White Light Spiritual Meditations - Yoga DhyanaDhi - White Light Meditations White Light meditation, Jyoti Dhyana, is a marvellous medium to work with and experience the power of meditation in your daily life. It can be easily developed into a daily meditation practice allowing you to become aware of your true nature as spirit and soul, atman. Through bringing others into the light we can achieve forgiveness and connect to all in a sense of oneness. Light is healing and purifying and of course enlightening. When you learn to meditate using this techniue you will experience many of the benefits of meditation as well as achieving forgiveness and connecting to all in a sense of oneness by bringing them into the Light. !oga present to different approaches to the White Light guided meditation as well as elaborating on how, using it as a healing meditation, we can heal relationships and re"uvenate the body. This relaxing true yoga meditation connects with the energy of unconditional divine love. Light embraces all and is expansive. It can light a thousand flames and not diminish. #ocusing on the light is also a most effective of relaxation techniues as well as being a relatively easy meditation to master. It is sincere wish of all !ogis and !oginis that through Light $editations you can come to know yourself as light, as %tman, The &oul. Dhi 'dhI( means Light in )edic sriptures, light of intelligence, light of thoughts, light of devotion, light of art, sciene or understanding, light od wisdom. Dhyana 'dhy%na( means Light )essel or Light )ehicle, Light &hip or *ourney. Dhyana means leading for light, leading or ourse towards light with Light +hariot. Dhi means nourish or refresh so Dhyana means nourishing and refreashing through light of intelligence and wisdom. Dhimat 'dhImat( to osoba "ednoc,e-nie inteligentna, -wiat.a, m/dra, uc,ona i wra0liwa. *yotis means light like of the sun, dawn, fire, lightning or brightness, light appearing in the three worlds, vi,. on earth, in the intermediate region, and in the sky or heaven. *yotis it is the light of heaven, celestial world, like fire, sun and moon together. *yotishya '"yoti&ya( is enlighten being, illumineted one. *yotishmat '"yoti&mat( is luminous, brilliant, shining, belonging to the world of light, celestial or the heavenly, spiritual, pure !ogis1 %ccording to the 2indu !oga &utra, written by 3atan"ali, dhyana is one of the eight limbs of !oga, 'the other seven being !ama, 4iyama, %sana, 3ranayama, 3ratyahara, Dharana, and &am5dhi(. The entire 6ight Limbs of the 3atan"ali system are also sometimes referred to as Dhyana, or the meditative path, although strictly speaking, only the last four limbs constitute meditation 3ratyahara, Dhyana, Dharana, and &am5dhi. The preceding steps are only to prepare the body and mind for meditation. In the %shtanga '7eight limbs7( !oga of 3atan"ali, the stage of meditation preceding dhy5na is called dharana. In Dhyana, the meditator is not conscious of the act of meditation 'i.e. is not aware that s8he is meditating( but is only aware that s8he exists 'consciousness of being(, and aware of the ob"ect of meditation. Dhyana is distinct from Dharana in that the meditator becomes one with the ob"ect of meditation. 2e8she is then able to maintain this oneness for 9:: inhalations and expiration.Dhyana, practiced together with Dharana and &am5dhi constitutes the &amyama. Dhyāna in &anskrit 'Devanagari; धययन( or "h5na 'झयन( in 35li can refer to either meditation or meditative states. 6uivalent terms are 7+h<n7 in modern +hinese, 7=en7 in *apanese, 7&eon7 in >orean, 7Thien7 in )ietnamese, and 7&amten7 in Tibetan. The Dhyana !oga system is specifically described as very important by &ri >rishna in chapter six of the ?hagavad @ita, wherein 2e explains the many different !oga systems to 2is friend and disciple, %r"una. In fact, Lord &hankar described 9AB different ways to do Dhyan to $ata 3arvati. In )edi tardition or modern in hinduism, dhy5na is considered to be an instrument to gain self knowledge, separating m5y5 from reality to help attain the ultimate goal of mokṣ ṣ a. Depictions of 2indu yogis performing dhy5na are found in ancient texts and in statues and frescoes of ancient Indian temples. Dhy5na in C5"a !oga is also found in 3ataD"aliEs !oga &Ftras. Dhyana practiced together with dh5raṇṣ 5 and sam5dhi it constitutes the saṃṣyama but it is advanced stage of !oga. The power of White Light or &olar Light has been known for centuries as holding the most electrifying energy for cutting through. If have to define this statement in mindEs eye it is much like a laser cutting through glass. White light energy carries all colours much like a prism within its force field. When we use this ancient wisdom as a healing agent, incredible ad"ustments are made within our psyche whether it is through the magnetic field of our physical, psychic, emotional or mental states of awareness. Gur bodies take this light to exactly where it is reuired in any one moment when we ask for a specific task to be undertaken. LetEs say you find yourself in a situation which appears to be a stalemate, noting that noHone is either right or wrong, the energy is simply out of alignment. I have found through the simple act of breathing white light into my base chakra or energy point which represents the earth and then breathing the white light from your base chakra, muladhara, to the situation for a count of four a solution will simply arise from seemingly nowhere. >eep repeating the process until you naturally let it go or are not thinking about it anymore. If a situation is mind or heart related do the same breathing process to the situation in hand for an outcome to occur. 3lease note it may not be how you expect, however it will always be the best for all concerned. If you want a relationship which is fulfilling, lasting and successful whether it is personal or business, be aware that our emotional body of consciousness is held in our solar plexus, so the pattern of breathing White Light H 3rana Light is into your solar plexus and back out to the idea you wish to experience. The power of white light is charismatic in its application as real time results happen. The pull and sway of the energy aligns vibrations at the speed of light. The process will leave an imprint on your memory for you to draw from in times when you reuire this most ama,ing healing power. The ancient art of white light healing has been known to man for centuries, yet we tend to complicate things by making unnecessary rules and activations in order for people to think they have permission to use this template which is held within our knowledge bank. Life is simple and fun when we allow abundance to flow from our inner heritage. %lways have the best intention in your heart and watch your life become magical. White light is a known occultic bu,, word and belief, particularly popular in &piritualist beliefs 'and in IwhiteI witchcraft(. &piritualist $ediums and white witches and other occultists will often cast a circle of white light around themselves as JprotectionI from dark forces before going into a trance or before casting spells, or before allowing 'what they think to be temporary( spirit possession by 'what they think to be( benign helping spirits, and call on this white light to aid them or others. Foto: Basic White Light meditation on heart and crown lotus Spiritual Protection Techniques Traditionally, it is considered Prana like white partiles raises from the lower end of spine to top of the head during inhalation and apana runs down from top of the head to lower end of the spine during exhalation. 