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The Inner Hygiene Meditation is to be done before ISIP practices for about 12 minutes in total. It is to prepare the body by infusing more oxygen into the body and throwing out toxins so that the body can be ready for deeper meditations. The deep inhalations and exhalations create inner expansiveness which allows more life force to enter through the medium of breath and remove toxins and blockages present within the body.

The practice is very simple. There are 3 main instructions to follow as given below:

1) Inhale as slowly as possible
2) Exhale as slowly as possible
3) Try to omit the pause that happens between the inhalation and exhalations.

When you begin to inhale and exhale slowly, you will notice that the breath automatically becomes longer and deeper than normal. This gives deep rest to the inner organs of your body and you will begin to experience a state of deep calmness and relaxation.
Try not to hold the breath (no pause) and instead allow the inhaling breath to move into the exhaling breath and vice versa.

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Example of Ujjai Breath

 

Please keep these key points in mind when doing your practice:

• As with every step of your ISIP practice… do this practice with feeling, with Love in your Heart.
• Be very relaxed and comfortable as you start this practice, sit in an upright position, spine straight. Do not use any back support other than support for your lower back if you find that necessary. It is not necessary to sit in a cross-legged position, you can sit in a chair if that is more comfortable for you. The key is to be relaxed, comfortable and have a straight spine.
• Visualize a hollow tube (like a narrow thermometer) in the middle of your spine and… starting from the base of your spine… imagine your breath moving slowly up and down, like mercury going up and down a thermometer (see Sushumna diagram on first page).

On the Inhale:

• As you inhale, breathe upwards from the base of the Sushumna (spine area), applying a very slight pressure, a slight constriction of the muscles, so that you feel you are sucking the air upwards. Bring your breath up to the Medulla Oblongata. See diagrams above.
• As you begin your inhalation, mentally say, ‘I’. It is not necessary to draw it out, just mentally hold the intention of ‘I’ as you inhale.
• As you inhale upwards from the base of the Sushumna, mentally count to 4 as you breathe into your abdomen, and then an additional 2 counts as you expand the breath into your chest area. Do not overfill your chest with air! If you find a slightly shorter or longer count is more comfortable for you, then maintain the 4-2 ratio. That is, breathing into your chest should be for no more than half the time (50%) you take to breathe into your abdomen. For example, a count of 6-3 instead of 4-2.
• As you are inhaling, allow your abdomen to expand.
• As you inhale, pull/tuck your chin in very slightly so that you feel a slight constriction in both the back and the front of your throat… a very slight tightening… and with your mouth closed… breathe from your ‘throat’ (the air comes in your nose) so that you can hear a soft, ocean-like sound.  This should not be loud, but a soft sound that only you can hear.

On the Exhale:

• As you begin your exhalation, mentally say, ‘Am’. It is not necessary to draw it out, just mentally hold the intention of ‘Am’ as you exhale.
• As you exhale, breathe down and out the base of the Sushumna and do not rush your breath, it should be a slow, even exhalation.
• As you are exhaling, gently contract your abdomen and ensure all air is released.
• If you want to practice with more intensity you can keep the duration of the exhalation a bit longer than the duration of the inhalation. Feel the relaxing effect of the longer exhaling breath within the spine as it moves towards the base and out.

                                                                                                            Description of the Chakras

MULADHARA (base) — fear and insecurity

Muladhara is felt near the base of the spine. You can feel it near the anus at the time of the bowel movement and, if constipated, where you push and feel the sensation of pushing the human waste out.

SVADISTHANA (sacrum) — sexual energy, wild, erotic thoughts and feelings​

Svadisthana is where you feel the sensation of the urinating command before the urine comes out, ejaculation and the subsequent relaxation feeling comes in the spine behind the genital hole. This chakra is where sudden sexual arousal comes as an impulse when you get excited by a sexual subject, encounter, or the opportunity.

MANIPURA (opposite the belly-button) — ego and the need to control​

Manipura is in the spine by direct projection of the belly button on it.

ANAHATA (heart) —  inappropriate and uncontrollable emotions like rage, may react to things without thinking

Anahata is behind the heart where you feel great love for someone, or when you see a woman that comes to you in a surprise, and looks at you with love and your heart begins to race with a gusto of love. At that time, spot the location in the spine.

