{"id":4886,"date":"2019-06-24T13:16:53","date_gmt":"2019-06-24T13:16:53","guid":{"rendered":"https:\/\/awakentheworld-reference.mystagingwebsite.com\/?p=4886"},"modified":"2019-06-24T13:16:53","modified_gmt":"2019-06-24T13:16:53","slug":"concentration_and_surrender","status":"publish","type":"post","link":"https:\/\/awakentheworld.com\/cs\/concentration_and_surrender\/","title":{"rendered":"Koncentrace a odevzd\u00e1n\u00ed se \u2013 dva z\u00e1kladn\u00ed aspekty meditace"},"content":{"rendered":"

  Dva aspekty \u010di dimenze meditace lze nal\u00e9zt ve v\u011bt\u0161in\u011b tradic, v nich\u017e vzkv\u00e9t\u00e1 pereni\u00e1ln\u00ed moudrost. T\u011bmto dv\u011bma aspekt\u016fm se v pr\u016fb\u011bhu historie \u0159\u00edkalo jin a jang, \u0161akti a \u0161iva nebo energie a v\u011bdom\u00ed a mnoha jin\u00fdmi jm\u00e9ny. Tyto dva aspekty odr\u00e1\u017eej\u00ed povahu dualistick\u00e9ho sv\u011bta, ve kter\u00e9m \u017eijeme. Kdy\u017e jsou nep\u0159eru\u0161en\u00e1 p\u0159\u00edtomnost a nereaktivn\u00ed vyrovnanost v rovnov\u00e1ze, jsou jako dv\u011b k\u0159\u00eddla pt\u00e1ka, kter\u00e1 v\u00e1s p\u0159enesou do Sam\u00e1dhi. A\u010dkoli se slova a n\u00e1zvy m\u011bn\u00ed, existuje jedna univerz\u00e1ln\u00ed zku\u0161enost sjednocen\u00ed spole\u010dn\u00e1 v\u0161em, kdo zkoumaj\u00ed svou pravou podstatu, kter\u00e1 p\u0159esahuje dualitu, jazyk i tradici. <\/span><\/p>\n\n\n\n

   Koncentrace a odevzd\u00e1n\u00ed nejsou dv\u011b odd\u011blen\u00e9 praxe, kter\u00e9 by se m\u011bly pou\u017e\u00edvat postupn\u011b nebo odd\u011blen\u011b, ale jsou ned\u00edln\u00fdmi a dopl\u0148uj\u00edc\u00edmi se aspekty jedin\u00e9ho zkoum\u00e1n\u00ed zdroje vlastn\u00ed bytosti. Jsou z\u00e1kladn\u00edmi n\u00e1stroji pou\u017e\u00edvan\u00fdmi k \u010di\u0161t\u011bn\u00ed struktury j\u00e1 p\u0159i jej\u00edm prom\u011bn\u011b v r\u016fzn\u00fdch f\u00e1z\u00edch jej\u00edho v\u00fdvoje a r\u016fstu. V mnoha buddhistick\u00fdch tradic\u00edch se m\u00e1 za to, \u017ee meditace m\u00e1 dva z\u00e1kladn\u00ed aspekty:; <\/span>vipassana<\/span><\/i> a <\/span>\u0161amatha<\/span><\/i>. Samatha je obvykle charakterizov\u00e1na koncentrac\u00ed a klidem, zat\u00edmco vipass\u00e1na neboli \u201cmeditace v\u0161\u00edmavosti \u010di vnuknut\u00ed\u201d je charakterizov\u00e1na vnit\u0159n\u00edm odevzd\u00e1n\u00edm a pohrou\u017een\u00edm vedouc\u00edm k p\u0159\u00edm\u00e9mu pozn\u00e1n\u00ed neboli vhledu do reality takov\u00e9, jak\u00e1 je. Koncentra\u010dn\u00ed techniky se \u010dasto vyu\u010duj\u00ed v po\u010d\u00e1te\u010dn\u00edch f\u00e1z\u00edch meditace a vhled se \u010dasto vyu\u010duje samostatn\u011b (\u010dasto pomoc\u00ed odli\u0161n\u00fdch technik) v pozd\u011bj\u0161\u00edch f\u00e1z\u00edch. Podobn\u011b v Pata\u0148d\u017ealiho j\u00f3gas\u00fatr\u00e1ch nal\u00e9z\u00e1me <\/span>dh\u00e1rana<\/span><\/i> (koncentrace) a <\/span>dhy\u00e1na<\/span><\/i> (meditativn\u00ed absorpce \/ vhled), 6. a 7. \u00fasek osmid\u00edln\u00e9 j\u00f3gy. Dh\u00e1rana je koncentra\u010dn\u00ed aspekt meditace, zat\u00edmco dhj\u00e1na (neboli jh\u00e1na v p\u00e1li, zen v zen-buddhismu, \u010dchan v \u010dchan-buddhismu) je 7. \u00fasek j\u00f3gy, kter\u00fd ozna\u010duje meditativn\u00ed absorpci vedouc\u00ed k vhledu. Je d\u016fle\u017eit\u00e9 je nevn\u00edmat pouze jako odd\u011blen\u00e9 techniky, n\u00fdbr\u017e jako aspekty, kter\u00e9 je t\u0159eba integrovat jak do vlastn\u00ed medita\u010dn\u00ed praxe, tak do ka\u017edodenn\u00edho \u017eivota.<\/span><\/p>\n\n\n\n