2owever it is kind of mental exercise but you have to go beyond mind structure. #irst, you need to workout with your sacrum, with muladhara. !ou need to cultivate multiH directional awareness in that area. !ou may visuali,e White Sun Energy, White Light at the sacrum. @radually you need to cultivate awareness in the forehead and top of the skull. ?ut these are not preHplanned mind activities. #irst "ust cultivate awareness of feelings. Let feelings be your guide, not your intellect. Let your inner light mind, boddhi consciousness be your !oga @uide leading !ou toward real @uruh. &piritual 3rotection is something that everyone should know how to do, regardless of our religious beliefs 'or lack of(. It encompasses far more than "ust bad ghosts K spirits too. 4egativity in any form can be damaging to the human energy field 'aura(. #ear, anger, depression, negative people8places, arguments and more actually create negative energy that can cling to you or build up in your home and cause problems over time. &piritual cleansings are very important, for yourself and your home. I recommend they be done at least every few months, more if you find yourself feeling stressed or fatigued. Cegular spiritual house clearings are also important to remove any negative energies that may be hanging around. The most important thing is your intention that you are removing negative energy. White Light Meditation White light meditation has been used as a spiritual protection techniue for hundreds of years. It has been more recently used by cancer sufferers in many hospitals as a healing meditation. $any mediums and psychics claim this type of meditation has helped them in many ways. White light meditation practiced daily over a long period of time will increase your spiritual vibratory rate allowing you to accomplish a much higher state of spiritual awareness. When you raise your spiritual awareness you are much less likely to be disturbed by lower level negative energies. With the many benefits that can be achieved through this simple techniue, it could be well worth giving it a shot. White light meditation could be the little extra brightness that you are looking for in life that will leave you with a feeling of a positive glow all around. % simple script that you could record and playback would be something similar to this; H LetEs begin by getting comfortable in our chairs. H Take a slow breath or two, and gently close the eyes. H 4ow take a deep breath when you are ready, hold it for a moment, then let it all out and see, in your mindEs eye, all the tension leaving you now as a fine grey mist. H %nother deep breath, letting even more tension leave you now, as you begin to feel more and more relaxed. &uch guided through the guruh or acharya meditation will protect and heal you and your loved ones from any physical or emotional challenge. +all upon the Divine energy as white light. &urround yourself with pure love. Let go of thought and emotion and float in a cloud of total relaxation. #eel the immediate benefits of @uided $editationL +larity, Love, 3eace, 2ealth, 2appiness and connection to your true self and the spiritual world. @uided Light $editation is perfect for &piritual @rowth, 3sychic Development, 3hysical Celaxation and 3eace of $ind. There are a variety of @uided $editation programs suitable for both beginner and advanced. White Light Standing Meditation This meditation and its visuali,ations work best when standing in pranamasana. &o stand up, get comfortably set on your feet, shake out your arms and legs H and then take M long slow deep breaths. The closest we can see of the protective white light is when the sun breaks through the clouds some distance away from us after a rain. That pillar of light coming down from heaven to earth is what the sacred white light looks like. 4ow visuali,e that wonderful light coming into your crown chakra, your fontenelle, the soft spot on the very top of your head when you were born. The light pours in, beginning to fill you up. !ou may feel it in your fingers and toes, or you may not. Whether or not you feel it, it is pouring in. 4ow you are so full of white light that it is pouring in and pouring out at the same time H so you are now a fountain of this beautiful light. It is creamy white, and gold, and silver, as well as transparent and irridescent and sparkly. >eep breathing, and picture this beautiful scene. $akes you smile, doesnIt itN When you are calm and peaceful in all your radiance, talk to &pirit about how you want the white light to help and protect you. $y favorite is to say H J&pirit, I want the information and not the energy.I In other words, I want to see everything thatIs coming at me, all that I need to see of whatIs going on around me H but I donIt want anyone elseIs energy, good or bad, getting through the white light barrier. &ome folk say H JI want the information and the good energyI. If youIre driving, you could put this energy around the car, and cause it to spin, deflecting any problems H like radar. !ou can make the energy thicker, less transparent. !ou can make a concrete or stainless steel barrier of it if youId like H and tell &pirit which energies need to be blocked from getting through that barrier. When usually doing this in own living room, put the protection first around yourself, then around the house, then to the edges of the property. %nd end with taking it clear down to the river and up to the ma"or street behind me, to keep my whole environment in great order. When youIre comfortable that youIve done all the work you wanted to do, say Thank !ou for all the spiritual assistance, and bring yourself back to normal time and space. The white light will stay after you end the meditation. !ou can refresh yourself with it whenever you choose. ItIs a good idea to take a few minutes to do so if youIre going into a difficult and stressful situation. I do it at least once every couple of week or so, or more often if I need to be calm and centered. Trataka - Yoga Light Meditation White light meditation is of cource !oga meditation because White Light praties are from !oga1 In this meditation you can sit crossed legged on the floor not in a chair. 6ither way ensure that your back is straight. 4ow light a candle or traditional yogic oil lamp and place in front of you. !ou can place it on a small table not on the floor place it a few paces in front of you on your eyes line. If you have a personal shrine you may want to place the candle there and sit facing the shrine. In all cases ensure you maintain safety awareness in positioning the flame. This is Trataka H basic Light 3ratice in each normal 2atha !oga class. 4ow place your attention on the flame. &it and observe the flame, and let it be your sole meditative focus. !our awareness remains on the flame. If you find that your mind has strayed simply bring your awareness back to the flame. With daily practice you will find that your power of concentration increases. In the early stages your mind will waver and this is to be expected. *ust keep returning your focus to the flame. &eek to allow any thoughts that come into your awareness "ust to be . 4either follow them nor re"ect them but let them float through your awareness as only thoughts whilst you continue to concentrate on the candle. The next stage of the meditation is to close your eyes and in your minds eye continue to see the flame in front of you. Then open your eyes and look at the flame. Then close your eyes and imagine it again but this time see if you can keep the image for longer before you again look at the flame in front of you. Do this a few times, each time extending the time you visuali,e the flame. 4ow keep your eyes closed and imagine the flame on the inside of your forehead. #ocus on this for a short while. Then imagine the flame moving down. It moves down through your head and throat and comes to rest at your heart centre which is at the centre of your chest on the level with your physical heart. %s the flame rest here imagine that this centre opens up like a lotus flower spreading its petals. The flame remains in the centre of the flower.Then the white light of the flame begins to move outwards to the shoulders and down the arms until both arms and hands are filled with brilliant white light. Then follow your awareness back up the arms to the flame. 4ow the light from the flame moves up your neck and into your head. It moves into your mouth cleansing your speech, then into your nose then into your eyes. The light is healing. %llow it to relax your eyes and purify your vision. It moves into your ears purifying the sounds you hear. Then it files your head cleansing and stilling your mind and thoughts. 4ow your entire head, neck, shoulders and arms are filled with a brilliant, healing, purifying spiritual light. %s your awareness moves back down to your heart the light expands to fill your whole chest area and then moves down to fill your abdomen. 6very organ is filled with light. $ove your awareness back to the heart centre and feel the light filling your back. Then the light moves down from the heart centre to your buttocks area and then down through both your legs and into your feet. !our entire body is filled with light. !our entire body has become light. #ocus on the light throughout your body and sense it becoming brighter and brighter. 4ow allow the light to expand beyond your body so that it fills the entire room you are in and then moves further to fill the entire building. Then the light expands to fill your entire neighbourhood. Let it fill everyone with light. ?ring into the light people you know and let them also be filled with light. 