{"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":"zbranost_in_predaja","status":"publish","type":"post","link":"https:\/\/awakentheworld.com\/sl\/concentration_and_surrender\/","title":{"rendered":"Zbranost in predaja \u2013 Dva temeljna vidika meditacije"},"content":{"rendered":"

  Dva vidika ali dimenzije meditacije je mogo\u010de najti v ve\u010dini izro\u010dil, v katerih cveti ve\u010dna modrost. Ta dva vidika so skozi zgodovino imenovali jin in jang, \u0161akti in \u0161iva ali energija in zavest ter z mnogimi drugimi imeni. Ta dva vidika odra\u017eata naravo dualisti\u010dnega sveta, v katerem \u017eivimo. Ko sta neprekinjena navzo\u010dnost in neodzivno enakomerno du\u0161evno ravnovesje v ravnovesju, sta kot dve peruti ptice, ki vas bosta ponesli v Samadhi. \u010ceprav se besede in imena spreminjajo, obstaja ena sama vesoljna izku\u0161nja zlitja, ki je skupna vsem tistim, ki raziskujejo svojo resni\u010dno naravo in ki presega dualnost, jezik ter izro\u010dilo. <\/span><\/p>\n\n\n\n

   Zbranost in predaja nista dve lo\u010deni praksi, ki bi ju uporabljali zaporedno ali lo\u010deno, temve\u010d sta nelo\u010dljiva in dopolnjujo\u010da se vidika enotnega raziskovanja izvoralastnega bivanja. Sta temeljna pripomo\u010dka za o\u010di\u0161\u010denje strukture jaza, ko se ta spreminja skozi razli\u010dne stopnje svoje evolucije in rasti. V mnogih budisti\u010dnih tradicijah velja, da ima meditacija dva temeljna vidika:; <\/span>vipasana<\/span><\/i> in <\/span>Samatha<\/span><\/i>. Samatha je obi\u010dajno ozna\u010dena z zbranostjo in umirjenostjo, medtem ko vipasano ali \u201cmeditacijo ugleda\u201d zaznamujeta notranja predaja in zatopljenost, ki vodita v neposredno spoznanje ali vpogled v resni\u010dnost tak\u0161no, kot je. Tehnike zbranosti se pogosto pou\u010dujejo v za\u010detnih fazah meditacije, vpogled pa se pogosto pou\u010duje lo\u010deno (pogosto z uporabo drugih tehnik) v kasnej\u0161ih fazah. Podobno v Patand\u017ealijevih jogijskih sutrah najdemo <\/span>dharana<\/span><\/i> (koncentracija) in <\/span>dhyana<\/span><\/i> (meditativna absorbcija \/ ugled), 6. in 7. ud osmerokrake poti joge. Dharana je vidik koncentracije v meditaciji, medtem ko je dhjana (ali jhana v paliju, zen v zen budizmu, chan v chan budizmu) 7. ud joge, ki se nana\u0161a na meditativno absorbcijo, ki vodi do vpogleda. Pomembno ju je videti ne le kot lo\u010deni tehniki, temve\u010d kot vidika, ki ju je treba vklju\u010diti v svojo meditacijsko prakso in tudi v svoje \u017eivljenje.<\/span><\/p>\n\n\n\n

   Dhyana, \u017eensko na\u010delo, je globoka predaja ali enakomernost duha, kar ni dejanje, temve\u010d preprosto dopu\u0161\u010danje, da je vse tako, kot je, oziroma notranje stanje neodpora do tega, kar se poraja v sedanjem trenutku. Je predaja ali o\u010di\u0161\u010denje pogojenih vzorcev (sankar ali samskar), ki prina\u0161a osvoboditev notranje energije in zlivanje s tistim <\/span>je<\/span><\/i>. Jhana absorpcija ni vedno nujna, da bi pri\u0161lo do izku\u0161nje prebujenja ali osvobajajo\u010dega vpogleda, saj se zavedanje lahko kadar koli spozna samo ali se \u201cprebudi\u201d. Vendar je ne smemo imeti za nekaj lo\u010denega od zbranosti in prisotnosti, tako kot jin ne more obstajati brez janga. Dhyana je sestavni del doseganja trajnej\u0161ih stopenj razsvetljenja. Je sestavni del procesa \u010di\u0161\u010denja znotraj strukture jaza, ki se odvija skozi \u010das, del rahljanja vezi, v katere je ujeta zavest znotraj ego strukture, in ima za posledico osvoboditev prane iz starih vzorcev.<\/span><\/p>\n\n\n\n

