Sri Sri Sri Guru Viswa Sphoorthi

HIS HOLINESS SRI SRI SRI GURU VISWA SPHOORTHI

Sphoorthi Oum...         Oum Maa Viswa Roope Shakthi Roope Viswa Sphoorthi Gurave Namaha
temple

Meditation

(Ascent Meditation (Meditation Vs Dhyana))

MEDITATION - DHYANA - DHYANAPRASTHAN - MANOPRASTHAN - DHYANAMANOPRASTHAN 

There is no chance for existence of any thought whatsoever in the stage of meditation. Meditation is an 'absolute no thought state' at a particular point of time. As a matter of fact, that what has to be achieved through meditation, is not thoughtlessness but, refinement of collection of thoughts (culture of the purity). The state in which the mind, which was visible until then, becomes invisible should be called meditation. So long as one knows the mind, it will not be considered as meditation. Meditation, "the concept of the concentrative sense of mind", on practicing regularly will encourage, generate, enrich and rejuvenate the life. Meditation is a centralizing function of the mind to increase the power of thinking and add potency to the power of thinking. Meditation activates the source of thinking and minimizes the thoughts accustomed, and develops concentration to mobilize number of thoughts into a single track. Meditation, as Guruji says, is the medium of getting mental strength and stability.

As a matter of fact, that what has to be achieved through meditation, is not thoughtlessness but, refinement of collection of thoughts (culture of the purity).

Meditation has different stages (levels). Upon practice, 'yoga meditation' (physical body related meditation), keeps the individual healthy. Similarly, in the materialistic sense and concerned with the sensorium mind, concentration based meditation, objectivity meditation, abstractive (subject) base meditation, vibrative meditation, absorption motivity meditation, and spiritual meditation are several types and the results obtained in different stages are different depending upon the practice. The same on further dedicated practice may turn into divine meditation. One has to practice meditation at a fixed time daily for optimal results. During meditation (also in the stages of concentration and contemplation), the mind functions vigorously, more than it does during our daily routine activities, because the mind tries to elevate to the higher states (dimensions). Although in no thought state, one will be in conscious state during the process of meditation.

To be able to control, both, the past memory, so also the present incitation of senses, which causes hindrance for the steadiness of meditation, is the important thing in the practice of meditation. If so, by means of giving, "functional break", to the brain, which hides memory, there will not be interruption of memory, for meditation.

In the matter of meditation, mind, by itself, does not do that function. By means of 'Self', to practice, the macro state of mind, to micro (subtle) state, is the first thing, which has to be done in the practice of meditation. For that, body, its Life Force, JIva-Shakti, senses, brain – with the cooperation, combination of all these... "Self" has to perform meditation.

ASCENT (MEDITATION) DHYANA [DHYANA-MANO-PRASTHAN]

By gradually, subtilizing, the macro (scattered) mind, through meditation, to attempt, for 'Trans', as the state of 'forgetting', its existence finally, is the object of meditation. Thereby, by suppressing, the problems faced, in the daily life, habitually, and the related thoughts, tensions, sorrow and depression, and the oppression caused thereby, by means of causing another new feeling to the mind, from their experience, that one should feel relaxed at least for sometime, is the advantage wished, in meditation. Based on Dhyanaprasthan, it would have stages as Sensory Meditation, Spiritual Dhyana, and Divine Dhyana. Those various stages can be experienced in the various stages of Dhyanaprasthan. The method of ascension of instinctive mind – that is acquired by birth to a "known" physical mind through education and through material knowledge, to Spiritual Mind through Sensory Meditation, to Conscience through Spiritual Meditation, and to Divine Mind through Divine Meditation – is defined in principle as "Dhyanaprasthan".

