Contents 1.0 Welcome to Hridaya Yoga 1.1 About Hridaya Yoga 2.0 The Hridaya Retreat 2.

1 Introduction to the Hridaya Retreat and Its Purpose 2.2 What is Hridaya Meditation? 2.3 What is the Heart Center? 2.4 About the pauses after inhalation and exhalation 2.5 The Self-Inquiry Method of Ramana Maharshi 2.6 The unity between Love (bhakti) and non-mediate Knowledge (jnana) 2.7 Techniques and Activities 2.8 Hridaya Retreat Leader 2.9 Special Themes 2.10 Testimonials of Past Attendees 3.0 Retreat Guidelines 3.1 Voluntary Restraint 3.2 Silence 3.3 No Use of Electronics or Media 3.4 Mobile phones 3.5 Reading 3.6 Sexual Abstinence 3.7 Fasting 3.8 An Attitude of Solitude 3.9 Gender Segregation 3.10 Dress 3.11 Photographs 3.12 Cigarettes 3.13 Meditation Notebook 3.14 Following the Schedule 3.15 Lateness 4.0 Administrative Details 4.1 Retreat Coordinator 4.2 Attendance 4.3 Partial Attendance of Retreats 4.4 Disturbances 4.5 Questions 5.0 Inspirational Poems 6.0 Suggested Reading 7.0 Glossary 8.0 Contact Information

HRIDAYA RETREAT REVELATION OF THE SPIRITUAL HEART

www.hridaya-yoga.com

1.0 Welcome to Hridaya Yoga Hridaya Yoga is a unique nonprofit Yoga school located in Mazunte, in the state of Oaxaca in Mexico, with affiliated centers in several countries as well as studio teachers in all corners of the globe. Hridaya holds a 12-week, 500-hour Teacher Training Course annually (registered with both Yoga Alliance and the International Yoga Federation). We additionally offer various open lecture series, workshops, bhajans and kirtan, rare documentaries and other films, plus special meditations all within the context of a beautifully supportive community for spiritual aspirants. 1.1 About the Hridaya Yoga Sangha (community) The Hridaya Yoga Sangha is an inclusive community whose intention it is to live, co-create and share the message of Hridaya Yoga Living with an Open Heart. The community is continuously growing as more and more individuals are inspired to live this life of yoga and meditation. As Hridaya Yoga Centers and teachings spread to countries around the world, the Hridaya Yoga Sangha is becoming a true global community in that it is not solely contained to one center or location. For a center near you, visit www.hridaya-yoga.com. 2.0 Hridaya Retreat The Hridaya Retreat is an intensive retreat, conceived in an original style that is based on the principles of Advaita Vedanta (non-duality) and Tantra Yoga. It has been designed as and is considered a complete program. Although different segments of the retreat can be of benefit in and of themselves, the value of doing the whole retreat as a complete program is much more than the sum total of its parts. Participation in this retreat can also help you to develop a balanced, individual spiritual practice. We wish to advise you to be patient and open. If you decide to join this retreat we strongly advise you to make a commitment to yourself that you will stay for the entire retreat and not leave until the retreat is over (with exception for genuine emergencies). With such a commitment and patience, even beginners will find the strength to overcome minor difficulties and obtain great benefits from the retreat. A retreat can help you understand the mind and life. This is a very valuable and rare opportunity for you, a special gift to yourself.

For some participants, the first several days can be full of restlessness, muscular fever and aches, physical and mental purification, or various spiritual tests. We invite you to commit yourself fully to this retreat, to stay firm and double your resolve in the face of such challenges. Try to make this event a very special opportunity for your spiritual transformation. We are delighted that you can join us and we welcome you to this exceptional retreat! 2.1 Introduction to the Hridaya Retreat and Its Purpose This special retreat focuses on the Revelation of the Spiritual Heart, our real and essential nature, the Supreme and Divine Self, Atman. During this immersion retreat, we will address broad aspects of the Spiritual Heart from a variety of approaches, including those of the Christian esoteric, Sufi, and Kashmiri Shaivist traditions. The atmosphere will be one of agape and strong spiritual support. The program aims to create an experience most resembling a solitary retreat (as in a cave, for example) with the intention to provide attendees with an opportunity to reach deep inner states of consciousness, intense aspiration for the Divine, and highly focused interiorization for the awakening and blossoming of the soul, jivaatman. This method is a unique integration of Advaita Vedanta, Sufism, Tantra, and Dzogchen. To support the retreat, complete mauna (silence) must be maintained by all attendees. An atmosphere full of love and aspiration will be created in which participants can surrender to their real and essential nature.

2.2 What is Hridaya Meditation? Hridaya Meditation is a Spiritual Path in Itself. It is a way of revealing our fundamental essence, the Supreme Self, atman, or the Spiritual Heart, as it was called in many traditions. From a technical point of view, it consists of 3 attitudes: 1) The awareness of the Heart Center (in the chest area) 2) The awareness of short pauses between inhalation and exhalation 3) Self-Inquiry (asking the question Who am I?) The Finger that points to the Moon

There is a very beautiful metaphor from the Zen tradition, The finger that points to the Moon, which describes the relationship between the technical elements of practice and the Ineffable. It suggests that we should never remain focused on the finger, but always look in the direction it points. In a similar way, these three attitudes are just like fingers that point to the Moon of Supreme Consciousness. They are just pointers or doors to the Vastness of our Being. Therefore, these attitudes don't have a value in themselves, but just in connection with what they might reveal. For example, we can focus on the chest area and this can definitely, in time, bring an increased level of concentration, mental clarity, and awareness of our emotions. But all these are limited to the domain of our personality. When we understand that the Heart Center is just a pointer, we open ourselves to a new domain, described in the Islamic hadith as Heaven and Earth do not contain me, but I am contained in the heart of my devotee, or in Jesus affirmation The Kingdom of God is inside you. In this way, Heart Center is not just a point of concentration, but brings the taste of Infinity. In the same way, both of the other two attitudes, the pauses after inhalation and exhalation, and the question Who am I? can lead us to that domain which transcends the limits of individuality. Therefore, Hridaya Meditation, while using these tools, finally goes beyond them, becoming a natural way of celebrating the Freedom and Joy of our Real Being.

the Spiritual Path. Through meditation you can learn to find the Self in the cave of this Heart. Ramana Maharshi Similar statements about the existence of this spiritual portal can be found in Sita Upanishad, Maha Narayana Upanishad, and Ashtanga Hridaya (an Ayurvedic text which identifies it as the Ojasa Stana, or self-luminous consciousness). Thus, the teaching about the Spiritual Hearts location in the body did not originate with Ramana himself. Ramanas main argument is not theoretical, but experiential. He recalled experiencing the Sacred Tremor of the Heart, spanda (sphurana), as a continuous feeling of the awareness of the awareness itself (or I-I as he used to say), even while he was a student at Madurai. Yogi Bhajan describes the Heart Center in a similar way: Within the body there is a Center in which the sensation of this All-Pervasive Consciousness is felt. This is the Center where we point when we say I. This Center is the Spiritual Heart, which is also called Hridaya. The Hridaya is not one of the 7 psychic centers (chakras); rather it is located in the 1/8th portion of the physical heart, which is to the right of the sternum. It is also known as the pacemaker or synod of the heart, as it provides the impulse that results in the beating of the heart. (Yogi Bhajan - Kundalini Mata Shakti) The Heart Center is not Anahata chakra According to the Tantric tradition, Anahata chakra, the heart chakra, is an important level or dimension of our being and of the entire manifestation. But the Spiritual Heart is more than that. It is not just a level, but the whole. The Heart Center opens us to the Infinity of the Spiritual Heart.

2.3 What is the Heart Center? In general, the awareness of the chest area is a simple, direct, basic practice. It is an important element in Sufism, Christianity, and Judaism. The Heart Center is a sui generis portal situated in the chest area The godly atom of the Self is to be found in the right chamber of the heart, about one finger-widths distance from the bodys midline. Here lies the Heart, the dynamic Spiritual Heart. It is called hridaya, is located on the right side of the chest, and is clearly visible to the inner eye of an adept on

The limitlessness of the Spiritual Heart Ramana taught that focusing on the Heart Center is just a relative undertaking. It is a valid technique only as long as we identify with the physical body. We should understand the Heart as the omnipresent Reality. Therefore, all descriptions of it are only mental concepts. This revelation is named the Dahara Vidya or Knowledge of the Heart. Ramana further clarifies the importance of the Heart: The Heart is the center of the Self and the Self is the center of centers.

