavakyas, it seems they come together in a song, that cries out in joy, "All of
this is brahman!" As was said in the beginning, it is a process that comes from person-toperson listening (written and oral), followed by deep reflection, contemplation, and
meditation.
(Perspective on "Sarvam khalvidam brahma")

Realization comes in stages:
First, there is cognitive understanding of the meaning.
Second, intuition rolls down, revealing deeper meanings.
Finally, it is as if the one doing the practice travels upwards to merge in the direct
experience, even though there was never any division in the first place.

All of this is Brahman
(All of this, including me, is that absolute reality)

What to do: Allow your awareness to try to encompass, at one time, the entire
manifest and unmanifest universe, the objects and people in the world around you,
as well as your own body and mind. Hold these together, as one whole, and reflect
on the words, "All of this is brahman! All of this is one!" This builds on the other
practices, and expands in its experience.
Mind is set aside in an explosion of awareness: Eventually, in the depth of
meditation and contemplation, the entire mind is set aside in an explosion of
awareness, in which the truth of the Mahavakyas comes forward, and is seen to
have been there all along, ever still, waiting to be discovered in direct experience.
Four traditional Mahavakyas

Four of the Mahavakyas above are most traditional to Vedanta. Some 1200 years ago Adi
Shankaracharya assigned one Mahavakya to one of four monastic teaching centers or mutts
in India.
Mahavakya
Source
Mutt/Center
Prajnanam brahman
Brahman is supreme
knowledge
Aitareya Upanishad
3.3, of Rig Veda
Puri/Govardhana
East
Chandogya Upanishad
6.8.7, of Sama Veda,
Kaivalya Upanishad
Dwaraka/Sarada/Gujrat
West
Mandukya Upanishad
1.2, of Atharva Veda
Jyoti/Badrinath
North
Brihadaranyaka Upanishad
1.4.10, of Yajur Veda,
Mahanarayana Upanishad
Sringeri/Mysore
South
Tat tvam asi

Ayam atma brahma

Atman and brahman
are the same
Aham brahmasmi
I am brahman
Integrating and Converging Four

Complementary Practices
by Swami Jnaneshvara Bharati
SwamiJ.com
By practicing each of the practices of

Meditation, Contemplation, Prayer, and Mantra,
these four converge into a unified force of
clarity, will, focus, and surrender.
Contents of this web page:

Meditation
Contemplation
Prayer
Mantra
Converging the practices
Choose the better of two approaches: Some spiritual traditions or individual teachers
may deal with only one or two of the four types of practices. Others, such as the path of
Yoga meditation, take a more holistic approach and suggest that one integrate and
balance all four of the practices.
Two Approaches to these Four Practices
Practice one OR the other:
Practice one AND the other:
Meditation
Meditation
OR Contemplation
AND Contemplation
OR Prayer
AND Prayer
OR Mantra
AND Mantra
Do all of the practices: Yoga meditation of the Himalayas suggests training all of
the levelsof our being (senses, body, breath, mind), and utilizes a variety of attitude,
physical and breathing practices as a foundation. It also teaches one that there is great
benefit from doing not only one, but all of the practices of Meditation, Contemplation,
Prayer, and Mantra.
Follow your predisposition: However, these are not "one size fits all" recommendations,
but recognize the predisposition, culture, and religion of individual aspirants. These personal
traits are the guidelines by which one chooses the objects of focus for Meditation, the nature
of the Contemplations, the emphasis of Prayer, and the specific Mantras.
Seek the true meaning of Yoga: Yoga means "union," to re-integrate all of the aspects of
our being, that were never really divided in the first place. Thus, it is quite beneficial to work
with all levels of our being, and to utilize the full range of practices, adapted to individual
needs. To deal with all levels, through such a full range of practices is the true meaning of
Yoga.
The four work as a team: As these practices of Meditation, Contemplation, Prayer, and
Mantra progress to their subtler stages, they become increasingly powerful as a team,
moving one to the height of spiritual awakening.
See also the article:
Bindu: Pinnacle of Yoga, Vedanta and Tantra
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Meditation
Meditation evolves: Meditation evolves in stages, regardless of what object of focus is

used, such as breath, a visualized image, an internal point of focus, or a religious
symbol. There are several categories or stages in Yoga meditation.
Gross objects: Yoga meditation may start with concentration on identifiable objects
or words,
Subtle objects: Then shift to their non-objective form, such as the light or sound
which constructs the object,
Bliss: Then lead to the subtler, joy-producing essence or meaning of the object, or
I-ness: Move still deeper into being-ness or existence itself.
Meditation moves inward: Yoga meditation is systematic, moving inward from gross, to
subtle, to subtler, and to subtle-most. Attention moves progressively inward, from the most
external to the very core of our being. As attention follows the object inward, the awareness
of the grosser aspects of the object fall away, as if being shed, while the deeper essence
reveals itself.
Mental stance is following: The mental stance of Meditation is one of following the object
of meditation, like a bird following a flying insect with unwavering concentration. It is as if
the object arose from a deep place, and that by focusing on that object, our attention can
follow it back to the source from which it arose.
[Words used interchangeably: It is important to note that many traditions and authors
use the words "Meditation" and "Contemplation" interchangeably. If we are aware of this,
then we can easily see the context of the way the words are being used in different ways.
With that clarity, we do not become confused by the terminology. Here, we are using the
two words from the approach of Yoga and Vedanta.]
See also the index of Meditation articles:
Meditation Index
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Contemplation
Contemplation evolves: Contemplation also evolves through stages, whether it is a

reflection on a universal principle such as, "Truth is in Oneness," an inner question such as,
"Who am I?" or on an inspiring verse from the sacred texts of one's religion. In the
Himalayan tradition, one of the focuses of Contemplation is on the Mahavakyas, or Great
Contemplations.
Thought: Contemplation may start with a verbal thought process,
Reflection: Deepen to quiet reflection,
Intuition: Later bring intuitive wisdom, and
Knowing: Then lead to a formless knowing.
Contemplation moves inward: Contemplation moves from gross, to subtle, to subtler,

and to subtle-most. As attention moves progressively inward, the more external, gross,
verbal way of thinking recedes, leading us to the very core of our intuitive being.
Mental stance is of inviting: The mental stance of Contemplation is like when you have
lost some personal object, such as a key or a pair of glasses. You look and think, look and
think, but do not find. Finally, you come to stillness, while your eyes quit roaming, and your
mind quits thinking. There is a mental stance of openness, of invitation for the memory to
simply arise, as if you were inviting it by saying, "Come....". It is the stance of stillness after
the invitation that is Contemplation.
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Prayer
Prayer evolves: Prayer also evolves through stages, although the specific words and focus
of the Prayers might be different for people of different cultures and religions.
Repetition: Prayer may start by being repetitive and standardized in a traditional

way,
Relationship: Then shift more to a verbal and spontaneous inner relationship,
Feeling: Then develop to a deeper, non-verbal feeling of love and devotion, and
Communion: Then transform into a still deeper communion.
Prayer moves inward: Prayer moves from gross, to subtle, to subtler, and to subtle-most.
Prayer moves progressively inward, from the most external to the very core of our being, as
Prayers such as for strength, or help with going inward, or for spiritual awakening, gradually
come to fruition.
Mental stance is of anticipation: The mental stance of Prayer is one of
anticipation. There is a "Me" and an "Other," and there is a draw, a longing for them to
come into presence together. There is a calling forward, an appeal between the heart and
the beloved.
See also the articles:
Prayer and Contemplation
Prayer for Strength and Wisdom
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Mantra
Mantra evolves: Mantra also evolves through stages, whether the Mantra is of a particular
religious significance, such as a short phrase, is of a spiritual language such as Sanskrit, or
is a seed syllable not of any particular religion or language. Mantra usage deepens with
practice:
Spoken: At first it may be spoken externally or internally,
Heard: Later heard or attended to internally,
Feeling: Still later experienced as a syllable-less feeling, or
Pervasive awareness: Finally experienced as a pervasive awareness that leads to

its source.
Manta moves inward: Mantra moves from gross, to subtle, to subtler, and to subtle-most.
Mantra moves progressively inward, from the most external to the very core of our being.
Mental stance is of following: The higher mental stance of Mantra is one of following, as
if by aligning attention to the Mantra, it will lead one into the Silence from which it arose.
The stance is somewhat like listening to the sound of faint, distant music in a forest, where
you become physically still, as you strain your attention to identify the source of the sound.
See also the index of Mantra articles:
Mantras Index
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Converging
Integrate the four: As each of the practices deepen in their own special ways, Meditation,
Contemplation, Prayer, and Mantra integrate with one another in a dance of the heart and
an orchestra of their individuality and synergy.
Meditation objects are experienced more in their essence rather than being seen or
thought of in gross, material ways.
Contemplation brings intuition that is non-verbal, non-visual, and non-auditory. It

is pure knowing that begins to come.
Prayer moves from repeating standardized, oral Prayers, past verbal dialogue with
the Divine, to silent communion.
Mantra transitions from speaking syllables, to listening, to feeling, to constant

awareness, to soundless sound.
The four begin to merge: The practices of Meditation, Contemplation, Prayer, and Mantra
begin to merge into one another. What at first seemed like very different practices are now
seeming to be only most subtly differentiated.
Two forces work together: The two stances of experience coming forward (the coming
forward of intuition in Contemplation, and of divinity in Prayer), and of attention following
inward (the following inward of Meditation and Mantra) combine in their intensity. Together,
the practices form two synergistic forces: 1) a powerful magnetism that pulls one further
inward towards the Absolute Reality, as 2) the Absolute Reality seems to come forward at
the same time.
The four converge into one: Finally, as Meditation, Contemplation, Prayer, and Mantra
each reach their subtler stages, they converge into one laser like force-field of concentrated
awareness, which then pierces the final barrier into the Realization of the Self, the Absolute
Reality.
Samahitam: The state of deep, inner Silence from which the higher knowledge (Paravidya)
begins to come, is called Samahitam. It is the final launching pad, or jumping off place for
the direct experience of the Absolute Reality
The Three Streams of

Yoga*, Vedanta, and Tantra
SwamiJ.com
Complementary practices: In the tradition of the

Himalayan masters, Yoga, Vedanta,
and Tantracomplement one another, leading one
systematically along the path to Self-realization.
The aspirant clears the mind through the practice of
Yoga meditation as codified in the Yoga
Sutras ofPatanjali, does self-enquiry of Vedanta, and
then breaks through the final barrier with Tantra,
experiencing the heights of kundalini awakening.
Brief descriptions: While these philosophies and practices are vast, the following brief
descriptions will give an idea of the nature of each, and how they work together. Then,
these can be expanded upon through further studies and practice.
Bindu: Pinnacle of the Three Streams Yoga, Vedanta and Tantra
Six schools of Indian philosophy
Dualism and non-dualism
The Three Streams:

1st: Yoga
Stabilizing and clearing the
clouded mind, first by meditation
on attitudes of lovingness,
compassion, supportiveness, and
acceptance.
2nd: Vedanta
Witnessing the four functions of
mind: manas, the coordinator of
actions and sensation; chitta, the
storage bank; ahamkara, which
allows "I" to interact with objects;
3rd: Tantra
Balancing the internal energies of
the chakras and the flows on the
two sides of the body, ida and
pingala, sun and moon, ha and tha
of hatha yoga.
Cultivating the qualities such as

buddhi, which is the higher faculty Opening the central stream of
non-harming, truthfulness, nonof knowing, deciding, adjudging, energy, sushumna, the subtle
stealing, purity, contentment, self- and discriminating.
counterpart of the physical spine.
study and surrender.
Allowing the latent energy to
Exploring in contemplative
awaken, flowing upward in this
meditation
the
three
levels:
channel, so as to reach the point
Meditation to reduce the colorings
waking,
dreaming,
deep
sleep;
from which it originally emerged.
(kleshas) of ignorance, ego,
conscious, unconscious,
attachment, aversions and fear.
subconscious; gross, subtle,
Deep reflection and meditation on
causal.
tripura, the one who lives in the
Cultivating razor-sharp
discrimination to systematically
move inward in a process of
concentration, meditation and
deep absorption.
three cities (tri=three; pura=city) of

Directly contemplating on the
conscious, unconscious,
center of consciousness, seeking subconscious, and waking,
to experientially go into the heart dreaming and sleeping.
of the question, "Who am I?"
Seeking to know Purusha, pure

consciousness as separate from
Prakriti, the subtlest material and
all of its evolutes, which include
the levels of mind and matter.
Seeking to know the pre-existing

Seeking to know the Atman, the union of Shiva and Shakti, which
center of consciousness, which is are the latent and active aspects of
ultimately found to be qualitatively manifestation, sometimes called
the same essence as Brahman, masculine and feminine.
the Absolute.
Finally, seeking to know in direct experience that which is beyond all of these words, names, and
forms, where each of these "systems" converge into one pre-existing whole, which has been called
for convenience sat-chit-ananda, existence-knowingness-bliss, although actually indescribable. That
direct experience is found when consciousness recedes up the sushumna channel (central channel
of the subtle spine) in a process called kundalini-awakening, withdrawing into the brahma nadi, the
finest channel leading to sahasrara, the crown chakra. Along the journey of receding, all
experiences collapse, so to speak, into a point from which all experiences arose in the first place.
That point is called Bindu, which meansPoint or Dot, and is sometimes likened to a Pearl, and is
often related to the principle of a Seed. The Bindu is near the end of the subtlest aspect of mind itself,
after which one travels beyond or transcends the mind and its contents. It is near the end of time,
space, and causation, and is the doorway to the Absolute. To understand this principle is extremely
useful, if not essential to Advanced Meditation.
Bindu: Pinnacle of Yoga, Vedanta and Tantra
Kundalini Awakening
1st Stream: Yoga

Yoga, as described by Patanjali, is preparation or foundation practice, and is codified
(arranged or systematized) in the four chapters of the Yoga Sutras. The word codified is
commonly used because the Yoga science was recorded by Patanjali over 2000 years ago,
although the science itself was not new, having been known for thousands of years before
that time. Patanjali codified Yoga into 196 sutras (literally threads) outlining the path of
Yoga (Sometimes divided into 194, 195, 196, or 197 sutras).
Yoga deals head-on with the obstacle of the mind and how to purify that mind so that it is
an aid on the inner journey. It presumes that the seeker has done the preparatory work to
be able to do these practices. Yoga science rests on the twin principles of cultivating
practices (Abhyasa) that bring stable tranquility and non-attachment (Vairagya) (Yoga
Sutras 1.12-1.16). Yoga focuses on discriminating, in meditation, between consciousness
(Purusha) and matter (Prakriti) at all of it's levels (Yoga Sutras 3.4-3.6). In that way, one
comes to know the pure consciousness in it's own being (Yoga Sutras 1.3, 3.56).
Yoga is also known as Raja Yoga, or the Royal Yoga, in that it encompasses the other Yogas.
It is also known as Ashtanga Yoga, referring to the eight rungs or limbs described in
the Yoga Sutras. Ashta means eight; Anga means limbs orrungs. (It is important to note
that the phrase Ashtanga Yoga has recently become known as a system of physical
postures, which was never the ancient intent of this name).
Yoga Sutras
Purusha and Sankhya Philosophy
Modern versus Traditional Yoga
Yoga Sutras book reviews
2nd Stream: Vedanta

Vedanta provides a contemplative means of self-enquiry and exploration. Vedanta is
expressed in the Upanishads, estimated to have been written in the period from the fifth to
tenth centuries BCE, although the principles had been taught orally for a very long period
prior to that; some say by thousands of years more.
The contemplative style of Vedanta meditation suggested by the Himalayan sages is
compatible with the meditation of the Yoga Sutras. The self-enquiry is coupled with the
inner reflection on contemplative statements called Mahavakyas, as well as reflection on,
and witnessing of the Four functions of mind and exploring the three states of waking,
dreaming and deep sleep so as to experience the consciousness that permeates all of those
three levels, and which is symbolized by the Om Mantra.
Of particular importance is the introspection of the waking, dreaming, and deep sleep levels
of consciousness, which have as their counterparts the gross, subtle, and causal planes of
reality. It means examining not only the conscious, but also the unconscious and
subconscious levels of mind, so that these can ultimately be transcended. These levels are
most succinctly summarized in the Mandukya Upanishad, which deals with the levels of the
meaning of the OM Mantra.
Vedanta is expressed in the Upanishads, estimated to have been written in the period from
the fifth to tenth centuries BCE, although the principles had been taught orally for a very
long period prior to that; some say by thousands of years more.
To be able to successfully do the inner explorations and contemplations, it is necessary that

the mind has been reasonably purified or stabilized. Then the fruits of the self-enquiry will
come. Otherwise, the practices can merely lead to anxiety.
Upanishads
Mandukya Upanishad
Mahavakyas / contemplations
OM & 7 levels of consciousness
Vedantic Meditation
Levels & dimensions of consciousness
Four functions of mind
Five koshas or sheaths
3rd Stream: Tantra

