BIHAR YOGA®

Satyam Speaks series

Satyam Speaks
Trataka

Yoga Publications Trust, Munger, Bihar, India

 Satyam Speaks
Trataka

With kind regards,  and prem

 Satyam Speaks
Trataka

Yoga Publications Trust, Munger, Bihar, India

© Bihar School of Yoga 2020

All rights reserved. No part of this publication may be reproduced,

transmitted or stored in a retrieval system, in any form or by any
means, without permission in writing from Yoga Publications Trust.
The terms Satyananda Yoga® and Bihar Yoga® are registered trade­marks owned by
International Yoga Fellowship Movement (IYFM). The use of the same in this book
is with permission.

The purpose of this book is to provide relevant information re­

garding yoga practice; it is not a practice book and it is not to
be used for teaching oneself or others. All yoga training is to be
learned and prac­tised under the competent guidance of a person
well versed in the practice. It is the responsibility of the practitioner
to choose the teacher and the manner in which the classes are being
conducted. Bihar School of Yoga is not responsible in any way for
the individual’s choice.

Published by Yoga Publications Trust

First edition 2020

ISBN: 978-81-943598-4-5

Publisher and distributor: Yoga Publications Trust, Ganga Darshan,

Munger, Bihar, India.

Website: www.biharyoga.net

Printed at Thomson Press (India) Limited, New Delhi, 110001

 Dedication
In humility we offer this dedication to
Swami Sivananda Saraswati, who initiated
Swami Satyananda Saraswati into the secrets of yoga.
 Dedication
To our guru Sri Swami Satyananda Saraswati
who continues to inspire and guide us
on our yogic and spiritual journey.
 Contents

Preface ix

Part 1
1. Introducing Trataka 3
2. Types of Trataka 8
3. Effect on Eyes and Brain 15
4. Objects for Trataka 21
5. Trataka and the Mind 28
6. Guidelines for Practice 34
7. Benefits 41
8. Precautions 48
9. Trataka and Meditation 52
10. Trataka as a Worldwide Method 60

Part 2
11. Specific Effects of Trataka 65
12. Conclusion 70

vii
 Preface

S ri Swami Satyananda Saraswati dedicated twenty years

of his life to the propagation of yoga, and thus fulfilled
the mandate given by his guru, Swami Sivananda Saraswati,
‘to spread yoga from door to door and shore to shore’.
He travel­ led around the globe many times bringing the
message of yoga to people of all walks of life, regardless of
caste or creed. Master of yoga vidya and creator of the Yoga
Chakra, he adapted his knowledge and understanding of
yoga to the needs and abilities of people. Swami Satyananda
simplified valu­able techniques and complex processes by
giving syste­matic and clearly defined sequences. Everyone
could under­ stand and progress following the theoretical
explanation and prac­tical instructions. Everyone was able to
benefit from yoga.
Satyam Speaks Series presents compilations of Sri Swami
Satyananda’s teachings on yoga. Each book explores a
specific topic, concept or practice. The aim is to provide an
easy way to understand and incorporate various components
of the immense science of yoga vidya into one’s daily life.
For some titles, more information is provided of specific
conditions or applications, which are for the information
of the aspirant only and not for practice. These have been
included to show the depth of understanding and experience
Sri Swami Satyananda had of yoga vidya.

ix
 Satyam Speaks Series is a tribute to Sri Swami Satyananda,
his teaching and to yoga vidya. Satyam Speaks Series is an
invitation to all sincere aspirants to live yoga and thereby
make the world a better place to be.
Learn from an accomplished yoga master, not from a
book. This series is a knowledge guide and a yoga master is
a practical guide.

x
Part 1
 1
Introducing Trataka

T he Sanskrit word trataka means ‘to gaze steadily’. The

practice of trataka develops concentration. The power
of the mind is great, but through desires and energy wasting
pastimes, this energy of mind is dissipated in all directions.
If we can apply this widely spread mental power to one
purpose, either spiritual or worldly, we cannot fail to succeed.

3
We are subjected to a continual bombardment of sensory
data and we are unaware of the multitudes of thoughts that
are passing through our mind. It is only when we relax and
partially cut off the sense awareness that we become conscious
of all this mental activity.
Trataka is a simple yet powerful form of meditation which
is known in almost all religious systems and was practised in
the mystery schools of antiquity. Christians have for centuries
practised trataka on icons, holy pictures, candle flames and
religious symbols. The Sufis used to place a mark on their
eyebrow centre and with the aid of a mirror they would
practise trataka on that point. Shamans and black magicians
were also familiar with trataka.
In order to concentrate on an object, either internal
or external, the mind must be kept under control so that
it is not distracted. One way of doing this is by choosing
something as the object of concentration which will make
the mind experience peace and steadiness. For this purpose
the mantra Om, a flower, a picture of your guru, a deity, or
the flame of a candle can be chosen. The candle flame is the
most convenient and practical object for beginners.
As well as developing concentration and memory,
trataka can lead to the shores of dhyana. Trataka helps one
to understand his mind, for it is a method of contacting
the higher self and expanding consciousness into higher
realms. By means of trataka we can cleanse the doors of our
perception and awaken some of our psychic qualities.
Traditionally, trataka is considered to be one of the hatha
yoga cleansing techniques, but it is practised like a mudra so
it is also a part of raja yoga.
In Hatha Yoga Pradipika (2:31) trataka is described:
Nireekshennishchaladrishaa sookshmalakshyam samaahitah.
Ashrusampaataparyantamaachaaryaistraatakam smritam.
Looking intently with an unwavering gaze at a small
point until tears are shed is known as trataka by the
acharyas (teachers).

4
Yogi Swatmarama’s instruction is to gaze at a small point,
sukshma lakshyam. Sukshma can mean ‘small’ or ‘subtle’. In
the practice of trataka an object is gazed at until its subtle
form manifests in front of the closed eyes. The best object is
the flame of the candle. The flame is looked at for some time,
then the eyes are closed and one tries to see the candle flame
inside. It is not imagination, it is the effect of the light on the
brain and ocular system. The candle remains burning inside,
one concentrates on it, and the mind becomes introverted.
In the middle of the eyebrow centre there is a very
important psychic nerve and when you close your eyes you
can visualize that centre. If you are not able to visualize that
centre, then there is a practice. Light a candle in front of you
and concentrate or gaze on the flame of the candle for a few
seconds without blinking your eyes, without moving your
body, then close your eyes and concentrate in the middle of
the eyebrows and discover the luminous point. This luminous
point is a very, very tiny point, much smaller than a star you
can see in the sky, and you have to discover that luminous
point for you to go deep into yourself.
In the practice of trataka first you concentrate on the
candle flame and then through the candle flame you slowly
develop the luminous point. By concentrating on that
luminous point you ultimately come to ajna chakra. In fact
this centre, the middle of the eyebrows, is directly connected
with a very important centre which is situated on the upper
portion of the spine. The uppermost portion of the spine
has a small gland known as ajna chakra. Some call it the eye
of intuition and it has another name also, the third eye. It is
very difficult to concentrate on that centre directly unless you
have a vision of that centre somehow.
Many people who try to practise hypnotism start with
this practice, but this is not the purpose for which I am
teaching it to you. It is because you must have a basis for
concentration and that tiny little star or that tiny little spot
which is known as bindu should be seen in order to deepen
your concentration.

5
 Trataka is a method of focusing the eyes, and in turn
the mind, on one point to the exclusion of all else. Trataka
consists of two stages – bahir trataka and antar trataka. In
bahir or external trataka the concentration is on an outer
object because this is easier for the untrained mind, since the
mind likes to attach itself to outside objects. When we close
our eyes to concentrate on an inner symbol or point, the
mind immediately gets bored and wavers. In antar trataka,
or inner visualization, the mind is trained to introvert. When
operating through the medium of the senses the mind
loses energy, but when concentration is on an inner object,
withdrawn from the senses, it gains energy.

6
 Bahiranga trataka is simpler to practise as one simply
gazes at an object or symbol, whereas antaranga trataka
involves the clear and stable inner visualization of an object.
In external trataka an object is placed in front of the eyes
and the practitioner gazes at it steadily without blinking or
moving the eyes. Only the object of concentration should be
seen and the mind should not be allowed to wander from its
observation. This takes some practice to master, but in time
the aspirant develops greater concentration as well as control
over his mental forces.
If practised daily, external trataka will help to strengthen
the eye muscles and generally improve the eyesight. In the
more esoteric and occult side of tantra, the open eyes are
also used to reach the higher stages of awareness. This is
demonstrated in kriya yoga where the aspirant, by keeping
his eyes open for the first hour of practise, is drawn into the
deeper levels of the mind when he closes his eyes for the next
part of the practice.
By practising antar or internal trataka one gains aware­
ness of the subtle forces within. Antar trataka can be practised
after external trataka. One gazes at an external object for
some time and then closes his eyes and tries to hold a clear
image of the object in his mind. Antar trataka can also be
practised on its own as a powerful exercise of concentration.
Trataka, both internal and external, opens up dormant
centres in the brain. As the predominant areas are quietened
down, the areas which are normally dormant have a chance
to come into our field of awareness.
Trataka is one of the most direct, simple and effective
techniques for attaining concentration of mind. It can be
practised by everyone and the benefits are vast. By practising
trataka, all the attention and power of the mind is channeled
into one continuous stream, allowing latent potential to arise
spontaneously.

7
 2
Types of Trataka

T rataka is an effective practice in itself, and a powerful

prelude to a deep meditation. In the practice of outer or
bahir trataka, it cleanses the eyes, but its purpose is mainly to
draw the mind inward, thus clearing or cleansing the mind
of thoughts, and allowing the transition from the physical

8
practice to the higher mental practices. Outer trataka can be
practised alone, though it is generally combined with inner
trataka for the best results. The most effective, though more
difficult technique, is inner trataka practised by itself – the
third stage of trataka practice.
Trataka consists of three different modes of practice:
1. Outer (bahir) trataka only
2. Outer and inner trataka combined
3. Inner (antar) trataka only.

1. Outer trataka alone

The first is the elementary prac­
tice which is the process of
gaz­ing without flickering the
eye­l ids. In this stage, outer
trataka is practised on an ob­ject
without thinking of its form,
steadily and devoid of any
men­ tal changes. This can be
per­formed on any object dur­ing
the day or night. BSY ©

Outer trataka should be practised without any straining

of the eyes; if the gazing is done in a natural state of mind,
strain will be avoided. At the time of practising trataka, the
eyeballs should remain steady and the eyelids should not
flicker. No object except the one on which trataka is to be
performed should be seen, and the mind should not wander
hither and thither but be merged in observation of the
object.
Outer trataka is the method used to strengthen the eyes
and also to cleanse them. It also develops concentration,
improves memory recall, banishes nervous tension, insomnia
and it increases the intuition and ‘sixth sense’. This system is
most suited to the person with an outward going personality,
someone who is easily distracted with a wandering mind and
poor powers of visualization. It is also beneficial to persons
who wish to improve their memory and deeper awareness.