6xpand the light further to fill your entire country. Then let it expand to fill all the counties of the world. The entire globe is filled with light. Then the light expands further and further until it fills the entire universe. Then it moves beyond the universe so that everything becomes pure white light. Cemain for a while within the light. When you are ready to conclude the meditation you can bring your awareness gently back to the flame at your heart centre. Then become aware of your body as it rests in the chair or on the floor. Then open your eyes. % discovery that transformed this practice was the use of to raga music tones whilst meditating on white light. These specially calibrated recordings rapidly take you into a meditative state by using the process of brainwave entrainment. They also enhance your powers of visuali,ation. Listening to sound waves that mirror the waveform patterns of a mind in a meditative state will induce your mind into such a state. There is in reality no !oga practice without such Light Trataka $editation1 6ach !oga have very intensive White Light meditation, particularly 2atha !oga, Laya !oga and Ca"a !oga 'Oro !oga(. White Light meditations, Trataka, is started in each true !oga course or classes for beginers1 Sahasrara White Light meditation &it with a straight back and crosslegged and close your eyes. Imagine a ball of white energy floating a few inches above top of your head. It is about the si,e of your head and it is composed of divine light energy. #ocus on this image and allow the light to become more and more brilliant. Then sense the light slowly moving down, passing through the top of your head and filling your entire head and face. The light moves on down your neck and into your shoulders. Then it moves down both your arms. &o now your hands, arms, shoulders, neck and head are all filled with light. $ove your awareness up to your shoulders and allow the light to fill your chest and then your abdomen and then into your back. It moves down through your buttocks and thighs and fills both your legs and goes into your feet. !ou are now filled with light. %llow the light to become brighterHa brilliant white light filling you from head to toe, filling every organ, filling every part of your body. 4ow allow the light to expand beyond your body to fill the room you are in and then the entire building and then your neighbourhood, city, country and eventually the entire world. Then the light expands to fill the Oniverse and even expands beyond this so that all is light. Cemain in the light as long as you wish. There is a variation of this visualisation. Gnce you are filled with divine white, solar light you allow the light to expand to fill your aura, etheric body called linga sharira. !ou feel yourself encased in a protective bubble of light. Cemain in this sun light awareness for a while. This version is used to create a protective bubble of light that will follow you throughout your day. White Light Protection Gne of the most important aspects of spiritual protection is 7white light7 protection. ItEs very simple to do, and maybe youEve even read about it or done it without knowing it. ItEs very effective at removing and preventing negative energy from harming you. To do this, "ust visuali,e an eggHshaped sphere of brilliant white light completely surrounding you, from head to toe. Ceally focus on seeing it clearly in your mind, and keep building it up so itEs &O36C bright and glowing. &ee it as a solid barrier of protection that negativity cannot cross. If you wish, you can also say a prayer of protection while doing this. !ou donEt have to get fancy with the wording. &ay something like, 7@od8dess, please surround me with a sphere of powerful, brilliant white light. &end the %rchangels to protect me from all harm, and please send my &pirit @uides '%ngels, Deities( to guide me, guard me and keep away all negative influences.7 !ou can do this for yourself, loved ones, pets, even your house and car1 ?efore traveling anywhere, you can visuali,e this white light surrounding your car, and the occupants of the car. %t night before you go to bed, visuali,e the white light completely surrounding your house and your family, preventing any harmful energies from entering. This should be done freuently, whether you feel threatened or not. Gver time, this builds up a strong shield of protection that is with you always. %nd "ust keep reinforcing it, day after day. ItEs best to do this in the morning and again at night before bed, but it can be done as many times as you want, any time of day. %s you proceed on your path, the importance of Love and Light needs to be reali,ed. This reali,ation is going beyond recognition, although recogni,ing the meaning and role of the spiritual white light is the first step, but now is the time to take the second step, and reali,e this recognition. What we are trying to bring across today is, that you need to learn to actually accept this light and let it flow through your heart. !ou have a seed of the divine light in your heart, learn to use this spark every day, let it shine out, and enlighten yourself and your surroundings. !ou will see that this is more than imagining some kind of light, but this spiritual white light has special ualities which are euivalent to unconditional love. The more you work with the white light from your heart chakra, the more you will experience unconditional love, and learn to express this wonderful energy which is the key lesson for any human on earth who is striving for spiritual development and selfH reali,ation. Learn to use the white light from your heart every day, and in more and more situations of your life. It is very easy to forget about the white light, but it is "ust the more important to learn to remember it and use it. Whenever you get upset about something, or even angry or frightened, this is the moment you most need the white light. ?ut even in the little moments which are less negative, you can apply this energy and begin to show and express unconditional love. %ny task, any problem, any activity during your day or night, you can apply this white light and turn any physical event of your life into a spiritual exercise, which brings you further on your path. Gf course, this should not lead to reducing your concentration in critical situations, e.g. when driving a motor vehicle, but there are many situations where this could be applied, when thought about. This is what I want to bring closer to you, to remember the spiritual white light during your physical life, it is not simply an exercise for spirituality, as both worlds are much closer than you can imagine, and intertwined. This connection allows you to bring unconditional love into your own life and that of those around you through spiritual light work. $ay you recogni,e the white light, and may you reali,e it in your own life, by learning to use it every day, more and more often. Spiritual Chakra Meditations !our current aim as you begin chakra meditations is to learn how to slow the physical vibration or freuency deep within your body. $any people do not realise that their chakra centres are far too exposed, and they are accepting or collecting vibrational patterns in conflict, these vibrations are both high and low. &o often times these patterns are disorganised and untidy, and so freuently the seven layers of the physical emotional intellectual astral etheric celestial and the ketheric are abnormally increased, especially in intensity for their physical parallel. Therefore, the outcome is that they lure slow freuency forces, energy if you will that remain within their personal sphere. If you hurl yourself headlong into meditation, you will speed the whole process up. Directly rendering special stress on your organs that are too slow to cope. This then places too much stress on the chakras already in a place of conflict, which then raises the internal discord of your body. ?y slowing your physical vibration to a slowHpaced more natural freuency than you typically use, you ease the tension and pressure that you put on your muscles. %nxiety stops being manufactured by your biochemical processes, so you relieve the burden of any stress or mental suffering. !ou can now get rid of the dark sultry energy forces right away that hang on in the various chakra centres of your body. Therefore, staying within your auric field as a whole, and removing the subliminal fragments of the act of thought interference from your auric space.&lowing your freuency or vibrationN When you start to slow your vibration, you need to sit with your back in alignment, so that your weight is balanced centrally. In order for your chakra centres to be well aligned you, need to settle any issues of bad posture. Focusing on your reathing #ocus on youEre breathingL starting with inhaling and exhaling in a balanced rhythm. It doesnEt matter if you inhale for a beat of three and exhale for a beat of three, or you inhale for beat of five and exhale for a beat of five. It all depends on your own lung capacity, and what makes you pleasurably comfortable when you to breathe in a balanced rhythm. Gne of the most important factors now is to achieve an awareness and appreciation of a balanced breathing rhythm. Ose your visualisation techniue to take your awareness, all the way down to your base chakra, slowing your vibration down even further. 