Brahman dwells within man, and within all other beings. He projects the universe, maintains it, and withdraws it into himself.
His eyes are everywhere: his face, his arms, his feet are in every place. Out of himself he has produced the heavens and the earth, and with his arms and his wings he holds them together…
This great being has a thousand heads, a thousand eyes, and a thousand feet. He envelops the universe. Though transcendent, he is to be meditated upon as resident in the lotus of the heart, at the centre of the body, ten fingers above the navel.
“Within the city of Brahman, which is the body, there is the heart, and within the heart there is a little house. This house has the shape of the lotus, and within it dwells that which is to be sought after, inquired about, and realised.
What then is that which, dwelling within this little house, this lotus of the heart, is to be sought after, inquired about and realised?
As large as the universe outside, even so large is the universe within the lotus of the heart. Within it are heaven and earth, the sun, the moon, the lightning, and all the stars. What is in the macrocosm is in the microcosm.
All things that exist, all beings and all desires, are in the city of Brahman; what then becomes of them when old age approaches and the body dissolves in death?
Though old age comes to the body, the lotus of the heart does not grow old. at death of the body, it does not die. The lotus of the heart, where Brahman exists in all his glory – that, and not the body, is the true city of Brahman. Brahman, dwelling therein, is untouched by any deed, ageless, deathless, free from grief, free from hunger and from thirst. His desires are right desires, and his desires are fulfilled.”
Aitareya upanishad begins with the words: “Brahman, source, sustenance, and end of the universe, partakes of every phase of existence. He wakes with the waking man, dreams with the dreamer, and sleeps the deep sleep of the dreamless sleeper; but he transcends these three states to become himself. His true nature is pure consciousness.”
Nachiketa asks: ” How, O King, shall I find that blissful Self, supreme, in- effable, who is attained by the wise? Does he shine by himself, or does he reflect another’s light?” The King of Death replied: ” Him the sun does not illumine, nor the moon, nor the stars, nor the lightning – nor, verily, fires kindled upon the earth. He is the one light that gives light to all. He shining, everything shines. This universe is a tree eternally existing, its root aloft, its branches spread below. The pure root of the tree is Brahman, the immortal, in whom the three worlds have their being, whom none can transcend, who is verily the Self. The whole universe came forth from Brahman and moves in Brahman. ”
Death continues: ” If a man fail to attain Brahman before he casts off his body, he must again put on a body in the world of created things. In one’s own soul Brahman is realised clearly, as if seen in a mirror…None beholds him with the eyes, for he is without visible form. Yet in the heart is he revealed, through self-control and meditation. Those who know him become immortal.”
Such an interesting description – the upturned tree. We tend, in yoga, to raise the energy from the root chakra up through the other wheels of energy to the crown chakra. Try working the other way. Bring down the light, the love and the blessings from the crown chakra to the root.