KARMIC MEDITATION                                       


 

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 kinds of meditation in several ways, but there are basically two steps:

  • one which is a learning of concentration (in the sense of focusing) and of observation, a "domestication" of the mind, it is the dharana,
  • then the other which is observation and pure attention, meditation without form and without object, dhyana, quintescence of the presence, mental kumbhaka and way of access to samadhi.

 

 

What is the purpose of meditation?

 

The rishis were aware of the limits imposed by language.

But their metaphysical conception of the world being incompatible with the limitations imposed by the language and the sensory system, then how to transmit it?

The human vision is in two dimensions, with two eyes. It makes it possible to perceive the visible, but to perceive the invisible, which is meta-physical in particular, requires a third eye, a third dimension.

Consciousness that integrates this third dimension can not rely on language and therefore needs another tool that can only be created in the margin, in a non-verbal thought.

On the other hand, is not language itself the source of our thoughts as an individual? Because if what brings us together is often language, it is also what most skilfully marks our differences, and above all our individuality.

The ordinary individual consciousness - and therefore the mind - is based on thought, which is the fruit of language, the paradoxical consciousness which transcends it is also based on thought, for man is a being of thought, but without language , therefore non-verbal.

To think without language (and thus to remain thinking, therefore human) is precisely the goal of meditation, not only to open oneself to perceptions of another order, but also to limit the proliferation of vasanas participating in the process of agami karma production, and this needs attention and awareness.

 

The ancient sages of India have therefore realized that the best way to be in a state of consciousness that escapes the limits imposed upon us by our sensory system (and the constructions of thought that flow from it) was to do without - said system and use the mental silence (mauna), which are also doing artists and all creators.

 

Nonverbal thinking is therefore the first step towards meditation and towards a de-polluted consciousness of the mind and all the vasanas it conveys (the vasanas are the actualized manifestations of the samskaras, the impressions memorized during our emotional exchanges with the life)

 

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!

 

METHOD


 

The method takes a few lines ...

 

To practice KM (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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