Self-Realization through Yoga Meditation of the Yoga Sutras, the contemplative insight

of Advaita Vedanta, and the intense devotion of Samaya Sri Vidya Tantra

Types versus Stages of Meditation

by Swami Jnaneshvara Bharati
SwamiJ.com

There are many Types of meditation based on

the Object that is Observed by the Observer,
and these can evolve through Stages, from
Gross, to Subtle, to Subtler, and Subtle most.

Three interrelated principles: This article describes the interrelationship between three
aspects of the meditation process, and how these lead one to experience not only the
breadth, but also the depth of meditation:

Focal point as the basis of meditation Types

Process of Observer, Observing, and Object Observed

Stages of meditation evolving past the focal point

Focal point of meditation

Basis for the Type of meditation: It is common for one to ask a meditator, "What type of
meditation do you do?" Usually, it is the Object on which one focuses attention that
determines the answer to the question. Following are some of the examples (their
popular names are excluded):

Sensation experience (mostly sense of touch or seeing)

Breath (many different methods)

Energy (chakras or channels of energy)

Attitudes (love, non-violence, compassion)

Mantra (various types or traditions)

Visualized image (numerous varieties)

Stream of thoughts (methods known by different names)

The styles, systems, or types of meditation may go by different names, and they may be
taught by a wide range of schools, traditions, teachers, lineages, religions, or paths, but
the primary underlying discrimination between them is the nature of that focal point.

Subtler than the Gross Objects: What is often missed, however, is that meditation
evolves in stages (described in detail below). Some systems or schools of meditation
deepen beyond the Gross form of that Object of meditation, while others remain focused
on that single Object, and go no further. In other words, some go very deep, while others
remain in the shallow waters of practice with that Gross Object, not recognizing the
further reaches of meditation.

Another way of saying this, is that some methods of meditation are only methods of
relaxation, and do not really pursue the depths of practice that lead to higher, truer
states of consciousness or being. Still others emphasize only the surface meditation
Objects as part of religious worship, not pursuing the esoteric depth of the practices.
While these surface practices might be very useful, they are early stages from the
perspective of the whole of the meditative process.

As an example, meditation on the mechanical aspects of breath may be the basis for a
system of meditation. This can be extremely relaxing and may bring some peace of
mind, as well as improved physical health. Yet, if the practice is limited to the Gross
breath alone, the higher aspects will be missed. Beyond the Gross breath is the energy
(prana) that is behind the breath, as well as many levels of mental process, the
instruments of mind itself, and the Subtler aspects that define our individuality. Beyond
that is the true Self, the direct experience of which is called Self-realization, or other
names.

Similarly, one may practice meditation on the sensory experience throughout the body,
which is a very useful practice. However, Subtler than the physical sensation is the
energy (prana), the senses themselves (as Objects of examination), the mind which is
doing the experiencing, and the deeper mental aspects beyond the conscious thinking. If
one chooses to progress beyond the sensing stage, the sensory meditation can be used
effectively near the beginning of a specific meditation session, following this with the
Subtler meditation practices.

The same kind of Gross versus Subtle meditation also applies with the Gross levels of
mantra, attitudes, and all forms of visualized images. Each of these surface level
practice are useful in their Gross forms, and each can be followed to their Subtler
sources, but only if the meditator is aware of the process of meditation moving in stages.
Top

Observer, Observing, and Observed

Three aspects: In each of the examples above, there are three aspects to the process of
meditation:

Observer <--> Observing <--> Observed

Object: There is an Object being Observed, including visualized images, sensation,

breath, mantra, and attitudes, etc..

Observing: There is also a process by which that Observing occurs, which utilizes the
sensory and mental instruments.

Observer: Beyond the mental and sensory instruments, there is an Observer, who is
doing the Observing by means of those instruments.
1. Object Observed: A Gross Object is composed of Subtler Objects. We are all familiar
with this process in the physical world, in relation to Objects being constructed of
compounds, molecules, and atoms. A similar process is encountered in the Subtler
meditations. In each case, there is an Observed Object, whether that Object is the Gross
Object itself, or one of its Subtler components.