Just as the subtle force of electricity travels through wires and does many wonderful things, so too the Heart imparts sentience to the senses. The Heart is limitless and, because it has no form, it can contain totality. It is important to note that the relation of something infinite, Atman, the Divine Self, to something finite, such as the physical body or a point on or within the physical body, can only be a relative undertaking. Ramana stated that the awareness of the Supreme Infinite cannot be localized in a certain place in the body and that in the state of divine expansion, of diving into the divine ocean of Consciousness, we can no longer speak of a head, arms, body, and other areas. I ask you to see where the I arises in your body, but it is really not quite correct to say that the I rises from and merges in the Heart in the right side of the chest. The Heart is another name for the reality and it is neither inside nor outside the body. There can be no in or out for it, since it alone is. The Heart is not physical. Meditation should not be on the right or the left. Meditation should be on the Self. Everyone knows I am. Who is the I? It will be neither within nor without, neither on the right nor on the left. I am - that is all. Leave alone the idea of right and left. They pertain to the body. The Heart is the Self. Realize it and then you will see for yourself. There is no need to know where and what the Heart is. It will do its work if you engage in the quest for the Self. However, Ramana says that in the moment of returning to the consciousness of the physical body, when we regain awareness of our physical body, there is a memory outlasting that state and it appears to be connected to the area of the physical heart, in the middle of the chest, slightly to the right. That Divine Infinity can easily be found again by centering in the area of the heart. Christian mystics also speak of bringing the mind down into the Heart. The spiritual practice recommended by Ramana Maharshi This pure feeling of I am- related, at least in the beginning of the practice, with the middle of the chest, a little to the right - has a privileged role in revealing who we really are. If we accept this idea, then, as Ramana noted, it follows logically that this is the main aspect on which our mind should focus while in concentration, meditation, and in our daily life.

Where should the natural place of the Witness Consciousness be? Of course, the Witness Consciousness is not limited to the physical body or to a part of it. The Witness Consciousness is not the mind or a product of the mind, but the vastness, the radiance-awareness of the Spiritual Heart (which can be associated with the chest regionat least in the beginning of meditation, while we are still identified with the physical body). Placing the seat of the Witness Consciousness in the brain is a sterile attitude. The ultimate witness is not the mind or a particular thought. In our mind, we can imagine a witness of our thoughts and then we can easily imagine another witness of that first witness of the thoughts - this would be the witness of the witness; and then a witness of the witness of the witness and so onThe mind can play the game of witnessing ad infinitum. Only if we associate the Witness Consciousness with the Heart Center, with this place of deep intimacy - of the intuition of who we are, can we realize the presence of the ultimate Witness. We highlight again, it is not mainly about focusing on a point in the chest, but about a proper attitude of surrender, of coming home. This issue is not to be argued theoretically by the mind. This is revealed in meditation. The feeling of Truth The awareness of the Heart Center brings in itself an intuitive evidence, a feeling of Truth, of Love. It brings a natural fulfillment, a blossoming of love, harmony, of being perfectly in tune with the Whole. The openness of the soul, the feelings of freedom, joy, love are natural expressions of the awareness of the Heart Center. There is an inherent freedom and happiness in the awareness of the Heart Center. It is a simple way to tune ourselves with the infinite dimension of our being. Thus, suffering diminishes and the consciousness of beauty and the splendor of life is enlarged.

Diving into the Heart Center, using Ramanas recommendations helps us go beyond sentimentalism, individual emotions and attachments. It is a first important step in the revelation of our divine nature.

not only in the mind; it is the experience of reality, of sacredness; it is Pure Presence, it is Stillness. The Equanimity of the Energy Nevertheless, the important element is not the pause in itself, but the awareness of it and the attitude associated with this moment. Pauses always exist in any breathing cycle. At the end of exhalation before the inhalation starts, and at the end of inhalation, before the exhalation starts, there is a moment of silence. The Yogis consider it as a moment of equanimity, in which the two energies, prana vayu and apana vayu are completely balanced. As a general principle, when there is perfect harmony between two opposing energies, there is an opportunity for transcending the level in which those two energies act. Thus, these two moments have a special quality, compared to all the other moments in the breathing cycle. However, the catalyst of the process is the attitude we have. Surrender The pauses are not introduced and seen in a mechanical or strictly technical way. They are moments of total surrender, as if we would dive deep inside ourselves, or as if we were falling sleep, but always keeping our awareness, without the lack of lucidity that characterizes the dream state. The pause is an energetic condition of equilibrium that favors Surrender The attitude of surrender opens us towards the deep reality of our being, the Spiritual Heart. Therefore, it is more important than the pause itself. It should be kept continuously, even after the pauses, during all phases of the breathing cycle.

2.4 About the pauses after inhalation and exhalation Life is not measured by the number of breaths you take, but by every moment that takes your breath away. The awareness of the pauses after inhalation and exhalation is a very simple and efficient method for quieting the mind and opening ourselves to the background of Stillness, of our Real Nature. Nevertheless, the awareness of the pauses is not Spiritual Realization. Being just a technical element, it is transcended naturally when we go deeper in meditation. At a certain level in meditation, focusing on the breath might become a limitation, a barrier that will keep the attention in the technical domain and implicitly towards the personal consciousness. The three levels of the Pauses The pauses after inhalation and exhalation become spiritually efficient only when they are associated with a specific awareness. For the sake of clarity, we need to refer to the pauses at three levels: 1) The actual pause in the breathing (of around one second) and the awareness of it 2) The gaps between thoughts, which are more liable to appear during pauses in breathing 3) Stillness - the pure background of consciousness, our Real Nature that is revealed more easily when the mind is quiet The pauses after inhalation and exhalation do not automatically bring a state of mental void, but they can help us in quieting the mind. This condition of the mind doesnt necessary imply the revelation of Stillness of the Spiritual Heart, but it can be revealed easier when the mind is quiet. In the beginning, this method is very efficient for quieting and clearing the mind. But finally, when experience in meditation increases, we understand that Silence is

2.5 The Self-Inquiry Method of Ramana Maharshi About the question Who am I? in the meditation for the Revelation of the Spiritual Heart, Atman Ramana Maharshi terms Self-Inquiry as the most sacred of sacred. Indeed, it is a revolutionary method in spirituality.

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There is an essential affirmation of Ramana that explains the reason for which this method is unique: What is essential in any sadhana [spiritual practice] is to try to bring back the running mind and fix it on one thing only. Why then should it not be brought back and fixed in Self-attention (To this feeling of I)? That alone is Self-Inquiry (atmavichara). That is all that is to be done! Sri Sadhu Om, The Path of Sri Ramana Vol. 1 (Sri Ramana Kshetra: Tiruvannamalai, 1997) Self-Inquiry is an awareness of the awareness itself. It leads us beyond duality, because the object of meditation (the I) is ultimately revealed as the Subject itself (the transpersonal Consciousness). Nevertheless, in order to let the question Who am I? bring us closer to our real nature, or in other words, to truly ask Who am I? in an efficient way, a certain understanding and spiritual maturity is necessary. There is no Rational Answer First of all, we must understand that we cannot answer rationally and intellectually to such a question. When we state I understand, I know who I am we are actually conceptualizing that which in reality is ineffable. Open Attention Asking the Question while we are centered in the head can stimulate the mind, and can make this process of inquiring nothing else but mental imagery. When we abandon any striving in order to mentally know the answer, (when we simply accept an answer like I dont know) to the Question, we are in a state of complete Open Attention. The difference between Jnana and Intellectual Knowledge Rational knowledge is characterized by duality, is sequential and is always partial. But when we relate to the Spiritual Heart, to our true I, this knowledge should be of another kind, total and complete, and this is only possible if our ego with its personality, mind, feelings, etc. does not intervene. Wonderment

All the searching for who we really are gives rise to a sacred wonder or astonishment because it escapes any sort of understanding. Then, because of the attitude of surrender, we have the feeling that all our limits dissolve into the infinite and a re-orchestration of our energies is produced. In it, all the energies converge towards the Ultimate Subject, towards the Spiritual Heart (which brings beauty, love, and freedom). Therefore, we should ask the essential question Who am I? without expecting a rational answer, but, rather, in a state of surrender to a sacred wonderment, to a mystical intuition about who we really are. From thinking to Pure Existence In this way, we give up the usual approaches to knowledge, because we realize that the mind cannot contain the mystery of the answer. Therefore, the emphasis shifts from the preoccupation of finding out who we are (which, in the beginning of SelfInquiry is still done in accordance with our usual mentality, with the rational mind) to the pure presence of the Spiritual Heart. Loving the Question We can love, admire, and embrace this question-intuition in regards to our existence. Consequently, it will slowly cease to have a rational, objective, conscious character. As it is an answer impossible to formulate, we will free ourselves of the snare of conceptualization and be able to have access to the totality that the Spiritual Heart Consciousness awakens in us. The art of maintaining the Question in the Heart The question Who am I? should be repeated with sincerity, as often as possible, but we must not ask it of the mind in order not to receive just superficial answers connected with that which we already know about us and our memories of the past. Moreover, to live under the mark of the Question by savoring the state of mystery which it stirs in the Spiritual Heart, but not allowing it to be touched or tinged by any conceptualization, we will learn another manner of existing. In this new attitude, the intuition of our Ultimate Reality dominates and we are in a perpetual surrender and expectancy, in an unconditional openness towards the ineffable mystery of the pure I am. Becoming aware of how the Question awakens in us organically

