{"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":"susikaupimas_ir_pasidavimas","status":"publish","type":"post","link":"https:\/\/awakentheworld.com\/lt\/concentration_and_surrender\/","title":{"rendered":"Koncentracija ir pasidavimas \u2013 du esminiai meditacijos aspektai"},"content":{"rendered":"

  Du meditacijos aspektai arba matmenys aptinkami daugumoje tradicij\u0173, kuriose klesti am\u017einoji i\u0161mintis. Per vis\u0105 istorij\u0105 \u0161ie du aspektai buvo vadinami jine ir jangu, \u0161akti ir \u0161iva, energija ir s\u0105mone bei daugybe kit\u0173 vard\u0173. \u0160ie du aspektai atspindi dualistinio pasaulio, kuriame gyvename, prigimt\u012f. Kai nenutr\u016bkstamas buvimas dabartyje ir nereaktyvi pusiausvyra yra subalansuoti, jie yra tarsi du pauk\u0161\u010dio sparnai, kurie nuskraidins jus \u012f Samadhi. Nors \u017eod\u017eiai ir pavadinimai kei\u010diasi, visiems, kurie tyrin\u0117ja savo tikr\u0105j\u0105 prigimt\u012f, b\u016bdinga viena visuotin\u0117 s\u0105jungos patirtis, per\u017eengianti dualizm\u0105, kalb\u0105 ir tradicij\u0105. <\/span><\/p>\n\n\n\n

   Koncentracija ir atsidavimas n\u0117ra dvi atskiros praktikos, taikomos paeiliui ar atskirai, o integral\u016bs ir vienas kit\u0105 papildantys vienintelio tyrimo \u012f savo b\u016bties \u0161altin\u012f aspektai. Jie yra fundamental\u016bs \u012frankiai, naudojami savasties strukt\u016brai apvalyti, jai transformuojantis per \u012fvairius evoliucijos ir augimo etapus. Daugelyje budistini\u0173 tradicij\u0173 meditacijoje i\u0161skiriami du esminiai aspektai:; <\/span>vipasana<\/span><\/i> ir <\/span>samatha<\/span><\/i>. Samatha paprastai apib\u016bdinama kaip koncentracija ir ramyb\u0117, tuo tarpu vipasjana arba \u201c\u012f\u017evalgos meditacija\u201d pasi\u017eymi vidiniu pasiduotimi ir susitelkimu, vedan\u010diu \u012f tiesiogin\u012f pa\u017einim\u0105 arba \u012f\u017evalg\u0105 apie tikrov\u0119 toki\u0105, kokia ji yra. Koncentracijos technikos da\u017enai mokomos pradin\u0117se meditacijos faz\u0117se, o \u012f\u017evalgos \u2013 da\u017enai atskirai (da\u017enai naudojant skirtingas technikas) v\u0117lesn\u0117se faz\u0117se. Pana\u0161iai Pata\u0146d\u017ealio jogos sutrose randame <\/span>dharana<\/span><\/i> (koncentracija) ir <\/span>dhyana<\/span><\/i> (meditatyvinis sug\u0117rimas \/ \u012f\u017evalga), atitinkamai 6-oji ir 7-oji a\u0161tuoni\u0173 jogos pakop\u0173 dalis. Dharana yra meditacijos koncentracijos aspektas, o dhyana (arba jhana pali kalba, dzenas zen budizme, \u010dan \u010dan budizme) yra 7-oji jogos pakopa, rei\u0161kianti meditatyvin\u012f sug\u0117rim\u0105, kuris veda \u012f \u012f\u017evalg\u0105. Svarbu juos vertinti ne tik kaip atskirus metodus, bet kaip aspektus, kuriuos reikia integruoti tiek \u012f savo meditacijos praktik\u0105, tiek \u012f gyvenim\u0105.<\/span><\/p>\n\n\n\n

