Dharana. The sixth step of classical yoga

The doctrine of concentration (dharana)

The Yoga Sutras of Patanjali reveal the concept of dharana:

"Concentration of attention on one point or area is concentration (dharana)."

Dharana includes the concept of focus. When the attention is concentrated in one point or area inside or outside the body, control is established over the mind, which is collected in a single focus.

As mastery in yama and niyama, asana, praayama, and pratyahara improves, the yoga practitioner acquires the ability to maintain a steady mind on any motionless object.

Thus, dharana is the art of working with the mind and reducing its interference with the process of concentration. When consciousness loses mental activity, the object and subject of cognition merge into one.

Sri Vyasa indicates the parts of the body that are suitable for concentration:

Navel area (nabhi chakra)
- lotus of the heart (hridaya pundarika)
- center of the head (murdani)
- radiant light (jyotishi, or ajnachakra)
- tip of the nose (nasikagra)
- the root of the tongue (jihvarga

If an external object is chosen for concentration, then it should be favorable and associated with purity.

When focusing on internal points, the mind begins to be absorbed by its own soul (atman) and the object for focusing is now existence itself.

Dharana is considered to be mastered if the practitioner becomes able to focus his mind continuously and without any distraction on the chosen object for twelve seconds.

It should also be noted that even long-term practice of asanas alone can lead the practice to the comprehension of dharana, since the object for focusing attention here is various sections of the physical body, which the sadhaka activates or relaxes during practice

In Laya Yoga, concentration is part of the meditation process. And every time a meditator begins his practice with concentration.

In another context, concentration is understood as separate practices that allow you to educate willpower, train one-pointedness and concentration of the mind on one object.

Concentration of attention - as part of the practice of meditation

there are many levels of concentration. If we take concentration in general, it can be of different levels:

• Sthula - concentration on the gross;
• Sukshma is subtle concentration. For example, you concentrate on the chakras;
• Shunya-dharana is concentration on emptiness. (Successive concentration on the four types of emptiness of the World Without Forms);
• Atma-dharana is the highest practice, but it is no longer a dharana, but a stay in the Natural State.

At first, the focus of attention deviates from the object of concentration. As soon as the yogi notices this deviation, he returns his attention to the object of concentration. One-pointedness of attention is still random, coming in gusts. The mind oscillates between objects of concentration and distracting feelings and sensations.

The first milestone on the path of concentration will be passed when external distractions, such as nearby sounds, as well as waves of his own various thoughts and feelings, cease to influence the mind of the meditator. Although he hears sounds and notices thoughts and feelings, they do not disturb his tranquility. In the next stage, the meditator's attention is focused on the objects of concentration for extended periods.

The ability to return one's attention to the object of concentration when it is distracted gradually increases as the meditator sees the detrimental results of distraction (i.e. arousal) and feels the benefits of a calm one-pointedness of attention.

Once this has happened, the meditator is able to overcome habits that interfere with sustained attention, such as boredom due to novelty. Now the meditator's attention is not distracted from the object of concentration for extended periods

Thought Control

If you are sitting and your thoughts are spinning randomly, if you are thinking about yesterday or planning for the future, if you are reliving old experiences or reasoning in your mind, this is absolutely wrong. Thought control means that you can stop them at will, stop them and be in conscious thoughtlessness. It may be that you sit for 2 hours and all this time you think hard about something. Whenever you notice that you are thinking during concentration, you must stop your thoughts. Thoughts must be nipped in the bud. When thoughts are stopped, you must consciously be in a state of concentration without falling into prostration (tamas).

Here are these states: stopping thoughts - these are all states of meditation that are at the approach level. This is not dhyana yet, it is only a struggle for dhyana, but this is the most difficult period of meditation. Starting from the 1st jhana, your meditation goes on easily, joyfully. But it is very difficult to approach the 1st dhyana.

There are thousands of people on Earth doing meditation, but they can't even get to the 1st jhana. It is believed that the yogi who has reached the 1st dhyana is not born in samsara. The first dhyana ensures a happy rebirth in the Worlds of the Gods.

The second, third and fourth - rebirth in the Worlds of the Gods Rupa-loka.

How is thought control done?

1. Observation.

You can watch thoughts remotely;

2. Stop.

Once you can detach yourself from thoughts and observe them, you can stop them by willpower.

Within your consciousness there is a subtle layer of awareness present that can control these thoughts.

The very process of observing and controlling thoughts is the greatest upheaval in your consciousness. Generally speaking, this is the essence of all sadhana, all yoga, because it is the mind that creates samsara, conditioning and attachment to the body.

concentration control of thoughts is achieved by immersion in the object of concentration, when your attention is attached to the object of concentration. In meditation, it is carried out by observing, noticing thoughts and stopping them.

As you practice concentration, your subconscious gradually begins to emerge. Through the practice of concentration it is easy to gain mystical experience, samadhi, experiences of the subconscious. This world is very illusory. As soon as you stop thinking and reach this stage, it will slowly begin to disappear. You will reveal the whole secret of the emergence of samsara, the emergence of illusion.

When you practice concentration, a layer of surface consciousness is overcome and your subconscious gradually begins to come out.