9
 In outer trataka, you gaze steadily at a point, such as a
candle flame. The rapid eye movements (R.E.M.) which take
place during dharana, break your concentration from time
to time, and they also remove the pattern of your symbol.
You see the flame and it disappears. This is because the
movements of the eye influence the structure of consciousness
which is supported by the brain. So concentration on a
particular point in trataka will give your eyes the required
steadiness. Then, with eyes closed, you will be able to hold
your concentration for three to five minutes, and R.E.M. will
not occur.

BSY ©

Outer trataka and mudras

Agochari mudra is an excellent form of outer trataka. Because
most people are habituated to being continuously extroverted
during their lives, they find it almost impossible to close the
eyes for more than a few seconds, unless they are intending
to sleep. It is especially suitable for it
can be done at any time during the
day when you are most likely to meet
stressful and disruptive situations.
The second practice is sham­bhavi
mudra, in which one focuses both
eyes on the space between the eye­
brows. Shambhavi mudra should be BSY ©

10
practised after mastering ago­chari mudra for it is a little
more difficult.
Bhoochari mudra is an allied technique to agochari and
sham­bhavi mudra and all three are ex­cel­lent forms of trataka.
Another practice is nasikagra
drishti, in which one gazes at the
nose tip. This is to maintain a steady
vision of the symbol and it further
streng­thens one’s ability to control
the R.E.M. and thereby enables one to
main­tain a steady vision of the symbol.
The most useful purpose of outer BSY ©

trataka, however, is to train the eyes

so that they can gaze at an object for a long time without
flickering the eyelids, so that one can gain a clear inner after-
image for the purpose of inner trataka.
When the aspirant succeeds in practising outer trataka
continuously for fifteen or twenty minutes without any feeling
of fatigue for a few days, it is time to practise the next stage.

2. Outer and inner trataka combined

In this form of trataka one first gazes at an external point
or object for some time, then closes the eyes and gazes at
the after-image of the same object. Again any form can
be used, though a bright object is most suitable, for this
imprints a clear picture on the retina of the eyes which can
be clearly seen when the eyes are closed. While the stage of
outer trataka does help to concentrate the mind, the main
function is to produce a clear inner-image. This after-image
acts as an almost overwhelming object of attention during
inner trataka. If it is bright and clear enough it will, in a
sense, fascinate your awareness so that you can be aware of
nothing else. This is exactly what is required for it leads to
concentration of mental forces and in turn meditation.
Whilst piercing breath is practised between the candle
flame, the eyebrow centre and ajna chakra, the tongue can
be turned backwards in khechari mudra. The breath and its

11
movement should be concentrated upon fully, until the actual
movement of breath can be felt. Eventually the eyes should
be closed, and the breath experienced on its passage between
the candle flame and the back of the head. This movement
has a profound effect on ajna chakra. At this stage the throat
can be half closed and the ujjayi breath used, then there
should be total absorption of the movement and the sound
of the breath.
The method of outer and inner trataka combined is
especially useful for those people who have great difficulty
in creating an inner image at will, without an external
counterpart. Those people who can easily create a steady
and distinct inner image without the assistance of an outer
material object can practise inner trataka alone.

3. Inner trataka alone

Inner trataka is called dharana or concentration because in
this practice the eyes are closed and the mind concentrated
upon some subtle element within. This form of trataka is
most conducive to introspection and exploration of the mind,
for there is no contact with the outside world as there is with
the other two modes.
Inner trataka is practised with the eyes fixed as if they
are trying to search for something: the process is as if one is
carefully observing some objects or trying to find something
small in a big thing. The eyeballs should be steady, there
should be no strain, but at the same time the gazing should be
with a purpose. The nature of the image has to be investigated
as though looking for something. One must try to pierce
through the exterior reality of the inner image by looking
intently at the image and trying to probe its shape and nature.
Imagine a candle burning on a small table in a room. The
window is open and the flame flickers. Now, if you switch on
the fan, the flame will be extinguished. But if you close the
window and turn off the fan, the flame will become steady.
Your awareness is like the flame and it must be made constant
by closing the windows of the senses.

12
 Gazing into the depths of the flame, perceiving as much
detail as possible, one feels and sees the aura of the flame
penetrating the mind. The collected rays of one’s awareness
have to probe the flame in an attempt to discover its deeper
significance. What is the nature of the flame? What is the
deeper essence behind what can be seen? Then you will
effortlessly experience dharana or concentration. In dharana
the light of the candle immediately appears, although
interspersed with thoughts as the mind is diverted. Basically
the symbol becomes effulgent and steady.
This is continued for at least five to ten minutes or until
the end of the practice. The longer the practice is maintained

13
the better, especially if the inner image is exceptionally clear.
Although trataka is a simple practice, one has to be careful
and alert when doing this sadhana, as one’s vision and mental
processes must be watched. If the mind is slightly active, the
vision wanders away from the object.
However, the other two forms are most suitable for
general practice and especially for beginners. The reason
for this is that most people have a disturbed mind that is in
continual conflict and turmoil.
Under these circumstances it is generally difficult to
create an inner image that is sufficiently overwhelming to
capture the attention of the mind. If the mind is disturbed
and you practise inner trataka, you will generally find that
the ever wandering mind quickly forgets the inner image and
becomes sidetracked onto other thoughts. As a result, you
will fail to gain the most benefits from the practice. In these
conditions it is far better to practise outer trataka or outer
trataka combined with inner trataka, for the clarity and more
tangible nature of the outer object will be more likely to hold
the attention of the mind to the exclusion of other thoughts.
You should definitely do inner trataka when you can
create a clear inner image and when you feel that your
mind has attained a reasonable degree of equanimity and
steadiness. This state will come if you practise yoga with
sincerity and enthusiasm. Inner trataka is a powerful method
of developing awareness of the deeper aspects of the mind
and awakening its incredible potential.
Throughout the practice of trataka the inner image has
to be visualized and projected at the eyebrow centre. This is
far easier if some kind of sensation is felt on the skin at that
point.
By practising internal trataka, gazing inward, we learn to
perceive our inner world. And utilizing external trataka we
can look outward and at the same time retain awareness of
our internal process. This helps to rebalance the pranic nadis,
ida and pingala, opening up the middle path, sushumna, the
doorway to higher awareness.

14
 3
Effect on Eyes and Brain

Physiology of trataka
The effects of trataka on the psychic centres of the body are
profound but the physiological effects are also pro­found.
Most people have heard of the pineal gland. It is a small
pea-sized gland above the top of the spine, in the centre

15
of the head between the two ears (technically it is located
be­tween the two cerebral hemispheres and above the cere­
bel­lum). This small body has yet to be understood by modern
science, and does not seem to have any specific physio­logi­
cal func­tion, but it has been likened to a third eye, and as
such, is commonly thought of as the psychic centre of the
brain. It lies on the roof of the spinal cord above the corpora
quadrigemina. Physiologically, melatonin can be ex­trac­ted
from the pineal in its glandular state, but other­wise it has
no apparent use. In adult life it tends to waste and atrophy.
It is possible that trataka has an awakening or stimulating
effect on the pineal. In children, the pineal is active until the
age of puberty, and it has been found that the gland in the
female is larger than in the male. One could suppose that
the pineal gland could be the control centre for intuition and
psychic abilities, as these qualities are active in children until
the age of puberty, which is the age when the pineal begins
to calcify, also, on the whole, females generally have stronger
intuitive powers than males.
Yoga, on the other hand, together with various spiritual
systems throughout the ages, both eastern and western, says
that this gland is the link, the antenna for higher vibrations.
When it is stimulated or awakened then one can start to tune
in with more subtle patterns of existence.
It is significant that the eyes are connected directly with
the pineal gland, via the sympathetic nervous system. This
much modern physiology has determined, together with
various other factors which have recently come to light.
The centre of the sympathetic nervous system, as well as the
parasympathetic, is the hypothalamus. The hypothalamus
is also the centre of wakefulness and pleasure together with
sleep and pain. Therefore the eyes, the pineal gland, the
sympathetic nervous system, the hypothalamus and the
wakefulness of an individual are all intimately connected
with each other, directly or indirectly. Mental concentration
of any type will tend to bring these systems into a high level
of sensitivity. This, as we have already pointed out, allows

16
the infiltration and flow of higher consciousness through the
pineal gland.

Effect on the brain

Trataka is a very important practice and a direct method
of influencing the brain. During trataka the impression of
the object falls on the retina at the back of the eye and it
is carried to the brain by the optic nerve. Under normal
circumstances the image on the retina is constantly changing
and nerve impulses are continually being sent to the brain.
This continual flow stimulates the brain, causing the sensory
areas to send impulses to the motor areas
Trataka enhances the ability of clear thinking, improved
memory, and powers of recall, due to bringing about a
balance between the right and left hemispheres of the brain.
The right side of the brain is responsible for imagination,
colour, musical and artistic appreciation and recognition
of faces. The left hemisphere controls logic, memory and
intellect, time sequential analysis and speech. If one or the
other of these two hemispheres is over active, the result can
be a greatly unbalanced nature.
With a predominance of the right hemisphere, a person
can become wrapped up in imaginings and daydreams, with
a mind that continually wanders. Sometimes they can lose
touch with reality. A left predominance blocks out the power
of imagination and the subject becomes over logical and
introverted.
The RAS (reticular activating system) situated in the brain
stem awakens the brain cortex and keeps it awake; it also
monitors the sensory perceptions. When stimulated with an
electrical stimulus, all sensory perceptions are enhanced and
muscular activity is increased. The RAS is the opening path
for all forms of meditation and higher states of consciousness.
During the practise of trataka, the right and left hemi­
spheres of the brain are quietened and direct contact is
established with the RAS. When this happens there is a
balance of the hemispheres, which establishes itself when

17
the normal, active, waking state is resumed. Any mental
imbalance is then released and overcome by regular practice.
The brain has several centres which are connected with
the optic nerves. These centres receive information through
the optic nerves and send out commands. Many of these
centres are asleep or inactive. Trataka does not merely
increase the function of perception. Through the medium
of perception, the centres of the brain which remain inactive
in an ordinary person are awakened. Man is capable of
becoming a superman if he is able to awaken and activate
those glands and nerve centres which in the natural course
of evolution are in an inactive state.
Whilst trataka and other meditation techniques are
being practised, there is a marked increase in the alpha
and theta activity within the brain. The alpha being the
most pronounced, this indicates that a relaxed, mindless or
deeply concentrated state is being experienced. The skin

18
resi­stance, which mirrors our mental and bodily states, rises.
The skin resistance is measured in ohms (the unit of electrical
resistance). During panic, the ESR is fifty thousand or less;
during normal states it reads between five hundred thousand
and one million and during sleep two million or higher.
During deep concentration and meditation, the ESR may
rise to anything between twenty five percent and five hundred
percent from the normal state.
During trataka the brain has an opportunity to rest.
Receiving, sorting and categorizing thousands of millions of
nerve impulses every second, the brain is constantly active.
Even during sleep the brain goes on recording different
sensory inputs, although we are not conscious of them. Partial
or complete shutdown of the brain, which occurs for a short
time during trataka, is an extremely powerful form of rest.
This helps to conserve our energy for higher purposes.

