Many books tell us to remove the prana from the senses, etc. in fact it is said to be entirely necessary. But i have never seen a book on how to do this. In my own case the meditation technique i used came about by 25 years of trial and error during my own sadhana. Here below i will try to describe it as best i can. I know this technique bears fruit because it has brought me to The Absolute. Let me begin.

There is an "I" known as the Subtle "I",
which is the watcher or witness of any or all states.
We do not want any state - we want the Watcher!

It is well known that the natural tendency of mind is to follow the flow of thought and feelings; yet the first feeling or thought that arises at any time, either in the beginning, in the middle, or in the end of meditation, arises from psychochemical stimulation, which becomes the perception that causes the reactions which continues to manifest as the reflections we call Mind. The Mind therefore returns after deep Samadhi experienced in meditation.

This makes us believe the Mind follows after thoughts as they arise out of the reactions to the previous thoughts, but this is not so at all. The Mind IS the thoughts it does not follow after them.

The mind never wholly stops, but the inner attention is placed elsewhere while the mind continues doing its job of correlating the millions of messages, which arrive due to perception generated from the senses etc. but this goes on automatically beneath the normal threshold of awareness.

However if we understand that perception is always of the Mind and senses, and knowing that, then turn the attention we normally place in and on the senses and Mind, inward. (Invert that attention) with an act of Will, what we are doing is not stopping the mind and its processes, but telling it to look elsewhere, it then co-operates in its own transcendence.

Pay close attention to the fact, that Mind CO-OPERATES in its own transcendence.

We said above that even an act of Will causes reactions. Then we say to use the Will to invert the attention which is normally placed upon what is seen in the minds eye, via perception. This sounds like a contradiction but it is not, because the inversion of the attention causes the minds reaction to be introspective, this perception eventually is transcended and replaced by direct knowing.

All of us have an idea of selfhood, of  I-ness - of who we are. We say "I".. We say "ME" .. We say I, and point inwardly at some suedo definition that is at best mercurial. This is the mental body, subtle "I", Jiva, Soul, Ego which must be transcended if we are to attain Moksha. Yet it is impossible while there is a self or doer who is seen as the "I" who DOES or WILLS etc, because Moksa is total transcendence of Time, Existence and  what is commonly called  reality whether Physical or Astral. This one without any attributes who we think is the self who DOES etc.. is the Jiva. Instead, we must learn to reside as purest Will only.

The thing we must come to understand is that The WILL

is transcendent of The Subtle "I" or Jiva.

It is to understand that The Will does not belong to -

and is not dependent upon the Jiva!

Normally the Will is subordinated to the Psycho-Chemical organism (the body). This is the error that causes our problems. It is, as Sri-Nissagadatta says: Putting the cart before the horse. Yet when we go to meditate it is always a case of the Will commanding the Jiva to meditate... The Will commanding the Body to go here and there; to be still for a while. Normally though the will serves the body, The body commands the Will to take  it (the body) here and there to fulfill its desires. So it is said we should pull desire out by the roots.

I say this is unnecessary. All we have to do it see that all desire, along with everything else arises in the Self. In short accept it. This is where Ananta Yoga diverges from all other yoga paths. Ananta Yoga does not work by nihilism or exclusion, it works by inclusion and therefore is much easier and bares results sooner than the classic schools.

For example: God is all that exists, so how can there be anything in Him which is not Him? God is The Omnipresent. Both Immanent and Transcendent. After all in the Bhagavad-Gita Lord Krishna reveals to Arjuna his Nature as Time. If this is not the definition of Omnipresence then God is not God.

13.   There in the body of the God of gods, Pandu's son (Arjuna) then beheld the whole universe cantered with its myriad divisions.

Lord Buddha said: The string of a lute must be neither too tight nor too loose 

If it is to tight it will break -

If it is too loose it will not play - follow the middle way.

It is not just a matter of understanding that you don't exist as a separate entity, it is also a matter of coming to understand that YOU are not who you think you are at all, because Krishna is All there is. 

As described above, it is impossible to transcend the Subtle "I" via Will or action, because of the fact that its' very nature is "Change-Itself" (It is Time). So that if there is change it occurs in Time AS Time. But it is possible to understand what causes it to come into being. 

Notice that its nature is CHANGE OR TIME , it is hence Karma itself!
We have shown above also that Lord Krishna is Time also -
Yet fools that we are we think we can escape Him.