Why do we have to tame our mind? Why should we develop such a quality as concentration and engage in the practice of dharana? In what case will our activity be more effective: if the mind is collected or when the mind is scattered? The answer to this question is obvious. If the mind is highly concentrated, then it is similar to a laser beam and has great power; if the mind is scattered, then it is like scattered light. A restrained, concentrated, powerful mind is a good tool to help on the path of self-development and in the practice of yoga. All the great figures who entered the history of mankind were characterized by the quality of high concentration, which affected the productivity of their activities. The practice of dharana is a process of training the mind, a process of discipline of the mind, as a result of which 90% concentration is achieved in one point. The indicator of success in the practice of dharana will be an objective awareness of reality, which is achieved by controlling the activity of the mind.

Let us turn to the words of B. K. S. Iyengar, who emphasized the importance of harnessing the mind in the practice of yoga. In his book Yoga Deepika he wrote: “When the body is tempered by asanas, the mind is purified by the fire of pranayama, and the senses are curbed by pratyahara, the sadhaka reaches the sixth stage of yoga, called dharana. Here he focuses entirely on one object or task in which he is completely immersed. In order to achieve this state of complete absorption, the mind must be stilled.”.

Dharana, being a fairly complex and advanced practice, is divided into several stages, the last of which means the transition to dhyana - meditation. The success of the practice of dharana leads to an objective perception of reality - the ability to see things as they really are. The initial stages of dharana are quite easy and accessible for a beginner practitioner. It is known that everything is comprehended from simple to complex.

Dharana means the concentration of the mind at one point, it is a way of curbing the mind, it is a developed willpower that does not allow it to deviate. A strong, concentrated mind makes its own decisions, a weak, distracted mind decides one thing and in fact does another. The scattered mind is subject to the influence of mind waves - vrittis. In the Yoga Sutras of Patanjali, the key phrase is "Chitta vritti nirodha" or "stopping the inner dialogue" i.e. the waves of the mind. The state of stopping the internal dialogue can be achieved using even a simple practice of concentration on the breath, but how stable this state will be over time depends on the experience of the practitioner. If the mind is scattered and subject to the influence of vritti, then it is an obstacle to inner practices and knowledge of one's true essence. If the mind is restrained and concentrated, then it will serve as a useful tool.

It should be noted that it is more difficult to subdue the mind and make it concentrated than to obtain a degree. In the case of a scientific degree, such a property of the mind develops as the ability to work with a large number of mental concepts, although concentration also takes place. If we are talking about concentration as stopping the internal dialogue and completely curbing the mind, then here you have to put a lot of effort and overcome the obstacles that your own mind will create.

At the first stages, to work with the mind and develop the quality of its concentration, various objects are used to focus attention. This can be concentration at one point, control of one’s breathing and concentration on inhalation and exhalation, objects of the external world, concentration and visualization on the image, then on the internal image of a deity or an enlightened person, focusing on the vibrations of a mantra when pronouncing aloud and other objects. If the object of concentration is pleasant, then the practice goes better.

In order for the practice of concentration to be effective, the mind should be kept relaxed and at the same time collected, not overstrained. Overvoltage causes rapid fatigue, excessive stress leads to mental disorders. We can say that fatigue is a protective function that protects our psyche from injury. You can draw an analogy with the performance of asanas: when taking a particular posture, it is advisable to use certain muscle groups that are necessary in a particular case. Moreover, you need to strain the muscles adequately, consistent with the load that they have in this moment. If we strain the wrong muscles that are necessary to perform this asana, then in some cases it will be useless, in others it can lead to injury. Also, if you give a load to the muscles for which they are not ready, this also leads to injuries. A reasonable approach is to gradually increase the load. Similarly, in the practice of concentration. There is such a thing as the "barrier of laya", or "a state of unconsciousness, falling asleep." This barrier arises when our consciousness is not yet ready to take on a certain load during concentration. Precautions should be observed, not overpowering yourself, but gradually pushing back this condition through regular practice. When the consciousness is cleared and the mind stabilizes, the ability to pass the energy of a higher vibration increases, then the barrier of laya shifts naturally.

What levels of consciousness exist and how do vibrations differ at its different levels? Levels of consciousness are associated with seven chakras in the human energy system: the higher the level of consciousness, the more subtle vibrations are characteristic of it. You have probably noticed that when you listen to a rather complicated lecture, either you fall asleep or you get distracted. If your level of perception is high enough, then even complex material becomes understandable and easily perceived.

You can raise the level of consciousness using various yoga practices, including the practice of concentration. Patanjali proposed an eight-step system of yoga, by practicing which one can increase the degree of one's perception. These eight steps can be divided into external yoga - bahiranga yoga: yama, niyama, asana, pranayama, and inner yoga- antaranga yoga:, dharana, dhyana,. Dharana (concentration) refers to the internal practices of yoga, it comes after pratyahara - the practice of distraction from external objects and directing attention into one's consciousness. It should be noted that basic principles yoga is the foundation of any subsequent yoga practice. Following the principle of Yama - Sathya (truthfulness) - ensures success in the implementation of dharana, allows you to see the true essence of things, helps to avoid illusions that are obstacles on the path of yoga. It is no secret that our unbridled mind loves to create illusions, which can only be destroyed if we are honest with ourselves.

