Meditation is an extremely vague and imprecise term, and there are reasons for this, which will be looked upon in this book. It will be shown that yogie samadhi/Buddhist shamatha is what should have been called meditation originally. It is this psychotechnique that, through the development of new supercognitive - structures of consciousness, ensures personal and evolutionary growth. Yes, a billion Hindus and half a billion Buddhists accept the concepts of reincarnation and the development of the soul through a series of reincarnations, just as 2.4 billion Christians believe that Jesus performed miracles.
Among all the variety of what is considered spiritual practices, it is true meditation that is the most direct and fastest path to self-development. At the same time, the very ideas of what meditation is and how to meditate have long been lost in a series of layers, distortions and cargo cults around it, not only in Western ersatz and dummies of this Eastern psychotechnique, but even in Hindu yoga itself and many branches of Buddhism. This Eastern psychotechnique is very simple in its essence, but, for a number of reasons, at the same time extremely difficult for personal use. This book will attempt to reveal the essence of meditation, despite the linguistic, religious and historical layers and distortions of terms and concepts associated with it.
The author of this book lived in various Hindu ashrams and Buddhist monasteries in India for more than 7 years (5 of them without ever leaving India) and was perhaps the first in the CIS to receive individual sannyasa diksha on May 19, 2004 -from Somnath Giriji, mahamandaleshwar (one of chairmen) of the Hindu monastic lineage of the Shri Panch Dashnam Juna akhara (Juna akhara was once known as Datta akhara and Bhairavi akhara) at his head Himalayan ashram. During this time, in different places in India, I was able to communicate with five miracle-working saints, two of whom were little-known and therefore relatively accessible for frequent communication. None of these miracle workers had anything to do with the monastic orders of India.
As a result of a long study of the philosophy and religions of the East since 1989 and many years of living in India, I was able to understand a little about what meditation is and how to meditate correctly, and these conclusions will be presented in this book.
To be able to achieve yoga realization (holiness) and a buddha (enlightened) consciousness, it is necessary to gradually increase the duration of such meditation to 3 hours or longer, and then continue to practice it daily for 3 hours or longer until new supercognitive structures will be developed due to the energetic effect of samadhi/shamatha practice, which will allow you to perform samyama and vipashyana. Meditation is not a talent or even really a skill. This is primarily an energy build-up/boost, and in the case of stopping the practice of shamatha, even for just 1-2 weeks, the meditator will have to start the practice of meditation from the very beginning, which is confirmed both by the words of Buddhist teachers and by the neuroheadset (see Chapter 4) From the point of view of Buddhist teachers, it is possible to train a 3-hour shamatha in about 1.5-3 years of solitary retreat, and in the best case, this requires at least six months.
But the achievement of 3-hour shamatha in itself is just reaching the finish line of spiritual self-realization, after which comes the turn of many years of daily multi-hour practice of samadhi/shamatha and then yogic samyamas/vipashyana, which will allow you to gain the transcendental wisdom of direct awareness of the essence of things through the application of fundamentally new incredibly insightful and incredibly powerful supercognitive tools vijnanamaya-kosha/buddhi and anandamaya-kosha/sambhogakaya, developed due to the energetic effect of meditation. The acquisition of this transcendental wisdom and enlightenment has nothing to do with the thought processes of the manas-mind and conclusions, and this is clearly stated in Patanjali's "Yoga Sutras" (1.49, 3.5) and the texts of Buddhism.
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