The location and definition of that self within us, or within the mind, which I have called the subtle "I" alters according to perception, because it is a "Perceived I". There is emphasis on the fact that it is "A PERCEIVED I" not a Real "I" at all.... 

It would seem then, that it is attention itself, which causes the existence of that subtle "I" It is therefore said that meditation on an ideal or single point, Being, Guru or God is indispensable for realizing the truth.

How then, do we turn the attention inward? How do we invert the senses? It is often said that we should meditate on the Guru etc. This is nothing short of saying place your attention on anything but the Mind, thoughts or one's self. Yet there are a million books about that, so we will show how that single pointed devotion dissolves the Cosmos.

First there is the subtle "I", then the Cosmos exists immediately, more than immediately, existence is instantaneous and simultaneous with the manifestation of "I"! Why? Because that subtle "I" becomes that very Cosmos when it looks at itself as anything. It is Time. It is Change. It is Space. It would therefore take eternity to define, know and expand as that Cosmos and come to know the Universal Form of Lord Krishna. Time is born right there. With this knowledge we dissolve the I-ness. We do not want only the visions of His Cosmic form, we want Union with Him Himself unto the disappearance of difference.

Again From Jnaneshwari: Chapter 11 verse 16

16.  I see you everywhere of infinite form, with many arms, bellies, mouths and eyes. I do not see Your end, or the middle or the beginning, 0 Lord of the universe, of universal form.

When I look all around with the aid of my divine sight, I see your arms like sprouts of the sky. At this time, 0 God, all your hands seem to be carrying on their operations all at once. I see also your limitless bellies as if they are the treasures of the worlds opened in the sky. The mouths of your myriad heads seem like fruits borne by this tree of Brahman. I also behold innumerable mouths and unlimited rows of eyes in this universal form (266-270). Not only this, but I see this whole universe in your body, with the annihilation of all distinctions of heaven, earth and the nether world, the quarters and the sky. I cannot find even an iota of space which is not filled by you; you are so all-pervasive. 

I see that you have pervaded all the innumerable creatures of different kinds. I then began to think of whence you came, whether you are seated or standing here, what mother's womb bore you, what is your place, figure and age, what is beyond you and what is your support (271-275). Then I came to realise that you are your own support and that you are unborn, beginningless and self-existent. O Lord, you are neither sitting nor standing, you are neither tall nor short, and you are over and beneath yourself only. If I am asked what is your figure and age, I can say that it is exactly like yourself and like nothing else. O God, you are at the front and in the rear of yourself. O boundless Lord, whatever I see around me, you are all that. But I see only one flaw in your universal form. It is this that it has no beginning nor middle nor end (276-280). I searched for them in all places, but could not fathom their depth. I have no doubt now that your form does not possess any of them. O you limitless Lord of the world, who have no beginning, middle or end, I saw your real universal form in this manner. 

First we must invert the senses so that they no longer create the perception of any experience of difference either in mind or the exterior.

Inverting the Senses

We are sorry but we will go over it again, as it must be seen all at once.

Our problem is perception itself. It is perception and what we perceive either in Mind or elsewhere that continues to delude us. Perception has its source in the reactions of the mind and body, to stimuli. These reactions are utterly unstoppable while you are alive, so they too must be allowed to go on uninterfered with.

Because if we try to stop them, there is also a reaction in Mind to the act of trying. So it seems we cannot win at all, we are trapped forever in Maya, but there is a way.

The Inversion Meditation 

First of all whether sitting or lying or performing any asana, makes no difference at all, do whatever is comfortable.

Make sure the body has been satiated with whatever it needed before beginning. This helps because then the body co-operates, else if you deny the body , you are only causing it to fight you, and demand attention when you want to be meditating. If you follow this advice, meditation bears fruit very quickly. 

Once the body has been placated, the Mind easily relaxes its demands on the attention.

So to Begin:

The process demands that we employ a simple relaxation technique first then bring the prana up into the head area completely so that there is utterly no awareness of the body below the neck.

Note: 
The following visualization is necessary, as we have placated the body so must we placate the Mind or else it will not relax. 

How to Relax Prior to Concentrating The Prana in the Head

1. Lie down in any position which is comfortable. If you want to have your legs outspread, or your arms outspread - spread them out. The whole art of relaxing is to be completely and utterly comfortable.

It will be much better if you relax in the privacy of your own room, because many people, particularly women, do not like anyone to see them in what they wrongly imagine is an ungraceful attitude. Also in order to fully relax the mind one must stop thinking about grace and indeed all about conventions.