Effect on the eyes

The eye is actually an extension of the brain and the optic
nerve is one of the twelve cranial nerves that emerge from the
brain, not the spinal cord; therefore, when the optic system
is engaged the brain is influenced.
Within the eye, the retina receives the images of external
objects and is made up of a ten layered delicate nervous
membrane. It is soft and semi-transparent and tinted
purple. When it becomes exposed to bright light, it becomes
bleached, and the purple tint becomes clouded and opaque.
The retina contains light sensitive rods and cones. The rods
are situated in the ninth membrane layer, known as Jacob’s
Membrane. There are many more rods than the cones being
con­cen­trated in the area around the fovea, which is situated
in the centre of the posterior part of the retina. This spot
corresponds to the axis of the eye. There is an oval spot
yellowish in colour and deeper yellow at its centre, called the
Macula of Sommering. At its centre is a depression, the fovea
centralize, where the retinal membrane is very thin. The
fovea is only to be found in man and certain saurian reptiles.

19
 When a bright object is used for the practice of trataka,
a brilliant after-image is imprinted onto the cones of the
fovea, leaving an impression upon which concentration can
be focused. This after-image can last for quite some time.
The cones are conical in shape, with their pointed ends
facing the choroid. These are three types containing a special
opsin which is activated by wavelengths in the blue, green and
yellow regions of the spectrum. The colours of the candle
flame would therefore register strongly here. The cones
are stimulated only by brighter light than would normally
stimulate the rods. With candle gazing the bleaching effect
on the rods and cones leaves a vivid after-image and with
regular practice, this image can be recollected at will.
The visual cortex situated in the occipital lobes of the
brain, is activated by the stimulation of the cones of the
fovea. The image is then transferred via the optic nerves to
the brain, these cross at a point known as the optic chiasma,
and its conjunction almost coincides with the placement of
the pineal gland.

20
 4
Objects for Trataka

W e can give any pattern to the mind. We can shape it in

the pattern of a woman, a man, or a pot, or a watch or
a body. When we concentrate on Krishna, our mind assumes
the form of Krishna which gradually becomes consumed in
self-consciousness, resulting in nirvikalpa samadhi. When the
mind merges in the form of the ishta devata (personal deity),
the sense consciousness is withdrawn. You should select that
object which would at once magnetize your mind and compel
it to withdraw itself from all other objects. When the mind is
merged in the one form, the light in us manifests itself.

21
 Choose your object carefully and then practise earnestly.
Note also that though we have described the technique of
trataka, where one creates the image in front of the eyes,
there is absolutely no reason why you should not mentally
cre­ate a picture at the heart centre. Many of the ancient
yogic texts recommend this place for creation of the image.
In the Katha Upanishad it says that one can create an image
at the heart, such as an inner-image the size of the thumb.
You must there­fore experiment for yourself and find the best
object and the best location. Don’t feel limited to the objects
and techniques that we have given, for this is only intended
as a guide.
The same object should be used each time so that the
mind automatically quietens when the object is observed.
Depending on the subject used for trataka, sometimes deeply
hidden memories can be awakened due to the stimulation of
dormant experiences which perhaps relate to the object in
question. This can bring about vivid recollections of pictures
and sounds that can sometimes become a little disturbing, but
if the meditator is aware that these subconscious memories
and thoughts can sometimes be stirred up, there will be
no problem. The thoughts should be carefully watched;
sometimes there are manifestations of the subconscious,
problems, images etc. These should be observed with
detachment. The concentration will begin to develop, peace
of mind will come and the constant fluctuation of the mind
will stop.
There are many possibilities. You can choose anything as
your object, but once you decide, try not to change, for this
will decrease the effectiveness of trataka. In other words, if
you spend time developing your awareness of one particular
object and then suddenly change, then you must in fact start
from the beginning again to allow your mind to assimilate the
new object. The mind has to mould itself around a particular
object so that it is almost automatically attracted and drawn
towards it. This takes time in general and it is really a waste
of effort to suddenly start moulding the mind around another

22
object. Choose carefully and then try to stick to your decision.
If you feel that you want to change after a period of time, and
this is a common temptation, seek expert advice before you
actually do so.
There are various objects for trataka. One can hold
trataka on water, fire, earth, sky, ether, air, a dot, light, chid­
akasha and the like. Each has its own cluster of significant
attributes.
Certain practices improve the eyesight, while others are
helpful in removing certain cerebral congestions and re­viv­ing
memory. In fact, trataka should be practised and can be prac­
tised on any steady object. It depends upon your requirement
whether you need a shining substance or a dark object.

Objects of concentration
For the practice of trataka it is preferable to select an object
which will make the mind experience peace and steadiness.
You can choose from the following: a yantra or mandala, the
symbol of Om, a flower, a shivalingam, a picture of your guru,
a deity or your ishta devata, a coloured spot on paper, the
moon, a star, a crystal, your psychic symbol, the reflection of
the rising sun in clear water, an expanse of calm water, the
darkness, shoonya – the void, your nose tip, your shadow,
your mirror reflection, any non-metallic, solid object that is
steady in nature, a candle flame. Trataka on the reflection
of the rising sun, your shadow, your reflection in a mirror or
a crystal should be practised under the guidance of a guru.
We have found a candle flame an excellent object for
trataka, especially for beginners. The reason for this is that
its brightness seems to rivet, to hold one’s attention. It has an
almost magnetic effect on the eyes and on one’s awareness. It
also leaves a very clear after image when one practises inner
trataka, because of its brightness.

Other objects for trataka

There are many objects for trataka which can be utilized by
sadhakas according to choice and situation.

23
Candle flame: Light a can­dle in the darkness and fix your
eyes on the flame for five or ten minutes without blinking.
Perform this prac­tice in the morning and even­ing. There
should be no break even for a day in this sadhana. It should
continue as long as the eyes cannot fix them­selves steadily
on the flame.
Darkness: Sit by yourself in the dark and practise trataka
on the darkness. The eyes should be open fully. Continue
to see in the darkness without any light. Sit there daily and
practise it steadily and firmly.
Blue sky: Sit in an open place or on a terrace at the end
of the day and gaze at the blue sky without blinking. Try to
feel that you have become like the sky or that the sky has
come nearer to you. In due course the consciousness of the

24
practitioner becomes so transformed that even though the
object is in front of your eyes, you are not aware of it. The
consciousness which separates the seer and the seen does not
remain separate, but identifies with the object.
Photograph: Have a small photograph of your chosen
deity. Take a sheet of blank paper, the size of a book, and cut
out a circle two inches in diameter, so that there is a round
open space in the paper. Now place the photo of your deity
be­hind the paper, fixing it in such a manner that you can only
see the face through the hole, and frame it under glass. Dur­
ing the day practise trataka on the photo. The photo should
be straight in front of the eyes at a distance of one and a half
feet. Try not to take your vision outside the round circle.
Havan: Perform havan daily and in the sacrificial fire put
scented objects. When the fire has ignited and has burned
steadily for some time, repeat a prayer to the fire god
Jataveda and perform trataka on the flame. Try to think of
the divine being in the flame while doing trataka.
Crystal: If you happen to have a crystal, practise trataka on
it. This is an independent and important sadhana. Trataka
can also be practised on a big or small crystal ball. Crystal
balls are of two types, those which are transparent and those
which are not transparent.
Shivalingam: Worship a Shivalingam daily with great
devotion. Concentrate on the water being poured on it.
The Shivalingam must be a black stone. If it is a really black
stone, make a sandalwood mark on it and steady your eyes
on the mark. Otherwise try to concentrate on the entire black
lingam.
Flower: Take a red, white or yellow flower. If it is a red rose,
keep it in the light and practise trataka on it. If it is a white
or yellow flower, then practise in a dark room.
Flower on cloth: Take a black or dark green cloth, two feet
wide and three feet long. Hang it on the wall in front of you
and in the centre of it pin a yellow, white or pink rose. Now
sit in front of the flower in a semi-dark room and practise
trataka on it.

25
 Metal object: Take any small article made of bright metal,
like vessels that shine when polished. It may be of brass,
copper, silver or gold, for instance, an incense burner, a
small jug, or a panchapatra. It should be no more than two
inches in height. Practise trataka on that bright object in half
light.
Needle: Keep a needle hanging on the wall and practise
trataka on it. At the time of performing trataka, ensure that
no other object is visible and that no other thought comes to
the mind.
On a leaf: Take a large betel leaf. Prepare a collyrium
(paste) with castor oil and make a black dot on the betel leaf.
The dot should be the size of a pea or a little smaller. Fix this
leaf onto cardboard. Place a light, a lamp or a candle behind
you. Practise trataka on that dot in the morning and evening.
Go on gazing at the dot continually for five or ten minutes
without moving your eyelids. Do this for six months and then
consult your guru.
Your shadow: In the morning, stand with your back to the
sun and practise trataka on the shadow of your neck.
Tea: Take a glass full of tea. Practise trataka on the
decoction of tea.
Elements: In order to attain mastery over the elements,
draw them in their proper form and colour on paper or have
them engraved on metal and perform trataka on it.
Moon: Practise trataka on the full moon or when the moon
rises at night.
Water: Sit down on a riverbank or raised ground where
you can see the current of water for a long distance. Practise
trataka on the water. The eyes should remain steadily fixed
on one spot; they should not move along the waves.
Changing scenes: While you are travelling in a train, open
the window, keep the eyes open and watch distant scenes,
without any emotion at all. The eyelids should not flicker,
in spite of the changing scenes. The eyeballs should be
completely steady and the mind devoid of any feeling. Thus
you can also do spiritual practices while travelling.