Let's go back to the levels of consciousness. The highest and purest consciousness is at the level of the Sahasrara chakra. This is the consciousness of merging with the Absolute. Less subtle is the consciousness at the level of the Ajna chakra, which is characteristic of the Creator Gods, also the mental consciousness. At this level of consciousness, the world takes on color and shape. Akasha tattva, the element of ether, is associated with the Vishuddha chakra - at this level of consciousness, sound perception of reality appears. An even less subtle level will be Vayu tattva, the element of air, this level of consciousness is associated with the Anahata chakra - at the Anahata level, perception occurs through touch. It is known that the element of air gives birth to the element of fire - Agni tattva is associated with the level of consciousness of the Manipura chakra, the perception of reality occurs through vision. Apas tattva, the element of water, - with consciousness, the perception of reality occurs through taste. Prithvi tattva, the element of earth, - with consciousness, the perception of reality appears through the sense of smell. The task of the practice of concentration and meditation is to raise consciousness from the gross material level to the level of pure primordial consciousness, that is, to raise consciousness from Muladhara to Sahasrara. An obstacle to raising energy for more high levels consciousness is just the unbridled mind.

What is needed for the practice of concentration to be effective? First of all, this faith and conviction in practice and an understanding of why it is needed. It is no secret that the cause of all our suffering is our unbridled mind. Suffering can be overcome only by curbing it. If you always remember this and are deeply aware, then it will great motivation in order to continue practicing concentration. Second important criterion efficiency is regularity practices. Practicing occasionally, it is difficult to get results and make progress. If we take into account that there are seven days in a week, and practice 4 times a week, and not practice 3 times, then in this way we will advance one step a week. The fact is that if we study and accumulate experience, then we take a step forward, if not, we take a step back. It is impossible to stand still, because everything is in motion: we either develop or degrade. In addition to practice in a specially allotted time, you should watch your mind every moment, be aware every second, if we notice random wandering of thoughts, then stop your mind, train your ability to be here and now. It is this approach to your life as a practice that can bring significant results. The third important criterion is patience . Patience in itself can be an important spiritual practice, it helps to accumulate merit and clear our minds of obscurations, patience helps to get results in practice, even if it does not work out for a long time. It is known that the sages of antiquity practiced long years before getting the result. In Russian, there is a proverb that reflects the essence: "patience and a little effort" .

The Upanishads describe three levels of dharana: this is the level of external experience - Bahir Lakshya (external goal), the level of transition from external experience to internal - Madhya Lakshya (intermediate goal), the level of internal experience - Antar Lakshya (internal goal).

Bahir Lakshya - the external goal of dharana, namely the awakening of the nadi channels. Bahir Lakshya begins with Bhuchari mudra, focusing on the little finger of the hand extended in front of the face, or focusing on some other one point. When the practice is mastered, then this point is removed, and the focus is maintained. A sign that the practice has been perfected is the blue color that appears when the eyes are closed. Seeing blue means the awakening of the Ida channel. After we go to next step, Akashi mudra, when the chin is lifted up and the gaze is directed upwards to a point in vertical space. Akash mudra can be combined with Shambhavi mudra (looking up at the point between the eyebrows). A sign that the Akash mudra has been perfected is the golden light that occurs when the eyes are closed, this light means the awakening of the Pingala channel.

Madhya Lakshya - an intermediate goal, the middle stage of dharana, in which the practice is performed at the expense of the mental consciousness and subconsciousness. There are three areas of space on which concentration is performed. Chidakash Dharana is the concentration on the space of chitta (mind stuff), associated with the area between Vishuddha, Ajna and Sahasrara. At this level of concentration, it is supposed to work with forms, colors, symbols, images. The area of ​​space Hridakasa Dharana is connected with the area between Manipura, Anahata and Vishuddha. At this stage, the conditioning of the mind is destroyed through work with emotions and going beyond them, the mind merges with feelings. The third region of space, Daharakasha Dharana, is associated with the space between Muladhara, Svadhisthana and Manipura. Here we are working with the images of the three lower chakras.

The second stage of Madhya Lakshya is work with the space of the unconscious and going beyond it. At this stage, the process of concentration is associated with the five subtle spaces - Vyoma Pancha Dharana. Guna Rakita Akashi- the first Vyoma of the five subtle spaces is a circle of sunlight, a circle of fire, a luminous body that is beyond the limits of physical and mental perception. Second vyoma - Paramakashi(“parama” - ‘over’) - a deep dark space with light twinkling like a star, also means “superspace, emptiness”. The method of knowing this subtle space is Shunya - meditation on emptiness, a feeling of absolute silence and emptiness inside. Third vyoma - Mahakashi(great space) - a bright light, like the middle of the Sun, which no eyes can see, is the next step in the evolution of emptiness. Next vyoma - Tattva Kashi(beginning of space) - the essence from which elements are born, at this stage the concept of duality disappears. Fifth vyoma - Surya Akash(the luminous space of the Sun of a pure unstained soul) - Atman, an unchanging reality, illuminated by tattvas (elements). The experience of these five subtle spaces by the practitioner means the readiness to move on to the next stage of dharana.

