The Ease of Being – Just Say Yes

Transcription

TABLE OF CONTENTS
Ease of Being Retreat : Just Say Yes
with Richard Miller
Retreat Schedule......................................................................................................2
Body Sensing..............................................................................................................3
The Way of Meditation and the Absolute.......................................................8
Chant Booklet.............................................................................................................11
Mudras and Pranayama........................................................................................18
Special Thanks...........................................................................................................30
The Ease of Being – Just Say Yes
Richard Miller
Recorded at IONS Earthrise Retreat Center
February 27 – March 2, 2014
First Evening
Meditation
Evening Program
Days 2 & 3
Early Morning Program
1 Hour Breakfast Recess
Mid-Morning Program
1 Hour Lunch Recess
Afternoon Program
1 Hour Dinner Recess
Evening Program
Final Morning
Early Morning Program
1 Hour Breakfast Recess
Mid-Morning Program
Close
2
BodySensing
Restoration of the Body, Mind and
Senses to their Proper Functioning
Richard Miller, PhD
We relate to the world through concepts that live in our
mind as memories. The physical body is just such a
memory that the mind has assembled over time. However, the physical body is, in reality, not a static concept
but a dynamic mass of vibrational tactile sensation that
appears and lives in awareness.
The mind fixes the body into a localized entity and projects center and periphery onto the body. But, in fact,
the body, as sensation, is without border or boundary.
When this is truly experienced during BodySensing, the
body is realized to be an unlimited expansiveness of
vibration, a contraction of the awareness in which is
lives.
Our essential nature is the ground in which attention,
mind and body arise. Conceptually, we can say that we
are awareness, or pure Being, but in truth, what we are
can never be conceptualized or objectified, it can only
be intuitively realized by the heart that knows no
boundary.
The practice of BodySensing, which encompasses hatha
yoga, pranayama and meditation are designed to bring
us back to our rightful identity as non-conceptual pure
Being or awareness. Therefore:
1.
2.
3.
Understand that concepts and percepts cannot coexist simultaneously. Concepts and percepts arise
out of awareness, unfold in awareness, and disappear back into the ever-present background awareness.
Free yourself from conceptual and perceptual
modes of living so that you may be the multidimensional awareness in which percepts and concepts are arising.
A number of means (ûpâyas) may be adopted to
knowingly know yourself as pure awareness:
3.1. Welcome whatever comes into awareness.
3.2. Do not resist or refuse what comes uninvited.
3.3. Do not localize attention in any sense modality. Instead, simultaneously be aware of all
sensory modalities functioning. In this way
awareness expands to include the space-void
around and within the body. Ego disappears
and there is the feeling of 360 degree global
awareness.
3.4. Do not anticipate the future. Our images, built
through past experiences, live in memory and
are projected out as expectations of future
goals we wish to obtain. To counter this intellectual way of living in the world, feel that
your goals are obtained from moment to moment. In this manner movement has the quality of lightness, non-violence, non-grasping,
and ease of being.
3.5. Stand as the witness to all that is arising in
awareness. Then slowly free yourself even of
this duality (the perceiver and the perceived)
so that you become pure perceiving.
3.6. All movement, then, becomes feeling movement unfolding in awareness.
3.7. Imagery initially supports sensing:
3.7.1. Shoulders up: Grass Growing
3.7.2. Shoulders down: Water seeping into
the earth
3.7.3. Moving body spontaneously as if
cleaning out a jar of peanut butter or
honey with the jar infinitely expanding
in size
3.8. In each moment of movement or nonmovement, allow the breath to surround (and
nourish) the perception that is arising in
awareness. To help facilitate this understanding during movement:
3.8.1. Begin breathing; then
3.8.2. Perceive the feeling in the body; then
3.8.3. Initiate a movement using the will;
then
©2014Richard Miller: Restoration of the Body, Mind, and Senses to their Natural Functioning
3
3.8.4.
Free your self from the will and allow
the feeling movement to unfold in
awareness.
3.8.5. Allow the feeling movement to come
to a spontaneous end; then
3.8.6. Observe the breath as it comes to a
completion; then
3.8.7. Feel the energetic component of the
breath (prâña) come to a standstill;
then
3.8.8. Pause before beginning the next
breath and subsequent movement and
be with the stillness between each
breath; then
3.8.9. Carry this stillness with you into the
next breath and movement.
3.9. Do not identify as the doer with what is being
done. Be doing only.
3.10.
Observe how the body lives in awareness
rather than you living in the body.
3.11.
In this manner, free yourself from the idea
of being a body (concept) and be with the
body feeling (percept).
3.12.
Behind every movement is an unchanging
feeling of pure Being or Stillness. The body
moves in time through space but pure Being
never moves or changes. All is reflected in
it like images before a mirror or ink upon
paper. Take up your true position as this
unchanging reality. Be moment-to-moment
awareness during bodysensing and meditation and in all activities throughout your
day.
3.13.
3.14.
Refrain from naming what you see around
you. Merely be awareness before naming
another thing or object.
Sitting or standing in a quiet attitude, be
aware of the sensations that arise as you are
aware of the following (and abide as
awareness as you take up movement or any
other activity):
3.14.1. Mouth (sense of taste), keep it tactile
and full of feeling
3.14.2. Ears and ear canals (sense of hearing), feeling into the brain
3.14.3. Nose (sense of smell), feeling into the
brain
3.14.4. Eyes (eye sockets and back behind
the eyes), feeling into the brain
3.14.5. Skin (sense of touch)
3.14.6. Back of the neck; look out at the
world from behind the head
3.14.7. Palms of the hands
3.14.8. Pelvis
3.14.9. Legs and feet
3.14.10. Global body feeling
3.15. Develop awareness of the breath from the
following spaces:
3.15.1. Inhaling follow the breath from the
space outside and in front of the body
as it moves inward and downward
through the heart. Feel the breath expand into all the body spaces;
3.15.2. Exhaling follow the breath back up
through the heart, and out into the
space-void that surrounds the body.
3.16. Allow the rest-pause between breaths to be
experienced. The breath does not actually
stop here but remains in the form of a throb
of energy in suspended animation before
the breathing process starts again. One
should contemplate the stillness that appears in this period of rest and remain
mindful of it even as the breathing process
begins again. Being-Stillness-Silence shows
itself at these two points of consciousness
(in the pause after the inhale and exhale).
3.17.
Awareness of breathing may also come in
the form of sound:
3.17.1. Ha on inhalation (The heart is the beginning point of the inhalation, Ha)
3.17.2. Sah on exhalation (12 lengths outside
the body)
3.17.3. M on the pause
3.17.4. Ham-Sah-Mmm altogether
3.18. Be aware of the pauses between the breaths:
3.18.1. Pause after exhale
3.18.2. Pause after inhale
3.18.3. By the one-pointed awareness of these two pauses, mind becomes still, the
activity of prâña and apana ceases,
and you feel your Presence (in your
absence) as Silence-awareness-Being.