With Dhyanaprasthan, sensorium mind, with spiritualization, although reaches the level of Soul, the subtlety of physical senses consciousness (memory) will not be invisible completely. The spiritualized mind, which has obtained the movement of upward ascension, with that physical consciousness itself, with the regression of ascension, crossing the stages of upward ascension, in the order of descent, would reach its usual physical sensuous state. If so, being influenced by ascension, the physical sensuous mind, which has undergone spiritualization, different to its primordial bio-instinct, would behave as "Sanctity Mind" in the daily life. Thereby with the reformation of individual, there will be societal benefit.

The method of ascension of instinctive mind – that is acquired by birth to a "known" physical mind through education and through material knowledge, to Spiritual Mind through Sensory Meditation, to Conscience through Spiritual Meditation, and to Divine Mind through Divine Meditation – is defined in principle as "Dhyanaprasthan".

Dhyanaprasthan is, like a vehicle, for the process and procedure of the ascension of mind. In the manner of vehicle, of rocket, in the launching of satellite, in the path of ascension, ‘Dhyanaprasthan’, will be as vehicular basis, for the path of ‘Manoprasthan’ (The Ascension of Mind). If so, in space launching, the need of rocket, is only until, its velocity exceeds gravity. So also, Dhyanaprasthan, in the limits of its sensorium, only to some extent, continues, along with the ascension of mind… In some other stage, that, in the spiritual path itself, at the state beyond the senses, facilitates, for the progress of the ascension of mind.

In any technique, since meditation has to occur with mind only, in the path of Dhyanaprasthan, along with meditation, with the appearance of process of ascension, for mind too, as a consequence, with the attainment of 'Yogam' (union) for, these two, meditation – mind, this method of meditation establishes, as the practice of 'Dhyana-Mano-Prasthan'

Dhyanaprasthan is, like a vehicle, for the process and procedure of the ascension of mind. In the manner of vehicle, of rocket, in the launching of satellite, in the path of ascension, ‘Dhyanaprasthan’, will be as vehicular basis, for the path of ‘Manoprasthan’

Rather than meditation, through the attainment of Dhyana Yoga, its ascension, mind, and its usual sensory influence physical state, following those various stages, that we can cause the change of ascent (to mind), from its level of experience of life, to the level of feeling, is the concept of Dhyana-Mano-Prasthan. That in accordance with the level of practice of meditation, ascension of mind occurs, is the principal component of this method. By means of bringing-about 'good' changes, in the senses, which are responsible for mind, and the surrounding – circumstances, which incite them, there is a chance of keeping the functional 'mind' in the possession of 'Self'. The Spiritualized Mind, which has obtained awareness of bliss of vision of Soul, in the Atma Yoga, will not merge with Soul. With the strength of spiritual practice, only the spiritualization culture would happen but, that will not become beyond-sensory. So also, through meditation, to whatever level, the mind, may reach, its usual physical consciousness, state is inevitable. Even in the technique of Dhyana-Mano-Prasthan, the same condition indeed. [In the practice of Dhyana-Mano-Prasthan also, in the beginning, with yoga, and Pranayama, sensory meditation, starts; for some time, the supremacy of sensorium mind only will be present. Gradually, with the decrease of feeling of thought, deep Trans would be caused, to mind. The gradual improvement, which happens after that only, is the process of Dhyana-Mano-Prasthan. In the practice of Dhyana-Mano-Prasthan, along with the mind, the subtlety of its intellect also, undergoes, sensory conversion. In this technique, usual sensorium mind, from its primary stage gradually, in the manner of ascension, Sensory Mind – as "The Mind of the Moral Sanctity", Intuitive Mind, Spiritual Consciousness, and as Divine Awareness, may transcend, to the level of 'knowing' of Supreme Soul].