Antar Lakshya is the inner goal of dharana. Unlike Madhya Lakshya (the intermediate stage of dharana), where concentration is on the mental level, Antar Lakshya involves psychic awareness and concentration of the mind that go beyond experience. This is the last stage of dharana, the successful development of which means the transition to dhyana - meditation. Antar Lakshya has three levels: Dharana Darshan (inner vision), Nada (inner sound), attainment of the Akashic experience.

Dharana Darshan- this is the inner vision of the Sushumna nadi, an important point: this is a vision, not imagination. In the middle of the Sushumna nadi, we see the Brahma nadi - a fiery luminous thread along which the Kundalini energy moves in the form of a point of light. When Kundalini reaches the head, White light fills the consciousness, the spaces of Chidakashi change, the consciousness and subconscious are released.

The next stage is inner sound Nada, coming from within, appears when Kundalini reaches the Ajna chakra. 10 sounds are described that replace each other during the practice: the sound of a hissing sparkler, flute, bell, sea shell, lute, cymbals, wine (musical instrument), heavy rain, double drum, thunder.

The last stage, which means the completion of the practice of dharana and the readiness to move on to dhyana, is blue light in Ajna and Anahata, which means reaching the experience of Akash - getting a connection with the information field, the original consciousness.

Thus, it becomes clear how the practice of concentration is evolving and what results it can achieve. It also becomes clear that meditation, dhyana, is not sitting with closed eyes, but an even deeper and more serious practice.

Let's talk about obstacles that arise during the practice of concentration, and ways to overcome them. The first obstacle is various kinds of illusory visions, products of the activity of the mind, as well as accumulated during social life experience and stored in consciousness and subconsciousness. Purification is possible through substitution, concentration on sublime images, and reading scriptures. In addition, it is important to work with your mind in the following way: if various kinds of visions arise, then they need to be noticed and stopped, and do this every time they arise, that is, similar to working with constantly arising thoughts in the mind in the first stages of concentration.

The next hurdle might be awakening. Typically, this effect occurs at sufficiently deep levels of concentration. How to behave in this situation will be prompted by an experienced practitioner who personal experience worked out all the nuances of this effect.

Another obstacle may be increased sensitivity of the Svadhisthana chakra and increased craving for sensual pleasures. It is known that in the process of concentration we work through all the chakras. The elaboration of this phenomenon will be the rise of consciousness to higher chakras, the methods may be concentration on mantras or sublime images that are able to raise energy to a higher level.

Maybe on physical plane an obstacle such as disease activation. This is due to the fact that energy systems are being worked out, and the current of energies is also accelerating compared to the usual state. Diseases in this case are of a cleansing nature. Do not take medicines, as they interfere with cleansing. Usually diseases go away on their own, so you should continue the practice. I had to experience this first hand during a ten-day retreat: I observed the process of cleansing the physical body through a painful state, then after three days there was a natural recovery.

Frustration in practice is another obstacle. It should be noted that it is normal to have ups and downs: on some days it is easier and more effective to perform concentration, on some days, perhaps, the practice will work out badly. It is important to keep putting in the effort and remember the importance of patience. All serious practitioners who have achieved something put a lot of effort.

At a certain stage sensitivity is exacerbated, irritability may appear, the perception of sounds, smells and other sensations from the senses is aggravated. This condition passes with time, here it is also worth showing patience.

Too many practices, which a person seeks to master, is also an obstacle. It is known that it is impossible to grasp the immensity, it is better to choose something more significant and effective for a particular person and concentrate on the implementation of these techniques. It is also important to bring the started practice to a result, but at the same time observe the principle of gradualness - do not overdo it.

Excessive sociability- this is an obstacle to the development of concentration, since this action wastes our energy. Ideal Conditions is observance (of silence), it is possible in retreats. In social life, if possible, it is worth limiting communication and talking only about business. It should be noted that a word spoken to the point and with energy invested in it has more weight and influence than idle and empty words uttered without any meaning.

What disorganization is an obstacle, it is difficult to disagree with this. Even if a person is far from the practice of yoga and is simply engaged in social activities, then the most effective activity will be the one where there is self-discipline. Therefore, the regime of the day and discipline are the basis of the basics, especially in order to succeed in the practice of concentration.

Unbalanced diet- this is an obstacle that affects both the state of the physical body and the state of the mind and energy. Sattvic food is recommended twice a day, while the amount of food should be optimal so as not to feel hungry and not overeat.

tension- this is a significant obstacle that can lead to premature burnout, and then there can be no talk of positive results of practice, in especially severe cases, mental disorders are possible. When performing the practice of concentration, two conditions must be observed: composure and relaxation. It is important not to become attached to the result, everything will happen in due time and according to your karma.

In conclusion, it should be said that the practice of dharana is a good training for knowing the true essence of oneself and the highest reality. It should be taken into account that the mind is very attached to the material world, so it will create obstacles at all stages of practice. Performing the practice, you can intuitively feel the right direction in performing certain actions. The guidance given in the scriptures is like a recipe in a cookbook, it's just the basics. To get a dish in cooking or a result in the practice of concentration, experience is needed. Only through our own experience will we be able to understand the correct direction of our actions. It should be understood that intuitive turns in practice arise due to the experience that has been gained in past lives, so you should trust him, but exercise common sense.