   Dhyana, moteri\u0161kasis principas, yra gilus atsiduodamas arba lygsvara, kuri n\u0117ra veiksmas, o tiesiog leidimas viskam b\u016bti taip, kaip yra, arba vidin\u0117 nesiprie\u0161inimo tam, kas kyla dabartiniame momente, b\u016bsena. Tai s\u0105lygot\u0173 \u0161ablon\u0173 (sankaros arba samskaros) atsisakymas arba apsivalymas, kuris i\u0161laisvina vidin\u0119 energij\u0105 ir \u012ftraukia \u012f to, kas <\/span>yra<\/span><\/i>. D\u017ehanos \u012fsisavinimas ne siempre yra b\u016btinas, kad \u012fvykt\u0173 nu\u0161vitimo patirtis ar i\u0161laisvinantis \u012f\u017evalgumas, nes s\u0105mon\u0117 gali pati save suvokti arba \u201cprabusti\u201d bet kuriuo metu. Vis d\u0117lto jo nereik\u0117t\u0173 laikyti ka\u017ekuo atskiru nuo koncentracijos ir buvimo dabartyje, lygiai taip pat, kaip jyin negali egzistuoti be yang. Dhyana yra neatskiriama nuolatesni\u0173 nu\u0161vitimo pakop\u0173 pasiekimo dalis. Ji yra neatsiejama per laik\u0105 atsiskleid\u017eian\u010dio apsivalymo proceso savasties strukt\u016broje dalis, dalis grandini\u0173, \u012fkalinan\u010di\u0173 s\u0105mon\u0119 ego konstrukte, atlaisvinimo ir lemia pranos i\u0161laisvinim\u0105 i\u0161 seno s\u0105lygotumo.<\/span><\/p>\n\n\n\n

    Budist\u0173 tradicijose apra\u0161omos keturios d\u017ehan\u0173 s\u0105mon\u0117s b\u016bsenos, kurios yra k\u016bno viduje (rupa arba materialiosios d\u017ehanos), ir keturios u\u017e k\u016bno rib\u0173 (arupa d\u017ehanos arba beb\u016bv\u0117s d\u017ehanos). Keturios materialiosios d\u017ehanos yra pana\u0161ios \u012f keturis Patand\u017ealio savikalpa samadhi etapus. Keturios nematerialiosios d\u017ehanos apra\u0161o nedualios s\u0105mon\u0117s lygmenis, kurie atsiskleid\u017eia art\u0117jant prie nirvikalpa samadhi, arba galima sakyti, kad jos apra\u0161o tikrov\u0117s aspektus, kurie tampa akivaizd\u016bs k\u016bnui ir protui i\u0161nykstant. Nesvarbu, kuriai tradicijai priklausote, ar u\u017esiimate vipasanos meditacija, pavyzd\u017eiui, k\u016bno skenavimu, min\u010di\u0173 ir poj\u016b\u010di\u0173 fiksavimu, ar atliekate samathos ramyb\u0117s praktik\u0105, ar judinate energij\u0105 per \u010dakras ir stebite vidin\u012f lotos\u0105, ar \u201ctiesiog s\u0117dite\u201d, kaip mok\u0117 Zen mokytojas Dogenas. Technika (ar jos nebuvimas) i\u0161 tikr\u0173j\u0173 yra antrani\u0161kas dalykas j\u016bs\u0173 meditatyviam pasin\u0117rimui arba d\u017ehanai. Technika nei\u0161vengiamai nubyra pasiekiant gilesnius d\u017ehan\u0173 lygmenis, vis labiau art\u0117jant prie neveikimo b\u016bsenos ir ils\u0117jimosi kaip s\u0105moningumui (samadhi). Nesvarbu, kaip klasifikuojate patirt\u012f ar kaip skaidote d\u017ehanas. Svarbiausia yra tiesiogin\u0117 proto s\u0105lygotumo i\u0161nykimo patirtis ir s\u0105mon\u0117s susiliejimas arba pasin\u0117rimas \u012f pranin\u012f lauk\u0105, kai ji vis ma\u017eiau tapatinasi su s\u0105lygotais \u0161ablonais. Kai praninis laukas yra pabud\u0119s (gyvenant kaip s\u0105moninga dvasia \/ energija), tai rei\u0161kia, kad susiliejote su beribiu protu ir patirtis tampa satchitananda arba dievi\u0161k\u0105ja meile, ir tai yra ry\u0161ys su tuo, kas yra viskas, arba prabudimas kaip tuo, kas yra viskas. Kai pabunda prajna arba i\u0161mintis, tai yra \u0161io ir vis\u0173 proto lygmen\u0173 tu\u0161tumos arba niekio suvokimas, ir \u0161is niekis yra prigimtinis s\u0105moningumas, kuris yra tiksliai<\/em> viskas.<\/span><\/p>\n\n\n\n