    Budisti\u010dne tradicije opisujejo \u0161tiri stanja zavesti jhana, ki so znotraj telesa (rupa ali materialne jhane), in \u0161tiri onstran telesa (arupa jhane ali brezobli\u010dne jhane). \u0160iri materialne jhane so podobne \u0161tirim stopnjam Patanjalijevega samadhija Savikalpa. \u0160iri nematerialne jhane opisujejo ravni nedvoumnega zavedanja, ki se razvijajo, ko se \u010dlovek pribli\u017euje samadhiju Nirvikalpa, ali pa lahko re\u010demo, da opisujejo vidike resni\u010dnosti, ki postanejo o\u010ditni, ko um in telo odpadeta. Ni pomembno, katere tradicije se oklepate ali ali izvajate vipassana meditacijo, kot je skeniranje telesa, opazovanje misli in ob\u010dutkov, ali izvajate prakso umirjanja samatha, ali premikate energijo skozi \u010dakre in opazujete notranji lotos, ali pa \u201csamo sedite\u201d, kot je u\u010dil zen u\u010ditelj Dogen. Technika (ali pomanjkanje le-te) je resni\u010dno sekundarna glede na va\u0161o meditativno zbranost ali jhano. Tehnika nujno odpade, ko \u010dlovek dose\u017ee globlje ravni jhane, ki se vedno bolj pribli\u017eujejo stanju nedela in po\u010divanja kot zavest (Samadhi). Ni pomembno, kako klasificirate izku\u0161njo ali delite jhane. Pomembna je neposredna izku\u0161nja odpadanja pogojenosti uma in zlitja ali vpijanja zavesti v pransko polje, ko se to vedno bolj razlo\u010duje od pogojenih vzorcev. Ko je pransko polje budno (\u017eivi kot zavesten duh\/energija), to pomeni, da ste se zdru\u017eili z neomejenim umom in je izku\u0161nja izku\u0161nja satchitanande ali bo\u017eanske ljubezni ter je povezava z vsem, kar je, ali prebujenje v tem. Ko se prebudi prajna ali modrost, je to spoznanje praznine ali ni\u010dnosti tega in vseh ravni uma, in ta ni\u010dnost je prvobitna zavest, ki je natan\u010dno<\/em> vse.<\/span><\/p>\n\n\n\n

   Dharana, mo\u0161ka komponenta v meditaciji, je neprekinjena, zbrana zavest in prisotnost. Obstaja volja ali napor, da se preprosto je prisoten, vendar to ni napor delanje<\/em>. Nobena navodila vam ne morejo povedati, kako biti pozoren na to, kaj se dogaja v sedanjem trenutku, kajti \u010de so dana navodila, \u010dlovek postane pozoren na navodila in ne na to, kar se dogaja v trenutku. Dharana je predrtje kopren (ko\u0161) dejavnosti, v katere je um \u017ee vpleten, ali predrtje maje s \u010disto prisotnostjo. <\/span>Krishnamurti je rekel: \u201c...\u010de si podnevi resni\u010dno buden, opazuje\u0161 vsako misel, vsak ob\u010dutek, vsak gib uma ... opazuje\u0161 svoje odzive ... si zelo zaveden vsega zunaj sebe, znotraj sebe, potom \u010desar se ti odpre celotna nezavest kot tudi zavest. Meditacija je ena najve\u010djih umetnosti v \u017eivljenju \u2013 morda najve\u010dja, in je seveda ni mogo\u010de od nikogar nau\u010diti. V tem je njena lepota. Nima tehnike in zato nima avtoritete. Ko spoznava\u0161 sebe, opazuje\u0161 sebe, opazuje\u0161 na\u010din, kako hodi\u0161, kako je\u0161, kaj govori\u0161, opravljanje, sovra\u0161tvo, ljubosumje \u2013 \u010de se vsega tega v sebi zaveda\u0161 brez kakr\u0161ne koli izbire, je to del meditacije.\u201d<\/p>\n\n\n\n

   Hkrati je mogo\u010de vstopiti v prisotnost in notranjo predajo. Ko se mo\u0161ka prisotnost in \u017eenska energija\/pojav zdru\u017eita v jedno, je to Samadhi; stanje lahkotnega trudenja.<\/span><\/p>\n\n\n\n

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

    Sanskkrtska beseda <\/span>dharana<\/span><\/i> se na splo\u0161no prevaja kot \u201ckoncentracija\u201d, vendar
Kaj to\u010dno je koncentracija?<\/strong> Zbranost ima dve glavni komponenti, ki ju bom imel za \u201cprvo pozornost\u201d in \u201cdrugo pozornost\u201d.<\/span><\/p>\n\n\n\n

Prva pozornost je pozornost omejenega uma. Pride do zo\u017eitve fokusa na en sam predmet, z izklju\u010ditvijo drugih misli in ob\u010dutkov. Izbirate <\/span>kaj<\/span><\/i> um je osredoto\u010den na.<\/span><\/p>\n\n\n\n

2 \u2013 Druga pozornost se nana\u0161a na zavedanje, ki opazuje omejeni um, ali na \u010disto prisotnost, ki je brez izbire. <\/span><\/p>\n\n\n\n