26
Additional choice of object of awareness
Your choice of object can be almost anything. However, we
recommend that the object has some meaning for you. In this
way, there is more likelihood of maintaining your awareness
on the object during trataka.
• A cross
• Om symbol
• Black dot on a white sheet of paper
• The rising sun (not the midday sun)
• The moon
• A star
• Shivalingam
• Nose tip
• Eyebrow centre
• Another person’s eyes
• The sky
• Ishta Devata (personal deity)
• Yin and yang symbol
• Yantra or mandala
• Darkness
• Picture or statuette of Buddha
• Picture or statuette of Christ
• One’s eyes in a mirror

Practice note: Please also read Chapter 8 on Precautions.

27
 5
Trataka and the Mind

When a wise man has withdrawn his mind from all

things without and when the spirit has peacefully left
inner sensations, let him rest in peace, free from the
movements of will and desire. Since the living being
called the spirit of life has come from that which is greater
than the spirit of life, let the spirit of life surrender
itself into what is called turiya, the fourth condition of

28
 consciousness. For it has been said: There is something
beyond our mind which abides in silence within our
mind. It is the supreme mystery beyond thought. Let
one’s mind and one’s subtle body rest upon that and
not rest on anything else.
—Maitri Upanishad

The mind is a faculty of the soul. The power of the soul

is manifested through the mind. The mind has its own
attributes, functions and nature, but it is not able to function
without association with the soul force. If all the components
of a machine are in order, the machine can carry out a
particular task, yet it cannot function by itself without being
motivated by some form of power, like electricity. The mind
is in the same position. Its direction and tendencies are
separate, but when associated with the soul force, it becomes
active and works according to its faculties. That is why,
motivated by past tendencies, a person does good or bad
acts, higher or mediocre acts.
Just as the mind acts with the help of the soul, similarly
the senses function with the help of the mind. We have five
organs of action and five organs of perception. The ears,
eyes, skin, tongue and nose are the organs of perception.
Speech, hands, feet, reproductive and excretory organs are
the organs of action. Like the mind, which is not able to
function by itself, the senses also are not able to function
without association with the mind.
For reasons of simplification we have named that power
of thought and knowledge through which the senses function
as the mind. It is because of the mind that we are absorbed
in the world. The mind has been said to be the cause of the
bondage of the soul, and also of the experiences of happiness
and misery. It should also be remembered that the mind is an
instrument of self-elevation, the inspirer of emancipation.
Under the normal waking conditions of life, one is
subjected to a continuous stream of sensory data from the
outside world. Added to this are the multitudes of thoughts

29
that arise from the subconscious mind, many in response to
negative emotions and reactions to inner and external events.
Due to this, the enormous power and potential of the mind is
not used. Instead the mind operates at a low level compared
to its fullest potential. Its energy is dissipated in all directions.

Trataka: sadhana for mind control and awakening

The first step on the path of spirituality is to control the mind
and make it useful. The first sadhana of a sadhaka consists
of understanding the mind, in knowing its direction and
turning it upwards.
Hidden deep within the recesses of the mind are the
samskaras or archetypes which influence the emotions, per­
son­al­ity and life of each and every individual. Your problems
arise from this inner store of experiences. Happiness and
unhappiness lie deep in you and these experiences are stored
in the form of samskaras. Within you they are accumulated
in the form of particles. From particles they become waves
of energy and these waves develop into a force which later
emerges as an experience. Your experience of happiness or
un­happi­ness arises in the form of a wave that is born of one
particle. That particle is known as a samskara or archetype.
The archetypes in the brain come in the way of your
expression. They are the substances which lie buried in the
depths of the human mind, not the external mind which is
connected with the senses, eyes, ears and other mediums of
perception, this mind obtains knowledge. You don’t need to
have much to do with this mind, which depends on external
sources of the senses, the indriyas; not even with that mind
which depends on the storehouse or fund of knowledge which
you have collected. The area of the mind which you do not
know, which you have never experienced, has to come out.
That mind can only come out if you can fix the archetypes.
An accumulation of archetypes collectively form the
karma of an individual. It is on account of them that one’s
mind, emotions and personality are formed. If one suffers in
life, it is on account of deep-rooted karma, or if one enjoys

30
life, it is also on account of karma. How does one deal with
one’s karma? Karma cannot be dealt with by a rational
process such as psychoanalysis or psychiatric treatment; it
has to be understood as a subtle force underlying each and
every action or event that is encountered. It has been found
that the practice of concentration on a symbol is effective in
purging these archetypes from the unconscious mind.
When you practise trataka on a symbol, you stimulate
these particles or samskaras in the brain. There are hundreds
of symbols prescribed in yoga and tantra, out of which some
are considered more powerful than others. For example,
concentration on a yantra or mandala is very powerful
depending on the quality of the yantra or mandala you
choose for yourself.
When practising trataka on a symbol, these particles
or samskaras in the brain are stimulated. Trataka cuts off
this continual bombardment of the mind by fixing the
attention or field of awareness at one point. In this way one
is able to become aware of the potential of the mind, for
it spontaneously shows itself under these ideal conditions
of concentration. Trataka is a method of consolidating the
power of the mind, so that it can be directed towards some
useful end, whether material, mental or spiritual.

The science of yantra and mandala

In ancient Greece and Egypt, they had several different
mandalas, but they have long been forgotten, for the west
has turned its back on them. This is because they were
wrongly misinterpreted as forms of gods and goddesses,
instead of being related to human consciousness and human
psychology. If the conditions of stress and tension are to
be eliminated systematically and scientifically, then these
ancient mandalas will have to be revived and utilized as a
treatment for the deep-rooted ailments of the human mind.
In the final analysis, we have to understand that the cause of
stress can be related to several factors, some external, others
purely internal. But whatever the cause, yoga has given us

31
an answer by showing us an effective way to eliminate stress,
not through drugs or psychoanalysis, but through a profound
and accurate understanding of the human body and mind.
Scientists in Switzerland, in connection with the edu­ca­
tion­al system, have developed a science called yantra and
mandala which of course most of you know about or have
seen; but you have not tried to understand exactly what these
things are.
Many times you see geometrical figures known as Sri
Yantra, Kali Yantra or Tara Yantra. We thought for some time,
even in our own country which is the origin of this culture,
that these yantras were a mystical substance. People did not
understand them, but now in order to improve the quality
of understanding in terms of education, and with retarded
children in particular, they are using yantras. And what do
they tell you to do? To concentrate on the yantra with eyes
open, then close the eyes and visualize the yantra as long as
you can.
When you are not able to visualize with the eyes closed,
then open the eyes again and gaze at the yantra. Go on
practising this system of trataka, dhyana on the yantra, twice
a day for ten to fifteen minutes. What will happen? They say
that yantra has the capacity and power to penetrate far into
the depths of the mind, that area of the mind I was talking
about, and manifest or express that mind. Through this
practice of yantra meditation, mentally retarded children
are helped in the countries whose cultural tradition is not
yoga, yet in this country where we have the tradition, we have
completely forgotten what these funny geometrical things are.
Concentration on a yantra or mandala is extremely
powerful, depending on the quality of the yantra or
mandala one chooses. Concentration on different yantras
and mandalas bring out different quantities and qualities of
repressed material.
The second thing they have been talking about is
mandala. For us it is a scientific process of conceptualizing
the subconscious and unconscious areas of the mind. They

32
even go to the extent of saying that concentration on those
mandalas can finally stabilize the alpha, beta, theta and delta
waves in the brain which have got voltage, frequency, ampere
and vibration. It is like electricity. You can reorganize, reset
or restructure the brainwave patterns, then you can manifest
a new quality of brain; a new quality of understanding.
Trataka is one of the most direct, simple and effective
techniques for attaining concentration of mind. It can be
practised by everyone and the benefits are vast. By practising
trataka, all the attention and power of the mind is channelled
into one continuous stream, allowing latent potential to arise
spontaneously.

33
 6
Guidelines for Practice

T rataka is not just looking intently at an object, it is

looking at the object with awareness and mindfulness.
The practice of trataka on any object can be performed
during the day or night. In this practice, one must take into
account the object, the place and the time. At the time of
practising, the eyeballs should remain steady and the eyelids
should not flicker; no other object should be seen, and the
mind should not wander hither and thither, but should be
merged in the observation of that object. Also, one should not
enter into analysis of the object of trataka during the practice.

34
Posture
Trataka should be practised while sitting in the most com­for­
table, yet steady position possible. Any sitting position can be
taken, even sitting in a chair. However, the preferred asanas
are padmasana and siddhasana, which tend automatically to
hold the body in the steadiest position without effort.

Position of object for outer trataka

The object should be placed so that it is at arm’s length from
the eyes and at eye level. It should be placed directly in front
of the body when in the sitting position. This is important to
gain the most from the practice. If the object is too far away
then it is more difficult to hold the attention of the mind;
furthermore, it is far less likely to leave a clear and absorbing
after-image during inner trataka.
If the object is too low, then there is a tendency to stoop
forwards while sitting; this is not conducive to a steady
position and also produces discomfort and backache. If the
object is too high, then the neck will become stiff. We have
found from experience that the best position of the object is
at the same horizontal level as the eyes and at an arm’s length
from the eyes.
Of course you can adjust the position of the object to suit
your preferences; our suggestion is only a guide, though we
have found that it is suitable for most people. Some people
prefer the object to be at eye level but much closer to the
eyes. There is much to be said for this, especially if the object
is small. You must experiment for yourself
This does not apply to many objects such as the sun, the
moon, the nose tip, the eyebrow centre, etc., the position
of which cannot be altered for nature has already fixed it.
Nevertheless, the previous general comments apply to a wide
range of objects from a candle to an Om symbol.
If you have eye defects, position the object so that you do
not see double. The after-image will have a tendency to move
up and down or sideways. Try to hold it steady in one place,
preferably at the eyebrow centre.

35
Steadiness of gaze
As we have already mentioned, it is important that one tries
not to blink or flicker the eyes while doing outer trataka. This
is necessary to produce a clear after-image for inner trataka.
Without a steady gaze it is difficult to discern a clear inner
image and this is the main reason why beginners often fail
to perceive an inner image.
Furthermore, steadiness of the gaze is directly related to
steadiness and concentration of mind. There is an intimate
connection between these two. Great sages with a calm,
peaceful mind are often distinctive for their piercing eyes,
their eyes don’t seem to blink very much. So in trataka,
by steadying the eyes you are automatically relaxing and
concentrating the mind.
Often people are told not to flicker or blink their eyes
under any circumstances, whether they feel discomfort,
whether their eyes start to water profusely or whatever. We
don’t agree with this practice, for it only creates tension
making it even harder to comfortably keep the eyes steady.