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The question Who am I? exists in us in a latent state and emanates profoundness and creates harmony in our whole being. This harmony itself brings the recognition of our divine existence. What remains is just a feeling of profound recognition. It originates from the untold depths of our being. The answer precedes the Question It was affirmed that the question Who am I? comes to be formulated spontaneously when the answer-intuition of our real nature is already suggested. Neutrality and Surrender The question Who am I? has a very special quality because it is an interrogation which makes the mind enter into a state of void. If we have the wisdom and adequate training of the mind not superimpose anything on this void (no concepts, no attributes), the Reality of the Spiritual Heart, atman, emerges. Harmony brought by Surrender The Spiritual Heart, being the Ultimate Subject, cannot be known by means of methods or systems. When we truly understand this, a kind of surrender comes about in our being and it penetrates us; all our inner energies that were previously mobilized by thoughts, desires, and by our personality in general enter into a peace-bringing equilibrium The Question and Neti Neti Trying to reveal The Ineffable with the help of the question Who am I? is not a common meditation on some specific object. The Spiritual Heart, atman, is not, as we have clearly stated before, an object. In such a meditation, we remain lucid, without interpreting, without judging, simply following the intimate feeling of existence. This feeling is not unknown, but just usually ignored because of our different identifications with the body, mind, etc. It follows that any time the mind tends to hold on to a concept in the desire to explain and make objective the ineffable experience of the Supreme Self, it is

necessary to remember the famous Vedantic negation Neti, Neti. (Not this, nor that). The path of Self-Inquiry is, in fact, an elimination of all that is known, because, for the moment, the direct knowledge of the Supreme Selfs true nature is missing. Only by eliminating what is known (our thoughts, perceptions, and emotions) will it be possible to reveal the Ultimate I, the Eternal Present. Thus, we immerse ourselves in an attention that becomes increasingly intimate and profound concerning our true nature. Stillness This Question itself is born from stillness and it is also fed from the silence that we sometimes create in our mind and in our being. Thus, because of the silence, a spontaneous inward awareness of who we are naturally appears.

2.6 The unity between Love (bhakti) and non-mediate Knowledge (jnana) The best way of keeping the awareness of the Spiritual Heart is to love. Thats why jnana, the direct knowledge, is so related with bhakti, which means love, devotion, zeal, fervor, heartiness, ardor, adoration, ecstasy. God is born in the Heart and the Heart is born in God, as the great Christian mystic Meister Eckhart said. This vision leads us to understand that there is nothing to be searched in the interior or exterior. God is already there. The Bliss of Pure Existence, sat, is expanding the soul and the understanding. The Divine Reality is unveiling a mystery of love-awareness. The intellect of the Heart in Christian spiritual practice In Christian spirituality, and for the Fathers of the Desert, the Heart is not simply a physical organ, but is the spiritual center of the humans being, his deepest and truest self, or the inner shrine, to be entered only through the sacrifice of individuality, in which the mystery of the union between the divine and the human is consummated. In the vision of the Desert Fathers, there is an organ of contemplation known as the eye of the Heart or the intellect of the Heart, nous. This nous dwells in the depths of the soul, representing the innermost aspect of the Heart. For them nous, the intellect of the Heart, is the highest faculty of man through which he

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knows God or the inner essences by means of spiritual perception or direct apprehension (St. Isaac the Syrian used the term simple cognition). The intellect of the Heart does not function by formulating abstract concepts and does not reach conclusion through deductive reason. It understands Divine Truth by means of immediate experience or intuition. The importance of guarding of the Heart For the Fathers of the Desert, nipsis or guarding of the Heart, watchfulness, represents spiritual sobriety, alertness, vigilance. It signifies an attitude of attentiveness in which we are almost continuously aware of the Heart. The main manual of their tradition is The Philokalia (a collection of texts on the disciplines of Christian prayer and a life dedicated to God), which means Love of the Beautiful. The Beautiful is understood as the transcendent source of life and the revelation of Truth. The Greek title for The Philokalia is The Philokalia of the Niptic Fathers, i.e., of the Fathers who practiced the virtue of watchfulness. This shows how central they held the awareness of the Spiritual Heart. The same attitude is promoted in the Yoga of the Spiritual Heart, in our retreats and workshops. The eye of the Heart The expression the eye of the Heart appears also in the Sufi tradition. Here it represents the opening toward the Divine, the eye through which the depth of the Heart can be seen and through which the Heart can know the Supreme Divine Reality. According to this description, we can imagine this eye of the Heart having two faces: a) One is oriented toward interior, through which the meditator can see the infinite depths of the Heart; b) The other is oriented toward exterior. This is the eye through which the Supreme Subject, the Inner Knower, God, or the witness consciousness is witnessing the world. For these traditions, this place, deep in the Heart, is the symbol of the point of contact with God. Cultivating the Heart is a fundamental spiritual need. The great Sufi mystic and poet Rumi affirmed:

There is a candle in your heart, ready to be kindled. There is a void in your soul, ready to be filled. You feel it, don't you? You feel the separation from the Beloved. Invite Him to fill you up, embrace the fire. Remind those who tell you otherwise, that Love comes to you of its own accord, and the yearning for it cannot be learned in any school. In the same manner in which the mind is trained in school through the process of education, our Heart (seen here as the organ of spiritual perception) needs to be cultivated. In the domain of the Heart, most of us are somewhat or entirely illiterate. Of course, the process is different because its attributes are different. Art and contemplation represent some of the way to cultivate our Spiritual Heart, but the best method is through meditation for the revelation of the Spiritual Heart and Love. Any authentic spiritual school should induce or even teach the sacred principles of the kingdom of the Heart: pure love, yearning, fervor, the sacred tremor, the aspiration for God. A retreat for the revelation of the Spiritual Heart can be compared in some aspects with an initiation ritual. The role of the most important rituals in ancient traditions was to eliminate the discursive and reflective tendency of the mind and to dissolve the force of identification, which keeps alive the citadel of individuality. In such moments, a complete silence of the mind was necessary before entering the sanctuary (which corresponds with the secret chamber of the Heart). It was thus that the initiates were able to rise above their egos, their personal existence, toward that which they called the Being of Being, toward the Supreme Essence.

The "purpose" in Yoga of the Spiritual Heart

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In our times, the connection between our superior intuitive intelligence and the Heart has mostly been forgotten. Even if we generally accept the idea of the existence of a Spiritual Heart, we tend to accept it symbolically. The Yoga of the Spiritual Heart and the Hridaya Retreat start from the premise that the traditional ideas about the Spiritual Heart can and should be applied in very concrete and practical ways. The Heart, seen as an organ of direct knowledge, can and should be trained constantly in order to increase its purity and capacity to Love, witness, surrender. In this way, the borders of individuality fade away, and through the recognition of its fundamental attribute as a gateway to infinity, the Supreme Self, Atman, is revealed. 2.7 Retreat Techniques and Activities All meditations and techniques are specifically intended to activate the Spiritual Heart and to awaken the consciousness at this level. We will integrate advice for guided meditation, lectures, and practical techniques and methodologies in our retreat sessions, including: Ramana Maharshis atma vichara method of introspection (Who Am I?) Techniques to still the mind using breath control Study of the symbolism of the Spiritual Heart Methods of passing from individual consciousness to Cosmic Consciousness Methods of Self-centering in daily life A proper understanding of Advaita Vedantas fundamental tenets Hatha Yoga sessions in a special style - Hridaya Other Yogic methods that approach the issue of the Spiritual Heart Sacred poetry The four fundamental stages in the process of the revelation of the Spiritual Heart Advice for maintaining awareness in the Spiritual Heart in the tradition of the Fathers of the Desert (from Christianity) Daily special meditations on themes connected with Self-revelation The Christian method of the Prayer of the Heart etc.

