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Ham Sah

Concentrao (Dharana) DHARANA: concentrao consiste em fixar a mente em um objeto externo ou ponto interno. Yoga Sutras III,1.

Concentrao Ham Sah. A tcnica de Hong-Sau um mtodo simples e prtico para elevar o indivduo acima de sua

conscincia corporal, e faz-lo realizar-se como Esprito imortal. (Paramahansa Yogananda).

Preparao para a prtica da Concentrao

O primeiro requisito para atingir a meta que a mente (manas) seja absolutamentecristalina. Uma mente cristalina a que no tem animosidade (vairabhava) contraqualquer pessoa e tem equanimidade (samabhava) para com todos. (Talks on practice. Selfrealization on Kashmir Shaivism. The oral tecahings of Swami Lakshmanjoo).

Ham Sah (Dharana)H dois aspectos desta prtica:

1. Concentrao no processo espontneo da Inspirao e Expirao.a. Associar ao mantra Ham Sah ou So Ham.

i. Ham na inspirao. (So na inspirao).ii. Sah na expirao. (Ham na expirao).

2. Concentrao na pausa entre a inspirao e expirao e vice versa.

Tcnica

Voc poder praticar algumpranayma antes de iniciar a sesso de concentrao, como arespirao alternada por exemplo. Ou praticar aps uma sesso deAsanas e Pranayama.

Sente-se confortavelmente em uma das posturas de meditao. Antes de iniciar a

tcnica, relaxe o corpo e a mente. Sintonize com a Presena Divina. Ore porinspirao e guia.

(1) Concentrao na respirao espontnea:

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As plpebras podem estar completamente fechadas ou semi-fechadas. Focalize o olhar eateno no espao entre as sobrancelhas.

1. Observe naturalmente a respirao.2. Escute o som da respirao medida que o ar entra e sai, espontaneamente.3. Quando a respirao entra, faz o som de Ham.4. Quando sai, faz o som de Sah.

a. Ham Sah o mantra natural. Significa Eu sou aquilo e repetidoespontaneamente em cada respirao.

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(2) Concentrao no espao entre as respiraes: Repare no espao entre a inspirao e a expirao, no qual Ham funde-se no interior,

antes que aparea o Sah.

Repara no espao entre a expirao e a inspirao, no qual Sah funde-se do lado defora, antes que tenha surgido Ham.

Esse espao de quietude, o espao entre as respiraes, o espao do Ser. Focalize sutilmente no espao entre as respiraes e voc vivenciar o Ser demodo muito natural. (Swami Muktananda).

Notas:1. A postura (asana) deve ser firme, imvel e concentrada num ponto s. Existe tambm a

postura interna (antarika asana) que capacita a mente a focar no awareness.a. On the pathway of your breath, maintain continuously refreshed and full

awareness on, and in the center of, the breathing in and breathing out. This isforce and this is internal asana. (Netra Tantra 8:11).

2. A concentrao deve ser no centro. Voc deve praticar na juno (sandhi).a. If when breathing in and breathing out you maintain a continual awareness on

the center between the incoming and outgoing breath, then your breath willspontaneously and progressively become more refined. At that point you areelevated to another world. That is pranayama. (Netra Tantra 8:12-13).

The HA of thismantra represents Shaktyand SAH represents Shiva; M in Hamsahrepresents the living individual (jiva). This is known as trika mantra also, as it includesin itself the three realities of Siva, sakti and nara orjiva. The aspirant has toconcentrate on M, the junction of HA and SAH. (Vijnana Bhairava).

Repete este Mantra mentalmente. Tens que sentir com toda a tua alma a tua identidadecom Deus que tudo permeia. Isto importante; s assim podes realizar todos os

benefcios da repetio deste Mantra. A repetio mecnica tem seus benefcios, mas osbenefcios maiores s se podem realizar pelo sentimento. O sentimento autorealizao. Tens sido vtima da mente e da ignorncia; rasga os cinco vus. Retira acortina da ignorncia e repousa em tua prpria essncia SatChitAnanda Svarupa pelafora da meditao no mantra SoHam. Swami Sivananda.

Encerrando a Sesso de Concentrao

Ao terminar a concentrao, continue sentado por alguns instantes, concentrado noponto entre as sobrancelhas ou na regio do corao e pratique a Devoo e Ore.

Dedique.

Indicao de Leituras

1. Tcnica de Concentrao Hong Sau. Lies da Self Realization Fellowship.2. Medita. Swami Muktananda.3. Bhagavad Giita. Captulo VI.