Dharana

It is believed that the practice of yoga should begin with the study and acceptance of moral and ethical rules: Yama and Niyama. But in my opinion, this question can be looked at in another way: the practice of yoga begins to bear fruit and really feel like a success only when a person starts Dharana and gets at least its first glimpses. There is control over the mind and emotions, and even one's "personality". And there, before the natural following of Yama and Niyama, it is not long! Be that as it may, in our era it is much easier to achieve success in Dharana and Bhavan than in society! — to follow the rather strict code of Yama and Niyama.

Many Dharanas (112 different!) are described in a widely accessible (including in Russian), reliable, and well-known to serious yogis treatise Vijnana Bhairava Tantra (VBT).

Examples of Dharana:

1. Dharana at the tip of the nose (Nasikagra-drishti \ Agochari mudra);
2. Dharana at the point between the eyebrows (Shambhavi mudra) - for example, the 12th Dharana of the VBT;
3. Dharana on the process of breathing (Anulom-vilom with Prana-Shuddhi): 1-4 Dharanas of VBT, including;
4. Dharana on the chakras (Surya Namaskar with a concentration on the chakras in each asana of the cycle);
5. Dharana on one chakra (Mulabandha, Chakra-Shuddhi);
6. Dharanas using special mudras and energy practices. For example, the 12th Dharana VBT,
7. Dharanas with (for example, the 15th Dharana of the WBT),

To succeed in meditation, you do not need to do all of these exercises, just one, or a few of the most "favorite" is enough! Each of these exercises takes only 5 minutes a day, and can be successfully mastered by anyone without any special restrictions. Concentration comes with experience, and experience - as a result of the banal repetition of exercises. Thus, the practice of Dharana is very “honest”, and the result is predictable.

Dharana on the breath is widely known - and, by the way, is used as a compound technique in many pranayamas. It is only important to remember that Dharana is not just “tracking” or “attention” to the breath, in this case. There should be an undivided, complete "immersion" in the process of breathing! It is most reasonable to start mastering Dharana on breathing with a simple observation of the process of natural, not special breathing. Over time, the subtlety of perception will increase, and in addition to “inhale ... exhale” you will begin to notice and “see” a lot more, breathing will “open up” and become a much more interesting and inspiring process than you could imagine before.

If, while observing your (natural or special) breathing, you “forgot about everything in the world”: including what position you are sitting in, what is your name, your plans for the day, etc. – and such a moment lasts – that is Dharana. Thus, Dharana is incompatible with the "corrections" of the posture, the vanity of the mind and confusion of consciousness. Discomfort during Dharana is not felt, even if the posture is wildly uncomfortable, and extraneous sounds do not bother, they are not heard, because. consciousness filters them out, discards them. But most importantly, the process of Dharana “filters out” the thoughts themselves, and the mind becomes pure, literally “transparent”. In addition to yogic purposes, such a state contains a gigantic therapeutic effect. But at the beginning, the reaction of the mind can be reversed: instead of the desired peace, immediately after Dharana, traumatic memories of the past “pop up”, such as old grievances, some mistakes that you made in the distant past, etc. If such unpleasant discoveries / memories are simply observed without getting involved, and fleeting emotions pass: “karma is burned”, or rather, integrated.

In addition to simple ones - like on the breath, on the tip of the nose, etc. - there are also very unusual - or rather, exotic - dharanas:

For example, Dharana is known from the WBT text, in which you need to imagine that your five senses are multi-colored circles, “like on a peacock feather” - “placing” signals from the corresponding sense organs separately from yourself, “in a circle” or “on the screen” . Many other Dharanas of this treatise are just as unusual, far from being meditation on a dot in the middle of a white sheet! What is more effective for you - only experience will show. But often the connection of imagination and feelings pays off in full.

Shocking types of concentration are also known: such as dharana on slowly piercing one’s flesh with a needle (!) - meditation No. 91 from Vijnana Bhairava, or dharana on the process of intercourse (the staff of the Hanuman store and blog is not responsible for the consequences and moral damage !).

Difficulties in Dharanas are typical and were described by yogis centuries ago:

Samshaya - "doubts": starting to do some technique, and not getting a quick result, you can doubt and "jump" to another, thereby destroying the progress made;

Alasya - “laziness”: a rather obvious obstacle: you must not be lazy, and practice regularly, and more;

Nidra - "drowsiness": upon reaching the first levels of meditation, the stress-weary psyche of the average person often turns on the "reserve valve", and the person instantly falls asleep. This can happen more than once. It is clear that penetration into the depths of meditation does not occur in this case;

Bhaya - “fear”: fear is a natural reaction to stopping thoughts, to achieving Dharana, and it is hardly possible to do anything special with this, but with practice, fear disappears, because. a person notices that nothing bad is happening;

Dosha - "disease": Dharana can awaken, aggravate hidden and unexamined diseases, as well as cause the effects of colds, diarrhea, etc., which, if not stopped regular practice, pass: and if you “break loose” - there will be a “rollback”, followed by a repeated passage of the “cleansing” period.

Any Dharana leads to:

• preliminary (“Anandam” (“Ananda”) - a feeling of bliss that persists for some time after the completion of practices - sometimes for a long time: days)
• and actual results (levels of concentration following Dharana: Dhyana and Samadhi).

