{"id":73933,"date":"2021-09-09T10:50:48","date_gmt":"2021-09-09T10:50:48","guid":{"rendered":"https:\/\/www.in.yoga\/?page_id=73933"},"modified":"2023-10-16T16:50:35","modified_gmt":"2023-10-16T16:50:35","slug":"meditation","status":"publish","type":"page","link":"https:\/\/www.in.yoga\/en\/meditation\/","title":{"rendered":"Meditation"},"content":{"rendered":"\t\t
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Meditations<\/h1>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n The word Meditation is not Sanskrit but Latin. There is no Sanskrit word which would embrace all practices for such parts of human being as memory, attention, senses, thoughts, intellect, or individuality. \n\nOnly about a hundred years ago the word meditation became connected with yoga. But now we are using it. Here we are going to express our understanding of this word.\n <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t
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\n\n Page content\n \n <\/h3>\n
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\nMeditations in classical yoga - quantity and typology<\/a>\n
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\nDivision of meditations according to the nature of influence<\/a>\u00a0\n
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\nThe effect of meditation<\/a>\n
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\n\nQuotations from primary sources<\/a>\u00a0\n
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\nMeditative practices in the esoteric traditions of the world<\/a>\u00a0\n
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\nMeditations of the Yoga Sutras<\/a>\u00a0\n
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Meditations in classical yoga - quantity and typology<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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What is the number of meditations within classical yoga? (And we are not talking about objects of meditation, but about different types of conscious psychological activity)<\/span><\/p>

We counted around 70, regardless of synonyms.<\/span><\/p>

70 techniques, each of which has its own name and a specific manner of performing, references in classical texts and a specific purpose.<\/span><\/p>

In Vijnana Bhairava Tantra alone there are 4-5 different types of meditation, just like in Vishuddha Magga.<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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In a wide sense, meditation (psychopractice) is first of all an exercise (abhyasa). According to Patanjaly, each abhyasa<\/strong> (exercise) contains repeatability, constancy and duration of effort.<\/strong><\/span><\/p>

The most important thing is effort. Shiva Sutra says:<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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\n Practitioner (sadhaka) is one who makes an effort (yatna).<\/b> <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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However, what should you focus your efforts and exercise on?<\/span><\/p>

We can distinguish three places which are the three levels of mind, which correspond to the three levels of the psyche in the broadest sense of the word.<\/span><\/p>

The<\/strong> first level is “physiological”,<\/strong> determined by the genotype and partly by activity in early childhood.<\/span><\/p>

At this level, <\/span>there<\/span> are the qualities of various mental functions:<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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\n \n \u2022 speed of thought,\n
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The second level<\/strong> is functional or methodical. It is not about mental physiology, but about the skills of correct performing certain interpsychic operations. Example:<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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\n \n \u2022 memorization or recall techniques,\n
\n \u2022 logic and methodology of intellectual research,\n
\n \u2022 techniques of argumentation and reasonable doubt,\n
\n \u2022 techniques and methods of self-control in the emotional sphere.\n <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Correlation of levels is quite obvious – a person with a good speed of thinking is effective if he\/she thinks methodically correctly. Otherwise, it drives the “processor” in vain. Although, provided a person has the right techniques, he\/she is more effective than an untrained person.<\/span><\/p>

Meditations at this level are the development of the internal culture of memory, thinking, emotions, etc. The practices on this level also affect the first level due to the plasticity of the brain.<\/span><\/p>

The third, highest level i<\/strong>s existential. Here we have:<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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\n \n \u2022 real motivation (which is the basis for actual ethical choices),\n
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This level is the most important one, but is unattainable without the previous ones. No wonder the “Yoga Sutra” begins not with “subtle” meditations, but with an epistemological description of the correct methods of cognition belonging to the second level…<\/span><\/p>

In classical yoga, there are sets of meditations that correspond to each of these levels.<\/span><\/p>

The source is Andriy Safronov’s Telegram channel “Notes in the Margins of Ancient Texts”<\/a><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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Division of meditations according to the nature of influence<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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\n\n \u220e Memory\n \n <\/h3>\n
\n Exercises for developing the ability to operate one's own memory. <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n\n \u220e Attention\n \n <\/h3>\n
\n Meditations that train the ability to manage active attention. <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n\n \u220e Senses\n \n <\/h3>\n
\n Practices that form the desired state of senses. <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n\n \u220e Cognition\n \n <\/h3>\n
\n Methods of correct thinking with the help of which you can acquire new knowledge.
This meditation class presents searching for an answer to a question. <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Effect of meditation<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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\n Can we call all actions with memory, attention, sensations and thinking a meditation in the spiritual sense ?\n
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\nCan we consider wandering thoughts from object to object in a circle, learning information by heart, uncontrolled mentions, fantasizing as meditation?\n
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\n If we call conscious actions that have a goal a meditation, then no, not all types of mental activity are meditation, since not all of them are conscious and most arise involuntarily. But they can also carry spiritual potential. This is true if we define meditation not by form, but by effect - the birth of existential experiences. Or, in other words, the emergence of deep and lasting transformations occurring in a person.\n
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\nMeditation combines mental activity and existential experiences. That is, changes self-esteem, motivation, identity, anything that \u201cexpands\u201d the psyche to the spiritual. <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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Quotations from primary sources<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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Meditation as medicine<\/b> <\/h3>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n Meditation is medicine. Therefore, there are thousands of meditative techniques, each of which can help with a specific problem. If the goals of a particular method are not specified, then the phrases \"I practice meditation\" or \u201cresearch meditation\u201d remain meaningless. <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t
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\n Mokshadharma on this subject: <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n 55a vipann\u0101 dh\u0101ra\u1e47\u0101s t\u0101ta nayanti na\u015bubh\u0101\u1e43 gatim\n
\n55c net\u1e5bh\u012bn\u0101 yath\u0101 n\u0101va\u1e25 puru\u1e63\u0101n ar\u1e47ave n\u1e5bpa\n
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\nO king, poor concentration (dharana) takes a person down a bad path,