3.19. At bedtime, fall asleep into the pauses,
which occur, between breaths. Be aware-
©2104Richard Miller: BodySensing: Restoration of the Body, Mind and Senses to their Natural Functioning
4
you need add to yourself to make yourself
any better. Feeling the goal obtained moment-to-moment allows you to relinquish
comparison and competitiveness.
ness and witness the arising dream images
as they begin to unfold so that you find
yourself awake in your dreams.
3.20.
3.21.
3.22.
3.23.
Wake up before the mind. Upon awaking in
the morning, rest quietly, Be awareness,
and watch the mind and body wake up in
awareness. Understand you are not the
mind or the body but the Silent awareness
of Being, which is witnessing.
Do not attempt to witness the witness or
know that you are the knower. This is impossible as the witness (knower) is not an
object. Instead, merely take note that you
are the witnessing. Witnessing is Silent
awareness or Being.
Attention is neither internal nor external.
Instead, understand yourself as global
awareness. From this perspective there is no
center from which observation or awareness
originates. In other words, do not localize
yourself as an "I" located inside the body,
or as a witness located outside the body.
You are both and neither.
When initiating a movement, first order the
body in the desired direction. Then, as soon
as possible, relinquish your identification
with the doer, release your willing and be
with the moment-to-moment unfolding of
the movement as a feeling perception without the residue of the will.
3.24.
Have no anticipation. Allow all movement
to unfold moment to moment. The movement must be felt, otherwise it will soon
lose its meaning and become mechanical.
3.25.
The body behaves completely differently
when it is perceived as a sensation moving
in the space-void. Feeling movement brings
one to the completely relaxed state. As you
move release all pre-conceived conceptions
of how the movement should proceed. Drop
all your competitiveness and comparison.
Allow the movements to unfold according
to the intelligence that arises when you see
the movement without preconceived notions.
3.26.
Feel that you have obtained your goals
moment to moment. Moving in this manner
allows you to feel yourself as whole. You
are complete as you are. There is nothing
3.27.
Allow feeling to come to you (nongrasping). Do not go after it. In this way the
feeling that arises is not based on a memory
but is original and the insight gained is
from the perspective of the whole and is not
fragmented.
3.28.
As a part of the body moves allow all other
part to remain absolutely relaxed so that no
compensation occurs in any other part of
the body. There should be no reactivity in
any part of the body during movement. In
this way you do not go into your old habit
patterns and no residues are left behind after the movement.
3.29.
Do not become psychologically involved
with pleasant or unpleasant feelings that
arise in awareness as you move or remain
in stillness. Neither suppress or express
feelings, emotions, and sensations.
3.30.
Remain with feeling-sensations (rather than
with thoughts or visualizations) as the body
and/or breath moves.
3.31.
Be aware of the imaginary-energy-subtle
body during movement. At times move only this imaginary body. At other times allow the physical body to be taken by the
energy body. Understand that it is the energy body, which takes the physical body in
charge.
3.32.
Always remain with the feeling-sensations.
It is the quality of the feeling and your attention that is important, not the quantity of
the movement. Always remember: you are
the witness of the movement and of the
feeling. You are neither the movement, nor
the physical body, nor the feeling (but you
also are!).
3.33.
It is better to back off the pose or movement a bit and keep the feeling alive rather
than continue and lose your quality of attention and the feeling-sensation in the movement.
5
3.34.
The pose lives in your awareness. awareness is global. All movements are movements within global feeling-awareness.
3.35.
Movement is non-mechanical. Constantly
relinquish old habits of learning. Don't venture into old patterns of resistance. Be nonviolent in your actions. Do without being a
doer.
3.36.
When moving, place your emphasis in long
exhalation. Always wait for the body's need
before inhaling or exhaling. In this way you
inhibit your tendency to take up the position
of doership and you will remain as stillness.
3.37.
Take note of the posture as a fact. Take
note of the actual fact of the pose and of all
the sensations that arising as you are in it.
Go beyond images and biases. Be the detached observer that you actually are. You
are always the admirer of the admired posture.
3.38.
Upon returning to the resting state, take
note of how the body appears to you and in
you. Take note of the position as a fact. Observe how the movement has acted upon the
body-mind.
3.39. Throughout movement maintain:
3.39.1. A tactile mouth
3.39.2. Relaxed shoulders and shoulder
blades
3.39.3. A soft abdomen
3.39.4. Sensitive hands, feet, and back of the
neck
3.39.5. Sensitive eyes
3.39.6. Sensitive ears
3.40. Be Aware of the space around you. Do not
allow the movement to disturb this awareness. Feel the space in front of you, to your
sides, behind you, above and below you,
within you. Inhaling, feel the space around
you. Exhaling, offer the breath to the space
outside you. Then, remain with the thoughtless state that is exposed to you.
3.41.
See that no resistance arises within you during movement. Ask yourself: "Is there violence in my movement or in my mind?" If
you find yourself losing awareness of the
space around you or if you notice violence
in your movement, or if you begin to antic-
ipate, back off a bit. Free yourself of comparison, competition, and violence. Then
begin again.
3.42.
Do not attempt to change what arises. Bear
witness to it. Observe it in awareness. See
how it has its birth, growth, and death in
awareness.
3.43.
At some point when working with a pose,
stop all activity and all movement completely. While in this stance, take careful
note of the actual fact of the pose. Free
yourself of anticipation. If there is anticipation, forgetfulness, or violence, note that it
is present and find yourself free of it in
awareness. Do not identify with it.
3.44.
Open your awareness to the spaciousness in
the body feeling. Attention is neither inward nor outward. awareness is not inside
the body. The body is inside awareness.
Observe the body and allow the objectbody to refer you back to yourself as
awareness.
3.45.
You cannot live as a precept and a concept
simultaneously. Free yourself from ideas
and allow the body feeling to unfold in
awareness.
3.46.
Welcome whatever arises. Be welcoming.
Be welcomed. Be solicited by the global
feeling.
Give up trying to change yourself.
3.47.
3.48.
3.49.
Observe yourself moment to moment and
understand yourself as you are.
Accept what you find.
3.50.
Resist not what you come upon.
3.51.
Go slowly with attention and move
without anticipation.
3.52. Take your time.
BodySensing Cues
3.53. Abiding
3.54. Awareness
3.55. Bodysensing in everyday life
3.56. Breath as pointer to unchanging
6
3.57. Change versus Changeless
Notice what isn’t changing: "I am moving"
versus "movement is happening"
3.58. Control and anticipation: freeing the body
and movement to come of its own into this
moment: ease
3.59. Dissolving
3.60. Effortlessness
Effort without an efforter; doing without a
doer, freeing the body
3.61. Emptiness: emptiness in emptiness
3.62. Empty and full
3.63. Energy body
3.64. Everything as sensation
3.65. Fusion
3.66. I-Amness
3.67. Joy
3.68. Krama mudra: Foreground to background to
foreground, etc.; from gross to subtle to spacious to formless
3.73. No boundary: Not Two, Not One
3.74. No Doer
3.75. No separation: space and body equally present: versions of each other: not hatha yoga
oriented
3.76. Not knowing
3.77. Openness
3.78. Perceiving vs. thinking
3.79. Portal of heart dropping from head into heart
3.80. Presence
3.81. Restoration of senses to their natural functioning
3.82. Solid self collapses into nameless, amorphous, omnipresence
3.83. Space: Inside and Outside
3.84. Spacious presence Spacious openness within
which movement occurs
3.85. Stillness
3.86. Striving
3.69. Listening
3.87. Transparency
3.70. Metaphors: melting, caressing, dissolving,
being “as” vs. being “in”, displacing, tactile
space, bubbling up, effervescence, vibration,
throb, hum
3.88. Welcoming
3.89. Witnessing
3.71. Moving from energy body
3.72. Multidimensional global awareness
7
The Relative and the Absolute
The Way of Meditative Self-Inquiry
Richard Miller, PhD
1. Welcoming
During the first phase of meditative self-inquiry
we realize how all objects and movements, inner
and outer, arise and pass away of their own accord. We learn to welcome and proactively respond to these changing objects—sensations, emotions, thoughts, and world—with neither aversion
nor attachment. We learn to responsively engage
and not identify, fuse, or react to what’s arising.
