Could you clarify what internal dialogue means?

Question

Swami Rama stresses often on internal dialogue while I find it is a practice on which we (or at least myself) put enough time and effort. It is also hard for me to properly understand what really internal dialogue is. I hope someone will clarify…

Answer

Stephen Parker (Stoma) has answered this question.

Stephen Parker (Stoma)

Internal dialogue happens automatically in the form of a running commentary that we all make on the experience of our lives. Swamiji simply recommends beginning to participate in that dialogue consciously in order to gradually move our mind in a more sattvic direction. It can take many different forms depending on what works for you. The simplest is just to ask your mind when you sit for meditation whether there is anything that needs to be done first so that meditation is undisturbed. You may be surprised how readily your mind answers the question and gives you a “to-do” list so that as you meditate, your concentration doesn’t have to be on these items.

We can also begin to alter the quality of our self-conversation about the events in our life as a way to shift our emotions in a more constructive direction. This is the basic premise of cognitive-behavioral psychotherapy which is really just a modern rephrasing of the ancient technique of self-dialogue or self-inquiry (atma-vichara).


Editor’s Note

If you have any questions about your spiritual practice, you may write to the AHYMSIN Spiritual Committee at adhyatmasamiti@gmail.com.

Mauni Amavasya 2019

All around the ashram the noises and sounds went on as usual, but here at Swami Rama Sadhaka Grama (SRSG) it was a silent day: Monday,  February 4th, Mauni Amavasya. The ashram is quite full at this moment, with many visiting sadhakas; 2 large groups had just arrived on Saturday and Sunday. So we celebrated the silence with many together.

The day started with the usual program: morning prayers, joint and glands, and silent meditation. The class was taught quite dynamically, preparing us for the long sitting periods we would do during the day. After breakfast there was some time for inspirational reading and I opened the new book Silence: The Illuminated Mind from Swami Veda and found the chapter “On Personal Silence”.

02a Mauni Amavasya SRSG 2019Then came the sequence of brisk walk, meditation, contemplative walk and meditation again. We walked in long rows, enjoying the sunny springlike weather. It takes some time for so many people to get settled again after every walk, so the Aum from Swami Rama was played softly in the Meditation Hall, every time when people walked in.By this, our minds were brought to deeper silence.

02b Mauni Amavasya SRSG 2019I also noticed (again) how walking really helps to sit more stable and comfortable for longer period. Still, after all this, our bodies needed stretching, which was beautifully taught in silence, with the soft sound of a singing-bowl when we needed to look at the teacher for the next posture. The morning finished with a long breathing session: makarasana, shavasana, nadi shodana, also taught in silence.

The silence during mealtimes made us more aware of tasting the food and observing eating habits. Even with so many people in the dining hall, the intensity of the silence could be felt. It definitely works supportive to practice together.

02d Mauni Amavasya SRSG 2019The afternoon program was a sequence of contemplative walking, meditation, stretching (again taught in silence), guided relaxation with an audio of Swami Veda and a closing “meditation for all” after tea. The silent power of sangha could be felt in the full Meditation Hall.

The evening brought one final hour of silent meditation. I then experienced the effect of this whole day, even though my body was sore from all the sitting and my mind was a bit reluctant to go to the Meditation Hall again. As soon as I sat down, the breath flowed slowly and smoothly, 2:1 breathing came effortlessly with the mantra, and I experienced the deep calming silence of the mind.

For some sadhakas, this Mauni Amavasya was part of a longer period of silence, and their silent presence reminded me in the days afterwards to be more aware of  my own speaking and silence. Then came the next practice day on Thursday already, the usual silence day in the ashram. And I renewed my sankalpa to practice also at home, every Thursday at least a few hours of silence.

As Swamiji says: “All you have to do is to sit down and carve the space around you. There it is (the meditation cave); you’re all alone.” And: “Begin with an hour of silence and the seed will grow into a tree bearing abundance of spiritual fruit.” (Silence: The Illuminated Mind,  pages 204 and 209)

Photos by Jay Prakash Bahuguna


Editor’s Note:

Riemke de Groot teaches in The Netherlands; you can visit her website by clicking here.

Methods in Meditation

A meditation guide needs to know these processes that go on in the minds of the students and disciples. There are certain very subtle signs by which a meditation guide knows where a student’s meditation is going at any given time. The random visual imaginings are replaced by prescribed visual concentrations. Just as random verbal thoughts are replaced with the prescribed verbal mantra so also the random emotional associations and related visual imaginations are replaced by visual mantras.

The science of visual mantras is even more complex than the science of verbal mantras.  For example, concentrating on a flame or drawing a little dot on the wall and concentrating on that is a visual mantra. These are beginner-level practices.  We do not teach those practices although they are known.  The second stage may come when you have been observing, for example, a flame. Then you close the eyes and maintain the flame in your mind and see how long you can maintain that flame. The third stage is when you do not need to look at the flame or at the dot. You can produce the flame from memory whenever you wish.

In our Tradition, we caution that these are externalized practices. Our purpose is to go into the deep internal faculties and energies. Although I am describing these to you I would not want you to get lost in practising each of these. Keep to the essentials. Our Tradition has given us certain shortcuts. For example, the five-minute meditation we just did is a shortcut.

Now, to understand a little more of visual mantras: Just as in external worship, we change the use of our daily objects to a sacred purpose, in the same way we may use our memory objects for a meditative purpose. For example, a flame in your memory, or seeing a cave inside of you.

Here again [is] an important caution in understanding this process. Even though I am giving you all these details, in order to really fully understand them, read them many times.