   Dhj\u00e1na, \u017eensk\u00fd princip, je hlubok\u00e9 odevzd\u00e1n\u00ed neboli vyrovnanost, co\u017e nen\u00ed kon\u00e1n\u00ed, n\u00fdbr\u017e pouh\u00e9 dovolen\u00ed v\u0161emu, aby to bylo takov\u00e9, jak\u00e9 to je, nebo vnit\u0159n\u00ed stav nekladen\u00ed odporu tomu, co vyvst\u00e1v\u00e1 v p\u0159\u00edtomn\u00e9m okam\u017eiku. Je to odevzd\u00e1n\u00ed nebo o\u010di\u0161t\u011bn\u00ed podm\u00edn\u011bn\u00fdch vzorc\u016f (sankar nebo sams\u00e1r), kter\u00e9 p\u0159in\u00e1\u0161\u00ed uvoln\u011bn\u00ed vnit\u0159n\u00ed energie a pono\u0159en\u00ed se do toho, <\/span>je<\/span><\/i>. Jh\u00e1nov\u00e1 absorpce nen\u00ed v\u017edy nezbytn\u00e1 k tomu, aby do\u0161lo k pro\u017eitku probuzen\u00ed nebo osvobozuj\u00edc\u00edmu vhledu, proto\u017ee v\u011bdom\u00ed si samo sebe m\u016f\u017ee uv\u011bdomit nebo se \u201cprobudit\u201d kdykoliv. P\u0159esto by v\u0161ak nem\u011bla b\u00fdt vn\u00edm\u00e1na jako n\u011bco odd\u011blen\u00e9ho od koncentrace a p\u0159\u00edtomnosti, stejn\u011b jako jin nem\u016f\u017ee existovat bez jangu. Dhj\u00e1na je ned\u00edlnou sou\u010d\u00e1st\u00ed dosahov\u00e1n\u00ed st\u00e1lej\u0161\u00edch stup\u0148\u016f osv\u00edcen\u00ed. Je ned\u00edlnou sou\u010d\u00e1st\u00ed procesu o\u010di\u0161\u0165ov\u00e1n\u00ed v r\u00e1mci struktury j\u00e1, kter\u00fd se odv\u00edj\u00ed v \u010dase, je sou\u010d\u00e1st\u00ed uvol\u0148ov\u00e1n\u00ed pout, je\u017e lapaj\u00ed v\u011bdom\u00ed v ego-konstruktu, a m\u00e1 za n\u00e1sledek uvoln\u011bn\u00ed pr\u00e1ny ze star\u00e9ho podmi\u0148ov\u00e1n\u00ed.<\/span><\/p>\n\n\n\n