Observer <--> Observing <--> Observed

Gross Objects: The notion of meditation on a Gross Object is pretty straightforward,

including any of the familiar Objects, such as visualized images, sensation, breath,
mantra, and attitudes, etc..

Subtler components: All of the Objects are constructed of five Gross elements called
bhutas, and these are earth, water, fire, air, and space. These five also have five Subtle
elements, called tattvas, which are the Subtler aspects of earth, water, fire, air, and
space. Subtler than these are the mental processes and three components out of which
these arise, which are called gunas (sattva, rajas, and tamas).

Although one may be practicing meditation on Gross Objects, which is extremely useful,
it is also important to recognize that these Subtler explorations of the component nature
of the Objects is a further stage of the meditation process. The particulars of how to do
those Subtler meditations come with practice and training.

2. Observing process: Subtler than Observing either the Gross Objects of the various
types of meditation, or the Subtler components of those Objects, is meditation on the
process and instruments by which that Observing or meditating is done. The process
and means of Observing is, itself, now the focal point of meditation.

Observer <--> Observing <--> Observed

Meditation on the Observing process includes meditation on the:

Indriyas: The ten senses, including the five active senses (karmendriyas) and the five
cognitive senses (jnanendriyas).

Antahkarana: The inner mental instrument includes the four functions of mind, which are
manas, chitta, ahamkara, and buddhi

Vayus: The five forms of energy flow of prana, the Subtle energy underlying the Gross
breath

Notice that when meditation is done with these inner instruments as the Object of
meditation, attention has shifted away from the other Objects, such as visualized
images, sensation, breath, energy, mantra, and attitudes, etc.. This is a Subtler aspect of
meditation, and leads one further inward, moving in the direction of the center of
consciousness, the Self.

3. Observing the Observer: Here, attention has shifted not only past the Gross Objects
and their Subtle components, but also the sensory and mental processes by which they
were being Observed. Attention is now directed towards the Observer itself, seeking to
experience the Subtlest aspect of individuation.

Observer <--> Observing <--> Observed

This stage is so Subtle that it becomes extremely difficult to talk or write about. In this
arena of individuated identity people can easily find themselves in philosophical debates
with one another. Observing the Observer has to do with Asmita, which is described as
I-ness itself, which is Subtler than the mental instruments through which Observing
occurs. The function of mind called Buddhi (which knows, decides, judges, and
discriminates) has levels of functioning itself, and the finest aspect of buddhi can also
considered a part of the individuated Observer.

Going beyond relaxation: An important point here is that when we discriminate between
styles or types of meditation on the basis of the Gross Object of meditation (visualized
images, sensation, breath, energy, mantra, and attitudes, etc.), we can unfortunately
miss these Subtler levels of Observing both the Observing instruments and the Observer
itself. With awareness of this process, our inner journey will not restrict itself to the
shallower stages of meditation. We will not then settle for mere relaxation stages, but will
pursue the depths of self-inquiry, so as to ultimately experience the eternal core of our
being, by whatever name you choose to call that.

Top

Stages of meditation

Whatever Gross Object is chosen for meditation (visualized images, sensation, breath,
energy, mantra, and attitudes, etc.), the process moves inward through stages (Gross,
Subtle, Bliss, I-ness, Objectless). All methods of meditation, of all schools, traditions,
teachers, lineages, religions, or paths are experienced in one or more of the stages
described below. This is a universal framework for deepening meditation, and is
extremely useful to understand, in that it allows you to see where you stand, and where
you are going.

See also the summary page entitled:

Five stages of meditation

Stages of attention: In going through the stages of meditation below (Gross, Subtle,
Bliss, I-ness, Objectless), it is useful to understand that the attention process itself also
advances in stages. This means the nature of attention itself is also refined in subtler
forms.