Sahajananda, is specialized in Self-revelation meditation through Love and the opening of the Heart. A electronic engineer by education, Sahajananda was formerly a professor at the University of Parapsychology in Bucharest, Romania. He has extensive experience with inducing profound and elevated meditative states. He has been a Yoga teacher since 1984. He pursued many solitary cave retreats, following the example of Ramana Maharshi and other Jnana Yoga masters. After years of solitary retreats followed by spiritual realization, in 2002 Sahajananda began to guide groups of people using this method. He has led this special retreat for thousands of participants across Europe, Asia and America.

A single, gentle bell-ring will mark the end of each meditation or other period, and will signal a short break. A series of bell tones will indicate that the next meditation or other period will begin within two or three minutes and that it is time to take ones seat and cease movement in the hall. 2.9 Special Themes Special meditation lecture topics will be explored every evening. In a 10 day Retreat the topics are: Day 1 Day 2 Day 3 Day 4 Day 5 Self, Day 6 revelation Day 7 Day 8 Day 9 Meditation for revealing the Divine Self, Atman, using the Selfinquiry method of Ramana Maharshi, Who am I? Spanda, the sacred tremor, and the Divine Mystery that is revealed by opening to the reality of the Divine Self, Atman The method of resorption of the I thought at its source (according to Ramana Maharshis revelation) The Prayer of the Heart (the fundamental method of the Fathers of the Desert) The witness consciousness and its role in the revelation of the Divine Atman Exemplification of the four fundamental stages in the process of SelfComplete surrender to the Supreme Reality of the Divine Self, Atman The Divine Love that pervades our entire being, through the revelation of the Divine Self, Atman The consciousness of Unity that is revealed through the expansion of

2.8 Hridaya Retreat Leader

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Day 10

sensory perceptions A special schedule will be kept this evening that affords time for concluding remarks, open questions and answers, and an opportunity for retreat participants to share their spiritual experiences

I know feel like a happy little scientist who was just provided with a professional laboratory full of new tools to help with whatever kind of problem may come on the surface. Katrin G., Germany I just want to meditate! The first time I took this retreat, the 3 hour afternoon meditation was pure Hell. I mean torture. Now its just half an hour too short! So answering this question has a much deeper meaning when considered over two years rather than 10 days. It is really this retreat (the teachings and the teacher) that is the reason for my mostly-daily practice. It is this retreat that has inspired me over the years to stay committed to meditation practice. Its much easier now, because I love what it brings to life. I owe that to this retreat. Karen S., Canada 3.0 Retreat Guidelines Even if you have previously attended a Hridaya retreat, please read these guidelines carefully. In order to create the preliminary conditions that facilitate our access to deep inner states, mental peace, and aspiration toward the Divine, it is necessary that certain rules be strictly followed for the duration of the retreat. These rules aim to create certain conditions that would resemble those a yogi experiences in solitude, for instance in a cave retreat. The retreat atmosphere has been evaluated carefully as to how it can best support the attendees spiritual efforts. The rules are part of this support. All hopeful participants must agree to abide by these guidelines and the consequences of noncompliance. 3.1 Voluntary Restraint A meditation retreat is an extraordinary situation (although meditation is actually perfectly normal). A large group of people must live together in very simple conditions, while relating to each other in a completely new way. Here, we relate through the common experience of meditation, with all its pains and joys, discoveries and frustrations. For these days, our lifestyle is built around a common purpose rather than more selfish purposes promoted by the world today. To accomplish this in harmony, we must agree on certain conventions. The most important are mindful silence, giving way to others, sticking to the schedule, and following instructions. This retreat is arranged as a serious opportunity for serious aspirants who wish for a very special and exclusive retreat experience. Please approach these guidelines with this frame of mind, with an openness toward protecting and supporting this

In shorter Retreats, only some of these topics will be addressed. 2.10 Testimonials of Past Attendees The following are comments by recent retreat attendees: Doing Hridaya meditation and retreats has transformed my life forever. I have blossomed as a spiritual aspirant and have the tools to continue growing. I am forever grateful to be blessed with this grace and grateful (so so much!) for Sahajananda, Ramana Maharshi, and these teachings. Allie USA This retreat has made me want to plunge into Self-Enquiry more than ever. Ive read some of Ramana Maharshi and Nisargadatta Maharajs work, and I now I feel its time to follow this path. Ed R. Canada Surrender was a very important lecture, well informed and showed deep care and motivation to clarify questions. I have a more clear understanding of surrender and why it is fundamental for spiritual growth. Brian S. USA Me encanto el retreat. Tuve unas meditaciones bien bonitas, me rei, llore, vi la carita de mi madre amada junto a la mia. No sabia si yo estaba muerta, entre las campanas de los monjes, los grillos en concierto y todos los angeles a mi alrededor. El sentimiento de rendicion a Dios Todo Poderoso. Fue Fantastico. Gracias, Les Amo. Gloria R. Puerto Rico It was a crucial point for my spiritual life. After this I feel that I want to consecrate my life to this precious treasure. Ive been a spiritual seeker all my life and now everything makes sense. I feel a deep joy that I found these teachings. Renata W. Mexico The Spanda lecture was revolutionary for me because it explained elements that I was intuitively playing with in my practice but had no theoretical knowledge of. The lecture on compassion and the technique were incredible. Alexandra C. Romania

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atmosphere through your own agreement and cooperation. If you at first glance feel that the guidelines are too strict or too difficult for you, first consider your own state of readiness to participate. If you do indeed feel ready, then inspire yourself with the understanding that this retreat lasts just a few days in the big picture of life! 3.2 Mauna (silence) Mauna is compulsory. The period of mauna will begin on the first morning, with the consecration of the retreat, and will end after the last meditation on the last day of the retreat. Absolutely no talking by participants will be allowed. For any real necessities, please inform the Retreat Coordinator in writing of administrative problems. Much energy and ego goes into our speech. We say things that dont need to be said, are silly, gossipy, or even harmful. This not only makes the world noisy, it makes our own mind noisy. If there is nobody to talk to we just chatter away to ourselves. In meditation, this can be an annoying hindrance. So we keep silent by not speaking or passing notes to each other during the retreat, in order to quiet our mind and maintain a quiet, peaceful environment for everyone. This can be difficult at times, but most people find it a powerful and wonderful experience. Many people travel here from far away because they cherish this silence, so we respect each other by maintaining the silence with mindfulness and wisdom. Even training ourselves to walk, move, and do things quietly leads to a calm and graceful experience. It is also important not to judge or project opinions onto others. Developing selfdiscipline and a compassionate understanding for all things is part of the training. 3.3 No use of any electronics or media, please. Retreat participants are asked not to use MP3 players, radios, TVs, DVD players, the Internet, or computers for the duration of the retreat. Thus, there is to be no listening to the news or music, checking email, watching movies, etc. 3.4 Mobile Phones No use of mobile phones is allowed during the retreat. They should ideally be left at home and off for the retreats duration. Participants should make a firm

commitment not to use the phone for conversations, SMS messages, surfing the internet etc., for the duration of the retreat. 3.5 Reading Reading is not allowed, not even of books of a spiritual nature. Please agree not to read during this retreat. Through the retreat practice, we aim to focus inward as much as possible, and reading can lead us away from strong interiorization, diffusing our efforts and experience in the process. Keeping silent includes putting away books youve brought along or keeping them closed throughout the retreat. You will get plenty of information while you are on the retreat. Reading will be a distraction, possibly confusing you, possibly taking you away from the purpose of this retreat. You will have all the time you want to read when you leave. We also request that you stop writing, except for notes taken during talks and impressions of meditative experiences that you may record in your retreat journal. Letter writing and creative writing will take the mind away from our purpose here. 3.6Sexual Abstinence Sexual abstinence is mandatory. This really means abstinence and not Tantric continence! This point is obviously non-enforceable (we cannot check you, of course), but is insisted upon to reinforce the atmosphere resembling solitude that we are attempting to create for participants. If you wish to join the retreat, please agree to abide by this requirement for the duration of the retreat. 3.7Fasting Fasting is not recommended for the entire duration of the retreat (although your own tapas of a weekly fasting day is OK), in order to maintain a high level of vitality and energy for meditation. 3.8 An Attitude of Solitude It is recommended that you aim to cultivate a state of experience resembling solitude by agreeing not to: look at others, touch, hug, kiss, say hello (even nonverbally), smile at each other, etc. This can at times feel alienating and lonely for people who are very sociable and miss such simple human contact, but it will drastically help your experience of interiorization. In addition, the opening of the soul will offer you the opportunity to communicate in a much subtler way, through