    Buddhistick\u00e9 tradice popisuj\u00ed \u010dty\u0159i stavy v\u011bdom\u00ed jh\u00e1na, kter\u00e9 jsou v t\u011ble (r\u00fapa neboli materi\u00e1ln\u00ed jh\u00e1na), a \u010dty\u0159i stavy mimo t\u011blo (ar\u00fapa jh\u00e1na neboli beztvar\u00e9 jh\u00e1na). \u010cty\u0159i materi\u00e1ln\u00ed jh\u00e1na jsou podobn\u00e1 Patand\u017ealiho \u010dty\u0159em stadi\u00edm savikalpa sam\u00e1dhi. \u010cty\u0159i nemateri\u00e1ln\u00ed jh\u00e1na popisuj\u00ed \u00farovn\u011b nedualistick\u00e9ho uv\u011bdom\u011bn\u00ed, kter\u00e9 se rozv\u00edjej\u00ed s t\u00edm, jak se \u010dlov\u011bk bl\u00ed\u017e\u00ed k nirvikalpa sam\u00e1dhi, nebo by se dalo \u0159\u00edci, \u017ee popisuj\u00ed aspekty reality, kter\u00e9 se st\u00e1vaj\u00ed z\u0159ejm\u00fdmi, jakmile t\u011blo a mysl odpadnou. Nez\u00e1le\u017e\u00ed na tom, ke kter\u00e9 tradici pat\u0159\u00edte, zda prov\u00e1d\u00edte v\u0161\u00edmavou meditaci vipassan\u00e1, jako je skenov\u00e1n\u00ed t\u011bla, v\u0161\u00edm\u00e1n\u00ed si my\u0161lenek a po\u010ditk\u016f, zda prov\u00e1d\u00edte praxi klidu samatha, nebo zda pohybujete energi\u00ed p\u0159es \u010dakry a pozorujete vnit\u0159n\u00ed lotos, \u010di zda \u201cjen sed\u00edte\u201d, jak u\u010dil zenov\u00fd mistr D\u00f3gen. Technika (nebo jej\u00ed absence) je opravdu a\u017e na druh\u00e9m m\u00edst\u011b za va\u0161\u00edm meditativn\u00edm ponorem neboli jh\u00e1nou. Technika nutn\u011b ustupuje do pozad\u00ed, jakmile \u010dlov\u011bk dos\u00e1hne hlub\u0161\u00edch \u00farovn\u00ed jh\u00e1na a bl\u00ed\u017e\u00ed se v\u00edc a v\u00edc ke stavu nekon\u00e1n\u00ed a spo\u010d\u00edv\u00e1n\u00ed jako v\u011bdom\u00ed (sam\u00e1dhi). Nez\u00e1le\u017e\u00ed na tom, jak zku\u0161enost klasifikujete nebo jak d\u011bl\u00edte jh\u00e1na. Z\u00e1le\u017e\u00ed na p\u0159\u00edm\u00e9 zku\u0161enosti odpadnut\u00ed podm\u00edn\u011bnosti mysli a splynut\u00ed neboli pono\u0159en\u00ed v\u011bdom\u00ed do pr\u00e1nick\u00e9ho pole, proto\u017ee se st\u00e1le v\u00edce zbavuje ztoto\u017en\u011bn\u00ed s podm\u00edn\u011bn\u00fdmi vzorci. Kdy\u017e je pr\u00e1nick\u00e9 pole probuzen\u00e9 (\u017eij\u00edc\u00ed jako v\u011bdom\u00fd duch \/ energie), znamen\u00e1 to, \u017ee jste splynuli s neomezenou mysl\u00ed a pro\u017eitek je pro\u017eitkem sat\u010dit\u00e1nandy neboli bo\u017esk\u00e9 l\u00e1sky a je to spojen\u00ed se v\u0161\u00edm, co je, nebo probuzen\u00ed se do toho. Kdy\u017e se probud\u00ed prad\u017e\u0148a neboli moudrost, je to realizace pr\u00e1zdnoty neboli ni\u010doty t\u00e9to i v\u0161ech \u00farovn\u00ed mysli, a tato ni\u010dota je primordi\u00e1ln\u00ed v\u011bdom\u00ed, kter\u00e9 je p\u0159esn\u011b<\/em> v\u0161echno.<\/span><\/p>\n\n\n\n

