Meditation, classic and true, is a result like a blossom is to a plant. Many parts are necessary to be in place first in order for the blossom to open. Shamatha (tranquil abiding) is the ground of all meditation practice, but breath is the actual root of the plant of meditation. Why? Because breath is constant, flawless, unnoticed overall, and yet is the very source of life. Breath is the wind within us; and the pranas (winds or lung in Tibetan) carry our thoughts, emotions, and are the “horse” of all subtle or gross internal processes – physical such as metabolism, vitality, the flow of blood, bile, and excrement, as well as the fires of emotion and aspiration, anger and desire, willfulness or sacrifice. The winds carry thoughts, inspiration, and intuitive understanding. Just as the wind of the world is the breath that creates perspiration (rain) and storms (rage) and cleansing rainbows (bliss), the breath/winds inside us do the same.
Breath is the root of meditation, necessarily in the ground of the natural state of peaceful dynamic awareness, because breath is the antahkarana. The monad’s insistence to engage any manner of mirror-manifestation is what caused the first breath of objectification. The ka of the first breath is fohat streaming through akasha vibrationally creating the planes of “descent”. That insistence, which will demonstrate as breath, forms within the zygote as the line of duality causing the ONE impregnated cell to divide into two: manifestation has begun. But what is manifestation? It is the mirror-like expression of the ONLY IS. Thus the one divides into a mirror of itself. Ultimately, the entire instrument of the incarnated man is that mirror of triadal unity which is a mirror of the monadic plane which mirrors Adi.
Thus, for the importance that Bailey explains in the quote offered on the “object seed”, Patanjali, Buddha Shakyamuni, Lao Tsu, the Ancient Egyptians, and the mahasiddhas of India and Tibet, understand that the imperative emphasis of path of meditation is the breath itself.
Breath is the science of winds, drops, and channels. Breath, in its layers of meaning and demonstration, underlies ancient and current acupuncture and ayurvedic medicine, as well as Mother Ayawasca’s gift and her purging.
Regarding insight, it is like the leaves on the growing plant. But what is insight? It is to “notice the usually not noticed” and to then hold that which is now recognized in the rubric of wholism in which it is presently discovered. This provides that everything and every moment is an “object”or “seed” of in-the-moment meditation, in-the-moment awareness. Vipassyana (Sanksrit) or vipassana (Pali) is a very clear method codified first by Patanjali – largely through the sutras of Book 3 – but then exemplified by Shayamuni Buddha under the bodhi tree. Vipassyana is a method to be engaged throughout one’s day in order to engage the antahkarana in specific “body building” ways, but also vipassyana serves as a supreme method of logic and discursive analysis. It underlies the rigor of Buddhist philosophical debate, Nagarjuna’s gift of “the middle way” and the exposé of Voidness/Infinitude. Vipassyana also is the source of Lao Tsu’s obviousness of the Tao in all matters and as the natural state and force of all that is.
Meditation is a result, a path, a breath, a blossom. Meditation is truth of being. Meditation is the space between. This is given to us in the word meditation itself. Medi is Latin for middle, as in the space that is in between. Meditation – yogically understood and lived maturely – is tantra, which is to say the direct engaging of the moment free of the encumberings of seed or object, freed from basic unknowing of the deeper nature of existence, and instead living with its mirror-like reasons of expression.
Meditation is to be the space of awareness, free as the sky and the wind that blows through it. Meditation is to realize the not noticed arisings of body, emotion, telepathy, and mental stirrings as the currents of quality (drops/bindu) that they are, and to engage them as such – fully engage. In so doing, shamatha and vipassyana blossom into samadhi and samyama such that moment is ongoing realization. These experiences are monad creating reality – the mirror replica of Adi’s perfection.