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the language of Love. Your friends will still love you at the end of the retreat, maybe even more . 3.9 Gender Segregation Gender segregation by which the men and women have different designated areas in the hall is meant to keep sensory distraction to a minimum for participants during the retreat. A mens side of the hall is marked, along with its own entrance, and a womens side is also marked and has its own entrance. The sections form roughly half of the meditation hall each, demarcated lengthwise from the front to back of the hall. Please observe the gender area designations by not only seating yourselves within the proper area but also by entering exclusively through the entrance corresponding to your section for the duration of the retreat. It is strongly recommended that men and women choose separate accommodation for this retreat and that they also dine separately. We will facilitate this point with segregated dining areas. If two partners will attend the retreat simultaneously and share a house, possibly one partner can stay with a friend of the same gender who is also attending the retreat during this time. If finances are less of an issue, one partner is encouraged to rent a separate bungalow for the duration of the retreat. 3.10 Dress Participants should try to avoid attention to their own vanity and the desire to attract the opposite sex. We ask that women not wear makeup or perfume and dress discreetly and simply, and that men not display too much nudity. Please wear modest attire that is not too revealing. For men, this includes wearing a shirt and, for women, no low-cut or midriff-baring outfits (including bikini tops) or very short shorts, please. The dress recommendation is not meant to stifle your creativity, free expression, etc. It is meant to form part of the atmosphere of consideration and mutual support we aim to cultivate during retreats. People could take the view that it is someones own personal problem if he or she is distracted from meditation by glances at members of the opposite sex, etc. However, this does not include an opportunity

for a contribution of personal responsibility to this atmosphere through innocuous and simple behaviors we can all follow to help our fellow retreat attendees. By illustration, when a Buddhist monk ordains, he takes a resolve not to have physical contact with women, including hugs with his own mother. He does not forsake his mother; he in fact loves his mother very much, but gives up hugging her in order to support the lay peoples faith in the monastic life. A lay person who saw a monk hugging a woman (even his mother) may lose some faith in his path. This is behavior undertaken for appearances to support the strength of the tradition. In another metaphor, visitors to monasteries are also asked to dress modestly to support the monks practice. Surely, there is no one who would knowingly like to mentally tempt a monk away from his vows and practice. In the same way, let us consider our retreat colleagues as serious aspiring meditators who can use our help and support to focus well during the retreat. 3.11 Photographs Please limit yourself to looking at photographs of spiritual masters and gurus only. Do not gaze upon photos of your friends, family, etc. in order to help yourself concentrate on transcendental states rather than worldly thoughts. 3.12 Smoking No smoking of any kind during this retreat. Please commit to not smoking for the duration of these days if you intend to join. 3.13 Meditation Notebook It is recommended that participants record their meditative and daily experiences in a notebook. This retreat journal can help you not only to push through any challenging moments, but can serve to inspire you and provide a point of reference for your growth during the retreat period. A meditation notebook helps us to objectify our experiences and what we understand during meditation. It can bring inspiration to us even after the retreat. Reading it afterward can be a powerful support in daily life. 3.14 Following the Schedule The schedule we follow is very moderate compared to some meditation retreats which start the day before dawn. The day includes approximately seven hours of

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meditation, two hours of Hatha Yoga practice, and one and a half hours of inspiring spiritual talks or Q&A. 4.2 Attendance Please agree to join all sessions and activities of the retreat if you will sign up for it. 3.15 Lateness Everyone must be on time for all spiritual activities, as lateness is very disruptive and latecomers will not be allowed to join until the next session. Please plan accordingly. If you find yourself late for a meditation session, please do not sneak into the hall in the hopes that you will not be noticed or will not disturb others. Instead, please be considerate and wait without any undue noise, meditating outside the hall during the session and entering only during the next break. The only exceptions will be made for: people who are sick and cannot attend sessions; teachers and administrators assisting with the retreats organization. During this retreat, a number marks the place of each participant; when a number marks an empty place, that participants absence is noted by Retreat Monitors. 4.3 Partial Attendance of Retreats Partial attendance of retreats is generally not allowed and is not encouraged. We intend these retreats to be a complete experience, with the energy built and sustained over this period of time for each participant. We feel that the effects of the retreat cannot be evaluated properly by only a few days participation. Hridaya Yoga does not offer its retreats on a drop-in basis, therefore attendance of all meditation sessions is compulsory.

4.0 Retreat Administrative Details There are a number of small administrative necessities which must be observed for the successful running of this retreat. Your cooperation is deeply appreciated. 4.1 Retreat Coordinator The Retreat Coordinator is the Hridaya Yoga staff person who is designated to watch over all the administrative retreat details and to solve any problems that arise during the retreat. This person is an assistant to the Retreat Leader and may at times receive whispered instructions from the Retreat Leader. The Retreat Coordinator will be the one who announces the rules and guidelines during this session. Please do not approach the Retreat Leader with any issues other than those involving a spiritual crisis or emergency for you; he must use his time and energy to remain focused on the spiritual leadership of the retreat for the sake of the retreat itself and all participants. If you have unresolvable administrative or other problems during the retreat, please detail your issues in writing and alert the Coordinator, who will do his or her best to assist you in a timely and appropriate manner.

4.4 Disturbances Hridaya Yoga does everything within its power to provide retreat attendees with a peaceful and undisturbed meditation environment during events. We appreciate your help and cooperation to achieve an ideally supportive atmosphere. Participants are asked not to disturb the peace of mind of their colleagues in any way during the retreat. We ask that participants not make sudden movements, produce sharp noises, hyperventilate, or perform other disturbing bodily actions. Participants are asked not to stand up, move about, or conduct any other activities during meditation sessions with the exception of the discreet rearrangement of the position of ones limbs. Stretching, using the toilet, etc. should be reserved for break times. Please be considerate about the use of products with strong odors (perfumes, tiger balm, etc.). A retreat atmosphere is one in which people are in close proximity for long periods. Some people have sensitivities to fragrances or find strong odors intolerable and very distracting.

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Please make fair use of the mats, pillows, and chairs during the retreat. If you feel like creating special conditions of comfort for yourself, use your own resources (for example, by bringing extra pillows from home) and do not disfavor the others.

I am neither aversion, nor attraction, neither avidity, nor estrangement. I know not greed, delusion, pride nor envy. I have no obligation, no interests, no wishes, no passions. I am Consciousness and Pure Bliss without form, I am Shiva! I am Shiva! For me there are no good actions, no bad actions, no pleasure, no suffering. There exist no ritual incantations, sacred places, Vedas, or sacrifices. I am neither pleasure, nor the object of pleasure, nor the agent of pleasure. I am Consciousness and Pure Bliss without form, I am Shiva! I am Shiva! I know not death, nor doubt, nor caste differences. I have no father, no mother, because I am unborn. I have no friend, no relative, no master, no disciple. I am Consciousness and Pure Bliss without form, I am Shiva! I am Shiva! I am eternal, unchanging, and without form. Through my ubiquitousness I exist everywhere. I am not attached to sense organs and that is why I have no desires at all. I know not freedom, nor slavery. I am Consciousness and Pure Bliss without form, I am Shiva! I am Shiva! Shankaracharya In truth, it is not for the love of a husband that a woman loves her husband, but for the love of the Divine Self, Atman, in the husband, that the woman loves her husband. It is not for the love of a wife that a man loves his wife, but for the love of the Divine Self, Atman, in the wife, that the man loves his wife. It is not for the love of a child that a mother loves her child, but for the love of the Divine Self, Atman, in the child, that the mother loves her child. Brihadaranyaka Upanishad Where there is duality, the other sees other, other hears, touches, thinks of, knows other. But when one sees all as the Self, by what shall one know it? It is by the Self that one knows all that is.... He who sees all elsewhere than in the Self is betrayed;

4.5 Questions This retreat experience aims to create an atmosphere resembling solitude as much as possible a cave retreat of your own where there is no one but yourself to answer your questions. Try to persevere through the process of the retreat, quieting the mind and allowing the meditations themselves to give you answers. However, you may ask questions related directly to the practice at any time by sending your written questions to the seat of the Retreat Leader. The answers will be given during the evening Q&A session. On the last day of the retreat, participants are also invited to share their experiences.

5.0 Inspirational Poems Nirvanashatkam (The Six Stanzas of Salvation) I am Consciousness and Pure Bliss without form, I am Shiva! I am Shiva! I am not the intellect, nor the thoughts, nor the ego, nor the mind. I am not the hearing, nor the taste, nor the smell, nor the sight. I am not the ether, nor the earth, nor the fire, nor the air. I am Consciousness and Pure Bliss without form, I am Shiva! I am Shiva! I am not the life-force, nor the five vital ethers. I am not the seven constituents of the body, nor its five sheaths. I am not the five organs of action. I am Consciousness and Pure Bliss without form, I am Shiva! I am Shiva!