   Dharana, mu\u017esk\u00e1 slo\u017eka v meditaci, je nep\u0159eru\u0161ovan\u00e9, soust\u0159ed\u011bn\u00e9 uv\u011bdom\u011bn\u00ed a p\u0159\u00edtomnost. Existuje zde v\u016fle nebo \u00fasil\u00ed jednodu\u0161e b\u00fdt p\u0159\u00edtomen, ale nen\u00ed to \u00fasil\u00ed d\u011bl\u00e1<\/em>. \u017d\u00e1dn\u00fd pokyn v\u00e1m nem\u016f\u017ee \u0159\u00edci, jak b\u00fdt vn\u00edmav\u00fd k tomu, co se d\u011bje v p\u0159\u00edtomn\u00e9m okam\u017eiku, proto\u017ee pokud je d\u00e1n pokyn, \u010dlov\u011bk se st\u00e1v\u00e1 vn\u00edmav\u00fdm k pokynu, a ne k tomu, co se d\u011bje v p\u0159\u00edtomnosti. Dharana je proniknut\u00ed z\u00e1voji (k\u00f6\u0161ami) aktivity, do kter\u00e9 je mysl ji\u017e zapojena, nebo proniknut\u00ed m\u00e1jou s \u010distou p\u0159\u00edtomnost\u00ed. <\/span>Krishnamurti \u0159ekl: \u201c...pokud jste b\u011bhem dne opravdu probuzen\u00ed, sledujete ka\u017edou my\u0161lenku, ka\u017ed\u00fd pocit, ka\u017ed\u00fd pohyb mysli... sledujete sv\u00e9 reakce... a jste si hluboce v\u011bdomi v\u0161eho venku i uvnit\u0159, pak se otev\u00edr\u00e1 cel\u00e1 va\u0161e nev\u011bdomost i v\u011bdom\u00ed. Meditace je jedn\u00edm z nejv\u011bt\u0161\u00edch um\u011bn\u00ed v \u017eivot\u011b \u2013 mo\u017en\u00e1 t\u00edm nejv\u011bt\u0161\u00edm \u2013 a nelze se j\u00ed od kohokoli nau\u010dit. V tom je jej\u00ed kr\u00e1sa. Nem\u00e1 \u017e\u00e1dnou techniku, a proto ani \u017e\u00e1dnou autoritu. Kdy\u017e se u\u010d\u00edte o sob\u011b, sledujete se, pozorujete zp\u016fsob, jak\u00fdm chod\u00edte, jak j\u00edte, co \u0159\u00edk\u00e1te, pomluvy, nen\u00e1vist, \u017e\u00e1rlivost \u2013 pokud si toho v\u0161eho v sob\u011b jste v\u011bdomi, bez jak\u00e9hokoli v\u00fdb\u011bru, je to sou\u010d\u00e1st\u00ed meditace.\u201d<\/p>\n\n\n\n

   Je mo\u017en\u00e9 zapojit se do p\u0159\u00edtomnosti a vnit\u0159n\u00edho odevzd\u00e1n\u00ed sou\u010dasn\u011b. Kdy\u017e se mu\u017esk\u00e1 p\u0159\u00edtomnost a \u017eensk\u00e1 energie\/fenom\u00e9ny sjednot\u00ed v jedno, je to Sam\u00e1dhi; stav bez \u00fasil\u00ed bez n\u00e1mahy.<\/span><\/p>\n\n\n\n

\"\"<\/figure><\/div>\n\n\n\n

    Sanskkritsk\u00e9 slovo <\/span>dh\u00e1rana<\/span><\/i> se obecn\u011b p\u0159ekl\u00e1d\u00e1 jako \u201ckoncentrace\u201d, ale
co p\u0159esn\u011b je koncentrace?<\/strong> Koncentrace m\u00e1 dv\u011b hlavn\u00ed slo\u017eky, kter\u00e9 nazvu \u201cprvn\u00ed pozornost\u201d a \u201cdruh\u00e1 pozornost\u201d.<\/span><\/p>\n\n\n\n

Prvn\u00ed pozornost je pozornost\u00ed omezen\u00e9 mysli. Doch\u00e1z\u00ed ke z\u00fa\u017een\u00ed ohniska na jeden objekt, s vylou\u010den\u00edm ostatn\u00edch my\u0161lenek a vjem\u016f. Vyb\u00edr\u00e1te si <\/span>co<\/span><\/i> My\u0161lenka je zam\u011b\u0159ena na.<\/span><\/p>\n\n\n\n

2 \u2013 Druh\u00e1 pozornost odkazuje na v\u011bdom\u00ed, kter\u00e9 pozoruje omezenou mysl, neboli \u010distou p\u0159\u00edtomnost, je\u017e je bezvoliteln\u00e1. <\/span><\/p>\n\n\n\n

Tak\u017ee koncentrace m\u016f\u017ee znamenat oboj\u00ed <\/span>Zam\u011b\u0159it se <\/span><\/i>kdy\u017e mluv\u00edme o filtru nebo reduk\u010dn\u00edm ventilu omezen\u00e9 mysli a m\u016f\u017ee to znamenat <\/span>neochv\u011bjnost nebo nep\u0159etr\u017eitost <\/span><\/i>va\u0161\u00ed p\u0159\u00edtomnosti.<\/span><\/p>\n\n\n\n