Welcoming and responding restores inner and outer harmony. True happiness is recognized as independent of object or circumstance. The body,
mind, and senses are restored to their natural functioning.
2. Being
During the second phase of self-inquiry, attention
is released from attending to objects and turns
back upon its own movement. We realize we are
the witness of all that’s arising. We settle into being witnessing, then simply abiding as the presence of being. Our underlying nature as spacious,
timeless, perfect, complete, and whole naturally
arises. Equanimity, peace, and well-being pervade.
Everything is experienced as an undivided unity of
wholeness. We are transfigured by the radiance of
being. We experience deep autonomy and authenticity in our body, mind, and speech
3. Ego-Transcendence
During the third phase of self-inquiry the feltsense of “I-am” (ego-I) is recognized as a functioning of the mind that takes ownership of, and
appropriates every movement of the body, mind,
and senses, including being, as its own. The functioning of the ego-I, and how it maintains separation through obsessive negative and positive selfabsorption, is understood. Ego transcendence arises naturally as attention is released from identification with the ego-I.
4. Awareness
During the fourth phase of self-inquiry all objects—inner and outer—the ego-I, witness, witnessing, and being are recognized as arising and
passing away in awareness. Attention is released
from these movements and turns into abiding as
awareness.
5. Cessation
During the fifth phase of self-inquiry, abiding as
awareness, moments of cessation naturally arise,
where there is complete absorption, beyond selfawareness, as ineffable, undifferentiated, unborn,
essential nature, what we truly are, where “I is
not.”
6. Revelation
In the sixth phase of self-inquiry, as time, space,
self-consciousness, being, and inner and outer objectivity arise, the perfume and revelation of what
we truly are beyond all objectivity, the essential
ground from which everything is birthed, pervades
our daily life. We are transformed, abiding in the
midst of life as equanimity, peace, joy, vitality,
radiance, and well-being.
7. Self-Transcendence
During the seventh phase of self-inquiry, subtle
vestiges of identification with the movement of
self-awareness, self-consciousness, are recognized.
Disidentification with self occurs. We live free of
ego, self, center, and boundary. Here, life is living
us and my will and thy will are one and the same.
We live life as service, as the indescribable unitive
mystery, the unchanging absolute, that’s beyond
all changing movements of body, mind, and
worldly objects. Fear, suffering, and anxiety dissolve. We are at peace, living the integration and
fulfillment of enlightenment as a simple human
being amidst the daily circumstances of life.
©2014Richard Miller • Integrative Restoration Institute • (415) 456-3909 • www.iRest.us • [email protected]
The Way of Meditation
Richard Miller
The Ease of Being
We all know how to be. It’s natural to all of us. The
first movement of meditation is therefore simple. It
is our ability to recognize, and abide as the simple
heartfelt feeling of being.
Attention, Forgetting & Separation
The natural tendency of our mind is to identify with
whatever thought, emotion, or sensation is present.
When the mind is identified in this manner it forgets
to recognize the natural feeling of being. The good
news is that co-arising with forgetting is the feeling
that something’s amiss. This feeling arrives as a
messenger to inform us that we’ve moved away
from the natural feeling of being.
Being and Awareness
The way of meditation initially entails remembering
and re-experiencing being as always present, amidst
all circumstances. Therefore, in every moment, ease
attention into the heartfelt feeling of being.
Then, recognize how being is a movement that’s
arising in awareness. Recognize how all objects,
including the felt-sense of being, arise in awareness.
The Way of Meditation
• Remember, locate, and experience the heartfelt
feeling of being
• Recognize being as always present during all
experiences
• Recognize how every movement arises within,
and points back to being
• Feel how being is prior to all movements of
thought, sensation, emotion, and world
• Relax, release, and allow attention to be
absorbed in and as being
• Realize that being arises in awareness
• Relax, release, and allow attention to be
absorbed in and as awareness
• Realize that the homeground of awareness is the
absolute from which everything arises including
awareness, being, body, mind, senses, and world
• Realize the absolute is the where, when,
what, how and who that is the true
homeground of life.
Seeking and Devotion
What are we most devoted to: seeking and the
objects of attention, or the realization of being,
awareness, and the absolute?
• The desire to seek is a movement of the
mind as attention
• In seeking the mind identifies with objects
of the body, mind, senses, or world.
• The witness of these movements stands free
of identification.
• The witness is a movement in being.
• The feeling of being arises in awareness.
• Abide as being, even as the movements of
seeking and desire remain.
• Abide as awareness even as the movements
of being, desire, and seeking remain.
• Recognize the I-am thought that maintains
separation.
• Recognize I-am as a movement arising in
awareness.
• Relinquish identification with I-am.
• Abide as awareness where all sense of self,
I-am, separation, space, and time dissolve
and there is complete absorption into the
absolute.
• As space, time, self-awareness, I-am, body,
mind, senses, world, and separation returns,
recognize the perfume of the absolute that
reveals our essential nondual nature.
Discrimination
The way of meditation is the movement of
devotion to observing and witnessing all arising
conditions, states, and activities, while
comparing and contrasting all arising conditions
to the feeling of being and awareness.
Richard Miller, PhD • www.IntegrativeRestorationInstitute.org • The Way of Meditation
9
Sounds of Silence
Chants to the Divine
bhâva sûnya sat bhâva susthitiï
Abiding as pure being, transcending thought,
realize your eternal absolute through love intense
Integrative Restoration
Institute 900 5th Ave., Suite 204
San Rafael, CA 94901
(415) 456-3909
www.irest.us
11
The Peace Chant
From the Taittiyria Upanisad
Sa ha nâ va va tu
Saha nâu bhunaktu
Saha vîryam kara vâ va hai
Tejas vi nâ vadhi tamastu
Mâ vid vi sâ va hai
Om Shântiï, Shântiï, Shântiï
We realize that the Divine is always protecting us while we are together.
We realize that all obstacles are being removed which stand in the way
of our understanding the truth that all is One;
that there is no division or separation between us.
We grasp this understanding with full comprehension
and without doubt so that all misunderstanding is dissolved within us.