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for all this is Brahman, all beings and all that is are this Self. Brihadaranyaka Upanishad Worship the Living God We want to worship a living God. I have not seen anything but God all my life, nor have you. To see this chair you first see God, and then the chair in and through Him. He is everywhere, saying, I am. The moment you feel I am, you are conscious of Pure Existence. Where shall we go to find God if we cannot see Him in our own hearts and in every living being? Thou art the man, Thou art the woman, Thou art the girl and Thou art the boy. Thou art the old man tottering with a stick. Thou art the young man walking in the pride of his strength. Thou art all that exists a wonderful living God, who is the only fact in the universe. Swami Vivekananda the Great Neither I am me, nor you are you, nor you are me. Also, I am me, you are you and you are me We have become one in such a way That I am confused whether I am you, or you are me.

and the seven heavens were lost in its brilliance.

Rumi

The Divine Spirit, the spark of God that dwells in the heart, is smaller than a grain of rice, is smaller than a grain of rye, is smaller than a mustard seed, is smaller than a grain of millet, is smaller that the germ in the grain of millet. This Atman that dwells in the heart is bigger than the Earth; it is bigger than the atmosphere, bigger than the sky, bigger than the worlds altogether. Chandogya Upanishad Infinity is that. Infinity is this. From Infinity, Infinity has come into existence. From Infinity, when Infinity is taken away, Infinity remains. Invocation from the Isa and Brihadaranyaka Upanishad What shall I do with the things that cannot make me immortal? Brihadaranyaka Upanishad Lead me from the unreal to the Real Lead me from darkness to Light. Lead me from death to Immortality. Brihadaranyaka Upanishad

Rumi

Last night, I saw the realm of joy and pleasure. there I melted like salt; no religion; no blasphemy, no conviction or uncertainty remained. In the middle of my heart, a star appeared

From Bliss we come into existence. In Bliss we grow. At the end of our journey's close, into Bliss we retire. Taittiriya Upanishad The spirit (Atman) cannot be revealed by the weakling. Mundaka Upanishad

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6.0 Suggested Reading This list is intended as a response to increasing requests for suggested reading related to the Hridaya Retreat for Revelation of the Spiritual Heart. However, Sahajananda wishes to reaffirm the idea that this should remain a support for a more spiritual state of aspiration and actual practice of Hridaya Yoga: meditation, continuous awareness, Hatha Yoga. Theory has its importance, but only as a basis for practice. The exclusive preoccupation with theory, doctrines, and philosophy can in reality be a hindrance. Following the easier alternative which is merely a mental study, we cannot create the proper conditions for revealing our Real Nature, the Spiritual Heart. On this subject, Ramana Maharshi said: Some theoretical knowledge is needed for Yoga and may be found in books, but practical application is what is needed. ... As for intuitive understanding, a person may laboriously convince himself of the truth to be grasped by intuition, of its function and nature, but actual intuition is more like feeling and requires practical and personal contact. Mere book learning is not of any great use. What use is the learning of those who do not seek to wipe out the letters of destiny by enquiring: Whence is the birth of us who know the letters? They have sunk to the level of a grammophone. What else are they, O Arunachala? Many of the books are rated on a scale from 1 to 5 stars (*). This does not represent an absolute evaluation. Rather it might correspond to the degree of relevance the book has with regard to Hridaya Yoga, the Yoga of the Spiritual Heart. The books marked in bold face are those strongly recommended. There are an increasing number of e-books being made available for free download on the Internet. Many upanishads and other Oriental scriptures are available. Books by Swamis Sivananda and Krishnananda have long been available but the Sri Ramanasramam only recently made books on the discourses of Ramana Maharshi available. A) Classical Texts of Advaita Vedanta

(5*) Ashtavakra Gita. An ancient dialogue between two great sages - Astavakra and his disciple, King Janaka - about Advaita Vedanta. It can be found at web address: http://www.realization.org/page/doc0/doc0004.htm Advaita Bodha Deepika (The Lamp of Non-Dual Knowledge). An ancient book based on the commentaries of Shankara to Vedantasutras. It can be found at web address: http://www.arunachala.org/downloads/book/advaita-bodha-deepika.pdf (5*) Dattatreya. Avadhuta Gita (The Song of the Ever-Free). (5*) Dattatreya. Tripura Rahasya (The Mystery Beyond the Trinity). Tripura Rahasya was considered by Bhagavan Sri Ramana Maharshi as one of the greatest works that expounded Advaita philosophy. It actually recommends awareness of the awareness. It was described as a nondual marriage between Advaita and Tantra. (4*) Krishnananda, Swami. Panchadasi. Commentaries in a classical text about satcitananda. Krishnananda was a disciple of Swami Sivananda. (5*) Shankara, Adi. The Crest-Jewel of Discrimination (Viveka-Chudamani). A classical treatise about discrimination between what is Real the Self and what is not. Probably the most famous of the books attributed to Shankara. (5*) Shankara, Adi. The Knowledge of the Self (Atmabodha). An important contribution to the solution of many of mans most urgent problems and distresses, says Ananda K. Coomaraswamy. (4*) Yoga Vasishta Sara: The Essense of Yoga Vasishta. The Brihat (Great) Yoga Vasishta is a work of about 32,000 Sanskrit couplets traditionally attributed to Valmiki, the author of Srimad Ramayana. It is a dialogue between Sage Vasishta and Sri Rama, during which Advaita (the doctrine of nonduality) in its pure form as ajativada (the theory of non-origination, that the world is just a illusion) is expounded. Ramana Maharshi used to refer to Yoga Vasishta frequently and even incorporated six couplets from it in his Supplement to Forty Verses (verses 21 to 27). A condensation of this work was made (by an unknown author) into about 230 couplets, divided into 10 chapters, as this book, Yoga Vasishta Sara.

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B) Works of Ramana Maharshi and His Disciples about Advaita Vedanta, the Self-Inquiry Method, and His Perspective about Reality (4*) Brunton, Paul. A Search in Secret India. The book lucidly narrates the authors acquaintance with, impressions of, and relation to Maharshi, who so influenced him. The three chapters IX, XVI, and XVII relating to Maharshi were reprinted by Ramanasramam in a booklet entitled The Maharshi and His Message. (4*) Cohen, S.S. Guru Ramana: Memories and Notes. General ideas and topics of Advaita, including surrender, maya, free will, Liberation, etc. This book contains some of Cohens reminiscences - the memories of a man who remained with Ramana for 14 years - as well as the notes he took down during his long residence at Ramanashram. The last part of the book consists of his diary. This is also very inspiring because it is charged by the spiritual aspiration emanating in the presence of Ramana. (4*) Cohen, S.S. Reflections on Talks with Sri Ramana Maharshi. Commentaries and interesting personal notes about the teachings of Ramana. Topics: Destiny and free will, visions, brahmacharya, the world, God, the Self as Reality, Heart and mind, etc. (4*) Ebert, Gabriele. Ramana Maharshi. This biography of Ramana, with many stories about special moments in his life, is well written, and the love for Ramana radiates through her words. (4-5*) James, Michael. Happiness and the Art of Being: The Philosophy and Practice of the Spiritual Teaching of Bhagavan Sri Ramana. As a direct disciple of Ramana, the author analyzes and presents Sri Ramanas teaching in a very systematic, accessible, and logical manner. A massive book - and this is only Part 1 of a planned multi-volume work - the index alone runs to 38 pages. Topics include: happiness, the illusion of time and space, the science of consciousness, Selfsurrender, etc. (4-5*) Godman, David. Be As You Are: The Teachings of Sri Ramana Maharshi. A very systematic book about Ramanas perspectives. He starts each chapter explaining the significance of the terms used by Ramana and Ramanas general vision and after that he exemplifies this with quotes. I consider that