 <\/p>\n\n\n\n

   Prvn\u00ed pozornost je analogick\u00e1 clon\u011b fotoapar\u00e1tu; lze ji zam\u011b\u0159it \u00fazce nebo \u0161iroce. Pokud je nap\u0159\u00edklad va\u0161\u00edm p\u0159edm\u011btem meditace dech, m\u016f\u017eete pozorovat <\/span>\u00fazk\u00fd<\/span><\/i> dech omezen\u00fd na oblast pod nosn\u00edmi d\u00edrkami nebo na zved\u00e1n\u00ed a kles\u00e1n\u00ed b\u0159icha a v\u0161echny ostatn\u00ed my\u0161lenky a vjemy jsou ignorov\u00e1ny. Pozornost lze roz\u0161\u00ed\u0159it <\/span>\u0161irok\u00fd<\/span><\/i>a \u010dlov\u011bk se m\u016f\u017ee zapojit do pozorov\u00e1n\u00ed pocitu dechu \u0161\u00ed\u0159\u00edc\u00edho se cel\u00fdm t\u011blem, p\u0159i\u010dem\u017e vn\u00edm\u00e1 celkov\u00e9 rozp\u00edn\u00e1n\u00ed a smr\u0161\u0165ov\u00e1n\u00ed. Pozornost se m\u016f\u017ee roz\u0161\u00ed\u0159it za hranice t\u011bla do vy\u0161\u0161\u00edch nebo jemn\u011bj\u0161\u00edch \u00farovn\u00ed mysli. A\u0165 u\u017e je prim\u00e1rn\u00ed pozornost mysli \u00fazk\u00e1 nebo rozpt\u00fdlen\u00e1, sekund\u00e1rn\u00ed pozornost m\u016f\u017ee b\u00fdt p\u0159\u00edtomna, nebo m\u016f\u017ee b\u00fdt ztracena v m\u00e1ji, zast\u0159ena my\u0161len\u00edm. Je to <\/span>celistvost<\/span><\/i> v\u011bdom\u00ed, kter\u00e9 je vy\u017eadov\u00e1no pro sam\u00e1dhi a je od n\u011bj neodd\u011bliteln\u00e9. <\/span>
<\/span><\/p>\n\n\n\n

\u201cV hlubok\u00e9 meditaci je tok koncentrace nep\u0159etr\u017eit\u00fd jako tok oleje.\u201d ~ Pata\u0148jali<\/span><\/h5>\n\n\n\n
\"\"<\/figure><\/div>\n\n\n\n

 Struktura j\u00e1, podobn\u011b jako kameraman, m\u016f\u017ee si vybrat, na co se chce zam\u011b\u0159it. V\u011bdom\u00ed v\u0161ak v\u017edy volbu nem\u00e1, je prost\u011b si v\u011bdomo toho, co je. V\u011bdom\u00ed nem\u00e1 \u017e\u00e1dnou pr\u00e1ci a nevyv\u00edj\u00ed \u017e\u00e1dnou \u010dinnost. \u010cist\u00e9 v\u011bdom\u00ed je bez reakce a bez preference jedn\u00e9 v\u011bci p\u0159ed druhou. Je to prostor, v n\u011bm\u017e p\u0159ich\u00e1zej\u00ed a odch\u00e1zej\u00ed v\u0161echny my\u0161lenky a stavy. <\/span><\/p>\n\n\n\n

   Kdy\u017e je omezen\u00e1 mysl pozorn\u00e1 k tomu <\/span>je<\/span><\/i>, pak v tom okam\u017eiku nedoch\u00e1z\u00ed k \u017e\u00e1dn\u00e9 nesv\u011bdomit\u00e9 reakci, kter\u00e1 by zamotala v\u011bdom\u00ed nebo zp\u016fsobila, \u017ee se stane ztoto\u017en\u011bn\u00fdm s jevy. Pouze tehdy, kdy\u017e je mysl nepozorn\u00e1, doch\u00e1z\u00ed k nesv\u011bdomit\u00e9 reakci, volb\u011b a egocentrick\u00fdm preferenc\u00edm. Kdy\u017e mysl bloud\u00ed a produkce my\u0161lenek vych\u00e1z\u00ed ze star\u00e9ho vzorce n\u00e1vyk\u016f, existuj\u00ed dv\u011b mo\u017enosti: bu\u010f v\u011bdom\u00ed z\u016fst\u00e1v\u00e1 si samo sebe v\u011bdomo, nebo je zast\u0159eno mysl\u00ed. My\u0161lenka m\u016f\u017ee bu\u010f vyvstat a odezn\u00edt, zat\u00edmco si j\u00ed jsme v\u011bdomi, nebo m\u016f\u017ee doj\u00edt k p\u0159eru\u0161en\u00ed proudu oleje (v\u011bdom\u00ed) a v\u011bdom\u00ed se zaplete s mysl\u00ed. <\/span><\/p>\n\n\n\n