What is worth remembering in this case is that if you did not get clear results immediately, at the very first sincere experience of such a practice, or even after several weeks of daily mind training, there is no need to be upset and even more so to despair. There are hardly any people "not capable" of concentration! It's just easier for some and harder for others.

BHAVANA

If Dharana is a technique that establishes control over the mind, intellect, then Bhavana is control over feelings, emotions. Dharana is the awakening of the mind, Bhavana is the awakening of the heart. The very word "bhava" or "bhavana" means "strong emotions". In relation to yoga, this means a special state, inspiration, inner position, the subtlest emotion.

By the way, Bhavana - in the sense of "internal feeling, experience" - for example, a feeling of pure love for the Guru, an emotion of anger or another feeling - can be the object of Dharana. At the same time, when you achieve success in Dharana, the state of Dharana in a sense becomes your bhava, Bhavana - your inner attitude, position. This is a feeling of harmony, peace and joy (“Sattva”, “Ananda”, “Sat-Chit-Ananda”).

The use of Bhavana is a tantric practice. This means that not only “good” and “positive” emotions can be used for the purposes of meditation, but in general any, and the stronger, the better. Any emotion is Shakti, i.e. pure energy, akin to the energy of Kundalini. Therefore, there is no room for morality and ethics. You just need to remember: meditation is always inside us, and not a single yoga practice calls for using other people to get strong emotions.

The practice of Bhavana may include:

• Creating in oneself a strong positive desire to do yoga, to grow - in this sense, it is related to the techniques of Bhakti Yoga. If you are attracted to mantra yoga, bhajans, conducting Vedic ceremonies, this is good way"recharging" your bhavana. We just need to remember that creating emotions in oneself is not an end in itself, but only part of the method, because. all emotions come and go. It is important to learn how to control them!
• The other direction of Bhavana is pure observation of the emotion that has already arisen, caused by "life". (Dharanas 37-49 WBT). For example, the Vijnana Bhairava Tantra gives this technique: “Being angry, lie down as if dead; stay like this (still) ”- here, as they say, comments are superfluous, and you just need to do the technique with full attention (and in suitable conditions, i.e. at home).

Restrictions and contraindications:

Practicing Dharana and Bhavana, even a beginner yogi / yogi will surely receive only positive results, and there are no special “contraindications” and health restrictions here. And besides, it is impossible to injure yourself: unless, of course, you sit in Dharana for 10 hours a day on your heels or cross-legged). If your legs are numb in Dharana, then you are not in Dharana!) Between sets of meditation, it makes sense to walk, stretch, do several rounds of Surya Namaskara, or lie down in Shavasana.

But it is worth mentioning something else. Success in some Dharanas can come unexpectedly quickly, and cause unusually strong emotional experiences and what is called an "altered state of consciousness." Therefore, these - like any other meditative - techniques are convincingly not recommended for people with a sick or unstable psyche.

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In practice, dharana is the creation of certain conditions for the mind so that it can focus in one direction instead of rushing in different sides. Deep involvement and reflection are the main conditions of dharana. When the mind is directed to the object of concentration, and mindfulness does not allow it to slip off and get carried away by thoughts, the ray of consciousness “sticks” to the object more and more, and dharana intensifies. Meditative methods, based on focusing on a chosen object, direct the mind of the practitioner in one specific direction, while it becomes quiet, still and supple.

The purpose of dharana is to stabilize the mind by focusing its attention on a particular object, avoiding distractions. In the beginning, it will be difficult to ignore all the thoughts and emotions that come with them. It is recommended for a beginner to practice concentration on a simple form (for example, a black dot on a white sheet of paper).

After the mind has been trained a little and its ability to concentrate has increased, one can move on to more subtle objects and processes (yantras, mantras, breathing, visualization, etc.). The ability for good dharana depends on excellent psychological health and the ability to integrate, and is not an escape from reality, but rather a movement towards the perception of the true nature of the Self.

Ashtanga Yoga

Dhyana- the seventh step of Ashtanga Yoga, means worship, or deep and immersed meditation. Dhyana involves concentration in the very basis of the object, penetrating into its essence. During dhyana, the ability of the mind to penetrate into the essence of subtle differences between objects and into the deeper layers of the subconscious is enhanced, which in turn leads to the unification of the seer and the seen. We are taught to differentiate between the mind (the perceiver), the means of perception and perceived objects - between words, their meanings and ideas, and even between all levels of natural development. But intuitively, we understand that they are all fused in one undifferentiated continuum. Greater clarity of mind must be applied by observing an object and an object in order to discover their common features. Thus, dhyana is a sense of real identity in the midst of apparent differences.

During dharana the mind becomes one-pointed, and during dhyana it becomes part of the object on which it focuses. This is why dharana must precede dhyana, since the mind must first focus on the object in order to establish a connection. If dharana is contact, then dhyana is connection.

It is clear that focusing on one object will not lead to realization. To achieve the goal, one must "become one" with the object of meditation. In dharana, the mind of the meditator is fixed on an object, while in dhyana it is in one stream.