Tako lahko koncentracija pomeni oboje <\/span>osredoto\u010di se <\/span><\/i>ko govorimo o filtru ali redukcijskem ventilu omejenega uma in to lahko pomeni <\/span>nepokolebljivost ali neprekinjenost <\/span><\/i>va\u0161e prisotnosti.<\/span><\/p>\n\n\n\n

 <\/p>\n\n\n\n

   Prva pozornost je analogna zaslonki fotoaparata; lahko je osredoto\u010dena ozko ali \u0161iroko. Na primer, \u010de je dihanje va\u0161 predmet meditacije, lahko opazujete <\/span>ozek<\/span><\/i> dih, omejen na podro\u010dje pod nosnicami, ali dvigovanje in spu\u0161\u010danje trebuha, pri \u010demer so vse druge misli in ob\u010dutki zanemarjeni. Pozornost je mogo\u010de raz\u0161iriti <\/span>\u0161irina<\/span><\/i>in lahko se posvetimo opazovanju ob\u010dutka dihanja, ki se \u0161iri po celem telesu, ter ob\u010dutimo splo\u0161no \u0161irjenje in kr\u010denje. Pozornost se lahko raz\u0161iri preko telesa v vi\u0161je ali bolj subtilne ravni uma. Ne glede na to, ali je prva pozornost uma ozka ali razpr\u0161ena, je lahko druga pozornost prisotna ali pa se izgubi v maju, zastrta z razmi\u0161ljanjem. To je <\/span>neprekinjenost<\/span><\/i> zavesti, ki je potrebna za Samadhi in je od njega nerazdru\u017eljiva. <\/span>
<\/span><\/p>\n\n\n\n

\u201cV globoki meditaciji je tok koncentracije neprekinjen kot tok olja.\u201d ~ Patand\u017eali<\/span><\/h5>\n\n\n\n
\"\"<\/figure><\/div>\n\n\n\n

 Struktura jaza lahko, podobno kot snemalec, izbere, na kaj se \u017eeli osredoto\u010diti. Zavedanje pa je vedno brez izbire, preprosto se zaveda tega, kar je. Zavedanje nima nobene naloge in se ne ukvarja z nikakr\u0161nim delovanjem. \u010cisto zavedanje je brez reakcije in brez preference do ene ali druge stvari. Je prostor, znotraj katerega prihajajo in odhajajo vse misli in vsa stanja. <\/span><\/p>\n\n\n\n

   Ko je omejeni um pozoren na to, kar <\/span>je<\/span><\/i>, takrat ni nezavedne reakcije, ki bi zapletla zavedanje ali povzro\u010dila, da se poistoveti s pojavi. \u0160ele ko je um nepozoren, pride do nezavedne reakcije, izbire in egoisti\u010dne preference. Ko um tava in proizvaja misli iz starega vzorca navad, obstajata dve mo\u017enosti; bodisi zavedanje ostane zavedno samo sebe, bodisi ga um zastre. Misel lahko bodisi nastane in mine, medtem ko se je zavedamo, bodisi pride do prekinitve v curku olja (zavedanja) in zavedanje se zaplete z umom. <\/span><\/p>\n\n\n\n

   Eno mojih najljub\u0161ih navodil je \u201cbodi pri miru in spoznaj\u201d. Tako kot samadhi je nerazdru\u017eljiv od dharane in dhyane, jin in jang, Shakti in Shiva, mirnost ni lo\u010dena od zbranosti niti ni lo\u010dena od potopitve v predmet meditacije. Ko se pravi narav uma spozna kot samosijajna zavest, bi lahko rekli:<\/span><\/p>\n\n\n\n

\u201c<\/span>bodi v gibanju in vedi<\/span><\/i>w\u201d tako kot bi lahko rekli \u201cbodi pri miru in spoznaj\u201d. <\/span><\/h5>\n\n\n\n

Ali bolj jedrnato: spozna se, da sta mirovanje in gibanje navsezadnje dvojnost, ki jo ustvarja omejeni um. Z absolutne perspektive, neomejenega uma, tak\u0161na razlika dejansko ne obstaja. V samadhiju se mirovanje in gibanje spoznata kot \u201cne eno, ne dve\u201d. \u201cJAZ SEM\u201d se nikoli ne premakne iz tiste mirne to\u010dke, ki je povsod in nikjer. Polnost spoznamo kot praznino, mirovanje kot gibanje, sebe kot drugega ter razumemo, da omejeni um ustvarja te delitve. <\/span>o\u010diten<\/span><\/i> lo\u010ditve in razlo\u010devanja. <\/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\/sl\/zbranost_in_predaja\/\" \/>\n<meta property=\"og:locale\" content=\"sl_SI\" \/>\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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