The Art of Meditation

Written by:
Ron Ormond and Ormond McGill

©1960 Renewed and Revised 1985, 1999

Published by:
The Institute Of Mental Science

ALL RIGHTS RESERVED. NO PORTION OF THIS BOOK MAY BE REPRODUCED IN ANY

FORM (ELECTRONIC OR WRITTEN) WITHOUT THE EXPRESS WRITTEN CONSENT OF
THE AUTHORS and/or PUBLISHERS
Introduction
It has been wisely said a major fault with religion lies in biased views and claims of monopoly
on truth.

"Ours is the only w ay," the dogmatists cry.

Though the religions of man are many and varied, each feels, at one time or another, that
"call" to prayer, to go within; but he also realizes the path is an impossible one without some
knowledge or feeling of the source the GOD source.

The first great secret of scientific application of mental forces is that of concentration; which
is the easiest route to this divine form of communion.

What does this mean?

In reality, to bring to Center all natural energies which are to be brought to a

focal point.

Guru Nanak, great Master and founder of Sikhism in India, said; "Conquer the mind and
you conquer the world."

Further research teaches us that proper meditation arouses latent powers within; powers
possessed by everyone, but lying dormant in most people. By the same token, every careful
student should be warned that one of the handicaps to such progress is the lack of ability to
concentrate upon the task of meditation itself.

"The average mind," Guru Varamai, Siam's great woman Master

of Vipassana, said,... "is like the surface of the oceans during a
storm when the waters are violently agitated. Each gust of wind
is a storm of passion, of desire, of duty that must be
accomplished; of a hundred and one other irritations, anxieties
and detours of the mind. Proper concentration is the cure."

But do not allow yourself to be deceived into imagining that you will concentrate better when
you have circumstances shaped to suit yourself. No matter what your circumstances, NOW
is the time to begin. There is practically no limit to what proper forms of concentration can do
and accomplish for you but you must commence the process.
SAMADHI, VIPASSANA, MEDITATION
A word or two might be helpful at this time if we discussed
the meaning of Samadhi or Vipassana. Of "Going Within."
What does it mean?

It means simply going beyond the sense world and entering the region of inner-reality. That
is, the super-physical plane of inner reality. The body is now senseless, the mind being
stilled and the spirit raised to the state of s u p e r - c o n s c i o u s n e s s . It is at this point, the
initiate penetrates into the hidden mysteries of the universe. The whole world becomes
crystal clear and all knowledge is his!

All this, if not thoroughly understood might seem confusing. Many prophets, including the
Master Jesus, spoke of the Kingdom of Heaven within, thus:

"What? Know ye not that your body is the temple of the Holy Ghost
which is in you."
1 COR 6: 19

In the Aquarian Gospel, Jesus talks about meditation to a Magus who asked:

MAGUS: From whence does your wisdom come and what is the light?

JESUS: There is a silence where the soul may meet its GOD, and
there a fount of wisdom is, and all who enter are immersed in light,
filled with wisdom, love and power.

The Upanishads, said by historians to be well over twelve thousand years old, had this to say
about meditation:

"Taking the Great Weapon (the God-self), fix the arrow by meditation,
drawing it with the mind, rapt in the immutable, pierce the target that
very immutable. "Om" is the bow, the soul is the arrow, and GOD is
the Target. One must pierce it with a concentrated mind and so
become like the arrow, "One With It. "
"THOU ART THAT!"

As simple as it may sound, that expression, while little known to we of the west, is prolific
and deserves your consideration.

This individual is that individual.

Each individual is the Supreme One. They are One spirit, One essence and should regard
themselves as a living part of the infinite life.

TRULY THE DOCTRINE OF UNIVERSAL ONENESS.

If we believe that, if we have faith, then going within through meditation, samadhi, or
Vipassana is possible. Faith is Key. Complete faith in the ability to tune in with the Infinite.

In Buddhism, the Theravadin canon says: " S t a r t f r o m f a i t h a n d c o n t i n u e w i t h

p r e c e p t s . " While Mahayana scripture states: " S t a r t f r o m f a i t h a n d c o n t i n u e
w i t h w i s d o m . " Even though they put different emphasis on precepts and wisdom, they
all agree that faith is the starting point.

Buddha, Himself, said: "Faith is the source of truth and the mother of
merits." How important those words of the Buddha were!

The Master Jesus also taught the meaning of faith.

In Matthew, Mark, and Luke, there is an account
that comes to mind. Jesus had been teaching by
the Sea of Galilee and when evening came he said;
"Let us cross over to the other side."
Far from shore a storm came up and with each gust
of wind the disciples pulled harder at their oars,
striving for the other side lest they be engulfed in a watery grave.

Probably more from being tired after a hard day of preaching and teaching than from
unconcern, the Master reclined at rest. Perhaps, too, it was his statement of; "Follow me
and let the dead bury their dead," as they entered the boat that caused them to
rush by their teacher's side and exclaim: "Master, don't you care if we die in the
storm?"
When Jesus turned toward them he must have looked into their terrified faces; which most
probably brought about his rejoiner.

"Do you not have any faith?"

Then as his disciples watched, he raised his arm, his beard flowing in
the sea breeze, and very gently said;

"Peace, be still."

The rest is history. How amazed his disciples must have been when the sea calmed -and
what a great lesson they must have derived from the Master's words on "faith."

Faith, then, we repeat, is the " k e y " to meditation. It is the method of entering a state of
super-consciousness... In India, they would say; to enter the Kingdom of Heaven while still
living in your body.

KUNDALINI

Now let us discuss some methods and their meaning...

Many of us, steeped in matters pertaining to the Oriental paraphilosophical teachings of the
Sages, have heard the word KUNDALINI , or sleeping serpent power.

Through the proper kind of meditation, the kundalini, or serpent power, can be awakened.
Accomplished, they say, through arousing the seven psychic centers, known as the seven
lotuses (or Chakras). This is manifested through what is called the two currents of PRANA,
which flow along the channel of the spinal cord, known as the SUSHUMA. What is PRANA,
some of you are asking?

According to one of India's greatest teachers:

"The sum-total of all force in the universe, mental and physical, is

Prana. We must get hold of that which is setting the whole machine
in motion, and that is PRANA. The most obvious manifestation of
Prana is the breath. So we must first get this power, and get it by
beginning at the beginning, i.e., the control of the Prana by
Pranayama. Or, in other words, the knowledge and control of Prana,
is what is meant by Pranayama."