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Ham Sahou So Ham?Soham (Sanskrit)From Wikipedia, the free encyclopediaSoham (so 'ham[1]) is the Sanskrit for "I myself" or "It is I" or "He is I".When it applies to a person's name, according to Vedic philosophy it means identifying oneself with theuniverse or ultimate reality. Some say that when a child is born it cries Koham-Koham which means Whoam I?. That is when the universe replies back Soham. You are the same as I am.. It also stems from the

sanskrit word which means, "self pride."When used for meditation, "Soham" acts as a natural mantra to control ones breathing pattern to helpachieve deep breath and gain concentration. Sooooo... is the sound of inhalation, and is remembered in the mind along with that inhalation. Hummmm... is the sound of exhalation, and is remembered in the mind along with that exhalation.

Soham is also considered a mantra in Tantrism and Kriya Yoga, known also as Ajapa mantra, AjapaGayatri, Hamsa Gayatri, Hamsa mantra, prana mantra, Shri Paraprasada mantra, paramatma-mantra,and as such used notably on its own, in the meditation practice ajapa japa[2] and in the kriya practiceshabda sanchalana.[3]

The mantra is also inverted from so 'ham (the sandhiof sa + ham) to ham + sa. The combination of so'ha hasa has also been interpreted as "I myself am the Swan", where the swan symbolizes the Atman.[4] A pseudo-etymology of hasa "swan, goose" (in fact cognate with English goose) as from aha sa "I am

that" is found in the 14th century commentary on the Vedas by Sayana (14th century).[5]

Sohamso 'ham is an emphatic form of aham, the first person pronoun ("I"), translating to "I myself". [6] Interpretedas a nominal sentence, it can also be read as "It/He is I". Its use as a mantra emerges in mystical Sanskritliterature of the medieval period. The mantra is sometimes claimed to originate with the Isha Upanishad(verse 16), which ends:yat te rpa kalyatama tat te paymi yo 'sv [asau purua] so 'ham asmi"The light which is thy fairest form, I see it. I am [that] what He is (viz. the person in the sun)" (trans. MaxMller)[7]In several Advaita Vedanta Upanishads Dhyana-Bindu Upanishad[8][9][10][11][12] ; Hamsa Upanishad[13][14][15][16][17] ; Maha Vakya Upanishad[18] ; Suka

Rahasya Upanishad[19] ; Surya Upanishad[20] ; Tripuratapini Upanishad[21] ; Yoga ChudamaniUpanishad[22] ; Yoga Sikha Upanishad[23][24]

Tantras: Gandharva Tantra[25][26] ; Kali Tantra[27][28] ; Kularnava Tantra[29][30][31][32]; Mahanirvana Tantra[33][34][35][36] ; Niruttara Tantra[37][38] ; Shri Nathanavaratnamalika[39]Stotras: Bhaja Gaureesam[40] ; Gowresa Ashtakam[41] ; Shakthi Mahimnah Stotram[42] ; Tripurasundari VijayaSthava[43]Adi Shankara's[44] Vakya Vritti[45]subsequent works in the Nath tradition foundational for Hatha yoga: Matsyendranath's Yogavishaya[46] ;Gorakshanath's Siddha Siddhanta Paddhati[47][48] ; Gorakshanath's Yoga Bija[49] ; Gorakshanath's GorakshaShataka[50][51][52] ; Jndev's Lakhota[53][54] ; Jndev's Yogapar Abhangamala[55][56] ; and foundational forSwara yoga the original script Shiva Svarodaya[57][58][59]

as well as the classical yoga treatises Gheranda Samhita[60] [61] [62] [63] and Shiva Samhita[64] all makes mentionof soham and hamsa describing its significance and when teaching uniformly teaches So on inhalation andham on exhalation.This traditional practice in its several forms and its background is described in numerous other books. [65][66]

[67][68][69][70][71][72]

HamsaSwami Muktananda - although teaching the traditional So on inhalation and ham on exhalation as a letterfrom 1968 to Franklin Jones reveals[73] - later published a book[74] teaching Ham on inhalation and sa onexhalation. This practice is described in several later books all referring to Muktananda.[75][76][77][78][79]

The teaching of Ham on inhalation and sa on exhalation is allegedly alluded to in a text of Kamir aivism,the Vijnana Bhairava: Air is exhaled with the sound SA and inhaled with the sound HAM. Then reciting of the mantra

HAMSA is continuous[80; Vijnana Bhairava, 155aHowever, this verse 155a is not found in the Vijnana Bhairava first published in 1918 in the Kashmir Seriesof Text and Studies[81] but is quoted from a commentary by the Abhinavagupta disciple Kemarja[82]in hisShiva Sutra Vimarshini (commentary on the Shiva Sutras) [83]in later editions of Vijnana Bhairava. [84]

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