4ow transfer yourself into the main part of this meditation exercise your vibration will intuitively arise again. Gnly now, your chakra centres are resonating in harmony, instead of being in discord. In place of one individual chakra taking up all the slack for the idle oneEs you now have a team effort. ?reathing rhythmically should become natural to you, to slow your vibration at the beginning of all the principle meditations. Dra!ing do!n the White Light The stronger your visualisation the greater the significance when you bring down white light. 4ow start by visualising white light that courses freely like a liuid down through each of the seven main chakra centres mentioned below; The +hakraEs are the centre of spiritual power in body, they are the vibrational centres of our bodies. H The +rown +hakra; This is the ketheric layer H The ?row +hakra; The 7Third 6ye7 is the celestial layer. H The Throat +hakra; This is the etheric layer. H The 2eart +hakra; This is the astral layer. H The &olar 3lexus +hakra; This is the mental or intellectual layer. H The &pleen +hakra; This is the emotional layer. H The Coot +hakra; This is the physical layer 4ow that youEve found a cosy position and now that youEve found youEre natural balanced breathing rhythm, and youEre slowing down your vibration. !ou can now visualise the white light flowing down like a mountain waterfall through your crown chakra. !our crown chakra is the highest vibrational point within your body. White light should always be brought into your body through your crown chakra. )isualise pure white light coursing freely like a liuid down through each of the seven main spiritual chakra centres; )isualise the White Light )isualise the white light coursing like a liuid through the crown chakra. )isualise white light coursing like a liuid through the third eye. )isualise white light coursing like a liuid through the throat chakra. )isualise white light coursing like a liuid through the heart chakra. )isualise white light coursing like a liuid through the solar plexus chakra. )isualise white light coursing like a liuid through the spleen chakra the sexual centre. )isualise white light coursing like a liuid through the root chakra. )isualise your spiritual chakra centres as being a hollow infrastructure, then as each one fills up with liuid white light. The liuid white light coursing into that chakra and as it does use your awakening perception to inhale breath into that chakra. %s you perform this visualisation the chakra centre will become warm and in due time hot. 4ow that it is hot you will now know that the chakra centre is completely full with white light, and itEs time to move on to the following chakra centre. $ost people havenEt done this before, so take time to practise this feel and become intuitively aware of the vibration. The white light has a smooth languid sensation as it courses freely through each chakra centre. ?y now all your chakra centres are full and they should all be coupled into each other, with an influx of white light. "nchoring yoursel# into the earth The roots of a large tree spread deep underground, anchoring the tree into the earth, use your creative visualisation to imagine roots, going down from your body plunging into the depths of the planet and spreading out, "ust like the roots of that tree. 6nvision the prominent bulky roots extending downwards below the surface, broadening from the base of your spine. These roots are the essence that will, enable you to draw into your body the positive freuency of the mother earth. !ou are now beginning to feel the awareness of a reaction from the planet deep below the surface coursing into your space. %s this occurs, you visualise the bulky roots that are beginning to entwine with the waters inside the planetEs core, these waters represent the unconditional love, healing the rarefied energy of the 6arth. %s your roots entwine with the 6arth energy use your senses to experience the awareness of unconditional love. Drawing the 6arth energy into your roots, visualising the rainbow of colours spreading upwards flowing languidly into your physical body. The colours black and white are what is needed if you consider that both black and white are a continuous distribution of coloured light. 6very colour vibrates at its own aural and visual freuency, whichever colour rises into your physical counterpart, is the healing colour that you need at this time. Progression in your meditations %s you become more adept at your meditations colours will change as your vibration changes. Working with meditation exercises that entwine us with the $other 6arth gives us strength, entwining with $other 6arth promotes our healing energies that are beneficial for you. This exercise of embedding yourself creates an anchor to $other 6arth before you begin any meditation work. %nchoring yourself and learning to access white light at the same time. 6nvision a budding rose still waiting for the impetus of food from $other 6arth. The rose waits patiently for the sun to help it germinate. When you bring down white light through your crown chakra, you entwine with the higher principle that also resonates with the sun. &o in essence you become the most central and material part, you become that rose. ?ringing white light down through your crown chakra through the top of your head and you anchor yourself at the same time as you entwine with the essence of the #atherEs energy of 2eaven that is represented by the white light, and the essence of the 6nergy of $other 6arth. When you do this you merge the essence of $other and #ather, integrating these energies you are neither male nor female, neither father nor mother. !ou now consist of two integrated parts of the aspects that are best for you at this particular time. The meditation used here is to obtain a positive focus to transmute and free any unwanted slow freuency energy forces. That collect within your inner and outer auric space, the auric space which most people call the aura, encompasses the body in the shape of an oval. The oval that surrounds your body should be even in shape, and it should spread out to about one metre euidistantly. The outer auric space that is the buffer ,one, lies beyond that. This ,one usually prevents negative energies and energy interference entering your auric space, unless you are in good health. This ,one spreads out to about five metres around your aura and the ,one make up the entirety of you auric space. The average persons auric space would be six metres in all directions. 2owever, there are a lot of people out there with an auric ,one of less than thirty centimetres. If they are ill there may be no protective ,one at all1 There may be distortion so when astral entities contact or touch the outer sheath of your auric wall, entities move in with relative ease. It is then that entities are capable of causing harm. The colour black as used here in this meditation is the sum total contains all the colours of the wavelength and stands for balance, wholeness and power. ItEs unfortunate that the general feeling about the colour black is negative, people think black is cheap it appeals to the mass taste and is regarded as being of lower in uality. 3eople have been taught that black implies disgrace, itEs wicked and sinister and is something that causes great agitation and anxiety, by the expectation or the realisation of danger. The fears about blackness have been exaggerated by minds that should know better. The fact is that black as a colour is warm and is restorative in nature, its vibration is also slow compared to that of white light. &o if you use black constructively, the structure of any atoms can be rearranged. Therefore, by using black in a constructive way, you can actually rearrange any atoms that might be carrying a negative charge. $o! to do a Laya Yoga $ealing Meditation %lign all of your chakras by sitting with your back straight. &low down your vibration by taking a few deep breaths, then bring white light down through your crown chakra, let it flow like a mountain waterfall into your heart chakra, then anchor yourself into the 6arth. This meditation carries the White Light into your heart chakra, %nahata, at this point, at this point white light enters your heart chakra a ma"or signal, is released which will circulate around the body. This creates a stabilising energy from the heart centre, if there are any problems in any of the lower chakra centres, the energy from the heart centre the full vibrational seuence of your body can be raised. Drawing the black restorative energy up from the feminine essence of the mother 6arth and into your roots, the roots of a large tree spreading deep underground, anchoring the tree into the earth, use your creative visualisation to imagine the roots, going down from your body plunging into the depths of the planet and spreading out, "ust like the roots of that tree. 6nvision the prominent bulky roots extending downwards below the surface, broadening from the base of your spine. 