- Programme in Québec (Canada) 13-16 June
- Melbourne Book Launch
- Biography of a Russian Yogi
- Satsangs of Yogi Matsyendranatha Maharaj in Berlin
- Seminars and trainings in June-July 2015 (France)
- Diwali festival on October 23
- Kali Jayanti 16 October
- Interfaith teaching and meditation
- Navaratri: The worship of Goddess Durga, 25 September - 4 October
- Seminar in Barcelona 12 July 2014
- "Dvadashanta" and "The Worship of the Goddess Tripura Sundari"
- Seminars of Yogi Matsyendranath Maharaj in France
- Seminar in India
- Deepavali – the festival of lights, dedicated to the Goddess Lakshmi
- Yogi Matsyendranath's Satsang in Latvia (February, 2012). English subtitles.
- Satsangs in Riga by Guru Yogi Matsyendranath. 7-9 June 2013
- Satsang in Tallin by Guru Yogi Matsyendranath. 5-6 January 2013
- Seminar in Tallin (Estonia)
- Natha-Meeting in Riga
- Natha Yoga Workshop in Europe with Yogi Matsyendranatha Maharaj
During dhyana you dive into an object, the sense of ego becomes simultaneously lost and perception of the object prevails. All dhyana practices imply identification: for example Sthula dhyana is practiced on murti, Sukshma dhyana - on mantra Soham (सो ऽहम् - it’s meaning "I am He/That”)
In a sense, detachment from an object occurs during the process of awareness of the object, but it is not the same with non-perception of the object due to the probability of being stuck on something else. Being stuck is a limitation, therefore, it is "avidya" - ignorance.
(In dharana you realize stability in spiritual concentration. In dhyana you perceive all the world like one Divine power. In samadhi you can perceive the full balance, “samarasattva”(or samarasa).)
(The characteristic feature of Nath dhyana is that, unlike dhyana of Patanjali, it is based on the interaction with Shakti. The awakening of Kundalini is possible only in a good psychoenergetic state, which is not possible without asanas and pranayama.)
Кеvali kumbhaka helps to control senses and mind, which makes practice of dhyana perfect and helps in japa as well. The process of eating as inner homa (“prana agnihotra”) is also connected with the opening of the “fire of consciousness”. Functions of the mind are dependent on food, so it is important for the yogic practice of dhyana.
The fire of consciousness “consumes” objects of dhyana and everything consciousness interact with, and it can become a natural regular practice. Dhyana is a form of upasana, which can relate to dakshinachara, vamachara or yoga traditions. Dakshinachara upasana is karma-kanda, which purifies our mind. Vamachara upasana is the process when our mind (Shiva as consciousness) absorbs elements of puja and all mundane elements, even negative.
The types of dhyana
Three types of dhyana are described in Gheranda-samhita. The first one is sthula dhyana - meditation on the external physical object or on its image in chitta, our consciousness. Sthula dhyana is also an awareness of one's body.
The second type of dhyana is jyotir dhyana - ‘light’ meditation on the ukta- and mukta- triveni points, located in the area of kanda and kutashtha. During jyotir dhyana the light of Shakti and consciousness absorbs all physical aspects.
The third dhyana is the greatest one - sukshma (subtle) dhyana. It is a process when the subtle state of unity appears during the absorption of consciousness by light, and a yogin meditates on the tiniest point - “bindu". It is located in the area of ajna-chakra and symbolizes the emptiness (shunya), as a matter of fact, it is Shunya. On the highest level a yogin transfers bindu to Akasha above his head.
The texts of Gorakhnath and Gheranda-samhita tell us that the highest sukshma dhyana is a meditation on the space above the head. Three main dhyanas, in fact, deal with who we are, the three bodies: sthula, sukshma and karana-sharira. There are also lots of other dhyanas: vishvarupa-dhyana, nirakar-dhyana, svarupa-dhyana, vichara-dhyana.
All dhyanas in raja yoga: sthula, sukshma and jyotir are nothing other than concentration of our mind on a Deity in different manifestations, first of all, in the form of Guru. Because Guru is sushumna itself and no real awakening is possible without Guru. So all dhyana practices in yoga are connected with the direction of consciousness to different levels of perception of Guru and Devatas, they are just very vaguely described in texts. All yoga practices are spiritual, and dhyana is not just a meditation on unclear colorful points and dots, but the directing of our attention to Devatas and Guru, it is spiritual in its nature.
There are two Trivenis (intersection points of nadi) in our energetic structure: one is Yukta Triveni - the meeting place of the nadis in the Kanda in a lower chakra, the other is Mukta Triveni - the meeting of the nadis in Ajna chakra, they form two poles.
Yukta Triveni harmonizes energy in the body, Mukta Triveni releases this harmonized potential and helps to perceive the Macrocosmic sphere. The vernal equinox is connected with Mukta Triveni point, because that is a period when energy is being released and revealed, whereas autumnal equinox is connected with Yukta Triveni point.
These two time periods are favorable for dhyana, retreats, for all types of inner practices, because all prana in a subtle body comes into balance. Nath yogic texts recommend to start purification of nadi with the practice of pranayama. The best time for dhyana are sandhyas (vishuvad) - at noon and in the evening around sunset.On the dharmanathi.ru forum materials
Tags: forum interview yoga dhyana
Author: Yogi Matsyendranath Maharaj