We do not cherish hatred, anger or displeasure.
Our hearts are full of love.
Perfect friendship reigns between us.
The space around us is free of fear.
The East and the West, North and South are free of fear.
The earth is free of fear.
The past and the future are free of fear.
We have no foes. We are all friends.
Our hearts are full of love.
The human race is uniting in fearless friendship.
Om. Peace. Peace. Peace.
,QWHJUDWLYH5HVWRUDWLRQ,QVWLWXWH • www.irest.us: Sounds of Silence
12
Dawn Chant
Sri Shankaracharya, 8th Century A.D.
Pratah Smarami Hridi Samspurat Atma Tattwam
Sat-Chid-Sukham Paramahamsa Gatim Turiyam
Yat Swapna Jagara Sushuptam Avaiti Nityam
Tad Brahma Nishkalam Aham, Na Cha Bhuta Sangha
At dawn, I meditate in my heart on the truth of the radiant inner Self,
This true Self is Pure Being, Awareness, and Joy,
The transcendent goal of the great sages,
The eternal witness of the waking, dream and deep sleep states.
I am more than my body, mind and emotions, I am that undivided Spirit.
Pratah Bhajami Manaso Vachasam Agamyam
Vacho Vibhanti Nikhila Yad Anugrahena
Ya Neti Neti Vachanai Nigama Avochuh
Tam Deva Devam Ajam Achutam Ahuragryam
At dawn, I worship the true Self that is beyond the reach of mind and speech,
By whose grace, speech is even made possible,
This Self is described in the scriptures as “Not this, Not this,” (not this body, not this mind)
It is unborn, undying, one with the All.
Pratah Namami Tamasa Param Arkavarnam
Purnam Sanatana Padam Purushottam Achyam
Yasminnidam Jagad Ashesha Ashesha Murtau
Rajuam Bhujangama Iva Pratibhatitam Vai
At dawn, I salute the true Self that is beyond all darkness, brilliant as the sun,
The infinite, eternal reality, the highest,
On whom this whole universe of infinite forms is superimposed, like a snake on a rope.
The snake seems so real, but when you pick it up, it’s just a rope…
This world is ever-changing, fleeting, but this eternal Light is real and everlasting.
Integrative Restoration Institute • www.irest.us • Sounds of Silence: Chants to the Divine
13
The Four Great Attitudes
Yoga Sutra of Pataõjali I. 33
maitrî karuñâ mudito upekæâñâà
sukha duïkha puñya apuñya viæayâñâà
bhâvanâtaå citta prasâdanaà
maitri (metta): Friendliness, loving kindness
karuna: Compassion; great love
mudita: Sympathetic joy; gladness
upeksanam: Equanimity
sukha: Happiness; those who are happy
duhkha: Sorrow; those who are suffering
punya: Those who are virtuous
apunya: Those who are malevolent
visayanam: Objects; persons
bhavanatah: Feelings; attitudes
citta: Mind
prasadanam: Purification
Peacefulness towards all beings
I am blessed with peace.
I am peace, Itself.
All beings are blessed with peace.
They are peace, Itself.
Joyfulness towards all beings
I am blessed with joy.
I am joy, Itself.
All beings are blessed with joy.
They are joy, Itself.
Kindness towards all beings
I am blessed with loving-kindness.
I am loving-kindness, Itself.
All beings are blessed with loving-kindness.
They are loving-kindness, Itself.
Compassion towards all beings
I am blessed with compassion.
I am compassion, Itself.
All beings are blessed with compassion.
They are compassion, Itself.
14
Asato Ma
asato ma sat gamaya
tamaso ma jyotir gamaya
mëtyur ma amritam gamaya
Lead me form non-being to being
Lead me from darkness to light
Lead me from death to eternal bliss
Lôkaï Samasthâ
lôkaï samastha sûki nû bhâvantû
May everyone, everywhere, be happy, peaceful and full of well-being.
The True Nature of everyone, everywhere, is happiness, peace and well-being.
lôkaï
samasthâ
sûki nû
bhâvantû
worlds
all, whole
peace, happiness, well-being
meditate, attitude, heartfelt prayer
Atmâ Hëdaye
atmâ hëdaye
hëdayam mayi
aham amëte
amëtam anândam brahmâni
My true nature is the heart.
The heart is my true nature.
I am the bliss of the heart.
The Heart that I am
is the unending bliss of Oneness.
15
Mahâ Mrityuõjaya Mantra
The Great Hymn Which Conquers Death
Om trayam bakam yajâ mahe
Sugandhim pusti vârdhanam
Urvârukam iva bandhanân
Mrtyor muksîya mâmrtât svâhâ
Om Shântiï, Shântiï, Shântiï.
We worship and adore the Supreme all-seeing One
who possesses the visionary inner eye
and the clarity of the deep blue sky.
May we be released peacefully from misperception and suffering
as the fragrant ripe fruit is released from the vine.
May we be freed from the notion of death, separation and misunderstanding.
May we understand that all is one.
The Mahâ Mrityuñjaya Mantra is a verse from the Yajurveda (TS 1.8.6.i; VS 3.60) addressed to Tryambakam "the
three-eyed one" or Shiva (shi: to lie down in; va: in true nature). Its literal translation is the “Great Death-Conquering
Mantra”. It is also known as the Mrita-Sanjivini mantra as a "life-restoring" practice given to the primordial sage
Shukra after he had completed a vow of austerity. The Maha Mrityuñjaya mantra is hailed as the heart of the Veda.
Along with the Gâyatrî it holds the highest place among the mantras used for contemplation and meditation.
16
The Gâyatrî Mantra
The Celestial Recitation of Light and Prayer
“Let one mantra be common to all, and that mantra is Gâyatrî.
And the best time for Gâyatrî is when your heart is filled with love for the Divine”
Om Bhu˜ï. Om Bhuvaï. Ogm Suvaï. Om Mahaï.
Om Janaï. Om Tapaï. Ogm Satyam.
Om Bhur Bhuvah Suvaï
Tat Savitur Vareneyam
Bhargo Devasya Dhîmahi
Dhiyo Yo Nah Pracchodayât
OM apo mâ bhur jyoti raso amritam Brhama bhur bhuvah suvah OM
Om. Shanti Shanti Shantiï
Amritam: waters of immortality
Bhargo: light
Bhuï: Physical (earth)
Bhuvaï: Astral (water)
Brahma: Omnipresent Undivided
Devasya: effulgent
Dhimahi: we meditate on
Dhiyo: thoughts, intentions, prayers
Janaï: ancestors (fire)
Jyoti: Light of all lights
Ma: mother principle
Mahaï: saints (space)
Nah: our
Apo: Divine that blesses and protects
Om: Divine sound
Pracchodayat: direct, urge, inspire
Raso: quintessence in everything
Satyam: Truth (intelligence)
Savitur: source
Suvaï: Celestial (Consciousness)
Tapaï: sages (air)
Tat: that
Vareneyam: held sacred
Yo: source (which)
Om. Bhur Bhuvah Suvaï
We meditate upon the glory of the Undivided as Light
that pervades and illuminates the worlds of experience:
the physical, astral and celestial realms of existence
Tat Savitur Vareneyam, Bhargo Devasya Dhîmahi
We recognize the Glory, splendor and grace
of that effulgent Light that shines within us.