Tantra deals with the energy systems of our being, going directly to the heart of
consciousness. It emphasizes the creative aspect of consciousness (shakti), and following
that creative aspect back to it's source. That consciousness is known asTripura, the one
who lives in the three cities of waking, dreaming and deep sleep (tri means three; pura
means city).
There are three schools of Tantra, of which the deepest, or subtlest is Samaya, a purely
internal form of Tantra Yoga whose sole goal is spiritual liberation or enlightenment. It deals
with the higher energy centers, up to the energy center at the top of the head, the crown
chakra.
In the tradition of the Himalayan masters, it is this higher Tantra Yoga that is emphasized,
and it rests of the solid foundation of the practices of purifying and self-reflection of Yoga
and Vedanta.
Schools of Tantra
Kundalini Awakening
Shakti and Kundalini
Secret of Shiva and Shakti
In search of the source

For a very long time, many people, from many countries, from all of the major religions
have traveled to the Himalayas in search of the wisdom and methods of the ancient sages.
Occasionally, that wisdom or some part of it is found, assimilated, repackaged under a new
name, and presented to the people of the world, of a particular culture, or from within a
particular religious context.
However, when one asks what is the source of that perennial wisdom, or more accurately,
how can one gain a foothold into that wisdom and practice, where does one turn? What
system, philosophy, or texts might one study that captures the core teachings of those
ancient sages of the Himalayas? And, more importantly, what methods might one practice?
It is out of that perennial fountain that these schools of Yoga, Vedanta, and Tantra practice
have sprung. It is not a matter of the ancient wisdom being a composite of Yoga, Vedanta,
and Tantra, like some cut-and-paste job. Rather, the tradition of the Himalayan sages is the
source out of which these three, and others have emerged. They are the outpouring of that
original fountain.
If we want to find our way back to the original fountain, to be guided by that source, one of
the ways to do so is by studying and practicing those three (Yoga, Vedanta, and Tantra),
while remembering the existence and centrality of the original fountain.
Even the Himalayan sages of today do not just practice one or the other of Yoga, Vedanta,
and Tantra. Rather, they are fully integrated into a whole, much like three major strands of a
sturdy rope work together. To study and practice this way is the way of the Himalayan
tradition
Bindu: Pinnacle of the Three Streams

of Yoga, Vedanta and Tantra
Piercing the Pearl of Non-Dual Wisdom
This article is available in print:
By understanding the end of the journey,

it is much easier to understand and
practice the steps along the way.
Symbols of the Bindu, Dot, or Point

Understanding the end of the journey: Bindu means Point or Dot, is sometimes likened
to a Pearl, and is often related to the principle of a Seed. This is not just a poetic choice of
words or philosophy. There literally is a stage of Yoga Meditation in which all
experiencescollapse, so to speak, into a point from which all experiences arose in the first
place. The Bindu is near the end of the subtlest aspect of mind itself, after which one travels
beyond or transcends the mind and its contents. It is near the end of time, space, and
causation, and is the doorway to the Absolute. To understand this principle is extremely
useful, if not essential to Advanced Meditation.
Convergence of practices: Awareness of the nature of Bindu helps tremendously in seeing
how all of the various practices are complementary, not contradictory, with each, in its own
way, leading in the direction of the Bindu. The Bindu is the convergence point of Meditation,
Contemplation, Prayer, and Mantra, and is part of the mystical, esoteric aspect of many, if
not most religions and meditative traditions. The experience of Bindu is an actual, internally
experienced reality, which is the convergence point of the highest principles and practices of
Yoga, Vedanta, and Tantra. Seeking to experience and then transcend the Bindu serves as
an organizing principle and focal point for all of those spiritual or yogic practices that are
intended to lead one to direct experience.
Index of this article:
Three Streams
1st Stream: Yoga Exercise 1 Exercise 2
2nd Stream: Vedanta Exercise 3 Exercise 4
3rd Stream: Tantra Exercise 5 Exercise 6
Meditation, Contemplation, Prayer, Mantra
Mysticism, Yoga, and Religion
OM Mantra and Seven Levels of Consciousness
Seven Methods of Practice with OM Mantra
Two Harmonious Directions in Life
All other Yoga practices can be seen

as support or preparation leading toward
Bindu, this higher convergence point.

Thus, it is an organizing principle for all practices.
Other practices are support for this convergence: By understanding the convergence
point (Bindu) of these practices (Yoga, Vedanta, Tantra), all of the other practices of Yoga
and Meditation (Karma, Hatha, Bhakti, Jnana, Kundalini, Laya and Kriya Yogas) can be done
in the context of their being supportstructures or preparation for the higher practices,
experiences, and revelations.
This simplifies the other articles on SwamiJ.com: By keeping in mind this highest
perspective on the Bindu (the convergence point), all of the other articles on SwamiJ.com
(as well as many other writings) can be understood more clearly. Each of those articles, in
its own way, points in the direction of the Bindu. Otherwise, it can seem rather confusing at
times. By remembering the focal point of Bindu, it is easier to explore the depth of all of the
practices, while not getting lost along the way.
The Bindu is literally and directly

experienced, pierced, and transcended
in Advanced Meditation.
The guru or teacher within: This point of convergence works in conjunction with Guru
Chakra (Jnana Chakra), which is the center for the shakti diksha (initiation) that opens the
conduit to the teacher or guru within. While this is a universal process, it is also the channel
used for the direct, internal transmissions of wisdom and experience given by
the tradition of the Himalayan masters. Guru Chakra is also explained further below in this
article.
For those who read the

last page of a book first.
Reading the last page first: These teachings and trainings on this highest perspective are
for those people who insist on reading the last page of a book first. Such people are not
satisfied with incomplete representations of Yoga and Meditation, such as those limited to
physical fitness, stress management, or medical treatment. They want to see the big picture
of Beginning, Intermediate, and Advanced Meditation with a clear vision of the path and the
means of attaining the final goal. While delving into explanations of the depth of Advanced
Yoga Meditation, the focus of this article is on the very practical and down to earth.
See also the Advanced section (lower right) of the article:
Beginning, Intermediate, and Advanced Meditation
Keeping it simple: A funny thing happens with Meditation--it is both very complex and
utterly simple at the same time. Both the Beginning and Advanced stages have their own
forms of simplicity to the process.
It is the middle ground, the Intermediate stages, where it can get confusing. In the very
Beginning one simply sits, does a few basic practices, and experiences some degree of
peace of mind. It seems pretty simple. Then, we start learning about philosophy and many
other practices; it gets complicated, or so it seems.
The good news is that at the Advanced end of the spectrum, we return to simplicity, but of a
much higher order. We come to see that all material objects are made only of fundamental
elements of earth, water, fire, air, and space (and the more primal elements or gunas of
sattvas, rajas, and tamas). We come to see beyond the vast contents of mind, to the fact
that the instruments of mind and senses are not really so complex after all.
Soon, we come to see that all of the complexity comes down to a few simple principles,
which merge into the Bindu or point of convergence. We come to see that the point
of convergence is one and the same with the original point ofdivergence. Pretty simple. Not
easy to do, but simple.
Leaving something out: While we are speaking of a simplicity to this process of
experiencing the convergence at the Bindu, it is useful to keep in mind that whenever we try
to explain this in simple terms, we quite naturally leave out some other parts of the
explanations. If we know this, and keep this in mind when we are looking for the simplicity,
then we can have the benefits of that straightforward view, while keeping it in the proper
context of the sometimes more complex whole.
Once again, see also the article for perspective on this:
Beginning, Intermediate, and Advanced Meditation
Remembering the Bindu, the Mustard Seed,

is a focal point and organizing principle
for all of the other practices
of Yoga and Meditation.
This makes the entire journey much more
straightforward and understandable.
Symbols of the Bindu: The point of divergence and convergence is called Bindu, which
means Point or Dot, and is also related to a Seed. The Sanskrit root ofBindu is to break
through or to burst through. The symbol has been used in a variety of ways, including the
following:
The Dot as a symbol: The Point or Dot has been widely used as a symbol for
the way in which the unity or unmanifest coexists at all times and places with
the gross, external, or manifest worlds.
Cross: The Point or Dot has also been used as a symbol of unity emerging
through four lines to form the appearance of two lines crossing. The journey
inward is merging back into the point.
Yin-Yang: The Dot shows two fundamental forces of static and active, with
the seed of one permeating the other, manifesting as the symbolic 10,000
things, while ever remaining one.
Dot and Crescent: The Point and the Crescent is an ancient symbol of the
unmanifest point and the manifest reality, later seen as a five pointed star and
crescent.
Light and a Tunnel: People having near-death experiences may report
seeing light at the end of a Tunnel. The Tunnel is the subtle channel called
Brahma Nadi and the light emerges from Bindu.
Hub of a Wheel: The ever still Hub of the Wheel symbolizes the Self (Atman)
and the spokes are the Four Functions of Mind (Manas, Chitta, Ahamkara,
Buddhi) engaging the outer world.
OM Mantra: The dot at the top of the OM symbolizes Turiya, the Absolute
Reality, or Pure Consciousness. OM is suggested in both the Yoga Sutras and
Vedanta. (Described in greater detail below)
Sri Yantra: The highest, most advanced symbol of Tantra has a Dot
or Bindu in the center, which also symbolizes this point of divergence and
convergence. (Explained further below)
Mustard Seed: The mustard seed has been widely used as a symbol of the
smallest point, out of which the largest emerges, and to which that largest
returns. (Discussed below)
[Note: These descriptions of Bindu and various symbols are not attempts to
universalize the world religions and meditative traditions, which may have
quite different practices and views of reality, particularly in the exoteric faces
of religion. However, there is a seemingly universal human experience of
the Bindu itself on the inner journey, just as the inner experiences of light and
sound seem to be common and universal. While the reality is universal, the
way ofinterpreting the experience of Bindu may be different for people of
different cultures and religions. See also the article, Mysticism, Yoga, and
Religion.]
Bindu and the Mustard Seed: Here are a few interesting examples of the mustard seed
being used as a symbol of seeking experience of the smallest point, out of which the largest
emerges, and to which that largest returns:
"Atman [Self], residing in the lotus of the heart--is smaller than a grain of paddy, than a
barley corn, than a mustard seed, than a grain of millet or than the kernel of a grain of
millet. This, my Atman residing in the lotus of the heart is greater than the earth, greater
than the sky, greater than heaven, greater than all these worlds. (Chandogya Upanishad)
"The one I call holy does not cling to pleasures, like water on a lotus leaf or a mustard
seed on the point of a needle. (Dhammapada)
"Seek first the kingdom..." (Matthew) "The kingdom of heaven is like amustard seed,
which a man took and planted in his field. Though it is the smallest of all your seeds, yet
when it grows, it is the largest..." (Matthew)
"The gate of liberation is narrow, less than one-tenth of a mustard seed. The mind has
become as big as an elephant; how can it pass through this gate? If one meets such a True
Guru, by His Pleasure, He shows His Mercy. Then, the gate of liberation becomes wide open,
and the soul easily passes through." (Guru Granth Sahib)
Bindu is beyond the senses and thoughts: It is very important to understand that the
actual Bindu is far beyond the senses and thoughts in the conventional sense of thinking
processes involving strings of words, images, or other such impressions. This means
transcending not only the senses as operating through the physical organs, but also
the inner or mental experience of sensation. For example, one not only closes the eyes, but
also goes beyond all manner of inner visualization. When attention on all of the Gross and
Subtle objects and processescollapses, so to speak, and thus, moves inward towards
the Bindu, there is a convergence on a point, which is the finer meaning of one-pointedness
of mind. There may be an extremely intense awareness of the nature of pure sound and
light, but this is very different from what we experience by mental visualization or
imagination. The journey to the Bindu starts to become the experience of thesource of light
(Jyotir Bindu / Tejo Bindu) and the source of sound (Nada Bindu), as well as being
the source out of which other sensation, mental processes, and the instruments of
mentation emerge.
Earlier and later stages of practice: In the earlier stages of Meditation and
Contemplation, inner sensory experiences and mental processes are intentionally explored
so as to attenuate the colorings of attachment, aversion and fear (for example, see Yoga
Sutras 2.1-2.9). It is later, building on this solid foundation of purifying and balancing the
mind, that the aspirant seeks to transcend these experiences so as to enter the inner cave
with the intent of encountering and piercing the Bindu. By being aware that the inner
thoughts and sensing either areor are not present at the different stages of Meditation and
Contemplation, the process is predictable, comfortable and not confusing. There is a true art
in finding the times, the moments when it is just right to seek to enter the stillness,
darkness, and silence so as to pursue the Bindu. Like all arts, it refines with practice.
Integrating with your regular practices: It is not the goal or intent of this article to
significantly alter or replace your existing method of Meditation or other practices. Rather, it
is to describe the nature of Bindu, and how this is a convergence point that is a unifying
force for a variety of practices, as well as an experienced stage in the inner journey.
Whatever your current focal point of Meditation, whether breath, mantra, sensation, stream
of insights, deity, visualized image, or any other form of Meditation, you will hopefully find
that some of the focus here on the nature of Bindu will serve that practice, which you are
already doing. Please read the rest of the article in that light.
Three Streams: Yoga, Vedanta, Tantra

Bindu is the convergence: While the Bindu, Mustard Seed, Dot or Point are widely used
symbols, the focus here is on the convergence of Bindu in the three streams of Yoga,
Vedanta, and Tantra. In particular, it focuses on the convergence point of the highest
principles and practices of Raja Yoga as codified in the Yoga Sutras, Advaita Vedanta as
summarized in the Mandukya Upanishad, and the highest Tantra, which is Samaya
(Internal) Tantra and Sri Vidya. These are briefly outlined below, and then further described
in the remainder of the article:
Yoga: Meditation on OM Mantra is recommended in the Yoga Sutras (1.23-1.29) as a direct
means of removing the obstacles to Self-Realization and to that Realization itself. As noted
above, the Bindu at the top of the OM symbolizes Turiya, the Absolute Reality, Purusha or
Pure Consciousness that is to be realized.
Vedanta: Contemplation on the four levels symbolized by OM Mantra is at the very heart of
Vedanta practice leading to Self-Realization, the pinnacle of which is outlined in the
Mandukya Upanishad. Here again, the Bindu at the top of the OM symbolizes Turiya, the
Absolute Reality, Purusha or Pure Consciousness that is to be realized.
Tantra: Meditation in Tantra is on the convergence of all energies, with the highest of those
inner practices being in Samaya Tantra and Sri Vidya, which is represented by the Sri
Yantra. The Bindu at the center of the Sri Yantra symbolizes the final union of Shiva and
Shakti (the static and active), the Absolute Reality that is to be realized.

Yoga, Vedanta, and Tantra
Each stream leads to the convergence called Bindu: Each of these three streams of
Yoga, Vedanta, and Tantra leads to the convergence point calledBindu. To the sages of
the Himalayan tradition, these three streams converge to form the most direct route back to
the Reality from which all of the streams have first emerged.
The lower curve represents the Gross, Conscious, and Waking state level,
called Vaishvanara.
The center curve represents the Subtle, Unconscious, and Dreaming level, called Taijasa.
The upper curve represents the Causal, Subconscious, and Deep Sleep level, called Prajna.
The dot, point, or Bindu represents the fourth state, the absolute consciousness, which
encompasses, permeates, and is the other three, and is called Turiya.
The arc below the dot symbolizes the separateness of this fourth state, standing above,
though ever remaining part of the other three.
The four levels symbolized in OM Mantra are universal: It is extremely important to
understand that the levels of consciousness mapped out by the OM Mantra symbol are
universal and not just within the domain of any particular traditions, lineages, schools of
Meditation, or religions. While one might argue that the visual symbol of OM Mantra has this
kind of exclusive relationship (though it really doesn't), these three levels and the fourth,
the Bindu, do exist in reality, entirely independent of the symbol itself. It doesn't matter
whether you do or do not "believe in" the OM Mantra.
The fact of the matter is that there really are Gross, Subtle, and Causal planes, along with
the Absolute beyond (the four parts of OM), regardless of what symbol or names you use to
describe them, though different people might describe these somewhat differently.
The fact is that there really are Conscious, Unconscious, and Subconscious levels of
functioning, and the Consciousness permeating them (the four parts of OM), though people
might also describe these somewhat differently.
The fact is that there really are states of Waking, Dreaming, Deep Sleep, and Turiya, the
Fourth (the four parts of OM), or some other term to acknowledge that beyond the first
three states.
None of these require "belief" in the visual symbol of OM, chanting its vibration, or
remembering its sound. The underlying realities are still there. What is most important to
know is that the shortest route to Self-Realization is directly through these few levels of
reality. Most people will settle for experiencing only the first two levels, that of
the Gross world (Vaishvanara) and the Subtle plane (Taijasa). Very few are interested
enough or motivated enough to know the Causal plane (Prajna) or to seek the direct
experience of the Pure Consciousness, the Absolute that is the Fourth state (Turiya)
symbolized by the Dot or Bindu on the OM symbol. For the few who are so inspired, the
path is directly inward to the core of his or her Being. It is the path of the Saints and Sages.
OM Mantra and the 7 Levels of Consciousness
Levels and Domains of Consciousness
Self Behind the Canvas
Realization Beyond the Subtle and Causal Planes
The Bindu of Sri Yantra is also universal: It is very useful to be mindful of the
commonly reported experience of people having near-death experiences and the reports of
people from a wide range of Meditation and other spiritual practices. In each of these ways,
there have been numerous reports of seeing light at the end of a tunnel. This does not
require following any particular religion, spiritual teachings, or Meditation methods. People
having such experiences may have no such Meditation practices in their lives and may not
be followers of any religion. Yet, the same experience is reported. This is so because of the
fact that the descriptions are of Subtle and Causal body anatomical realities, rather than
being opinions stemming from mere belief systems (though some people are obviously
operating more from belief rather than experience). To say that there is a tunnel with a
source of light at the end is more like the statement that all people have lungs and a
stomach than it is like a statement that falls in the domain of religiousbelief; it is a factual
reality. Though the Sri Yantra is discussed in greater detail below, it is important to note
that the Bindu in the center is symbolic of the source of that point of light as it is viewed
when looking through the energy channel (tunnel) leading to it. It doesn't matter whether
one does or does not"believe in" the Sri Yantra or Tantra. The symbolized reality is exactly
that, a reality, regardless of whether or not the Bindu has yet been consciously experienced.
Beyond the Rat Cage: In the Gross and Subtle realms (which are mapped out on the OM
Mantra symbol) there is no end to the interplay of time, space, and causation. While this
never ending activity is part of the beauty of these manifested worlds, it is also the trap
(See Yoga Sutra 2.5 on Avidya). It is common for people to say that Meditation is an
ongoing process, which has no final goal, as one encounters experience after experience.
However, this is true only for those who choose to remain in the relatively shallow waters of
the Gross andSubtle planes, where there are countless combinations and permutations of
objects and events, perceptions and conceptions. There are very few who seek to go beyond
all of this activity in the Gross and Subtle, to the Causal andAbsolute from which all of this
emerges and into which it returns. For the few who do, Truth or Reality is found. It is to be
found on the other side of the Bindu, through an experience known
as Piercing the Bindu (Bindu vedhana). All of the other practices lead one in the direction of
this. It happens at the end of the mind, through what one may call God, grace, guru, shakti,
or luck, depending on one's perspective. It is the job of the aspirant to do all of the
preparation practices, while being ever mindful of the convergence point toward which he or
she is headed. To understand this is to have a higher understanding of the principle and
practice known as surrender.
See also these pages for more info on these Four Levels:
Index of Articles on Levels
OM and the Seven Levels of Consciousness
Levels and Dimensions of Consciousness
1st Stream: Yoga