36
We have already pointed out that while the aim is not to move
the eyes, if you must move them due to discomfort, then do
so.
At first, beginners may find that this practice is very
difficult and perhaps be able to gaze only for a few seconds
before they feel the need to blink the eyes. Don’t worry, with
practise you will slowly develop the ability to gaze for long
periods of time without the slightest movement.
The whole of your consciousness must become centred in
the flame, to the extent that awareness of the rest of the body
and the room is lost. The gaze should be absolutely fixed at
the tip of the wick. When the eyes become tired or if they
begin to water, close them and relax. Do not move the body,
but be aware of the after-image of the flame in front of the
closed eyes.
The same applies to inner trataka on the after-image. At
first the image will move due to movement of the eyeballs
while the eyes are closed. With practise you will be able to
keep the eyes still and maintain a fixed image. Remember,
the knack of mastering trataka lies in relaxing the eyes as
much as possible.
There will be a tendency for the image to move upwards
or downwards; try to steady the image. Try to be totally aware
only of the after-image. If any psychic visions, extraneous
thoughts or other experiences arise, merely act as a witness.
Don’t react to them in any way; just let them come and watch
them with disinterest. Continue in this manner as long as the
after-image is clear.

Location of the eyebrow centre

Throughout the practise the inner image has to be visualized
and projected at the eyebrow centre. This is far easier if one
can feel some kind of sensation on the skin at that point.
To attain this, lick one finger just prior to commencing the
practice and apply a dot at the eyebrow centre. This will help
to initially locate the correct position. However, though this
method does help, the water will soon evaporate. For this

37
reason, it is far better to apply a little menthol, camphor or
tiger balm, which will give a definite sensation at the eyebrow
centre that will last throughout the entire duration of the
practice. If the practitioner can think of a better alternative,
then that could be used instead.

Breathing
During the practice of trataka the breathing must be
slow, rhythmic and deep. This will bring steadiness to the
breathing process and make the body and mind steady.

Developing awareness and concentration

Though the immediate and primary aim of trataka is to
develop concentration, you should not force yourself to
concentrate. Concentration must arise spontaneously. Try
to maintain awareness of the object of trataka. That is, allow
extraneous thoughts to arise, but while simultaneously being
attentive to the object. You must split your attention between
distracting thoughts and the object. Don’t become lost in the
stream of invading thoughts, but merely watch them with
a feeling of disinterest. If you do this, then the unwanted
thoughts will automatically subside, and concentration
will arise. Of course, on occasions your mind may be
more agita­ted than usual; you should still follow the same
procedure, though it may be difficult to attain any degree
of concentration. This awareness is important, for if you try
to force the mind to concentrate you will only create more
tension and less concentration. So be aware. Don’t battle
with the wandering mind, for you will lose. Tame the mind
and mould it into a state of concentration by adopting the
attitude of awareness.

Time for practice

Trataka can be practised at any time, though early in the
morning and late at night are ideal. The best times to practise
trataka are the dark hours of the very early morning between
3 and 5 am or late at night. If possible, practise at both these

38
times. At these times, the atmosphere becomes very still and
quiet, not only the physical atmosphere, but also the mental
and psychic atmospheres. In this stillness, success in trataka
is readily attained.

Duration of practise
To gain noticeable benefits try to practise for at least fifteen
minutes every day; more if possible. The number of rounds
or repetitions depends entirely on the ability to retain the
inner image. Those who are more proficient may only need
to do one round, for they will be able to hold the inner image
throughout the duration of the practice.
Beginners, on the other hand, will need to do a number
of repetitions according to their proficiency and the duration
of the practice.

Duration of inner and outer gazing

Beginners should aim at about two or three minutes. With
prac­tice, the time can be increased up to five or ten minutes
at one stretch. Beginners who cannot see an image should
try to create or discern an image for a minute or so and then
open their eyes

39
 Inner gazing can be practised for as long as you can
clearly see the after-image. The longer one is able to practise
the internal stage of the practice the better. If a clear inner
image can easily be retained, the external stage can be
reduced or even eliminated. If a clear after-image cannot be
seen, the duration of the external stage should be increased.
During the external stage, one should continue to gaze at the
flame for as long as possible without flickering the eyes.
Advanced practitioners may find that they can see an
image almost indefinitely. In this case, practise inner trataka
throughout the entire practice or for as long as you can
see the image. The aim is to increase the duration of inner
trataka and eventually reduce the period assigned to outer
trataka. This is because in general, inner trataka is far more
conducive to meditation and awareness of the deeper layers
of the mind.

Trataka and the eyes

Trataka is a simple practice, but in this sadhana one has to
be very careful and alert as one’s vision and mental processes
have to be watched. If the mind is slightly active, the vision
wanders away from the object. At the time of gazing the eyes
should not be opened very wide.
Spectacles should never be worn during trataka, and any­
one who has poor eyesight should be particularly careful not
to strain the eyes. When tears begin to form the eyes should
be closed and should remain so until the tears have dried.
Only one round of trataka should be performed at first and
as the eyes become stronger the number of rounds can be
grad­ually increased to five. It is said that by practising trataka
on a castor oil flame the eyes can be healed and the sight
improved.

40
 7
Benefits of Trataka

A s with a car, one’s body requires constant attention and

care. It requires regular servicing and cleaning of its
major organs and parts. The hatha yoga shatkarmas are
prescribed for the constant care and cleaning of the body and
mind. By the practices of neti, dhauti, nauli, basti, kapalbhati
and trataka, one is able to maintain the body against the wear
and tear of life. Excess waste materials that build up in the
different parts of the body are eliminated.

41
 Yogis who have attained this state are able to see things
with the eyes open or closed which a normal person is not
able to see. Clairvoyance means psychic vision and such
vision was given by Vyasa to Sanjaya in the Mahabharata.
In trataka the whole system is stimulated and awakened
by concentration through the eyes. This induces higher sen­
si­tivity of the pineal gland and directly – via the sympathetic
nervous system – greater wakefulness in the individual. This is
why trataka is such a powerful technique; it directly influences
the pineal gland. Furthermore, all other disturbing thoughts,
which reduce receptivity, are blocked out, at least temporarily,
because of the intense concentration. All these factors help to
lead the individual to higher experiences.
The yogis discovered that making the eyes steady by
gazing at a point, either at the eyebrow centre, the nose tip,
or a point outside of the body, immediately and beneficially
affects the brain, and this has a reciprocal effect on the eye
movements, the retina and the whole visual apparatus.
Research indicates a definite relationship between eye
position and hemispheric dominance. It also indicates that
shambhavi mudra and trataka balance brain hemisphere
activity because the eyes are held steady at the centre of the
forehead, crossed in shambhavi and straight ahead in trataka.
Even when we practise these techniques we may feel a
very powerful stimulation and pressure within the centre of
the head, ajna chakra activation, and the subjective exper­
ience is that of simultaneous extroversion and introversion.
Shambhavi is the more powerful technique and induces an
almost immediate effect. Centralized focusing of awareness
appears to affect both nadis simultaneously.
Trataka plays an important role in yoga. Parvati practised
shambhavi mudra, which forms an integral part of inner
trataka. Trataka is practised even in hypnotism. The eyes
pos­sess the power to act as a reservoir of energy as well as a
trans­mitter. Through the medium of the eyes, we are able to
express many things sorrow, joy, anger, displeasure, cheer­ful­
ness, malice, etc. Through trataka we can acquire great power.

42
 A little practice of trataka is of great use in removing eye
disorders. Those who have weak eyesight and wear spectacles
should practise trataka for five minutes daily on a dot on the
wall. Wash the eyes with triphala every morning and evening.
Practise for fifteen days or a month and then have your eyes
examined by a doctor.
There are other types of eye diseases. Certain people have
double vision due to detachment of the retina. Some cannot
focus their eyes properly. These disorders can be removed by
per­form­ing trataka on the flame of a lamp and anyone who
is short­sighted or has poor vision is also advised to do trataka
regularly.

Trataka and concentration

What is concentration? It is one-pointedness of mind, the
ability to hold, to focus one’s attention on one point, without
wavering. Perfect concentration leads to meditation. In
meditation practices, such as trataka, concentration leads to
complete mental attention on one object, form or thought to
the exclusion of all others. There is no distraction from the
environment or other peripheral things.
Why is deep concentration so powerful? This can be best
illustrated by comparing the mind of an average person
to a light bulb. The rays of light go in all directions; the
energy emanating from the centre filament is dissipated,
spread in all directions. If you stand five feet away from the
bulb you will see the light, but will not feel any direct heat,
even though there is intense heat at the centre of the bulb
in the filament. In the same way, the mind of the average
person has vast dormant potential and power at its source,
its centre, but this is dissipated in all directions. The mind
thinks of a continuous stream of things, one after the other,
without dwelling on one subject or aim in any depth. The
power is present in each person, but it is not focused and
used.
In recent years science has produced something that
was once the main topic of science fiction novels – the laser.

43
It is an apparatus that lines up all the rays of light from a
source so that they are in unison with each other, so that
they vibrate together in perfect harmony. The original
source of light need not be great, not even as great as the
average light bulb filament that we have just mentioned,
yet if you stood five feet away from a laser source, the
beam would almost in­stan­tan­eously burn a hole straight
through your body. This is the power of concentrated light.
Concentrated thought, though unlikely to bore a hole in
the body, also has vast power. A concentrated mind acts as
an irresistible instrument of action; it leads to efficiency
in all one’s activities in the outside world; it is a dynamo
which generates vitality and en­thu­siasm in every direction.
A concentrated mind also has the ability to be a sensitive
receiving instrument; it becomes recep­ t ive to higher
vibrations, to heightened perception. It be­comes a receiver
of the influx of higher awareness, bliss and know­ledge. All
this is normally beyond the range of the aver­age mind for it
is too disturbed and distracted by a con­tin­ual inner chatter
of thoughts. Concentration is the key that will unlock the
door to higher states of awareness.
Trataka develops the power of concentration enormously,
which is of immense use in everyday life. Furthermore, the
focus­ing of mental energy towards one point leads to peace of
mind, for it stops the continually fluctuating tendency of the
mind. Trataka is an excellent method of obtaining meditation
exper­ience and unleashing some of the dormant potential of
the mind.
The power of memory is hampered in many of us by
mental disturbances, which seem to cloud over our ability
to recall events when we require to remember them. Trataka
helps to improve our memory by calming the mind.
One can always control the onslaught of desire or anger
by practising the elementary stage of trataka when excited.
When any emotional shock is experienced, the practice of
trataka is as beneficial as the practice of kumbhaka. Trataka
opens up a storehouse of energy.