\nAs if (the current carries) into the (open) sea, a ship without a helmsman, my son. <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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Samdharana is concentration on pleasure in unhappiness<\/b> <\/h3>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Among the type of meditations related to the control of attention (dharana<\/strong>) there is a very interesting practice mentioned by Shivapadhyaya in the commentary on the Vijnana-bhairava-tantra<\/strong>. According to the commentator this meditation can be called samdharana<\/strong>:<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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\n \u2026du\u1e25khe \u2026 sukha-sa\u1e43dh\u0101ra\u1e47am eva param\u0101rtha\u1e25\u2026 \n
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\n Very relevant, although a little unusual for an Indian text, from which we expect a reverse practice sooner. But this is Buddhism, this is Tantra. Moreover, Vijnana-bhairava-tantra. <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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Emotion control meditation<\/b> <\/h3>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n Yoga texts describe various meditations for controlling emotions. One of the quotations is given in the text \"Mandukya Karika\":: <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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\n The result of such a meditation is the development of the ability to monitor the state of consciousness and stop destructive impulses, the ability not to screw yourself up - significantly improves life. <\/div>\n <\/div>\n\n
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Meditative practices in the esoteric traditions of the world<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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\n Practices similar to yogic meditations can be found in other traditions as well. <\/div>\n <\/div>\n\n <\/div>\n <\/div>\n <\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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In Latin mysticism, namely in the practices of monks, 3 main techniques were distinguished: meditation, contemplation, and cogitation.\u00a0<\/strong><\/p>

Meditation<\/strong> is a careful, detailed reflection on the words of philosophical and sacred texts to the state when it is impossible to think about anything else. In this, we recognize dhyana<\/strong>.\u00a0<\/p>

Contemplation<\/strong> is direct feeling. Which is similar to bhavana.<\/strong>\u00a0<\/p>

Cogitation<\/strong> (cogo = cum+ago \u2014 to collect together, to connect) \u2014 clarification of ideas through discursive cognition. Samadhi<\/strong> (sam- +\u0101- +dha+ i \u2014 to gather together) is a complete knowledge of an object as a result of dhyana.\u00a0<\/p>

We recognize smarana<\/strong> in the practices of reminiscence<\/strong> (conscious recollection), which were described by Aristotle.\u00a0<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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Meditations of the Yoga Sutras<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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\n Mind Wholeness, Absent-Mindedness and Torpid Mind. Mistakes in Meditation <\/h3>\n \t\t \t

When we recognize that we are in a state of mudha, then we have the opportunity to activate the mind, or at least to stop activities that are no longer useful. Perhaps there is indeed fatigue and it is worth changing the type of activity or simply resting, and then continuing. Interestingly, many social institutions instill this state and \"train\" people to be in it. For example, the education system is obviously overloaded with unnecessary information, which \"trains\" to fall asleep during lectures. The TV at home works in the same way.\"<\/p>\n

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\n The Koans of Zen and Meditative Question <\/h3>\n \t\t \t

In one of the articles, I mentioned a fundamental aspect of understanding meditation (dhyana).
Namely, the fact that \"meditation is a question.\" In the sense that true meditation is an attempt to find an answer to a certain question. The answer brings the person into the metacontext of the situation he is considering and changes the emotional evaluation of the situation itself.<\/p>\n

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\n Breath control as a method of gathering chitta <\/h3>\n \t\t \t

The reverse change \u2014 a change in the state of consciousness under the influence of pranayam \u2014 would be impossible to accomplish within the framework of the scientific method, because it is impossible to objectify the state of consciousness. Therefore, here we, like the ancient yogis, remain empiricists in trusting our experience, which, in agreement with Patanjali, says that when the breath is balanced, the consciousness becomes more collected.<\/p>\n

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\n Meditation in the Context of Patanjali\u2019s Yoga Sutras <\/h3>\n \t\t \t

The word \u201cmeditation\u201d is one of the brands that the mass consciousness has inseparably linked to yoga, spiritual practices and person\u2019s development. And this opinion is justified: yoga is not yoga without psycho-practices, since it was yet in Hatha Yoga Pradipika that they wrote that \u201cAll the methods of hatha are meant for gaining success in Raja-yoga\u201d. <\/p>\n

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Meditations The word Meditation is not Sanskrit but Latin. There is no Sanskrit word which would embrace all practices for such parts of human being as memory, attention, senses, thoughts, intellect, or individuality. Only about a hundred years ago the word meditation became connected with yoga. But now we are using it. Here we are… Continue reading Meditation<\/span><\/a><\/p>\n","protected":false},"author":2,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"elementor_header_footer","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"class_list":["post-73933","page","type-page","status-publish","hentry","entry"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/pages\/73933","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/comments?post=73933"}],"version-history":[{"count":0,"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/pages\/73933\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.in.yoga\/en\/wp-json\/wp\/v2\/media?parent=73933"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}