OM Mantra and the Yoga Sutras: It has been widely acknowledged that one of the finest
summaries of the entire process of Yoga is the Yoga Sutras, which contains some 196 sutras
(verses, or literally, threads). Contained within the Yoga Sutras is the instruction that one of
the most direct routes to Self-Realization is through the use of the OM Mantra. Those sutras
on OM also explain that the key is to focus on the meaning of the OM Mantra, not to just sit
around mindlessly chattering or jabbering the mantra like a parrot (although, even that will
train the mind in one-pointedness, which is useful).
See also these articles on the Yoga Sutras:
Index of articles on the Yoga Sutras
Yoga Sutras Summary Page
OM Mantra and the Yoga Sutras (1.23-1.29)
Bindu and the symbol of OM Mantra: One of the most useful principles is that the dot
or Bindu at the top of the symbol represents the doorway to the final goal of Yoga. Yoga
means union, and the Bindu is the symbol of that union. To remember this visual principle
alone can be of tremendous help in keeping all of the many practices of Yoga in a simple
light, while still acknowledging that the meaning of the OM Mantra is profoundly deep. (It is
useful to keep in mind that there is not universal agreement about the meaning and use of
OM Mantra, as seems to be the case with virtually all yogic or spiritual principles and
practices.)
Exploring and transcending the Subtle: Remember that we are here talking
about Bindu, which is beyond both the Gross and Subtle processes. It is beyondthe
withdrawal of the senses and all of the imagery or thought patterns that might be seen or
heard in either the Gross or Subtle realms. This is not to say that exploring these processes
is bad, or should not be done. It is just that this is not the subject of discussion with Bindu.
In fact, much of Yoga has to do with encountering the many thought impressions of the
Conscious and Unconscious mind. A brief review of Chapter 3 of the Yoga Sutras will reveal
many of the subtleties that are encountered, including the energy flows called Vayus and
the five elements of earth, water, fire, air, and space. All of these are preliminary practices
that might ultimately lead one to encounter, pierce, and transcend theBindu, so as to realize
the Truth or Absolute beyond. Remember, OM Mantra was introduced in the earlier stages of
the Yoga Sutras as a direct route through the various levels (Yoga Sutras 1.23-1.29). In this
way, all of those exploratory practices can easily be seen as support or preparation practices
for the realization of That beyond the Bindu.
OM Mantra is a direct means in Yoga Sutras: Meditation on OM Mantra is recommended
in the Yoga Sutras (1.23-1.29) as a direct means of removing the obstacles to SelfRealization and to that Realization itself. As noted above, theBindu at the top of the OM
symbolizes Turiya, the Absolute Reality, Purusha or Pure Consciousness that is to be
realized.
Yoga Sutras 1.23-1.29: From a special process of devotion and letting go into the creative
source from which we emerged (ishvara pranidhana), the coming of samadhi is imminent.
That creative source (ishvara) is a particular consciousness (purusha) that is unaffected by
colorings (kleshas), actions (karmas), or results of those actions that happen when latent
impressions stir and cause those actions. In that pure consciousness (ishvara) the seed of
omniscience has reached its highest development and cannot be exceeded. From that
consciousness (ishvara) the ancient-most teachers were taught, since it is not limited by the
constraint of time. The sacred word designating this creative source is the sound OM, called
pranava. This sound is remembered with deep feeling for the meaning of what it represents.
From that remembering comes the realization of the individual Self and the removal of
obstacles. (See Yoga Sutras 1.23-1.29)
Practical exercise with OM Mantra: Below is a practical exercise you can do to get a feel
for the principle of concentrating on a point. However, we first need to explain several
stabilizing Meditations from the Yoga Sutras. Then, the exercise itself is presented and
explained. These practices are from Yoga Sutras 1.33-1.40.
See also this article on practices with OM Mantra:
Seven Methods of Practice with OM Mantra
Ten stabilizing Meditations are recommended: The science of Yoga is a complete
Meditation system. In the later stages, one systematically explores the nature of his or her
own construction so as to discriminate (viveka) between that which is false identity or notself and that which is the True Self (Atman, Purusha, etc.). However, the Yoga Sutras
recommends ten specific Meditations that are first done to clear and stabilize the mind
(Yoga Sutras 1.33-1.39). Once this has happened to some degree, then the deeper, subtler
Meditations can be done. Those ten Meditations include:
Four Attitudes: Meditation on the four attitudes of friendliness or love, compassion,
gladness or supportiveness, and acceptance or neutrality.
Five Alternatives: The remaining five Meditations are on breath awareness, sensation,
inner luminosity, Contemplation on a stable mind, and focusing on the stream of the mind.
Tenth option on whatever is pleasing: There is also a tenth suggestion given, which is
to meditate on whatever one finds pleasing so as to stabilize the mind. This allows
tremendous diversity and flexible within Yoga Meditation. Once again, this Meditation is
done for stability and clearing so that the later self-exploration can be done.
Developing the ability to focus on the

smallest and the largest
is a sign that the mind is under control.
(Yoga Sutra 1.40)
Skill of focusing on the smallest and the largest: It is pointed out in the Yoga Sutras
that the measure of a mind being under control is the ability to be aware of either the
smallest or the largest (Yoga Sutra 1.40). The exercise below touches on this process of
meditating on a small point, transitioning from a larger object. This helps train the mind in
the skill of one-pointedness, a skill that can then be used in ever deeper levels of
Meditation.
Yoga Sutra 1.40: When, through such practices (as previously described in 1.33-1.39), the
mind develops the power of becoming stable on the smallest size object as well as on the
largest, then the mind truly comes under control. (Yoga Sutra 1.40)
Exercise #1
Meditation on the Smallest: This exercise gives a feeling of what it is like to have
the awareness focus on a very small space as compared to a larger. The smallest
point used in this exercise is not the Bindu itself, but is a small point, the size of a
mustard seed. Cultivating the skill of focusing in this way is quite useful in being able
to do the concentration that eventually reveals the actual Bindu. In the exercise,
attention is brought to the first of those nine Meditations from Yoga Sutras 1.331.39 described above. Then attention is brought to a mustard-seed-size point in the
space of the heart center. One after the other, attention is brought to each of those
nine practices from Yoga Sutras 1.33-1.39 and that mustard-seed-size point.
The lengthy descriptions might make these exercises sound difficult or complex. They
are not. They are really quite simple and straightforward; it just takes understanding
what to do, and this comes by reading and experimenting. Then, the insights come.
First: Sit comfortably, with your head, neck and trunk aligned, with your eyes
closed, as if prepared for your regular Meditation.
Friendliness and love: Think of some person you know who is very friendly and
loving. Allow your own feelings of friendliness and lovetowards this person to be
there in the field of mind. Allow your love for this one person to expand to a feeling
of universal love itself. Do this for a minute or so.
Mustard seed: Then shift your attention to the space of the emotional heart, the
space between the breasts, letting go of the Meditation above. Allow your attention
to be on a very small point, which is the size of a mustard seed. You may or may
not see this with your inner eye. As the memory of the person fades, concentration
intensifies on this point. Allow the sound of OM to silently drift through the inner
mind, with the silence (symbolized by the Bindu) after the A, U, and
M, merging into the point.
Compassion: Gently let go of the point and allow attention to expand,
remembering some person who is not feeling well, such as one who is physically ill.
Hold that person in your mind, and intentionally allow feelings of compassion to
arise. Meditate on that feeling ofcompassion itself, expanding beyond the one
person. Do this for a minute, or as long as it takes to get absorbed in the
experience.
Mustard seed: Gently let go of that feeling and return to the mustard-seed-size
space in the heart center. Meditate on that pointfor a while, in the silence after the
OM.
Beneficence and gladness: Again expand attention, but now to a person who is
virtuous or benevolent. Cultivate and meditate on your own feelings
of beneficence and gladness for that person. Meditate on that feeling or attitude in
an expansive, universal way.

Mustard seed: Again return gently to the heart, noticing how it feels to
concentrate on that point once again, allowing the silence after OM to merge into
the point.
Acceptance or neutrality: Similarly imagine a person you think of as bad or evil,
and meditate on your own feelings of acceptance orneutrality (accepting the reality,
not approving of the behavior). Allow this to expand to a broader spirit of
acceptance, meditating on this attitude.
Mustard seed: Return to the point at the heart, with OM merging into silence.
Breath: Be aware of the feel of the flow of breath in the nostrils, and how that
breath expands and contracts. Especially allow the exhalation to be a
little slower than usual. Do this for a minute or so.
Mustard seed: Return to the point at the heart, allowing OM to go to silence.
Sensing: Meditate on the process of sensation, collectively on the ability itself to
see with the inner eye, to hear within, to smell, to taste, and to touch. It does not
matter whether you actually, literally experience these. It is the effort that is
important to the exercise.
Mustard seed: Gently bring attention once again to the point at the heart.
Luminosity: Imagine a luminosity in the inner realm, whether in the mind field,
the space of the heart, or pervasively in that inner field. Whether or not you literally
see is not so important. Allow this luminosity to expand to the whole of the
universe, to whatever limit your mind is able to hold that.
Mustard seed: Return to the point at the heart, noticing the feel of shift to
concentration on the mustard-seed-size point at the heart.
Steady mind: Return to the field of mind and imagine that your mind is a very
stable, steady mind, like the mind of some great Meditation master you may know
of. Imagine that your mind is like his or her mind in its steadiness.
Mustard seed: Return to the point at the heart.
Stream of the mind: Again be aware of the field of mind, as if you were a
completely non-attached witness to whatever objects come before the mind.
Like watching a flowing stream, all thoughts are allowed to come and go.
Mustard seed: Once again, return to the point at the heart.
Meditation on a point: If it feels comfortable, and if you want, continue to
meditate on this mustard-seed-size point in the inner chamber of the heart, as if
that Meditation would lead you throughthe point, on to the actual Bindu, and then
to the highest Truth.
This exercise is meant as that, an exercise. This sequence, in its entirety is not meant
here to be a permanent Meditation. You may find that one of the Meditations feels
particularly resonant for you, and that may be a core Meditation for you for some
time, but that is your personal choice. Again, this exercise is suggested here so that
you can get a better feel of what it is like to meditate on the smallest, as described in
Yoga Sutra 1.40. This, in turn, gives some insight into the nature of Meditation
on Bindu, although the actual Bindu is much deeper and comes when Meditation
advances.
Practical exercise with the evolutes of matter: Below is a practical exercise dealing
with the evolutes of Prakriti, or primal matter. The exercise is pretty easy to do, even with
minimal understanding of the philosophy behind it. However, you may enjoy it more by
reviewing the principles of Sankhya philosophy. In general, the exercise is similar to the one
above, although the objects of Meditation include the inner elements (earth, water, fire, air,
and space), mental processes, and sensory experiences of smelling, tasting, seeing,
touching, and hearing.
Sankhya is the foundation of Yoga: The philosophical foundation of Yoga is known as
Sankhya. Because of this, Yoga is sometimes known as Sankhya Yoga. In Sankhya there is a
process of something emerging out of something else (material cause). The classic
examples are of ornaments being formed from gold or pots being made from clay. In the
inner world, our senses emerge out of the field of mind and the mental objects we
experience emerge out of earth, water, fire, air, and space (similar to the fact that physical
objects emerge from atoms and molecules). Sadhana (yogic spiritual practice) is thus a
process of reversing this, of tracing consciousness back to its source. It would be most
useful to also read through the article on Sankhya, which is linked below. This will give a
more detailed understanding of the evolutes.
The juncture Point in Sankhya: Notice how earth, water, fire, air, and space emerge from
a point of a subtler reality. For example, there first has to be space before there can be
anything existing in that space. There has to be a fine substance, or air, before it can
manifest as fire, water, or earth. Similarly, the senses operate from a point bursting forth in
the mind. Even trains of thought burst forth in this fashion from the lake of the mind.
Eventually there is the point of divergence and convergence of the finest Prakriti, or primal
matter, as contrasted with Purusha, or pure consciousness. While scholars might argue
philosophically that Purusha and Prakriti never actually meet, we can see the way in which
the Bindu is a juncture point being sought and transcended in these practices, so as to
experience that True Consciousness standing alone, in its own true nature (Yoga
Sutras 1.3, 3.56).
See also these articles for info on Sankhya:
Sankhya Yoga: Prakriti and Its Evolutes
Six Systems of Indian Philosophy (including Sankhya)
Exercise #2
Meditation on Evolutes of Matter and Bindu: In this exercise the attention
is alternated between the evolutes of matter (from Sankhya Yoga) and the mustardseed-size space in the cave of the spiritual heart (or the space between the eyebrows
if you prefer). This helps to give direct experience into the nature of Meditation on a
point. While this point is not the Bindu itself, which is much subtler, it does give a feel
for the process. Also, each of the evolutes on which you concentrate here can be a
Meditation unto itself, though this is not what is being suggested here. As you go
through this exercise, a key is to allow attention to becomeabsorbed before moving
on. This should not take long with a little practice.
Five Elements:
Earth: Be aware of the whole of your body, experiencing its solidity asearth. Do
this until your attention becomes absorbed in this experience.
Mustard seed: Gently let go of this, and shift your attention to a mustard-seed-size
point in the space at the cave of the spiritual heart (or inside a tiny circle at the
eyebrow center). Become absorbed in this point.
Water: Then, gently let go of that point and be aware of the flow or fluidity within
the body, which is water, becoming absorbed in this.
Mustard seed: Again, gently become absorbed in the mustard-seed-size point at
the cave of the heart (or the circle at the eyebrow center).
Fire: Similarly, be aware of fire in the body.
Mustard seed: Then return to the point, becoming absorbed in it.
Air: Be aware of air in the body.
Mustard seed: Return to the point, becoming absorbed in it.
Space: Be aware of space that the body occupies.
Karmendriyas -- Means of Expression (See Indriyas):
Elimination: Shift attention to the nature of elimination throughout the whole of
the body and mind, and how that which is no longer needed is cast off.
Procreation: Be aware of the nature of procreation and how that manifests
throughout the whole of the body.
Motion: Be aware of the many ways that motion manifests through the vehicles of
body and mind.
Holding: Be aware of the many ways in which grasping or holdingmanifests
through the vehicles of body and mind.
Speaking: Be aware of speech and the intent of communication as it manifests
through body and mind.
Jnanendriyas -- Means of Cognition (See Indriyas):
Smelling: Become absorbed in the sense of smelling.
Tasting: Be aware of the sense of tasting.
Seeing: Be aware of the sense of seeing.
Touching: Be aware of the sense of touching.
Hearing: Be aware of the sense of hearing.
Four Functions of Mind (See Four Functions of Mind):
Chitta: Shift awareness to the field of mind (chitta), allowing all of the thoughts to
flow without interruption, not engaging them, but witnessing them as a stream.
Mustard seed: When well established in this, return to absorption in the point.
Manas: Shift awareness to the mind itself (manas), as the instrument that is
operating the senses and the means of expression such as moving and grasping. Be
aware of mind as an instrument, not just the thoughts flowing in the mind.
Mustard seed: After becoming absorbed in this awareness, then gently return to
absorption in the point.
Ahamkara: Be aware of that strong wave of I-am-ness known as ego (ahamkara),
not as egotistical, but as the one who declares, "I am!" Become fully aware of, and
absorbed in this; meditate on this I-am-ness, independent of any of the false
identities of who you think you are, but rather, only the I-am-ness.
Mustard seed: Then, let go of it and return to absorption in the point.
Buddhi: Shift awareness, as best you can, to that deep aspect of mind that is
individuation itself, the witnessing aspect that knows(buddhi), in the higher sense
of what knowing means, which is neither cluttered with false identities nor that
strong wave of I-am-ness. It just is, and knows.
Mustard seed: Finally, shift awareness again back to that mustard-seed-size point,
becoming completely absorbed in it.
meditate on this mustard-seed-size point in the inner chamber of the heart (or
inside a tiny circle at the eyebrow center), as if that Meditation would lead you to
that which is beyond all of this manifestation, as if it would lead you through this
imagined point, on to the actual Bindu, which is the doorway to the Truth beyond.
As with the previous exercise, #1, this exercise is meant only as an exercise, not as a
permanent Meditation. Meditation on these evolutes, however, can be quite useful in
discriminating between what is "I" versus "not I," which is a most important part of
later Meditation (See Yoga Sutra2.5 on avidya). Hopefully, this exercise will provide
an easy way to experience Meditation on a point, which can help lead to an
understanding of Bindu and a greater mental openness to approaching that subtle
most point.
Integrating the various schools of Yoga: As you hold in mind the nature of Bindu as
described above, and as captured in the two practical exercises, it is pretty easy to see how
it is that the various Yogas are not merely alternative choices about which Yoga to practice.
Rather, the Yogas are actually support practices that each, in its own way, leads toward the
experience and transcending of Bindu into the higher Truth, however you personally name
or conceptualize that Truth. For purposes of reflection on this, here are a few brief
reminders of some of the various Yogas:
The Classical Yogas:
Bhakti Yoga: Cultivating love, reverence, devotion, surrender, and absorption in the Divine,
however one may hold It, He, or She, transcending all of the lesser, as that lesser collapses
into the Bindu.
Jnana Yoga: Learning through listening, reflection and deep, Contemplative Meditation,
systematically setting aside that which isnot-me, so as to experience the fourth, Turiya,
symbolized by Bindu.
Karma Yoga: Attenuating the colorings of attraction and aversion while living in the world,
weakening karmas by dedicating actions to others, shrinking the false identities, opening
the door to Bindu.
Raja Yoga: Meditating on and systematically training all of the aspects of one's being,
including body, senses, and the many nuances of energetic and mental processes, so as to
reveal that beyond Bindu.
Complementary Yogas:
Hatha Yoga: Balancing of the energies of ha and tha, sun and moon,ida and pingala, with
the intent of awakening Kundalini and the pursuit of higher Meditation through Raja Yoga,
which leads to Bindu.
Kundalini Yoga: Balancing and awakening the manifestations of primal energy flowing
through chakras in the channels called nadis, the most important of which is sushumna,
which leads to Bindu.
Laya Yoga: Transcending through dissolution all of the levels of false identity that have
manifested through the energy systems, tracing back, one after the other through the
levels, to the Bindu.
Tantra Yoga: Merging the static and all of the active manifestations of consciousness,
through the countless forms of light and sound, retracing all of the energy to and through
the point of Bindu.
2nd Stream: Vedanta