​VISHUDDHA (throat) — doubt and lack of faith, overly judgemental and opinionated​

Vishuddha can be located by saying Aaaaa, Kaaaaa, Gaaaaa, and noticing the resonating spot in the cervical center, in the spine. It is behind the throat. During coughing notice the command center in the spine.
​
AJNA (third eye) — confusion, not knowing the right thing to do

Ajna is the region on top of the cervical vertebrae which gets excited when suddenly a knowledge spark comes and solves a problem that was bothering you for a long time.  Notice the place it excites. It is the Medulla or Ajna chakra! At that moment, notice where the brain is focused and excited. When someone gives you a quiz or exam question, and asks you to give the answer, notice the area of the brain where you are searching for the answer and performing the mental calculations — sometimes your eyes roll up towards the Third Eye, and yet, you feel the search (for the answer) sensation in the Medulla. This is Ajna chakra.

Activating the Chakras Meditation Instructions

When you are worshipping and activating the chakras, three things are important to ritually offer to them. The first is your breath. The second is mantra. The third is mind. If you offer these three to the chakras, they will activate and start spinning for your benefit. Being no longer troubled by their pull, you will be able to achieve what you want in both your worldly and spiritual life. That is our main job to do.

These chakras hold you in the world, giving you lots of worries, tension, and problems. Unless you deal with them, they will not leave you. Unless you satisfy them, they will obstruct your going into the I-AMness or Heart.

The first step is offering the breath. How do you do so? Begin by allowing the breath to travel inwards and fall into the Muladhara. Feel the breath going more and more inwards. Beyond the heart. Beyond the belly. Downwards to the very root. That means you are exhaling the breath downwards. Offering the breath downwards, allow the breath to touch the Muladhara, and then breathe from there. It becomes the starting point of each breath. The Muladhara becomes the way to breathe. So feel your breath, your energy there.

The second step is mentally chanting the mantra, OM, into the Muladhara. Chanting OM purifies the chakra. You are now offering both the breath and the mantra. Mantra-breath-mantra-breath. Feel the Muladhara. Feel the energy around it. If your mind slips into other places, do not worry. Bring it quietly and gently back to where you intuit the Muladhara to be. Feel the energy.

The third step is mind. Notice how the Muladhara is behaving. How is it spinning? Clockwise or anticlockwise? Or not spinning at all? By offering the breath and mantra, in most situations, you will see the chakra has again started to spin either clockwise or anticlockwise. Both are fine. Do not worry. As long as it is spinning, it is activated. Allow it to spin as it naturally wants to. It may spin hard and fast, or very slow. Allow it to move with its own momentum. Do not change anything. Do not change its movement. Just observe. Again, if it is spinning, it is activated, and rest assured your fear and insecurities are gone. Congratulations, you have activated your first chakra!

Now move to the next chakra, the Svadhistana, the sex chakra, located two inches above the Muladhara. Repeat the previous process. Allow the breath to go deeply down the spine until it touches the Svadhistana, but not as far as the Muladhara. Do not worry if you cannot get it today. With practice, you will be able to intuit, subtly and astrally, the distinct location of both the Svadhistana and Muladhara.

Now activate the Svadhistana by offering both the breath and the mantra, OM. Notice how the chakra spins — clockwise or anticlockwise. Move it. Spin it.

Go next to the Manipura chakra, located in the solar plexus just opposite your belly-button. The Manipura is associated with feelings of hunger.

Breathe into your belly. Feel that the chakra is breathing. Because we breathe from the belly, this should be easy. As you inhale and exhale, you expand and contract the belly. As before, offer the breath to the Manipura by breathing into it, and breathing from it. Chant the mantra, OM, along with the breath. Watch the chakra spin either clockwise or anticlockwise. You can also consciously spin or rotate it, but better to just allow its natural movement.

Go next to the Anahata, the heart chakra. Modify the breath so that you are breathing from the heart in your chest. The breaths could be long or short, depending on how the Anahata is absorbing them. Chant the mantra, OM. Spin the chakra. You can easily do so by making very tiny clockwise or anticlockwise movements of the head.

This Anahata chakra meditation is best for when you are feeling anger, hostility and violence towards someone. By bringing your attention to the heart, and by making small rotations of the head, the hatred and fear will dissolve completely, allowing the positive qualities of love and compassion to arise.

