Absolute concentration

Dharana is the practice of concentration, which consists in applying willpower to perform those actions that we do unconsciously in everyday life. The yogi focuses attention on any thought and object and forces his own mind to think only in this direction, stopping his wanderings.

Dharana is the binding of the mental substance to a single object. This definition was given to the sixth degree of Patanjali in the Yoga Sutras.

However, this statement is only a fraction of the knowledge collected by the sages over several millennia. It has little to offer modern man cultivating in spiritual practices.

Most of the ancient yogic texts tell about Dharana in the form of images and aphorisms that are difficult to comprehend for a beginner or uninitiated person. This has a profound meaning. The fact is that true spiritual development should always find support in wise advice an experienced mentor. It is he who conveys valuable practical instructions for mastering Dharana to his disciple.

In other words, the canonical texts do not deliberately describe these rules, since, not having established themselves in and, the performing person is not able to comprehend its true meaning. He falls into a dangerous delusion, wasting his inner reserves and wasting time, plunging into alluring hallucinations during the practice of the next step -. With particular ease, the student falls under the influence of illusions while immersed in meditation accompanied by music.

Only after the body has been tempered by diligent practice, the mind - and the senses -, yoga is given the grace to attain Dharana, which purifies nadis and chakras through the techniques of concentration and visualization.

At this stage, the astral, pranic and psychic bodies find harmony.

The term " Dharana", Used in Ashtanga Yoga, comes from the word" dhri ", which in translation from Sanskrit means" to hold tightly. "

The latter is a state of complete absorption by the mind of a single object or thought, the ability to keep the mind at one point. This is undivided, all-encompassing concentration, it is achieved through the freezing (imperceptible activity) of breath and consciousness, which should be directed to the feeling of the object, but not to its form or meaning.

Yoga understands by such concentration a special, point concentration (eka-grata) directed inward. It can be turned to an internal object, which is represented by various organs of the body, and to an external object - an image or thought. After diligent practice, such concentration is given to a person without much effort, which is especially important for the sixth stage. One of the surest signs of a focused mind is a complete loss of control over time.

Twelve seconds of continuous fixation of the mind on one object is Dharana, and twelve Dharanas are Dhyana. In turn, twelve continuous meditations are the state of Divine Enlightenment or Samadhi.
A disciple striving to attain full concentration must relax the mind and body, for their tension interferes with fixation of attention. To do this, he must choose an asana that does not block the flow of energy and contributes to a state of calm. Dharana practice begins with a comfortable position.

From this moment on, it is necessary to constantly monitor the breath, for it determines the degree of absent-mindedness of the mind. The calmer and smoother the inhalation and exhalation, the more collected the mind.

The next step is to calm the senses by directing them with the help of Pratyahara inward. Having achieved the state when all thoughts have disappeared, you can proceed to Dharana, focusing your mind on one object or idea. Thus, concentration on the presence of God in the soul is achieved. The physical shell, objects of the material world and time cease to exist. The growing energy rises to the higher chakras, expanding the practitioner's consciousness. In this state, the meditator feels the presence of the Divine in everything.

There are five Dharans, representing the exercises of concentration on each of the five senses: the sense of smell, taste, touch, hearing and sight. The most difficult is the last Dharana, the simplest is the first.

It is not necessary to practice all five exercises, it is enough to achieve full concentration in at least one of them.

Full awareness of one's psychic experiences and concentration on the bottom of the mind is the main part of Dharana, leading directly to the first stage of Dhyana.

The practice of Dharana is hindered by visions that mislead a spiritual seeker from the true path, a strong experience of kundalini (in this case, the instructions of an experienced teacher are needed), painful states, which are a kind of indicator of the beginning of the processes of purification, sensuality and hypersensitivity. With the latter, sounds can be amplified many times over, becoming almost intolerable.

Excessive communication with people, inappropriate food, muscle and nervous tension, which are mistaken by beginner yogis for concentration, also serve as an obstacle to practice.

It is impossible to come to Dharana, as to the first stage of Dhyana, by setting some deadlines for oneself, taking care of the result and exerting willpower. The main thing at the sixth stage is colossal desire, striving and observation. The latter promotes more spontaneous mental awareness without being distracted by extraneous factors.