Because of ‘transmutation’ (transition-conversion) caused, in ascent practice, ‘Innovative Consciousness’ is caused, to mind. The sensorium mind, which is present as sensory instigation, naturally, by means of ‘ascent meditation’, with decrease of sensory instigation in it, thereafter, it, undergoes conversion as ‘The Mind of the Moral Sanctity’. Here, principally, the difference, present between change – and conversion, has to be observed. The transmutation (conversion) of the ascent is, completely different, to the change of practice of sensory meditation. The procedure of process, enhances, objective quality. So, by means of ascent meditation, sensory feeling of neurons, in that, feeling itself, change comes. For the mind, which forms like that, change comes, in functional activation in its root itself. So, the experience of consequence, of the performance of functions/actions that happen with that, also, will be in accordance with it only. Similar to, atom – for matter and living cell, for body, are primary sources, individual’s mind, its nature, becoming the cause for the behavior of the individual, that itself, shows its influence, on the manner of the society… So by systemizing the sensorium mind, which is caused to the individual, and its sensory instigation if that can be caused conversion, as Moral Sanctity…, its functional influence, on the life of the individual... thereby, on the society, will be in suitability, to it only.

In ascent practice, because of ‘transmutation’ (transition-conversion), ‘Innovative Consciousness’ is caused, to mind, so, change appears, in the sensory feeling of neurons; For the mind, which forms like that, change comes, in functional activation in its root itself.

In Ascent Dhyana practice, in the beginning of the practice although it, has some difficulty, when the mind, overcoming the state of experience, can reach, the level of feeling of intuition (sixth sense), with the elimination of that difficulty, the clarity in it, can be understood. Thereafter, in the manner labor is not known, the toil of practice, continues. 

In Ascent Dhyana, through JIva-Shakti, which is considered, as "KunDalinI Energy", by means of inspiring the neurons in the brain, their function can be transformed. In the same way, with the influence of 'Jeevatmn' – which is hidden, as Cosmic microcosm, in the JIva-Shakti Kundalini Center – spiritual, meta-physical incitation may be caused.

In the method of Ascent Dhyana, along with the metabolic system, more than that, importance shall be obtained to the anabolic. Along with peacefulness, to the sensory brain, regulation, purification, to the sensory incitation will be obtained. Sanctity, control will be caused to thought and activity of mind. In the progress of Dhyanaprasthan, in accordance with those various stages, 'spiritualization', will happen, for sensory mind. Beyond sensory compassion shall be caused, in the technique of meditation too. In this (Ascent Dhyana) technique, rather than the change caused to the mind, in the qualities and quantities, of the activity related to the neurons of brain, which is the cause for the formation of mind, itself, there will be chance, for 'ascent orient' metamorphosis, and transmutation (conversion). Thereby, mind would be influenced by ascent. With that, spiritual nature would be caused, for sensory mental state. In this process, sensory mind, as sanctity, as intuitive, as spiritual, as spiritual conscious, as spiritualized Soul, as Divineness, as Divine feeling, would obtain various stages of Ascent. Like that, right from physical sensuous experience, until spiritual feeling, sensory mind itself, would undergo ascension.

Through Ascent Dhyana, which is not something that happens usually but, in unique circumstances, by combining (coordinating) the two – Mind and the cells in the Body i.e., with the combination of both materiality and spirituality, for the sake of complete life, if it is ascended to a higher level – opportunity would be created to take the Mind to various higher levels in stages. In the same way, so that the body acquires a higher state, so that it would acquire better experience / feeling, so that it would reach a higher level – if one can develop these two through Ascent Dhyana, if these two ascend, this is the first step to know the actual certainty. Not as something that happens naturally, in some unique circumstances if one can lead the ascension in our control, mind developing in stages (there would be change in the quality of mind), when it goes beyond the comprehension of senses, through this Dhyana when this body and that mind reaches a higher state, it would be considered as Dhyana-Mano-Prasthan; through meditation, to ascend the mind. The usual process that is present in the Nature, in the specific circumstances, through practice when one goes to higher state, when one acquires the state of ascension, when one acquires that feeling, one can contact the Cosmic Energy, which is pervaded all over the Universe at the level of Universal Soul. So also, in the journey of life – if one can continue this Dhyana-Mano-Prasthan, there would be a chance to develop to higher state in stages. When the mind itself changes into a better one, when that mind itself goes beyond senses, everything in the body (Metabolism, Anabolism, and Catabolism), whatever is taken, it happens purely. It would be in the direction of ascension.