Now go to the Vishuddha, located in the area of the throat. You can only breathe up to the heart, and cannot breathe from the throat, so leave the breathing out. Like the heart, in the throat too, you can rotate your head a little, and feel the energy moving. Chant OM, and spin the chakra.

Notice how the energy gets more and more subtle as you move upwards. Notice how the Shakti is flowing, and how it becomes more and more powerful as you practice it at home alone, or with friends, or with other sadhaks.

Now go to the last and final chakra, the Ajna, the third eye. Keep your attention on the third eye, and feel the little vibrations moving there. This chakra can also spin. Slowly and slightly rotate your eyeballs. After some time, remain still and just feel the vibrations moving or rotating clockwise or anticlockwise.

In all this practice, do not overdo anything. Do it within your physical comfort and limitations. These yogic practices have a great positive effect on your physical, emotional, and psychological issues.

Once you have opened all your chakras, and come to the Ajna, you will feel you are able to go into your I-AMness. So you can now sit in your I-AM, going directly into your Heart and feeling the Source.

There will no longer be any obstacles or restrictions. With practice, and by offering the three gifts of breath, mantra, and mind, you will gain very good control over the chakras and their blessings. But always remember the three offerings!

Even if you are at work, when a particular issue arises, go to the chakra associated with it. Activate that chakra, and you will find relief. It may not be immediate, but you must have faith that, with practice, relief can be instantaneous.

The Spinal Flex is used to further prepare the spine for Kriya Pranayama.

Sit with your spine straight. Keeping your spine straight is very important. Hands on your thighs.

Now breathe, inviting the breath into your body. Connect the spine with the breath. Inhale by expanding both your chest and belly, while rolling your shoulders back and out. Exhale by contracting both your chest and belly while rolling your shoulders forward and in.

If you like, after the inhale, you can wait some time with an expanded chest and spine. Feel the spine — its tension and stretch. Then release with the exhale.

Instead of doing the basic Ujjayi, you should now do Ujjayi while at the same time adding the mantra Om, this is called “Kriya” pranayama.

Kriya means moving the mind, breath and mantra (Om) to each chakra along the sushumna. So it is similar to the Ujjayi… except that the chakras along the sushumna and the Om mantra are added.

The key difference between Ujjayi and Kriya is:

Chanting Om at each of the chakras while inhaling and exhaling along the sushumna.

The similarity between the two is that we put the breath along the sushumna while we inhale (expanding the belly) and exhale (contracting the belly).

To explain further, as you inhale slowly (expanding your belly like in Ujjayi), mentally focus on each of the chakras (which are towards the back of the body along the spine) as you internally chant ‘Om’ on each one. This means that one long inhalation will see you rest briefly on each chakra – Muladhara, Svadisthana, Manipura, Anahata, Vishuddha, Ajna (Medulla), while  you mentally chant – Om, Om, Om, Om, Om, Om on each one. You can adjust your speed depending on your breath. After a while you will be able to slow down the pace as you take longer breaths. But it should be comfortable, without any stress. You might pause for a few seconds as you complete this inhalation.

As you take a long exhalation (contracting your belly like in Ujjayi) while descending down the back from the Medulla to the Muladhara, again chant Om as you bring your attention on to each chakra – Om, Om, Om, Om, Om, Om as you come down the spine. This completes one round of the Kriya. You can start the second round immediately.

PLEASE NOTE:  Only do the Yoni Mudra once a day. People under the age of 16 should not do Yoni Mudra. Under no circumstances should anyone with serious eye problems (e.g., glaucoma, vitreous detachment, recent cataract surgery, eye stents, etc.), or eye infections, do the Yoni Mudra practices presented in this document or on the website unless approved by Rajivji.

Yoni Mudra is to be done at the end of sitting meditation.

Bring both your hands towards your ears.

Plug both your ears with your thumbs and place your index fingers over your eyelids using a very gentle pressure.

The middle finger of each hand is on either side of the nose, but do not close the nose (that will come in Level 3).  Place your ring fingers on your closed lips.

Try to relax and hear the inner sounds and experience what lies within the emptiness.

Try to focus your attention on your Third Eye. You may see some revolving lights… or bright lights… or a star… or an image… or just dense darkness.