There is no quality that would be as important for intellectual preparation as the ability to concentrate one's attention - that is, the ability to concentrate, tune in to a certain subject, rejecting all others. Concentration enables us to make correct judgments and think clearly; it helps to cross a busy intersection, plan your budget, learn new dance, solve the differential equation. It is this quality that allows us to distinguish the singing of the nightingale among the rustle of leaves and nocturnal rustles and to fully enjoy the exquisite bouquet of French wine.

Concentration is one of best exercise to train the mind. After a couple of weeks of regular exercise - at least 5-10 minutes a day - you will feel that your attention has noticeably sharpened. You will learn to focus your mind on a specific subject for longer periods of time. Your thinking will become clearer and more flexible and it will take much less time for you to focus the full potential of mental energy on a particular subject.

Any successful person in business, sports, science or any other field of activity knows how to concentrate on the task at hand, which, as a result, bears fruit in the form of achievements, discoveries, material abundance. Concentration helps a person to cultivate will, without which it is difficult to achieve anything in life, you will be able to absorb information better and faster, achieve your goals with less effort, and as a result, you will be able to achieve the highest results in all areas of your life.

Highly good exercise for the development of concentration is Dharana.

Dharana.

Dhárana (Skt. धारणा dhāraṇā IAST) is a Sanskrit term used to refer to the sixth degree in the eightfold Ashtanga or Raja Yoga, as outlined by Patanjali in the Yoga Sutras. From Sanskrit, the term dharana can be translated as "concentration of the mind with holding the breath", or as "action aimed at maintaining, preserving, holding (in memory)", or as "firmness", "steadfastness", "confidence". This term is related to the verbal root dhri - "to hold", "to carry", "to support".

Dharana is the complete concentration of the mind on some object or thought.... At the previous stage, pratyahara, the individual learns to control his senses, removing them from the objects of sense perception. At the stage of dharana, an increased, but still imperfect concentration of the mind on one object (ekagrata or ekagrata-chitta) is achieved. Dharana is a stage of deep meditation when the flow of thoughts stops and attention is paid to only one object. Already at the final stage of samadhi, meditation becomes so deep that only the object of concentration remains in the mind of the meditator, the unity of the perceiver and the perceived arises.

Video - excerpt from Ian Trisch's talk at Foreven 2.0

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16. PRATYAHARA, DHARANA, DHYANA, SAMADHI

Hatha yoga is gupta-vidya(secret knowledge) preserved by teachers, which was studied and practiced by worthy sadhaks under the direct guidance of experienced teachers. Having accumulated enough strength to exercise control over the physical body, vitality, sensory needs, mental inclinations, intellectual curiosity and doubt, sadhaka practices a deeper focus on higher spiritual ideals, intending to achieve full enlightenment of consciousness, strength and integrity of being. Pratyahara, dharana, dhyana and samadhi- successive stages of concentration, which are the main methods of Raja Yoga, which every Hatha Yogi practices with ease, ease and joy at the highest stages of spiritual progress.

Pratyahara Is the process of distracting attention from any private objects: internal and external, gross and subtle, sensory impulses and mental images, desires and feelings, including even yogic forces that interfere with concentration. This requires indomitable determination, spiritual confrontation with natural nature, indefatigable patience and constancy. Pratyahara it is relatively easier for those who develop through the practice of Hatha Yoga.

As well as pratyahara should practice dharanu- consistent focusing of attention on a specific object, be it a mantra, sound, symbol, intelligent concept, empty idea of ​​emptiness ( shunya) or silence, a calm and peaceful state of consciousness, or a clearly presented idea of ​​the Higher Reality. When moving into pratyahara and dharane the object chosen for concentration must gradually be refined, purified and spiritualized, which will entail a reduction in the efforts necessary to divert attention from external objects. When pratyahara will become light and almost spontaneous, and dharana constant and refined, then the consciousness will practically free itself from tendencies to distraction and dharana converted to dhyana... When the ability to dhyane(deep meditation), sadhaka must especially carefully guard the mind from all preconceived opinions about the Highest Truth, various kinds of sectarian inclinations and prejudices. The holistic consciousness, purified through preliminary practices, which has become constant and clear, must open to the radiance of Truth in order to be illumined with divine light.

