Types of Concentration and Meditation practices
35. णवषमवती वा प्रवणृ त्तरुत्पिा भनस् णस्थणतणनफणिनी ॥ ३५॥
vishayavati va pravrittirutpanna manasah sthitinibandhini
”Those forms of concentration that bring extraordinary sense perceptions cause perseverance of the mind.”
This naturally comes with Dharana, concentration; if one concentrates his mind on the palate he begins to see peculiar things. If a man whose mind is disturbed wants to take up some of these practices of Yoga, yet doubts the truth of them, he will have his doubts set at rest, when, after a little practice, these things come to him, and he will persevere. For example if one doubts the power of mantra and repeats, repeats then he will see in the manifest world and in meditations the realisations of his practice, to the extent that he will no longer doubt his own ability.
In the Hatha Yoga Pradipika we see that it referes to a similar path to that of the 8 Limbs of Yoga and if you take a deeper look into the practices held with the Pradipika you can see many experiences arise from the various physical practices of Pranayama, Mudras, Bandhas and Shatkarmas.
The text is divided into four major chapters. The first explains yamas (restraints on behaviour), niyamas (observances), asanas (posture) and food. The second describes pranayama (control or restraint of energy), and the shatkarmas (internal cleansing practices). The third deals with mudras (seals), bandhas (locks), the nadis (channels of energy through which prana flows) and the kundalini power. The fourth expounds pratyahara (withdrawal of the senses), dharana (concentration), dhyana (meditation), and samadhi (absorption)
As Patanjali does not refer to these austerity or renunciate practices in great detail, his is more the path of Raja Yoga without over involvement of Hatha - Discipline of Force.
But he knows of the great powers held within these ascetic practices, Patanjali’s concern though is with the overall destination - Union.
Raja Yoga - Royal Yoga, that of confidence in the control of the mind to Meditation, Samadhi and Liberation. Therefore these more austere practices are unnecessary if following the Raja Yoga course.
36. णवशोका वा ज्योणतष्मती ॥ ३६॥
vishoka va jyotishmati
“Or (by the meditation on) the Effulgent One which is beyond all sorrow.”
This is another type of concentration. Think of the lotus of the heart, with petals downwards, and running through it the Sushumna; take in the breath, and while throwing the breath out imagine that the lotus is turned with the petals upwards, and inside that lotus is an effulgent light. Meditate on that.
Effulgence could be the spirit of one who is effulgent also or the thousand petalled lotus above the head.
Leading with the concentrated mind and directing the breath to the exact same location.
37. वीतयागणवषमं वा णचत्तभ ॥् ३७॥
vitaragavishayan va chittam
Or (by meditation on) the heart that has given up all attachment to sense objects.
Take some holy person, some great person whom you revere, some saint whom you know to be perfectly non-attached, and think of his heart. That heart has become non-attached, and meditate on that heart; it will calm the mind. If you cannot do that, there is the next way.
If there is noone you can use as an example meditate on your own heart’s innate power of unconditional love beyond the senses - Pratyahara.
38. स्वप्नणनद्राऻानारम्बनं वा ॥ ३८॥
svapnanidrajnanalambanan va
Or by meditating on the knowledge that comes in sleep.
Yoga Nidra. Meditate on any holy thing that pleases you and try to fall asleep in that thought. Eventually you will not sleep but fall into meditation.
Meditate on the knowledge that comes in deep relaxation the truth of your being, that never leaves you, that is constant.
Use the state before sleep to allow the mind to fall into the conscious mind Alpha wave forms where true or right knowledge is received.
39. मथाणबभतध्यानाद ् वा ॥ ३९॥
yathabhimatadhyanad va
Or by meditation on anything that appeals to one as good.
Anything good that you like, any place that you like best, any scenery that you like best, any idea that you like best, anything that will concentrate the mind and bring about thoughts of goodness, right action.
Create an alter in your mind or in your home a sacred space. Bring elements and pictures to it that bring feelings of a higher sense of right, good and peace.
Find outdoor spaces that allow you to sink into Nature and it’s innate abundance cycles.
40. ऩयभाि ु ऩयभभहत्त्वान्तोऽस्य वशीकाय् ॥ ४०॥
paramanu paramamahattvantosya vashikarah
The Yogi’s mind thus meditating, becomes un-obstructed from the atomic to the Infinite.
The mind, by this practice, easily contemplates the most minute thing, as well as the biggest thing. Thus the mind waves become fainter. By exercising concentration like any muscle the mind becomes able to act like a magnifier and move into the photons to the great expanse. Knowing this minds unique ability to focus in and illuminate or refine and concentrate to a pin prick give the seeker and idea of the power of the mind that becomes realised in the confidence of experience. This agility is the ability and power of actual concentration.
You begin to fully know the power of perceptions and concepts.
41. ऺीिवत्तृ ये णबजातस्यवे भिर्ग्े हय ीतर्ग्ृ हिर्ग्ाह्यषे ु तत्स्थतदञ्जनतासभाऩणत्त् ॥ ४१॥
ksheennavritterabhijatasyev manergrahitrigrahannagrahyeshu tatsthatadangjanatasamapattih
The Yogi whose Vrttis have thus become powerless (controlled) obtains in the receiver, receiving, and received (the self, the mind and external objects), concentratedness and sameness, like the crystal (before different coloured objects.)
Previously Patanjali went into the various states of meditation.
How the first will be the gross, and the second the fine objects, and from them the advance is to still finer objects of meditation.
In all these meditations, which are only of the first degree, not very high ones, we get as a result that we can meditate as easily on the fine as on the grosser objects.
The Yogi sees the three things, the receiver, the received, and the receiving, corresponding to the Soul, the object, and the mind. 3 in action of motion.
There are three objects of meditation given us: gross things, as bodies, fine things as unseen or attributes, and thirdly the Purusa qualified, not the Purasa itself, but the idea of it.
By practice, the Yogi gets established in all these meditations.
Applied Practices
Truth {Direct evidence from those who lead the way}
There are several ways laid out that lead to the greater ability to concentrate the mind away froms it’s fluctuations.
Inference {Logic / Reasoning}
Meditation on gross material object, meditate on concepts unseen with the eye / subtle, meditate on unknown highest Purua
Experience {Practice}
Choose a concentration or meditation as laid out above and diary your experiences for yourself. Become aware of subtle changes of the unexpected.
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