You may want a very slight pressure on your eyelids, but make it very gentle. Do not strain. Do not use too much pressure.

You can do this for a period of fifteen (15) seconds to even a minute… or even a little longer… but do not overexert yourself. ​

At the end of this, just gently unplug your ears, rub your index fingers VERY slowly and gently over your eyelids, and then sit for some time in your Third Eye.

The most basic and fundamental Self-Inquiry practice is questioning “to whom does this come?”. This practice allows energy to naturally flow upwards to higher centers and can be practiced during sitting practice and throughout daily life.

Sri Ramana Maharshi gave us the wonderful tool of Self-Inquiry, of what inquiry is: “to whom is this thing happening?”, or “to whom are these thoughts happening?”, or “to whom are these emotions happening?”.

This question, this inquiry… “to whom?”… is one of the most basic, and the most profound questions that has been posed, that has been put to us by this great saint. We need not answer this question mentally, but rather just FEEL it. For every thought that disturbs you, if you feel the question deeply in your Heart, what is the answer that you get as a feeling?

Maybe there is an event that has disturbed you. Maybe there is an emotion that has disturbed you. Maybe there is a thought that disturbs you. Maybe there is a person that disturbs you.

Ask: “to whom is this happening?”  That’s it!  Just this simple pointer.

It directly points to the background, to the Witnesser, or to a ‘gap’. The mind becomes completely silent. At that moment, it becomes still. Such a powerful tool has been given to us by Sri Ramana Maharshi.

Whatever situation you are in, whatever event happens in your life, just merely asking this question to yourself… “to whom is this happening?”… will completely silence your mind. The mind cannot go into anything else. It will just stop completely. That is how deeply this question impacts your mind. It consumes the mind. It completely swallows the mind.

Anytime you have a conflict in your mind, anything, just silently ask this question. Lovingly ask this question to yourself with feeling and a very deep interest in the answer.

Do not let it be just a shallow answer that you get. Just be very deeply interested in the answer. Be very deeply interested in the answer. This does not mean that you answer the question; the answer has to come as a feeling.

Feel it !… FEEL it ! ... “To whom is this happening?”

Asked with feeling, you will be directly pointed towards something at the background. A sense of emptiness. A sense of void. A sense of zero-ness, blankness, stillness, silence — whatever you can name. Maybe no names. Maybe nothing — no description, just is! That is it. That is how beautiful this question is.

And you have different ways to approach it. You can be in the present moment. Bring your attention to this present moment, and stay in the present moment and you will feel it. You do not have to answer, just stay ‘present’, and you will feel it.

And that is it. You will feel yourself as empty, devoid of any thought, devoid of any emotion, devoid of any feeling. Just the feeling of ‘is-ness’, the feeling of ‘I am here’, the feeling of ‘I exist’, the feeling that ‘I belong’, the feeling that ‘I am’, the feeling of ‘me being… here… now’. Just ‘is-ness’.

Or, you can just pay attention to something, focus on something, and feel it. Do not describe what it is… just feel it. What kind of relationship does that object have to you? Again, you are brought into that same state: emptiness, zero-ness, feeling, is-ness, being-ness, I am-ness.

So this ‘waking state’ practice that we can do should be incorporated at regular intervals into our day: while we are performing our work, or when we are indulged in any kind of habitual patterns of thoughts or emotions which are repetitive, we just ask this question ‘to whom?’, or we bring ourselves to the present moment, and we are… here.

And as you feel yourself in this moment, you feel a deep sense of emptiness because, when you close your eyes and feel the answer, all you can feel is infinite space within yourself. Infinite space, outside yourself. That is all. It is a space.

As you ask this question ‘to whom?’ in the gap between two thoughts — one thought rising, falling, and giving rise to another thought, falling, giving rise to another thought — the habitual pattern of thoughts, being one continuous stream, breaks. That is where you recognize the gap between thoughts, which ultimately is recognized as infinite space on which little thoughts keep popping up and down, dancing up and down.​

And there you find — as you feel yourself as a Witnesser, as an emptiness, as zero-ness, as void — that it is a great way to bring yourself again and again to your Self, to the background Witnesser state of emptiness.