Vedanta and the Bindu of OM Mantra: Contemplation on the four levelssymbolized by
OM Mantra is at the very heart of Vedanta practice leading to Self-Realization, the pinnacle
of which is outlined in the Mandukya Upanishad. Here again, the Bindu at the top of the OM
symbolizes Turiya, the Absolute Reality, Purusha or Pure Consciousness that is to be
realized.
See also:
Contemplation on four levels and Bindu: Vedanta or Jnana Yoga is more of

acontemplative process, or what we might call Contemplative Meditation. The descriptions
and examples below deal with OM Mantra, as did the Yoga stream above, but with a slightly
different focus. Here, we will be exploring the four levels of OM with emphasis on realizing
the meanings of the levels contained within OM. This is not just a one-pointed focus to
transcend the levels, but a process ofinsight into the nature of those levels. This will become
more clear through diligently doing exercises such as those suggested below.
Integrating Contemplation and Concentration: This Contemplative Meditationis a bit
more refined practice than basic one-pointed concentration on a point. This is not to say
that perfecting one-pointed concentration is easy, but rather, to say that a moderate
amount of skill in that one-pointedness is needed to move into this kind of Contemplative
Meditation practice. The fact that one-pointed concentration is needed, and that the
Contemplative Meditation may be somewhat more refined, is not to suggest that one
is better than the other. These two move together in the dance of sadhana (practices). To
practice these streams of practice separately from one another, and to later allow the
streams of practice to flow together into the Bindu is a very high order of sadhana.
See also these articles on OM and Contemplation:
OM Mantra and 7 Methods of Practice
Mahavakyas or Great Contemplations
Contemplation on only a few principles: There are extensive writings on the principles
and practices of Vedanta, which can seem pretty complicated. One of the ways in which
swamis and advanced sadhakas (practitioners) are taught to simplify these practices while
moving in a straight line towards the highest direct experience, is to contemplate on only
one or a handful of principles. This usually involves Contemplation on one or several
Mahavakyas or great utterances, which are aspects of the reality mapped out in OM Mantra
(See the article onMahavakyas). This is used as a foundation for all other practices.
OM of Mandukya Upanishad is the juice: By putting a good bit of effort into

understanding the framework of consciousness mapped out here by the OM Mantra (the four
levels), all of the other studies of the vast Yoga and Vedanta literature can be seen in a
more straightforward and practical light. This improves the ability to use these principles as
actual practices that will lead in the direction of Self-Realization, rather than being mere
intellectual study, however stimulating such study may be. It is because of this that it has
been said that the juice of the Vedas is the Upanishads, and the juice of the Upanishads is
the Mandukya Upanishad, which is on OM Mantra.
Twelve instructions on OM Mantra: Following are the twelve verses of the Mandukya
Upanishad. The entire subject of the Mandukya Upanishad is the four levels of the OM
Mantra, including the Dot or Bindu, which is the height of the practices. It might be best to
read through these verses gently and patiently, though persistently, allowing the deeper
insights to unfold in time, particularly through the practices of Meditation and
Contemplation, such as the two exercises that follow.
Mandukya Upanishad - OM Mantra

Verses 1-2 describe the Self and the Absolute.
Verses 3-7 explain the four levels of consciousness.
Verses 8-12 outline the four aspects of AUM.
The Self and the Absolute (1-2):
1) All is OM : Hari Om. The whole universe is the syllable Om (symbolized by the three
curves and the Bindu). Following is the exposition of Om. Everything that was, is, or will be
is, in truth Om. All else which transcends time, space, and causation is also Om.
2) Atman has Four Aspects: All of this, everywhere, is in truth Brahman, the Absolute
Reality (symbolized by the three curves and the Bindu). This very Self itself, Atman, is also
Brahman, the Absolute Reality. This Atman or Self has four aspects through which it
operates.
Four Levels of Consciousness (3-7):
3) First is Waking / Gross: The first aspect of Atman is the Self in the Waking state,
Vaishvanara (symbolized by the lower curve). In this first state, consciousness is turned
outward to the external world. Through its seven instruments and nineteen channels, it
experiences the gross objects of the phenomenal world. (See the articles on
the Indriyas and the Four Functions of Mind)
4) Second is Dreaming / Subtle: The second aspect of Atman is the Self in the Dreaming
state, Taijasa (symbolized by the middle curve). In this second state, consciousness is
turned towards the inner world. It also operates through seven instruments and nineteen
channels, which engage the subtle objects of the mental realm. (See the articles on
the Indriyas and the Four Functions of Mind)
5) Third is Deep Sleep / Causal: The third aspect of Atman is the Self operating in the
Deep Sleep state, Prajna (symbolized by the upper curve). In this third state, there is
neither the desire for any gross or subtle object, nor any dream sequences. In deep sleep,
all such experiences have receded or merged into the ground of undifferentiated
consciousness. Here, one is filled with the experience of bliss, and can also find the way to
clearer knowledge of the two preceding states.
6) Find the Experiencer: The one who experiences all of these states of consciousness is
the omniscient, indwelling source and director of all (symbolized by the Bindu). This one is
the womb out of which all of the other emerge. All things originate from and dissolve back
into this source.
7) The Fourth Aspect is Turiya: The fourth aspect of Atman or Self is Turiya, literally the
fourth (symbolized by the Bindu). In this fourth state, consciousness is neither turned
outward nor inward. Nor is it both outward and inward; it is beyond both cognition and the
absence of cognition. This fourth state of Turiya cannot be experienced through the senses
or known by comparison, deductive reasoning or inference; it is indescribable,
incomprehensible, and unthinkable with the mind. This is Pure Consciousness itself. This is
the real Self. It is within the cessation of all phenomena. It is serene, tranquil, filled with
bliss, and is one without second. This is the real or true Self that is to be realized.
Four Aspects of AUM (8-12):
8) Those Four are the Same with "A-U-M" and Silence: That Om, though described as
having four states, is indivisible; it is pure Consciousness itself (symbolized by, and
permeating the three curves and the Bindu). That Consciousness is Om. The three
sounds A-U-M (ah, ou, mm) and the three lettersA, U, M are identical with the three states
of waking, dreaming, and sleeping, and these three states are identical with the three
sounds and letters. The fourth state, Turiya is to be realized only in the silence behind or
beyond the other three.
9) The Sound "A" is Waking / Gross: Vaishvanara is the consciousness experienced
during the waking state, and is A, the first letter of Om (symbolized by the lower curve).
That simple sound of A is first and permeates all other sounds. One who is aware of this first
level of reality has fulfillment of all longings and is successful.
10) The Sound "U" is Dreaming / Subtle: Taijasa is the consciousness experienced
during the dreaming state, and is U, the second letter of Om (symbolized by the middle
curve). This intermediate state operates between the waking and sleeping states, reflecting
some qualities of the other two. One who knows this subtler state is superior to others. For
one who knows this, knowers of Brahman, the Absolute Reality, will be born into his family.
11) The Sound "M" is Deep Sleep / Causal: Prajna is the consciousness experienced
during the state of dreamless, deep sleep, and is M, the third letter of Om (symbolized by
the upper curve). It contains the other two, and is that from which the other two emerge,
and into they recede or merge. A knower of this more subtle state can understand all within
himself.
12) Silence after "A-U-M" is the True Self: The fourth aspect is the soundless aspect of
Om (symbolized by the Bindu). It is not utterable and is not comprehended through the
senses or by the mind. With the cessation of all phenomena, even of bliss, this soundless
aspect becomes known. It is a state of nondual (advaita) realityone without a second. This
fourth state, Turiya, is the real Self or true Self. One with direct experience of this expands
to Universal Consciousness.
See also these articles on OM and Contemplation:
OM Mantra and 7 Methods of Practice
Mahavakyas or Great Contemplations
Exercise #3
Contemplative Journey through the Three Levels: This exercise involves three
parts. The first part is done with your eyes open, and includes being aware of your
external world of objects, and your abilities of action and sensing. The second part is
done with your eyes closed, and includes being aware of your inner world of
memories and images, as well as your inner process of sensing. The third part is also
done with your eyesclosed, and involves being aware of the blank field on which the
unconscious activity flows, like being aware of the blank canvas on which paintings
are created, or the blank screen on which movies are projected. This three part
process gives an inner simulation of the nature of the three stages of the OM Mantra
that are described above. This three part process is then repeated two more times,
for a total of three cycles of the three part process.
A of AUM: Be aware of each of these as aspects of Vaishvanara, the Gross world,
your Waking state, and your Conscious mind:
Eyes OPEN: Sit comfortably with your eyes open.
External objects and people: Be aware of objects or people in the room, around
your home, at work, in the city. Explore them all as being in the Gross world, part
of your Waking state, and your Conscious mind.

Outer means of expression: Be aware of the processes of elimination,
procreation, moving, grasping and speaking (the karmendriyas of verses 3 and 4),
also exploring these as being in the Gross world, part of your Waking state, and
your Conscious mind. Explore these five systematically, one at a time, becoming
absorbed in the experience before moving on to the next one.
Outer means of cognition: Be aware of the processes of smelling, tasting,
seeing, touching and hearing (the jnanendriyas of verses 3 and 4), also exploring
these as being in the Gross world, part of your Waking state, and your Conscious
mind.
Outer five elements: Be aware of the five elements of earth, water, fire, air and
space (the five elements of verses 3 and 4), also exploring these as being in the
Gross world, part of your Waking state, and your Conscious mind.
U of AUM: Be aware of these as aspects of Taijasa, the Subtle world, part of your
Dreaming state, and your Active Unconscious mind:
Eyes CLOSED: Now sit with your eyes closed. (Note that the process below is the
same as the one above, only here, you are attempting to gain insight into the
nature of the Subtle, Dreaming and Active Unconscious, whereas the section above
dealt with the Gross, Waking, and the Conscious mind.)
Inner stream of thoughts and dreams: Be aware of streams of thoughts in the
mind, allowing them to flow as you might in a dream, or a day dream. Be mindful
of these all as if being in the Subtle world, part of your Dreaming state, and your
Active Unconscious mind. (Note that this is an experiential exercise, even though
you are not actually in the Dreaming state.)
Inner objects and people: Be aware of many objects, people and places,
intentionally allowing the stream of these to continue to flow. Explore these all as
being in the Subtle world, part of your Dreaming state, and your Active
Unconscious mind. (Note that this is an experiential exercise, and you are not
actually in the Dreaming state.)
Inner means of expression: Be aware of the inner processes of elimination,
procreation, moving, grasping and speaking, also exploring these as being in the
Subtle world, part of your Dreaming state, and your Active Unconscious mind.
Explore these five systematically, one at a time, becoming absorbed in the
experience before moving on to the next one.
Inner means of cognition: Be aware of the inner processes of smelling, tasting,
seeing, touching and hearing, also exploring these as being in the Subtle world,
part of your Dreaming state, and your Active Unconscious mind.
Inner five elements: Be aware of the inner experience of the five elements of
earth, water, fire, air and space (the five elements of verses 3 and 4), also
exploring these as being in the Subtle world, part of your Dreaming state, and your
Active Unconscious mind.
M of AUM: Be aware of these as aspects of Prajna, the Causal plane, part of your
Deep Sleep state, and your Latent Unconscious or Subconscious mind:
Next: Continue to sit with your eyes closed.
Blank canvas: Be aware of an inner field of mind that is like a blank canvas, on
which all of the many paintings of actions and sensation are drawn. Be aware of
this field as the screen on which the movies are projected. Allow your attention
to become fully absorbed in the nature of this field, which is sometimes called
kutastha, which means anvil, as in the unchanging anvil on which the blacksmith
fashions so many objects.
Rising and falling impressions on the canvas: While maintaining full awareness
of this field, canvas, screen, or kutastha, allow random images, memories or
impressions to intentionally rise, and then to intentionally fall back into the field
from which they arose.
Receding of people and objects: In this way, be aware of individual people,
places, objects, activities or ideas, allowing them to arise and fall, while being ever
mindful of the field, canvas, screen, or kutastha.
Receding of means of expression: Allow each of the active expressions of
eliminating, procreating, moving, grasping, and speaking to arise in this way, yet
fall away, returning to the field, continuing to focus on the field itself.
Receding of cognitive senses: Similarly, allow each of the cognitive senses of
smelling, tasting, seeing, touching and hearing to rise and fall, remaining aware of
the field throughout.
Rising and falling of the five elements: So too, allow awareness of the five
elements of earth, water, fire, air and space to rise and fall from, and return into
the field, canvas, screen, or kutastha, once again remaining constantly aware of the
field itself.
Silence after AUM: Be aware of Silence, as if you are experiencing the permeating
Consciousness, Turiya:
Aware of the permeating consciousness: Allow your intelligence to be aware of
the fact that consciousness, the Fourth, Turiya, is permeating each of these states
of Waking, Dreaming and Deep Sleep. Reflect on this in stillness and silence.
Permeating actions, sensations and thoughts: Be mindful of how that
consciousness permeates all of the actions, sensations and thought processes of
the states of Conscious, Active Unconscious, and Latent Conscious (or
Subconscious).
Permeating the five elements: Be aware of how that consciousness permeates
all of the five elements as they exist or express in the Gross, Subtle, and Causal
planes.
Aware of the glimpse: Be aware of how it is, that these are so, even though this
is but an exercise, and experiment, not the direct experience itself of Turiya. Be
aware of how even a little glimpse can be the inspiration to seek that direct
experience.
Repeating the process:
Three times: The process above moves through the three stages, to the fourth.
Repeat this entire cycle two more times, for a total of three times.
It becomes easier: Each cycle will become easier than the previous. As with many
practices, the insights and benefits come with repetition.
meditate on this mustard-seed-size point in the inner chamber of the heart (or
inside a tiny circle at the eyebrow center), as if that Meditation would lead
you through the point, on to the actual Bindu, and then to the highest Truth.
This exercise, like the previous ones, is meant only an exercise, not as a permanent
Meditation. However, you might want to practice this several times over a handful of
weeks to gain further insight (or later, from time to time). In time, this kind of
witnessing and introspection, or inspection within, becomes a very easy selfawareness habit. It becomes a natural process to do. This opens the door to the
depths of Contemplation or Contemplative Meditation, and this is part of the process
leading to theBindu, and That beyond these experiences. (See also Witnessing.)
Twenty-six principles: The twenty-six principles mentioned in verses 3 and 4 of

