{"id":2034,"date":"2020-03-09T15:03:03","date_gmt":"2020-03-09T05:03:03","guid":{"rendered":"http:\/\/dying-and-death-reflections.com\/?page_id=2034"},"modified":"2020-03-15T19:15:11","modified_gmt":"2020-03-15T09:15:11","slug":"stage-of-contemplation","status":"publish","type":"page","link":"https:\/\/dying-and-death-reflections.com\/index.php\/stage-of-contemplation\/","title":{"rendered":"Stage of Contemplation"},"content":{"rendered":"\n

In the second stage, contemplation of the dharma<\/em>, we\ndevelop the prajna of experience<\/em>, the insight that arises when we\nreflect deeply on the knowledge we have acquired through our formal studies.\nThat knowledge needs to be processed and internalized through the practice of\ncontemplation. <\/p>\n\n\n\n

In this way, we become one with our intellectual understanding;\nwe are no longer frozen in theory. Our knowledge becomes part of our being. The\nmethod taught for this stage is called \u201canalytical meditation.\u201d Although it is\ntermed \u201cmeditation,\u201d it is regarded as contemplation because it is a method of\ntraining that actively engages the intellect and conceptual mind. <\/p>\n\n\n\n

This form of practice involves the methodical and precise\nanalysis, in a formal meditation session, of a particular topic or issue you\nhave studied, and which interests you. There are many suitable areas of\ninvestigation. <\/p>\n\n\n\n

However, although there is a certain structure or formality\nto such contemplations, the exercise is fundamentally very personal. When you\ncontemplate the words of a teaching on suffering, for example, you might\nanalyze the meaning of each word, as well as the meaning of an entire verse.\nBut you carry out your analysis in your own words, on your own terms, from the\npoint of view of how you know and relate to suffering. In this way, your\nunderstanding is clarified and you arrive at a deeper meaning. <\/p>\n\n\n\n

The knowledge you began with expands and opens as you make\nan experiential connection to the teachings on suffering. Their meaning becomes\na living experience and your knowledge of it goes beyond the purely conceptual.\n<\/p>\n\n\n\n

This second stage is what we seem to be missing in the West.\nWe have a great deal of study and also of meditation, but we have no\ncontemplation in the middle. That is why we have so much trouble joining daily\nlife with meditation. Contemplation is the bridge between our conceptual\nunderstanding and everyday experience and the nonconceptual experience of\nmeditation<\/em>. It is like the lab that goes along with our coursework in\ncollege. <\/p>\n\n\n\n

First, we read our books and go to classes. Then we go into\nthe laboratory, where we get hands-on experience by conducting experiments and\nobserving and testing the results. In this way, our experience becomes fuller\nand more complete. The knowledge we develop is not limited just to our \u201chead.\u201d <\/p>\n\n\n\n

We experience greater synchronization of body, speech and\nmind \u2013 physical being, emotions and cognition \u2013 working together harmoniously. <\/p>\n\n\n\n

Milarepa said that the prajna of experience is like the mist\nthat appears in the early morning. It looks so solid and so real, but later in\nthe day, when the sun has risen, the mist simply disappears. Likewise,\nexperiences of contemplation are temporary. They come and go like the morning\nmist. At this stage, we are developing genuine experience, but it has not yet\ndeveloped into complete realization or the full state of wisdom. <\/p>\n\n\n\n

Our experiences in contemplation may be very powerful and\nmay seem to be experiences of realization; however, we should not mistake them\nfor actual realization. <\/p>\n\n\n\n

For example, we may have experiences of emptiness, bliss or nonthought. When such an experience occurs, it may feel quite substantial and have a powerful impact on us. We may believe that we have achieved an enduring insight; but then it is completely gone \u2013 like mist that suddenly disappears from sight. This type of fluctuating experience is common while we are on the path and is a sign that it is mere experience rather than genuine realization. This indicates that it is necessary for us to go on to the next stage, which develops the prajna of meditation<\/em>. <\/p>\n\n\n\n

Source: Taken from Ponlop, Dzogchen. Mind Beyond Death<\/em>. Shambhala Publications. Kindle Edition. <\/p>\n\n\n\n

\"\"
Reflection:
In the second stage,\u00a0contemplation of the dharma<\/em>, we develop the\u00a0prajna of experience<\/em>, the insight that arises when we reflect deeply on the knowledge we have acquired through our formal studies. That knowledge needs to be processed and internalized through the practice of contemplation.
(Dzogchen Ponlop) <\/figcaption><\/figure><\/div>\n\"Facebook\"<\/a>\"twitter\"<\/a>\"reddit\"<\/a>\"pinterest\"<\/a>\"linkedin\"<\/a>\"mail\"<\/a>","protected":false},"excerpt":{"rendered":"

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