Ramakrishna found his disciple Narendranath (pre-monastic name of Vivekananda) a dhyana-siddha (expert in meditation). One evening Narendra and I were meditating under a mango tree at the Cossipore garden house.
In this post we'll make a collection of Swami Vivekananda's quotes, comments, and opinions on meditation (dhyana). Swami Vivekananda stressed on practising meditation as it brings one closer to another and increases the power of mind.
Self-realization is to be attained by renunciation, by meditation—renunciation of all the senses, cutting the knots, the chains that bind us down to matter. When, by the previous preparations, it becomes strong and controlled, and has the power of finer perception, the mind should be employed in meditation.
Meditation consists in this practice [of dissolving every thing into the ultimate Reality — spirit].
Sit in a straight posture, and the first thing to do is to send a current of holy thought to all creation. Kavita Sangaru29 October 2013 at 12:19wonderful information, I had come to know about your blog from my friend nandu , hyderabad,i have read atleast 7 posts of yours by now, and let me tell you, your website gives the best and the most interesting information. Swami Vivekananda and meditation, and check out Swami Vivekananda and meditation on Wikipedia, Youtube, Google News, Google Books, and Twitter on Digplanet. Meditation, which gives an insight to the depth and breadth of the mystical traditions of India, was developed by Vivekananda. Vivekananda defined meditation, first as a process of self-appraisal of all thoughts to the mind.
Vivekanandaa€™s meditation is practiced under the two themes of a€?Meditation according to Yogaa€? which is considered a practical and mystical approach, and of a€?Meditation according to Vedantaa€? which means a philosophical and transcendental approach. In his childhood, when Narendra was playing meditation with his friend, suddenly a cobra appeared.
After the death of Ramakrishna in August 1886, Narendra and few other monastic disciples of Ramakrishna converted a dilapidated house at Baranagar into a new math (monastery). Between 1888 and 1893, Narendranath travelled all over India as a Parivrajaka Sadhu, a wandering monk, and visited many states and holy sites. Vivekananda reached Kanyakumari on 24 December 1892 and meditated for three days at a stretch, from 25 December to 27 December, on a large mid-sea rock, on aspects of India's past, present and future. In 1893 Vivekananda travelled to the West and participated in the Parliament of the World's Religions, which was held in Chicago in that year.
When the mind has been trained to remain fixed on a certain internal or external location, there comes to it the power of flowing in an unbroken current, as it were, towards that point.
In the book Raja Yoga and several other lectures, Vivekananda also suggested the procedure of meditation. Gordon Matchett (Divine Gordie) advocates for shedding light on HIV and AIDS with a personal account of his diagnosis, the healing power of Divine Light, a supportive community, and the privilege of sweet medicine. World AIDS Day, held on December 1st, is a day to commemorate those who have passed on and to raise awareness about AIDS and the global spread of the HIV virus.
In this satsang talk from the archives, Swami Radhananda speaks about the unique opportunities that living in spiritual community offers each of us. We are happy to announce the immediate availability of our first carbon neutral printing initiative.
This meditation must begin with gross objects and slowly rise to finer and finer, until it becomes objectless. The solid melts into liquid, that into gas, gas into ether, then mind, and mind will melt away.
You go through all these processes purification of the elements — making the one melt the other, that into the next higher, that into mind, that into spirit, and then you are spirit. Prayers, ceremonials, and all the other forms of worship are simply kindergartens of meditation.
This is just the kind of information that i had been looking for, i'm already your rss reader now and i would regularly watch out for the new posts, once again hats off to you! In his book Raja Yoga and lectures, he widely discussed meditation, its purpose and procedure.
Both themes have the same end objective of realizing illumination through realization of the a€?Supremea€?. But Ramakrishna wanted to young Narendra to devote to the service of mankind, and told him that desiring to remain absorbed in Samadhi was a small-minded desire.[8][9] He also assured him that one could go to "a state higher even than that" by serving mankind, because everything is God's own manifestation.
One evening when he was meditating with his friend Gopal (senior), he suddenly felt a light behind his head. During his tours he always wanted to live in secluded locations where he could stay alone and concentrate on meditation.