Mandukya Upanishad are explored through introspection or Contemplation, as in the
exercise above. The seven instruments (verses 3 and 4) are the
moremacrocosmic instruments, while the nineteen channels relate more to themicrocosmic,

individual person.
These are explored in Meditation and Contemplation: All of these seven instruments
and nineteen channels are the means by which the Self or Atman operates in the external
world, which is Vaishvanara, the subject of this third verse of the Mandukya Upanishad. It is
extremely useful, if not essential, to understand and remember these twenty-six principles,
instruments, or channels. This is not just intellectual information, but rather, is a real key to
the self-observation and self-awareness practices that lead to the transcendence of all of
these, and the realization of the Self. If they are not conscientiously witnessed, one can be
deprived of the depths of spiritual awakening.
Seven Instruments: First, Consciousness manifests outward as space, air, fire, water, and
earth, along with the individuation from the whole and the flow of energy (which we know
as the pulsing impulse towards breath).
Nineteen Channels: Then, the individual operates through the four functions of mind
(aspects of antahkarana, the inner instrument), which are manas, chitta, ahamkara, and
buddhi. Those four operate through the five pranas (prana, apana, samana, udana, and
vyana), the five active senses or indriyas (karmendriyas of eliminating, procreating, moving,
grasping, and speaking), and the five cognitive senses (jnanendriyas of smelling, tasting,
seeing, touching, and hearing)
Most Important: The Four Functions of Mind and the Ten Indriyasare the most important
to witness. This may take some experimentation, although it is not as difficult as it may
seem. Like many things, it just takes a little practice.
Four Functions of Mind
Ten Indriyas
Witnessing Your Thoughts
Exercise #4
Contemplation on "I am" and the Bindu: This Contemplation deals with the
question, "Who am I?" Attention is brought to one aspect of body, followed by an
inquiry of whether this is "who I am," and then attention is brought to that mustardseed-size point in the space of the heart center. One after the other, attention is
brought through the various aspects of body, breath, senses, and mind. With each,
there is reflection on "who I am," whether this is "I," with attention brought to that
point of Bindu with the remembrance that what is true is that, "I am That," or "I am
that I am."
Am I my Body?
Whole Body: Be aware of your body, the whole of the body, as if you can be aware
of all of the parts of the body in one, complete glance.
Question internally: "Is this who I am? Is this body really me, at the deepest level
of my being? Who am I?"
Answer internally: "I am That. I am that I am that I am. Who I am is beyond the
body: to, into, and through this point, this mustard seed called Bindu. Who I am is
that, which is beyond: the Fourth, Turiya, Atman. I am that I am that I am. I am
That."
Arms/Trunk/Legs: Systematically be aware of the physical parts of the body, in
whatever way is comfortable and natural to you. One at a time, be aware of: head,
face, neck, arms, hands, fingers, trunk, abdomen, legs, feet, and toes.
Question internally: "Is this who I am? Is this part really me, at the deepest level of
my being? Who am I?"
Answer internally: "I am That. I am that I am that I am. Who I am is beyond this
single aspect of this body, this part. Who I am is to, into, and through this point,
this mustard seed called Bindu. Who I am is that, which is beyond: the Fourth,
Turiya, Atman. I am That. I am that I am that I am."
Systems/Organs: Be aware of the physical systems and inner organs of the body,
however you may do that. One at a time, be aware of the muscular, skeletal,
cardiovascular, gastrointestinal, lymphatic, and nervous systems. Be aware of the
individual inner organs, whether stomach, eyes, or the many other organs.
Question internally: "Is this who I am? Is this system or organ reallyme? Is it who I
am? Who am I?"
Answer internally: "I am That. I am that I am that I am. Who I am is beyond this
single physical system or organ, however beautiful and functional it, and the whole
of the body may be. Who I am is to, into, and through this point, this mustard seed
called Bindu. Who I am is that, which is beyond: the Fourth, Turiya, Atman. I am
that I am that I am."
Am I my Breath?
Breath: Be aware of your breath, as the physical function that exhales and inhales,
filling and emptying the lungs with air.
Question internally: "Is this breath who I am? Is this breath really me, at the
deepest level of my being? Who am I?"
Answer internally: "I am That. I am that I am that I am. Who I am is beyond even
the breath. I am on the other side of this point, this mustard seed called Bindu.
Who I am is that, which is beyond: the Fourth, Turiya, Atman. I am that I am that I
am."
Spine: Be aware of your breath, as if flowing up the spine with inhalation and down
the spine with exhalation.
Question internally: "Is this who I am? Is this body really me, at the deepest level
of my being? Who am I?"
body: to, into, and through this point, this mustard seed called Bindu. Who I am is
that, which is beyond: the Fourth, Turiya, Atman. I am that I am that I am."
Nostrils: Be aware of your breath at the nostrils, as the flow moves in and out;
cool coming in, and warm going out.
Question internally: "Is this who I am? Is this focused breath really me? Who am
I?"
breath at these nostrils: to, into, and through this point, this mustard seed
Energy: Be aware of breath as energy, which flows at both gross and subtle levels
of the body, in many ways throughout the subtle energy system.
Question internally: "Is this who I am? Is this level of energy, though subtler, really
me, at the deepest level of my being? Who am I?"
Answer internally: "I am That. I am that I am that I am. Who I am is beyond even
this subtle flow of energy: to, into, and through this point, this mustard seed
Am I my Thoughts?
People: Allow the memories of people to drift through your mind. Think of family,
friends, coworkers and other people you've never met, but see around your
community from time to time. Remember people from your past, whom you no
longer see, as well as people you currently know.
Question internally: "Of all these people, wonderful as they may be, who amongst
them is really a part of me, at the deepest level of my being? Who am I?"
Answer internally: "I am That. I am that I am that I am. Though I relate to them
all, who I am is beyond these relationships. I am of that beyond this point, this
mustard seed called Bindu. Who I am is that, which is beyond: the Fourth, Turiya,
Atman. I am that I am that I am."
Places: Think of the many places you visit in your daily life: communities,
buildings, roads, stores, lakes, mountains, beaches and other places of nature or
mankind. Allow streams of these places to flow through the mind.
Question internally: "Are these many places really related to me? Or are they
locations that I've visited, which now only appear to have something to do with
me? Of all these places, beautiful as they may be, are they really a part of me, at
the deepest level of my being? Who am I?"
Answer internally: "I am That. I am that I am that I am. Though I am familiar with
them all, none of these places are really related to me. I am of that place on the
other side of this point, this mustard seed called Bindu. Who I am is that, which is
beyond: the Fourth, Turiya, Atman. I am That. I am that I am that I am."
Objects: Think of the many objects in your personal world; in your home, your
place of work, your community. Think of the things you handle daily, or see in your
travels here or there. They are small things and large things, this diversity of
objects.
Question internally: "Which of the objects are mine? Are any of them really mine,
or do I just use them? What do these objects have to do with me, at
Answer internally: "I am That. I am that I am that I am. None of these objects are
mine; none are really related to me; that is all appearance, and nothing more. I am
beyond all manner of objects, truly dwelling only on the other side of this mustard
seed called Bindu. Who I am is that, which is beyond: the Fourth, Turiya, Atman. I
am That. I am that I am that I am."
Am I my Mind?
Manas: Be aware of the thinking mind, which calculates, plans, and sorts out this
or that; the part of mind the brings in the sensory experiences, and which causes
motion and expression. It is the thinking mind, which is sometimes seen as
disturbing and noisy, while it is also a most useful instrument.
Question internally: "This mind, this wonderful instrument of mind--is itme? Is it
who I am? Am I this personality, which is animating through this mind? Is this mind
who I am at the deepest level of my being? Who am I?"
Answer internally: "No, I am not this mind. It is my tool, a very useful too. I am
that I am that I am. I am That. I am beyond all of the activity of this mind, and
truly dwell only on the other side of this mustard seed called Bindu. Who I am is
that, which is beyond: the Fourth, Turiya, Atman. I am That. I am that I am that I
am."
Chitta: Be aware of an inner field of mind that is like a canvas, on which all of the
many paintings of actions and sensation are drawn. Or, be aware of mind as lake or
ocean, on which the waves of thoughts are stirring. Or, be aware of this field as the
screen on which the movies are projected. Thoughts and impressions are coming
and going, but all of this is happening in, and on that field, canvas, lake, ocean or
screen.
Question internally: "Is this field or lake of mind who I am, however vast it may be,
and however those memories may have come to be stored there? Is even this
grand totality of mental process who I am at the deepest level of my being? Who
am I?"
Answer internally: "I am that I am that I am. I am beyond all of this vast field, on
which the mental and sensory dance plays. My real home, my true identity is on
the other side of this mustard seed calledBindu. Who I am is that, which is beyond:
the Fourth, Turiya, Atman. I am That. I am that I am that I am."
Ahamkara: Allow this powerful "I" to declare itself, the part that says with great
strength, "I am this or that. It is 'I' who owns these things. It is 'I' who is the doer
of these actions. Allow that wave of ego to be there, to stand firmly in awareness in
this moment.
Question internally: "Is this ego, this powerful ego who I really am? Is this one who
claims both identity and ownership who I am at thedeepest level of my being? Who
am I?"
Answer internally: "I am that I am that I am. I am beyond even this, which makes
the strongest of all claims, by its declaring "I am." My true identity is subtler still,
residing on the other side of this mustard seed called Bindu. Who I am is that,
which is beyond: the Fourth, Turiya, Atman. I am That. I am that I am that I am."
Buddhi: So clearly now, all of this is seen. This Buddhi, this one who knows,
decides, adjudges with clarity and discriminates decisively now stands seemingly
alone. Be aware of this seemingly finest instrument of knowledge and wisdom. At
rest, this high intelligence stands in quiet contentment.
Question internally: Yet, ask again, "is even this seemingly finest intelligence who I
really am? Or, does this subtle, fine being still draw its essence from some still finer
consciousness? Is this Buddhi, this highest aspect of mind, who I am at
Answer internally: "Still subtler than this, is who I am. I am that I am that I am. I
am that pure consciousness that is to be found only on the other side of this
mustard seed called Bindu. Who I am is that, which is beyond: the Fourth, Turiya,
Atman. I am That. I am that I am that I am."
Who am I?
"Oh, mind, oh, mind, oh, mind. Sing the song of stillness and silence. Surrender;
let go, mind. I am that I am that I am. Who I am is that, which is beyond: the
Fourth, Turiya, Atman. I am That. I am that I am that I am."

Rest in That for some time, as if there is no time. Rest in that point called Bindu, as
if there is no space in which to rest. Allow body, breath and mind to be still, as if
they are not even there, nor ever were.
"I am that I am that I am. I am that beyond the mustard seed calledBindu. Who
I am is that, which is beyond: the Fourth, Turiya, Atman. I am That. I am that I am
that I am."
"I am That."
"OM," and silence....
As with the previous exercises, this exercise is meant only as an exercise,not as a
permanent Meditation or Contemplation. However, you might want to adapt this
practice in some way so that you personally spend some of your practice time doing
this type of introspection, inspection within, or Contemplation. In time, this kind of
witnessing and introspection, or inspection within, becomes a natural self-awareness
habit. It opens the door to the depths of Contemplation or Contemplative Meditation,
which is part of the process leading to the Bindu, and That beyond these many other
experiences. (See also Mahavakyas - Great Contemplations.)
Go gently with these practices: These practices systematically reveal the underlying
nature of oneself and the broader universe, both manifest and unmanifest. It is wise to
balance these, and all other practices, in light of one's personal life in the world and
dedication to the inner journey. To walk the middle road, not going too extreme in either
direction, seems to be the ideal for most people. Gently, smoothly, lovingly are the ways to
peace, insight, and realization, staying within ones comfortable capacity.
Integrating the Great Contemplations: The Mahavakyas are the Great Sentences of
Advaita Vedanta, and are contained in the Upanishads. Maha is Great, and Vakyas are
sentences, or utterances for Contemplation. They provide perspective and insights that tie
the texts together in a cohesive whole. The Contemplations on the Mahavakyas also blend
well with the practices of Yoga Meditation, Prayer, and Mantra, which are companion
practices.
Mahavakyas - Great Contemplations
Converging Four Practices on Bindu: By practicing each of the practices of Meditation,

Contemplation, Prayer, and Mantra, these four converge into a unified force of clarity, will,
focus, and surrender.
Meditation:
Gross objects: May start with gross objects or words.
Subtle: Becomes subtle, such as the light or sound.
Bliss: Leads to the joy-producing essence of the object.
I-ness: Rests in the still being-ness or existence itself.
Bindu: Meditation merges into and beyond the Bindu.
Contemplation:
Thought: May start with a verbal thought process.
Reflection: Deepens to quiet reflection.
Intuition: Later brings intuitive wisdom.
Knowing: Then leads to a formless knowing.
Bindu: Contemplation merges into and beyond the Bindu.
Prayer:
Repetition: May start by repetition in a traditional way.
Relationship: Shifts to a spontaneous inner relationship.
Feeling: Becomes a non-verbal feeling of love and devotion.
Communion: Transforms into a still deeper communion.
Bindu: Prayer merges into and beyond the Bindu.
Mantra:
Spoken: At first it may be spoken externally or internally.
Heard: Later it is heard or attended to internally.
Feeling: Later it experienced as a syllable-less feeling.
Pervasive: Then experienced as pervasive awareness.
Bindu: Mantra merges into and beyond the Bindu.
The four begin to merge: The practices of Meditation, Contemplation, Prayer, and Mantra
begin to merge into one another. The state of deep, inner Stillness and Silence from which
the higher knowledge (Paravidya) begins to come, is called Samahitam. It is the final
launching pad, or jumping off place for the direct experience of the Absolute Reality. What
at first seemed like very different practices are now seeming to be only most subtly
differentiated. They converge into one laser like force-field of concentrated awareness,
which then pierces the final barrier of Bindu, into the Realization of the Self, the Absolute
Reality.
3rd Stream: Tantra

Bindu in Sri Yantra: Meditation in Tantra is on
the convergence of all energies, with the
highest of those inner practices being in
Samaya Tantra and Sri Vidya, which is
represented by the Sri Yantra or Sri Chakra.
The Bindu at the center of the Sri Yantra
symbolizes the final union of Shiva and Shakti
(the static and active), the Absolute Reality that
is to be realized.Vidya means knowledge,
and Yantra is visual form. Thus, Sri Yantra is
the visual form of Sri Vidya, which is the
knowledge.
See also these articles on Tantra:

Schools of Tantra
Samaya Tantra section
Yoga, Vedanta, and Tantra
Kundalini Awakening
Shakti and Kundalini
Simplicity in the higher view: Those who practice Sri Vidya Tantra at the lower levels find
that there are a vast number of practices, rituals, and mantras that one might do. It is as if
there is no end to these practices, just as there is no end to the diversity of objects and
experiences that to are be had at the Gross (Vaishvanara) and Subtle (Taijasa) levels of
reality, which are mapped out on the OM Mantra. For those who seek the higher ground, the
subtlest realities that eventually reveal the Absolute that is represented by the Bindu, there
is an increasing simplicity (simple does not necessarily mean easy).
Piercing the Bindu: In the case of Sri Yantra and Sri Vidya, this means going through the
chakras so as to experience merging into and piercing the Bindu at the center, just as there
is seeking of the Bindu in the OM Mantra. Passing through the Bindu leads to the
convergence and union of Shiva and Shakti, the static and active forces of the universe, also
known as the masculine and feminine divine, which were never really divided in the first
place.
A circle inside a circle: Imagine that you were to hold out a ring about five or six inches in
front of you, and that you are looking through that ring. Imagine that you held a similar size
ring a little further in front of you, past the first ring, and that you looked at one ring
through the other. What would you see? You would see one ring inside the other. If you were
to draw this view on a piece of paper, you would draw a circle inside of a circle.
Looking upward through sushumna and the chakras: If you were to lookupward, from
the base of the spine, through the sushumna channel (sometimes called silver cord), the
central channel of the subtle body, through one after another of the chakras, what would
you see? Chakra means wheel, and the chakras are like spherical fields of energy radiating
from the energy convergences of the nadis (channels), of which sushumna is the main
channel (chakras solidify to form the physical body, contrary to the usual notion that
chakras are merely objects contained inside the physical body).
What would you see?: What you would see when looking upward through the fine tube,
channel, or stream of sushumna would be a series of concentric circles. Inside of the
smallest circle, at the far end, you would see the point of Bindu, which is the gateway to the
highest Reality. This is a part of the symbolism of the Sri Yantra. This is why the
practitioners of the higher Tantra, the Samaya school of Sri Vidya seek to go beyond, if not
completely ignore, the lower chakras.
Video animation of the chakras of Sri Yantra (19 seconds):
(More videos by Swami Jnaneshvara)