Let me explain a simple principle of Buddhist-Vedanta-Sufi philosophy: Whatever you experience in the world is a projection of something that is first in your consciousness. There is nothing outside that is not first inside you, but you forget that.

यदेवेह तदमुत्र यदमुत्र तदन्विह
yadeveha tadamutra yadamutra tadanviha
Whatever is here is outside elsewhere and whatever is outside is first inside you.
Kaṭhopaniṣad 2.1.10

यन्नेहास्ति न तत् क्वचित्
yannehāsti na tat kvacit
That which is not here is nowhere else.
Mahābhārata 1.62.53


Editor’s Note

This passage has been taken from Silence Volume II, Light Beyond Mind.

Energy of Consciousness in the Human Personality, part 1

The universe is a dance of energies which vibrate at many frequencies. They ebb and flow, merge and part, form ripples, tides, currents, eddies, and whirlpools. They become units of all sizes, from atoms to stars, individual souls to cosmic beings. Again, they dissolve into each other. As rays, streaks, streams, rivers, oceans of light, they flow into each other and separate again, changing frequencies—and changing frequencies, they become suns, galaxies, spaces, airs, winds, fires, liquids, solids. They become the bodies of human beings into which the energy called consciousness comes and is embodied.
Of all the flowing energies in the universe, consciousness is the most dominant, the one from which all the others proceed and into which they all merge. The ancient texts are fond of the phrase, “from consciousness down to the solid earth,” for all this is a single matrix, a tantra, of energy, and within it are myriads of matrices, woven and interwoven. The human being is one such matrix of energies—ebbing, flowing, dancing at frequencies ranging from those of solid bones all the way to the subtlest waves of consciousness. Those who can understand this personality-matrix will understand the whole universe.

Observe the creation of a single human personality. As two human streams of consciousness love each other, the force of their love invites a third one for whom they provide a minute body. This third one brings along in his wake a matrix of energy, and his body grows along the lines of this energy. The fetus is connected to the mother at the navel, and it is from the navel that 72,000 energy-channels, or nadis in Sanskrit, fan out into the personality system. Since the energy pattern is arranged in a symmetrical manner, the body grows beautifully symmetrical. For instance, look at even the hairlines of the body, and you see how they are patterned along the symmetrical paths of the energy flow.

The personality of the fetus or of that of a fully grown human being is not separate from the universal dance of energies. Observe how many forces interact with the biosphere, how many energies enter into it and emerge from it unceasingly. Observe how they body clock responds to solar, lunar, stellar times, and how the blood responds to the tides in the oceans. Although all these times, tides, forces often seem to operate individually, each answering to its own constituent rhythm, their patters are all vibrant subsystems within the single master system of consciousness whose dance it all is.
The vast all-pervading oceanic energy of consciousness barely touches us with its outer fringes, and we come alive, becoming persons. Where the vibration frequencies in us are too solid, too dense, not subtle enough to flow in consonance with consciousness, it becomes our material body, the non-I. Here energy, condensed, becomes a cell. The cell is filled with the vital energy called prana which is maneuvered by the mind energy. The “I” in us is pure consciousness. It owns and operates the body vehicle, and it guides the mind. It is the purest, finest vibrating energy.

Thus, like the rest of the universe, we are layer upon layer of energy or light, which form complex patterns—the subtler layers are aware of the grosser ones but not vice versa (which is why they are hierarchical). Through the process of meditation and self-awareness, however, it is possible for us to attune ourselves to these energy processes. In fact, all of our information in this regard comes to us from the experiences imparted, through the oral tradition, by great meditation masters. Others who follow this path of self awareness will eventually know the dance that the personality, and the universe, and all the energies flowing between and within them, are dancing. There is no greater excitement than that of suddenly discovering that the universal ocean of prana is flowing right through us, that our brains are but so many stepping areas in the great dance of the universal mind, and that all that I claim to be is simply a thrill passing into this person “I” from the universal consciousness. And then the single point of this dynamic thrill becomes diffuse, and its millions of sparks, like an incredible display of fireworks, rush out into a vast network of energy channels which are spread throughout my person, to vitalize me, to make me mentally and physical a living being, to illuminate me so that I can say “I”.


Editor’s Note

Reprinted from Revision, Vol 3, No. 1, Spring 1980

Violence

When for a moment I cast aside all rationalism and transport myself into the clear mountain air on the solitary rock, I spontaneously go into silence.

Solitude keeps me alive in a society that knows no laws of love and harmony.

Violence, violence, violence everywhere.

I do not understand the law that prompts mortal beings to injure each other.

How do they forget that all creatures are breathing one and the same breath?

Why are they ungrateful and why do they forget that all breathing beings are the children of one Father who is giving the life breath to all equally?

From where arises this violence Which is that power that instigates them to annihilate each other’s existence?

I return to my silence without any reply and with a simple conclusion that human beings have not yet really found out the art of living harmoniously.

The evil that forces one to commit such heinous crimes is because of himsa, the absence of love, consideration, kindness, and awareness that we all belong to One.

By killing others we are cutting the roots of the same tree whose limbs we are.


Editor’s Note

This passage has been taken from the book The Essence of Spiritual Life, pp 104 – 105, by Swami Rama, Published by Himalayan Institute Hospital Trust.

For all Swami Rama’s and Swami Veda Bharati’s published works, please visit www.yogapublications.org or email
info@yogapublications.org.

Published works of Swami Rama and Swami Veda Bharati are also available at other venues.