As you go deeper in your practices you will begin to realize that no matter how many times you bring the mind back within there are certain habitual patterns you just cannot seem to get rid of. You realize that you are moved, or pulled, in a certain direction again and again, again and again, again and again.

These are called ‘habitual tendencies’, and even though the above practices of Churning help you to retain your peace and joy, they are only temporary ‘quick-fixes’ and do not offer a permanent solution as regards your habitual tendencies and reactionary behavior. These tendencies and reactions manifest themselves as deep-rooted patterns which replicate themselves over and over again. You become a prisoner of these patterns and suffer tremendous mental agony and a draining of your energy due to them.

As you engage in any form of spiritual or meditation practice, the first thing you begin to realize (or discover) is that you have these habitual patterns.

So what are the steps to reverse these patterns?

​The Burning Process has 4 steps:

1.  Understanding projections

One of the most important elements that feeds or nurtures your patterns are projections. Most conflicts in life are based on false projections we throw onto others, and others thrown onto us. Consider the scenario of an angry couple. They are always fighting with each other. They seem to stir up or trigger things in each other which results in a habitual pattern of aggression and hostility towards each other. What they both fail to understand is that the aggression was within them long before they even met each other. It is coming from the past. The enemy (husband/wife) was not the ‘trigger’, but something within themselves. Yet they blame each other for it. This is the case of false projection.

Therefore, understanding that most patterns of thought, action, belief, etc. originate from your projections is the first step.

2.  Restraint

When you develop a deep understanding and begin to see what role projections play in your suffering, then you will also realize that acting/thinking/believing on the basis of these projections is foolish. That is why before your reactionary behavior (act, thought, belief) begins to activate, your awareness must recognize the habitual pattern and you must change (or restrain) your usual act, reaction, thought or belief. Restricting your usual pattern of acting or reacting may not be pleasant at first, but later it will give you a wonderful sense of freedom and joy as you exercise your God-given will and make the right choices (Dharma).

3.  Acceptance of the feeling

The third important practice is Acceptance. You begin to accept everything that comes your way. You do not try to escape anything. You accept the discomfort, the pain, the emotion, the feelings which may arise as a result of exercising restraint in your habitual act, thought or belief. 

So while the first three stages of the waking state practice (noted above) were moving into the Witnesser, here you are allowing the emotions to be felt deeply. You allow the feeling to be just as it is.

When you do not try to fix the feeling by moving into anything, it automatically leaves you. Just like every wave that arises eventually falls back into the ocean — every feeling, every emotion, eventually falls back into that ‘ocean of Witnesser’. Everything is pointing to that. You only have to recognize it. Every emotion that arises, no matter how intense it is, eventually leads to the Witnesser if you are ready to hold that emotion and endure it without trying to do anything about it.

So the first level of practice was recognizing the space — the gap — through ‘looking’ or by asking the question “To whom?”.  However, here it is different. Here every moment offers an opportunity. It is not eliminating anything, or bypassing anything, but actually embracing every feeling. Stop ‘labeling’ what you feel, and rather accept and face the feeling.

Every feeling becomes an opportunity to recognize the background Witnesser  — every feeling.

Of course, neither restraint or acceptance is easy.  It requires a great deal of patience, tolerance, and skill to perfect this stage. One of the biggest issues that will arise with this particular waking state practice will be that it will be difficult to ‘accept’ when the triggers bring about a discomfort, restlessness and rawness within the body, along with the subsequent emergence of the usual reactionary pattern (the ego position). The reaction seeks to correct the situation or event through a usual pattern of action (act, thought or belief), thus compromising the ‘acceptance’. It is very important when this occurs to recognize the working of one’s ego, to resist the temptation of going into the usual patterns, and to embrace the feeling no matter how difficult it feels.

4.  Sitting in silence alone with the feeling

The last step, but not the least in the waking state practice, is to sit alone in silence with this feeling, this restlessness and rawness, for as long as it takes to ‘process’ it. It will finally subside naturally, leaving you with a feeling of joy, aliveness and juiciness within your body. The reversal of your habitual egoic patterns will bring about a cellular transformation within your body which can be recognized shortly after beginning your practice.

This whole process is called the ‘burning’ process.

After you have ‘Churned’ using the above Kriya and Self-Inquiry practices in the first part of your practice, you must take some time to exclusively burn in your Heart. Do not try to escape any feelings that arise. Be true to your Self.