Much like electricity, there is a positive and negative current. The PINGALA and IDA.
Positive is Ida and negative is Pingala. Accordingly, the spinal cord is held to be the invisible
channel and in its center, as mentioned above, is the SUSHUMA.

Thus, during meditation and with the aid of

Guruni Varamai, Siam’s great woman exponent of
Vipassana, the science of Going Within with author
and nuns in her temple
proper breathing these chakras can be
aroused and energized by ascending the
Kundalini, wherein, in its ascending course, it
arouses and energizes the seven chakras,
thereby setting into motion and activity
various phases and forms of psychic powers
lying dormant in the individual. Also, the
Kundalini is very closely connected with the
creative energies, the sex energies,
longevity, etc.
"The Kundalini is the entrance to the fountain
of youth," Parimal Bandhu once said.

MANTRAM
Some of the Hindus like arousing the Kundalini through the aid of a "Kirtan" (religious sing-
fest), and in this they are not alone as the subject and performance of MANTRAMS for
meditation is practiced all over the Orient.

In meditation there are many ways, however the MANTRAM is the

only method that is sometimes referred to as "the mechanical
means.” In other words, a method of checking, and sometimes
activating the vibration of the initiate. Raising or lowering the
frequency to the point wherein they are in positive tune with an
Ascended Master, or living Guru. Instead of using the powers of will
to its fullest, they are helped along with a succession of sounds,
repeated over and over again to save the will-power for other
purposes. While undoubtedly helpful, we must warn, if not properly
used, such practice can be dangerous and harmful.

In Burma, India, Siam, Vietnam, China and other remote sections of the Orient, each race
has formulated its own method of entering the silence. Of going within.

Perhaps then, a brief resume of some of these mantrams would aid in the cause of better
comprehension.

"Om, Mani, Padme, Hum," meaning to the Siamese; "O. Jewel of the
Lotus, Amen," is chanted repeatedly in their Buddhist Wats.
However, it should be pointed out that while the mantram is verbal
and done in a rather sing-song manner, there are those, among the
Buddhists (for instance Wat Pak Nam in Bangkok) that prefer to enter
the "silence" silently, mentally chanting the mantram.

In India, Pakistan and other areas where the religion of Mohammedanism is practiced, the
Muslems chant; "La Allah, illah Allah," which means; "Allah is the only
God."

In orthodox Judaism, chanting is an integral

part of their religion also. By the same token
some Christians hold that Mantrams have no
value; nonetheless, many of them use it
unaware. A case in point would be the
millions of Roman Catholics who chant over
and over again, "Hail Mary." The priests,
too, have their chants with: "Gloria tibi

Orthodox Jews at the "Wailing Wall" in Jerusalem Domine, " or, "Et com spiritu tuo."

But according to the sages of India, the basis of all sound is OM (AUM). The first letter A,
pronounced "Ah" is the root of the sound, pronounced without touching any part of the
tongue or palate. They will also tell you that AUM or OM signify the principles of creation.
 Equally important are the Chinese,
whose chanting, in their various faiths,
namely; Buddhism, Taoism and
Confucianism are so much a part of
their meditative periods one can
hardly imagine them existing without
mantra rhythms.

Mantrams, however, are a type of

entering the silence that may be
difficult for some Occidentals to come by. This is due to a lack of necessary "know-how" of
entering a state of Samadhi or Vipassana with the use of them. Even so, a prayer, or one of
your favorite psalms, said silently, often proves helpful. Repeat the words over many times
not anxiously nor with strained effort -rather in the quietude of the Father's temple; namely
YOU.

YOU MAY ENTER THE SILENCE, SILENTLY

In Thailand (Siam), one of such meditative practices is that of Vipassana. Much like Samadhi
this, when entered silently, has proven of invaluable and inestimable aid to thousands of
Occidentals.

For those like us, whose interests lie in this

direction, and would like a simple method of
concentration, the following is an excerpt
from a lesson from the "Lodge of the Forty
Sages."

Select someplace, as free as possible from

noises and other disturbances and, before
your meditative period, darken the room to what appears to you as the half-way point
between darkness and light.

Now withdraw yourself from the outside world and enter into the closet and shut the door.
(The closet of YOUR BEING, the Spiritual YOU.)
Next say words to this effect: "Thou abidest within me— thou art
alive there now; thou hast the power, the glory; thou art the answer
to all that I could ever desire. "

By this time you should commence a few rhythmical breathing exercises, drawing the breath
in through the nose. Know above all you are psychically breathing, arousing, stirring up the
latent powers of the Kundalini at the base of the spine. Next you attempt to cause it to mount
up the Sushuma channel in the spinal cord slowly. The ascending course should begin to
arouse and energize the several Chakras and set into activity the various phases of psychic
powers within you.

If you find your mind wandering, bring it back saying; "It is being done, all that I
want to accomplish; I am receiving the powers to accomplish my end
results”.

"I am receiving the powers to psychically heal myself; my friends; my

relatives; my loved ones."

The above are not necessarily mandatory, rather they are given as an example; your own
words will serve as well. Just remember, do not look for signs and wonders, just sit and know
the very thing you want is flowing in, and will manifest itself at once or shortly there upon.
 The first section of this book...

AN Introduction TO THE ART OF

MEDITATION has given the student a
condensed and general coverage of the
subject. We shall now follow on into the
detailed practice of the art. As has been
cited, meditation takes many forms; nearly
as many as there are races and countries.
For our study, we shall consider three of the
most practical methods: t h e western
approach, the Siamese.........
approach, and the Hindu
approach. In these, unquestionably,
students can find that which best suits their
Guruni Siu Ho Yang, Buddhistic instructress of especial favor.
Meditation, Taipei, Taiwan. Throughout the entire
Orient the art is carefully studied and mastered

BE QUIET AND KNOW

"Be quiet and know" is not a command; it is a way to truth.

Knowledge from within cannot come to us unless we are quiet. Even
though the world about is seething with turmoil, inwardly, we must
know and feel that all is quiet and we are at peace. To open the way
and allow it to come, we must do so with stillness; a stillness
combined with trust, patience, and receptive listening.

Let us explore this receptive listening. The Hindus express it beautifully;

"Enter the Silence and harken to the Voice of the Soul."

