Zazen meditation of the Rinzai tradition. All in Zen! Do you know what proper meditation is?

Philosophy of zazen

Zazen is one of the leading meditation methods practiced in Buddhism. Like all meditation techniques, it is aimed at achieving harmony. Its main purpose is the so-called "calming the body."

The philosophical basis of zazen is the understanding of the principles of existence and the attainment of enlightenment through meditation. The philosophy of zazen allows you to rediscover yourself, look at your feelings from the other side.

During meditation, the stream of consciousness stops, the sensations of time and space, under which existence is hidden, are lost. This is how silence and tranquility are achieved, the sphere of serenity, the achievement and knowledge of which is the philosophical task of Zen.

The technique of zazen meditation is simple and effective, as evidenced by the many Japanese monks who practice this meditation in their temples as their only practice.

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Zazen traditions

Zazen is the traditional sitting style of the Japanese Soto school. It is practiced in specially prepared rooms of temples - zendo. It is also used in combination with kinhin meditation - a meditative walk.

The session and the end of zazen are marked by striking the bell, three at the beginning and one at the end. Meditation begins with the traditional greeting of the gasse - the ritual bow of the disciples and the master.

In Japan, meditation halls are equipped with special straw mats on which zabuton meditation cushions are placed.

There are the following traditional positions for zazen:

• lotus position, it is called - kekkafudza;
• the position of the unopened lotus - hankafudza;
• sitting in Turkish - agura;
• the classic Japanese position is seiza.

During meditation, the correct abdominal type of breathing is used, called hara. The practitioner keeps the back straight so that the spine is straight and the ears and shoulders are parallel to each other - this is one of the main principles of doing zazen.

The position of the hands is called cosmic mudra, they are folded on the belt line into a beautiful oval, the palm of the right hand is under the left palm, and the thumbs lightly touch, as if a sheet of thin paper is enclosed in them.

Modern Zazen Practice

To date, many meditative practices have confidently entered the life of a European person. They have become fashionable and popular attributes for many people. For others, meditation practices have become a way of self-discovery and self-improvement.

Zazen is no exception. A large number of people around the world practice this meditation technique away from Japanese temples, in special yoga rooms or at home.

The European meditation technique is very different from the traditional one, as it is adapted to the conditions of life. modern man. For her, chairs and small pillows under the back are often used, which allow you to keep the spine straight throughout the practice, without creating discomfort distracting from meditation.

Zazen at home

In order to practice zazen at home, you need some free time and space.

• Take a position for meditation. You can use a small pillow for this, or you can skip it if you prefer a standing position. Among the options for positions, you can choose - the pose of a lotus, an unopened lotus, sitting on your knees, sitting in a Turkish position or a standing position.
• Make cosmic mudra with your hands. Fold your arms at waist level so that the palm of your left hand is on top of your right hand and your thumbs touch each other. You should get an oval of the correct shape.
• Close your eyes and focus on your breath and don't think about anything else. Slowly count each inhale and exhale 10 times. If your thoughts are bothering you, then "recognize" them and focus on your breath again. Continue like this for 10-15 minutes, until thoughts stop interfering with the count.
• Open your eyes and stretch your limbs, this will restore blood circulation to normal.
• Gradually increase the time of meditation up to an hour, the more regular your classes are, the calmer you will be, and everyday problems and you won't be afraid of stress.
• During meditation, do not try to breathe in any particular way, if it is difficult for you, breathe in the way you are used to. Better try to conduct research of calmness and stillness, silence will help you with this.

Zazen meditation is great way distract from the daily hustle and bustle and focus on your feelings and sensations, it brings harmony and tranquility.

There is no spoon. Do you remember the phrase from the movie "The Matrix" spoken by a Buddhist monk?

Is there really a spoon? In Zen there is a kind of practice called koans. Koans are riddles that the master asks the student to check the extent of his progress on the path of Zen. In relation to Zen, it is more correct to say insight than understanding. "There is no spoon" is also a riddle, a koan...

What makes Zen different from other spiritual practices?
Basic distinctive feature Zen is the rejection of canonical texts, of treatises. In the Zen system, of course, there are treatises, but they do not play a key role.

Zen differs from other Buddhist schools in its directness, simplicity, practicality and immediacy, inextricably linked with ordinary life. Zen is the only teaching where there is room for laughter.

