Preksha Dhayan

Perception of Body : With the modern life-style, an average educated person working almost entirely with his brain, is scarcely aware of his own body. He is, no doubt, quite familiar with the stresses he is forced to face, and the resulting fatigue as well as the mental tension. But his knowledge about its process is meagre. Even when one does experience tensions, he is unable to pin-point exactly where the tension lies. Indeed he has not an inkling that his body possesses an innate protective mechanism which, when triggered, can counteract the effects of the overstress. If, therefore, one desires to improve his physical and mental health, he has to re-establish contact with his body.

It should also be remembered that the body is the abode of the soul. Our existence functions in duality. That is, the subtle spiritual self works within the gross physical body. It is the spiritual self which gives one a sense of wisdom and mastership. But it must have a physical body to function and perform in. Science also has now proved that life's processes for man lie almost wholly within himself. Thus, the body alone can be the medium of exercising the power and authority of the consciousness to control and subdue one's primal drives, animal impulses and carnal desires. And subjugation of these urges will ultimately result in the eradication of the contamination by karmic matter. The spiritual self will then achieve the state of pure uncontaminated consciousness.

The process of sarira preksa is centripetal, i.e. from outside to inside, thus reversing one's usual direction of the flow of consciousness which is from inside to outside. Commencing with the outermost layers of consciousness one has to penetrate more and more deeply. Thus the successive stages of sarira preksa would be perception and awareness of :

* the superficial sensation of the skin such as contact with cloth, warmth, perspiration, itching etc.,
* the sensation produced by the muscular movements,
* the sensations produced by functioning of the internal organs such as liver, heart etc., and finally,
* subtle vibrations produced by the electrical impulses travelling in the nervous system.

In the vast complex of our organism various complicated chemical, mechanical and electromagnetic processes are constantly going on. Our sense-organs and other sensory outposts send thousands of separate sensation signals coded messages to the brain every moment. They are a variety of intensities of pleasure, pain, etc.

Process of sarira preksa aims at the development of totally impartial perception of pleasure and pain. This is practically achievable because there is a remarkable distinction between sensation and perception. While the sensation signals are the unprocessed inputs of awareness, perception is the finished product processed by the brain in the light of mood, expectations and many other variations. In the case of pain, for example, same sensation-signals (say, from a toothache) affect each person differently. His suffering is his perception and this varies immensely from person to person. The sarira preksa changes one's perception so that the sensation signals of pain are experienced without suffering. Same is the case with the signals of the sensation of pleasure.

As stated above, the sarira preksa is a centripetal process. Now the extension of the psyche is on par with that of the body and the spiritual self is on par with the psyche. In other words, each and every one of the billions of cells which constitute the body is permeated by the spiritual self, and that is why each cell is sensitive and capable of carrying out metabolic function through biochemical and bio-electric actions. In short, a totally impartial perception of the mass of sensations within the body is direct perception of the psyche and the spiritual self.

It is obvious that sarira preksa is the only means of complete body awareness, which, as explained above, is really self awareness. On the physical level, it helps each cell to revitalize itself, it helps digestion, improves quality and circulation of blood and increases the efficiency of the nervous system and bio-electric activities. On mental level, it is a methodology for training the mind to concentrate on internal phenomena instead of wandering about externally. On the spiritual level, impartial perception of ever-changing biological functions of the body is a means of experiencing the substratum of consciousness through its modes and attributes.

Perception of Psychic Centres : To cleanse the psyche from the dirt of animal impulses, carnal desires, and such other pernicious bad habits it is essential to know the sources of uncleanliness and its modus operandi. Once we know this, the process of cleansing becomes easy and efficient. We can discuss the process applying the ancient methodology of Yoga as well as that of modern science.

Our glandular system consists of two types of glands-- exocrine and endocrine, the latter being ductless. Their products (called hormones) flow directly into the bloodstream and are distributed by it. The complex of endocrine system includes pineal, pituitary, thyroids, para-thyroids, thymus, adrenals, gonads and pancreatic islets. They participate in every bodily function and have profound influence upon the mental states, and tendencies, attitudes, emotions and behavioural patterns of every individual. The quality of our existence necessitates that there must be some built in mechanism through which our subtle spiritual self can exercise its authority and control the grosser elements of the physical body. This mechanism must translate the code of intangible and imperceptible forces of the psyche into a form of crude power which can function through the nerves and muscles of the body. Such a mechanism is located in the endocrine glands. They are the inter-communicating transformers between the psychical and the physical cells. The known methods of intercommunication are electrical impulses of the nerve action and the chemical reaction of the hormones and neuro-hormones. The endocrines are therefore aptly named psychic centres.