Within the mind-self (soul) we find the storehouse of wisdom; to listen then is to learn the
conscious entrance into that storehouse.
How come this storehouse is thus filled with knowledge? And the answer
from the West, a reservoir of accumulated knowledge gleaned of experience and memories,
stored in the subconscious, with infinite variety of associations to thus draw upon. And from
the East, we who hold to the truths of repeated incarnations and of the soul's vibrative
energy reaching to the "source" agree with the words of the Adept,

"The soul of the child is as mature as the soul

of the sage."

In other words, meditate because you want to become one with

GOD. If you do such, then all things will come unto you.

Holding to eastern belief, appreciate that the soul has been

gathering value to itself for countless ages; and that, if we
discover how to consciously enter that sacred realm, its
treasure will be our conscious possession. And to each, in the
economy of Divine Law, is given the right and power to enter into this temple of infinite
supply, and help himself to all his fondest desire reaches for.

"But how? But how?" comes the impatient cry. "How do I meditate and find
the answer to my problems?"

Patience, student, and understand. To wish to enter the "silence" is a

mark of a Master, but on entering it one of the first things you will
learn is that the solving of one's personal problems and benefiting of
self is a wasted life; learning to live that all men may benefit is the
true goal.

For " e n t e r i n g t h e s i l e n c e " and " g o i n g w i t h i n " is not a way of entering an

introverted life of self-satisfaction, but rather is a mark of your higher evolvement that will
bring you in closer ONENESS with your fellow humans and the God source.

We do not mean to imply that meditation can not help one in the solution of problems, but to
enter meditation for such shallow purpose is entirely the wrong approach and narrows your
sphere. Keep your purpose big and large in altruism; your personal concerns will be entirely
solved as "By Products" as you reach through to greater things. Perhaps this little poem
correctly conveys the thought:

Think not that to gain your wish you must so and so believe, Forget
not the truth of this, Meditate first, then ask, and you receive.

THE WESTERN APPROACH

Although the art of meditation is inherent in many oriental

religions, it is by no means an exclusive property of the
Orient. Many western students have mastered the
Practice. In this chapter, we shall present a completely
Occidental (Western) method.

First, it is important that you learn to sit and be still

physically. Select an hour in the day or evening where
and when you can be absolutely free from interruptions. It is important that you select an
especial hour, one that you can take each day; and use no other.

This is to become your special hour; your hour of meditation. In time you will come to look
forward to it eagerly with anticipation; for within that hour will come to you a sense of
ecstasy, a feeling of belonging; within that hour you will come to recognize your divine
heritage and the awakening of your higher consciousness.

Now, during your selected hour and within your room of quiet privacy sit upright in a chair.
Place both feet flat on the floor; a right angle should be formed at the knee. Do not slump in
the chair, but sit erect; keeping the spinal column straight.

The Mystics of India hold that there is a subtle, psychic fluid that passes along readily within
the spinal column — from the base to the brain when it is straight. They call this Kundalini,
the Serpent Power. In a reclining position this presses against the base of the brain and its
power is not free to act; for meditation it must be free and the spine upright.

Such is your physical position for meditation.

Next you must turn your attention to your
thoughts. When you first practice the art you will
undoubtedly experience difficulty in controlling
them for the first week or so. So don't try; just let them wonder as they will, and know that in
due time they will quiet and submerge into the proper discipline.

Remember, your first and only discipline is physical— Be quiet and know -in short time
your thoughts will be automatically controlled. And with your acquired discipline will come a
time when you will be able to stop during a stroll and find a delightful stillness surrounding
you and your mind will be absolutely free.

So we repeat, master first physical control. Sit still and be quiet.

Breathe evenly and regularly. Master all nervous movements. Just sit
upright in quiet and stillness; your eyes but slightly opened looking
at nothing in particular, thinking nothing in particular, just waiting in
stillness. It sounds easy, but it is not; not at first. Later it will
become a pleasure. After a week or so of practice at the stillness of
the body, a stillness of the mind will come. Once this has come,
commence to command your thoughts. Send your thoughts on
simple errands at first, viz, send them within your body to different
parts such as your right hand, your left hand, your feet, your
stomach, etc. Try to trace every sensation you feel as you direct your
thoughts to the different areas. And with your thoughts an increased
supply of blood will go to the different areas that you will sense as a
tingling or warmth. Practice this exercise of the direction of thought
and studying of sensation for a few sessions; and then you are ready
for your next advancement, the study of images.

To visualize requires intellect; in its exercise it calls on both memory and imagination. Let
your first imaging be of the real; not of the ideal. Say a city you visited long ago Call up in
memory all it was; and passively waiting, enjoy, as you can, looking at these mental pictures.
Do this for a few days, and soon you will find the mental pictures more distinct. Some details
you had not even noticed when you first visualized will now appear. A street you scarcely
recognize comes to your vision. A week or two of these sittings and your powers of
visualization will greatly expand.
Through your Practice, thus far, you have desired to master your body so you can sit erect
and in stillness; you have desired to follow implanted thought sensations in your body; you
have quieted your mind and have trained it in the practice of visualization.

"But," you may ask, "What have I done of real value? What has all this
training to do with meditation?"

You have learned a great deal, and this initial training is an important part of your developing
skill in the A R T O F M E D I T A T I O N . For through this practice, you have begun to open
a source of communication into your "inner-self”, the seat of the human soul.

True, not as yet have you advanced to that stage of development where you can sit down
like an Adept and meditate, but you are on your way, and through your practice are being
taught to "wire-in" to that inner creative force through which lies the path to all knowledge.

You are now at the stage in your training when you must seriously begin to contemplate the
purpose of your meditation. As we have previously mentioned, set your scope big, your
ideals high, and your horizons magnificent. Let there not be one selfish motive behind your
desire to learn this great art of " g o i n g w i t h i n " and it will truly bring you the
" k i n g d o m o f H e a v e n " while still living in the human body.

Everyone received some stimulus from Nature's sublime forces, but only to a limited extent.
The Adept can become the focal center of such stimulus; meditation greatly increases one's
sensitivity. There will come times in your meditative practice when it will seem that you are
receiving thoughts and commands from the outside. This can be good or it can be harmful;
the thoughts, the commands that come must be judged and tried. If the thoughts are good
and from a high spiritual source they can be of great value. But if they are low and base,
beware and turn them down. Remember, YOU CAN STAND ALONE in the eyes of
God and constantly receive help from within yourself, as you are now beginning to learn how
to tap the inner POWER that can do all things. That is why we so strongly stress that you
must set your purpose always high that the power you develop may bring about great
GOOD.

