Re: Introduce Your Self

I practice Siddha meditation. Induced by shatipat. ( The grace of the Guru).To sustain the Shakti (spiritual evolutionaly energy) there are some practices that contribute to the evloution of Kundalini.

For me the  Vijana Bhairava works to deepen my menditation experience in a natural way.These techniqes can be done by almost any one any where. You can do all of them but you can choose from them and find a few that are right for you here are some of my favorites:
These are Tantric practices…..

Dissolve mind in the Brahmarandhra.

This is the so-called 1,000 petalled lotus.

28. Fix mind repeatedly at the Dvadashanta.

29. Burn body by fire of Kalagni Rudra issuing from the big toe of the right foot using the mantra Om raksharayum tanum dahmami.

This technique is also described in Kaulajnananirnaya, ascribed to Matsyendranath.

30. Imagine the entire world as being burnt by Kalagni Rudra.

31. Meditate that the subtle constituents of the body or the world are being absorbed in their own respective causes.

32. Make Pranashakti subtle and meditate on it in the Brahmarandhra or in the heart.

33. Meditate on the whole cosmos dissolving from gross into subtle into supreme until the mind dissolves in consciousness.

34. Meditate on the Shaiva Tattva as pervading the whole universe.

35. Concentrate intensely on the idea that the universe is completely void.

36. Meditate on the empty space within a jar.

37. Concentrate on a deserted space.

38. Concentrate on the space which occurs between two ideas.

39. Contemplate on the gap between one thought while suppressing another thought.

40. Contemplate on one's own body as the universe and as of the nature of consciousness.

41. Fusion of Prana and Apana gives rise to a void.

42. Contemplate on the universe or one's own body as being filled with bliss.

43. Contemplate in the delight which arises from a magical act.

44. Contemplate on the tingling sensation caused by Prana Shakti moving upwards.

45. Concentrate on the consciousness between upper and lower Kundalini. This is like internal sexual union.

46. The delight of orgasm is the delight of Brahman.

47. Meditate on the delight of sexual union.

48. Meditate on the occasion of any great delight.

49. The delight of taste.

50. The delight of song.

51. Concentrate on the feeling of satisfaction.

52. Concentrate on the hypnagogic state.

That is the space between waking and sleeping. According to the tantriks, consciousness exists in the waking, dreaming, deep sleep states. There is a Fourth state (Turiya) which pervades all these and the Turiyatita (beyond the fourth) which is the basis of all.

53. Concentrate on space variegated with the rays of the Sun and the Moon.

54. Concentrate on the following mudras. a) The world viewed as a skeleton b) Gathering all 24 tattvas into the body of mantra. c) Keep eyes fixed externally while turning inwards. d) Tasting of whole cosmos in the nature of I-consciousness. e) Remaining in Shiva consciousness continually.

55. Sit relaxed.

56. Sit relaxed, place arms in form of arch overhead.

57. Fix gaze on object whilst directing attention inwards.

58. Keep mouth open, invert tongue to touch palate. Fix mind in the centre of your open mouth and voice a vowel-less H mentally.

59. Sit on soft seat and meditate body sits without support of the seat.

60. Swing.

61. Contemplate cloudless sky.

62. Contemplate entire sky as being in Bhairava and dissolved in the head.

63. Concentrate on wake, dream, deep sleep as being the Bhairava continuum.

64. Concentrate on external darkness of a dark night in the dark fortnight of the Moon.

65. Contemplate on terrible darkness first and then the terrible form of Bhairava.

66. Obstruction of an organ of sense causes spiritual introversion.

67. Recite the letter A without bindu or visarga.

That is, the first vowel without a sound.

68. Concentrate on the end of visarga in a letter.

69. Concentrate on one's own self as a vast unlimited expanse.

70. Concentrate on pain.

71. Concentrate that within yourself the inner psychic complex does not exist.

72. Concentrate on Maya and her Shaktis as limiting factors.

73. Cut a desire as soon as it has arisen.

74. Iccha, Jnana and Kriya of the limited individual are not the same as the essential self.

75. When a desire, knowledge or activity arises, concentrate on it.

That is, Iccha, Jnana and Kriya shaktis.

76. Concentrate that all knowledge is without cause, is base and deceives, it does not belong to any one person.

77. The same self is in every body.

78. Make mind one pointed when under the dominion of desire, anger, greed, infatuation, arrogance or envy.

79. Conceive the cosmos as a juggler's act.

80. Dwell on the reality which exists between pain and pleasure.

81. Think: “I am not my own body. I exist everywhere”.

82. Knowledge, desire and activity appear in all objects.

83. Contemplate that the same consciousness exists in all bodies.

84. Free the mind from supports and refrain from all thoughts and their associations.

85. Think: “I am Shiva”.

86. As waves come from water, flames from fire, rays from the Sun, so the waves of the cosmos come from Bhairava.

87. Dizziness.

88. Mental dizziness.

89. Concentrate on the reality within while looking outside, so merging the Absolute as Sound (the Shabda Brahman).

90. Concentrate on a bottomless well or as standing in a very high place.

91. Whether outside or inside, Shiva is omnipresent.

92. Every sensation is an expression of pure consciousness.

93. Ordinary consciousness shocked in sneezing, terror, sorrow, deep sighs, flying from battles, at the beginning or the end of anger, can reveal the Shiva state.

94. Ignore the memory of an object and fix attention on the original experience which was the basis of the memory.

95. Look at an object, withdraw it, slowly eliminate the knowledge of the object together with the thought and impressions.

96. Intuition emerging from intensity of devotion.

97. When one object is perceived, all other objects become empty. Concentrate on that emptiness.

98. Mental purity arises above variations in association of thought.

99. Bhairava appears in the I-consciousness.

100. Develop Sama towards all.

Sama means equipoise. See Ecstasy on this site.

101. Reject both repulsion and attachment, cleave to Sama.

102. Bhairava is that which is not an object, cannot be grasped, is void, even in non-existence.

103. Concentrate on space as omnipresent free of all limitations.

104. Withdraw attention from distracting object and concentrate on the object of meditation.

105. Recite the name Bhairava incessantly.

106. Look for the I which exists in all limited “I's”

107. Think of the sense of words which are eternal, omnipresent, have no support, pervade and is the Lord of all that is.

108. The whole universe has the reality of a magic show.

109. How can Knowledge (Jnana) or Action (Kriya) exist in the eternal? All external objects are based on knowledge, therefore the world is void.

110. There is no bondage or liberation, the universe is a reflection like the Sun in water.

111. All contact with pleasure and pain is through the senses. If you detach the senses from oneself, you can withdraw.

112. Concentrate on the Knower and the Known as one and the same.