Since hatha yoga has become established in the West, and meditation (especially thanks to the contributions of the Tibetan diaspora) has passed the door of our hospitals, there are many questions about meditation..
There are actually several types of meditation and many methods, but there are basically three stages:
* the first, which is an intensified attention to physical and sensory objects, is dharana,
* the second which is an intensified attention to mental objects, it is dhyana, strictly speaking "meditation"
* the third which is pure attention, without form and without object, awake presence, sparkling and silent, penetrating full consciousness, it is samadhi.
Hindu dharana and dhyana are similar to samatha bhavana, and samadhi to vipassana bhavana (in the Theravada Buddhist meditation)
These three steps integrate to achieve samyama
The resulting action is “yoga” (in the original sense).
In fact, the 8 components of Ashtanga yoga should be considered inseparable from meditation (yama, niyama, asana, pranayama, pratyahara, dharana, dyana and samadhi)
At the stage of pratyahara, the consciousness of the individual is internalized so that the sensations of the senses of taste, touch, sight, hearing and smell do not reach their respective centers in the brain and bring the practitioner in the following stages of Yoga, namely Dharana (concentration), Dhyana (meditation) and samadhi (unification of the mind), leading to the recognition (kaivalyam) of the Purusha which is the aim of the yogic practices of Patanjali and the ashatanga yoga.
What is the purpose of meditation?
The primary goal of meditation (Hindu or Buddhist) is to restore consciousness to its true place.
It is not only a powerful tool for re-appropriating its function of
life, but also a key to the integration of the karmic journey of the soul and spirit into human life.
Meditation and language
The rishis (ancient sages of India) were aware of the limits imposed by language.
But their metaphysical conception of the world being incompatible with the limitations imposed by language and the sensory system, then how to transmit it?
Human “vision” is in two dimensions: space and time. It allows us to perceive the visible, but to perceive the invisible, which is meta-physical in particular, you need a third eye, a third dimension.
The consciousness which integrates this third dimension cannot rely on language and therefore needs another tool which can only be created on the margins, in non-verbal (and possibly non-figurative) thought.
Ordinary individual consciousness - and therefore the mind - is based on thought, which is the fruit of language, the paradoxical consciousness (we should rather say metadoxical) which transcends it is also based on thought, because man is a being of thought, but beyond language.
Thinking without language (and therefore remaining thinking, therefore human) is precisely the goal of meditation, not only to pacify the mind and open up to perceptions of another order, but also to limit the proliferation of vasanas. (inherited parasites) which participate in the production of agami karma and thus move towards MOKSHA, which we will discuss later.
Non-verbal thinking is therefore a prerequisite towards meditation and towards a de-polluted consciousness of a certain mind and all the vasanas it conveys (vasanas are the actualized manifestations of samskaras, the impressions memorized during our emotional exchanges with life).
But non-verbal thinking is still a step towards still thinking, which is strictly speaking the necessary condition for realizing full consciousness.
The goal of meditation is therefore not to stop thinking, but to tend towards the point where thought is still, in a state of wakefulness, presence, observation and listening, actively silent.
Karmic meditation does not require any specific tools or any authoritative person, since karma is a tool that belongs to you and with which you were born!
Goal of karmic meditation
Karmic meditation is a form of meditation which is not limited to transcending thought through a presence in consciousness, but associates causal transparency (anagami or liberation from links) obtained by karmic attenuation (decoupling and desynchronization of the agami karma from prarabdha karma).
It is a development of silent and peaceful observation of karmic processes in their manifestation, an "extension" of full consciousness.
This implies a commitment and an intention: that of emerging from automatisms, conditioning and the fog of all-consuming thought to be the sole driver of one's life in all presence, lucidity and independence.
This independence, this sovereign freedom, cannot be achieved without first having developed immobile thinking which is itself the best antidote against manipulation by others.
Ultimately, the goal of karmic meditation is clear awareness of ongoing karmic processes to free oneself from parasitic influences and manifest dharma.
This enriches active meditation and mindfulness to achieve total awareness or neoconsciousness, a prerequisite for stopping the creation of agami karma.
More information on www.sadhakaacademy.com
The method takes a few lines but must follow achievement of mindfulness...
To practice (karmic meditation), it is enough to be spectator at the same time as actor of the film that we play at every moment.
Hence, it only needs to be AWARE of both roles and their instant connections to prarabdha karma and agami karma (for practice of the double awareness, see the site www.neoconsciousness.com)
If you observe your prarabdha karma with curiosity and empathy, not by judging but by identifying (without filter) and evaluating the events according to the sub-karmas iccha (of which we are the root cause and aniccha (of which we only are the associated vectors), and according to whether they appear in us (apareksha) or through others (pareksha), the simple observation-assignment-awareness is then pure meditation. It is not only merely because there is no more room for the mind to play the merry go round, but because you are at the heart of the karmic update, and therefore at the total control post of your whole life.
During this meditation, there is no production of agami karma, and there is no effort either, which would go against the very principle of meditation.
(Likewise, meditation while walking should not be an effort of concentration on the contact of the foot on the ground or on the weight of the body, but just a binary perception left to right and right to left, nothing more. The observation needs no effort, just presence, entirely and simply, like in emmergency...)
On the other hand there is no injunction "I must be in the here and now", "carpe diem," I am present "," I feel the parts of my body "," I hear " ... only a kind of cat and mouse game, a way of watching and neutrally observing hidden processes, just for fun, without expecting anything.
To practice without moderation, quite simply ...
These few lines will now be developed and we will approach karma, trikarma, prarabdha karma and its three aspects, moksha and ashramas, then the trimarga.
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