And as you advance in your skill at meditation you will notice also that you begin to go out
beyond the individual or conscious self, and will find that you reach out mentally to others.
We have said to beware and judge the incoming thoughts that you
will sense; yet here we mention a deliberate reaching out for such
thoughts. There is no contradiction meant. You must reach, as your
inner-self released, will instinctively seek oneness with all humanity,
which again is why your purpose, your goal in meditation must be set
high and be designed for the benefit of all mankind removed from all
selfish motive. We say to the student most sincerely, unless you aim
your meditation thus with high ideals, it is an art decidedly best left
unlearned.

Let us continue on with your directions for your developing skill at meditation. At your
sessions now, select some purpose most unselfish in itself and directly affecting the good of
another. If you know that he is asleep when you are meditating, endeavor to help and treat
him for his ills or needs.

To do this, place yourself in the silence, and visualize him where he is, and see yourself near
him; then speak your wisdom to his soul. You will be surprised how quickly the work will be
done. In your practice, always preserve the attitude of listening -to allow him to unburden
himself. Remember, intuition speaks more frequently through the medium of the mental ear
than through that of mental sight.

Now here are a few details or modes-of-procedure that will help you
in your practice:

When you first begin your meditative periods do so with your eyes open, but keep them
downcast on a position near the knees. As your eyes become strained, close them gently;
the feeling will calm you and create a fine mood for your session.

The lights of the room in which you work should always be subdued. Soon your eyes will
become accustomed to the lack of light and everything will stand out as perfectly as need be.
Physical sight is of little consequence in the art of meditation; it is the inner sight of the soul
that you seek.

As you proceed with your practice it is well to begin to discipline your method of breathing.
Here is a simple exercise in this regard that will be found helpful.
Inhale, counting 1,... 2,... 3,... 4... Hold the breath in your lungs for the
same count; then exhale counting the same. Now rest four more
counts, then do the exercise again and again.

Before long, you will not be counting at all, and this rhythm to your breathing will become
automatic. This directed process of breathing harmonizes the system and fits you for more
advanced work.

Let us now advance a step further in this control of breath. Press your forefinger against your
right nostril, and inhale deeply through the open left nostril. As you do this, center your
thought on the Kundalini , dormant psychical fluid within your spinal column. As you reach
it mentally, you will feel the "serpent" stir. Now concentrate on sending your breath
through it so that it may strike mentally on the last plexus -the base of the spine -the seat of
the Kundalini. Hold the breath you have taken in thus through your left nostril; then release
the right nostril, compress the left, and exhale through the right. This practice will increase
your control and power.

After you have followed these methods and conducted your practice meditative sessions for
a matter of months, the realization will begin to dawn upon you that a change is gradually
developing, and you will begin to experience periods of complete bliss when you cease to
strive for anything and are just content to bask in the inner-sense of glory that you feel. This
is the beginning of real meditation you have established the path to
the SOUL.

You can now terminate your ''same hour" daily sessions, and keep the path open by fifteen
minute sessions at different times of the day or night; once the path is open it is yours to trod
when and as you choose.

And as you enter the Silence as a Master and plum the depths of the Soul, there is no limit to
the wonders it can spread before you, and through it, you reach out in Oneness to the God-
source and the entire Universe.

J u s t a w o r d o f c a u t i o n i n y o u r p r a c t i c e , do not strain to reach that what

does not appear through these avenues. Be content with whatever your meditation brings
you, if you desire knowledge of a sort, seek it, but do not strain for it. "It" is within the
storehouse and will come forth when the time is ready, and you have advanced to the stage
when you can both use, and find it.

As you progress on further, you will create an atmosphere about you that can hold and
receive the vibrations that you are calling to yourself and the revelations from your Soul will
become more revealing and meaningful as they pass into your consciousness. A new
seriousness and purposefulness will begin dominating your life. You will sense a new
understanding of all things; a unity in all; and a sense of time that is simply an eternal
NOW. In the brilliant radiance of the present and the knowing that it IS always yours; a
constant treasure of inestimable value.

You, who would learn MEDITATION , remember that the art is not just an experience; it is
an exercise that leads literally to spiritual advancement and growth. The unfolding can come
no faster than you are ready to absorb. The actual power of the Soul and its revelations are
without limit; what they bring to you, personally, depends entirely upon your spiritual growth.

The limitless powers of the Soul are in reality the limitless powers of man. Even though no
mortal can ever reach the pinnacle of the sublime heights that are possible, every approach
toward it is upliftment to worthier deeds and nobler living. History shines with names that tell
of what great things man has done. Ask yourself now, " W h a t h a v e I d o n e ? " Ask
yourself if you are ready for this absolute unity of all life and its great forces?

If your answer is, "Yes!" then begin to make your path that leads
within the Soul. MEDITATE.

After you have entered session after session of meditation and proved the truth of this
philosophy by receiving revelations from the Soul, do not hesitate to assert your Oneness
with the Creative Force and Universal Power, and sing with Emerson,
 "I am the owner of the spheres, Of

the seven stars and solar years, Of

Caesar's hand and Plato's brain, Of

Lord Christ's heart, and

Shakespeare's brain. "

Rhythmical drummings and chanting are

frequently used in inducing the Oriental forms of
Meditation.
 THE SIAMESE
APPROACH

Most writings on oriental forms of

meditation refer to Masters and Gurus,
which gives the impression that men
are the main exponents of the art.
Actually, nothing could be further from
the facts, for many oriental women
(called Gurunis) are exceedingly expert.

The authors amongst Buddhistic Abbots, Monks, and

The writer speaks from personal
Nuns, on their search for the truth experience,

as his training in one of the finest of Far Eastern methods of "Going Within" was
accomplished through the guidance of a fine instructress. Guruni Varamai is acclaimed
throughout Thailand (Siam) as one of its leading teachers in the art of meditation. Three
wonderful weeks were spent under her tutorage. Guruni Varamai proved everything one
would request of a living master. And as we are going to detail one of her methods, it might
be well to dwell momentarily on her description, so that you, also, might visualize her as the
writer does in moments of quiet.

The Guruni stands about five feet tall, is of slender build, and her general bearing is that of
nobility. In her own way no queen was ever more majestic. The Guruni's voice is low and
melodic, and, while her knowledge of English is limited, there is no mistaking her words. She
heads a Buddhistic nun’s school close to Bangkok. If you were to walk into her
establishment, as we were privileged, you would get the feeling of entering a sacred place;
because holiness literally permeates the air.