44
 All people with nervous tension, insomnia, etc. are
recommended to do trataka on a regular basis. Also those
people with weak eyesight and weak eye muscles will gain
much benefit from trataka.

For students
Trataka makes the mind steady and helps it to concentrate.
Therefore, when an individual does any intellectual work,
listens carefully to something or thinks about something, the
eyes remain steady without a flicker, and thus a natural state
of trataka is attained. This faculty can be applied consciously
whenever necessary.
Students especially should practise trataka. Its daily
practice will help them to develop concentration and memory
power as well as improve their eyesight.

Trataka and stress

As well as being an excellent preparation for the higher
aspects of yoga practice, trataka helps rid the mind and body
of stress and tension. The human race is the only species to
have the mental capacity of anticipation and reflection. Much
energy is wasted worrying about past mistakes and events
that have long since passed, also by anticipating the future
events that could prove to be altogether different from our
worst fears. Much energy is wasted with constant unnecessary
tension due to unrestrained mental activity.
We can compare the waste of pranic energy as the result
of tension, to the waste of water as a result of not turning off
the faucet and allowing the water to trickle away hour after
hour. So we allow prana to trickle away in the constant stream
of tension, which in turn results in the wear and tear on our
muscles and internal organs.
Trataka steadies the mind and creates a mental calm,
this in turn, relaxes the body. Several people suffering from
nervous tensions discovered that regular practice of trataka
resulted in a clearer frame of mind, and that as a result they
were more able to cope with the everyday problems that

45
they had to deal with. They reported being able to view
their situations in a detached manner. The nervous debility
previously experienced became a thing of the past. Some
subjects said that using an object to hold the attention was a
great help in maintaining the concentration and that time
seemed to pass very quickly whilst trataka was practised.
The people who suffered from feelings of anger and
frustrations towards others, were instructed to place the
image of the candle flame in anahata chakra and feel the
warmth spread out from the heart centre, then they had
to develop a feeling of love with the warmth and let the
breath pass between candle and the heart center. One
subject reported that after practising trataka in this manner,
whenever she found herself in a stressful situation, she could
develop the feeling of warmth in anahata, and the tension
and anger would subside.

Trataka and sleep

Generally before going to bed people lie down and read a
book. Why? By lying down on the bed, the optic nerves are
pressed and this pressure makes the eyelids heavy. Due to
heaviness the eyelids begin to close. The pressure on the
optic nerves causes pressure on the brain too and therefore
the instruments of the body, tired from the day’s activities,
fall asleep in order to remove fatigue and refresh themselves
with new energy.
The mind also goes within at the time of sleep, but it does
not sleep. The mind which was active in the external world
through the senses goes inside during sleep and sees the
pictures of its inner experiences and impressions. This is also
exactly what is experienced through the medium of trataka.
The only difference is that the eyes remain open. There is no
sleep, but all the tendencies are turned inward.
For insomnia, first practise trataka, then yoga nidra.
These practices will relieve insomnia, but there is something
else one has to do. Why does one have insomnia? Because
one thinks and thinks and thinks.

46
Trataka has many physical, mental and spiritual benefits.
Physically, it corrects eye weaknesses and defects such as
nearsightedness. Mentally, it increases nervous stability,
removes insomnia and relaxes the anxious mind.
When the eyes are fixed and unmoving, the mind be­comes
steady and calm. It helps to develop good concentration and
strong willpower. Spiritually it awakens ajna chakra.
Many diseases and afflictions are also cured. The poison
of a scorpion bite can be eliminated by trataka on the affected
area. In the same way, trataka can be performed on a diseased
part of the body. Pain can be eliminated through trataka. In
this case, the eyes become the medium for the transmission of
healing power. The inner power can be transmitted through
the eyes.

47
 8
Precautions for Trataka

B eginners should practise trataka in such a way that the

eyes are not strained. If gazing is done in a natural state
of mind, strain will be avoided. It is difficult to explain this,
but by practice this technique can be acquired automatically.
When the gaze becomes fixed in a natural manner and the
aspirant has success in practising trataka continually for
fifteen to twenty minutes, without any feeling of fatigue. for
a few days, then any other technique should be taken up.

48
Posture
Certain difficulties are encountered during trataka sadhana.
Those who are not used to sitting in one posture for a long
time, may have problems sitting comfortably and still.

Eyes
There are certain difficulties which are encountered in the
practice of trataka. It is difficult to keep the eyes steady because
drooping of the eyelids is a natural tendency and it is difficult to
keep them from drooping, even with effort, for a long time. This
creates an additional problem, as when the eyelids drop, it is
difficult to gaze steadily and continuously on one central point.
Other difficulties are that the eyes get watery, and
continuous gazing at an object may make it appear double,
which is to be avoided. Sometimes the black dot appears
white and vice versa. Finally, the sadhaka is often overcome
by uncontrollable drowsiness during the practice of trataka.
If you have some form of eye defect you should try to
position the object so that there is no double image and no
blurred outline. You must be able to see a clear shape of the
object. It is best if you avoid wearing spectacles – wear them
only if necessary. For instance, if you are doing trataka on
the moon and you are shortsighted then you will merely see
a yellow blob. Under these circumstances spectacles will be
necessary. However, the practice of trataka without glasses
will help you to reduce your dependence on them, though
this takes time and much practice.
Complaints are received that trataka, at times, injures
the eyes. It is because the sadhaka has overstrained his eyes.
If he looks into the object as he looks into a mirror upon
his own reflection, with simple awareness and mindfulness,
trataka will help him immensely. It is not necessary to enter
into analysis of the object of trataka during the practice.
The proper way of trataka is looking into the object with
awareness and mindfulness.
If you use any type of luminous object for the practice
of trataka, such as a candle flame or the sun’s reflection in

49
water, you must not practise for more than two months at a
time. Light can make a permanent impression on the retina
and cause damage.
Avoid practising trataka on the sun as the delicate
membranes of the eyes may be damaged.
Trataka on a flame is not recommended for people
suffering from myopia, astigmatism, cataract or glaucoma.

Practice note: For any eye condition consult your medical

practitioner before starting the practice of trataka.

Mental disturbances
Everyone has accumulated complexes and problems stored
in the mind. The aim of yoga is to clean out the mind of this
accumulated dross. Trataka is an excellent method in this
respect for it helps one to become aware of one’s problems.
However, it is possible for the problems to manifest too
rapidly, with possible mental upsets. If this occurs, the
practice should be stopped and expert advice sought.

Visions
There is a way, a method and a definite process of practising
trataka. Trataka can bring about the awakening of one’s
monstrous psychic being. Therefore, even when practising
trataka for the eyes or for curing insomnia, it should be
done correctly so that the wrong psychic explosions do not
develop. Some people practise trataka and they see hell,
monsters, ghosts, and such horrible things, so they stop the
practice. They thought that perhaps these things really had
come down, but actually it was all an expression of what was
suppressed in them. Therefore, when trataka is practised
there is a system according to what is being looked at, and
the duration of the practice should not be too long.
A sadhaka has to overcome these difficulties, but it is
not difficult if one is alert and firmly fixed on one’s ideal.
For people of firm determination, the difficulties are
surmountable. The practice should be increased gradually

50
and slowly. A concentrated mind is a great help to an
aspirant. Everything becomes easy for one who practises with
devotion, steadiness and sincerity.
Now you can practise this sadhana yourself. Select any of
the above mentioned methods of trataka, according to your
choice. By regular practice you will achieve knowledge of
yoga through your own experience.
Try to be totally aware only of the after-image. If any
psychic visions, extraneous thoughts or other experiences
arise, merely act as a witness. Don’t react to them in any way;
just let them come and watch them with disinterest.
Trataka belongs to a high order of sadhana and deserves
to be practised to increase one’s mental power and to attain
self-realization. This power should be used for the benefit
of mankind, otherwise the aspirant hurts himself and also
others. Moreover, one has to perform great austerities to
acquire siddhis. These siddhis are automatically exhausted
after a certain time. One should not waste one’s inner power,
time and sadhana for the achievement of such insignificant
things, but should use them as an aid for self-realization.

51
 9
Trataka and Meditation

A ll meditation practices aim initially at establishing con-­

cen­
tration of mind as a prelude to meditation. To
attain this state, different methods are adopted. One of the
most direct, simple and yet at the same time effective, is the
technique of trataka. Trataka is a most powerful practice for
developing concentration. It is also an excellent method of
developing inner visualization; in other words, the ability to
see and maintain a clear image of any object in front of the
closed eyes.

52
 Both of these abilities are important for meditation.
In the practice of trataka the mind is directed towards an
external object such as a dot, the flame of a candle, a picture
of a cross, Om, or anything. This helps to hold the mind more
firmly on the object of concentration. The object should also
be something that the eyes can easily focus on and which does
not disturb the mind. Whatever the object, it has the same
function: to ‘trap’ all the attention of the mind and eyes and
focus it on one point.
Concentration is the essence of trataka, and it is through
powerful concentration that one makes progress in yoga.
What is concentration? It is one-pointedness of mind, the
ability to hold, to focus the attention on one point, without
wavering. Perfect concentration leads to meditation. With
practices such as trataka, concentration leads to complete
mental attention on one object, form or thought to the
exclusion of all others. There is no distraction from the
environment or other peripheral things.
Concentrated thought also has vast power. A concentrated
mind acts as an irresistible instrument of action: it leads to
efficiency in one’s activities in the outside world and is a
dynamo which generates vitality and enthusiasm in every
direction. A concentrated mind also has the ability to be a
sensitive receiving instrument. It becomes receptive to higher
vibrations, to heightened perception. It becomes a receiver
of the influx of higher awareness, bliss and knowledge. This
is normally beyond the range of the average mind, which is
too disturbed and distracted by its continual inner chatter.
Concentration is the key that will unlock the door to higher
states of awareness.
Inner concentration is preferable to external concen­
tra­tion for meditation practices, as it further reduces the
tendency of the mind to wander. However, inner trataka is
more difficult than external trataka, as a distinct image must
be visualized. Ideally it is a non-changing image for the
duration of the concentration, for if it fades or disappears the
depth of concentration is lost. During the process of medi­

53
ta­tion, when the meditating self and object of medi­ta­tion
combine and merge into one, it is called meditation. Perfect
concentration is attained only when the three merge into
each other. Perfection of concentration is meditation.
All one has to do is practise trataka and merge one’s being
into the object, form or thought, disappearing into it like an
arrowhead into a target. To accomplish this, any method of
trataka can be practised, according to one’s liking.