2. Imagine that your body is an island peopled by very small persons who are always obedient to your commands. 

You can think, if you like, that your body is some vast industrial estate with highly trained, highly obedient technicians at the various controls and "nerve centers" which make up your body. Then when you are ready and want to relax, tell these people that the factory is being shut down, tell them that your present desire is that they leave you, that they "shut down" their machines and all nerve centers and take a break for the time being. 

3. Lying comfortably, deliberately imagine a host of these small people in your toes, in your feet, tell them to come to the knees -- Do each leg individually. Send your attention to every area of your body and bring all the workers to the solar-plexus.

Imagine you are not your body, nor your mind. Picture yourself as mere awareness gazing down into the body and upon all these little people who are pulling up on your muscles and causing your nerves to twitch and/or relay messages to you-The Awareness.

Gaze down upon them as if you were some great figure high in the sky, composed of sky. Look upon these people and then address them from your mind. 
Tell them to come out of your feet, leave your legs and arms etc. command them to march away from your hands and from your arms, tell them to congregate in the space between your navel and the end or your sternum.

4. Command all these little people to congregate on that space. Imagine that you can see them marching up your limbs, up your body in their serried ranks like workers leaving a busy factory at the end of the day.

In coming to the designated spot they will have deserted your legs and your arms, and so these limbs will be without tension, possibly even without feeling, for these little people are the ones who make the body machinery work, the ones who feed the relay stations and the nerve centers.

Your arms and legs, then, will be not precisely numb, but without any feeling of tenseness, without any feeling of tiredness. We might say that they will be almost "not there".

Now you have all your little people congregating in the pre-arranged space like a lot of factory workers attending a political rally! Gaze upon them in your imagination for a few moments, let your gaze encompass all of them, then firmly, confidently, tell them to get off, tell them to leave your body until you instruct them to return.

5. Picture to yourself that a Silver Cord stretches upward from your navel disappearing into space beyond the Universe. Tell the workers to go along the Silver Cord, leaving you in peace while you meditate, while you relax.

Picture to yourself that the Silver Cord is like an elevator rope, and imagine all the rush hour travelers in a city such as London or New York or Moscow - imagine them all leaving the city at once and going out into the suburbs. Think of elevator load after elevator load taking all these workers up the silver cord, leaving the city comparatively quiet.

Soon you will be quite without tension, your nerves will no longer be a-jangle, and your muscles will no longer be tense. Just lie quiet, let your mind "tick over". It does not matter what you think about, it does not matter even if you do not think. Let that go on for a few moments while you breathe slowly, steadily, then dismiss those thoughts in much the same way as your dismissed your "factory workers". Imagine that the thought are the echoes of the workers conversations slowly subsiding.

How to Concentrate the Prana in the Head and Dissolve it into the Cosmic Consciousness

Warning! Do not attempt this if you have any form of Respiratory Disorder.

Note: It is not necessary to stress yourself very much when employing this technique.

Lord Buddha once said:
If the string of your lute is too tight it will break;
If it is too loose, the lute will not play.

So we employ this not too tight, not too loose idea when meditating. 

Step 1.
Find a nice comfortable place to sit or lie down.

Remember:
Worrying about perfecting various positions or asanas as for Hatha or Ashtanga Yoga etc. is not particularly necessary, as you can get caught up in the process of making the body do as your will commands.

All you need do is make the body comfortable so that it doesn't distract your attention. Go to the toilet, eat something, have sex, put on a jumper, do whatever you need to do to relieve all the bodies needs of the moment. It is far easier to progress with the body's compliance than it is to go against its nature.

The same applies to the Mind.

We can think of the Consciousness as if it were a still pool within which The Mind appears.
We can see that The Mind will not be seen if there are no ripples.
That which arises in Consciousness is Mind so therefore to interfere with the Mind
is to cause more ripples and thus further fragmentation of the clarity.
Better it is to allow the Mind its nature - it will then subside and Disappear of itself.

The Mind will undoubtedly try to get your attention at this point, but all we need do realize that one of the factory workers is over-conscientious and has stayed behind send him off too.

Step 2.
Once you have settled the body, take a deep breath and slowly exhale all the air from your lungs and diaphragm. Push it all out completely. To empty the diaphragm after you have emptied your lungs, gently suck in your stomach as far as you can while exhaling further. hold the air outside your body for a little while until you feel the need to breath in.

Remember:
This expels the oxygen that is mixed with carbon dioxide in your lungs and diaphragm and replaces it with a better mix of oxygen. This helps the lungs transmit more oxygen to the blood thus helping the brains' clarity. 