The following is a method of "Going Within" written by the Guruni herself. Minor
editorials have been added for the sake of making it more understandable to western
readers; other than that, the essence of her writings is verbatim
VIPASANA
by Guruni Varamai

There is a method of meditation used today in Siam which I feel is ideal for the purpose of

gaining true Mindfulness. It is a method which combines both Samadhi and Vipassana

(Mindfulness).

It might be well to point out that where the Occidentals (Westerners) refer to meditation as a

"soul technique," with Orientals, particularly among the Buddhists, it is referred to as

going to the inner-self, or Mindfulness.

By this method of Vipassana, the student is first instructed so that he becomes fully proficient

in Samadhi, so that one may test any of the statements of the Buddha. When the mind has

become calmed and purified by practice of Samadhi, then the PURE SEEING comes with

much more ease and rapidity than would be the case were the student trying to watch each

act without previous training in concentration. But before we discuss in detail this method

which is taught by my teacher, the Venerable Chao Khun Bhavanaksol of Wat Pak-Nam,

which I recommended so highly, it might be well if we reviewed, just briefly, the teachings of

Lord Buddha, Himself, as they pertain to this important subject.

"Come now, brethren, I do remind you; Things of the conscious world

are subject to decay, but the things that lie within (Mindfulness) are

everlasting.''

How then may we commence the practice of Mindfulness? First some system is required

which will bring about intense concentration and calm. Once the capacity of concentration

has been attained, then it will be possible to accomplish the active living of Mindfulness.

Mindfulness, then, really entails the necessity of attaining a capacity of "Pure Seeing" or
"Pure Observation." But which we mean a seeing or observing without any emotional

or habitual conceptualizing. In this way, it becomes possible to see things in reality, as they

really are.

We have been able...

™ to attain a state of mind where we have the capacity of experiencing and seeing every
act of body, every feeling, every state of mind, and every thought or idea in mind. We
have been able

™ to watch and observe the same things in others. We have been able

™ to observe "life" in the outside universe in an intensely analytical —"Pure-Seeing"—way.

As this is gradually accomplished, there will come to the experience recognition of the

"transitoriness" of all things: mental or physical, one's own or another's. This very

transitoriness (continued change) will bring about the experience of the unsatisfactoriness (or

suffering) of such conditions; which combination of experiences will bring about the

realization of the soullessness of all conditions.

The experiencing of these combined three experiences represent the gaining of "Vipassana"

(Insight-Wisdom), into the reality of the cause of suffering. In these experiences, we see, with

the bright light of true wisdom, that this body is not ours, that this mind is not ours, that the

feelings and states of mind and the thoughts and ideas are not ours. We then learn to put

down all things and concepts, to cease clinging to wrong opinion, or ideas of possession, or

"Self." When this supreme state is experienced, then will the Essence of the Gospels have

been obtained. Then will God, Himself, live in the heart.

I have already told you about the Venerable Chao Khun of Wat Pak-Nam, but it would be

wise to add more about his method of Vipassana, because I have experienced its
excellence. And I have traveled many thousands of miles to find such a system, and such a

saintly teacher.

Editor’s Note:

To this writer, Guruni Varamai is one of the noblest women he has ever known,
and to realize that she refers to the Venerable Chao Khun as a Saintly teacher
is worthy of repetition. The recognition is given with the love and humility of
another Saint.

These words of mine will mean nothing to you. The only way in which the system may be

proven is by you trying it yourself. In the hope that it will serve as The Art Of Meditation to

"Vipassana,” I will give you now the initial exercise in Samadhi technique. If this is diligently

and sincerely practiced, the further steps of the way to Mindfulness will be assured.

First go to the Holy Gospels, or to your priest or monk. Ask him for the Precepts (or

Commandments), making every effort to carry these out in your daily life. Such will make you

more holy, and Holiness is next to Godliness.

Now select a quiet place, one that you have access to

again and again; one where the lights give a twilight

(subdued) effect. Then taking a comfortable posture, ready

yourself to "go within." Those who can may take up the

"Lotus Position," as seen in the figures of the Buddha. If

you cannot, then seat yourself upright in a straight-backed

chair. Your back must be straight the position firm -but not

tense. Place the left hand in the lap and the right hand on top of it, palms up; now with the

index finger of the right touching the thumb of the left. Let the breathing be deep at first, then

gentle and easy, using the base of the lungs. Gently close the eyes. Remain still.
Now try to place the mind or consciousness (direct your thought towards) in the opening of

the right nostril (in the case of women, the left), and say silently, "Samma Araham" three

times.

Now place the mind at the corner of the right eye (women, at the left), and say, "Samma

Arahan" three times, Now place the mind at the center of the skull, midway and slightly

above the ears, and repeat, "Samma Araham" three times.

Now bring the mind down to the back of the throat, just above the uvula (soft palate), and

repeat three times again, "Samma Arahan."

Now place the mind at the bottom of the neck where it joins the body and repeat three times

again, "Samma Arahan." Then slowly take the mind right down to the naval and again repeat

the words, "Samma Arahan" three times.

Now gently bring the mind up to a position two finger breadths above the naval. Fix the

mind firmly here, trying to intensify the concentration , and repeat "Samma

Arahan, Samma Arahan, Samma Arahan" again, again, and again. Repeat it a hundred, a

thousand, a thousand thousand times if necessary, until a bright mark appears in the "Mind's

Eye."

Once this bright mark has been obtained, look into it, and another bright mark will be seen in

its center. And so on and on another bright mark, another bright mark, and another,

stretching into infinity.

If this practice is made perfect, much Insight (Vipassana) will come to the initiate. This is, of

course, only the initial practice; the system goes much further and deeper, leading to the

attainment of Sainthood, or Nirvana (Eternal Bliss). I have shown you here the path.
When it was asked that I present our Siamese method of "Vipassana" to students of the

western world, I was happy to comply in this initial practice. Follow the path to which that

practice leads, and if he reports that students of the west are making splendid progress, then

I shall prepare further lessons that will lead on to the deeper realms.

However, you must test this system, and I repeat, follow the path to which it leads. If you do

so diligently, I promise you will abound with great benefits. For within this method,

unfoldments heap upon one another, so much so for some students never feel the need of

going further or deeper.