Inward and upward, to and through Bindu
View of the chakras within Sri Yantra, going from outer to inner,
lower to higher, culminating with the piercing of the Bindu.
(Look at the graphics below from left to right, top to bottom.)
Need to balance the energies: To be able to see through, to enter and journey upward
through sushumna channel and the chakras, it is necessary to balance the energy in the
chakras, so that sushumna can be traversed, and the Binduexperienced.
Going past the lower chakras: There are many methods of working with the chakras, and
there are many people teaching these methods for a variety of purposes. However, when
the purpose one is interested in is the highest of direct experience, the goal is to balance
the energy systems of the subtle body so thatthe lower chakras can all be transcended in
deep practices.
The most important energy channel: Of the thousands of energy channels, it really
comes down to three important parts, of which one is really the important one. Energy
tends to flow on the left or right sides of the body, and those energies are known as ida and
pingala. The central channel is called sushumna. What is important is balancing the left and
right, so that the central channel is predominant and open, flowing clearly (described in
the Kundalini Awakeningarticle).
Five elements, the chakras, and Bhuta Shuddhi: The five elements of earth, water, fire,
air, and space are the material substance of the first five chakras. These five elements are
called bhutas. Thus, one way of describing the desired goal of preparing the chakras is
to purify the bhutas. Bhuta refers to the five elements, and shuddhi means to purify.
Thus, Bhuta Shuddhi is a the practice of purifying the elements in the chakras, so that
sushumna can be traversed, so that the Bindu may be encountered, pierced, and
transcended. It should be self evident through common sense that by the nature of the two
words (bhuta and shuddhi), there would be a variety of methods for attaining this purity
and preparation of sushumna. The exercise below is one such practice, which is very
effective, yet simple and straightforward.
Exercise #5
Bhuta Shuddi, Purifying the Chakras: In the Bhuta Shuddhi practice below, you
are moving attention systematically upward, one chakra at a time, from the Root
Chakra to the Crown Chakra. Then you reverse the process, moving attention
downward one chakra at a time. Attention is focused on the location, while the
mantra is remembered in the mind. Attention is also directed to be mindful of the
expression and cognitive sense that is associated with that chakra (as in the table
above). In doing the practice, you might at some point naturally experience sound or
light, which is associated with the chakra. The sound and light are
not visualizedor imagined, as it is more preferred to experience them directly, as they
are, than to create false impressions of them.
First: Sit comfortably, with your head, neck and trunk aligned, with your eyes closed,
as if prepared for your regular Meditation.
Muladhara Chakra: Bring your attention to the perineum, the flat space between
the anus and the genital area. Take several seconds to allow your attention to find
the space, and to get settled into it.
Mantra Lam: Allow the mantra Lam to arise repeatedly in your mind field, silently.
Allow it to repeat at its own natural speed. You may find that it comes 5-10 times
and wants to pause, or you might find it wants to come continuously. If it pauses,
allow it to return in its own time. The mantra may move quickly or slowly. In any
case, keep your attention on that space; this is very important. That space might
be tiny, such as a pinpoint, or it might be several inches across. Follow your own
inclination about the size of the space.
Element Earth: Allow your mind to naturally be aware of earth, solidity, or form,
while remaining aware of Lam. That awareness may come a little or a lot; either
way is okay.
Indriyas of Elimination and Smell: Allow to come through your mind field the
awareness of the karmendriya of elimination (which operates throughout the body),
and the jnanendriya of smell, while remaining aware of Lam (best to become
familiar with the nature of theindriyas). Gradually, over time with the practice, it
becomes more clear how it is that the indriyas operate from these centers, along
with the five elements. You may or may not also find that colors and sounds
naturally come to the inner field of mind.
Svadhistana Chakra: When you move your attention upwards towards the second
chakra, be mindful of the transition, of the motion of attention and the nature of the
shift of energetic, emotional, and mental experience. Allow your attention to naturally
find the location of the second chakra. Your own attention will find, and settle into
that space. It is important to note that the actual chakra is in the back, along the
subtle spine called sushumna, although we usually experience it in the front. Allow
the attention to rest where it naturally falls, probably in the front, but be mindful
from time to time that the chakra is actually in the back. Gradually attention will find
this central stream running up and down through all of the chakras (sushumna is
actually subtler than the chakras).
Mantra Vam: Allow the mantra Vam to arise and repeat itself, at its own speed,
naturally coming and going. Hold your attention in the space, whether a pinpoint or
a few inches across.
Element Water: Allow the awareness of water to arise, and come to see how this
has to do with allowing forms of flow or fluidity, whether relating to energy,
physical, emotional, or mental. Remain aware ofVam.
Indriyas of Procreation and Taste: Explore the awareness of the karmendriya of
procreation and the jnanendriya of tasting, while remaining aware of Vam (once
again, become familiar with theindriyas). Again, colors or sounds may or may not
come and go.
Manipura Chakra: Be aware of the transition as you move to the third chakra, at
the navel center, which is also actually along the sushumna channel.
Mantra Ram: Allow the mantra Ram to arise and repeat itself, at its natural speed.
Keep attention in the space, whatever size at which it is experienced.

Element Fire: Be aware of the element of fire, and the many ways in which it
operates throughout the gross and subtle body from this center. Remain aware
of Ram.
Indriyas of Motion and Sight: Be aware of the karmendriya of motion, and how
motion itself happens in so many physical, energetic, and mental ways. Be aware of
the jnanendriya of seeing, which you will easily see as related to fire and motion.
Colors and sounds may or may not come and go. Remain aware of Ram.
Anahata Chakra: Observe the transition as you move your attention to the fourth
chakra, the space between the breasts. Allow attention to become well seated there.
Mantra Yam: Remember the vibration of the mantra Yam, allowing it to repeat at
its own speed, while being mindful of the feeling it generates.
Element Air: Be aware of the element of air, and notice how that feels with the
mantra. Remain aware of Yam.
Indriyas of Holding and Touching: Notice how the element of air relates to the
karmendriya of holding or grasping, whether physically, energetically, mentally, or
emotionally. Observe how these relate to the jnanendriya of touching, and how that
touching is very subtle in addition to being a physical phenomenon. Colors and
sounds may come and go. Remain aware of Yam.
Visshuda Chakra: Bring your attention to the space at the throat, the fifth chakra,
which is the point of emergence of space (which allows air, fire, water, and earth to
then emerge).
Mantra Ham: In that space, be aware of the nature of space itself, allowing the
mantra Ham to arise and repeat itself.
Element Space: Notice the mantra Ham reverberating many times through the
seemingly empty space in the inner world (a space that is really not empty, but is
of potential).
Indriyas of Speaking and Hearing: Awareness of the karmendriya of speech
(actually, communication of any subtle form) is allowed to be there, experiencing
how that vibrates through space, while continuing to remain aware of Ham. The
jnanendriya of hearing is allowed to come, also seeing how it naturally aligns with
space, speech, and the vibration of mantra. Notice the fine, subtle feelings, which
come with the experience. Colors or sounds are allowed to come and go, if they
happen to arise.
Ajna Chakra: Gently, with full awareness, transition awareness to the seat of mind
at the space between the eyebrows, Ajna Chakra.
Mantra OM: Allow the mantra OM to arise and repeat itself, over and over, as slow
waves of mantra, or as vibrations repeating so fast that the many OMs merge into a
continuous vibration.
Beyond the Elements: Be aware of how mind has no elements, but is the
source out of which space, air, fire, water, and earth emerge. Remain aware of OM.
Beyond the Indriyas: Be aware of how this space, this mind, itself, does no
actions, but is the driving force of all of the karmendriyas of speech, holding,
moving, procreating, and eliminating. Remain aware ofOM. Be aware of how this
chakra, this mind, has no senses itself, but is the recipient of all of the information
coming from hearing, touching, seeing, tasting, and smelling, whether the source of
this input is the sensations from the external world, coming through the physical
instruments, or coming from the inner world of memories or subtle experience,
presenting on the mental screen through the subtle senses. Gradually, come to see
how OM mantra is experienced as the source or map of manifestation itself. Many
senses, images, or impressions may come and go, but they are let go, as attention
rests in the knowing beyond all senses, in the Ajna Chakra and the vibration of OM.
Sahasrara Chakra: Allow attention to move to the Crown Chakra, which is the
doorway to pure consciousness itself.
Silence after OM Mantra: The mantra (in its subtler, silent form) is that silence
(not mere quiet) out of which the rest have emerged. It is experienced as
the silence after a single OM, merging into objectless, sense-less awareness. Allow
attention to rest in that pure stillness, the emptiness that is not empty, which
contains, and is, the pure potential for manifestation, which has not manifested.
No Elements and No Indriyas: Awareness here has no element (bhutas), no
cognitive sense (jnanendriyas), no active means of expression (karmendriyas), as it
is the doorway to pure consciousness itself. Experience how this is the source out
of which mind emerges,after which emerge the five elements, the five cognitive
senses, and the five means of expression. Continue to be aware of the silence
after OM.
Returning through the chakras: Reverse the process, moving attention downward
one chakra at a time, from the Crown Chakra to the Root Chakra. Attention is focused
on the location, while the mantra is remembered in the mind.
Ajna Chakra: Briefly bring your attention back to the sixth chakra, allowing the
vibration of OM to return, which starts the journey of attention back into the body
and world. A few seconds, 30 seconds, or maybe a minute should be comfortable,
though it may be longer if you wish.
Visshuda Chakra: Bring your attention down to the fifth chakra, the throat,
remembering Ham, as you enter into the realm of space, hearing, and speaking.
Again, a few seconds or a minute is good.
Anahata Chakra: Transition to the fourth chakra, the heart, as you allow the
mantra Yam to arise, remembering the element of air. Awareness of holding and
touching may or may not arise.
Manipura Chakra: Be aware of the third chakra, the navel center, and the
vibration of Ram, along with the element of fire, with awareness of motion and
seeing coming or not coming.
Svadhistana Chakra: Bring your attention to the second chakra, and allow the
vibration of the mantra Vam to arise and repeat itself, remembering the element of
water, with awareness of procreation and tasting coming or not coming.
Muladhara Chakra: Transition attention back to the first chakra, at the perineum,
allowing the mantra Lam to come.
Meditation: After completing the Bhuta Shuddhi practice (above), you might want to
continue with your regular Meditation, benefiting from the balancing qualities of the
practice. One useful practice to do next is to simply breathe up and down the spine,
as if you are inhaling from the base of the spine (first chakra) up to the crown of the
head (Crown Chakra), and exhaling down to the base of the spine. You may want to
inhale and exhale with Soham Mantra (See the article on Soham Mantra). Then
continue with your regular Meditation, such as in the heart or eyebrow chakras.
Inside of that space, it is useful to be mindful of the ever-existentBindu, which,
although not yet experienced, will one day be found and pierced, so as to experience
That beyond.
Spinal breath and sushumna: One of the simplest of all methods to purify the chakras
and open sushumna is the spinal breath practice. While the Bhuta Shuddhi exercise
presented above is very useful, this spinal breath practice is very straightforward and does
not require memorizing any steps or relationships with the chakras (the two practices are
quite compatible, and both can be done).
This practice is so utterly simple that it seems to many people that it is not a good
enough practice. Because of this simplicity, it is seldom done often enough or
regularly enough to consistently experience its profound effects.
Lie on the back in shavasana, the corpse posture, and literally try to be as still as a
corpse, and gently inhale up along the spine to the crown of the head, and exhale
down to either the base of the spine or out into the space beyond; a tremendous
effect will come in time.
The pause between the breaths is completely eliminated (gently), and as it becomes
smoother and smoother, the breath will naturally slow.
When breath slows to around four to five breaths per minute (10-15 seconds per
breath), mind will become calm and the body will quite nicely relax.
When the breath slows to around two or three breaths per minute (20-30 seconds
per breath), mind will become very still, without any words forming, and body
awareness will become subtle.
As breath naturally (not forced) slows to anywhere near about 45-60 seconds per
breath or slower, one is at the doorway to experiencing pure energy of prana, and
the sushumna channel will most assuredly be flowing smoothly.
From here, the stage is set for deeper experiences. To do this practice effectively
takes patience and getting past the inclination of the mind or ego to have some
complex or technically difficult practice.
Tripura: Tri means three, and pura means city. Tripura is the consciousness that operates
in the three cities of Waking, Dreaming, and Deep Sleep, as well as the Conscious,
Unconscious, and Subconscious aspects of mind.
Tripura in Waking, Dreaming, and Deep Sleep:
Sometimes conceptualized as the divine feminine (Shakti), compared to the divine

masculine (Shiva), she permeates the three cities of the Gross world, the Subtleplane, and
the Causal reality.
Tripura in Gross, Subtle, and Causal:
Tripura also permeates the many other trinities such as the being ness inherent in past,
present and future. This is a Tantric rendering of the three levels of consciousness mapped
out by the OM Mantra symbol, and its levels of Vaishvanara, Taijasa, and Prajna (described
above). Dedication, devotion, love, and surrender into this creative source or divine Mother
is one of the finest aspects of Tantra as a direct route to Realization. Some
conceptualize Tripura as an anthropomorphic deity, while the subtler practices are directed
towardsTripura as formless, that fourth state beyond the other three cities. The Bindu of Sri
Yantra is the symbol of this highest transcendent Reality. The quality of thethree cities is an
aspect of OM Mantra, Gayatri Mantra, and Mahamrityunjaya Mantra.
Guru Chakra: Beyond the first six chakras, between there and the Crown Chakra
(Sahasrara Chakra), many other chakras, levels, or layers of reality are experienced. For the
aspirant who is willing to do so, the Guru Chakra is used to purify the mind and to bring
down spiritual truths. "Gu" means darkness and "ru" means light. Guru is the light that
dispels the darkness of ignorance. Guru is not any person, although guru may operate
through a person. Guru is actually the higher knowledge itself.
Also known as Jnana Chakra: Guru Chakra is the doorway to that knowledge, to the
wisdom and guidance of the teacher within. The sixth chakra, at the eyebrow center, is
called Ajna Chakra, which includes "a" and "jna", which means the
center without knowledge or with little knowledge ("a" is without and "jna" isknowledge).
Guru Chakra is experienced in the forehead, and is also called JnanaChakra, or the
center with knowledge. The knowledge of Ajna is lower knowledge, while the knowledge of
Jnana is higher knowledge.
Offering thoughts to the fire: The Yogi invites all of the thoughts and samskaras to arise
in the mind field of Ajna Chakra and offers them into the higher knowledge, the triangular
shaped fire of Guru or Jnana Chakra (Ajna and Guru Chakras are also
called drikuti and trikuti respectively). Like ice melting back into its form of water, the
colorings of attraction, aversion and fear fall away in the inner fire. It has also been likened
to gold being purified in a fire, whereby the dross burns away, allowing the gold to become
purer. From that process the pathway is cleared, and higher wisdom and teachings come
down to the Ajna. Eventually, awareness itself travels upward, receding through and
beyond, to That which is the final abode, the Absolute, the union of Shiva and Shakti.
Visualizing and inner realities: Initially, it may seem that this practice is only one of
inner visualization. It is actually a literal practice dealing with the energy levels of the
colorings (kleshas). Like all discussions of practice relating to energy, the energy itself might
not be experienced as such initially, though it will in time. In a sense, it really doesn't
matter how you conceptualize the practice; it is effective in any case.
See also these articles about colorings or kleshas:
Uncoloring Your Colored Thoughts
Colorings section of Witnessing
Kleshas in Yoga Sutra 1.4
Gross Colorings in Yoga Sutras 2.1-2.9
Subtle Colorings in Yoga Sutras 2.10-2.11
Direct rather than indirect: Many methods help to balance, stabilize, and purify the mind,
though most of these are indirect. Working with the body and training the breath
have indirect effects on the mind, and this is very useful. The practice with Guru Chakra or
Jnana Chakra works directly with the impurities of mind, including the colorings (kleshas) of
attraction, aversion and fear. These aredirectly surrendered back into the field of higher
knowledge from which they arose. Utilizing this direct method of purifying the mind does not
negate the value of the indirect methods. Both are useful and work quite well together.
Exercise #6
Purifying the Mind through Guru Chakra: Mana-Prakshalanam is the purifying of
the mind. The highest form of this purifying process is todirectly allow the impurities
of thought patterns to revert back into the source from which they emerged. It is like
purifying gold by burning away the dross in the fire. Here, however, the fire is the
inner fire of knowledge and the dross is the colorings of attraction, aversion, and fear.
In systematic Meditation, first be aware of and relax the body, and then train the
breath to be smooth and serene. Before Meditation in the field of mind, do the
practice with Guru Chakra so as to calm, stabilize and clear the colorings. Then, move
on to your regular Meditation.
Body
Breath
Guru Chakra
Meditation
First: Sit comfortably, with your head, neck and trunk aligned, with your eyes closed,
as if prepared for your regular Meditation.
Body: Be aware of the body, the whole body, as one, complete physical being.
Explore the body, as if you are really curious. Survey the head, face, neck, shoulders,
arms, hands, fingers and finger tips. Return up the arms to the shoulders, to the
chest and the abdomen, slowly moving attention at a comfortable rate. Be aware of
the hips, thighs, knees, lower legs, feet, toes, and the tips of the toes. Return back
up the legs, through the abdomen, chest, shoulders, arms, hands, fingers and finger
tips. Then return up the arms to the neck, face and head. Explore the whole body in
this way, or some other way that is comfortable and familiar (See the article
on Relaxation).
Breath: Be aware of the breath at the diaphragm, establishing smooth, even,
diaphragmatic breathing, which is slow and has no gaps or pauses between breaths.
Continue with your regular breathing practices, such as mindfulness of breath along
the spine, inhaling upwards and exhaling downwards. (See the article on Breathing).
Guru Chakra / Jnana Chakra: Bring your attention to the forehead, as if aware of a
triangular size space. The base of the triangle is slightly (about 1/2 inch) above the
space immediately between the eyebrows (Ajna Chakra), and the peak of the triangle
is above. Be aware of the inner fire of Guru or Jnana, regardless of whether or not
you can literally see it there in the space.
People: Allow some one person to come to mind for whom there is some coloring,
such as anger or aversion. Allow the memory of the person to be there, but not
turn into a mental train of thinking, worrying, planning or scheming. It is just the
memory, as if in pause on a video player. It does not matter whether you can or
cannot literally see the person in your inner eye, nor does it matter if you can
literally see the inner fire of pranic energy in the triangle. Allow the impressions to
go into the inner fire, as if the coloring will burn or wash away, without destroying
the memory itself. It is as if the coloring itself (attraction, aversion, fear) is being
removed. Hold the image or memory in that way for some time, in the fire. Notice
that the feelings related to the coloring gradually soften and attenuate.
More people: Repeat this again, allowing some different person to come to mind.
Once again, allow the memory to burn in the fire of Guru or Jnana, removing the
attraction, aversion or fear, gradually resulting in there being only a mere memory
left, which is uncolored. Continue this with whomever you wish, for as long as you
wish (being mindful to stay within your comfortable capacity).
Objects: Think of some object with which there is a coloring of attachment,
aversion or fear. Allow that object to go into the inner fire of Guru Chakra. As with
people (above), don't allow it to turn into a train of thoughts, but remain only the
memory of the object itself. Hold it in that way for some time, as the coloring starts
to attenuate.
More objects: Repeat this again, with different objects coming into the mind field
and being put into the inner fire of Guru Chakra. Allow each object to remain in the
fire, as it gradually weakens its colorings of attraction, aversion or fear.
Opinions, attitudes, emotions: Similarly, allow individual opinions, attitudes and
emotions, which are negative or not useful to burn in the inner fire of Guru Chakra.
The practice is to allow the not-useful colorings of attachment, aversion and fear to
weaken and fall away (The practice is definitely not about suppression or repression
of thoughts and emotions in some way that would bring lethargy).
Finding stillness: After doing the practice for several minutes or longer, the mind
will gradually come to some degree of stillness. Ideally, it will be quite still, as
Meditation now comes quite easily and naturally. As with all practices, it may take
some time to attain the benefits. Gentle, loving and persistent practice is the key.
Meditation: After some time, when it feels comfortable, continue with your regular
Meditation, such as Meditation in the space between the breasts (Anahata Chakra) or
the tiny circle between the eyebrows (Ajna Chakra), being mindful of either the
source of light, or the source of sound, depending on your predisposition (or
whatever is your regular method). During your Meditation, if colored thoughts
(attachment, aversion, fear) should arise, do not return to the Guru Chakra. Just
allow the thoughts to come and go, while staying focused on your Meditation. With
practice, the amount of time at Guru Chakra will be sufficient that the rest of
Meditation will be smooth and calm. It's better to take the weeks and months to
become comfortable with the timing at Guru Chakra than to go on too quickly with
your Meditation in a given Meditation session. If it is comfortable, meditate with full
conviction that you will encounter that mustard-seed-size point leading to Bindu, the
doorway Beyond.
After Guru Chakra (Mana-Prakshalanam), do Meditation: After this phase of the