When the yogi plunges into meditation deeper and deeper in a state of purity and stable detachment and his thinking is devoid of rigid fixation on anything, then the "doors" of the hidden parts of consciousness, locked in a normal state, open before him. He is blessed with the gift of direct intuitive perception of spiritual secrets hidden in the deep layers of human consciousness, all his mental energy and life force are now concentrated, united and invariably directed inward, gradually filling more and more with the radiance of the Supreme Spirit.

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On the path of progress, individual consciousness rises to the perfect enlightened state of Super-Consciousness, where all personal limitations are transformed, the differences between the body and the cosmos, between the “I” and the other, between the subject and the object disappear, after which the mind becomes the Supreme Mind, and the power becomes By the Supreme Will. This state is called samadhi, it comes with perfect mastery dhyana, or deep meditation. Yogis of the Gorakhnath school describe this state as complete bliss, the union of Shiva and Shakti, the Transcendental Spirit and Dynamic Power. The consciousness of a yogi attains this blissful state when, after intensively practicing mystical Yoga, it is completely freed from all kinds of impurities, impermanence, weakness and limitations, worldly influences and attachments to pleasures and fully realizes the highest spiritual possibility of its inner nature.

It should be noted that in the yogic system samadhi It is not presented as a completely static state, it does not exclude consciousness, power and action, it is not at all like temporary death, deep sleep or fainting, as it seems from the outside and as superficial thinkers suggest.

Undoubtedly samadhi- this is the most calm, pacified and peaceful state of consciousness, without any internal movements or changes, without empirical knowledge, emotions or will, without certain subject-object relationships, but at the same time it is an extremely dynamic, extremely diverse and very joyful state ... It is an experience of complete activity and complete peace, perfect joy in the absence of any emotion, perfect knowledge without any cognitive process. In this state, the yogi enjoys the bliss of immortality in a mortal body, experiencing infinity and eternity, transforming the limitations of time and space in his tiny changing body. He realizes oneness with Shiva in the depths of his consciousness and enjoys it endlessly.

Experience samadhi usually considered the highest goal of the practice sadhaka but the great yoga teachers have expressed some warnings about this. When the term samadhi is used to refer to perfect spiritual enlightenment, it is true. But it is usually used in the meaning of temporarily suppressing natural states and processes of phenomenal consciousness, restraining conscious desires and impulses, thoughts and emotions, sensations, memories and images, as well as states of sleep and dreaming. Such suppression does not necessarily imply spiritual enlightenment, true realization, or achieving oneness with Shiva. Similar samadhi can be artificially created by thinking and held for some time by constant volitional effort with the help of appropriate methods of mental and physiological discipline, even with a polluted mind and body, not an enlightened consciousness. The enduring worldly tendencies of the mind may remain dormant for a time on a subconscious level, and worldly forces may not stimulate them during this period. But they will be fully established again when the so-called samadhi... Such samadhi has no particular spiritual importance. Under certain forms of such suppression, the impermanence of the mind is sometimes manifested. You should be able to recognize the true samadhi and carefully distinguish it from all varieties of false and deceptive samadhi.

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To achieve the true state of spiritual enlightenment, it is prescribed full course yoga sadhanas.

Moreover, even the experience of genuine samadhi one, two or several times is not enough for spiritual realization. It is necessary to practice for so long until an irreversible transformation of ordinary states of mind and feelings is achieved, until the consciousness is illumined and spiritualized by the light of the Supreme Spirit in the deepest meditation and becomes so dynamic as to gain the power to illuminate and spiritualize all levels of the psychophysical embodiment of a yogi. Until the intellectual, mental, life and physical plans of the empirical consciousness are illuminated by the acquired in samadhi spiritual wisdom ( samadhija-prajna), the yogi is unable to achieve spiritual perfection. Yogis proclaim that samadhi, or a silent and calm enlightened consciousness that transcends the limitations of space, time, the principle of relativity and individuality, is not at all an inert state. From the lower planes, this state of affairs appears to be negative, and therefore further ascent seems impossible. But in fact, there are different true experiences and true pleasures even in the state that is presented as a single transcendental state of pure consciousness. There are even higher levels samadhi, even more magnificent and sweetly radiant states of Super-Consciousness, even more merged union with Shiva.