   Dharana, vyri\u0161kasis meditacijos komponentas, yra nenutr\u016bkstama, sukoncentruota s\u0105moningumas ir buvimas. Yra valia ar pastanga tiesiog b\u016bti, bet tai n\u0117ra pastanga darau<\/em>. Jokia instrukcija negali pasakyti, kaip b\u016bti d\u0117mesiam tam, kas vyksta dabartin\u0117je akimirkoje, nes jei duodama instrukcija, tampama d\u0117mesiam instrukcijai, o ne tam, kas vyksta akimirkoje. Dharana \u2013 tai proto jau vykdomos veiklos \u0161yd\u0173 (kosh\u0173) persmelkimas arba majos persmelkimas grynu buvimu. <\/span>Krishnamurti sak\u0117: \u201c...jeigu dien\u0105 esi tikrai budrus, stebi kiekvien\u0105 mint\u012f, kiekvien\u0105 jausm\u0105, kiekvien\u0105 proto jud\u0117jim\u0105... stebi savo reakcijas... esi labai s\u0105moningas viskam, kas vyksta i\u0161or\u0117je, viduje, tuomet atsiveria visa pas\u0105mon\u0117 ir s\u0105mon\u0117. Meditacija yra vienas did\u017eiausi\u0173 gyvenimo men\u0173 \u2013 galb\u016bt pats did\u017eiausias, ir jos ne\u012fmanoma i\u0161mokti i\u0161 niekieno. Tai ir yra jos gro\u017eis. Ji neturi jokios technikos, vadinasi, ir jokio autoriteto. Kai su\u017einai apie save, stebi save, stebi, kaip vaik\u0161tai, kaip valgai, k\u0105 sakai, paskalas, neapykant\u0105, pavyd\u0105 \u2013 jei visa tai savyje suvoki be jokio pasirinkimo, tai yra meditacijos dalis.\u201d<\/p>\n\n\n\n

   Galima vienu metu patirti buvim\u0105 ir vidin\u012f atsidavim\u0105. Kai vyri\u0161kas buvimas ir moteri\u0161koji energija \/ rei\u0161kiniai susijungia \u012f viena, tai yra Samadhi \u2013 bepastang\u0117s pastangos b\u016bsena.<\/span><\/p>\n\n\n\n

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

    Sanskrito \u017eodis <\/span>dharana<\/span><\/i> paprastai ver\u010diamas kaip \u201ckoncentracija\u201d, ta\u010diau
kas tiksliai yra koncentracija?<\/strong> Koncentracija turi du pagrindinius komponentus, kuriuos vadinsiu \u201cpirmuoju d\u0117mesiu\u201d ir \u201cantruoju d\u0117mesiu\u201d.<\/span><\/p>\n\n\n\n

Pirmasis d\u0117mesys yra riboto proto d\u0117mesys. D\u0117mesys susiaur\u0117ja ties vienu objektu, atmetant kitas mintis ir poj\u016b\u010dius. J\u016bs renkat\u0117s <\/span>kas<\/span><\/i> mintys yra sutelktos \u012f.<\/span><\/p>\n\n\n\n

2 \u2013 Antrasis d\u0117mesys \u2013 tai s\u0105moningumas, stebintis ribot\u0105 prot\u0105, arba grynas buvimas, kuris nesirenka. <\/span><\/p>\n\n\n\n

Taigi koncentracija gali reik\u0161ti abu dalykus <\/span>susitelkti <\/span><\/i>kai kalbame apie riboto proto filtr\u0105 arba redukcin\u012f vo\u017etuv\u0105, tai gali reik\u0161ti <\/span>nenutr\u016bkstamumas <\/span><\/i>tavo buvimo.<\/span><\/p>\n\n\n\n

 <\/p>\n\n\n\n

   Pirmasis d\u0117mesys yra analogi\u0161kas fotoaparato diafragmai; jis gali b\u016bti sutelktas siaurai arba pla\u010diai. Pavyzd\u017eiui, jei kv\u0117pavimas yra j\u016bs\u0173 meditacijos objektas, galite steb\u0117ti <\/span>siaurvaizdis<\/span><\/i> kv\u0117pavimas, apsiribojantis sritimi po \u0161nerv\u0117mis, arba pilvo kilimas ir kritimas, o visos kitos mintys ir poj\u016b\u010diai yra ignoruojami. D\u0117mes\u012f galima i\u0161pl\u0117sti <\/span>plo\u010diai<\/span><\/i>ir galima steb\u0117ti kv\u0117pavimo poj\u016bt\u012f, sklindant\u012f po vis\u0105 k\u016bn\u0105, jau\u010diant bendr\u0105 pl\u0117tim\u0105si ir susitraukim\u0105. D\u0117mesys gali i\u0161sipl\u0117sti u\u017e k\u016bno rib\u0173 \u012f auk\u0161tesnius arba subtilesnius proto lygmenis. Nesvarbu, ar pirmasis proto d\u0117mesys yra siauras, ar i\u0161sklaidytas, antrasis d\u0117mesys gali b\u016bti esamas arba jis gali pasimesti majoje, u\u017etemdytas m\u0105stymo. Tai yra <\/span>ne\u012f\u017eeistumas<\/span><\/i> s\u0105moningumo, kuris yra reikalingas samadhi ir nuo jo neatsiejamas. <\/span>
<\/span><\/p>\n\n\n\n