practice dealing with purifying the mind, it is time in the Meditation sequence to shift to
pure one-pointedness, completely leaving behind any of the images or impressions, which
may have been there during the Guru Chakra practice. Concentration and Meditation may
become much deeper now, as a result of this purifying practice. With this preparation, it is
now more within reach to truly clear the mind, so as to move towards experiencing deeper
Meditation, as well as towards the levels of samadhi or the fourth state, turiya.
Heart or eyebrow center; light or sound: If you don't have a particular method to
follow, you may find that after the Guru Chakra practice your mind is more willing to focus
on either a point in the inner cave of the spiritual heart (Anahata Chakra), a space
experienced as being about the size of the palm of your hand, or on a point within the tiny
circle of the eyebrow center (Ajna Chakra). While focusing on that small point, resting in the
stillness, silence, and darkness, you may find a predisposition to Meditation on either the
source of light or the source of sound, and this inclination is useful to honor and follow.
Remember that the various practices converge on the Bindu, and this will naturally
incorporate your personal spiritual or religious perspective.
Approaching the Bindu: From this quiet state, after the Guru Chakra practice, there may
be even a moment of transcending the active mind, leading towards or into the experience
of the Bindu itself, and that which is beyond the Bindu. This is not said to prescribe for you
the particular object on which you, personally should meditate. That may be different for
different people, who follow a variety of traditions or Meditation methods. However,
the process of purifying the mind with Guru Chakra, and then following this with your
Meditation is valid for virtually all practitioners of Meditation.
Meditation on Bindu: Recall that the discussion in this article started by acknowledging
that the Bindu is encountered in the later or advanced stages of Meditation. Meditation
on Bindu is not merely a visualization exercise whereby you imagine some mental object
(though that may be useful). To find the Bindu takes a great deal of effort and patience,
after having purified the mind. While it takes great effort, it also takes great surrender. In
the inner field of the subtler aspects of mind, a circle, space, pit, hole or tunnel will
eventually be experienced (it doesn't matter what you call it). Eventually, the Bindu is
encountered beyond that. It is approximately like the stories we hear from time to time of
some person having a near-death-experience, and seeing light at the end of a tunnel. The
tunnel entrance is at the chakra, the tunnel is called Brahma Nadi, and the point of light
is Bindu (Recall that Bindu means point or dot, and has been likened to amustard seed).
Note that in the stories about seeing light at the end of a tunnel, the witness has not yet
gone up the tunnel, merged into the point, or transcended it. It can be a bit frustrating to
read about encountering the Bindu, but not be able to do it at this very moment. Until it
comes, it is common to sit there in the dark, not only not finding the Bindu, but not even
finding a circle or tunnel. Patience and practice are the keys, as exasperating at it may be.
Piercing the Bindu: At some point the Bindu is encountered and transcended. It is like
entering the circle or tunnel, traveling up the tunnel (Brahma Nadi), encountering and
engaging the point or Bindu, and then piercing the Bindu, so as to experience that beyond,
which is That out of which the Bindu and individuality originally emerged (In the Himalayan
tradition, this occurs through the process of grace called shaktipata). The precise process
defies description, but it can be described in approximate terms. The word that seems to
best capture the nature of piercing the Bindu is that it is like an explosion, as the mind and
the sense of individuality and time seem to be transcended. The word explosion is not used
in a destructive sense, but only an experiential sense. Another way of describing the
piercing of Bindu is that it is like crashing through walls in very rapid succession. This
process may happen in stages over time, like piercing a series of Bindus, or may be
experienced at once, in rapid succession. Finally, there is a merging of individuality, light
and sound into its unified, undifferentiated source, which was never really divided in the first
place, but only appeared to be so. It is an experience not of going into and out
of Meditation, but one of going into andbursting through to the other side. It leaves insights
that are only somewhat captured by phrases like "All of this, is that Absolute Reality
(karvam khalvidam brahman)," "I am that Absolute Reality (aham brahmasmi)" "I am that I
am; I am That (sohamasmi; soham)."
Summary
Experiences collapse into the Bindu: There is a stage of Advanced
Meditation in which all experiences collapse, so to speak, into
a point from which all experiences arose in the first place. It is near the
end of the mind itself, after which one travels beyond or transcends the
mind and its contents. It is the doorway to the Absolute or Truth (by
whatever name you call it). The Bindu is an actual, directly experienced
reality.
Bindu is the convergence: The Bindu, Mustard Seed, Dot and Point are widely used
symbols. The Bindu is the convergence point of the highest principles and practices of Raja
Yoga as codified in the Yoga Sutras, Advaita Vedanta as summarized in the Mandukya
Upanishad, and the highest Tantra, which is Samaya (Internal) Tantra and Sri Vidya.
Yoga: Meditation on OM Mantra is recommended in the Yoga Sutras (1.23-1.29) as a direct
means of removing the obstacles to Self-Realization and to that Realization itself.
The Bindu at the top of the OM symbolizes Turiya, the Absolute Reality, Purusha or Pure
Consciousness that is to be realized.
Vedanta: Contemplation on the four levels symbolized by OM Mantra is at the very heart of
Vedanta practice leading to Self-Realization, the pinnacle of which is outlined in the
Mandukya Upanishad. Here again, the Bindu at the top of the OM symbolizes Turiya, the
Absolute Reality, Purusha or Pure Consciousness that is to be realized.
Tantra: Meditation in Tantra is on the convergence of all energies, with the highest of those
inner practices being in Samaya Tantra and Sri Vidya, which is represented by the Sri
Yantra. The Bindu at the center of the Sri Yantra symbolizes the final union of Shiva and
Shakti (the static and active), the Absolute Reality that is to be realized.
Bindu allows practices to be seen as compatible: It is extremely useful to have a
means of holding in mind all of the many practices of the various aspects of Yoga and
Meditation, as well as of Contemplation, Prayer, and Mantra. By seeing that each of these
leads towards the Bindu, the different practices can be held as compatible and parallel with
one another, rather than contradictory or of uncertain relation.
Consciously, intentionally remember the Bindu: One of the most beautiful aspects of
this focus on Bindu is that all people can do this, whether or not you have absolutely or
finally decided on your own conceptions of the nature of yourself, your Self, the universe,
God, Absolute or Truth, etc. If you already have your own concepts, you can use your
awareness of the existence of Bindu as a guiding light. Or, if not, you can focus on the
practices and processes that areleading towards the Bindu, and then allow your own direct
experience of whatever is discovered beyond the Bindu to speak for itself. Both ways work
quite well when remembering that the practices along the way all converge on the point
called Bindu, which leads to That beyond.
OM Tat Sat
Mandukya Upanishad and Yoga:

Twelve Verses on OM Mantra
(Upanishads) (AUM Mantra article)
The pinnacle of the wisdom and practices of the ancient sages of Yoga is contained in the
terse twelve verses of the Mandukya Upanishad, which outlines the philosophy and practices
of the OM mantra.
(AUM Mantra article)

It has been said that the juice of the Vedas is in the Upanishads, and the juice of the
Upanishads is in the Mandukya Upanishad. OM Mantra is also suggested as a direct route to
samadhi in the Yoga Sutras. The teachings of the Mandukya Upanishad are well worth deep
study, discussion, reflection and contemplation. By faithfully and intently engaging these
twelve verses, all of the other written and oral teachings can be explored as expansions of
the foundation principles and practices encapsulated in this succinct summary. It is not only
a most insightful writing, but also a complete outline for sadhana, enlightenment practices.
The OM Mantra is a roadmap of the entire process of sadhana and a most practical tool for
Self-Realization. (See also Mandukya Upanishad - Gaudapada's Karika)
One of the other hundred-plus Upanishads, the Mukti Upanishad (mukti means liberation),
explains that for those who are seeking liberation, the understanding and practicing of the
principles of the Mandukya Upanishad is sufficient for attaining that realization.
Mandukya Upanishad on Om Mantra: Yoga Vedanta Meditation
(More YouTube Videos by Swami J)
See also these articles, which relate to the levels of OM:

OM Mantra and 7 Levels of Consciousness
7 Practices with OM Mantra
Mandukya Upanishad - Gaudapada's Karika
Levels of Consciousness Articles (Index page)
Atma-Bodha (Self-Knowledge)
Atma-Shatakam / Nirvana-Shatakam
Om symbol and the elements of Mandukya Upanishad:
Verses of Mandukya Upanishad:

Verses 1-2 describe the Self and the Absolute.
Verses 3-7 explain the four levels of consciousness.
Verses 8-12 outline the four aspects of AUM.
1) All is OM
7) Fourth - Turiya
2) Self - Atman - Brahman
8) A, U, and M
3) Waking - Vaishvanara
9) A of AUM
4) Dreaming - Taijasa
10) U of AUM
5) Deep Sleep - Prajna
11) M of AUM
6) Experiencer of the three
12) Silence after AUM
The Self and the Absolute (1-2):

1) Hari Om. Om-ity-etad-aksharam-idam sarvam, tasyopavyakhyanam bhutam bhavad
bhavishyaditi sarvam-omkara eva. Yaccanyat trikalatitam tadapy omkara eva.
All is OM: Hari Om. The whole universe is the syllable Om. Following is the exposition of
Om. Everything that was, is, or will be is, in truth Om. All else which transcends time,
space, and causation is also Om.
2) Sarvam hyetad brahmayam-atma brahma soyamatma catushpat.

Atman has Four Aspects: All of this, everywhere, is in truth Brahman, the Absolute
Reality. This very Self itself, Atman, is also Brahman, the Absolute Reality. This Atman or
Self has four aspects through which it operates.
Four Levels of Consciousness (3-7):
3) Jagarita-sthano bahish-prajnahsaptanga ekonavimsatimukhah sthula-bhug vaisvanarah

prathamah padah.
First is Waking / Gross: The first aspect of Atman is the Self in the Waking state,
Vaishvanara. In this first state, consciousness is turned outward to the external world.
Through its seven instruments* and nineteen channels* it experiences the gross objects of
the phenomenal world.
4) Svapna-sthano'ntah-prajnah saptanga ekonavimsatimukhah praviviktabhuk taijaso

dvitiyah padah.
Second is Dreaming / Subtle: The second aspect of Atman is the Self in the Dreaming
state, Taijasa. In this second state, consciousness is turned towards the inner world. It also
operates through seven instruments and nineteen channels, which engage the subtle
objects of the mental realm.
5) Yatra supto na kancana kamam kamayate na kancana svapnam pasyati tat sushuptam.
Sushupta-asthna ekibhutah prajnanaghana evanandamayo hyanandabhuk chetomukhah
prajnastrityah padah.
Third is Deep Sleep / Causal: The third aspect of Atman is the Self operating in the Deep
Sleep state, Prajna. In this third state, there is neither the desire for any gross or subtle
object, nor any dream sequences. In deep sleep, all such experiences have receded or
merged into the ground of undifferentiated consciousness. Here, one is filled with the
experience of bliss, and can also find the way to clearer knowledge of the two preceding
states.
6) Esha sarvesvara esha sarvajna esho'ntaryamy-esha yonih sarvasya prabhavapyayau hi

bhutanam.
Find the Experiencer: The one who experiences all of these states of consciousness is the
omniscient, indwelling source and director of all. This one is the womb out of which all of the
other emerges. All things originate from and dissolve back into this source.
7) Nantah-prajnam na bahih-prajnam, nobhayatah-prajnam na prajnana-ghanam na

prajnam naprajnam. Adrishtam-avyavaharayam-agrahyam- alakshanam-acintyamavyapadesyam-ekatma-pratyayasaram, prapancopasarnam santam sivam-advaitam
caturtham manyante sa tm sa vijneyah.
The Fourth Aspect is Turiya: The fourth aspect of Atman or Self is Turiya, literally the
fourth. In this fourth state, consciousness is neither turned outward nor inward. Nor is it
both outward and inward; it is beyond both cognition and the absence of cognition. This
fourth state of Turiya cannot be experienced through the senses or known by comparison,
deductive reasoning or inference; it is indescribable, incomprehensible, and unthinkable with
the mind. This is Pure Consciousness itself. This is the real Self. It is within the cessation of
all phenomena. It is serene, tranquil, filled with bliss, and is one without second. This is the
real or true Self that is to be realized.
Four Aspects of AUM (8-12):

8) So'yam-atma adhyaksharam-omkaro dhimatram pada matra matrasca pada akara ukaro
makara iti.
Those Four are the Same with "A-U-M" and Silence: That Om, though described as
having four states, is indivisible; it is pure Consciousness itself. That Consciousness is Om.
The three sounds A-U-M (ah, ou, mm) and the three letters A, U, M are identical with the
three states of waking, dreaming, and sleeping, and these three states are identical with the
three sounds and letters. The fourth state, Turiya is to be realized only in the silence behind
or beyond the other three.
9) Jagarita-sthano vaisvanaro'karah prathama matra. apteradimatvad-vapnoti ha vai

sarvan kamanadisca bhavati ya evam veda.
The Sound "A" is Waking / Gross: Vaishvanara is the consciousness experienced during
the waking state, and is A, the first letter of Om. That simple sound of A is first and
permeates all other sounds. One who is aware of this first level of reality has fulfillment of
all longings and is successful.
10) Svapna-stahnas taijasa ukaro dvitiya matrotkarshadu-ubhayatvad- votkarsati ha vai

jnana-santatim samanasca bhavati nasyabrahmavit kule bhavati ya evam veda.
The Sound "U" is Dreaming / Subtle: Taijasa is the consciousness experienced during
the dreaming state, and is U, the second letter of Om. This intermediate state operates
between the waking and sleeping states, reflecting some qualities of the other two. One who
knows this subtler state is superior to others. For one who knows this, knowers of Brahman,
the Absolute Reality, will be born into his family.
11) Sushupta-sthnah prajno makras tritiya mtr miterapiter va minoti ha va idam sarvamapitisca bhavati ya evam veda.
The Sound "M" is Deep Sleep / Causal: Prajna is the consciousness experienced during
the state of dreamless, deep sleep, and is M, the third letter of Om. It contains the other
two, and is that from which the other two emerge, and into they recede or merge. A knower
of this more subtle state can understand all within himself.
12) Amatras-caturtho'vyavaharyah prapancopasamah sivo'dvaita evamomkara atmaiva

samvisaty-atman-atmanam ya evam veda.
Silence after "A-U-M" is the True Self: The fourth aspect is the soundless aspect of Om.
It is not utterable and is not comprehended through the senses or by the mind. With the
cessation of all phenomena, even of bliss, this soundless aspect becomes known. It is a
state of nondual (advaita) realityone without a second. This fourth state, Turiya, is the real
Self or true Self. One with direct experience of this expands to Universal Consciousness.
Swami Rama wrote a profound book on Om Mantra and Mandukya

