For those who enjoy such things, here is a selection from the Shravaka-bhumi of Arya Asanga on the five most important ideas in the cultivation of the supernormal faculties (abhijna). You may find something here relevant to sanyama practice.
Arya Asanga: Among those, by taking recourse to the (four) dhyana-s, one accomplishes the five supernormal faculties. As follows: when that meditator has attainment of completely pure meditation (dhyana) whatever be the doctrine heard, held, and studied by him with mental orientation of the equipoised stage (upeksha) he, taking recourse to that completely pure meditation, having oriented his mind to just that in order to master the supernormal faculties there comes in time, there comes the occasion when his fruits of the cultivation, the five supernormal faculties, arise. Furthermore, the person especially knowing meaning and especially knowing doctrine that way, cultivates twelve ideas in order to accomplish all the supernormal faculties 1) Among them, by the idea of lightness, he is convinced that his body is light, like the cotton of the tuula shrub or cotton of the karpaasa type in a whirlwind. He, being so convinced, at that place dispatches himself by means of a mental orientation derived solely from conviction, as though from the cot to the stool, from the stool to the cot; likewise, from the cot to the grass, from the mat to the cot. 2) Among those, (by) the idea of softness, he is convinced that his body is soft, like silk or hair of fine cloth. By the idea of softness, by the idea of lightness, this idea of lightness which nourishing, fostering, is being fostered, attains great increase. 3) Among those, the idea of the (empty) space realm (akasha) is the idea by which he is convinced that his body has lightness and softness. If he wishes to go somewhere, whatever intervening corporeal substance creates an obstacle for going there, by means of a mental orientation derived solely from conviction, he is convinced that it (the corporeal substance) is space. 4) Among those, the idea of conjoining mind and body is the one by which either he joins mind to body or body to mind, for which reason his body becomes lighter, becomes softer, more serviceable, and more radiant; and following mind, tied to mind, based upon mind, it proceeds. 5) Among those, the ideas of perfect freedom is the idea by which he transforms the distant to the near, the near to the distant; the fine to the coarse; the coarse to the fine; earth in water, water into earth; accordingly, with each one of the great elements, what is to be mutually effected at length. Thus with those five perfect ideas belonging to the cultivation, he severally experiences the diverse fields of magical power. Having become single, he exhibits himself in multiple forms, namely, by means of an idea pertaining to transformation, pertaining to magical manifestation. At that place, furthermore, he exhibits himself in multiple forms and becomes single, namely, by means of an idea of perfect freedom pertaining to magical manifestation and disappearance. He goes through the wall, through the hill, through the rampart, with an unhindered body (as though in space). With that he goes and performs submergence and emergence in the earth as though in water. Without sinking, he walks on the streams as though on earth. In the posture of folded legs, he ascends to the sky like a winged bird; or with his hands he strokes and catches these two the sun and the moon which are so great of magical power, so great of dignity, so great of splendor. With that body he makes a tour de force up to the world of Brahma. He does all that, to be understood according to circumstances, be means of the idea of perfect freedom controlled by the ideas of lightness, softness, space realm, and conjoining or mind and body. Here two kinds of tour de force by that body pertain to the world of Brahma: He makes a tour de force (a) by the fact of going, or (b) by a (magical) transformation as desired, from the world of Brahma downwards, of the four great elements and of any (= every) form having those (elements) as condition. (end of quote) Emptybill claims there's no ness in emptyness.