6ven if the energy does not flow freely upwards, use your inHbreath techniue to carry the black vibration up through the prominent bulky roots that you have visualised, through your feet. !our awareness of the harmony and the restorative powers of which black represents are now coursing into your body. )isualise your the black energy flowing into the lower part of your body, visualise the restorative powers flow into all the ma"or organs. %s the black restorative powers flow though you body, symbolise the nature of any irregularities of any aches and pains, problems of a physical or an emotional nature as a piece of ice, all the warm black energy to wash over it like the rise and fall of a tidal current across a sandy beach. )isualise the restorative black energy high up in your body. 4ow move back to the white light coming through your crown chakra and increase the white light by indicating to your higher self that you are ready now to receive more energy. Identifying that you have a profusion of white Light energy materialising, and swelling above your head. %s the white Light increases, feel it coursing through the crown chakra and down through your body like sea waves coming into an estuary. This washes all the black energy out of your body and out of your auric space. This entire exercise seuence of bringing black energy up, filling your body, absorbing any irregularities, and washing it out with white Light should be done three times to be safe. !ou may feel an accumulation of intense warmth in your heart centre, as the white light increases. !ou might feel the intense warmth in your hands as they rest over, or close to your heart chakra. !ou may also feel a sensation of gentle warmth gradually develop through your body, beginning at the base chakra centre and moving up into heart chakra and your body might become intensely warm. White Light Meditation and %undalini The basic premise of this White Light $editation is to open and cleanse each of the seven rainbow chakras, which are related to the 6ndocrine &ystem of your body in order to electromagnetically charge the related rainbow $ultidimensional &piritual ?odies of the $orphological #ield surrounding you. !our $orphological #ield is an oval of White Light that extends six feet out from you and holds these spiritual bodies. These $ultidimensional &piritual ?odies, in the order that they emanate out from you are your red 3hysical ?ody, orange 6theric ?ody, yellow %stral ?ody, green $ental ?ody, blue +ausal ?ody, indigo Diamond ?ody, and violet +elestial ?ody. The opening, cleansing, and charging is necessary to create the atmosphere to allow the healing supernal energy waiting in the outermost violet +elestial ?ody to enter and bring you through the three stages of cleansing, healing and maintaining >undalini. White Light $editation has three stages to it that can only be successively reached through daily meditative effort. These three stages are called Ced, Cadiant, and @olden >undalini. Red Kundalini is the stage when @odEs White Light energy is allowed to enter your body to open and cleanse all seven layers of each of the seven innerHcore chakras or glands to become spinning Light ?odies that signal the electromagnetic charging of the $ultidimensional &piritual ?ody of your $orphological #ield surrounding you. When you first allow @odEs cleansing of the seven layers of you red Coot +hakra this signals the innermost $ultidimensional &piritual red 3hysical ?ody to be electromagnetically activated. This begins the process to the healing energy entrance. 4ormally, you only operate at 9PAvolts of energy. @od, archangels and the other &upernal ?eings operate at 9Q,AAA volts. The cleansing of the seven layers of the six remaining innerHcore chakras will, and must, occur to electromagnetically activate the other six surrounding spiritual bodies to bridge the connection to the %rchangelEs, and others, higher energy and healing powers. Therefore, the cleansing of the next orange &acral +hakra activates the next layer your orange 6theric ?odyL which brings you to the cleansing of your yellow &olar 3lexus +hakra, which activates your yellow %stral ?odyL which brings you to the cleansing of your next green 2eart +hakra which activates the green $ental ?odyL which brings you to the cleansing of your blue Throat +hakra which activates the blue +ausal ?odyL which brings the cleansing of the indigo Third 6ye +hakra which activates the indigo Diamond ?odyL which brings the final cleansing of the violet +rown +hakra which activates the violet +elestial ?ody. This outermost +elestial ?ody holds the healing energy of your White Light Team members, or angels, archangels, and other &upernal ?eings, whose loving energy will enter your body at this point of the White Light $editation to begin healing. Ced >undalini is then complete for you have bridged the connection to allow your healers in. !ou then enter the second stage of Cadiant >undalini. During Radiant Kundalini White Light is broken up by @od into the prism of the colors of the archangelEs healing rays in your brainEs $edulla Gblongata. 6ach ray holds the healing energy of a specific archangel and arrives at a specific chakra or gland to take from that chakral area of the body what disHease, negativity, dysfunction, viruses and8or germs the assigned archangel see affecting it. Cadiant >undalini is also the stage when a loving ethereal portal connection is made by your @round +olor archangel who, along with goddess %rtemis will help build this portal site. This portal is a site for D4% restructuring and the area of toxin removal from your body. During the Cadiant >undalini stage of White Light $ediation you will feel bubbly currents of energy at your portal location as glorious @odEs loving energy reconstructs your D4% to itEs natural and healthy @alactic state with additions of love and Inosine. !ou will also feel your @round +olor archangelEs energy gently removing any toxins from your body at this portal location. During this time the sacred portal site will be created to the left side of the designated chakra that is associated with D4% restructuring and toxin removals. olden Kundalini is the stage when you will exist in a state of 3erfect 2ealth and the blessed cleansing maintenance of your chakras or glands, body, and $orphological #ield will occur during future White Light $editations. If you stop White Light meditating you stop the cleansing, healing, or maintenance of your body that has been attained for you thus far, and for that of $other 6arth. If you begin White Light $editating again at a later date, your White Light Team will take up at whatever stage of >undalini they see your body is in need. Yoga and White Light %ccording !oga there are two main levels of Divine LightL the first is !tma"Jyoti, the &oul Light or the 2igher &elf Light and the second is Brahma Jyoti means Light of Oniverse, ?rahmanda Light or the Light of the 2oly &pirit1 When our individual &oul, %tman during !oga process unite with ?rahman, the &oul of 6nghligthen ?eing starts to shine like ?rahman itself. In sufi way terms these two Light are orrespondingly known as $unawwir 'created light or soul light( and 4ur 'uncreated light or %llah light(. &o called &oul enlightenment '%tma *yoti( is the first steep to full enghlightenment called Divine or @od enlightenment '?rahma *yoti(. This very important !oga process is very long and reserved for Devas or 2evenly @uru and their human disciples. 6nter into Inner White Light is in reality the first steep toward !oga practice. !oga is a healing system of theory and practice. It is a combination of breathing exercises, physical postures, and meditation that has been practiced for more than R,AAA years. $ore than M,9AP ?6, &hree >rishna praticed !oga given from @odH!ogi &hiva !ogeshvara1 While yoga evolved as a spiritual paractice in 2induism, in the Western world, a part of yoga, known as %sana, has grown popular as a form of purely physical exercise. &ome Western forms have little or nothing to do with 2induism or spirituality, but are simply a way of keeping fit and healthy. !oga was introduced to %merican society in the late 9Rth century by &wami )ivekananda, the founder of the )edanta &ociety. 