Through Ascent Dhyana, in unique circumstances, by combining (coordinating) the two – Mind and the cells in the Body i.e., with the combination of both materiality and spirituality, for the sake of complete life, if it is ascended to a higher level – opportunity would be created to take the Mind to various higher levels in stages.

UNDERSTANDING THE DIFFERENCE BETWEEN "MEDITATION" - "DHYANA"

The external concentration of mind, may be considered as meditation. Internal visibility of mind may be considered as Dhyana. Ascent Dhyana is, different to both of these.

To concentrate on some or the other object, by converting it into cosmic subtle, with occurrence of some forgetfulness, its thoughts are minimized. By means of doing like that, with appearance of ‘Trans’ for mind, thereafter that reaches to ‘Transcendency’. The stage after that meditation itself is Dhyana. But, both of them are concentration only. In Dhyana, mind will not be present separately but, with the internal ‘self’ in human being only. In Dhyana, there will be ‘awareness’ (awakening in a new way) instead of Trans. So, meditation can be considered as ‘Objective Concentration’ and Dhyana as ‘Subjective Contemplation’. Thereby there is a chance that sensory mind may transform into Spiritualized Mind. Spiritualized Mind itself transmutates (converts) into Ascent Mind.

‘Mind’ would be in combination with the ‘Self’ in meditation. In Dhyana, different to that, human mind would be in the possession of the human only. So, there is a chance for human being, who has his own mind in his possession, to utilize his mind in accordance with her/his liking (will). Contrary to it, in the possession of her/his mind only, the ‘dependency’ in which human has to behave according to its liking is indeed clear.

For that reason, through Dhyana there would be an opportunity for human being, to be able to keep her/his mind within her/his possession only. As a result of it, since her/his mind, unites with her/him, with the possibility that ‘human – mind’ has unity constantly and with favorability and opportunity rather than ensuring that mind is devoid of thought only during meditation, for human being – who is able to keep the mind itself in her/his possession constantly – there is chance to control thoughts and instability of mind. So, practice of Dhyana is need of daily life for the individual who practices – and indeed beneficent for the family, societal systems.

Usually, when mind can concentrate, a kind of Trans (inebriety) enters it. In that state, with inebriation the experience would be like thoughtless and nothing is known state. If one tries to overcome that, as a result meditation may reach the state of Transendency (highest state of practice); probably, Transendency itself may be the final stage in the practice of meditation. Thereafter, with the continuation of meditation, the feeling of nothingness may appear. Even so, in that state, since there is opportunity for the absence of thought, experience of some peacefulness that is not present in the past is caused for the people who practice. Whatever it may be, rather than the experience that is caused in the unknown state, the feeling in the known state (awareness) itself would be blissful. There is this opportunity in the method of Ascent Dhyana. The mind, which has the Transendency state of meditation, would be more favorable, for the entry and beginning of practice of Ascent Dhyana, so, the people who practice, would indeed know the method and order of practice of Dhyana.

In Ascent Dhyana, ‘human (self) – mind’ separately, so also as ‘one’ would be known mutually. That which is centralized in meditation is, usual sensory mind only. But, in Ascent Dhyana, that which is present in Dhyana in combination with self is beyond sensory spiritualized mind. For that very reason, it would be devoid of Trans. It would also be suitable for the pace of path of ascension. If so, whether it is sensory Trans mind or spiritualized, aware mind, in different ways and at different levels it is natural physical mind only, which is acquired by birth and cause for qualities.

In meditation, there may not be chance for steadiness of clarity of the corporeal form. So also in Dhyana, indirect ‘merger’ happens in formless micro manner for formless mind. As a result, formless ‘movement of ascent’ appears for mind. That itself is ‘Manoprasthan’. In merger, there is chance for conversional (transitional) change.