Trataka and inner vision

When trataka is practised one develops a vision without an
object. This requires a greater capacity of mind. After all,
sensory objects are not the only reality: one must stop and
think again – is there nothing existing beyond all this? Is
there no form behind the form? Is there no sound behind
the sound? Yes there is, and that experience can be lasting. It
is clearly stated in the Upanishads that sensory experiences
are limited by time, space and maya, illusion; only when the
barrier of sensorial experiences is crossed can one come to a
deeper reality. This is also the premise of modern psychology.
The highest experiences emanate from the unconscious,
and the lower spring from maya. The practice of trataka,
therefore, is of great relevance in the expansion of con­scious­
ness. Even beginners, with a little effort and persistence, can
gain much from it in a short period of time with some kind
of noticeable experience. And most importantly it can lead
directly to meditation.

Trataka – a powerful sadhana

Trataka does not merely increase perception; through the
medium of perception, the inactive centres of the brain are
awakened. There are different categories of people. Some
yogis live in the Himalayas, perform penances and attain
siddhis. What practices do they perform? They perform
sadhanas through which they develop the inner centres of
the body. Thus, their senses are fully developed. These things
are not impossible, they are natural, rational, intelligible and

54
form part of evolution. Every person who can devote the time
can practise them under the guidance of a guru.
The sadhana of trataka helps one understand the mind,
making its unseen powers active, in preparation for self-
realization. The practice of trataka stands alone, and is
meant for aspirants of higher categories; trataka is a powerful
sadhana. Queen Gandhari, the wife of King Dhritarashtra of
the Mahabharata, mastered trataka. Ramana Maharshi also
practised trataka. Many sadhus in the mountains practise this
sadhana. Trataka sadhana has shown that the eyes are the
instruments by which the mind and the soul are reached.
Trataka is an essential component of kundalini yoga.
The sleeping kundalini resides in mooladhara and its path
of ascent is through sushumna nadi. Unless one has been a
regular practitioner of yoga for some time, ida and pingala
are not in communication with sushumna. But when trataka
and kapalbhati are practised, these nadis are connected;
when this link is established, the higher energy flows through
them.

Ajna chakra
Trataka is an important shat­
kriya (clean­ s ing technique)
which will aid in the awak­en­
ing of ajna. It is a power­ful
tech­nique which can be de­
fined as ‘fixed gazing at one
point’. If practised regularly,
it devel­ops the power of con­
BSY ©
cen­t ra­
t ion and from this
con­cen­tra­tion, the direct awakening of the latent faculties of
ajna chakra is brought about.
You can awaken ajna chakra by con­centrating on the
eyebrow centre, performing such practices as shambhavi
mudra. Initially, when there is no sensation or awareness
at this point, some ointment or oil such as tiger balm can
be applied. This facilitates concentration. With practice,

55
 the pressure of your concentration at
this area increases and the sensations
are carried back to the pineal gland.
This brings about an awakening in the
pineal gland in the form of visions and
internal experiences.
Preparatory practices jala and sutra
BSY ©
neti can be practised for a few months
to purify the nasal area and the important nerve junction
behind it. This will help to sensitize ajna chakra and aid in
its awakening apart from having a profound effect on the
nervous system. At the same time, it profoundly alters psychic
awareness, facilitating free flow of breath in both nostrils,
so that the meditative state can be attained. It should be
practised every morning before you commence your other
sadhana

BSY ©

Trataka is a powerful technique with regard to developing

sensitivity to the location of ajna chakra and bhrumadhya.
A candle is certainly the best object, the feeling should be as
though one is gazing with the eyebrow centre instead of the two
eyes. This is a particularly powerful method for simultaneously
developing sensitivity to both ajna and bhrumadhya, it involves
the integration of trataka with the flow of breath.
One tries to feel that the breath is piercing both ajna and
bhrumadhya while it flows to and fro along the maha nadi.
That is, with the inhalation there is a feeling that the breath
is being drawn in through the eyebrow centre to eventually

56
pierce ajna; and with the exhalation, there is a feeling that
the breath is being pushed forwards from ajna to eventually
pierce the eyebrow centre. This type of awareness continues
while maintaining a concentrated gaze on the candle flame.

Trataka on mandalas
Place the mandala in front of your eyes. Look at it with a
steady gaze for a few minutes. Do not blink or flicker your
eyelids. Then remove your gaze from the mandala, either by
raising your eyes a little above it, or by lowering your gaze to
the floor. The background should be white. Then, when you
remove your gaze from the mandala, you will immediately see
the counter-image of the mandala on the white background.
The counter-image will only last for a very short time, say
half a second to a second, but with practice, you will be able
to extend this period of visualization. Once the image fades,
repeat the practice.
If you have difficulty in visualizing the counter-image,
you should try a different technique of trataka. On a sunny
day, sit outside with your back toward the sun. Make yourself
comfortable in a meditative posture and develop absolute
steadiness of the body. There should be no movement at all,
become like a statue. Practise trataka on the neck of your
shadow and concentrate on this point for a few minutes.
Then, without moving, raise your eyes and look at the sky.
You will find a very big counter-image of your shadow. Keep
looking at that counter-image until it fades away. Return to
the practice and repeat the process again.
Now, if you are practising trataka on a mandala, the
mandala should be in bright light. If the light is focused on
the mandala, and the sides are dark, then the counter-image
will be marvellous. When you have practised this for a long
time and have perfected it, the counter-image will look as
real as the mandala.
Once you have achieved success in visualizing the
mandala against the white background with eyes open, start
trying to visualize the mandala with the closed eyes. Practise

57
trataka in the same way, but instead of raising or lowering
the gaze from the mandala, close the eyes and try to see the
counter-image within. When you visualize the counter-image
with the closed eyes, this is known as dharana, and this
practice leads to meditation. Of course, the technique used
for visualizing the mandala can also be applied to yantra.
Now, there is a more advanced technique. Once you are
able to visualize the counter-image within you, with eyes
closed, try to superimpose that image on one of the chakras
or psychic centres. Choose one mandala for yourself and
practise and perfect that. Then impose it on a chakra, then
on another chakra. In the same manner, transfer it to each of
the other chakras in turn. Or, you can do it another way. Take
the mandala of mooladhara chakra. Perfect this and impose
it on mooladhara chakra. When you have succeeded, take the
mandala of swadhisthana chakra. Then superimpose that on
swadhisthana. Similarly, go on meditating on the individual
mandalas of every chakra, one after the other.
Of course this will take time, but it is a very interesting
practice. It will keep you occupied for at least five years,
because what I have spoken about in five minutes will take
you five years to perfect. That is the problem in yoga, what
you learn about yoga in one minute takes years to experience.
Now, if you want to practise mandala meditation on
mooladhara chakra, first you have to practise trataka on
the mandala with eyes open, against a white background.
Make the counter-image very clear and distinct, then start
practising with the eyes closed and visualize the mandala
clearly inside you. Then superimpose the image on your
mooladhara chakra. Can you imagine how much time it will
take? It is a very rewarding practice which can occupy years
and years of your life.

Trataka and dreams

The mind becomes very steady while performing trataka and
when it is concentrated, a person sees visions. Many have
had this experience when in a state of stupor. So long as

58
one remains awake, the mental tendencies become involved
in many external objects, but at the time of sleep they
turn inwards and become centrifugal. In this stage people
dream, these dreams being the formations of their past
impressions. During the practice of trataka the mind becomes
concentrated, and the aspirant begins to see dreams which
correspond to the predominant thought or mental attitude.
The dreams follow the mental patterns of the aspirant
and reveal themselves as a reality or as symbols. A tamasic
sadhaka has perverse dreams which indicate a different mean­
ing. A rajasic sadhaka sees symbolic dreams, while a sattwic
aspirant sees true visions. This is possible only when there is
intensified awareness and concentrated consciousness.

59
 10
Trataka as a Worldwide Method

T rataka has been used for many centuries, and has been
practised within many cultures and religions, in one
guise or another, as a means of gathering together diverse
thoughts within the mind. One form of trataka or another is
held to be common; this is when the gaze is held steady upon
objects of worship, making the mind engrossed in the object,
so that outward distractions can be gradually dropped. This
total concentration leads to a still, meditative and peaceful

60
state of mind, encompassing only the object. The unity with
the chosen deity then becomes complete and it results in a
total awareness.
Tantra, probably the most all-inclusive spiritual system
ever developed and the root of yoga, uses trataka on a
wide scale in its many practices, whether using symbolic
diagrams, deities or objects as a focus of worship or aware­
ness. In Hinduism, an integral part of the religious practice
is to sit in front of a picture or a statue of Krishna, Rama,
Shiva, the symbol Om, and so on. Though many will regard
this as a form of worship, and of course it can be if the
worshipper is sincere, it is actually a form of trataka for
the aim is to concentrate the mind on the external deity.
From this comes mental peace and a meditative state.
Furthermore, many Hindus have the ability to create at
will internal visualizations of the outer objects and perform
inner trataka.
Many primitive peoples, such as the Bushmen of the
Kalahari Desert, dance in order to attain meditative states.
They dance in a circle facing a fire and staring at it. At the
same time they chant repetitively. The Bushmen make use
of other trataka-like techniques, for example, gazing at the
sun, the moon or a star.
In Christianity the same thing is done, though in a less
obvious manner. In a church there are idols of Christ, there
are candles and there is always the symbolic cross. These
objects act as focal points for trataka, though of course it
is not known by this name. All of these forms have a deep-
rooted symbolic meaning which generally acts below the
level of normal awareness. In other words, these symbols
correlate with and stimulate experiences and memory that
is contained in what Jung called the collective unconscious.
Therefore these objects of awareness invoke experiences and
knowledge of which you are normally unaware. Some sects
of Christianity, notably the Catholic and Greek Orthodox,
utilize ishta devata sadhana. Their churches and homes are
adorned with many images of Christ, his mother, the various