Upanishad entitled "Enlightenment Without God" that has been out of print
for many years (it is not "anti" God). Here is a link to adownload PDF file of
this text that somebody sent me.
*Twenty-Six Principles (from verses 3-4):

The seven instruments are the more macrocosmic instruments, while the nineteen channels
relate more to the microcosmic, individual person.
Seven Instruments: First, Consciousness manifests outward as space, air, fire, water, and
earth, along with the individuation from the whole and the flow of energy (which we know
as the pulsing impulse towards breath).
Nineteen Channels: Then, the individual operates through the four functions of mind
(aspects of antahkarana, the inner instrument), which are manas, chitta, ahamkara, and
buddhi. Those four operate through the five pranas (prana, apana, samana, udana, and
vyana), the five active senses or indriyas (karmendriyas of eliminating, procreating, moving,
grasping, and speaking), and the five cognitive senses (jnanendriyas of smelling, tasting,
seeing, touching, and hearing)
Four Functions of Mind
Ten Indriyas)
These are explored in meditation and contemplation: All of these seven instruments
and nineteen channels are the means by which the Self or Atman operates in the external
world, which is Vaishvanara, the subject of this third verse of the Mandukya Upanishad. It is
extremely useful, if not essential, to understand and remember these twenty-six principles,
instruments, or channels. This is not just intellectual information, but rather, is a real key to
the self-observation and self-awareness practices that lead to the transcendence of all of
these, and the realization of the Self. If they are not conscientiously witnessed, one can be
deprived of the depths of spiritual awakening.
Keeping it simple: When reading about these twenty-six principles (the seven instruments
and nineteen channels), it can seem very complicated. However, please keep in mind that
the entire process of inner functioning is being mapped out in these principles. From that
perspective, twenty-six is really not such a large number. By systematically learning about,
exploring, witnessing, and transcending those few, you find yourself at the realization of the
Self, the Atman, which is the goal described in other verses of the Mandukya Upanishad.
Five elements: The five elements of earth, water, fire, air, and space are literally examined
during meditation and contemplation, as well as witnessed in daily life. The five elements
operate in conjunction with the lower five chakras (at subtle level they are called tanmatras,
which are part of tattvas, or subtle constituents). The five elements align with, and operate
from the five lower chakras, along with the ten indriyas and a seed mantra for each.
See also these links on the Five Elements:

Bhuta Shuddhi: Purifying the Five Elements
Five elements in Sankhya Philosophy article
Chakras and Elements in Indriyas article
Five pranas: When the Prana operates in the body, it divides into five major flows called
Vayus. These can be thought of as somewhat like major currents in one of the large oceans
of the world, while there may be thousands of smaller currents. These five Vayus are the
major currents that contain thousands of smaller currents. The five are literally witnessed
and examined during meditaition and contemplation.
Prana Vayu operates from the heart area, and is an upward flowing energy, having to do
with vitalizing life forces.
Apana Vayu operates from the base of the torso, in the rectum area, is a downward
flowing energy, and has to do with eliminating or throwing off what is no longer needed.
Samana Vayu operates from the navel area, deals with digestion, and allows the mental
discrimination between useful and not useful thoughts.
Udana Vayu operates from the throat and drives exhalation, operating in conjunction with
Prana Vayu, which deals with inhalation.
Vyana Vayu operates throughout the whole body, having no particular center, and is a
coordinating energy throughout the various systems.
See also these links on the Five Pranas:
Five pranas section of Kundalini Awakening
Five pranas section of Meditation article
Ten Senses or Indriyas: The human being is like a building with ten doors. Five are
entrance doors, and five are exit doors. Witnessing these ten senses is an important part of
meditation, contemplation, and meditation in action.
Karmendriyas: The five exit doors are five means of expression, which are called
Karmendriyas (Karma means action: Indriyas are the means or senses).
Jnanendriyas: The five entrance doors are the five cognitive senses, which are called
Jnanendriyas (Jnana means knowing; Indriyas are the means or senses).
See also the extensive article on the Indriyas.
Four functions of mind: The four functions of mind are manas, chitta, ahamkara and
buddhi. To witness these four is a tremendous practice for advancing in meditation.
Manas = sensory, processing mind
Chitta = storage of impressions
Ahamkara = "I-maker" or Ego
Buddhi = knows, decides, judges, and discriminates

See also the article: Four Functions of Mind.
Witnessing: There is an extensive article on Witnessing Your Thoughts, which includes
many of the seven instruments and nineteen channels outlined here in the Mandukya
Upanishad
OM, That alone Exists and is Real

Sadhana Chatshtaya / Shatsampat
SwamiJ.com
Four Means of practice (sadhana chatushtaya), which include Six Virtues (shatsampat), are
cultivated on the path of Self-Realization by the school ofVedanta or Jnana Yoga. These
allow a clear, steady foundation for the three stages of the practices of listening to the
teachings (sravana), reflecting on those teachings (manana), and deep contemplative
meditation on those principles (niddhidhyasana).
1. Discrimination (viveka): The first of the four means is that of discrimination. It is the
gradual unfolding of the ability to explore and discern the difference between the real and
the unreal (sat and asat), the permanent and the temporary (nitya and anitya), self and
not-self (atman and anatman). Discrimination (viveka) is also a foundation principle of the
Yoga Sutras, and is included in Sutras 2.26-2.29, 3.53-3.56, 4.22-4.26, and 4.29.The forms
of misunderstanding (avidya) mentioned here have also been described in Yoga Sutra 2.5.
2. Non-attachment (vairagya): As a natural byproduct of discrimination, there is an
decrease in attraction to the objects of the world and the inner desires for those worldly
fruits. It is a process of gently reducing the coloring of attractions and aversions in the inner
field of mind. This dispassion does not mean abandoning ones responsibilities to other
people or to fulfilling of ones duties to society at large. One who has successfully cultivated
non-attachment is actually more effective in the world, as well as more prepared for the
subtleties of seeking Truth. Non-attachment is also a major foundation of Yoga, and is
described in Yoga Sutras 1.12-1.15.
3. Six virtues (shat sampat): Six virtues, areas of mental training, and attitudes are
cultivated so as to stabilize the mind and emotions, allowing the deep practice of
contemplative meditation to be performed.
1) Tranquility (shama): Intentional cultivating an inner attitude of tranquility, peace of
mind, or contentment is a foundation on which the other practices can rest.
2) Training (dama): Training of the senses (indriyas) means the responsible use of the
senses in positive, useful directions, both in our actions in the world and the nature of inner
thoughts we cultivate.
3) Withdrawal (uparati): With a proper inner attitude of tranquility, and the training of
the senses, there also comes a sense of satiety, or natural sense of completeness, as if no
more of the sensory experience need be sought.
4) Forbearance (titiksha): Forbearance and tolerance of external situations allow one to
be free from the onslaught of the sensory stimuli and pressures from others to participate in
actions, speech, or thoughts that one knows to be going in a not-useful direction.
5) Faith (shraddha): An intense sense of certainty about the direction one is going keeps
one going in the right direction, persisting in following the teachings and practices that have
been examined and seen to be productive, useful, and fruit bearing.
6) Focus (samadhana): Resolute focus towards harmonizing and balancing of mind, its
thoughts, and emotions, along with the other virtues, brings a freedom to pursue the depth
of inner exploration and realization.
4. Longing (mumukshutva): An intense, passionate, longing or desire for enlightenment
and liberation from the levels of suffering that comes from the repeated cycles of suffering
and delusion. It is a longing that is so strong that it gradually swallows up all of the other,
smaller desires.
Three stages of practice: Built on an increasingly solid foundation from these Four Means
and Six Virtues, one is ever more able to follow the three stage practices of: 1) listening to
the teachings (sravana), 2) reflecting on those teachings (manana), and 3) deep
contemplative meditation on those principles (niddhidhyasana). For contemplative
meditation, one might deeply absorb and merge with the wisdom of the great
contemplations or mahavakyas, or reflect and meditate on the deepest meanings of the OM
Mantra.
Self-Inquiry and Its Practice

From the book Vedantic Meditation
By David Frawley
See also theses articles:

Vedantic Meditation
Sanatana Dharma
The practice of Self-inquiry, called Atma-vichara in Sanskrit, is the most important
meditation practice in the Vedantic tradition. It is the main practice of the yoga of
knowledge (Jnana Yoga), which itself is traditionally regarded as the highest of the yogas
because it takes us most directly to liberation.
Self-inquiry is the primary method through which Self-realization-- the realization of our
true nature beyond mind and body--is achieved. Self-inquiry is mainly known today through
the teachings of Ramana Maharshi (1878-1950), who made this approach accessible to the
general public, offering it to any individual who was capable of receiving the teaching.
Traditionally, Self-inquiry was reserved mainly for monks (Swamis) who had renounced the
world. A strong Self-inquiry tradition persists in the Swami orders of India today, particularly
in the south of the country.
Yet Self-inquiry in some form or another can be helpful to all people at all stages of life, as
part of everyone's quest for Self-realization. We all want to know ourselves and unfold our
deeper potential in life. This requires understanding ourselves on all levels of body, mind
and spirit, particularly the deepest level of the heart.
TECHNIQUE OF SELF-INQUIRY
Because the teaching of Self-inquiry is direct and simple, its literature is not as extensive as
that of other yogic practices. In addition, the path of Self-inquiry demands a certain
ripeness or readiness of mind that may require other practices to develop.
The process of Self-inquiry is so simple that it can be explained in a few words. To practice it
you need only trace the root of your thoughts back to the I-thought, from which all other
thoughts arise. This is initiated by the question "Who am I?". By asking, "Who am I?" our
thought current naturally gets focused on the search for the true Self and we forget about
all other concerns and worries of the mind.
All our thoughts are based directly or indirectly on the thought of the self. Thoughts such as
"Where am I going?" or "What will I do tomorrow?" are based directly on the self. Thoughts
like "What will happen to my family?" or "Who will win the next election?" are based
indirectly on the thought of the self because they refer ultimately to our own concerns.
Our thoughts consist of two components. The first is a subjective factor--I, me or mine. The
second is an objective factor--a state, condition or object with which the I is involved,
particularly the activities of our own body and mind. The habit of the mind is to get caught
in the object portion and never look within to recognize the true Self apart from external
concerns.
The result is that the pure I or the I-in-itself is unknown to us. What we call ourselves is but
a conglomerate of "I am this" or "this is mine," in which the subject is confused with an
object, quality or condition. Self-inquiry consists of discarding the object portion in order to
discover the pure Subject. This requires withdrawing our attention from the objects of
sensation, emotion and thought by discriminating these from the formless Self or seer that
observes them.
The truth is that we don't know who we really are. What we call our Self is but some
thought, emotion or sensation that we are temporarily identified with and that is constantly
changing. Our lives are shrouded in ignorance about our true nature, springing from the
most basic feelings that we have, especially our bodily identity. We are not the body. Rather,
the body is a vehicle or vesture in which our true Self is obscured. As long as we don't
question this process of self-identification we must come to sorrow and remain in darkness
and confusion.
However, Self-inquiry does not consist of merely repeating the question "Who am I?" over
and over again in our minds, which is only a tiring mental exercise. It means holding to the
search for the true Self in all that one does. It requires that we have a real and fundamental
doubt about who we are, through which we can reject all outer identifications. It is as if one
had amnesia and didn't know who one was and had to give full attention to the matter
before anything else could be done.
Self-inquiry, moreover, is not merely an intellectual or psychological inquiry but an inquiry
with one's entire energy and attention. It requires a full and one-pointed concentration, not
interrupted by the intrusion of other thoughts. The thought current naturally moves back to
the Self to the extent that we do not preoccupy our minds with outside stimulation. The
problem is that the senses present us with so many distractions that it is difficult to look
within. Self-inquiry means to constantly question and reverse this process of extroversion
by seeking out the origin of our awareness and energy in the heart.
True Self-inquiry is not just questioning the limitation of our outer identity, like our family,
political or religious affiliation--whether one is a wife, a father, a Christian, a Hindu or an
atheist. It questions our entire identity as an embodied being. It does not stop short with
some general identity as a human, cosmic or spiritual being but rejects any formation of
thought as our true nature. It directs us back to the pure "I" that is not identified with any
form of objectivity, physical or mental.
The true Self is not only beyond human distinctions, it is beyond all divisions of time and
space, name and form, birth and death. It is beyond all experience because it is the
experiencer or observer of all. Self-inquiry leads us ultimately to the Absolute in which the
phenomenal world becomes little more than a mirage of the mind and senses. It goes far
beyond the discovery of some greater self, or any human or creative potential, to what is
beyond all limitations. In the process we expand our sense of self to include the entire
universe and all of its multifarious creatures.
Perhaps the easiest approach to Self-inquiry is what is called "discrimination between the
seer and the seen." This can be outlined in a few easy steps.
First, one discriminates the seer from the external objects in one's environment, which
constantly change though the seer remains the same. For example, the eye is not
blemished by imperfections in the objects that it sees.
Second, one discriminates the seer from the sense organs. There are several senses and
each varies in acuity, but the seer of the senses is constant and not altered by their
fluctuations. For example, the mind can witness imperfections in the eye, like lack of acuity
or blurring of vision.
Third, one discriminates between the seer and mental states. Thoughts and feelings
continually change but the seer, if we look deeply, remains the same. For example, the seer
of anger does not cease to be when anger itself passes away.
Fourth, one discriminates between the seer and the ego, between the pure-I and the I
identified with body, emotion or thought. Then the pure Self devoid of external associations
can shine forth. For example, we can witness our ego states like pride and dejection, just as
we can observe shifting sensations or emotions.
Fifth, one abides in the pure Self devoid of objectivity, letting all the contents of the mind
come and go like waves and bubbles on the sea.
It is best to do this process by degrees, taking one's time at each stage. All is contained in
the fifth state of abiding as the seer. When we return to the state of the seer, all that we see
merges back into the light of seeing, revealing its nature as pure consciousness.

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Mahavakyas: The Great Contemplations

1. Brahma satyam jagan mithya

Brahman is real; the world is unreal

2. Ekam evadvitiyam brahma

Brahman is one, without a second

Brahman is the supreme knowledge

4. Tat tvam asi

That is what you are

5. Ayam atma brahma

Atman and brahman are the same

7. Sarvam khalvidam brahma

All of this is brahman

(Click on the Mahavakyas above or scroll down)

or click here for an endless loop

See also theses web pages:

Contemplation on the Mahavakyas

Dig deep into the well

Stages of Yoga Vedanta Meditation and Contemplation

Meaning of the word brahman

1. Brahma satyam jagan mithya

Reminder of the temporary: First, it serves as a reminder of the temporary nature

Reminder of the eternal: Second, it serves as a reminder that there is an eternal

An invitation to know: In these reminders there is an invitation to come to know, in direct

1. Brahma satyam jagan mithya

Be mindful of the passing objects: One way to work with

Remember the eternal: Allow yourself to also remember the eternal

2. Ekam evadvitiyam brahma

Once again, this can also be viewed in a theological way,

2. Ekam evadvitiyam brahma

Try to find a second object: One practice is to repeatedly look for

See the beauty of oneness in diversity: If this is approached as a mere

4. Tat tvam asi

We continue our duties, holding identities loosely: The realization of

4. Tat tvam asi

5. Ayam atma brahma

Brahman refers to the oneness of the manifest and unmanifest universe.

5. Ayam atma brahma

Bracelet is temporary: Which is more true, more everlasting? We might be tempted to

7. Sarvam khalvidam brahma

Brahman is real; the world is unreal.

Brahman is one, without a second.

Brahman is the supreme knowledge.

That is what you are.

Atman and brahman are the same.

(Perspective on "Sarvam khalvidam brahma")

First, there is cognitive understanding of the meaning.

Second, intuition rolls down, revealing deeper meanings.

7. Sarvam khalvidam brahma

(All of this, including me, is that absolute reality)

Four traditional Mahavakyas

Tat tvam asi

Ayam atma brahma

Integrating and Converging Four

By practicing each of the practices of

Contents of this web page:

Practice one AND the other:

Meditation evolves: Meditation evolves in stages, regardless of what object of focus is

I-ness: Move still deeper into being-ness or existence itself.

Contemplation evolves: Contemplation also evolves through stages, whether it is a