The final step in the Yoga of Patanjali is the attainment of samadhi. When we reach such a level that we become totally absorbed in something, when the mind is completely merged with the object, we are in a state of samadhi. Samadhi means "to reconcile, merge." In samadhi, our personal identifications completely disappear. In the moment of samadhi, there is no difference, there is only an all-encompassing non-duality. We become one with Divine Existence.

Samadhi

In the state of samadhi, we are aware of identity without difference and enjoy the pure perception of non-duality. The mind is at its source, from where it originated. A bright flash, the soul is liberated… The absolute and eternal freedom of a limited soul beyond states, identifications, and beyond time and place. Once the consciousness has been freed, it never returns to bondage.

The perfection of this state encompasses and glorifies all aspects of existence, shedding upon them the light of higher understanding. A person who has achieved samadhi retains his individuality, but he is no longer bound by it. He knows that he is not a body, not a mind and not a person, he is THAT ...

Yoga is a holistic system of philosophy and practice for the perfection of character, personality, body and spirit. Attachment to dogmas and an inflexible mind encourage some people to perceive the practice and other Eastern teachings as a path not from God, because. the bible doesn't say anything about it. The essence of most spiritual teachings is similar, and even the postulates as a whole do not differ. Only the interpretation differs. For those for whom practice is more important than theory, it is not so important in what names and forms reality is clothed.

From the book of the famous yoga master B.K.S. Iyengar "Light on life":

“Pope Paul was in poor health and invited me to visit him to give him yoga lessons. I accepted the offer. But suddenly, under pressure from the cardinals, he made a condition. The lessons had to be kept completely secret, as it could be misinterpreted: The Catholic Pope uses practices related to Hinduism.
Of course, I assured him that yoga is universal and independent of any faith or cult. I said that I would not expand on these lessons, but added that I would not lie to a direct question. Obviously, my truthfulness was too risky, and the lessons were canceled."

As you can see, the Pope himself took yoga calmly.

eight steps classical yoga(ashtanga yoga) is: yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi. Below is a description of each of them.

Many yoga practitioners believe that these eight degrees must be strictly mastered one by one. However, in reality, the situation is that these eight steps are rather facets, branches, and with their simultaneous development, development occurs naturally and smoothly. Yes, and the word yoga itself is translated from Sanskrit as unity, and the word ashtanga can literally be translated as "eight parts." They can be steps only in the case when a person experiences real difficulties in the practice of the higher facets of yoga. But, as a rule, mastering, for example, the first two steps, which include certain rules of behavior, comes to a standstill without the proper changes in consciousness caused by the practice of higher steps. Therefore, it comes first, pulling other phases with it. The achievement of samadhi makes the observance of all the previous stages spontaneous and natural, as a consequence of the corresponding level of consciousness.

If a person, for example, goes to a fitness center and does only physical exercise(the third stage of yoga) - this is not a full-fledged practice, because. yoga includes eight steps, and the classic goal of yoga is samadhi - the last eighth step, which is almost impossible to achieve by exercise alone.

Yama (first stage of yoga) includes five prescriptions for behavior, certain prohibitions, among which are: non-violence (ahimsa), truthfulness (satya), refraining from theft (asteya), from sexual relations (brahmacharya), and from excessive propensity to accumulate (aparigraha).

Non-violence (ahimsa) includes refraining from causing moral and physical harm to all living things. However, when it comes to, for example, refraining from smacking a mosquito on your body, it is worth remembering here that your own body is also a precious temple for the development of consciousness, and the rule of non-violence also applies to it. If there is no other way out, the mosquito can be eliminated. But just like that, for the sake of entertainment, tearing flowers, leaves on trees, trampling insects, wearing their skins just for beauty is not recommended. Otherwise, karma will gore.

Truthfulness (satya) means both truthfulness in speech and in one's own mind, and in the mind is more important, because. self-deception is a deterrent to self-knowledge and the manifestation of truth. Truthfulness is a divine quality, a reflection of the present, the truth. The yogi's speech should not be misleading, contain dubious and inaccurate information, or be empty and meaningless. Silencing the truth, in most cases, is also equated with deception.

It is also recommended to get rid of wasting time on idle chatter, which, among other things, consumes a huge amount of energy. Speech should be beneficent, and not inflicting any harm, bringing disharmony. If possible, light qualities should be manifested in speech: clarity, gentleness, patience and friendliness. That is, when you, for example, have a desire to tell your interlocutor truthfully everything that you think about him, first of all it is worth it again. Are you fooling yourself? Perhaps the desire to say what you think comes from the impulse to hurt, to satisfy the ego, and not from a sincere desire to help? And thoughts in themselves, perhaps, are not the final truth about a person?

Swami Yogananda said that truthful speech has such power that it can heal. If a person always tells the truth and informs an unhealthy person that he will recover tomorrow, the power that weaves his words makes them magically manifest at the event level.

Abstinence from theft (asteya) also implies the eradication of greed, as a factor in rebirth in the gross worlds of hungry ghosts. Theft, just like lies, is a factor of rough unbalanced worlds, with broken harmony. It is necessary to refrain from any kind of unauthorized appropriation of other people's property, otherwise you will never avoid the same attitude towards yourself, and you will never gain confidence from people.