May I wish you every success in walking in the way of MINDFULNESS . May you all by

your earnest efforts obtain the "Essence of Godliness" in this very life.

Guruni Varamai
THE HINDU OR YOGA APPROACH
The Yogi repeat:

"I have a MIND - I shall cultivate and develop it by practice and

exercise. My mind is obedient to my will and I will my mind to the

good of humanity. I will use it to do God's work, who has given me

the right to assert my MASTERY over it. My mind is dynamic,

energetic, forceful, powerful, and youthful. I know all these things

because I feel them, and I repeat: "I AM STRONG! I AM VITAL! I AM

GOOD! When I use my MIND for the cause of righteousness

everything that I want to be I can be. I claim that which is rightfully

mine, that which is my birthright to claim. My mind is my useful

INSTRUMENT and I shall do everything in MY POWER to bring it to

the state of capacity it was created for!"

The above, translated from the Sanskrit and put in western terminology, emphasizes the

Yogi approach to the positive affirmation of the purposiveness of MIND. The Hindu approach

constitutes an important phase of our study of the Art of Meditation, as the skill is much used

by the Yogi.

Some authorities have stated that Yogi training in mind control constitutes a deep form of

psychology.

Psychology is the science of the mind. And science means simply the truth of things.

Therefore, the science of mind is the truth about the mind and how it operates. Psychology is

a vast subject that the students can spend years of study upon. We are not suggesting such

study to the average person, but merely emphasizing, in that Yogi training (meditation) being
recognized as a deep form of psychology, that this training in the control of the mind

constitutes a direct control over one's inner -or super -self. In this, you have a welding of

academic views with the more-or-less metaphysical.

If you will give the matter a little thought, you will appreciate that everything you do, either

personally or through your associations in business and other fields, is founded on mental or

mind processes. By way of a simple example, whether you make a purchase at a store or

not depends entirely upon the state of mind; and the state of mind is wholly dependent upon

the type of training the mind has been given either academically or spiritually.

The truth of the above statement is obvious, and if such is true, then you will see immediately

the wisdom of gaining knowledge of the mind and its workings, and through that knowledge

gain mastery over it. Yoga -through meditation— emphasizes that mastery.

Thus we begin to see that as we come to understand Yoga we come to understand the Mind

and as we come to understand Mind we come to understand ourselves. The Bhagwad-Gita

puts it thus:

"Yoga is the science which raises the capacity of the human mind to

respond to higher vibrations, and to perceive, catch, and assimilate

the infinite conscious movements going on around us in the

universe."

Let us begin, now, our study of the Hindu approach to mind

(meditation) in consideration of the Kundalini method of the Hindus,

that is referred to in India as the God-given gift to each man to

consciously detach himself from the physical body and through it to

travel to all parts of the vast universe.

We must first become acquainted with six Sanskrit terms that are vital to this study. We shall

consider them in this order:

™ YAMA

™ NIYAMA

™ ASANA

™ PRANAYAMA

™ PRATHYAHARA

™ DHARANADHYANA.

The reader will recognize that some of these aspects of Yogi Meditation have been touched

on in the The Art Of Meditation. However, we shall here go into greater detail for a clear

comprehension of the subject.

When the Hindu speaks of YAMA he is in reality speaking of "The Commandments."

™ Truthful living,

™ Non-stealing,

™ A life of simplicity, etc.

™ In brief, the living of a good spiritual life.

NIYAMA means the art of clean living, in both the physical and spiritual sense. Cleanliness

externally and internally; it also refers to faithfulness to prayer and devotion to God.

ASANA is one of the important steps in the releasing of the Kundalini. It refers to a form of

posture maintained in preparation to meditative periods. It is a posture that seeks regimented

relaxation to check any restlessness of body that might disturb the Mind; always maintained
with the back straight. There are some eighty-four postures (Asanas) which the trained Yogi

uses in conjunction with rigid discipline for the control of certain muscles and nerves. They

feel that this mastery of the body is important both to their spiritual training as well as to

physical well-being. It is said in India, that the proper Asana can cure any disease.

The particular Asana used in meditation practice by the Hindus is the "Lotus Position" with

the back straight, hands in lap with palms up and thumb and forefingers making contact.

PRANAYAMA is the term for control of the nerves and nerve centers as practiced by the

Yogi. The control of the breath is used in the practice through mastery of the vagus nerve,

which has two sets of fibers: the afferent and the efferent . Stimulation of the first

stops expiration and produces inspiration; stimulation of the second does the reverse.

Complete mastery of the art brings the muscles of respiration to relax and contract

automatically at the will of the Yogi.

Consequently, Pranayama is to bring under mastery the vagus nerve, over which we

normally have little control. Accordingly to East Indian teaching nothing in nature is

impossible to the Master once he advances to this stage of control. Pranayama is thus

regarded as the absolute control of all body energies or the impulses of the autonomic

nervous system and other subliminal activities, with especial emphasis on the control of the

breath. This is extremely important to the Hindus as they do not figure their lives as

measured in years, but refer to it as being measured in breaths and through the breath they

feel is the means of long life and mastery over body and mind.

PRATYAHARA represents another step in the control of the Mind referring to restraining

of the senses. Uncontrolled senses have caused men to go crazy, start wars, commit

murders, caused evils of indescribable natures. Pratyahara then means the practice of
withdrawing the senses from objects of desire, both external and internal; a mastery that

comes easily following the control established through Pranayama.

The last duo-sanskrit words, DHARANA-DHYANA represent the final step in the

understanding of the releasing of the Kundalini - the sacred, secret power of the Yogi. The

first part of the duo word, DHYAMA means fixing the mind to specific points with absolute

disregard of all others. Some Hindus refer to it as "Fixing the mind on the heart or

on the image of God."

The second part of the duo-word, DHYANA is best understood by a re-reading of the last

sentence above. If one is able to fix the mind on specific points, then one should have no

trouble in the contemplation of the God-self. For this the mind should be freed from its

normal slavery of daily annoyances, worries, and concerns to be thus allowed to contemplate

on the "Super-Self" which is productive of a super-consciousness which is the state from

which we proceed to enter Meditation (Samadhi or Vipassana).

You now have understanding of the various phases that the Hindu feels essential to the

performance of meditation; performances that lead to the releasing of the power of the

Kundalini. A yogi will tell you that when you reach this state, you develop what is known as

"internal vision," and are able to see minutely every part of your body. It literally

becomes an open book for you, as does many of nature's hidden secrets.