You should allow what needs to come out, come out, because Churning will bring a lot of things to the surface. And you should not go directly to the witnesser, because then you are bypassing the burning process.

You must embrace the burning process.

You must feel the burn in your Heart, the burn in your Being. All the vasanas, all the tendencies, need to be burned completely.

Stay in SILENCE when the burning is happening.

Burn for a few minutes every day. Recall some memory that you have, and try to burn with it. Feel how you ‘associate’ with an object, with a person, or an event, and then feel the ‘dissociation’ from them. Then try to burn with the ‘association’… allow yourself to burn with it.

You will start to feel great freedom as you progress with your burning practice and make this a part of your life, as another part of your sadhana.

Remember, you are not free unless, and until, you can look forward to your discomforts.

This does not mean to say that you must invite your discomforts, it only means that you are very accepting of them. You could be shaken, at times, but you are a warrior. You are not trying to escape discomfort. You could be feeling rawness. You could be shaken. This is normal, there is nothing wrong. The brave person, the brave sadhak, is the one who is able to embrace their discomfort without trying to project it on to anyone. You completely welcome it. You welcome the stiffness. You welcome the heaviness, the rawness that you feel — the shakiness that you feel — you completely welcome it. Why? — why shouldn’t you?

As you progress, you will see that you were in resistance to your own Self all of this time. And once you are able to accept yourself in the totality of your Being, then this no longer becomes an issue.

Nothing can irritate you outwardly — unless you let it. 

Remember that.

Inwardly, you may feel many things, but at the same time, as you graduate into deeper and deeper levels of your Self, you will start to welcome all discomfort, so much so that you will start to feel a new sense of freedom in ‘suffering’.

You will begin to feel unimaginable love for yourself, and others, as you embrace the totality of your Self. You will start to feel love for everyone because they are giving you an opportunity to bring everything that needs to be burned in front of you. So, instead of blaming anybody, you should get to work, which is to burn!

Sincerely burn. Honestly burn. It is a gift for mankind. Earth is a Tapa Bhumi. You are here to be in Tapa. Tapa means ‘burning’.  You are not just here to enjoy and bhog. That is not the only purpose.

When we begin our spiritual life, or when we are into spiritual life, we feel our life should always be lived in love and joy, don’t we? Well, it will be. Because along with this burning, there is great love. The kind of feeling, the sweet burning, that arises within you when you do not see your beloved for a long time. It is a burning, but it is very sweet, that is how it becomes.

However, initially, it is not like that. Initially all the stories will come, ‘Oh, he irritated me’, ‘Oh, she irritated me’, ‘Oh, I need to do this’, ‘I need to fix this’, or ‘I am going to behave like that’. We all get swayed into a story so easily.

But, when you understand that, “Hey, this is me, this is happening to me”, you should become silent, you should not say anything.

So be silent — observe what is happening within you when you  get ‘triggered’ by a person or event.

That feeling/sensation is you, breathing inside of you. There is another you, breathing inside of you, at that time, telling you “come to me, be with me, attend to me. Do not throw me out like that. Do not throw me out to the other. Attend to me. I want you to attend to me”. This is what it is trying to tell you.

And when you listen to it, listen to that feeling, that sensation, it starts to merge into a sweet love, it transforms into that. That is what happens. But you all have got an idea about how to do this. Whenever you get triggered, whenever you feel irritated — now these are the labels that I am telling you. There is no such thing as ‘irritation’. There is no such thing as ‘anger’. These are labels that are applied. The fact is, it is YOU. Remember that. Just remember that. One step, only one step.

If anger arises, if irritation arises, understand… ‘it is me’.

Now, do not try to judge yourself and think, ‘Oh, it is a bad me’. No, do not say, ‘Oh, it is a bad me’ coming out. No, it is not the bad ‘you’ coming out. It is just You. You are not bad. Nobody is bad. It is just YOU.

Now, if it is just You, without any labels, what else can you do with it, except merge with it, be with it?  And feel it. Feel what it is trying to tell you. Listen to it. What does it want to convey to you? Listen to it. Before you begin to judge it as ‘bad’, why not just listen to it first?

Maybe it has a message you are not aware of? Maybe it is trying to give you some message?