Abstinence from sexual relations (brahmacharya) implies the preservation of semen and sexual energy, otherwise the kundalini energy, which clears the subtle energy channels and opens the chakras, will not rise above the muladhara (coccyx region). Practitioners living in urban areas are advised to have at least partial abstinence, without the abuse of sexual energy. It is also worth abandoning any thoughts on this topic, otherwise sexual desire cannot be avoided.

Refraining from accumulating excessive amounts of material wealth (aparigraha) that are not strictly necessary for survival, maintenance good health and development is also an important factor in the path of yoga. Rich people, "millionaires" often seem to draw on themselves all the energy that they are often unable to use effectively for good, which causes an imbalance in the functioning of the entire social system. The fact is that nowadays it is not easy for an honest person, even if he is a strong and socially active person, to live. And the imbalance introduced in one of the areas causes dysfunction in a number of industries, because of which everyone suffers to varying degrees. A rich person on the path of yoga should not give up wealth, but should do charity work, contribute that part of the funds that is not strictly necessary for him in the development of creative activity. This, in turn, generates good karma and the possibility of favorable rebirths in the future!

Niyama (second step of yoga) includes five virtues that should be nurtured and cultivated in your mind and behavior. Among them: purity (shaucha), contentment (santosha), discipline (tapas), self-study (svadhyaya), and self-surrender - dedication of oneself and one's actions to the Supreme (Ishvara-pranidhana).

Cleanliness (shaucha) includes a clean body, clothes, house, moral purity (in behavior, company, conversation, etc.). Obscene and rude words pollute the area of ​​the vishuddha chakra (throat center), cause problems with the throat and teeth. Mental purity also implies the elimination of aggression and bad intentions.

Satisfaction (santosha) means, first of all, acceptance of the current moment, which in turn is one of the best practices spontaneous transformation of consciousness and transformation. On the material level, this factor is similar to aparigraha, the elimination of the desire for excessive accumulation, when one is content with only what is really needed to maintain health and develop consciousness.

Discipline (tapas) is a necessary factor in any undertaking. You can spend a lot of time thinking, but when, for example, the decision to exercise every day is made, it must be followed with patience. If you are called at this time, for example, to take a walk, you should postpone the walk for the time free from practice. Ideally, discipline is not violence against oneself, but a clear understanding of one's own deepest needs.

Self-study (svadhyaya) involves the study of texts, reading literature that promotes the growth of consciousness. And of course, the most important thing is regular spiritual practice.

Self-surrender and dedication of one's activity to the Supreme (Ishvara pranidhana), both in yoga and in other teachings, gradually transfers attention from the activity of the mind, full of doubts and mistakes, to spontaneous, intuitive consciousness, permeated with bliss and a sense of the miracle of the reality that is happening.

Asana - the third stage of yoga. In the classic Yoga Sutra text of Maharishi Patanjali, asana is said to be a stable, unmoving and comfortable position of the body.

This stage of yoga involves regular execution exercise to maintain health. Both the body and the mind must be trained in the course of practice to maintain a state of stability and immobility. This is the condition necessary to achieve the next stages of yoga - meditation and samadhi.

The body and mind are interconnected, and if the body has a dysfunction, this is inevitably reflected in the work of consciousness. And vice versa - the wrong work of the mind creates tension in the body. Asanas in yoga are both exercises for the body and for the mind. Concentration and a meditative state are necessary conditions for correct execution asanas that relieve mental and physical stress, transforming it into pure energy.

Samadhi is the eighth and final stage of yoga. Samadhi manifests its nature as a clear, effortless consciousness beyond thought and all duality. It is experienced when only one object remains in the mind - the object of meditation without any mental coloring. Among other things, it is a state beyond individuality, the sense of "I", but consciousness remains, and wakefulness and clarity reach the ultimate degree. The illumining wisdom, majesty, absolute light and true essence of reality is experienced. Thus, this state is directly opposite to sleep and trance, in which the consciousness, immersed in oblivion, is not aware of itself.

Samadhi in yoga is divided into four stages.
1.Savikalpa Samadhi. Corresponds to the level of dhyana, total immersion into an object.
2.Nirvikalpa Samadhi. Correspond to the level of reality of pure infinite consciousness beyond the world of forms and objects.
3.Sahaja Samadhi. This is the level of absolute enlightenment when pure non-dual consciousness is brought into daily activities.
4.Soruba samadhi. A transcendental level, which even among the enlightened realize only a few. It is believed that during this type of samadhi, an immortal rainbow body is achieved, consisting of the subtlest non-dual energies.

There are other verbal designations for varieties of samadhi. In any case, the theoretical side is worthless without proper practice.

An enlightened person is, firstly, a person whose level of consciousness corresponds to the ultimate state of pure being. Secondly, this is a person who has known his higher "I" (purusha in yoga) and comprehended the essence of all phenomena. Thirdly, this is a person who shows love and compassion for all living things. And, finally, fourthly, this is a person free from any attachment, including attachment to the result of his activity. This division corresponds to the four paths of raja yoga, jnana yoga, bhakti yoga and karma yoga, and this division came about because people began to confuse the means and the result. Enlightenment, which bestows the precious properties of consciousness, comes through concentration, meditation and samadhi. Comprehension, knowledge, love and detachment are not a means, but a consequence of the corresponding level of consciousness.