Godman had some misunderstandings regarding the Heart, but apart from this, this book represents a very good place to start. The topics are: the Self, Self-awareness, Self-inquiry, surrender, meditation, concentration, samadhi, Creation theories and the reality of the world, the nature of God, etc. (5*) Maharshi, Ramana. Who Am I? (Nan Yar?). This work, composed by Bhagavan in the mid-1920s, is the work that originated with answers written in the sand in 1901. It is considered the standard introduction to Bhagavans teachings. It is advisable to use the translation of T.M.P. Mahadevan. (5*) Maharshi, Ramana. Self-Enquiry (Vichara Sangraham). This text consists of 40 questions and answers explaining the attitude needed for revealing the Supreme Self. We can find here different analogies used by Ramana for explaining the Ultimate nature of Reality and how individuality appears. It is advisable to use the translation of T.M.P. Mahadevan, who also provides a clear introduction to and explanation of the text. (5*) Maharshi, Ramana. Forty Verses on Reality. This text presents a synthesis of Ramanas teaching of nonduality and practice of inquiry and was written at the request of his disciple Muruganar, who wanted a brief summary of Ramanas teaching. Ramana wrote the verses as they came to him, and Muruganar arranged them in a particular order. 40 verses fit a classical Hindu poetic form. Later, Ramana wrote 40 additional verses, and the original 40 verses were put into a supplement to the 40 verses. The text still requires some explanations, especially for a beginner. It has very short and essential affirmations since it is structured as a book of aphorisms. (5*) Maharshi, Ramana. Maharshis Gospel. Answers of Ramana to questions put to him by his devotees. The answers are structured around the essential themes of Ramana: Bhakti and Jnana, mind control, silence and solitude, Aham and Aham vritti, the place of the Heart, etc. It is a book of about 100 pages, easy to read. (5*) Maharshi, Ramana. Talks With Ramana Maharshi. This classic book of conversations recorded over the period 1935 - 1939 can be a continuous source of inspiration. Ramana often went behind the words that constitute a question to correct the questioner even on the matter of questioning. When irrelevant and futile questions were asked, he didnt want to satisfy the idle curiosity of the questioner or confirm him in his delusions. It was said that Ramana does not leave his

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interlocutor in the place where he was. As one of the devotees put it, All our questions are from our standpoint, and Sri Bhagavans replies are from his standpoint. The questions are not only answered, but are also undermined. It is a comprehensive book of about 700 pages. (5*) Maharshi, Ramana. Know the Ramana Way. A very good collection of Q&A about the nature of the mind, ego, etc. (4*) Osborne, Arthur. Be Still, Its the Wind That Sings. About Ramana, Advaita, and Hinduism, Buddhism, Islam, Christianity, etc. (3-4*) Osborne, Arthur. Ramana Maharshi and the Path of Self-Knowledge. This is a biography of Ramana, with some nice and less known pictures of Ramana. (4*) Osborne, Arthur. The Teachings of Bhagavan Sri Ramana Maharshi in His Own Words. The contribution of Osborne to this book is mainly the very good compilation of the answers of Ramana, grouped in essential topics. He also gives a few useful explanations and conclusions. (4-5*) Who. Maha Yoga or The Upanishadic Lore in the Light of the Teachings of Bhagavan Sri Ramana. Maha Yoga is the Direct Method of finding the Truth of ourselves. A very clear book about Advaita as taught by Ramana Maharshi. The author, only identified as Who on the title page, was Sri K. Laksmana Sarma, who studied for more than 20 years with Ramana. The key topics addressed are happiness, ignorance, world, soul, God, the nature of the Self and the means for realizing this, and the role of devotion. C) Works of Nisargadatta Maharaj and His Disciples

his final dialogues with people during satsang. In the introduction Jean Dunn, the editor, describes them as the culmination of the rarest teachings he had to give us; they were the summit of the heights of his wisdom. D) Works of Other Contemporary Sages and Spiritual Teachers

(5*) Maharaj, Nisargadatta. I Am That. Sahajananda considers this work to be possibly the most powerful book in its capability to completely change a life. This is probably the best-known book about Advaita. It consists of short, brilliant dialogues that Maharaj had with visitors. There are answers to questions on a variety of topics of concern to those still trapped in the illusory world, as well as many wonderful, direct, and penetrating statements. (5*) Maharaj, Nisargadatta. Consciousness and the Absolute. This is lesser known than I Am That, but nevertheless it has the same freshness and spiritual power. This book features the last teachings of Sri Nisargadatta Maharaj, including

(5*) Klein, Jean. I Am. All the books of Jean Klein are very inspiring. They present answers that open us beyond rational understanding. (5*) Klein, Jean. Be Who You Are. This book is mainly about Yoga, meditation, and awareness.(5*) Klein, Jean. Transmission of the Flame. (5*) Klein, Jean. Who Am I? Includes dialogues about couples and sexuality from the perspective of Advaita, a conversation on art, etc. (5*) Klein, Jean. Open to the Unknown: Dialogues in Delphi. (5*) Klein, Jean. Beyond Knowledge. (5*) Klein, Jean. Living Truth: Where Time and Timelessness Meet. (5*) Klein, Jean. The Book of Listening. A collection of compilations about Advaita, Yoga, love, art, beauty, etc. (3-4*) Poonja, H.W.L. Wake Up and Roar: Dialogues with Papaji. The idea There is nothing to be done is very present. (4*) Sivananda, Sri Swami. Vedanta for Beginners. A good introduction to Advaita Vedanta. (5*) Tolle, Eckhart. The Power of Now. The books of Eckhart Tolle are well known and dont need a presentation here. I strongly recommend them. (5*) Tolle, Eckhart. Stillness Speaks. A very inspiring booklet of aphorisms about stillness, the reality beyond the mind, ego, the Now, surrender, nature, relationships, death, eternity, the end of suffering, etc. (5*) Tolle, Eckhart. A New Earth. (4-5*) Tolle, Eckhart. The Power of Now: A Guide to Spiritual Enlightenment. (4*) Vernon, Andrew. Way of the Bird: Commentaries on the Teaching of Shri Ranjit Maharaj. This book includes daily inspiration for all 12 months and is a rather devotional book of Advaita, with good explanations. Ranjit Maharaj was the guru of Nisargadatta.

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E)

Other Books about Advaita and neo-Advaita Vedanta

(5*) Gupta, Mahendranath (aka M). The Gospel of Sri Ramakrishna. This book features the teachings of the great 19th century Self-realized saint and adept of Advaita, Ramakrishna. The dialogues presented here were recorded during the last four years of his life. M was one of Ramakrishnas disciples. (4*) Hartong, Leo. Awakening to the Dream. This book contains many beautiful stories and quotes, but it it may be too much in the frame of neo-Advaita Vedanta. F) Meditation

(5*) Sivananda, Swami. Mind, Its Mysteries and Control. (4*) Tart, Charles. Meditation, Some Kind of Self-Hypnosis, a Deeper Look. This is an article from the C. Tart website, http://www.paradigm-sys.com. An interesting comparison between consensus consciousness (the normal wakeful state), hypnosis, shamatha, and vipassana. Zajonc, Arthur. Meditation as Contemplative Inquiry: When Knowing Becomes Love. G) Buddhism Theravada, Mahayana, Dzogchen, Mahamudra

(4-5*) Ballentine, Rudolph. The Theory and Practice of Meditation. This is a collection of essays about meditation, written by different teachers. The most interesting of them are: Mind, Meditation, and Emotions; Meditation in Action; Obstacles in Meditation; Meditation and the Unconscious Mind; and The Tradition of Superconscious Meditation. (4*) Easwaran, E. Passage Meditation. This book (original title: Meditation) describes the Eight Point Program that Easwaran developed. He gives practical instructions regarding meditation and how to bring the deep wisdom of the Heart into daily life. (4*) Easwaran, E. Timeless Wisdom. This book is seen as a companion book to Passage Meditation and contains passages for meditation drawn from among the worlds spiritual traditions. (5*) Krishnamurti, J. Meditations. This is an inspiring booklet in which Krishnamurti speaks poetically about what meditation is. (4*) Leshan, Lawrence. How to Meditate. This is a classic book about meditation. Dr. LeShan, a clinical psychologist who has spent more than 30 years working with cancer patients, takes the approach that meditation is not mysterious; he presents a variety of meditation techniques, from different perspectives. (4-5*) Lewis, Rick. You Have the Right to Remain Silent. (4*) Milton, John. Sky Above Earth Below. This is an excellent book about a meditative life in solitude.

(5*) Khemavamsa. Cittanupassana Contemplation of the Mind. This is an excellent book about increasing awareness.(4*) Khenchen Thrangu, Rinpoche. Shamatha Meditation. Vajrayana / Kagyu tradition presents Shamatha and Vipashyana Meditation from the Vajrayana perspective. (5*) Low, James. Being Right Here: A Dzogchen Text of Nuden Dorje Entitled, The Mirror of Clear Meaning, with Commentary by James Low. This text details the perspective and explanations of a Westerner about Dzogchen. ( (5*) Sogyal, Rinpoche. The Tibetan Book of Living and Dying. (5*) Tashi Namgyal, Dakpo. Mahamudra Quintessence of Mind and Meditation. The first major text representing the meditational methods of both Mahayana and Vajrayana Buddhism. A presentation of the theory and practice of meditation, this is a manual detailing the various stages and practices for training the advanced student. The many levels of meditation covered include the following: the differentiation between stages of tranquillity and insight meditation; meditation on the two kinds of selflessness; preparation for mahamudra meditation; the various methods of mahamudra practice; methods for removing obstacles to meditation; how one achieves realization; and the four Yogas of mahamudra. (5*) Tenzin Namdak, Lopon. Bonpo Dzogchen Teachings. (5*) Thubten Yeshe, Lama. Make Your Mind an Ocean. This is a book of Buddhist psychology with a lot of inspiring sessions of Q&A in which Lama Thubten explains the Buddhist perspective on emotions, etc.

