Let us now move to the four successive steps of dhyana process, which begins
with Pratyahara. It implies withdrawing the senses away from the external
world and turn our attention inwards. The whole dhyana process is pursued in
this very mode. It needs to be appreciated that all happenings out in open
originate within one’s mind. You visualise, ideate, discriminate, articulate, and
then will upon to act. And the nature of any action is influenced by how each
mind is inherently framed. You need to look within to figure out what lies in
store of the inner realms of the mind. In the process, before the final desired
destination is struck upon, one passes through various layers of mind that
throw light on memory impressions picked up in the immediate and distant
past.
Going through the process, first comes to sight thought crowd gathered up
that relate to immediate past. Mind keeps flirting with them nonstop. Large
majority of them are inconsequential and negative. They engage our attention
in immediate terms. Also, persistent desires keep chasing us. Impressions of
unpleasant experiences in the past keep alive hurt feelings, which keep
disturbing our emotional frame of mind. In turn, they induce a sense of fear
and insecurity about future. Mind remains so much occupied with these
thoughts that it doesn’t allow space necessary to process any fresh thought
objectively. Mind, thus, remains unnerved and therefore becomes restive. But
then, without becoming aware of them, it would not be possible to resolve and
get disengaged from them. So, the first call is to get disengaged from that
thought crowd with the help of fresh educative inputs. Denial does not help.
Having thus disengaged oneself from the indwelling thought crowd which
otherwise keep hounding us from within, one feels unburdened and relaxed.
Following which, doors open to strike even still deeper layers of mind.
As we move deeper, one’s true nature gets revealed – inherent vulnerabilities
and workable part of indwelling potential - coming as they may as reflection of
the Karmic imprints carried over from the past. We, thus, become aware of
our inherent tendencies – desires, habits, likes & dislikes, prejudices &
obsessions, virtues & attributes. Also, our indwelling potential. Accordingly,
one could take necessary corrective initiatives to get over limitations of mind
again through fresh educative inputs. Also, acknowledge the workable part of
indwelling potential, hone them further, and make them worthy of being
applied in contemporary terms. Even creative abilities could be further
amplified by expanding one’s reach through conscious efforts.
Once well established in the process, step-by-step one could go deeper and
deeper, and unravel memory impressions laid down even at unconscious level.
Eventually, one may strike at the core of existence. One’s true self then gets
revealed. One then realises the unity underlying all diverse existences. That
makes one rise above the sense of duality and thereby relative perception.
One’s full potential of mind thus gets unfolded when it would know no limits.
Once mind gets interiorised, the next step is to develop Dharana. Here begins
the dhyana process proper. It calls for training one’s mind to remain focused to
wherever attention is paid. It needs to be appreciated here that to get to the
bottom of an issue in hand, or successfully make it to the desired destination,
focused attention is necessary. To go about, one needs a concept to work
upon, is what dharana literally stands for. That drives the process further.
Concept involves thought. You may reflect upon a thought but can’t
concentrate on it, no matter how valuable it is. To overcome this limitation,
some iconic imageries are made use of in Indian tradition over which one is
supposed to concentrate. They are named as deities so that we could engage
with them with a sense of veneration. An image has instant appeal. They are so
drawn as to portray the dharana that drives through the dhyana process. The
educative message entailed in the imagery, does also throw light on how to
organise our thought process that may help us conduct with ease and comfort
overriding all challenges coming our way. Simultaneously a mantra identified
with the imagery in focus is chanted, which again is a verbal projection of the
concept. That makes the process even more potent. As the mantra resonates
with the imagery in focus, it helps develop concentration. The process does
also help inculcate a value system. Here comes the role of a Guru, who
identifies and suggests an iconic figure suited to individual needs.
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