In the releasing of the power of the Kundalini in the cultivation of the Hindu form of

meditation, the process of transmitting PRANA (vital force energy) to the different

CHAKRAS (plexuses or nerve centers along the spinal column), and the holding of the

Prana there to charge the various Chakras which, in turn influence the releasing of the

Kundalini which slowly rises from its seat in the base of the spine, up the spinal column until
it reaches the highest Chakra within the brain, where it floods the mind with illumination in

what the Hindus call "the flowering of the Lotus."

There are six Chakras along the spine which represent both psychic
centers as well as physical nerve centers. You see here again the
welding of the academic and the metaphysical so prevalent in the
Hindu discussion of MindPowers.

In the physical sense, these Chakras are masses of nerve tissues forming ganglion. As a

collection of nerve cells, they may be regarded as miniature brains along the spinal cord.

There Chakras as ganglion-plexuses are defined by Webster as centers of focus, of energy

and strength, and spreading of a mesh of nerve fibers. These are under the influence of the

autonomic nervous system that regulates the inner functions of the body.

Thus, when we speak of the autonomic system, we are implying that these fibers of nerve

tissue possess a certain definite "power of self-control” and are independent of the

central nervous system. Simultaneously, according to the Hindus, they so function also in a

psychic or metaphysical sense.

Think of the pattern of the ganglia as being arranged vertically on either side of the spine.

These are called vertebral and lateral ganglia. In addition these is still another—the terminal

ganglia—which interconnects these two. The system is like some intricate electrical device

with the three sets of ganglia wired together linking the spinal nerves, the blood vessels, the

skin, and the vital organs.

This autonomic system is also sometimes referred to as the "sympathetic system" and is

recognized by physicians and yogi alike as being "keyed" to instantly prepare the body for

quick reaction to any unusual occurrence.

This experience is an example. You open a door and unexpectedly find someone there. You

are momentarily shocked as you were not "set" for that experience. What happens internally

is that the tri-ganglia along the spinal column instantly prepare the body to properly react to

the situation. In a sense, one might say, the function of a "body-shock-absorber." If

the experience calls for acceleration of the heart, dilation of the pupils, perspiration, or some

such reaction, it is immediately tended to.

It is the stimulating of these ganglia centers of the sympathetic nervous system for which the

Hindus strive to bring about the arousal of the Kundalini and its resultant

"Enlightenment." We speak now in the metaphysical sense.

Under the Pranayama exercises which stimulate the Chakra centers, the Kundalini is

awakened from a dormant state and is forced to rise through the central canal of the spinal

cord referred to by the Hindus as the "Sushumma Path" which has on each side of it two

further psychic paths of force flow, the Ida path on the left side and the Pingala on the right

side. Thus when the Kundalini reaches the brain, as has been mentioned, the recipient then

transcends into a state of super-consciousness.

We will now give you a specific listing of the six Chakras operative in the process so that you

can understand their function.

™ The second Chakra is situated near the solar plexus and accordingly sends fibers

to the intestines, secretory and abdominal organs. It is called the SWADHISTHANA.

™ The third Chakra is known as the MANIPURA and is located near the solar

plexus and controls all matters pertinent to nutrition.

™ The fourth is the ANAHAT Chakra located near the cariac plexus; its main

control being to regulate the function of the heart, the lungs, and also has to do with

proper circulation and breathing.

™ The fifth Chakra is called the VISHUDDHI and regulates the efferent impulses

generated by the cervical nerves.

™ The sixth, and the upmost Chakra , is called the AJINA and is located in the

center of the brain back of the eyes. It corresponds to the position of the pineal gland.

Hindus say, this is the seat of GOD; the place of the SOUL; the center of the GOD-SELF.

All the other Chakras below this one are like soldiers under a commanding officer. Also,

just above this center is located what occultists call "the third eye," where the Hindu

Masters say to concentrate the attention in meditating. And thus, the mind is made open

to all visions, is detached from the body, and the Soul is freed.

We shall now consider two further aspects of the Hindu approach to Meditation, after which

you are left to explore on your own, the secret powers of this ancient art.

First just what is PRANA and what vital part does it play in the process of thus arousing the

Kundalini? Accordingly to Hindu philosophy, every thing that happens in the universe comes

under the direct influence of Cosmic Impulse. There are five divisions of the influence:

UDANA, PRANA, SAMANA, APANA, and VYANA.

™ UDANA controls the body above the larnyx. From this area comes control over all

incoming and outgoing thoughts and sensations.

™ PRANA controls the body between the larnyx and the base of the heart. From this area

comes control of the sympathetic fibres.

™ SAMANA controls the body between the heart and the navel. From this area comes

control of the metabolic system, and also of the circulatory system.

™ APANA controls the body below the navel. From this area comes control of the rectum,

colon, bladder, genitals.

™ VYANA is given control over the entire body as it governs all movement.

"Just what is the Hindus attitude towards Meditation" a friend asked. It is

very closely related to that which Master Jesus gave to his disciples.

It was he who stated, "The Kingdom of Heaven is in You." His every breath was

a study in devotion to the love of God and man. The very substance of His teachings are

capsuled in His one statement,

"By this shall all men know that Ye are my disciples, that ye love one
another."

In other words, one of the first paths to mastering the art of meditation is a well ordered life.

To love one another; the doctrine of Universal Oneness.

The Hindu in seeking the "Kingdom of Heaven Within" have metaphysically anatomized it

more than any other race, and their process to entering the Silence is to sit in an easy Asana

with the neck, chest, and head forming a straight line. Hands rest on the lap with the palms

turned upward. The eyes are closed and the eyeballs rolled back. (Some find this too difficult

to do.)

The muscles of the body are now relaxed, yet the straight position of the spine is maintained

at all times. A few rhythmical breathing exercises are now inhaled in; drawing the breath in

slowly through the nose, holding it, and then exhaling slowly through the nose. The practice

is made effortlessly without requiring undue attention.

The mind is then centered on the lowest Chakra near the base of the spine and the flow of

Prana directed towards it. Under the flow of the concentration it will be felt to come to life.

The mind is then centered on the next Chakras up the spine, until it too, comes to life. And

so on up the spine until all the Chakras are aflame. The Kundalini ascends the Sushumma

Path until it touches the brain - the Ajina Center and the mind bursts into illumination.