There he reportedly had a "vision of one India" and took the resolve to dedicate his life for the service of humanity.
Between 1893 and 1897, he conducted hundreds of public and private lectures and classes in the United States and England. In December 1896, during when he was teaching meditation to his disciples, he himself went into an absorbed deep samadhi. Later on we shall come to know how that concentrates the mind, how by controlling the two optic nerves one advances a long way towards the control of the arc of reaction, and so to the control of the will.
Living in an environment where we are challenged to reflect on our choices and actions, we are given the chance to grow. She stresses the power of choice that we have to use spiritual practices like this to create space in our daily lives and in challenging situations. We publish news, events, articles and multimedia content from yoginis and yogis that have experienced the teachings of Swami Sivananda Radha. He too used to spend time in worshipping and meditating in front of idols of Hindu gods and goddesses such as Shiva, Rama, Krishna. It is only the contemplative, witness-like study of objects that brings to us real enjoyment and happiness. It is only the contemplative, witness-like study of objects that brings to us real enjoyment and happiness. That realization is to be attained by renunciation, by meditation—renunciation of all the senses, cutting the knots, the chains that bind us down to matter. When you come out of it after the hour, you have had the most beautiful rest you ever had in your life.
When you come out of it after the hour, you have had the most beautiful rest you ever had in your life. The mind should first be employed in perceiving the external causes of sensations, then the internal motions, and then its own reaction. You must not enter the room until you have bathed, and are perfectly clean in body and mind. I try to concentrate my mind upon this glass, excluding every other object from my mind except this glass.
Now the Divine Mother -- the embodiment of illumination -- is sleeping within, hence you do not understand this. When one has so intensified the power of Dhyana as to be able to reject the external part of perception and remain meditating only on the internal part, the meaning, that state is called Samadhi. The animal has its happiness in the senses, the man in his intellect, and the god in spiritual contemplation. They study the subject and forget everything, their own identity and everything, and then the great fact comes like a flash. As if that were not enough some one made him drink freely of wine, so that he became still more restless.
When it has succeeded in perceiving the external causes of sensations by themselves, the mind will acquire the power of perceiving all fine material existences, all fine bodies and forms. You will find at last that the easiest way to make ourselves healthy is to see that others are healthy, and the easiest way to make ourselves happy is to see that others are happy.
In December 1892, Vivekananda went to Kanyakumari and meditated for three days on a large rock and took the resolution to dedicate his life to serve humanity.
Narendra concentrated further on the light and found it getting subsumed in to "the Absolute". Imagine a lotus upon the top of the head, several inches up, with virtue as its centre, and knowledge as its stalk.
It is only to the soul that has attained to this contemplative state that the world really becomes beautiful. When it can succeed in perceiving the motions inside by themselves, it will gain the control of all mental waves, in itself or in others, even before they have translated themselves into physical energy; and when he will be able to perceive the mental reaction by itself, the Yogi will acquire the knowledge of everything, as every sensible object, and every thought is the result of this reaction. If we cannot reach the Absolute, we will get somewhere, and it will be better than we are now. When, before meditating, you proceed to "purify the nerves", you must mentally strike hard on the Kundalini in the Muladhara (sacral plexus), and repeat, "Arise, Mother, arise!" One must practise these slowly. Then only you will realise the Essence of Intelligence, or be established in your real nature.
The use of certain words, flowers, images, temples, ceremonials like the waving of lights brings the mind to that attitude, but that attitude is always in the human soul, nowhere else. To him who desires nothing, and does not mix himself up with them, the manifold changes of nature are one panorama of beauty and sublimity. When a man is stung by a scorpion, he jumps about for a whole day; so the poor monkey found his condition worse than ever.

Then the next thing to do is to think of your own body, and see that it is strong and healthy; it is the best instrument you have.
Knower and known, meditator and the object meditated upon will then become one, and the cessation of all phenomenal superimpositions will follow. Think of it as being as strong as adamant, and that with the help of this body you will cross the ocean of life.
The full moon is reflected in the water of the lake, but the surface is so disturbed that we do not see the reflection clearly. We will begin to feel and get real possessions, which no one can take away from us — the wealth that no man can take, the wealth that nobody can destroy, the joy that no misery can hurt any more.
This is styled in the Shastras as the transcendence of the triad or relative knowledge (Triputibheda).
Then gradually there will be an atmosphere of holiness in the room, so that when you are miserable, sorrowful, doubtful, or your mind is disturbed, the very fact of entering that room will make you calm. And then there is a still higher state when the differentiation between the glass and myself is lost — [Samadhi or absorption]. Those that are very emotional no doubt have their Kundalini rushing quickly upwards, but it is as quick to come down as to go up.
So the eight petals of the lotus are the eight powers, but the internal stamens and pistils are extreme renunciation, the renunciation of all these powers. The human mind is like that monkey, incessantly active by its own nature; then it becomes drunk with the wine of desire, thus increasing its turbulence. There is the external universe and universal spirit, mind, ether, gas, luminosity, liquid, solid. This was the idea of the temple and the church, and in some temples and churches you will find it even now, but in the majority of them the very idea has been lost. Inside of that lotus think of the Golden One, the Almighty, the Intangible, He whose name is Om, the Inexpressible, surrounded with effulgent light.
After desire takes possession comes the sting of the scorpion of jealousy at the success of others, and last of all the demon of pride enters the mind, making it think itself of all importance.
The idea is that by keeping holy vibrations there the place becomes and remains illumined. Tell your body that it is strong, tell your mind that it is strong, and have unbounded faith and hope in yourself. It is for this reason that Kirtanas and other auxiliaries to emotional development have a great drawback.
All the senses stop and all powers that have been working through other channels of other senses [are focused in the mind]. It is through the inscrutable power of Maya, which cannot be indicated as either existent or non - existent, that the relative consciousness has come upon the Jiva who is none other than Brahman.
In the long run this power of meditation separates ourselves from the body, and then the soul knows itself as it is — the unborn, the deathless, and birthless being. Think of a space in your heart, and in the midst of that space think that a flame is burning.
And the state in which this duality of relative existence becomes one in the pure Brahman is called in the scriptures the superconscious state and described in such words as, "[(Sanskrit)]-- it is like an ocean perfectly at rest and without a name" (Vivekachudamani, 410). Think of that flame as your own soul and inside the flame is another effulgent light, and that is the Soul of your soul, God. Just this moment I think I am all right and I will meditate upon God, and then my mind goes to London in one minute.
Listening to my lectures in America, through temporary excitement many among the audience used to get into an ecstatic state, and some would even become motionless like statues. And if I pull it away from there, it goes to New York to think about the things I have done there in the past.
But on inquiry I afterwards found that many of them had an excess of the carnal instinct immediately after that state. Chastity, non-injury, forgiving even the greatest enemy, truth, faith in the Lord, these are all different Vrittis. But this happens simply owing to a lack of steady practice in meditation and concentration. He who has given up all attachment, all fear, and all anger, he whose whole soul has gone unto the Lord, he who has taken refuge in the Lord, whose heart has become purified, with whatsoever desire he comes to the Lord, He will grant that to him.

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