2e believed that India has an abundance of spiritual wealth and that yoga is a method that could help those who were bound by the materialism of capitalist societies to achieve spiritual wellHbeing. In The West, hatha yoga has become popular as a purely physical exercise regimen divorced of its original purpose and such situation is false case. +urrently, it is estimated that about MAHQA million %mericans 'O&%, +anada( and about QH9Q million 6uropeans practice a form of hatha yoga. ?ut it is still followed in a manner consistent with tradition throughout the Indian subcontinent. The traditional guruHstudent relationship that exists without sanction from organi,ed institutions, and which gave rise to all the great yogis who made way into international consciousness in the PAth century, has been maintained in Indian, 4epalese and some Tibetan circles. Traditional 2atha !oga is a holistic yogic path, including moral disciplines, physical postures asanas, purification procedures shatkriyas, poses mudras, yogic breathing pranayamas and meditation. The 2atha yoga predominantly practised in the West consists of mostly asanas understood as physical exercises so it is great misteke and false way of !oga practie. It is also recogni,ed as a stressHreducing practice. 2atha !oga is one of the two branches of !oga that focuses on the physical culture, the other one being Ca"a !oga but Ca"a starts from Lotus 3ositions means from 3admasana. ?oth of these are commonly referred to as &hadanga !oga H !oga of six parts from E&hadE meaning six and EangaE meaning limbs. The six limbs of 2atha !oga are described in #athayoga Pradi$i%a in detail. &vatmarama emphasi,es many times in his 2athapradipika text that there is no Ca"a !oga without 2atha !oga and no 2atha !oga without Ca"a !oga. The main difference is that Ca"a !oga uses asanas mainly to get the body ready for prolonged meditation, and hence focuses more on the meditative asana poses; Lotus 3osture Padmasana, %ccomplished 3osture Siddhasana, 6asy 3osture &ukhasana and 3elvic 3osture )a"rasana. 2atha !oga utili,es not only meditative postures but also cultural postures. &imilarly, Ca"a !ogaEs use of 3ranayama is also devoid of extensive locks ?andhas. 2atha represents opposing energies; hot and cold, fire and water, male and female, positive and negative H following similar taoist igong concept as yinHyang. 2atha yoga attempts to balance mind and body via physical postures or 7asanas7, purification practices, controlled breathing, and the calming of the mind through relaxation and meditation like &rata%a. %sanas teach poise, balance and strength and are practised to improve the bodyEs physical health and clear the mind in preparation for meditation in the pursuit of enlightenment. 2owever if an individual has too much phlegm or fat then purification procedures are a necessity before undertaking pranayama. !shtanga is the yoga 6ight Limbs of $aster 3atan"ali, the compiler of the !oga &utras. It is composed of eight limbs; !ama and 4iyama, which are ethical obligationsL %sanaL 3ranayama, which is breath controlL 3ratyahara, which is sense withdrawal and spiritual psyhologyL Dharana, which is concentration and focusingL Dhyana, which is meditation or more White Light meditationL andSamadhi, which is the experience of unity with @od, ?rahman and &hiva H the #ounder and Gwner of all !oga. The eight limbs are more precisely viewed as eight levels of progress, each level providing benefits in and of itself and also laying the foundation for the higher levels. #reuently %shtanga !oga of 3atan"ali is being confused with Ra'a (oga, 3atan"ali nowhere in his sutras uses the term Ca"a !oga but use this eight groups of exerises too. 2atha !oga consists of six limbs focused on attaining Samadhi H the Onity of %tman with ?rahman, the 2oly &pirit of @od. In this scheme, the six limbs of 2atha !oga are defined as %sana, 3ranayama, 3ratyahara, Dharana, Dhyana, and &amadhi. The basic text of 2atha !oga is 2athapradipika by &vatmarama, a grand desciple of &aha"ananda from the lineage of &opana, the younger brother of *naneshwara $ahara" of %landi near 3une. %n important part of hatha practices is awakening of >undalini. The signs of success in hatha yoga are slenderness of the body, cheerful face, hearing mystical sound, bright eyes, sense of wellHbeing, control over the bindu, increase in gastric fire and purification of the nadis. White Light meditations are fundamentals of all kinds !oga and spiritual White Light, Sukla *yoti is truly the Light of !oga1 The experience of the clear white light in yoga is a mystical vision seen with the mindEs eye as vividly as one would see with the physical eyes. We are always seeing light with the third eye in some degree. +lose your eyes and envision a large tree standing alone upon a hill covered with flowers bursting out of lush green grass in the field around. Imagine the scene taking place on a sunny dayL the clear crisp air in the high altitude brings forth the images distinctly. 3ut a cloud in the sky for contrast. The light you have been seeing, as you have been creating these suggested images, one at a time, with your thoughts inspired by what you have been reading, is the inner light flooding through the external mind. Cemove the cloud from the picture H the flowers, the grass, and the tree. Inner light alone would remain. This inner light intensified one thousand times would be called 7the clear white light7. The idea of !oga, union through perceptive control of the flow of thought, and of the generative processes of a perceptive idea before thought is formed, is most satisfying. The cognition of the actinic processes, or his life currents, intrigues him, and he looks further into the practive of %dvaita !oga techniues and finds that peace is gained through a conscious government, first, of the life currents through the body, and second, of the realms of ideas as they flow into thought. %nd while remaining the observer of it all in the eternity of the here and now, he fully reali,es that time, space, and causation are only indicated through holding an offHbalanced consciousness of past and future. The feeling and Ceali,ation of the here and now intensity of consciousness becomes intriguing to him, and he works daily with %dvaita !oga techniues to strengthen psychic nerve fibers and perfect his artistry in maintaining this awareness. $any things fall away from him as he expands his consciousness through the classical practices of meditation. 2e loosens the odic bonds of family and former friendsL magnetic ties to possessions and places fade out until he is alone H involved only in the refined realms of mind and in the actinic flow of energies. 6ven if, occasionally, his awareness is brought into a habit pattern or a concept of himself as he used to be, he views it with his new stability in his recently found inner security of being whole. ?ut this, too, uickly fades. Whenever darkness comes into the material world, it does not affect this centered, enlightened man. 2e sees light within his head and body as clearly as he does when in states of materialistic consciousness he looks at a glowing light bulb. While involved in innersearching some hidden laws of existence or unraveling the solution to a problem of the outer dimensions of the mind, he sits viewing the inner light, and the light shines through the knitted law of existence clearly, showing it in all its ramifications as well as shining out upon the snarled problem and burning it back into proportionate component parts. !oga adept, Shishya finds that during the past eight or nine thousand years men have from time to time walked the 3ath of 6nlightenment, Samadhi Padah, and he begins to see that he has yet far to go as his light often is dimmed by the pulling he experiences from the past, by the exuberance he shares with the future, and yet the fawnHlike instability of the 7here and now7 eternity he has most recently experienced. Through the %dvaita !oga of Light techniues perfecting the conscious 'cittam( use of the will power 'iccha shakti(, the energies 'pranas( can be drawn inward from the outer mind, and awareness can bask in the actinic light, coming into the outer mind only at will, and positively. Gccasionally young aspirants burst into experience indicating a balance of intense light at a still higher rate of vibration of here and now awareness than their almost daily experience of a moonHglow inner light. It is the dynamic vision of clairvoyantly seeing the head, and at times the body, filled with a brilliant clear light. When this intensity can be attained at will, more than often man will identify himself as the actinic force flowing through the odic externalities of the outer mind and understand it as a force of life more real and infinitely more permanent than the external mind itself. The highly trained %dvaita !oga adept, through techniues imparted to him from his @uruh, intensifies the clear white light to the brink of @odHCeali,ation. >eeping this continuity alive and not allowing the external consciousness to reign, the young aspirant lives daily in the clear White Light. Thousands of young yoga aspirants who have had bursts of inner light have evolved uickly. 