In the practice of Dhyan Mind, one should try for the subtilization of the external physical influenced mind. In the attempt of the concentration of the mind, ‘Trans’, would be caused so as to be convenient to the thoughtlessness like in meditation. But, there is no scope for ‘Trans’ in the practice of Dhyana Mind. So, the awareness (consciousness) increases. To divert such a thing as ‘feeling’, the reaction of brain with the sensory external instigation, towards introspection (instead of externality habitually), and make change itself is Dhyana. This itself should be considered as merger for conscience (inner consciousness), mind. As a result, the conversion of mind happens. When the feeling of merged mind is caused introspection, it goes in close proximity (concomitance) with conscience. That feeling is just an impression! Not experience.

In the method of practice of DhyanaManoPrasthan, in the two parts called Dhyana Mind, Ascent Dhyana, Yoga – Pranayama, Meditation are present in the first one. In the second one, in the Ascent Dhyana, Dhyana, would be in the method of Ascension. Thereby the ‘movement’ of ascension, appears, for sensory mind.

In Meditation and Dhyana although mind is the principal one, one should observe the difference for the concentration of meditation mind, and for the movement of ascension in Dhyana. In meditation, centralized steady development for mind, and ascent progression in Dhyana, are caused. In the method of practice of DhyanaManoPrasthan, these two should be considered as the first and second stages.

Practice Meditation - Know the "Mind"; Practice Dhyana - See... What - Who is "Human" 

SENSORY MEDITATION ("HABITUAL (PRACTICE) CHANGE") VERSUS 

ASCENT DHYANA ("TRANSMUTATION")

The total mind is of in two channels (parts). The first is the sensorium/physical/mundane/materialistic mind (external) which is intended for physical life. Sensory meditation strengthens sensorium mind, develops mental stability. The second, deserved, self (internal) mind is for spiritual ascendancy.

SENSORY MEDITATION: Meditation means an attempt to decrease the thoughts; it appears that they have decreased for some time. It will be like a relief similar to coming into shade from Sun; similar to taking rest after working hard; similar to taking rest after reading & writing. So also, since we get relief at least for that point of time (with meditation), we have to certainly do like that. It is indeed good until that. But once you come back to the usual life, all those will surround again. They do not disappear. They were not present at that point of time. This should be called Sensory Meditation. The process of meditation in which one gets relief only to that point of time is Sensory Meditation. That means to decrease the activities of senses, which are the cause for thoughts; to decrease their function to some extent and to obtain peacefulness temporarily. In the sensory meditation because of 'Trans', there would be only temporary forgetfulness, for the activity of senses; if that turns into a habit, it would be some more useful. Even so, that is, indeed in favorable circumstances only. In favorable and unfavorable (positive and negative) occasions of meditation, impediment may appear for it. With the impediment of practice of meditation, 'gap' may appear for the result of past meditation also. With that, with the instigation of senses, mind, reaching, the earlier state again, may become the cause, for restlessness again. Like this, every time, with 'stop' and 'start', the benefit of meditation will not be steady. If the meditation is restricted at this level, only that individual can benefit.

Benefits of Sensory Meditation: (1) Balance of hormones (2) Regulation of blood flow (3) Systematic stimulation of neurons (4) With decrease in swiftness there will be abundant oxygen supply to body (5) Improvement of metabolism (6) Flaring of Life Force drives away the enemies of body (7) Control of thoughts – habitual life will not be remembered for that point of time (8) Coordination in the performance of life (9) Enhanced power to think (10) Self-confidence (11) Self-discipline (12) Self-determination (13) Self-control (14) Discretion (15) Independence  (16) Strengthening of sensorium mind (17) Mental stability & tranquility (18) Disease fighting mechanism of body & mind would increase (19) Better quality of life