So far we had believed that the brain was the source of energy and the place from which the psychic forces acted. But now we know that it is only a repository of memories. The endocrine system is the seat of the impulses and emotions of an individual. Endocrine and the nervous systems are two very important systems of our body. Function of both these systems is to integrate the organism. Close collaboration between the two systems governs mental states, behaviour and habits. The functional interlocking between both qualify them to be regarded as constituting a single integrated system called neuro-endocrine system. It is this system which comprises the subconscious mind and profoundly influences psychological behaviour and tendencies of the conscious mind. It is, therefore, obvious that to cleanse the psyche by removing psychological distortions such as cruelty, retaliation, fear, etc. from our habits, we have to find means of transforming the nature of the chemical messengers i.e. the hormones. The above-mentioned psychological distortions originate in the adrenals, while the sex-impulses are produced in the gonads.

We can put the same facts in the language of Chaitanya-kendras-psychic centres.

The following table shows the relation between the endocrines and the Chaitanya-kendras

Endocrines Chaitanya-kendras

Pineal Jyoti-kendra

Pituitary Darsana-kendra

Thyroids Visuddhi-kendra

Thymus Ananda-kendra

Adrenals Taijasa-kendra

Gonads Svasthya- kendra and Sakti-kendra : Constant triggering and overaction of the lower endocrines viz. adrenals and gonads result in pernicious bad habits affecting our physical and mental health.

Development of the upper endocrines alone can modify the synthesization of the endocrine output, and weaken the intensities of the primal drives, thus making them controllable. Constant and regular practice of Chaitanya-kendra preksa results in establishing firm control of the reasoning mind over all actions. The cumulative effect of developing the reasoning mind, and weakening the forces of the primal drives would ultimately bring about the desirable transformation in mental behaviour and habits.

Svasa preksa, Sarira Preksa and Chaitanya kendra preksa are tools for developing the power of reasoning mind. Once the authority of the fully-developed reasoning mind is established, it would prevent the recurrence of the old injurious habits.

On the eternal spiritual level, we shall be able to gain self-mastery and attain infinite compassion, bliss and happiness.

Perception of Psychic Colours : Earlier it was stated that urges and impulses, passions and emotions are all endocrine expressions. There are forces more subtle than the physique. These forces are the primal drives emanating from the microbody (Karma-sarira) which is intimately united with the psyche. The micro-vibrations of the primal drives first produce appropriate conditions in the neuro-endocrine system. The integrated action of this system produces hormones and neuro-hormones which not only generate feelings but also command appropriate action that satisfies the need of the urge. We either progress or retrogress depending on whether we control and subdue our primal drives or succumb to them. The process of subduing the forces of primal drives consists in generating vibrations or waves which countermand them by conscious reasoning. It is the authority of the spiritual self which commands the reasoning mind to produce the counter-vibrations. The vibrations of waves resulting from the primal drives are malevolent lesyas whereas the counter-vibrations produced by the authority of the self are benevolent lesyas. On the basis of their intensities both the above type of lesyas are divided into three categories :

i. The most intense of the malevolent class are Krsna - dark black.
ii. The medium ones are Nila - blue dark.
iii. The least intense ones are Kapota - grey.

Similarly in the benevolent class,

i. The least intense ones are Tejas-bright red.
ii. The medium ones are Padma-bright yellow.
iii. The most intense ones are Sukla-bright white.

When one is under the influence of the evil trinity of Krsna, Nila and Kapota, the force of the instinctive drives is so powerful that the reasoning mind surrenders to it. On the other hand, with the conversion of lesyas, the rational mind is able to countermand the insistence of the carnal desires.

It will be seen from the above that the nomenclature of the lesyas has been made on the basis of the spectrum of dark and bright colours.

Colour is an inherent characteristic of the entire material existence. The nature of colour is electromagnetic radiation. Difference in wave-length and frequency distinguishes one colour from another. Lesyas are also radiations and different lesya have different wavelengths, and therefore, each has a definite place in the electromagnetic spectrum. Each one, therefore, can be associated through its harmonies with a definite colour in the visible spectrum, i.e. from red to violet. Thus on the basis of the relation between the colours of the visible spectrum and the lesya radiations, we can use specific colours as the means of strengthening or weakening the lesya radiations.

The spiritual progress will depend upon the degree of transformation of the malevolent trinity into the benevolent one. Without actual transformation, there will be no process. This is not merely a speculation, but the basis of a real experience. And to bring about the desired transformation, perception of psychic colour - Lesya,-dhyana has proved to be a practical means of transformation. Lesya-dhyana is thus an efficient tool of successively diminishing the intensities of the malevolent lesya from Krsna to Nila and from Nila to Kapota, and then progressively increasing the intensities of the benevolent lesya - from Tejas to Padma and from Padma to Sukla. The actual spiritual progress commences with the conversion of Kapota to Tejas, i.e. from grey to red. The index of Teias lesya is bright red colour of sunrise. Colour psychology also supports the view that the bright red colour is the first indication of the spiritual progress.