\u201cGilioje meditacijoje koncentracijos srautas yra nenutr\u016bkstamas kaip aliejaus srautas.\u201d ~ Patand\u017ealis<\/span><\/h5>\n\n\n\n
\"\"<\/figure><\/div>\n\n\n\n

 Sav\u0119s strukt\u016bra, kaip kameros operatorius, gali pasirinkti, ties kuo nori susitelkti. Ta\u010diau s\u0105moningumas visada yra be pasirinkimo, jis tiesiog suvokia tai, kas yra. S\u0105moningumas neturi jokio darbo ir nieko nedaro. Grynas s\u0105moningumas yra be reakcijos ir be pirmenyb\u0117s teikimo vienam ar kitam dalykui. Tai erdv\u0117, kurioje visos mintys ir visos b\u016bsenos ateina ir i\u0161eina. <\/span><\/p>\n\n\n\n

   Kai ribotas protas yra d\u0117mesingas tam <\/span>yra<\/span><\/i>, tada tuo metu n\u0117ra jokios nes\u0105moningos reakcijos, kuri \u012fpainiot\u0173 s\u0105moningum\u0105 arba priverst\u0173 j\u012f tapatintis su rei\u0161kiniais. Tik tada, kai protas yra neatidus, vyksta nes\u0105moninga reakcija, pasirinkimas ir egoistin\u0117 pirmenyb\u0117. Kai protas klaid\u017eioja, generuodamas mintis i\u0161 seno \u012fpro\u010dio \u0161ablono, yra dvi galimyb\u0117s: arba s\u0105moningumas lieka s\u0105moningas pats sau, arba j\u012f u\u017etemdo protas. Mintis gali arba kilti ir pranykti mums i\u0161liekant jos s\u0105moningiems, arba aliejaus sraute (s\u0105moningume) gali atsirasti nutr\u016bkimas, ir s\u0105moningumas susipainioja su protu. <\/span><\/p>\n\n\n\n

   Viena mano m\u0117gstamiausi\u0173 instrukcij\u0173 yra \u201cb\u016bk ramus ir \u017einok\u201d. Kaip kad samadhi yra neatsiejamas no dharanos ir dhyanos, jino ir jango, \u0160aktio ir \u0160ivos, ramyb\u0117 n\u0117ra atskirta nuo koncentracijos, nei ji yra atskirta nuo susitelkimo \u012f savo meditacijos objekt\u0105. Kai tikroji proto prigimtis suvokiama kaip savaime \u0161vie\u010diantis s\u0105moningumas, galima sakyti:<\/span><\/p>\n\n\n\n

\u201c<\/span>b\u016bk judesyje ir \u017einok<\/span><\/i>\u201dtaip pat, kaip galima sakyti \u201cb\u016bkite ram\u016bs ir \u017einokite\u201d\u201c. <\/span><\/h5>\n\n\n\n

Arba trumpiau tariant, suvokiama, kad rimtis ir jud\u0117jimas i\u0161 esm\u0117s yra riboto proto sukurta dvejopumas. Absoliu\u010dioje perspektyvoje, neribotame prote, tokio skirtumo i\u0161 tikr\u0173j\u0173 n\u0117ra. Samadhi b\u016bsenoje rimtis ir jud\u0117jimas suvokiami kaip \u201cne vienas, ne du\u201d. \u201cA\u0160 ESU\u201d niekada nejud\u0117ta i\u0161 to nejudan\u010dio ta\u0161ko, kuris yra visur ir niekur. Mes suvokiam pilnatv\u0119 kaip tu\u0161tum\u0105, rimt\u012f kaip jud\u0117jim\u0105, save kaip kit\u0105 ir suprantame, kad b\u016btent ribotas protas sukuria \u0161iuos [skirtumus\/dalykus] <\/span>akivaizdus<\/span><\/i> atskyrimai ir skirtumai. <\/span><\/p>\n\n\n\n

\n
<\/div>\n\n\n\n
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  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_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_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\/lt\/susikaupimas_ir_pasidavimas\/\" \/>\n<meta property=\"og:locale\" content=\"lt_LT\" \/>\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. 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. 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