You are trying to give yourself a message, but, you have a habit. You do not ‘hear’ the other person, so how can you ‘hear’ your Self ? It has become a habit… you judge first… you have opinions first. And then you ‘hear’ the other person. So, it has become a habit, and that is why you have become so separated from your Self.

You have become fragmented inside, and separated not only from others, who are YOU only, the one Consciousness, but also separated from your Self.

And that is why you have no peace. Because you do not hear your Self, what you are trying to tell yourself. You do not listen to your inner voice.

Remember, every time any emotion takes place, instead of labeling it, or trying to fix it, or trying to do anything with it, first listen to what it says, what it wants to say. Try to be with it for some time.

Try to understand it. It is a language you do not understand yet. It is like a part of you is speaking Russian. But you do not understand it yet. Get to know the language. Once you get to know it, you will be able to understand yourself perfectly.

And then you may be able to understand everybody in this world, because, it will prove that none of us are separate from each other. The one universal Consciousness, breathing in different bodies, appearing in different bodies, but all are One.

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Note: This meditation can be done sitting upright or lying flat on the floor or a bed

Close your eyes, and feel the emptiness within you.

Now shift the attention to the one who was watching this emptiness.

From your Third Eye reverse your vision 180 degrees and watch the Watcher.

Locate the sense of the Watcher at the background and sink into the feeling of being that Watcher.

Relax yourself into the Watcher even as you are sitting. Try to trace the Watcher at the background and dissolve into being one with the Watcher.

Let any thoughts, feelings or experiences arise and fall like waves. Accept everything and allow everything by being that Watcher, the background Watcher.

Ignore the thoughts. Ignore the experiences. Ignore the sensations in the body, and simply latch on to the background Watcher as a feeling, and then release yourself into that Watcher.

You could visualize yourself… at the background itself… and melt into your Self.

You have a sense of your identity as a person, a being, an entity… dissolve that distinct identity into the background spaciousness and vastness.

Pay more attention to your exhaling breath by releasing it within as you dissolve and immerse deeper and deeper into the background space through every exhaling breath.  Let every out-breath be a commitment to letting go of your body, your identity, your ego, your mind… everything you feel that you are.

When you sink or surrender to the background Watcher… to the background Self… do that with the entirety of your body… the entirety of your Being… as a full bodily devotion turn towards your own Self.

Let every part of your body, your cells, celebrate your existence at the background. Ignore what happens at the foreground in terms of emotions, thoughts and sensations, and engage yourself as a full body-mind-Being and devotionally turn towards the background, your Self.

Move backwards in a relaxed manner, away from any experience or perception… even of your own existence. Sink backwards away from what you may recognize as the centre of your being or ‘I’. You are prior to anything you can feel, perceive, or experience, and that includes even the feeling of your existence. Let the inhaling breath be short, and the exhaling breath be long.

Release and let go with every deep, exhaling breath.

Remember to exhale the breath inwards, to let go and to slide/sink deeper into the inner space with every exhalation.
Feel your body become heavy, as if pressed down by a great weight. Allow your body to feel heavy and be pressed down by that weight.

Your body is feeling heavy, weak and tired.

You may feel like sinking into your seat.

You may feel the boundary between your body, the seat, and the space completely disappearing. All merging into one, as nothingness.

You may not see, hear, touch, taste or smell as the senses seem to fade away.
Your mind is no longer aware of the outer world.

You may find it difficult, or feel it unnecessary, to open your eyes.
You are not interested in anything that is around you. You do not want to do anything. You are losing any sense of purpose.
You are no longer interested in catering to any of your needs. Feelings, sensations, emotions, happiness, unhappiness, pain and pleasure no longer exist for you.

You are becoming a big void.

Your consciousness is dissolving into space. Your breathing may appear to be slow, or to have stopped. Your brain no longer seems to function. Your head is as hard as a rock. Your body feels no sensation. Your mind is not recognized as existing. Nothing matters. This is like death.

The last energy of your body is withdrawing and being released into the background. There is no life. There is nothing that you can call existence.

You are death itself. You are free from death. You are prior to awareness itself.

Stay in this state. If anything else comes up, release it through your internal, exhaling breath — sinking deeper into the vast spaciousness which is the real YOU.