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Kashmiri Shaivism

Baumer, B. and J.R. Dupuche. Void and Fullness. Dyczkowski, Mark. The Stanzas on Vibration. Dyczkowski, Mark. The Aphorisms of Siva. Lakshmanjoo, Swami. Vijnana Bhairava. Lakshmanjoo, Swami. Shiva Sutras. Mueller-Ortega, P.E. The Triadic Heart of Siva. Odier, Daniel. Yoga Spandakarika. Silburn, Lilian. Vijnana Bhairava Tantra. Silburn, Lilian. Kundalini: Energy of the Depths. Silburn, Lilian. Bhakti. Singh, Jaideva. Vijnana Bhairava Tantra. Singh, Jaideva. Shiva Sutras. Singh, Jaideva. Spanda Karikas. K) Poetry, Stories, and Quotes

Mafi, Maryam. Rumi, Gardens of the Beloved. (5*) Shiva, Shahram. Hush, Dont Say Anything to God: Passionate Poems of Rumi. (5*) Star, Jonathan. Rumi: In the Arms of the Beloved. (5*) Vaughan-Lee, Ellyn. Travelling the Path of Love. A collection of the sayings of the Sufi masters from the ninth century to the present day. Some topics include: the longing of the Heart, meditation and prayer, suffering and surrender, polishing the heart, light upon light, etc. 7.0 Glossary Advaita Non-dualism. Any philosophy that speaks about the essential oneness between the subject (the experiencer) and object (of the experience). Apana The subtle energy associated with exhalation. Atman The Supreme Self, which is a universal not a personal reality. Brahmarandhra An opening at the crown of the head; the ending point of sushumna nadi. Buddhi Intellect. The superior, rational capacities of the mind. Chakra Plexus. Chakra: Muladhara The first center of force, located in the area of the perineum, is the seat of vitality, the battery of the being, attuned with earth energies and mechanical forces (such as gravity). Chakra: Svadhisthana Located two finger-breadths above the sexual organs, the second center of force grants attunement with water energies and magnetic forces, instincts including hunger and sex, and confers sensitivity and social conformism. Chakra: Manipura The third center of force in the human body, located in the navel region, manipura (known as hara in some Eastern traditions) attunes with fire energy. It is represented by willpower, ambition, ego, dynamism, violence.

(5*) Barks, Coleman. The Hand of Poetry, Five Mystic Poets of Persia; The Essential Rumi; The Book of Love. Three very beautiful books of poetry. Even though Barks does not read or speak Persian, but bases his translations entirely on other English translations of Rumi, he has become possibly the most renowned translator of Rumi and of Persian poetry. (4*) Barks, Coleman. The Soul of Rumi: A New Collection of Ecstatic Poems. (5*) Buber, Martin. Tales of Hasidism. (5*) Ladinsky, Daniel. I Heard God Laughing: Poems of Hope and Joy of Hafiz. (5*) Ladinsky, Daniel. The Subject Tonight Is Love: 60 Wild and Sweet Poems of Hafiz. (4*) Ladinsky, Daniel. The Gift. (5*) Ladinsky, Daniel. Love Poems from God: Twelve Sacred Voices from the East and West.

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Chakra: Anahata The fourth center of force in the human body, seated exactly in the middle of the chest, anahata is related with air energy and the heart, bestowing unconditional love, selflessness, humility, affection, and transpersonal emotions. Chakra: Vishuddha The fifth center of force, located above the hollow of the neck, attunes with ether and the energies of space and time. It bestows quick and deep intelligence, the highest aesthetic and symbolic vision, and spiritual intuition. Chakra: Ajna The sixth center of force in the human body, located in the middle of the forehead, ajna represents the cosmic mind, intelligence, deep insight, and coordinates all chakras below it. It is the mental command center. Chakra: Sahasrara At the top of the head, above the physical body, the seventh center of force - not technically a chakra - synthesizes all the other centers and corresponds with real wisdom, the Absolute. Chitta The mind, individual Consciousness. Cit The transcendental Consciousness, or, pure Awareness. Dharana Concentration. In this context, it is a way of centering awareness and entering divine consciousness, which includes ordinary and extraordinary experiences, as well as tantric methods of spiritual practice such as kundalini, mantra, and mudra. Dhyana Meditation, contemplation. Hridaya The heart, the mystical center, the non-manifest seat of the Supreme Reality, realized as Pure Existence, Pure Awareness, and Pure Bliss. This seat of God within us (the projection of the Supreme Reality in the physical body) is found in the center of the chest, slightly to the right, as expounded by Sri Ramana Maharshi. Kashmir Shaivism a practical philosophy of non-dualism which calls the Supreme Reality Shiva. It flourished in the 8th Century A.D. in Kashmir. Kumbhaka Retention of breath. Kundalini Primordial cosmic energy.

Laya Dissolution, merging. Mantra Sacred syllable or word or set of words. Mauna Silence. An essential aspect of mental training and austerity. Mudra Seal; gesture or attitude with spiritual significance. Nada Subtle sound; Universal, primordial vibration. Nirvana Liberation, final emancipation, enlightenment. Open Attention Open attention is the natural expression of a consciousness which is not preoccupied with achieving one thing or another. It is an impersonal attention, free of attachments, the attention of the witness consciousness. Therefore, it does not lose itself in the knowing of the object, but it maintains an awareness of the Spiritual Heart, of the source of attention itself. Prana The subtle energy associated with inhalation; in a wider context, life force energy. Rajas Passion, restlessness; one of the three attributes of Nature. Sahaja The word sahaja (from saha and ja, to be born) means literally together born or co-emergent. It signifies the idea that freedom is not external to us but is our very condition; that the phenomenal reality (samsara) arises simultaneously with, and within, the transcendental Reality (nirvana); and that the conditional mind and enlightenment are not mutually exclusive principles. According to this teaching, true spontaneity or naturalness is an expression of Reality, and enlightenment is always close at hand. Samsara The phenomenal world; the domain of limitation and suffering. Samskara Subconscious imprints that represent active forces for the psychic life. Sat-Chit-Ananda Pure Existence-Awareness-Bliss. The intrinsic attributes of the Supreme Reality. Shaivism Pertaining to Shiva.

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Sakti or Shakti Power, energy, force. Sattva or Sattwa Light, purity, being, existence, one of the three qualities of Nature. Shiva The Benevolent. Nevertheless, Shiva is generally conceived as the destroyer of the universe. From a spiritual perspective, his destructive power is the essential process of breaking down, de-conditioning the ego-personality, thus bringing illumination. Shiva is seen either as the Supreme Consciousness or as the masculine personification of the Divine. Spanda Described variously as divine activity, the dynamic aspect of Shiva, and the creative primordial vibration, spanda (quiver or vibration) is a prominent technical concept in Kashmir (or Northern) Shaivism. It is the throb of the utter bliss of Ultimate Reality. It is not movement as ordinarily understood but the transcendental cause of all motion. Sushumna-nadi The most gracious energetic channel. The central conduit through which the life force, prana, flows from Muladhara chakra, at the base of the spine, to the crown of the head. Tamas Ignorance, darkness, one of the three attributes of Nature. Tantra Weave, the root tan means to extend, expand. It is most generally used as a synonym for a group of specific traditional texts. Upaya Spiritual Path. Vijnana Experiential, mystical, direct knowledge; pure consciousness, awareness rather than analytical knowledge. Vijnanabhairava The revelation of the Ultimate Reality (Bhairava). This classic, but brief, Tantric treatise presents a collection of purely non-dual teachings, in which Bhairava (Shiva) describes 112 ways to enter into the Universal and Transcendental state of Consciousness. Traditionally regarded as a manual for masters, the VBT is a practical work and a comprehensive aid to students of meditation from any tradition, since it deals with the profound underlying principles of spiritual practice and contains a vast library of techniques ranging from elementary to advanced. Most techniques explore the use of dharana,

or concentration, to reaching the Supreme Realization of Oneness with the Absolute. Vikalpa Conceptualization; imagination. Virya Vitality or energy; usually seen in connection with sexual energy.

8.0 Contact Information Please contact us for more information:

Email: Website:

info@hridaya-yoga.com www.hridaya-yoga.com

We welcome you to join this exceptional retreat and hope you will benefit greatly by it! May the sacred tremor of the Heart enlighten our lives!

2013 Hridaya Yoga

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