Dhiyo Yo Nah Pracchodayât
We pray for that final liberation, the awakening of ourselves
as that Undivided Light, which underlies and pervades the entire Universe.
OM apo ma bhur jyoti raso amritam Brhama bhur bhuvah suvah OM
The all-pervading undivided Light is continually blessing us with enlightenment.
Om Shanti, Shanti, Shantih
Om Peace, peace, peace
17
G yatr Mantra M dras
1. Anjali
Reverence
"Om"
2. Sumukham
Faces
"Bh r"
3. Samputam
Bud
"Bhu-"
4. Vititam
Bloom
"-va-"
5. Vistritam
Expansion
"Su-"
6. Ekamukham
One-Faced
"-va-"
7. Dvimukham
Two-Faced
"-ha-"
8. Trimukham
Three-Faced
"Tat"
15. Yamap sham 1
Chain of Death
"Bhar-"
9. Chaturmukham
Four-Faced
"Sa-"
16. Yamap sham 2
Chain of Death
"-go"
10. Panchamukham
Five Faced
"-vi-"
11. Shanmukham
Six-Faced
"-tur-"
12. Adhomukham
Down Faced
"-Va-"
13. Vy pakanjalikam
Offerings
"-re-"
14. Shakatam
Cart
"-neyam"
The G yatr Mantra and Mudr
Richard Miller
17. Granthitam 1
Knot of Maya
"De-"
18. Granthitam 2
Knot of Maya
"-vas-"
22. Mustikam
Joined Fist
Offerings
"-hi"
23. Matsyah 1
Fish
"Di-"
24. Matsyah 2
Fish
"-yo-"
28. Mah kr ntam
Supreme Power
"-ccho-"
29. Mudgaram
Club of Hanuman
"-daya-"
30. Pallavam
Leaf Swaying
"- -"
25. K rmah
Tortoise
"-yo-"
19. Unmukhonmukham 1
Up and Down Faced
"-ya-"
31. "J na
Wisdom
"-t"
26. Varahakam
Boar
20. Unmukhonmukham 2 "-na "
Up and Down Faced
"Dh -"
21. Pr lambam
Spread Offerings
"-ma-
27. Simhakrantam
of Lion Nature
"Pra-"
Drawings from
Ashtanga Yoga Primer
by Baba Hari Das
18
Mâhat Kapâlabhâti Kriya Prâñâyâma
Mâhat – great
Kapâlabhâti – kapâla – skull, bhâti – shine, kriya - cleansing
Kapâlabhâti is classically defined as one of the six shat kriyas, or cleansing processes. It clears the sinus and respiratory
passages, enables the cells to actively uptake greater amounts of oxygen by changing the pH of the blood, strengthens the
immune system and prepares the body for the prâñâyâmas that follow (ujjayî, nâdî shodhana, etc.)1. It is comprised of
several components, of which some or all may be applied during each round of Kapâlabhâti.
First Practice
Sit in a comfortable meditative pose. Relax the entire body.
Breathe the spinal cord erect, emphasizing exhalation as explained in the paper on ujjayî pranayama.
Keep the head balanced without tension.
The mouth remains closed during the entire practice.
The mouth remains relaxed and inwardly open, the upper and lower teeth remain apart.
Perform Jîhva Bandhâ by placing the tip of the tongue on the point where the hard upper palate meets the upper teeth.
This stabilizes the breath and keeps the upper chest and throat relaxed during Kapâlabhâti.
The first exhalation begins after a relaxed inhalation. The breath is drawn in through both-nostrils. During exhalation
through both-nostrils, the abdomen is actively drawn in and back towards the spine in short, quick diaphragmatic strokes,
one stroke for each exhalation. Inhalation is completely passive. The abdomen is allowed to come back to its natural
resting position as the breath rushes in to fill the lungs.
Perform as many exhalations as feels comfortable. Continue the final breath into a long exhalation followed by a long
inhalation. During this final long inhalation, perform Kaka Mudrâ by allowing the head to rise up smoothly with the
breath. During the subsequent exhalation, the head moves back down.
During each round of Kapâlabhâti, explore the sensations throughout the entire body, body part by body part, organ by
organ, tissue by tissue, cell by cell until the whole body is alive with sensation. Feel the body as a vibrating, radiating
global awareness of feeling-sensation. Be very methodical. Take your time. Do not be in a hurry.
Additions to the First Practice
Perform Vishnu Mudrâ with the right hand by placing the pads of the first and second fingers at the base of the thumb.
Draw the right-nostril closed using the thumb of the right hand. Use the ring and little fingers to gently stretch open the
left-nostril and sinus. Close the left-nostril using the ring and little fingers of the right hand. Gently stretch the rightnostril and sinus open with the thumb. Perform right-nostril Kapâlabhâti. Continue in this manner of one nostril
Kapâlabhâti for as many rounds as you wish.
During one-sided Kapâlabhâti, explore the side of the body that is related to the nostril through which you are breathing.
Bring this entire side into a feeling-awareness. Explore the body-half, body part by body part, tissue-by-tissue, organ-byorgan, cell-by-cell until the entire side is alive with feeling-sensation. Be very methodical. Take your time. Do not be in
a hurry.
1
Miller, Richard, The Psychophysiology of Respiration: Easter and Western Perspectives, Anâhata Press, 1991.
Integrative Restoration Institute • www.irest.us • Kapalabhati
19
Pranayama Mudras
For Mahat Kapalabhati Kriya
Integrative Restoration Institute • www.irest.us
Richard Miller, PhD
900 5th Ave., Ste. 203, San Rafael, CA 94901 • (415) 456-3909
Mudra
Kanishta Prana Nadi
Mudra
or
Chin Mudra
Madhyama Prana Nadi
Mudra
or
Chinmaya Mudra
Technique
Bring the tips of the thumbs and forefingers
together in Chin Mudra. Keep the other
fingers completely straight and turn the
palms facedown onto the thighs.
With the tips of the thumbs and forefingers
touching, turn the fingertips into the center of
the palms. Maintain a gentle pressure of the
fingernails into the palms. Keep the hands
facedown on the thighs.
Effect
Activates the lower abdomen
and back and the lower lobes
of the lungs.
Activates the middle chest and
back and the middle lobes of
the lungs.
Jyeshtha Prana Nadi
Mudra
or
Adi Mudra
Place the thumbs into the middle of the palms
and wrap the fingers around the thumbs with
a steady, gentle pressure. Place the hands
facedown onto the thighs.
Activates the upper chest and
back and the upper lobes of the
lungs.
Poorna Prana Nadi
Mudra
or
Brahma Mudra
With thumbs tucked inside the palms with the
fingers wrapped around the thumbs, turn the
fists so that the knuckles of both hands touch
together. The base of the thumb knuckles face
forward and the edge of the hand and little
fingers touch against the abdomen around the area
just below the level of the navel. Relax the arms, shoulders and
shoulderblades.