Starting from the point at which you need to inhale, repeat the two cycles defined below 5^1-2  (5 and one-half) times. (One repetition includes an inhale and an exhale) 

Cycle 1. 
Slowly and steadily inhale as much air as you can, then hold your breath until you need to breathe. Let yourself stress a bit before you allow yourself to exhale slowly while counting slowly to 5 in the format of "a-one and-two-and three-and four-and five.

Cycle 2. 
Exhale slowly and steadily until you cannot push any more air out, empty your diaphragm as well as your lungs. Again, before you take in new air count slowly to 5 in the format of "a- one and- two- and three- and four- and five. Return to Cycle One and repeat.

Remember:
Each time as you slowly exhale you picture your body sinking deeper and deeper into relaxation, at the same speed that the breath leaves your body.

When you have emptied your lungs, you maintain the lungs in an empty state until you need to breathe. (You inhale six times as for cycle 1 and exhale 5 for cycle 2. (Cycle 2 is done five times because the sixth exhale is a little different) .

On the sixth and final exhale, you don't slowly exhale, as you do for the previous five-and-a half inhale - exhale cycles, instead you throw your attention upward and outward in every direction through the top of your head and let the air out in a gush at the same time.

Allow the attention to rush out on the power of the breath as you expel as much air as you can (again empty the diaphragm). As the attention leaves the head area picture yourself as merely awareness without form expanding as the Universe to the point of dissolution in Consciousness. Allow the breath to return to normal by itself, do not take anymore notice of it at all after the 6th exhale.

This technique when perfected gives one the key
to consciously expand the Individual Consciousness into Cosmic consciousness.

Yet while this is no small achievement it is still a long way from dissolution of the Cosmos itself and with it that the awful Karmic Wheel as there is still the awareness of the Self as the entire Cosmos/Time/Manifestation etc. which is itself subject to existence.

This brings the Prana into the Cosmic Consciousness.

  WARNING PLEASE DO NOT TAKE 

 THE FOLLOWING RED TEXT LIGHTLY!! 

This next can cause great psychological damage if you do not heed the fact that when you invert the senses, your mind will play tricks on you. When you succeed in inverting the senses, you might see, hear, feel, taste or think anything. In short anything at all can and will appear in the space called MIND. This might scare the hell out of it and give rise to Paranioa, Voices, Sounds, Visions, Colors, Music. All manner of imaginings WILL ARISE... 

Make absolutely certain that you 
 READ THE ENTIRE YOGIC FIRE PAGE BEFORE PROCEEDING.

It is said we must pass through a realm
of loud noises and frightening visions.
In Short we have to traverse the Astral World
without being effected by it.

You would also do well to read about
 The Universal Form of Lord Krishna
before proceeding, as this file describes what you will see and it's nature.

YOU HAVE BEEN WARNED.

If you have any questions regarding this before proceeding don't hesitate to contact me indicating that you wish to try this.   Email Bindu

Note:
If you wish to use this technique in conjunction with the relaxation technique above to bring about inversion of the senses, do not include the upward fling on the sixth exhale. Instead exhale as per the previous cycle and relax into breathing normally.

How to Invert the Senses

Step 3. 
After reading the files as directed above and completing the relaxation and Breathing phases; Visualize The Cosmic Consciousness as an emptiness inside yourself (this is very important) Then Direct the senses to that inner space and ask them to hear, see, taste, feel, smell and think in that space. In short, "Invert the senses" Now this would have been impossible but for the exercises above.

Do you see that when you hear for example, you direct your attention to the origin of the sound? Or when you want to see something you direct your eyes toward the object? The same goes for all other senses including the Mind. So you try to see, hear feel, smell, taste and think in the inner space, this inverts the senses. With practice you will get amazing results.

Once you have succeeded in making the senses stabilize on the inner space in a unified way (this takes a fair amount of practice) there is a point at which they sort of lock onto the inner space as reality, instead of the outer. The Cosmos then disappears, in both the Waking state and the Dream State. You wake up in deep sleep as Consciousness.

Though you are asleep you are awake in the Waking and Dream State at the same time. This is the Turiya State which though it is said to be a fourth state it is not, because it contains all other states.

Please Note:

If you fail to heed my warning as above and opt to continue without reading and properly understanding the files I suggested
I will not take any responsibility for what happens as a result of your using this technique. Due to your own irresponsibility.
However if you signify that you do wish to proceed by emailing me, i will give you all the support and guidance you require.