Dharana, the sixth step in the Eight-Step Yoga of Patanjali, literally means "motionless concentration of the mind." The basic idea is to keep your concentration or focus in one direction. It is not forced concentration, for example, when solving a difficult problem in mathematics; rather, dharana is a form closer to mood, which can be called receptive concentration.

In practice, dharana is creating certain conditions for the mind so that it can focus in one direction instead of rushing in different directions. Deep involvement and reflection are the main conditions for dharana. When the mind is directed to the object of concentration, and mindfulness does not allow it to slip and be carried away by thoughts, the ray of consciousness "sticks" more and more to the object and dharana intensifies. Meditative methods, based on focus on a selected object, direct the practitioner's mind in one specific direction, while it becomes quiet, still and pliable.

The purpose of dharana is to stabilize the mind by focusing its attention on a specific object, avoiding distractions. In the beginning, it will be difficult to ignore all the thoughts and emotions that accompany them. A beginner practitioner is advised to master concentration on a simple form (for example, a black dot on a white sheet of paper).

After the mind is a little trained and its ability to focus has increased, you can move on to more subtle objects and processes (yantras, mantras, breathing, visualization, etc.). The ability to do 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.

Dhyana, the seventh step, means worship, or deep and submerged meditation. Dhyana draws concentration into the very core of the object, penetrating into its essence. During dhyana, the mind's ability 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 visible.

We are taught to differentiate between mind (perceiver), 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 into one undifferentiated continuum. One needs to apply great clarity of mind while observing the object and the object in order to discover their common features. Thus, dhyana is a sense of real identity in the midst of obvious differences.

During dharana, the mind becomes one-pointed, and during dhyana, part of the object on which it focuses. This is why dharana must precede dhyana, because in order to establish a connection, the mind must first focus on the object. If dharana is contact, then dhyana is connection. It is clear that focusing on one object will not lead to implementation. To achieve the goal one has to "become one" with the object of meditation. In dharana, the meditator's consciousness is fixed on the object, and in dhyana it is in one stream.

The final step in Patanjali Yoga is the attainment of samadhi. When we reach the point where 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, to merge." In samadhi our personal identifications disappear completely. At the moment of samadhi, there is no difference, there is only an all-encompassing non-duality. We become one with the Divine Existence.

In the state of samadhi, we are aware of identity without distinction and enjoy 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. After the consciousness has been freed, it never returns to bondage.

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

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Why should we be concerned with curbing our minds? Why should we develop the quality of concentration and practice dharana? In which 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 has high concentration, then it is similar to a laser beam and has great power, if the mind is scattered, then it is like diffused light. The tamed, concentrated, mighty mind is good tool helping 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. Dharana practice is a process of training the mind, a process of disciplining the mind, as a result of which 90% concentration on one point is achieved. An 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 curbing 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 concentrates entirely on one object or task, in which he is completely immersed. To reach this state full immersion, the mind must be at peace ".

Dharana, being a rather 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 concentration of the mind at one point, it is a way to curb the mind, it is a developed willpower that does not allow it to deviate. A strong, concentrated mind carries out its own decisions, a weak, distracted mind makes a decision about one thing, but in fact does another. The scattered mind is influenced by the waves of the mind - vrittis. In the Yoga Sutras of Patanjali, the key phrase is “Chitta vritti nirodha,” or “stopping the inner dialogue,” that is, 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 in time depends on the experience of the practitioner. If the mind is scattered and subject to the influence of vrittis, then it is an obstacle on the path of internal practices and knowledge of its true essence. If the mind is restrained and concentrated, then it is a useful tool.