Activates the entire torso, front
and back and the upper,
middle and lower lobes of the
lungs.
Raise the thumb straight out from the hands
and curl the fingers into the palm. Maintain a
gentle pressure of the finger nails into the
palms. Place the hands palm-down on the
thighs. The tips of the thumbs turn in to face
each other.
Energy comes into the base
and lower third of the spinal
column and lower chakras.
Adho Merudanda
Mudra
Merudanda Mudra
Urdhva Merudanda
Mudra
Shraddha Prana Kriya
Mudra
and curl the fingers into the palms. Maintain a
gentle pressure of the fingernails into the
palms. The medial part of the palms rest on
the thighs. The tips of the thumbs face
upward.
and curl the fingers into the palms. Maintain
a gentle pressure of the finger nails into the
palms. The back of the hands rest on the
thighs. The thumbs face outward, away from
each other.
Place the tips of the thumb and forefingers
together. Keep the little, ring and middle
fingers extended straight. Palms face upward
and rest on the knees or thighs.
Energy comes into the middle
third of the spinal column and
middle chakras.
Activates the upper third of the
spinal column and upper
chakras.
Slows respiration and brings
attention into the front brain
centers.
20
Mudra
Medha Prana Kriya
Mudra
Prajna Prana Kriya
Mudra
Vishnu Mudra
Gesture of Vishnu
Dhyana Mudra 1
Gesture of Meditation
Dhyana Mudra 2
Dhyana Mudra 3
Technique
The tip of the forefingers touch the middle
joint of the thumbs. Palms face upward and
rest on the knees or thighs. Keep the little,
ring and middle fingers extended straight.
The tips of the forefingers touch the first joint
at the base of the thumbs. Keep the little, ring
and middle fingers extended straight. Palms
face upward and rest on the knees or thighs.
The index (air) and middle finger (sky or ether) touch the base of
the thumb (fire or energy). The thumb, ring and little fingers are
extended and held straight.
The right hand resting on the left
signifies worldly consciousness and
supported by spiritual understanding.
After performing Prajna Prana Kriya
Mudra, keep the fingers in position and simply slide the right
hand into and on top of the left hand. The knuckles of the index
fingers will touch as will tips of the thumbs.
Slide the index fingers and touch the tips
of the thumbs to form two unbroken
circles.
Slide the index fingers down so only the
tips of the thumbs are touching. The
thumbs now form an unbroken circle
which represents the ‘perfection of spiritual
understanding’ as the circle is perfect in form and infinite in
shape.
Pranayama Mûdras - Richard C. Miller • Integrative Restoration Institute • www.irest.us
Effect
Slows respiration; activates the
discriminative centers of
higher wisdom in the brain.
Slows respiration. Witness
consciousness unfolds. The
entire brain relaxes.
Relaxes respiratory center,
calms the mind, induces
meditation. Used to control
nostrils during pranayama.
Brings breath and prana into
the heart chakra. Slows
respiration and deepens
meditative insight.
the lower breathing space.
Slows respiration and
‘grounds’ the body for deep
meditation.
the whole body. Slows
respiration. Opens awareness
into the akasa, space vayu.
Brings multi-dimensional
awareness into the foreground.
21
Ujjayi Pranayama
Ujjayi from the Sanskrit: A Sound Produced Aloud; Leading To Success; or The Breath That Conquers All
Sit in a comfortable meditative pose. Relax the entire body.
Breathe the spinal cord erect. Keep the head balanced without tension.
The mouth remains closed during the entire practice.
The mouth remains relaxed and inwardly open, the upper and lower teeth separate.
The tip of the tongue either floats inside the mouth or touches the point where the upper palate meets the upper teeth.
First Practice
The first inhalation begins after a complete exhalation.
The breath is drawn in through both nostrils.
The glottis is kept partially closed so that a continuous sound is produced at the back of the throat by the friction of the
breath passing through the throat.
One way to locate the closure of the glottis is to open the mouth wide while drawing in air so as to strike the back of
the throat, producing a cooling sensation and a continuous sonorous sound. While continuing to inhale, slowly close
the mouth and keep the sensation of the incoming air striking the back of the throat as well as the sonorous sound. This
may also be accomplished during exhalation is a similar manner.
Exhalation proceeds smoothly after inhalation.
The glottis remains slightly contracted throughout inhalation and exhalation so that a continuous sound is produced at
the back of the throat.
The sound is loud enough so that you hear it inwardly, but not so loud as someone across the room can hear it.
The abdominal muscles contract slowly and continuously throughout exhalation.
The abdominal muscles remain slightly contracted during inhalation so that the abdomen provides a wall of resistance
to the incoming breath, which is then turned back into the spine and upwards into the chest, upper back and intercostal
ribcage.
The entire course of inhalation and exhalation remains smooth and uniform from beginning to end.
Anuloma Ujjayi (anuloma - to go with the grain)
Inhalation through both nostrils while feeling the whole body.
Exhalation through alternate nostrils while feeling the side of the body through which the breath is flowing.
The right hand utilizes prajña prana kriya mudra (Vishnu mudra) during alternate nostril exhalation. (The tips
of the fore and middle fingers of the right hand press into the base of the thumb. The thumb can then be
pressed against the right nostril and the little and ring fingers press against the left nostril.)
Viloma Ujjayi (viloma - to go against the grain)
Exhalation through both nostrils while feeling the whole body.
Inhalation through alternate nostrils while feeling the side of the body through which the breath is flowing.
The right hand utilizes prajña prana kriya mudra (Vishnu mudra) during alternate nostril inhalation.
Pratiloma Ujjayi (pratiloma - opposite)
Inhalation through both nostrils while feeling the entire body
Exhalation through the left nostril while feeling the left side of the body.
Inhalation through the left nostril while feeling the left side of body
Exhalation through both nostrils while feeling the entire body
Exhalation through the right nostril while feeling the right side of the body.
Inhalation through the right nostril while feeling the right side of the body.
Exhalation through both nostrils while feeling the entire body
The right hand utilizes prajña prana kriya mudra (Vishnu mudra) during alternate nostril exhalation and
inhalation.
Integrative Restoration Institute: www.irest.us: Pranayama
22
Anuloma Krama Ujjayi Pranayama
Krama means stages. During Anuloma Krama we inhale and retain the breath in equal steps or stages as follows.
Inhale for 2-3 counts, then hold the breath for 2-3 counts.
Exhale in one long smooth and continuous breath.
Begin again.
Viloma Krama Ujjayi Pranayama
During Viloma Krama we exhale and suspend the breath in equal steps or stages as follows.
Exhale for 2-3 counts, then suspend the breath for 2-3 counts.
Exhale for 2-3 counts, then hold the breath for 2-3 counts.
Inhale in one long smooth and continuous breath.
Begin again.
Pratiloma Krama Ujjayi Pranayama
During Pratiloma Krama inhale then retain the breath, then exhale and suspend the breath in equal steps as
follows.
Exhale for 2-3 counts, then suspend the breath for 2-3 counts.
Begin again.
Anuloma Ujjayî Prâñâyâma with Sensorial Visualization
1.