   Jedn\u00edm z m\u00fdch obl\u00edben\u00fdch pokyn\u016f je \u201cbu\u010f v klidu a poznej\u201d. Stejn\u011b jako je sam\u00e1dhi neodd\u011bliteln\u00e9 od dh\u00e1rany a dhj\u00e1ny, jin a jang, \u0160akti a \u0160iva, klid nen\u00ed odd\u011blen od koncentrace ani od pono\u0159en\u00ed se do p\u0159edm\u011btu meditace. Kdy\u017e je prav\u00e1 podstata mysli rozpozn\u00e1na jako samoz\u00e1\u0159iv\u00e9 v\u011bdom\u00ed, dalo by se \u0159\u00edci:<\/span><\/p>\n\n\n\n

\u201c<\/span>b\u00fdt v pohybu a v\u011bd\u011bt<\/span><\/i>w\u201d stejn\u011b jako by se dalo \u0159\u00edct \u201cbu\u010f ticho a poznej\u201d. <\/span><\/h5>\n\n\n\n

Nebo stru\u010dn\u011bji \u0159e\u010deno, je si t\u0159eba uv\u011bdomit, \u017ee klid a pohyb jsou v kone\u010dn\u00e9m d\u016fsledku dualitou vytvo\u0159enou omezenou mysl\u00ed. Z absolutn\u00ed perspektivy, z pohledu neomezen\u00e9 mysli, \u017e\u00e1dn\u00e9 takov\u00e9 rozli\u0161en\u00ed ve skute\u010dnosti neexistuje. V sam\u00e1dhi je klid a pohyb vn\u00edm\u00e1n jako \u201cani jedno, ani dv\u011b\u201d. \u201cJ\u00c1 JSEM\u201d se nikdy nepohnut\u011b nevzdaluje z toho bodu klidu, kter\u00fd je v\u0161ude a nikde. Uv\u011bdomujeme si plnost jako pr\u00e1zdnotu, klid jako pohyb, j\u00e1 jako jin\u00e9, a ch\u00e1peme, \u017ee je to pr\u00e1v\u011b omezen\u00e1 mysl, kter\u00e1 tyto v\u011bci vytv\u00e1\u0159\u00ed. <\/span>z\u0159ejm\u00fd<\/span><\/i> odd\u011blen\u00ed a rozli\u0161en\u00ed. <\/span><\/p>\n\n\n\n

\n
<\/div>\n\n\n\n
<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

  Two aspects or dimensions of meditation can be found in most traditions in which the perennial wisdom flourishes. The two aspects have been called yin and yang, shakti and shiva, or energy and consciousness and many other names throughout history. These two aspects reflect the nature of the dualistic world in which we live. […]<\/p>\n","protected":false},"author":4,"featured_media":5329,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_eb_attr":"","_kad_blocks_custom_css":"","_kad_blocks_head_custom_js":"","_kad_blocks_body_custom_js":"","_kad_blocks_footer_custom_js":"","_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[26,28,27,24,30,29],"tags":[],"class_list":["post-4886","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-awakening","category-choice-less-awareness","category-enlightenment","category-featured-articles","category-meditation","category-non-duality"],"acf":[],"yoast_head":"\nConcentration and Surrender- The Two Fundamental Aspects of Meditation - Awaken The World<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/awakentheworld.com\/cs\/concentration_and_surrender\/\" \/>\n<meta property=\"og:locale\" content=\"cs_CZ\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Concentration and Surrender- The Two Fundamental Aspects of Meditation - Awaken The World\" \/>\n<meta property=\"og:description\" content=\"  Two aspects or dimensions of meditation can be found in most traditions in which the perennial wisdom flourishes. 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