As you practice this form of Meditation, assume the Asana, as does

the Hindu; close your eyes and roll the eyeballs upward. Sit perfectly

quiet and see what thoughts come to you. Don't try to control them;

just let them enter and flit about your mind as they will. Quite

possibly you will be surprised at the thoughts that will chase one

another about. One never realizes just how restless their mind is

until they try to quiet it. Gradually it will quiet down, however, and

look to you for orders.

Now think of yourself as something separate from your body. Consider your body as a

temple you dwell in. Think of yourself as existing outside of it. Think of pleasure, hunger,

thirst, the painful sensations of the body, and all other cravings, and consider them but as

events of the past or present processes of human evolution, to be discarded as the

"personality" becomes perfected and reaches the spiritual heights of evolution.

Think to yourself that your emotion, such as

™ fear

™ greed

™ selfishness
™ anger

™ love and hate are not YOU,

because you stand aside and analyze them. Realize that you stand above all the emotions of

the body; are not affected by the grosser, and can cultivate the finer ones.

As you sit thus entering and sinking into "The Silence," it will come to you, that the real

YOU is a thing apart from the body that you have thus deliberately placed in this state of

quiescence. For as the body becomes immobile, then the force of MIND comes to the fore.

Now study your intellect and see how independent you actually are of it. Note how you can

sense that your MIND (the real YOU) and your intellect are not one and the same. Even

while you are engaged in the deepest state of concentration, you can stand aside and watch

the play of thought. You are able to think you are immortal, invulnerable, and that you are

directly a part of, and a ONENESS to the GOD-SOURCE .

Now comes an important stage of the practice. Deliberately shut out all external and internal

thoughts, and think only of that which leaves the body as the time of death. Focus all your

mental energy inward on your SOUL . As you do this, in time a veritable blaze of illumination

will rise within you. It is a wonderful experience and is the means of starting the liberation of

your Inner-Powers.

Such contemplation will have regimented your concentration so that you are now ready to

charge the psychic centers of the Chakras with Prana. This is not too difficult and practice

brings mastery. You know where the Chakras are located in your body.

Turn your thought now towards the first and lowest center and think of a concentrated flow of

energy (Prana) entering it. Visualize in your "mind's eye" its arousal and coming to life.

Shortly you will begin to sense a "stirring;" then proceed on to the next Chakra and
arouse it. Go up the body, thus, one by one, until all the Chakras are charged. You will sense

the gradual changes of psychic forces within your body as you do this. And within the

Sushumma Path will begin to rise the "Serpent Power" of the Kundalini until it contacts

Ajina, when "Enlightenment" will be yours.

Of such is the Yogi approach to Meditation.

AND IN CONCLUSION

You have now been shown "the path" to Meditation. The author feels that the best advice

that he can next give you as a student is to suggest that you start immediately practicing the

Art of Meditation rather than to be concerned over too much further reading or study.

Too many books and too much theory can be confusing.

As an initiate, you must appreciate that perfection in this art is almost impossible for the

beginner. Perfection only comes after long practice and devotion to duty. But even the

greatest Master had to begin sometime; just as you. As you work at the art, you will find to

your delight, mastery gradually coming in greater and greater unfoldment. As one writer puts

it,

"A starving man does not wait until he is strong before he takes food.

He takes it in order to get strong."

There is excellent philosophy here. In other words, start taking your meditation food now and

you will find your POWERS getting stronger and stronger as you develop.

The author, in his personal development, combines the Siamese method as taught him by

Guruni Varamai with the arousal of the Kundalini. Briefly, here is a resume of the system he

uses:
Employment of the Guruni's practice of "going within" until he arrives at the point just before

reaching "Vipassana." Following this, he begins the process of arousing the Kundalini.

Briefly, here is a resume of the system he uses:

Employment of the guruni’s practice of "going within" until he arrives at the point just before

reaching "Vipassana." following this, he begins the process of arousing the Kundalini.

It must be repeated that perfection in this process comes only from

repeated practice, for which the student will do well to select the

hour in which he can work at meditation regularly and privately

without interference. Next he is to drop all thoughts of it being a

difficult task or a self-sacrifice, but must look upon his sessions with

eagerness for the cultivation of an art that will make for himself a

richer life filled with aspiration of good.

The student should begin by doing one hour sittings per day if possible; at the very minimum

not less than three per week. The initial sessions should be performed at the same hour

daily. Gradually the mind will begin to harmonize with the Cosmic Forces and the "Unfolding''

will begin, the awakening of true knowledge, the tapping of the vast treasure chest of the

Universe. This storehouse of treasure is eternally there, it is yours simply for the taking.
 In conclusion, may I suggest that sometime

you stand before a statue of the Buddha and

contemplate.

You are not looking upon the figure of a god,

but rather upon the figure of a man absorbed

in God-like thought.

This is MEDITATION.

A Buddhist ritual before the venerated

figure of the BUDDHA

It is a type of thought as different from normal thought as night is from day. In normal

conscious thought, thoughts come in a processional manner, i.e., a thought, another thought,

another thought, and so on, and the mind is employed as an active agent for the production

of the thoughts.

In Meditation, thoughts flow in as a continuous whole, and the mind, while still conscious at
all times, functions solely as a passive receptor agent.

In analogy, it is as though one’s mind were submerged in an ocean of

thoughts through which the currents ceaselessly flow; or that one’s
mind were a tuned receiving set in a vast network of endless radio
waves that come in without beginning or ending. And all is one in
one - for as Mind touches any spot on the vast ocean of knowledge, it
is immediately in touch with every part of the whole.

In this book, two points have been stressed:

™ Techniques by which one may practice the art of Meditation and enter "the silence."
™ That Meditation to be of value must be regarded as more than a mere technique but part
of a superior way of spiritual life. It may well be said that the value of Meditation to the
individual comes in direct ratio to the spiritual development of the individual.
In the Universal Mind - the God Source - all knowledge is present and all things are known.
But man in his tapings of the great POWER can know "all things " only to the extent of his
ability to know all things. Such is why Meditation must become a way-of-life if it is to be truly
used to its greatest advantage.

Meditation rips aside all illusions and false values of the physical world. To a man of low
evolution this can be shattering, and for such a person is better left unexperienced. But to a
man of high evolutionary spiritual development, the experience can, in all trust, be bliss - the
literal entering of the "Kingdom of Heaven" while still living in the human body.