What is Zen anyway?
Zen is a branch of Buddhism.
In the broadest sense, Zen is a school of mystical contemplation or the doctrine of enlightenment that emerged on the basis of Buddhist mysticism.

The Zen teaching came from India to China, where Boddhidharma brought it, and was further spread to Far East(China, Japan, Vietnam, Korea).

The word Zen comes from the Sanskrit word dhyana, which means deep concentration.

Zen directs us to experience reality directly, instead of looking at the world through mental concepts. The philosophy of Zen is very close to the philosophy of Advaita. Both there and there the goal is to overcome the duality of perception.

The duality of perception is the division of the world into friends and foes, good and bad, white and black, right and wrong. What we like - attracts us, and what we don't like - repels us. This is how karma is created.

How is the duality of perception formed?
We live in object space. In order to operate with objects, we give objects specific names, that is, we designate objects with symbols. And at a certain moment, it turns out that we stop living in true reality and find ourselves completely immersed in the reality of symbols.

At the same time, the reality of symbols is inside us and often has little in common with true reality.

In perception there is one who perceives the subject and the object of perception. There is also the process of perception. If we overcome the duality of perception, what will become of these three? This is also a koan! ?

A network of relationships is created in the human mind, how we relate ourselves to other objects. From this, our ego is formed and, accordingly, our attachments. There is nothing wrong with this, if only it did not cause suffering in us.

For example, here is the director of the enterprise. Suddenly, the business collapses. This causes great suffering for the director.

In Zen, it is proposed to replace such dual perception with "Pure perception", perception without evaluation, when the subject and object merge and the person feels his inseparable connection with the whole world. This is the same as in yoga "come to the source", to find the source that is inside, but does not belong to us.

Such a person feels that we are all One, One from the very beginning. The angle of perception changes very drastically. And now the director of the enterprise will not suffer too much about the collapse of the enterprise, since a direct perception of the situation will allow him to choose the most appropriate way to respond.

It seems to me that women are much closer to the perception of Zen than men. Because Zen is intuitive and spontaneous.
Although in Japan there was a division into two polar schools, Sotto (rational) and Rinzai (irrational) on behalf of the founding masters.

I found a particularly vivid manifestation of Zen in creativity and martial arts. In creativity, with the help of Zen, the artist becomes able to express his true inner self.

In martial arts, in a fight with another samurai, there is no time for reflection, here the main role is played by the speed of perception and decision making. Although the samurai who practiced Zen in Japan had an expression that the one who did not draw the sword at all wins. This speaks of the ability to resolve the situation without the use of force, without violence.

Being in a dual state of perception, we create the fetters of the ego for ourselves, and therefore continue to create karma for ourselves. The transition to "Pure Perception" helps us resolve this issue once and for all.

2. Meditation in Zen

Meditation in Zen gives paramount importance. In general, melitation is almost the main and only practice in Zen. Meditation in Zen is called zazen, which means sitting meditation.

In Zen, meditation is the main and highest practice. It is believed that in order to achieve the task of enlightenment or gaining "Pure perception", it is enough just to practice zazen diligently.

3. Sitting meditation

Meditation is working with your own mind.

The main advantage is awareness training. Mindfulness is applicable to use in any other activity. When a basketball player trains, he trains the skill of throwing the ball into the basket. And this skill is applicable only in basketball.

Mindfulness is a universal skill. It will also serve you when you communicate with another person, play basketball or fly an airliner.

The method of sitting meditation is very simple. But the effect you get is proportional to your concentration in practice. That is, how much you invest in practice, so much you get.

4. Meditation technique

For meditation you will need:

Flat surface area and mat;
- a period of time of 15-20 minutes, during which no one will definitely disturb you;
- you need a mood for meditation, and calmness - internal and external.

The rug is suitable not too thin and not too thick, with a side size of 60-80 cm.

For meditation, 4 main postures are most commonly used: coachman posture, lotus posture, half lotus posture and Burmese posture. You can start practicing from the coachman's pose (the usual cross-legged sitting posture).

Another very important note! During meditation, the spine should be straight. More precisely, the head and spine should be located in one straight line. Imagine that you are being pulled by the top of your head, and the spine is like pearl string attached to her.