It should be noted that taming the mind and making it focused is more difficult than obtaining an advanced 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 in 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. It can be concentration at one point, control of your breathing and concentration on inhalation and exhalation, objects of the external world, concentration and visualization on the image, then on the inner image of a deity or an enlightened person, concentration on the vibrations of the 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. Overstrain causes rapid fatigue, overstressing 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 performing asanas: when taking a particular pose, it is advisable to use certain muscle groups that are necessary in a particular case. Moreover, you need to strain the muscles adequately, in accordance with the load that they have at the moment. If we strain the muscles that are not necessary to perform this asana, then in some cases it will be useless, in others it can lead to injury. Also, if you put a load on the muscles for which they are not ready, this also leads to injuries. A smart approach is to gradually increase the load. It is the same in the practice of concentration. There is such a thing as "the laya barrier", or "the state of unconsciousness, falling asleep." This barrier arises when our consciousness is not yet ready to take on a certain load during concentration. You should take precautions, do not overpower yourself, but gradually push back this state through regular practice. When the consciousness is cleared and the mind is stabilized, then the ability to pass the energy of a higher vibration increases, then the Laya barrier is naturally shifted.

What levels of consciousness exist and how are the vibrations at different levels different? The levels of consciousness are associated with the seven chakras in the human energy system: the higher the level of consciousness, the more subtle vibrations are characteristic for it. You probably noticed when you listen to a rather complex lecture, either falling asleep or distraction occurs. If your level of perception is high enough, then even complex material becomes understandable and easy to perceive.

You can raise the level of consciousness using various yoga practices, including the practice of concentration. Patanjali proposed an eight-step yoga system, by practicing which you can increase the degree of your perception. These eight steps can be divided into external yoga - bahiranga yoga: yama, niyama, asana, pranayama, and internal yoga - antaranga yoga:, dharana, dhyana,. Dharana (concentration) refers to the internal practices of yoga, it comes after pratyahara - the practice of distracting from external objects and directing attention inside your consciousness. It should be noted that basic principles yoga is the foundation of any subsequent yoga practice. Following the principle of Yama - Satya (truthfulness) - ensures success in the implementation of Dharana, allows you to see the true essence of things, helps to avoid illusions, which are obstacles to yoga. It's no secret that our unbridled mind is a fan of creating 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, and also mental consciousness. At this level of consciousness, the world takes on color and shape. Akasha tattva, an 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 rise 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 the earth, - with consciousness, the perception of reality appears through the sense of smell. The task of concentration and meditation practices 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 by more high levels consciousness is just the unbridled mind.

What does it take for the practice of concentration to be effective? First of all, it is faith and conviction in practice and understanding what it is for. It is no secret that the cause of all our suffering is our unbridled mind. Suffering can only be overcome by curbing it. Keeping this in mind and deeply aware of this at all times will be a great motivation to continue practicing concentration. The second important performance criterion is regularity practice. Practicing occasionally makes it 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 gain experience, then we take a step forward, if not, a step back. It is impossible to stand still, since everything is in motion: we either develop or degrade. In addition to practice at a specially allotted time, you should watch your mind every moment, show awareness every second, if we notice a disorderly wandering of thoughts, then stop your mind, train in yourself the 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 cleanse our minds from defilements, patience helps to get results in practice, even if it cannot be done for a long enough time. It is known that the sages of antiquity practiced for many years before getting the result. There is a proverb in Russian 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 the 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 an outstretched hand 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 retained. A sign that the practice has been perfected is the blue color that occurs when the eyes are closed. The vision of blue means the awakening of the Ida channel. Then we move on to the next stage, Akashi mudra, when the chin rises up and the gaze is directed upward, to a point in vertical space. Akashi mudra can be combined with Shambhavi mudra (the gaze is directed upward to the point between the eyebrows). A sign that the Akashic mudra has been perfected is the golden light that appears when the eyes are closed, this light means the awakening of the Pingala channel.