With the above conversion, there is a remarkable drop in animal instincts and carnal desires and such other habits. Further progress will result from the change of Tejas lesya to Padma lesya and the final change of Padma to Sukla lesya will result in the total eradication of cruelty, hatred etc.

The Aura : It is now well-known that the body is constantly surrounded by an envelope of colours called "aura" which is an effect lesya. Change in lesya will bring about a corresponding change in the colour of aura. That is why aura is predominated at different times by different colours such as black, red, yellow, blue or white.

Aura is not only influenced by the internal colour indices, but is also influenced by the colours of the external environment. That is why the cause and effect relation between lesya and colours is reciprocal. In other words, just as any change in lesya would result in the change in the colour of aura, the change in the aura by the influence of the colours of the external environment would bring about a change in the lesya. This principle has been utilized in the "perception of the psychic colours" (Lesya-dhyana) to transform the malevolent lesya into benevolent ones.

Perception of The Present Moment : Past is what has already ceased to exist; future is what is still to be born; only the present exists, and is, therefore, real. The memories of the codes recorded in the past are translated to become tormenting mental states for the future. Refuge in the present alone spares one from the ordeal of the memories of the past and the tortures of the future. This is because memories, etc., are liable to produce the contamination of attachment and aversion. The perception of the present alone could be impartial.

Mind becomes agitated when the physical behaviour is not in harmony with the mental state. And the mental agitation creates hurdles in the practice of self-discipline.

Bhava-kriya, i.e. synchrony of the mental state with the physical behaviour is in itself a discipline, and steadies the mind, bringing it to meditational level. For example, when one walks, his mind should be completely occupied and be totally aware of the action of walking and it should not be engaged in other perceptual or conceptual activity of any sort. Only then the act of walking is qualified to be bhava-kriya. Though our sensory out-posts would continue to send innumerable signals to the brain through the sensory nerves of vision, audition, etc., the sadhaka should remain indifferent to them, and keep his mental function fully engaged in walking. When the mind is fully associated with the vocal and physical activities, they become not only more efficient, but also more purposeful, because the power of the psyche itself is inherent in them. Then and then alone, the activity is bhava-kriya.

Perception of Thoughts-Equanimity : The psyche itself is not directly perceptible. It's characteristic being conscious activities, "to know" and "to perceive" are its performances. The body and the mind are the instruments of its performance. All spiritual disciplines aim at unadulterated conscious performance, i.e. pure knowledge and pure perception. This is also a state of infinite bliss and pure happiness. Delusion, however, perverts our perception and makes our knowledge fragmented and piecemeal. Then, our perception, being contaminated with the emotions of likes and dislikes, cannot be impartial. Equanimity, can be achieved by impartial (uncontaminated) perception, or we can say that pure perception is equanimity itself.

We hear, see, smell, taste and touch, through our respective sense-organs and mind. Our mind is also the instrument of conceptual thinking. Attachment is produced towards what we like and aversion is produced towards what we dislike. One who is impartial to both, i.e. like as well as dislike, is equanimous. That is to say, only he is equanimous whose perception is pure and uncontaminated by attachment and/or aversion. Practice of Preksa-dhyana progressively develops equanimity. As we progress, pleasant and unpleasant sensation, fail to produce the emotions of like and dislike. Consequently the feelings of attachment and aversion, gradually disappear. This, in turn, further develops our capacity for purer perception.

Our mind functions in many ways. At times a train of thoughts is running; at times some conceptual planning occupies it. All these activities can be perceived impartially during the meditational practice. The significance of such perception is that the "spiritual self" is distinguished from the "thought". The "Self" is the "spectator", while the mental activity is the object of the awareness. This is not a mere imagination nor auto-suggestion but a reality. As soon as one commences the perception of thought as an impartial spectator, the train begins to slow down, (and if the perception continues), it ultimately comes to a halt. Regular practice of thought-perception develops the perceptive capacity to a degree, where it is able to divulge other's thoughts also.

As stated earlier, the conscious self in its purest state is capable of experiencing the entire universal reality at once. Delusion drastically reduces this innate capacity, and our knowledge is fragmented and piecemeal. Delusion is nourished by the emotion of attachment and aversion. To develop and ultimately unobfuscate the inherent capacity of omniscience, one has to commence diluting the emotions of like and dislike, pleasure and pain. And to dilute these contaminating emotions, the impartial perception is the only available tool. Though obfuscated, our conscious self is always capable of executing its authority, which can be used to further develop equanimity. Thus equanimity begets purity of perception and purer the perception, higher is the level of equanimity. The cumulative result of the successive exchange of cause and effect ultimately brings about purest perception and instant cognition of the entire reality.