You should maintain an intermediate state between relaxation and minimal tension in the body in order to maintain a straight back. To do this, sit on a rug, put a pillow or another similar rug under your buttocks, folded in half, so that you sit on an elevation of 6-10 cm. This will allow you to more evenly distribute the load on your knees and buttocks, and therefore be in meditation for a long time without experiencing any discomfort. From meditation to meditation, alternate the position of the legs! - this is a prerequisite that will protect you from possible curvature of the spine.

Place your hands palms up on your knees. Can use jnani mudra, for this, connect a large and index fingers. This mudra adjusts to perception.

A common question is whether to use music for meditation? As you wish - then you can easily different meditations. And you yourself will feel - they have a different taste.

Don't meditate on a full stomach. As you progress in your practice, you will find that a certain diet, as well as avoiding nicotine and alcohol, make great progress in your practice.

Keep your eyes closed or half closed. The head is positioned as if you are looking at a point on the floor at a distance of 1.5 meters from you, while the gaze is slightly defocused.

Concentrating on your breath will make it easier for you to achieve a meditative state, because breathing is connected with the whole physiology of the body, and so on ... Let your breathing become more and more calm and measured during meditation, then the body relaxes, and then thoughts that disturb you dissolve.

Breathing should be soft. If you feel yourself sinking into a drowsiness, you can make the inhalation a little longer and stronger, and the exhalation a little shorter and weaker. Usually such breathing is practiced at the beginning of meditation in order to fill oneself with energy and freshness. As you relax, the emphasis shifts to exhalation. The exhalation is longer and smoother than the inhalation. This will help you relax more.

Think of thoughts as clouds that come and go. They just come and go. They come and go. The stronger the state of meditation, the fewer thoughts will become. It's just a matter of practice.

During meditation, we use two focuses of concentration: the breath and the dan tien center (two fingers below the navel). We first concentrate on breathing for a while (2-4 minutes). Then we concentrate on the Dan Tien (2-4 minutes). Then we need to combine these two tricks. We simply imagine that we are breathing through the Dan Tien center. On inhalation, the flow of energy enters from the back and fills the Dan Tien. As you exhale, the flow of energy comes forward from the navel. This is how we maintain simultaneous concentration on these two focuses - breathing and dan tien.

There are two types of energy in the body - the energy of fire (yang) and the energy of water (yin). When meditating, the heat should descend to the dan t'ien (navel) area. Coolness remains in the head because the heat has sunk down. When in the head yin from the salivary glands begins to stand out transparent liquid saliva. This shows that you are doing everything right. But if during meditation the heat rises to the head, it is advisable to stop meditation and turn to a mentor for help with meditation techniques.

There are two main forms of meditation:
- meditation on an object or concept;
- meditation without foundation (without thoughts).

In the first step, while meditating on an object, you train your Mind to keep its attention on one object for a long time. Teach him to be one-pointed, calm. First you concentrate on your breathing. Then you can do meditation on a candle flame, on a waterfall. Then you can try your hand at meditation on concepts: love, light, etc.

When you are sufficiently established in the first form of meditation, you can move on to trying to meditate without thoughts.

These are the main points of the technique of meditation and the essence of meditation.

The main thing is that the technique of meditation is simple and effective. If you are really interested in self-knowledge, then this is a powerful method. The main thing is the practice itself and attentiveness to your condition.

Your meditation increases inner harmony? - Then you're doing everything right!
“... The spirit is awakened in calm, and calm in wakefulness. This is the natural state."

5. Obstacles during meditation

If you feel pain in your legs, change position. With practice, leg pain and numbness go away. The network of capillaries expands. Yoga is recommended.

If thoughts disturb. Thoughts are illusory. Recognize it!

If the face itches, capillaries are activated due to improved blood circulation. It usually resolves on its own without intervention.

If you feel phenomena of superperception or start seeing some pictures - it's nothing, go deeper and further. Your task is to achieve complete peace of mind.

6. Stages of Meditation

Overcoming physical trials;
- control of drowsiness;
- control of energy and breathing;
- control of obsessive thoughts and control of fleeting thoughts;
- state of arrival;
- condition when they arrived;
- the state when they forgot about the arrival;
- emptiness;
- action and non-action become one and the same.

If you are seriously interested in meditation, we recommend that you get acquainted with the method of sitting meditation from the practice of Zen, described in detail in the book "Kwan Yun-Lee. Won Buddhism. Commentary on the method of sitting meditation in Zen." This wonderful book practical guide enough to start learning meditation on your own.