Sensorial experience a three dimensional tactile sphere at the
various energy centers in the body.
a. Mûlâdhâra Plexus
b. Svâdhisthâna Plexus
c. Manipûra Plexus
d. Âtma Plexus
e. Anâhata Plexus
f. Vishuddha Plexus
g. Ajõâ Plexus
h. Sahasrâra Plexus
2.
Tactilely sense the left and right halves of each sphere. (While sensing, keep exchanging your visualization for
the actual tactile sensation within the energy body.)
a. Sense the entire global sphere
b. Sense the entire left half
c. Sense the entire right half
d. Sense the lower half
e. Sense the upper half
f. Sense the entire global sphere
3.
After exploring in this manner, try extending the spheres, allowing them to expand to one foot spherical, ten
feet, 100 feet, 100 miles, 10,000 miles, 100,000 miles, 1 million miles, 1 billion miles, infinitely spherical…
then give up all sense of center or periphery and be the infinite expansion that you really are
23
Nadi Shodhana Pranayama
Nadi Shodhana Pranayama—Alternate Nostril Breathing
Ardha Sharira Pranayama—Split Body Breathing
nadi = pathway of energy
shodhana = to cleanse
ardha = half
sharira = body
Nadi shodhana entails breathing through alternate nostrils while refining the breath during inhalation, retention,
exhalation and suspension.
Nadi shodhana is often taught according to ‘the numbers’: a ratio is prescribed whereby you are asked to inhale, hold
your breath, exhale and suspend the breath for fixed amounts of time. This approach provides the mind with
something to focus on (counting, length of the breath) and a goal to work towards (greater duration, i.e., exhale for
twelve seconds versus six). There is also another, seldom taught approach which encompasses this first more classical
goal-oriented method while expanding it into other domains of sensation, awareness and non-doing. I call this second
approach Ardha Sharira Pranayama or ‘split body breathing.’
Sitting Position
Foremost to the practice of pranayama is comfort. Sit so that your spine is straight and your lower back comfortably
retains its natural curve. Your knees should be lower than your hips. (This allows the spine to maintain its natural
vertical position without strain.) If you’re uncomfortable your attention goes into battling discomfort rather than being
free for pranayama. Sit in an easy pose such as sukasana. If sitting on the floor is uncomfortable use a chair.
Allow the neck and shoulders to be soft, free and comfortable at all times. Turn your head from side to side during the
practice to check that it remains relaxed. The inside of the mouth is open and full of sensation. The tongue is soft and
the lips lightly touch. The arms rest with palms gently turned so that the shoulders open and release their tension.
Sense the entire body from head to toe and allow all the body sensations to come alive and unite as a global body
feeling-awareness.
Follow the Breath
Now bring the breath into awareness. Attune yourself to its natural rhythm. Don’t change what you find. Simply
observe with bare attention and note all the attending sensations elicited by the movement of the breath. Is the breath
smooth or choppy, short or prolonged? Does it come into the chest, abdomen, and sides or back of the body? Allow the
breath to gradually lengthen over the next 12 - 18 breaths. Notice the natural pauses that occur at the top of the
inhalation and at the bottom of the exhalation. Allow these “pauses that refresh” to grow longer. Rest comfortably in
them.
Split Body
Next, imagine that your body is divided down the midline into right and left sides. While exhaling feel—sense
kinesthetically—the left side of your body. Give time so every sensation on the left side of the body becomes fully
established in awareness. Continue to deepen your explorations while resting in the suspension after exhalation. Can
you feel the deep stillness that forms the background out of which these sensations arise?
Continue to explore these kinesthetic body sensations on the left side while inhaling. When you come to the top of the
inhalation, while resting in a natural retention, shift your attention-awareness across the midline and over to the right
side of the body. Only after you feel the complete shift of feeling across the midline do you begin exhaling and
exploring all of the sensations on the right side. At the bottom of the exhalation fall again into the natural suspension
of breath and continue to deepen your experience of feeling the myriad sensations. Continue as before with the
inhalation. Then, at the top of the inhalation during retention, shift your feeling-attention across the midline and
continue the pranayama on the left side again. Continue with this alternate body breathing for 12 - 24 breaths,
switching across the midline during retention of inhalation. Don’t force. Take your time. There is nothing to
accomplish. Where are you trying to go? Feel, moment to moment, that you have accomplished your goal. Then,
wherever you go, here you are.
24
Digital Pranayama
Take both hands into Prajña Prana Kriya Mudra. Now, while pausing at the top of the inhale, reach up with your right
hand, close the right nostril with the thumb and exhale through the left nostril while feeling the left side of the body.
Inhale through the left nostril as well. Allow the breath to be long and smooth. Does this action of breathing through
one nostril change anything; add anything to the pranayama? During retention, close the left nostril using the ring and
little fingers of the right hand and exhale through the right nostril. Continue exploring the split-body sensations during
this alternate nostril breathing? Breathe using alternate nostrils for 12 - 24 breaths. Then go back to split body
breathing without using the fingers to control the breath through alternate nostrils. Can you continue to feel that you
are still breathing through alternate nostrils even though you are no longer using the fingers to control the airflow?
As you breathe explore every crook and cranny of the body. The toes, fingers, eyes, ears, tongue, the right and left
sides of the brain, come alive as vibrating, sensation-radiating aspects of the body. Allow the body to lose its defined
boundaries and become a global mass radiating into space. Permit these sensations to expand into space to the left,
right, front, back, above and below the body. Continue breathing on alternate sides of the body (and space) for another
12 -24 breaths. When you are ready to stop allow the body to re-integrate into a coherent whole during a retention and
exhalation. Continue feeling the global body. Allow the breath to find its own natural rhythm. Then sit quietly and
enjoy the fruits the pranayama.
Rest awhile in stillness. Then take it with you into your day (or sleep). Let it remember itself to you during your day.
When it does, don’t ignore it—bask in it. You are bathing in the alchemical waters of eternal youth. Remember this is
always here, waiting for you—even in the midst of your most difficult life-challenges. You don’t have to try to find it
once you understand. It is always looking for you.
Alternate Practices
Building a Ratio
Build a ratio utilizing vinyasa krama. Vinyasa means intelligently conceived and krama means steps or stages.
Vinyasa krama is to proceed step-by-step in an intelligent manner towards a preconceived goal.
For instance, we know that for optimal health, exhalation should be one and one-half to two times longer than
inhalation. So you might try building a ration where exhalation is twice as long as inhalation.
Begin by observing the breath to see what the actual ration is. Allow inhalation and exhalation to lengthen while
listening to a metronome or observing the sweep of the second hand on a clock. Let’s say inhalation and exhalation
are of equal length. Building a ration according to the principles of vinyasa krama might look something like the
following diagram.
6.2.12.2 = 12 Breaths
6.2.10.2 = 6 Breaths
6.2.8.2 = 6 Breaths
6.2.6.2 = 6 Breaths
6.2.8.2 = 4 Breaths
You would take 6 breaths at your normal rate. Then, during the next 6 breaths, add two seconds to the exhalation.