61
saints and so on. The images such as the cross, or a particular
form of Jesus or his mother Mary, become deeply impressed
in the consciousness of the practitioners in the same way
that trataka on a candle flame, a picture or a symbol is used
in yoga to induce sense withdrawal, pratyahara. This leads to
concentration of the mind, dharana, and meditation, dhyana.
Alchemy is the western tantric tradition of inner union
and the attainment of the realms of expanded awareness.
As alchemy was primarily concerned with elements, the
subtle bodies, fire or energy, and consciousness, we can
safely assume that we are dealing with a system that is
invoking kundalini by manipulating the chakras. For this,
formal meditative techniques, mantras, energy releasing
postures and mudras (as are to be found in all eastern and
western occult traditions) were used. One of the main formal
meditations of the alchemists may have been concentration
on the chakras and their various elements, sounds, colours
and qualities. This can be done by performing trataka on the
actual elements of earth, water, fire and air, by imagining the
various aspects of the elements, external and internal trataka
on the symbol or tattwa of each chakra, by contemplating
the role of the elements in our everyday life from moment
to moment.
In Tibetan Buddhism, trataka is often done on various
deities, on Buddha and various geometrical figures known
as yantras or mandalas. Even Zen Buddhism uses trataka,
though possibly of a more abstract type, such as staring at a
blank wall. The practice of trataka is not confined to yoga.
It is universal and has been used throughout the ages as a
method of transcending normal experience.
Trataka is simple, yet very powerful and this is the reason
why so many different systems and religions have used it in
one form or another as a means for spiritual upliftment

62
Part 2
 ॐ
Swami Satyananda had depth of knowledge and exper­
ience on the use and effects of trataka at physical, mental,
emotional and psychic levels. He successfully used this
practice to help people overcome physical ailments, as
well as mental and emotional conditions. He guided
serious practitioners to use trataka as a sadhana for
evolution of consciousness. The use of trataka as an occult
practice has results which cannot be explained. Without
pure intention, trataka can be abused for personal gain
and towards negative, even harmful, ends. Therefore,
the following text is for information only, indicating that
Sri Swami Satyananda was fully aware of the potential
inherent in the practice of trataka.
The sadhana of trataka and other meditative tech­
niques, develop the siddhis, or psychic abilities. There
has been no medical evidence to show as yet whether the
pineal gland is affected by the sadhana of trataka, but
there appears to be a strong possibility.
 11
Specific Effects of Trataka

Crystal gazing
Crystal stone is found in old rocks. It is the essence of the
rocks. Just as coal is found in a coal mine, so also crystal is
found in mountains and rocks. It is a transparent stone, more
transparent and clear than water. Objects are seen as clearly
through it as reflected on a mirror. It is also called sphatik
mani. In very old mountains they form in a round circular

65
shape. This stone is not easily available today. But if a seeker
happens to get it, it should be used for sadhana.
The crystal stone should be kept in a separate room. It
should be kept at eye level at a distance of one foot. Bathe the
crystal with pure water and clean it with a clean piece of cloth.
Thereafter, you should gaze at it steadily without a flicker of
the eyelids. The eyes should be steady. To begin with, this
should be done for five minutes first and extended to half
an hour later. Continue gazing steadily at some point in the
crystal in such a way that you do not see anything except the
crystal. This practice should be continued for a month or
more.
The second stage: In this stage you should gaze at the
crystal but without the consciousness that you are doing so.
It is a stage similar to that in which, at the time of sleep, the
consciousness of seeing does not remain. In this practice your
eyeballs are extremely steady and the eyelids do not flicker
or fall. Try to imagine sleeping with the eyes open but with
the sight fixed on the crystal. It should not wander. The mind
should be steady and quiet. You will have to exert yourself to
practise this daily. It is easy to learn but difficult to practise.
In the third stage, while continuing the trataka, think that
you are going within yourself. Detach the mind from the act
of see­ing. The eyes may remain open, they may gaze at the
crystal, but the mind must go inside. When the mind becomes
in­tro­ver­ted there should be no thought or desire. The mind
must be dis­sociated from external objects. It is possible that
in such a stage one may see dreams and may feel like going
to sleep. The desire to sleep is sometimes so strong that the
seek­er feels lazy and wants to sleep. At this critical time the
mind read­ily deceives. It brings such thoughts and advises
you to go out to the lower levels of grossness. In spite of that
you should con­tinue to gaze. In this state with open eyes you
may see dreams. The sadhaka sees forms in the crystal, forms
which ap­pear to be moving and active and talking. It is just
what one exper­iences in dreams which have little relation to
the waking state.

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 When you see forms in the crystal even while gazing at the
crystal, you should gaze as if you are looking for or searching
for something. Just as when we are observing something
critically our minds are attuned to it, so also at this time you
should create such an attitude of the mind. The look must be
a searching look. If anything is seen the mind should observe
it steadily and critically. By a little mental effort you will be
able to see in detail every form. Try to make it mentally clear.

The practice of ‘looking into’

We can divide the sadhana of trataka into two stages. The first
is the elementary practice of gazing without flickering the
eyelids. In the second stage it is to be practised with the eyes
fixed as if they are searching for something. Here the process
is as if you are carefully observing an object or trying to find
something small inside something big. The eyeballs should
be steady. There should be no strain, but at the same time
your gazing should be with a purpose. Continual practice will
lead you to this experience.
The second stage is the practice of ‘looking into’. It is
current in south India. By this method crimes and thefts
can be detected, but no one should practise it without the
instruction of a guru because it can prove dangerous to one’s
life. Nature is trying to hide many things from us, which is
why these faculties are not available to all.
When an aspirant has some success in this sadhana, he
first of all comes to know about certain undesirable deeds,
characteristics or events. Unless he has attained complete
dispassion, however, he is unable to tolerate the negative
things that he sees in his loved ones and nearest relatives.
An ordinary person is unable to tolerate slander, sorrow
and separation. How then will he bear foreknowledge
of undesirable events? Often such people have nervous
breakdowns and even go mad. Even if the science of trataka is
practised for the sake of others, there is every possibility that
the practitioner may come to harm through it. Therefore, this
sadhana should not be practised in order to attain siddhis.

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 Even today many magic tricks are current in the villages
and the practice of trataka is their basis. Often people
practise trataka on a dot of ink put on the thumbnail of the
hand and thus find out the whereabouts of hidden treasure,
stolen goods and past or future events. This is indeed a
science, but it is a subjective science, not a physical science. Its
practice and attainments have no relation to external things.
When the practice of looking into is perfected, the third
stage is reached in trataka. This is called the vision of the
divine being. Several forms manifest themselves when one’s
concentration is perfected on the rays of light which fall on
the particular object, whether a crystal, decoction of tea or
whatever. These forms are called purushas. They are of two

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types, bright and dark. The dark types are shadow figures
which give knowledge of past and future events.
Trataka done on the Kali yantra or mandala will bring
out repressions more quickly, often in the form of night­
marish experiences. Concentration on different yantras
and mandalas bring out a different quantity and quality of
repressions. These repressions can be experienced in dreams,
or in the state of meditation, and that means you are flushing
the whole thing out. Therefore, side by side with yoga nidra,
concentration should be taught, according to the quality and
resistance of the aspirant.
Many diseases and afflictions are also cured. The poison
of a scorpion bite can be eliminated by trataka on the affected
area. In the same way, trataka can be performed on a diseased
part of the body. In this case, the eyes become the medium
for the transmission of healing power.
The inner power can be transmitted through the eyes.
The eyes and the science of trataka constitute the medium for
accomplishing vashikaran, maran, uchchatan and stambhan,
acquiring powers over other people. Trataka is also practised
when water, flowers, linseed and cloves charged with mystic
power are offered to someone. When trataka is perfected, any
person can be called and given orders to do any type of work.
For this end, trataka should be performed at two o’clock in
the morning.
Of course, it is not proper for a sadhaka to go in for these
things. One should not waste one’s inner power, time and
sadhana for the achievement of such insignificant things,
but should use them as an aid for self-realization. This
power should be used for the benefit of mankind, otherwise
the aspirant hurts himself and also others. Reactions may
take place later in a person on whom trataka is practised.
Moreover, one has to perform great austerities to acquire
siddhis. These siddhis are automatically exhausted after a
certain time. Trataka belongs to a high order of sadhana and
deserves to be practised to increase one’s mental power and
to attain self-realization.

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 11
Conclusion

T rataka is described in numerous scriptures, although it

is usually known by other names and varies according to
traditions. In the classical hatha yoga text, Gheranda Samhita,
it is classified as one of the shatkarmas. Because the other five
practices of the shatkarmas (neti, dhauti, etc.) are concerned

70
only with cleansing the body, trataka seems to be completely
out of place – an anomaly in fact. However, it is regarded as
the last of the shatkarmas and is included in this group for
a good reason, namely to act as the stepping stone between
physically oriented practices and mental practices that lead
to higher awareness. In a sense, trataka acts as the bridge
between hatha yoga and raja yoga.
When the tendencies of the mind flow towards sources
of enjoyment, it becomes the cause of our downfall and
unhappiness. When the mind flies towards higher objects,
it becomes the instrument for achieving efficiency in action
and for developing intelligence, knowledge and liberation.
We are not concerned here with whether the mind is
biological or psychological, but with the fact that it constitutes
a medium for working in this world. It is the instrument for
acquiring knowledge and virtue, and also for the realization
of God and the soul.
Trataka develops the power of concentration enormously,
which is of immense use in everyday life. By stopping the
fluctuating tendency of the mind, the mental energy is
focused towards one point, leading to peace of mind. Trataka
is an excellent method of obtaining meditation experience
and unleashing some of the dormant potential of the mind.
The power of memory is hampered in many people by
mental disturbances, which seem to cloud over the ability to
recall events. Trataka improves the memory by calming the
mind.
Concentration is the key to open the gates of that great
power. When you successfully concentrate on one idea or
form, you enter dhyana (meditation). Whether you are a
devotee of God or an atheist, you can realize the glory
through meditation. A person having faith in God can
meditate on any choicest form of God, through which he will
attain realization. An atheist can choose a flower, or a star, or
the nose tip, between the eyebrows, or the heart and so on.
The result will be the same.

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Notes
 Satyananda Centenary Series

®
SATYANANDA YOGA
BIHAR YOGA

Satyam Speaks Series presents compilations of Sri Swami

Satyananda’s teachings on yoga. Each book explores a
specific topic, concept or practice. The aim is to provide
an easy way to understand and incorporate various
components of the immense science of yoga vidya into
one’s daily life. Satyam Speaks Series is a tribute to Sri Swami
Satyananda, his teaching and to yoga vidya. Satyam Speaks
Series is an invitation to all sincere seekers to live yoga and
thereby make the world a better place to be.
Trataka is a practice of the hatha yoga shatkarmas. It is a
sadhana known the world over for its many benefits. This
volume presents theory, guidelines, techniques, benefits and
precautions of this sadhana.
Note: This series is for knowledge only. The practices must
be learnt from an accomplished yoga master.

ISBN :978-81-943598-4-5