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Nowhere does it say anything else but this: if you hope to develop Insight (vipashyana:
comprehension), the training of wisdom, you must find Quietude (shamatha / dhyana), that of
concentration. - Tsong Khapa
The following information is intended to provide a very practical and simplified outline of an ancient and essential
teaching on the development of meditative concentration, also called Dhyana or Shamatha.
This teaching outlines nine basic states of consciousness which equate to nine qualities of concentrated attention.
Anyone can learn how to improve their own meditation practice by comparing their own experience with the states
described here.
Moving from one state to a superior one is achieved by overcoming the obstacles present at each stage. This is
precisely the value of this teaching: it allows us to immediately discover how our practice is developing and what we
need to do to advance it.
We can have great faith in this teaching, as it was given to humanity by a great Buddha, and has been continually
practiced in Tibetan Buddhism for the last 1700 years.
Concentration practice (shamatha) is the basis from which we can retrieve information (insight / vipashyana /
comprehension). Therefore, concentration practice is the ground from which the flower of meditation emerges.
However, concentration practice itself is not meditation. Meditation begins once concentration has been established.
Actual meditation is defined as a state of consciousness within which we can retrieve information.
Prerequisites
1. Conducive place
2. Have few wants
3. Being content
4. Completely abandoning demands of society: studying useless aspects of teachings
5. Pure ethics
6. Completely abandoning conceptual thought / desire
It is tragic to see meditators who - in spite of practicing for years - fail to have real progress, simply because they do
not pay attention to the prerequisites for developing good concentration. Therefore, it is very wise to pay close
attention to the prerequisites at all times, no matter how long we have been studying or practicing.
• Conducive place: In general, this concerns the environment we live in. A dangerous area or very noisy
home prevent us from relaxing completely. A place that is dirty or host to wrong or harmful actions will also
surround us with difficult obstacles. A home filled with dissension will not be peaceful. If possible, we should
do our best to establish ourselves in a peaceful, clean, safe environment.
• Having few wants: Too many desires keep the mind agitated and unhappy. The simpler we can be, the
fewer desires we have, the more peaceful we will be.
• Being content: The less we own and are responsible for, the less there is to trouble the mind. Being
content with what we have instills peace. Discontentment agitates the mind.
• Abandoning the demands of society: Engaging in a lot of worldly activities keeps the mind agitated. The
more we can simplify our life, the more stable the mind will be.
• Pure ethics: Harmful activities greatly disturb the mind. In order to learn how to meditate, such activities
must be completely stopped. Harmful activities include any actions (even in the heart and mind) which
cause harm to ourselves or to others. Examples include ingesting intoxicants, engaging in sexual
misbehavior (including masturbation), lying, stealing, killing, and more. All of these actions create karma and
negatively impact the mind.
• Abandoning conceptual thought: Intellectualizing the teachings will distract us and impede our practice.
Fantasy must cease in order for intuition to function. Thus, daydreaming, conceptualizing, and any form of
mechanical imagination must be stopped.
The prerequisites are critical for effective development of our practice. Each one requires continual effort to observe
ourselves. Thus in synthesis, we can see that self-observation is the very foundation of developing concentration:
1. Self-observation is how we discover the activities, thoughts and feelings that impede our concentration
practice.
2. Self-observation is an activity of directed attention, thus it is the very same activity that we are trying to
develop in our concentration practice; the more we self-observe, the stronger our concentration becomes.
Posture
Gnostic students are advised to place the body in a position that supports two essential qualities:
1. Perfect relaxation
2. Perfect concentration
Some students adopt a traditional seated position using a cushion, while others use a chair or bed. The key is to
discover how you can be deeply relaxed but without falling asleep.
• Monk: Represents the meditator. Is a monk because in order to practice effectively we need isolation from
worldly demands, in other words renunciation
• Winding path: back and forth of reaching for equilibrium. Is not an easy or short path; takes balance and
attentiveness
• Turbulent river: our own mind and the restless senses, thoughts, dullness, all of which toss our attention
around
We have yet to establish any control over our attention, thus the mind can go wherever it wants.
At this stage, we begin to evoke the visualization, yet cannot make it stay. Our attention is dispersed and distracted.
Our ability to direct attention is very weak and we can only maintain the visualization briefly before we are distracted
by something other than our object of meditation. At this stage, there is barely any continuity of attention, and we
quickly forget that we are even practicing, and instead drift off into dreaming ("conceptualization").
Before we begin to practice, we generally have the idea that our mind is relatively "normal," and that we have
sufficient control over its activities. Sincere self-observation quickly leads to the realization that this is not so.
Likewise, the effort to begin practicing meditation leads to the impression that somehow meditation is making the
mind worse. This is not the case. In fact, at this level of practice, we are already beginning to see just how bad the
true state of our mind really is.
What we need at this point is a tremendous effort to gain control over our attention; that effort is symbolized by the
raging fire.
2. Continual Placement, or Fixation with Some Continuity
The monk still has no secured the animals, but the elephant and the monkey show a small patch of white. This
indicates some progress in our effort to direct our attention at will.
We are able to hold the image for a short time, yet the periods of distraction are still longer than the periods of
concentration. We still drift off into dreaming more than we remain focused on the object of concentration.
3. Patch-like placement
The monk now has a rope around the elephant's neck. This
indicates that mindfulness and vigilance are becoming more active.
The rabbit on the elephant's back symbolizes a form of laziness that invades our practice when we start to feel like
we are doing it right. Suddenly, we are in danger of becoming lazy, and our efforts to direct attention may lessen.
8. Becoming Single-pointed
Attention is sharp and clear, with mindfulness and vigilance very strong,
thus neither excitement nor laxity can even arise. Yet, effort to concentrate is still required. To advance to the ninth
state, we only need to practice more and become familiar with the eighth state.
Truthfully, this is still a level of "approximate tranquility," relative to the "human plane of
desire." In other words, to advance, one needs to enter into Initiation.
Higher Levels of Shamatha
Emerging from the meditator of the ninth state is a rainbow bridge with four colors: these correspond to the four levels
of the Form Plane (Yetzirah), and the Four Levels of the Formless Plane (Briah), and the levels of meditative
concentration developed therein.
Practical Advice
Having a stable foundation is essential to successfully practicing any of the meditation techniques taught in the
Gnostic tradition. Therefore, we recommend students to begin by developing concentration at least until they can
sustain the fourth or fifth state as described above. This ensures that the student is able to maintain continual
awareness of any practice they engage in.
Stated another way, in order to effectively practice psychoanalytical (vipashayana) or enter into any type of Samadhi,
stable calm abiding should be achieved first (anything above the fourth state). This is best accomplished by working
with a concentration practice until the student's attention is able to remain focused on the object of meditation for the
duration of the session, without ever losing mindfulness.
Naturally, our practices will be even more effective and penetrating if we develop higher degrees of shamatha.