Each additional 6 breaths you might add another two seconds until you are able to comfortable maintain an exhalation
that is twice the inhalation. You might then practice the final ration for 12 breaths to help establish it as a normal body
rhythm. At the end of the final breath, you would taper down to a smaller ration to help bring the practice to a
comfortable ending.
By the way, there ‘should’ be normal pauses after each breath. The diagram above builds these in as 2 second pauses
after each breath.
Sama Vrtti
You might try extending the breath so that exhalation is equal to inhalation. This type of ratio, called sama or equal,
can be challenging as it goes against the grain of what the body usually wants. This might be done to promote a more
brhmana effect to the pranayama practice.
25
You would build the vinyasa krama similarly to the first example, but at each step, increase both inhalation and
exhalation by 2 seconds until you reach your maximum capacity. Then remain here for 12 breaths before tapering
down to a milder ending ration.
Splitting the Body
Split body breathing may be done in many different formats as the body can be split in many different ways.
Following are some examples of splits that you might alternate between as you practice extending inhalation,
exhalation, retention and suspension of the breath.
Right body
Front body
Lower body
Deep of body
Whole body
Left brain
Left arm
-
Left body
Back body
Upper body
Surface of body
Outer space around body
Right brain
Right arm, etc.
26
Bhrâmarî
By slow exhalation the low-toned sound of a female bee is produced. By slow inhalation the high-toned sound of
a male bee is produced. By continuous practice there arises a condition of bliss that defies all description.
Sit in a comfortable meditative pose. Close the eyes and relax the entire body. Breathe the spinal cord erect. Keep the
head balanced without tension. The mouth remains closed during the entire practice. Keep the mouth relaxed and
inwardly open, the upper and lower teeth separate. The sound is smooth and prolonged. Exhalation is twice as long as
inhalation. Feel the sound vibrating the brain. Be conscious only of the sound.
First Practice
Inhale through both nostrils. Then, while slowly and steadily exhaling, allow the soft upper palate to gently vibrate so as
to produce a long and continuous low-toned humming sound like that of a female bee. Perform 4 - 36 rounds.
Alternate Practices:
1. Plug the ears with the index fingers while performing exhalation Bhrâmarî.
2. After inhalation, retain the breath and perform Jâlandhara, Uddîyâna and/or Mûla Bandhâ. After several seconds
release the bandhâ(s) and perform exhalation Brâmarî.
3. Maintain Mûla Bandhâ throughout the practice of Brâmarî.
Second Practice
Exhale through both nostrils. Then, while slowly and steadily inhaling, allow the soft upper palate to gently vibrate so as
to produce a long and continuous high-toned humming sound like that of a male bee. Perform 4 - 36 rounds.
1. Plug the ears with the index fingers while performing inhalation Bhrâmarî.
2. After exhalation, retain the breath and perform Jâlandhara, Uddîyâna and/or Mûla Bandhâ. After several seconds
release the bandhâ(s) and perform Brâmarî during inhalation.
Third Practice
While slowly and steadily exhaling, allow the soft upper palate to gently vibrate so as to produce a long and continuous
low-toned humming sound like that of a female bee.
While slowly and steadily inhaling, allow the soft upper palate to gently vibrate so as to produce a long and continuous
high-toned humming sound like that of a male bee. Perform 4 - 36 rounds.
1. Plug the ears with the index fingers while performing exhalation and inhalation Brâmarî.
2. After exhalation, retain the breath and perform Jâlandhara, Uddîyâna and/or Mûla Bandhâ. After several seconds
release the bandhâ(s) and perform Brâmarî during inhalation.
After inhalation, retain the breath and perform Jâlandhara, Uddîyâna and/or Mûla Bandhâ. After several seconds
release the bandhâ(s) and perform Brâmarî during exhalation.
Additions to the Practice
1. While performing exhalation, inhalation or exhalation-inhalation Brâmarî experiment with bringing the tip and/or
middle part of the tongue up against the upper hard palate while slowly sliding it back toward the upper soft palate. Note
how this impacts the sound and drives it back and up into the inner recesses of the head and brain.
2. Vary the pitch of the sound during exhalation, inhalation or exhalation-inhalation Brâmarî. For instance, during
exhalation, begin with a low toned female bee sound. While continuing to exhale, slowly raise the pitch in increments up
towards the higher ranges of sound. Before ending the exhalation, adjust the sound downwards towards a lower sounding
tone. First experiment with the pitch during exhalation while keeping inhalation as a normal ujjayî. Then experiment
with the inhalation pitch while keeping the exhalation as a normal ujjayî. Finally, experiment with the pitch during both
exhalation and inhalation.
3. While performing Brâmarî sub-vocally sound a vowel, consonant or other formation of letters. This may be done
during exhalation, inhalation or during exhalation-inhalation Brâmarî. For instance, subvocally hear the letters ah or ou,
or oh, or ee, or ih or mm or ng or R or L or F or S. Or utilize the traditional chakra seed sounds Lam, Vam, Ram. Yam,
Ham and Om and Aum. When working with the seed sounds you might practice by producing only the first letter of each
chakra (L, V, R, Y, H, O, Au). Observe how each sound localizes the sound-tone into a different area of the body-space.
27
Chakra Seed Soun ds
‘Ng’ - Ng g
‘N’ - Nnn
‘M’ – Mmm
‘H’ – H am
‘Y’ - Yam
‘R’ – R am
‘V’ – Vam
‘L’ – L am
,QWHJUDWLYH5HVWRUDWLRQ,QVWLWXWH • www.irest.us: Seed Sounds
28
Sound Shapes
Earth
Yellow Square
Smell
Elimination
Muladhara
Lam
Water
Silver Crescent
Taste
Reproduction
Svadishtana
Vam
Architecture
Fire
Red Triangle
Vision
Transportation
Surya
Manipura
Ram
Hrit
Âtma
Circle
Air
Six-Pointed Star
Blue, Black
Touch
Manipulation
Anahata
Yam
Ajña
OM
Sâhâsrarâ
Ng
Space: Akasha
Purple Flame
Hearing
Communication
Vishuddha
Ham
Rainbow: Red, Orange, Yellow, Green, Blue, Indigo, Violet, Ultra
Integrative Restoration Institute • www.irest.us • Sound Shapes
29
Special Thanks
for their work on this project
William and Shakti Huss have been studying with Richard Miller for
10 years. Attending, and often assisting at retreats, classes, and
workshops offered by Richard.
William has been recording Richard’s retreats and trainings for over 8
years. He has completed his level 1 & 2 iRest trainings and is currently
working on his Level 3 certification. William is a certified Massage
Therapist of 23 years.
Shakti was one of the first 15 people to become a certified iRest
teacher. She is a certified yoga teacher and has been teaching for 19
years.
William and Shakti are co-owners of Ease of Being Yoga and Wellness Center in Fair Oaks, CA.
Where they provide private sessions, classes and workshops for wellbeing and inner peace.
Integrative Restoration Institute 900 5th Ave, Suite 204, San Rafael, CA 94901
(415) 456-3909 • www.irest.us • [email protected]

The Ease of Being – Just Say Yes

Transcription

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