And once again I would like to remind you of the main principle in zazen - success can only be achieved by regular practice!

Meditation even in different schools of Zen is slightly different. So in Japan (the Soto and Rinzai schools) the emphasis is on posture and breathing, while in the Choge school (Korean tradition) the focus is on the state of mind. I myself was brought up in the “Kwan Um” School of Zen, belonging to the Choge order, and what I will say about the technique of meditation is taken from personal experience.
You can read about how to sit in Zen meditation in the excellent article “Zen Practice” by Sekida Katsuki on the LIBRARY page. There are even illustrations. Therefore, let's talk about how the mind should “sit” during meditation.
First of all, do not fight with your thoughts, do not try to stop them or influence them in any way, so you will stop your thoughts with your other thoughts. Thoughts come and go like clouds in the sky. If you do not pay attention to them, they will gradually dry up and the mind will become pure. It's like cloudy water in a glass. If the glass is not touched, the turbidity will settle and the water will clear. Thoughts feed on our attention to them. As soon as we evaluate any of them (on the scale of “bad-good”, “like-dislike”, “want-don't want”), it instantly takes all our attention, and, having saddled it, we are carried away somewhere very far from the meditation hall.
During Zen meditation, we do not close our eyes, because when we close our eyes, the creative thinking(pictures will follow). To make the flow of automatic thinking less distracting, close your eyes so that only slits remain. Pay attention to all the sculptures and illustrations of the Buddha's eyes are almost closed.
If during meditation you begin to overcome sleep, then open your eyes wider.
There are many methods (“crutches”) that help at first not to fly away in thoughts during meditation. You can read the mantra. You can follow your breath by counting your exhalations. One, two, three... to ten. Then again up to ten, and again up to ten, and so on. As soon as you start counting “eleven, twelve…”, then you are already sleeping.
Another very good way to keep the mind focused and calm:
Our hands during Zen meditation are closed in mudra at a point two fingers below the navel. It is the center of our physical body, the center of primary energy and the center of intuition. If you focus on this point, then after a while you can “hear” (feel) a pulse beat there. At first, just follow him, and when he becomes clearer, Start repeating some mantra under his blows. For example: “GA-TE-GA-TE-PA-RA-GA-TE-PA-RA-SAM-GA-TE-BOD-HI-SVA-HA”.
While your mind is busy chanting a mantra, counting your breaths, or tracking your pulse, notice that you are aware of what the mind is doing, watch its activities. Where are you following from? Who is watching if your mind is busy? Who you are? IT IS VERY IMPORTANT!

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M: What is the technique of za zen meditation? What to focus on, what not to, how to relax? After all, it is very difficult to concentrate on the flow of thoughts that pass through the head, while concentrating on the body, on breathing is easier.

A: Let's start with the basics. To get answers to these and other questions about the technique of meditation, you first need to straighten your back, close your eyes, and try to complete this task: 30 seconds of not thinking about anything. Everything, the time has come.

Now let's talk to you without leaving this state. And from this state, tell me, did you manage to not think about anything?

M: No. I tried to focus on my breathing rather than my thoughts. And then I realized that this concentration on breathing is also a thought, a certain control. And then I tried not to follow my breathing. And then I thought that I already think a lot. It was one of the next thoughts that was born in my head.

A: Now close your eyes in the same way, continuing not to think about anything. Feel how your face is tense. Do you feel your pupils pulsate? Feel how much control you have over yourself. You "hold" the face, control it. Unconsciously, but very clearly. It has a lot of tension zones.

M: Then for me, meditation should begin with control over the body, and not only over the face. I guess I intuitively felt, because I started with breathing.

A: Yes, in Zen monasteries such preliminary work was completely useless, because there in itself the atmosphere of the deepest silence and peace, concentration. It is not required there. Such preliminary work is required for us, city dwellers, who are immersed in the abyss of terrible bustle. And so we “keep” our face like a protective mask, we constantly keep the defense, getting used to it and not noticing it. And this control is very closely connected with mental noise. The intensity of mental noise and the intensity of control, however paradoxical it may sound, are compensatory things that balance each other ...

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M: You said that there should be no control in meditation. It should be an observation of mental noise. But I don't have mental noise, I have an avalanche of thoughts.

A: That is mental noise.

