A simple method of self realisation is to imagine the soul as a luminous effulgent light filling the body,
which is then conceived as a receptacle or jar. The soul might also be visualised as the mono-syllable ¬
(Om) of glowing splendour, located in the region of the solar or cardiac plexus and shedding an effulgent
radiance all round from its seat in the body.
The following method is also recommended by the adepts as a highly efficacious one, imagine a white lotus of sixteen petals place, facing with the sixteen Hindi vowels, the syllable (¬ ) om or gZ ( of vgZr Arhant) on the pericarp, imagine similarly a block of lotus of eight petals in the pluxs of the heart facing upwards above the white lotus in the navel, now imagine flames of fire of emanate from the ¬ or gZ in the centre of the white lotus, burning and destroying the other one whose eight petals represent the eight principles kinds of karmas which keep the soul tied to the lug-revolving wheel of transmigeration; imagine also the flames of fire to spread all round till they cover the whole body in the shape of triangle consuming the minor subtle and the outer gross bodies from within and without and reducing them to ashes. Further imagine the soul as seated in transquillity and peace within the conflagration, while it bodies are being consumed and destroyed. Next imagine the great conflagration to subside and to be succeeded by powerful winds which blow away the ashes of the bodies form the soul. They are followed by downpours of waters which wash off all that might still be thre of the ashes adhering to self as pure Divine Effulgence free from all kinds of impurities and limitations and the object of worship and verneration on the part of all excellent beings, devas and men.
The method specially recommended for self contemplation with reference to recitation of mantras, the holy texts or formulae, consists in visualising in the central region of the chest of a white lotus of eight petals dotted with yellow spots, of which there are 108 distributed in a row of 6 on each of the 12 places in the mind after a little practice when tis is done, the aspirant after immortality and eternal bliss, should recite some mantra e.g. on ‘Arhant Sidha’ Soham; Paramatmane Namahi.’ Or any other suitable one, 108 times, that is once on each yellow spot, contemplating himself all the time as a full and perfect embodiment of knowledge and bliss and all other divine attributes.
There is yet another simple method of self-realisation. It consists of in imagining the universe as a huge ocean of the living Essence comprising an infinity of souls each full and perfect in itself and the yogi has to imagine himself as one such perfect soul in this all-pervading ocean of life-joy.
Concentration. Success in self-realisation depends on concentration of mind. Concentration means holding the attention fixed upon one thought, where all consciousness is lost save that of the shape pf thing on which the mind is fixed.
Concentration is compared with a lense. As rays of light passing through lense and focus at a point burn a straw. The thought passing through the lense of concentration of mind.
We have to drag the unstable mind from its wandrings and fix it on one idea and we have to inspire ourselves by our own higher faculties. For checking the mind wandering observes how it drifts from one point to another. If you watch it and follow it closely it will stop. It it is regularly practised it lesions the circle of mind wandering on one point and make it stay there. When this is done the mind is your servent to control a you will.”
There are ten places in the body for mental concentration-eyes, ears, the tip of the nose, top of the head, mouth, neval, heart, palate the upper part of the fore-head and between the two eyes. It now remains to be explained that self-knowledge when it ripens into a firm belief in the existence of the soul as a separate and distinct entity from the body as that body is from the clothes in which it is clad, it becomes the sources of all conceivable kinds of good to him, who also meditates upon himself as Divine and Godly in every way. The forms of meditation recommended are only helpful as secondary course to which the mind might change for support wavering or unsteady. They are not needed when the soul can feel it’s being directly and without recourse to any such mental device.
As the power of meditation and concentration increases a time will come when through sheer will-power , if this not in this life then in the next, where we are sure to have congenial environment- we will come to possess the wonderful secret key, which will give us an access to the sub consciousness. Having we will find ourselves in possession o various super sensuous experience. We will be perceived as it they occur in front of us. In course of time patience and perseverance will be rewarded by omniscience which would enable us to know the present, part and the future us distinctly as the various lines of the palm at one and the same time. The true Happiness and Perfect Bliss shall then follow as a day dawns after long and wearisome night.
Jain Yoga. Jainism has been neglected by the West. Only a handful of European scholars have devoted time to study of the sources of Jainims and even now very few Americans know the essential fact about Jainism. H. Jacobi,W. Schburgand H.V.Glasenapp, Gnerinot,F.W. Thomas have clarified the tradition and the teachings of Mahavira Budha, who probably was himself a Jain, took the tremendous decision to start his own middle path.
The greatest Indologist of Germany, Geinrich Zimmer in his posthumous work “The Philosophies of India”
Published by the pantheon Books in New York in 1951,have provided that Jain yoga oragnised in pre-Aryan India, Jainism is the fountain head of Indian thought in its Purest Yogic Tradition and Jain Yoga is pre-historic, seems certain.
The spiritual excecises of St. Ignace of Loyola are a sort of Christian yoga. It snow recognised that imitation of Christ by Thomas Kempis is also a kind of medieval yoga for the training of the Christian mind. Sufirm is equally based on yogic principles but all these non-Indian manifestations of yoga, thoughts and practice never reached the height of which Jainism had achieved long before Patanjali, the codifier of yoga. There is ample evidence that Jainism represent the purest and strictest form of yoga as self discipline. Lord Mahavira appears to be mainly as a man of iron will. Jain Yoga is pure yoga and Mahavira is the greatest example of such training, the embodiment of the ideal man, perfect man.
Dr. Felix Valyi
V.O.A. Vol. II p 98-103