6nlightened seers are turning inward to find new ways of bringing forth knowledge from inner realms to meet creatively manEs basic needs and to bring through to the external spheres the beauty and culture found only on inner planes. 4ow is the time for yoga students who have worked diligently in deep concentration and light meditation and in clearing up personal problems to en"oy the contemplative life and be happy in their attainment of the bliss that is their heritage on earth. @uruh is an enlightened teacher of the +lassical !oga system of &elfHCeali,ation. %dvaita !oga is 4onHdualistic philosophy of the 2indu )edas, where $an is not man, man realised is @od, ?rahman. Initiated, Dikshani is one who has been accepted as a personal disciple of the guruh. Cishi is profound mystic or sage, yoga master for mastres and perfeted 'siddhas(. The Light o# "tma &lluminates '(erything During the day, the sun illuminates the various ob"ects of the worldL at night, the moon plays a similar though lesser role. Therefore, you can declare that it is the sun and the moon that are responsible for the luminous nature of the world and its ob"ects. ?ut during the dream state you also see various thingsL where are the sun and the moon in that stateN The sun that you see in the daytime during your waking state is not there in the dream stateL nor is the moon there, nor is any other source of light visible there to illuminate the various ob"ects. !et you can see an entire world, namely, the world of the dream. What is it that illuminates that worldN In the deepHsleep state there is absolute darkness. There is neither knowledge nor wisdom in that state. ?ut how do you know that it is darkN What is it that enables you to apprehend this darknessN The deepHsleep state has been described as the unconscious stateL the dream state has been described as the subHconscious stateL the waking state has been described as the conscious state. There is a fourth state which transcends all these other statesL it may be described as the superHconscious state. In thesuperHconscious state you are able to see everything, everywhere, and en"oy bliss supreme. What is the light that illuminates this bliss state and permits you to experience this unmitigated "oyN That light is the effulgence that emanates from the atma. It is this light which illuminates all the other statesas well and enables you to see them. In the )edas, the sages have spoken of this superHconscious state. They declared, 7We are able to see a state which transcends the others, including the darkness of the dreamless state. ?eyond the dreamless state is the supreme light of the atma which illuminates the waking, the dream and the deepHsleep states.7 To understand this a little better, consider an example from the waking state. When you close your eyes for a minute, what exactly are you seeingN !ou will say that there is nothing there, only absolute darkness. ?ut then the uestion arises, E2ow is it that I am able to perceive this darknessN&ince I seem to see it and am able to describe it, there must be a light of consciousness which illuminates this state and enables me to see even this darkness.E That light is the light of the atma It is only through this transcendental light that all the other lights can shine. We celebrate a festival of light in which we light a candle, and from that one candle go on lighting all the other candles and lamps. This first light is the basis for lighting the others. It is because we have this first light that we are able to light so many others. #or living beings, this first light is the divine light of the one atma. With it, all the individual lamps, representing the countless individual beings, are lit in turn. It is because of this divine light that the eyes are able to see. It shines from inside and illuminates all beings. ?ut it is not only the source of all living beings, it is also the source of all ob"ects and all the external bodies of light, such as the sun and the moon. !ou may wonder, since you cannot see this divine light, how can you be sure that it illuminates all these other ob"ects and lights. 2ere the example of a battery will be instructive. !ou cannot see the electrical power which is in the cells, but if you switch on the current flow you can see the light in the bulb. If there had been no electric power in the cell, you would not have been able to get any light from the bulb. The body may be thought of as an electric lamp driven by this battery cell which is the mind your eyes are the bulb and your intelligence is the switch which controls it. In this battery cell of the mind, a very special type of energy derived from the atma is stored. In ordinary electric batteries the power gets exhausted very uickly, but the atmic current flows continuously through the mind. The )edas have declared that the mind is the receptacle for storing the atmic energy. It is this inexhaustible source that provides the temporary... Yoga o# Four Dhyanas Dhyana '&anskrit( or better Sukla Dhyana 'White, 3ure Dhyana( can refer to a form of light meditation or to an absorbed state of mind brought about by meditation. In particular, dhyana refers to the four states of absorption, sometimes called the 7four dhyanas.7 &he Four Dhyānas are: 9( #irst Dhy5na; ?liss ?orn of &eparationL the first dhyana is a state with both concept and discernment. The first is seclusion, in which u must free your mind from sensuality. P( &econd Dhy5na; ?liss ?orn of &amadhiL the second dhyana is a state without concept but with "ust discernment. The second is a tranuility of mind full of "oy and gladness. M( Third Dhy5na; Wonderful 2appiness of ?eing %part from ?lissL the third dhyana is a state without delight but with bliss. The third is taking delight in things spiritual. :( #ourth Dhy5na; +lear 3urity of +asting %way ThoughtL the fourth dhyana is a state of euanimity. The fourth is a state of perfect purity and peace, in which mind is above all gladness and grief. ?e sober and abandon wrong practices which serve only to stultify ur mind. #our Dhyanas means for dominating of spirit over matter9. 3revent bad ualities from arising.P. 3ut away bad ualities which has arisen.M. 3roduce goodness that does not yet come to existence.:. &earch with sincerity and persevere in ur search. In the end, u will find the truth. The #our Dhy5nas are higher states or realms of consciousness 'levels of samadhi( reached in two ways; a( temporarily, through correct meditation, and b( on a lifetime basis through rebirth as a god in the dhy5naHheavens 'gods(. &he )irst dhyana le*el which is accomplished in this way has five features; conception, discernment, "oy, physical wellbeing and samadhi. When the meditator reaches the first dhyana, passions, desires and unwholesome thoughts 'see akusala( are released, and the meditator feels "oyful interest and a sense of wellHbeing. Gne enters the #irst Dhy5na by abandoning TexaminationU 'vitarka(, which refers to coarse polluted thinking. Gne is thus separated from oneIs afflictions. In the #irst Dhy5na a more subtle kind of polluted thinking called TinvestigationU 'vic5ra( still remains, as do TblissU 'prVti( and ThappinessU 'sukha(. 3rVti is a type of blissful light ease associated with the body, and sukha is a more subtle and pure happiness or "oy. In the #irst Dhy5na 'the @round of ?liss ?orn of &eparation(, oneIs pulse stops, but this doesnIt mean one is dead. This brings a particular happiness which is unknown to those in the world. &he second dhyana, which is even more peaceful, has four features; the perfect clarity in which conception and discernment have been relinuished, "oy, physical wellbeing and samadhi. In the second dhyana, intellectual activity fades and is replaced by tranuility and oneHpointedness of mind. *oyful interest and sense of wellHbeing are still present. When one enters the &econd Dhy5na, vic5ra is eliminated, and a finer experience of bliss from oneIs meditational state remains. The &econd Dhy5na is called the @round of ?liss ?orn of &amadhi. In the &econd Dhy5na, oneIs breath stops. There is no detectible breathing in and out, but at that time an inner breathing takes over. &he third dhyana, which is more peaceful still, has five features; euanimity in which the concept of "oy has been abandoned, mindfulness, watchful awareness, physical wellbeing and samadhi. In the third dhyana, "oy fades and is replaced by euanimity 'upeksha(. In the Third Dhy5na prVti is eliminated, so that only the pure happiness of sukha remains. The Third Dhy5na is the @round of the Wonderful 2appiness of ?eing %part from ?liss. Gne renounces the dhy5na bliss as food and the happiness of the Dharma that occurs in initial