Madhya Lakshya - an intermediate goal, the middle stage of dharana, at 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. Chidakasha Dharana is concentration on the space of chitta (mind substance), connected 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 Hridakasha Dharana is associated with the area between Manipura, Anahata and Vishuddha. At this stage, the conditioning of the mind is destroyed through working with emotions and going beyond them, the mind merges with feelings. The third area 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 working with the space of the unconscious and going beyond it. At this stage, the process of concentration is associated with five subtle spaces - Vyoma Pancha Dharana. Guna Rakita Akash- 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’) - deep dark space with light twinkling like a star, also means "super space, emptiness." The method of cognizing this subtle space - Shunya - meditation on emptiness, a feeling of absolute silence and emptiness inside. Third vyoma - Mahakashi(great space) - bright light, like the middle of the Sun, which no eyes can see, is the next step in the evolution of emptiness. Next vyoma - Tattwa kashi(the beginning of space) - the essence from which the elements originate, at this stage the concept of duality disappears. Fifth vyoma - Surya Akash(the luminous space of the Sun of a pure, spotless soul) - Atman, unchanging reality, illuminated by tattvas (elements). Experiencing the experience of these five subtle spaces by the practitioner means being ready 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 at the metal level, Antar Lakshya presupposes psychic awareness and concentration of the mind that go beyond the limits of experience. This is the last stage of dharana, the successful mastering of which means the transition to dhyana - meditation. Antar Lakshya has three levels: Dharana Darshan (inner vision), Nada (inner sound), attaining the experience of Akasha.

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

The next step is inner sound Nada coming from within appears when the Kundalini reaches the Ajna chakra. Described 10 sounds that replace each other in the process of practice: the sound of a hissing sparkler, flute, bell, seashell, lute, cymbals, wine (musical instrument), pouring rain, double drum, thunderclap.

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

Thus, it becomes clear how the practice of concentration evolves and what results it allows to 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 on the ways to overcome them. The first obstacle is various kinds of illusory visions, products of the activity of the mind, as well as the experience accumulated during social life and stored in consciousness and subconsciousness. Purification is possible through substitution, concentration on exalted images, as well as the reading of the scriptures. In addition, it is important to work with your mind in the following way: if various kinds of visions arise, then you need to notice and stop them, and do so every time they arise, that is, similar to working with constantly arising thoughts in the mind in the first stages of concentration.

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

Another obstacle could be increasing the sensitivity of the Svadhisthana chakra and increased cravings for sensual pleasures. It is known that in the process of concentration we work through all the chakras. The development of this phenomenon will be the raising of consciousness to higher chakras, the methods can be concentration on mantras or elevated images that can raise energy to a higher level.

Maybe on physically an obstacle such as activation of diseases. This is due to the fact that there is a study energy systems, there is also an acceleration of the energy flow in comparison with the usual state. Diseases in this case are of a cleansing nature. Do not take medications as they interfere with cleansing. Usually illnesses go away on their own, so you should continue the practice. I had to deal with this on my own experience 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.

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

At a certain stage sensitivity increases, irritability may appear, perception of sounds, smells and other sensations from the senses is aggravated. This state passes over time, here it is also worth being patient.

Excessive practice, which a person seeks to master, is also an obstacle. It is known that one cannot grasp the immensity, it is better to choose something more meaningful and effective for a particular person and concentrate on performing these techniques. It is also important to bring the begun practice to a result, but at the same time observe the principle of gradualness - not to overdo it.

Excessive sociability- this is an obstacle to the development of concentration, since this action wastes our energy. Ideal conditions- this is observance (of silence), it is possible at retreats. In social life, if possible, it is worth limiting communication and speaking only to the point. It should be noted that a word spoken in a deed 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 it. Even if a person is far from yoga practice and is simply engaged in social activities, then the most effective activity will be those where there is self-discipline. Therefore, the daily routine and discipline are the basis of the foundations, all the more so to succeed in the practice of concentration.

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

Tension is a significant obstacle that can lead to premature burnout, and about positive results practice is then out of the question, in especially difficult cases it is possible mental disorders... When performing the practice of concentration, two conditions must be observed: composure and relaxation. It is important not to get 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 borne in mind that the mind is very attached to the material world, so it will create obstacles at all stages of practice. Performing practice, intuitively, you can feel the right direction in performing certain actions. The guidance given in the scriptures is like a recipe in a cookbook, just the basics. Experience is required to obtain a dish in cooking or a result in the practice of concentration. 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 was gained in past lives, so you should trust him, but show sanity.