ASCENT MEDITATION (DHYANA): That which leads the life itself is Mind (based on the thoughts generated, thereby, the functions that occur). That which forms that Mind is brain. Those that cause that state, to brain, are senses. If brain has to function, senses are required. Those, which support those senses, are environments (circumstances and surroundings). It is not possible to avoid them. These will keep on chasing throughout the life. We cannot deny them at all. Through those senses only, all these would come as a flow. If those senses only are closed, or minimized – the thoughts that come would decrease. If change can be brought in that brain itself, which is the cause for the mind, if change can be brought in that mind itself, which is causing trouble with thoughts, this entire troublesome situation will not be present. In this way, along with meditation, which can decrease thoughts for that point of time and obtain peacefulness temporarily, by bringing some changes in the brain itself, if we could bring some changes in the sensory mind that is formed with that only, then that peacefulness will be present continuously. The meditation that causes that state should be called ‘Ascent Meditation’ (Dhyana); that meditation can bring change in brain, and thereby in mind too. Through this meditation, by bringing change in brain, by bringing change in mind, a new form can be caused to it. It is indeed possible. In the method of ‘practice of Dhyana-Mano-Prasthan’, the Ascent Dhyana, not limiting only to causing, just temporary rest, peace, and tranquility, in accordance with the level of meditation, along with that such a thing as to cause elevated state to the mind is the ‘concept’.

If change can be brought in that brain itself, which is the cause for the mind, if change can be brought in that mind itself, which is causing trouble with thoughts, this entire troublesome situation will not be present.

There is difference for habitual change, and transmutation (transition-conversion). With habitual practice, there is less chance, for ‘steady’ (permanent) change. In that the ‘source’ for problem, remaining, like that only, because of circumstances, temporary intermittent change only, is present in ‘habitual’ practice. If the practice stops, at the stage of ‘change’ itself, then that reaches the state prior, to change again.

Like this, natural state – practice – change. If that stops with that, with retrogression and with shunting, between change – previous state, it is indeed ‘to – and fro’ only… In the practice of meditation, the different degree that happens usually is this only. If so, the experience – caused in the progress of Dhyana-Mano-Prasthan – as feeling, would be different to this. In the beginning of the practice although it, has some difficulty, when the mind, overcoming the state of experience, can reach, the level of feeling of intuition (sixth sense), with the elimination of that difficulty, the clarity in it, can be understood. Thereafter, in the manner labor is not known, the toil of practice, continues.

OTHER TECHNIQUES OF MEDITATION VERSUS DHYANA(MANO)PRASTHAN

In other techniques of meditation, it happens that by imagining existence to mind, by attributing, applying invisible form, by means of control of its thoughts, to cause peacefulness, to it, thereby, from time to time, for that point of time in the form of ‘relax’ to obtain peacefulness, to feel relief, and make an attempt to remain distant, to tension, in the daily life. If so, in the path of ascension (Dhyana-Mano-Prasthan), through meditation, by means of obtaining, the conversion of physical and spiritual transmutation, and ascent, fundamentally, in the characteristics, of sensorium in various stages, not only temporary relax, relief but, personally, and in relation to society, in the going of life of individual, conversion, becomes important part. In this practice, meditation specially, not as an activity, separately, that, in the execution of living, life itself, undergoes, maturity as ‘Dhyana Yoga’. Not only that, metaphysically, physically, the parts of materiality, spirituality, not as separate poles but, they for the coin of life, as two sides, the feeling of coordination, establishes in the path of this ascent practice. Progression without retrogression, with physical – spiritual coordinated order of ascension to ascend 'mind' and 'Self' is the objective of Dhyanaprasthan.

In the spiritual practice of ascension, just, by decreasing the importance of senses, one should be able to keep, them, under the possession of ‘Self’. In the path of method of Dhyana-Mano-Prasthan, there would not be ‘elimination’ of anything; there would be only, it's, ‘possession’. To transcend the physical sensory mind, as spiritual power, by means of Dhyana Yoga, is the path of Dhyana-Mano-Prasthan.

Menu
Language
Sphoorthi Oum
Send feedback
Connect With Us

© 2020 Sri Sri Sri Guru Viswa Sphoorthi   All rights reserved.

© 2020 Sri Sri Sri Guru Viswa Sphoorthi   All rights reserved.   Terms & Conditions Privacy Policy