samadhi. Gne goes beyond that kind of happiness and reaches a sense of wonderful "oy. It is something that one has never known before, that is inexpressible in its subtlety, and that is inconceivable. %t the level of the Third Dhy5na, thoughts also stop. There is no active thought processWnot a single thought arises. When not a single thought arises, the entire substance manifests. hen the six organs suddenly move, there is a covering of clouds. %t the point when not one thought arises, the entire substance and great function 'of your ?oddhiHnature( are in evidence. ?ut once your six organs suddenly move, then it is obscured. It "ust takes a slight movement by the eyes, ears, nose, tongue, body, or mind to cause this to happen. Then one is covered over by the clouds of the five skandhas. &he )ourth dhyana, which is called the ultimate dhyana because it is yet more peaceful, has four features; the neutral sensation in which the sensation of physical wellbeing has been abandoned, mindfulness, the mental formation of euanimity, and samadhi. In the fourth dhyana, all sensation ceases and only mindful euanimity remains. In the #ourth Dhy5na sukha, a very subtle cognitive function of the mind, is also eliminated, leading to an even purer state of mind. The #ourth Dhy5na is called the @round of the +lear 3urity of +asting %way Thought. In the Third Dhy5na thoughts were stoppedWheld at bayWbut they still had not been renounced altogether. In the heavens of the #ourth Dhy5na, not only are thoughts stopped, they are done away with completely. There basically are no more cognitive considerations. This state is extremely pure, subtly wonderful, and particularly blissful. 2owever, reaching the #ourth Dhy5na is simply a preliminary, expedient state of meditational inuiry reached by beginners. 2aving reached this state is of no use at all in itself. It is not certification of sagehood. !ou shouldnIt make the mistake of thinking that reaching these four levels makes you somehow very special. !ouIve only experienced a bit of the flavor of +han 'Dhyana(. If we take the writings of 3atan"ali, )yasa and )acaspati $ishra 'in his TattvaH)aisharadi(, we find a seuence of four samadhi whose degree of refinement increases in stages. %ccording to the classical 2indu yoga schools, a practitioner progresses through the samadhi by first gaining proficiency at a grosser stage of spiritual attainment, and by then developing dispassion toward this stage so as to progress to the next higher, subtler, purified, or refined level of meditative accomplishment. *ust as in the progression through the four dhyana, the higher realm of concentration is viewed as purer or more refined than the lower, but this purity is only relative. 4evertheless, the mind is thus encouraged along a graduated process of refinement, all of which corresponds to higher and higher accomplishments within the Cealm of #orm. The first samadhi in these schools is the vitarka samadhi, which is a samadhi still involved with the cogitation of thought that involves examining an ob"ect. This is nothing less than the first dhyana, for none of the other dhyana are still involved with the vitarka of coarse mental grasping. Thus the ob"ects of vitarka samadhi meditation are rather coarse, namely the gunas of 2induism and their products. )edanta, namely the &amkhya school of philosophy, offers a wide variety of suggestions for these ob"ects of support, which are ob"ects used as a point of focus in meditation. #or example, you can meditate on the five elements, on a material form 'such as the sun, a flame, etc.(, or on a deity such as )ishnu or &hiva, or even on the image of *esus, or a chakra or &anskrit letter. %ll these forms serve as a point of focus in meditation so that a spiritual aspirant can generate oneHpointed concentration and attain the state of samadhi. 4ext we have vicara samadhi, which is a samadhi of "ust vicara. The second and third dhyana of ?uddhism can both be classified as "ust vicara, which is mental reflection or observation, but the third dhyana is distinguished by the fact that it is characteri,ed mainly by bliss 'ananda(. 2ence, the third dhyana corresponds to the stage of ananda samadhi, and the 2indu sage )yasa confirms this understanding with the description; 7Capture is bliss.7 This leaves the second dhyana as the sole correspondent for the vicara samadhi of classical 2indu yoga, and its stipulation as the second samadhi in the series matches up with the second dhyana ranking as well. The last samadhi is asmita samadhi, which is described as a samadhi of merely IHamHness. This is the fourth dhyana where there is only oneHpointed concentration and profound emptiness, but where the practitioner has not yet freed himself from the confines of the egocentric seventh consciousness. 2e has reached a stage of selflessness, but it is not the complete selflessness of the Tao. In summary; )itarka samadhi corresponds to the first dhyana. )icara samadhi corresponds to the second dhyana. %nanda samadhi corresponds to the third dhyana. %smita samadhi corresponds to the fourth dhyana. %s the 2indu sage )yasa says of the four &amadhi; 7The vitarkaHcon"oint samadhi actually accompanies all four. The second one, with gross thought 'vitarka( having been terminated, is accompanied by subtle thought 'vicara(. The third one, with subtle thought having been terminated, is accompanied by bliss 'ananda(. The fourth one, with that bliss having been terminated, is merely IHamH ness 'asmita(. %ll these samadhis are dependent on, con"oint with, or accompanied by supportive factors.7 In addition to the four dhyana, we already know that there is also a more refined set of meditations called the four formless samadhi. These are also known as the four formless meditations, four formless absorptions, or four formless concentrations. %s with the four dhyana, the four formless samadhi are considered 7shared stages7 or 7common stages7 on the spiritual path, although while they are called 7shared7 it does not mean that all people achieve them. The entire set of eight absorptions, which includes the four dhyana, is a 7shared set of attainments7 within the reach of many different cultivation and religious schools. Together, the four dhyana and four samadhi make eight vehicles which are alternatively known as the eight samadhi, eight concentrations, eight absorptions, or eight "hanas. %s indicated by their name, the four formless samadhi represent a stage of meditative attainment that no longer corresponds to the Cealm of #orm. %ccordingly, the stage of attainment they represent surpasses the physical material world 'Desire Cealm( and even the energy world '#orm Cealm(. Though there are some slight differences in the names used by various translators to signify these states, the four formless samadhi absorptions are commonly known as; 9. the samadhi of infinite spaceL the infinite form samadhiL P. the samadhi of infinite consciousnessL %nanta XittamL M. the samadhi of nothingnessL 4irvanaL :. the samadhi of neither thought nor noHthoughtL We cannot say that these four samadhi are progressively attained in the same manner of the four dhyanaHwhich are typically mastered one after the otherHHand yet we could also say this as well. !ou might sit down to meditate and spontaneously experience the samadhi without thought and without noHthought, or the samadhi of infinite space, but you will not be able to maintain these experiential realms unless your concentration and yogas were stable and strong enough. !ou will also recall that when you abide in a particular dhyana, the levels below you appear gross and undefined, while the levels above you appear more peaceful and refined. %s we have said, this is because the lower four dhyana all refer to graduations of the #orm Cealm. &ince the formless samadhi correspond to the #ormless Cealm, we cannot say that one formless samadhi is higher or lower than another. They are merely different, so you do not have to cultivate them in any particular order. Then again, you can say that they are arranged in a hierarchical ranking by order of purity. &ome schools will mistakenly tell you that the formless absorptions are attained one after the other in a progressive fashion, but this is incorrect. #or instance, in the first dhyana you might also be able to reach the samadhi of infinite space even if you cannot reach the other three dhyana. %s another example, in the second dhyana you might be able to reach all the formless absorptions without having attained the third or fourth dhyana. Therefore, the view of progressive attainment of the formless absorptions is incorrect. %ttaining them depends entirely upon your ualifications. ......................... It may be added next part..... '6xcerpts form LalitamohanEs ?aba"i lectures about Light $editations, Dhyana and &amadhi(