Self-Discipline: Development of Will-Power : Infinite is the potential power of our Will. A large portion of the power, however, lies dormant; some portion is supine and only a very small fraction is active. Once we commence to will the Will, not only the supine portion but the undeveloped dormant one can also be activated.

Our primal drives constantly demand appropriate action, and we continue to satisfy the need of the urges. The narcotic of the sensual pleasures further weakens our willpower. Only way then to awaken and develop it is to stop feeding it with the befogging narcotics through the exertion of self-discipline.

When the Will is supine, we nourish sensual desires and delude ourselves in believing that pleasure is happiness. When the Will is partly awakened, a desire for self discipline and spiritual awareness is born. We begin to discriminate between what is good and what is evil. True, we would still be affected by external temptations and may sometime succumb to them; but in due course the Will will be fully awakened and our attitude, thought and perception begin to rotate round the nucleus of reasoning and rational conduct. Once we stop succumbing to our sensual desires, our supine Will begins to awaken from its stupor. The strangle-hold of delusion will be first weakened, and then destroyed. We shall become alert and vigilant towards truth and discipline. Then the vigilant rational mind becomes strong enough to regulate the responses to the insistence of the instinctive drives and demands of carnal desires.

Once we have fully awakened our supine Will, we have to reinforce its power with determination and self-discipline. Thus strengthened, our rational mind will establish its supremacy. It will then be able to regulate our responses to even the most powerful urges and drives. Environmental conditions may temporarily influence our behaviour, but the power of the Will and rational mind is supreme.

Self-discipline acts as a defending fort against the onslaught of contamination through carnal desires. Ultimately external environment also fails to influence the behaviour of one who is self-disciplined.

Reflection, Contemplation & Concentration

It has already been stated that when our supine Will begins to awaken from the stupor, the stranglehold of delusion is first weakened, and then destroyed.

Contemplation (anupreksa) of the pernicious nature of the narcotic of the sensual pleasures is necessary to maintain the vigilance and reinforce the power of the Will.

Practice of repeated reflection (bhavana) further strengthens the Will and keeps it awake and alert. We have already discussed the process of developing the inherent capacity of omniscience in a previous chapter. While some are capable of developing, this capacity by awakening their own supine Will, some others need constant moral support of reflection of truth, as experienced and propounded by the supremely wise ones.

The human mind has the capacity to project itself. An object of deep concentration can, therefore, be perceived by projection. A mental image of a "pure consciousness" can thus be realised by the process of auto-suggestion as well as repeated recitation of slogans or chanting the mantras. For instance, one can progressively develop purity of consciousness by the recitation of "arham"or "soham".

The modus operandi of bhavana, is to generate, counter-vibrations. Thus practice of forbearance, humility, honesty and contentment generates vibrations which countermand the impulses of cruelty, pride, deceit, and greed respectively. Hence, the generation of counter-vibrations is a positive tool for the ultimate eradication of the evil, and establishment of the total goodness. Practice of repeated reflection may be resorted to both pre- as well as post-meditation practices.

Fourfold contemplation is recommended as post-meditational practice.

i. Contemplation of ekatva- "Solitariness".
ii. Contemplation of anityata- "Impermanence".
iii. Coritemplation of asarana- "Vulnerability".
iv. Contemplation of samsara - "Reality".

(i) Contemplation of "Solitariness" : Man is a social being. His perception are constantly influenced by social, economic, political and other environments. Inspite of being subjected to all sorts of external influences, transcendentally he is "himself"--a solitary individual. To protect oneself from the injurious effect of the environments one should frequently contemplate on his solitariness. Such a contemplation will blunt the onslaught of the external forces.

(ii) Contemplation of "Impermanence" : Beginning with fragile and mortal nature of the body, contemplation can reveal transitional nature of the entire physical existence.

(iii) Contemplation of "Vulnerability" : We seek security in wealth, power, production, etc. But, in reality, none of these is capable of providing transcendental security, which is inherent in one's own "Self". Contemplation of one's vulnerability, therefore, leads to the development of one's own innate protective mechanism.

(iv) Contemplation of "Reality" : Metaphysically nothing is absolutely permanent nor absolutely changing. Only that which is "permanent" can change. Reality by nature, is characterised by the non absolutist principle of permanence through change. Our existence also is not an exception to this universal truth. We are born and we die, and during the life's span undergo innumerable changes. Contemplation of this eternal truth immensely assists us in our meditation.

Preksa generates vigilance. And as the intensity of vigilance increases, the capacity of concentration also increases. Vigilance and perception are important in their own right, but their efficiency can be increased manifold by sustaining them for long uninterrupted periods of concentration. Agitated and vulnerable mind is incapable of practising deep meditation. Uninterrupted concentrated perception of a single object for a period of fifty minutes can be achieved by constant practice. This is the ideal period of the most successful meditational practice. An experienced practitioner can meditate for even longer periods by recanalising his perception.

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