M: If I do not begin to control them, then after a while I feel that my thoughts have flown away so far ... What kind of meditation is there! I've already solved so many problems in my life in those thirty seconds.

A: Absolutely right. And therefore, it would seem that such a simple exercise in form - to sit and not think about anything - turns into something complex. This is the first step on the path of true meditation that we take. The technique of meditation is completely permeated with such nuances, not knowing which you can do much harm.

In order to achieve this silence, just saying “stop” to yourself is not enough.

M: What should be done?

A: Understand. Dealing with this is nothing but meditation. So, just sitting and not thinking about anything does not work. There is mental noise, the source of which is a very large amount of control. And when you stay a little bit in zazen, you will feel how it is interconnected not theoretically, but at a deep, internal level. And there is an opportunity to go further. You cannot remain silent for thirty seconds. Can you just one moment?

M: Mig, I probably can. Maybe even two minutes.

A: Moreover, you will be able to do this as long as the bell that I hold in my hand subsides.

M: But I will hear that sound and somehow relate my thoughtlessness to that sound. Isn't that control?

A: Yes, it is control. But more subtle. And what does this mental noise see in you? What in you begins to distinguish such fine lines, boundaries and gradations of this noise and its absence? And its interactions with control? In you it sees something different from this control. Let's call the part of you that is watching this the "observer".

And again we will practice za-zen. Already 5 minutes.

Has the situation changed a lot?

M: There is such a word – “peace”. In me, I think, the state of dizziness and nausea was caused by states when there was no such control. It's so unusual for my body.

A: Absolutely right. Consciousness needs certainty; it cannot tolerate uncertainty.

M: Probably, my body is so accustomed to the state of control that the state without control is a state of uncertainty for consciousness. Maybe at this moment the energy works differently? We are filled with something else, and so far I am not able to accept it or work with it. Very hard.

A: It’s hard because it’s unusual, but it’s easy for the body and psyche.

M: Then yes. But at that moment, when everything swam, fear immediately rolls over. I was all bored, gathered and returned to the past state.

A: This is another one. amazing illusion in which resides ordinary consciousness. It finds it very easy to stop the mental noise until it comes across it. And at the same time, our consciousness is sure that when it is in some state of passion, it is practically impossible to do anything with it, that the situation is beyond control. It's actually very easy to calm down. It is enough to focus on breathing or hold your palms on your face.

M: People, apparently, intuitively immediately grab their faces if something terrible happens.

A: Yes, only they do it wrong. So there is very little point. They amplify this tension in their grip because they perceive it as a gesture of desperation, thereby only adding desperation to their state. Just like smoking, it can also be a sacred act. Union with the spirit of fire: I give life to fire with my breath. This is very strong meditation. And the Indians use it precisely as a meditative setting. And we smoke absolutely senselessly, we inhale carcinogens. Therefore, they can smoke as much as they like, there will be no harm to their health from this. But when you swallow smoke in a bustle... This is much more important than the chemical composition of this smoke.

The further path of immersion into the depths and mysteries of za-zen is impossible without some purposeful attitudes and knowledge. And, of course, practice, practice, practice. Bankei*, for example, without a teacher, achieved enlightenment through zazen meditation, simply because he sat in it for days on end. And at some point, he got so tired of it that his ego simply “broke” from overload. This sometimes happens: when you get very tired, you bring yourself to complete exhaustion, suddenly, quite unexpectedly for yourself, you begin to be present in every movement, your consciousness becomes clear. Why? It takes energy to maintain the defense mechanisms of the ego, as well as all other bodily functions, and when it runs out, we are much more adequate than when we are fresh and rested.

Let's get back to the technique of meditation. So, contemplating mental noise, it cannot be stopped. But the first step towards stopping it is to loosen control through deep relaxation. The next step in reaching the goal of meditation is already being done on the basis of what we have just worked through.

But what is the purpose of meditation? The goal is very simple at first glance: to grow a moment of mental silence to the size of minutes, then hours, days, and finally the whole life. And here, in this place, the second trap arises, which all adepts who practice meditation face, without exception. They are just stupidly trying to expand this moment. Somehow extend it.

M: And how can it be “stupidly” expanded?

A: Not thinking and not thinking, and still not thinking. By the way, in the book "Death in spite of" ** describes the reverse of this practice. It says that mental peace and quiet can be achieved in this way, but people who achieve it in this way are very different from those who truly achieve it. This state is similar to the state of dreamless sleep.

