Meditation with Propose

• What is this I and mine who claims to be and own things?
• Are these things, claims, and identities who I really am?
• What are all these things, these objects, this world?
• What is the stuff of which they are made of?
• And from where do all these many things arise?
• Who am I, really? Who am I?

One who is not able to refrain from asking such nagging questions is a candidate for the path of Self-Realization, wherein all of these questions are resolved in the direct experience of the Absolute Reality.

First, one must be aware of the external world, however broad that may be: universe, galaxy, earth, country, city, or home.

Be aware of the world in a peaceful, contemplative way.

Reflect on the nature of our relationship with that external world, cultivating and meditating on attitudes of love, compassion, goodwill and acceptance.

We need to ask ourselves: "What do I want, at the highest level? What is that one, what is the highest goal that is the guide for my decisions in life? Who am I? What do I need to let go of, or cease from doing? What do I need to do more of, or start doing? How will I do these things and when?

Gradually we bring our attention closer from the vast, external world, to the closer world of our daily life and finally we come to the space that our body is occupying.

We turn our attention inward, so as to systematically move through the layers of senses, body, breath and mind, intellect, to the center of consciousness.

We become aware of the individual senses and means of expression, indriyas that is, we explore our sensory awareness; smell, taste, seeing, touching, and hearing (the jnanendriyas).

We maintain mindfulness that those senses are the importers of information and insights from the external world.

Then, we close the temple doors called senses, and bring our attention further inward, so that we can explore within, through the levels of body, breath, mind, and beyond.

After making peace with the world and exploring our senses, we explore the body internally through a variety of methods of inner surveying.  

We survey the body from head to toe and toe to head. Do this systematically; so that the path we follow each time is similar, though the experience may be different.

In whatever way we experience the body is okay: parts, systems, sensations.

We do this as if we are really curious to explore within.

We remain mindful of only the body, not the breath, nor mind, only the body.

Then we shift awareness inward to the breath, then to the mind, and then into the silence and beyond, finally leading to the center of consciousness.

Next after exploring the world, senses, and body, we allow our breath to be smooth, slow, calm and serene.

Explore the breath. Explore it first at the diaphragm, eliminating jerks and pauses, and making it breath steady, smooth, and comfortable.

Then we do invigorating breathing practices or pranayama.

We breathe as though exhaling down from the top of the head to the base of the spine. Inhale as though inhaling up from the base of the spine to the top of the head.

We then bring our attention to the nostrils, feeling the air as it flows. Feel the touch of the flow.

We remain mindful of only the breath, not body, nor mind, only the breath.

Then we feel as if forgetting our are breathing, as attention goes deeper or more inward, beyond the breath to the mind itself, and then to silence.

After exploring the world, senses, body, and breath, we begin to allow the conscious mind to still itself.

First, we become aware of the process of mind, while continuing to focus on the breath; we become a witness to the inner functioning of the mind.  

We allow the streams of thoughts to flow naturally, without interruption, yet we remaining focused.

We place our attention to rest either in the heart or at the point between the eyebrows depending on where we feel most inclined.

We keep our attention in that space, not allowing it to wander.

Then we bring our attention to our chosen object of meditation (inside that space), whether a seen, heard, or felt object; whether gross, subtle, or otherwise. For example, it may be a point of light, an inner sound, a visualized object or a mantra.

We remain aware of only this inner focus. Not the body, nor senses, nor breath, nor the streams of the mind, only this one space or chosen object.

Now we allow the natural insights of the subtler mental processes to emerge, and to flow through the field of the mind.

We continue to allow thoughts to flow, cultivating two skills: remaining focused in the space, while at the same time letting go of the thought patterns.

Then, after the conscious mind is no longer a distraction or disturbance, the unconscious and latent aspects of the mind are allowed to come forward, are examined, and then let go. The mind is not stopped or suppressed, but rather it is gone beyond, into silence, the ocean of consciousness.

After systematically examining and letting go of the world, senses, body, breath, and mind, we gradually come to a place of deep inner Stillness and Silence.

As our meditation deepens, we watch out for the invisible source of all light, or listen for the silent source of all sound.

Gradually we experience the convergence of practices of mantra, prayer, contemplation and meditation. Allowing the inner peace or spiritual truth to come forward, experiencing the heights of Samadhi and Turiya, the fourth state, beyond waking, dreaming, and deep sleep.

At some point we experience the awakening of the Kundalini, and 

its rising to the Sahasrara, or the crown chakra.  

Eventually, allow the meditations to converge on that innermost point out of which mind, time, space and causation have emerged.  

When we are finished with our meditation, we bring the depth of stillness and silence we have touched outward, into our world and allow it to guide and balance our daily life, being ever mindful of the higher realities within.

We need to resolve, that we often return to that place of Stillness and Silence in meditation

Preparation, Daily Life, Meditation in Action:

Silence: Yoga meditation deals systematically with all the levels of our being, including a direct effort to go to the silence, while systematically working with our relationship with the world and senses, body, breath, and mind. (See Yoga Sutras, including sutras 3.4-3.6 on Samadhi and Samyama, and 4.18-4.21 on Purusha, or consciousness.)

Everybody can find joy in Stillness and Silence: When one has a stable relationship with the external world, when the senses are turned inward, when the body is healthy and still, when the breath is smooth, calm and serene, and when the mind begins to settle down, there comes a stillness and silence from where one can effortlessly begin to practice meditation.

This silence rests on the foundation of balancing, coordinating, and integrating our relationships with the world, as well as with our own senses, body, breath, and mind.

Following our own spiritual inclinations

Yoga meditation as an art and science of self-awareness does not tell a person what God to believe in, or what religion to follow. All people of all faiths can practice yoga meditation. While yoga science encompasses the breadth and the means of going beyond, the specific choice of where and how to focus one's attention after dealing with the world, senses, body, breath, and mind, are personal matters relating to each aspirant as an individual, in the context of their own spiritual training and preferences or predispositions.