In order to get out of this dead center, we need to study this moment of silence more carefully and understand what its main property is and why this property is so fleeting that we cannot hold on to it longer. This is the second step on the path to mastering the technique of meditation. The way to find the answer to this question is quite long and sophisticated, and for some adepts, especially those who study without mentors, it can take years. That emptiness and absence of thoughts that arise in this brief moment is not at all just emptiness, a pause, as we usually naively believe. This void is filled, and filled to the max. And it was precisely this occupancy that prevented the mental noise from resuming its usual thundering flow. What is it filled with? Nothing but a presence within oneself. To make it clearer to you, I will simply restate the purpose of meditation, and now, in the second stage, it will sound different. If at the first stage it sounded like a release from mental noise, then at the second stage mental noise ceases to be the focus of the task set before us. As amazing as it sounds, it is precisely the attempt to get rid of mental noise (secondarily after control) that contributes to its renewal: we are involuntarily waiting for it all the time. And with this expectation, we provoke him to reappear.

Even children at the age of nine understood what mental noise was and how to stop it. So from this age, people may well begin to practice meditation if they have a very strong desire.

M: You said that the child is completely lost in mental noise. Does he control it or not?

A: No. Mental noise controls him. He does not control mental noise in any way. He is unaware of his presence. And if an adult, if he has not degraded (some people in old age are also not able to understand this), this can be somehow explained, then little child this cannot be explained in principle. He is unable to understand that this current is happening in him.

So, we change the purpose of meditation. To change it, we must discover that, first, mental noise is not all we have when we contemplate it. That in addition to mental noise, there is also a rest point that this mental noise does not affect (which children really practically do not have, and that is why children cannot, in principle, distinguish themselves from mental noise). So, there is a resting point that this mental noise does not touch. What is this point? The answer to this question opens the gate to the next level of meditation practice. Because the answer to this question is the simple fact that we are not identified with mental noise to the extent and to the extent that we distinguish ourselves from it. And we distinguish ourselves from mental noise, no matter how amazing it sounds, to the extent that we contemplate it. This is paradoxical only at first glance. But think about it, because in the normal state you do not notice this mental noise. Although in the normal state it is no less, and even more.

M: It turns out that in the normal state we are not separated from it, just like a child.

A: Yes. But a child, in principle, cannot go through this, but we can. We are not identified with mental noise and we are not (that is, we have a point of rest, not rushing after this thundering stream) the place where we contemplate it. It is the paradoxical nature of this conclusion that has served and continues to serve as an obstacle for novice zazen adepts.

A: So, there is something in us that contemplates mental noise, which is not mental noise and is not dissolved in it. Because in this case it could not distinguish itself from mental noise, and therefore it could not distinguish and single out this mental noise as a separate object, which small children, alcoholics, very old people with a tendency to insanity cannot do. And if you can be at the first stage of meditation, then you can understand what I am talking about. We see this thundering current with a part of us that is not it.

M: And what generates this mental current?

A: This is the most important and most main question, without an answer to which it is impossible to properly perform meditation. At the bodily level, these are certain centers of tension. But on a mental level it is something else. Most big paradox lies in the fact that mental noise is a product of a decrease in the fullness of our presence in ourselves. This is the greatest secret of the zazen meditation technique and is the golden key to the door that leads to enlightenment.

So, when we are present in ourselves in the maximum fullness (in its maximum, representing the state of the enlightened), then it is this presence that completely destroys, without any trace, the most powerful mental flow. And when we fall out of the presence, we begin to be absent, he immediately appears. And the more we are absent, the more mental noise intensifies. And when, finally, we cease to be present at all, it completely takes possession of us. We cease to distinguish it from ourselves, and are completely involved in it. Accordingly, the way back is as follows: the first step - we begin to distinguish mental noise, we contemplate it. But most importantly, what we achieve in this way is that we establish a certain point that is different from it. And this point is the observer. The second stage - we try to be at the point where we observe our mental noise, at the place called the observer. We watch how he watches. The procedure for observing the observer is a completely landslide, catastrophic, most powerful of all possible way to the expansion of consciousness, almost instantaneous, bang! - and that's it. Because this is the structure of the act of self-consciousness. The one in which "I posits myself in myself through myself." This is precisely what main secret meditation techniques, at least at this stage.