Attention: Simple attention is meant to denote that awareness that we are all
accustomed to experience. While it might be a deep metaphysical reflection to discuss
the nature of attention, it is here being used in a straightforward way.

Concentration: The effort to bring attention to a single point is called concentration

(dharana). The concentration is temporary, and is broken by interruption of other thought
patterns, impressions, or sensations.
Meditation: When attention turns into concentration on an Object (any Object, at any
stage), and when that concentration is unbroken for some period of time, that is called
meditation (dhyana).

Samadhi: Recall the three part process of Observer, Observing, and Observed. When
meditation deepens to such a point that these three seem to collapse into one
experience, that is the meaning of samadhi. It is as if there is no longer an Observer or a
process of Observing, but instead, all that exists is the Object itself. Thus, samadhi may
occur at levels. (Sometimes the word samadhi is used to connote solely the highest
state of consciousness, so it is important to know that the word is also used at a variety
of levels and in relation to different objects.)

If the difference between attention, concentration, meditation, and samadhi is not clear, it
is best to think of the stages below in terms of simple attention. The stages can be
viewed as the various levels one moves through on the inner journey, and the matter of
whether the attention is occurring as concentration, meditation, or samadhi can be left
for later, or allowed to come over time through direct experience.

Stages of meditation: Below are descriptions of four stages of meditation with a focal
point, and then a fifth stage of objectless meditation. (see Yoga Sutras 1.17-1.18)

Gross (Savitarka)
Subtle (Savichara)
Bliss (Sananda)
I-ness (Sasmita)
Objectless

Gross stage: All of the methods of meditation described above (visualized images,
sensation, breath, energy, mantra, and attitudes, etc.) operate at the Gross level of the
world.
Meditation on physical sensation is at the Gross level.
Meditation on mechanical breath is at the Gross level.
Meditation on the syllables of mantras is at the Gross level.
Meditation on visualized Objects is at the Gross level.
Meditation on stream of thoughts is at the Gross level.
While each of these might be considered a different style or type of meditation, they are
all being done at the same stage of meditation, which is the Gross or Savitarka stage (or
level). If the meditator wants to go to deeper meditation, samadhi, and Self-realization,
these Gross Objects must be experienced in their Subtle forms, along with the Subtle
instruments of our own makeup that allow them to be experienced.

In other words, you must let go of the Gross level of the Object for meditation to deepen.
You must go beyond the Gross stage of meditation, regardless of which style you are
practicing.

Gross (Savitarka)
Subtle (Savichara)
Bliss (Sananda)
I-ness (Sasmita)
Objectless
Subtle stage: For all of the Gross Objects above, the question is what is the Subtle level
or stage underneath. To not pursue the Subtler aspect of these Gross Objects is to stay
stuck in the most surface level of meditation. The deeper experiences of samadhi and
Self-realization will totally elude one who emphasizes the Gross meditations alone,
without following those beginning level practices into the field of experience out of which
they come.
In the Subtle stage of meditation, the Gross Objects are now experienced in their Subtle
form:

Physical sensation is replaced by exploration of the nature of sensing itself.

Mantra begins to be experienced beyond the syllables.
Visualized images begin to be experienced in their Subtle or formless forms.
Meditation on streams of thoughts is replaced with meditation on the mind which is doing
the thinking.
There are two general ways in which this Subtle level is utilized for meditation leading to
Self-realization:

First, the Gross Objects are explored in their Subtle forms of shape, vibration, and light
so as to determine that they are not truly related to the Self, and can be set aside with
non-attachment as not worthy of further pursuit on the inner path to Self-realization.
(They may, however, be useful in other ways related to the Gross world, such as your
physical health.)
Second, the Subtle forms of our own constitution are explored as Objects of meditation.
They are seen to be not-Self, and are also set aside with non-attachment. This includes
the instruments with which we experience the Gross meditations. For example, the
senses of sight and touch (physical sensation), the pranas underneath Gross breath, as
well as the mind which is doing the processing of all this data.

Gross (Savitarka)
Subtle (Savichara)
Bliss (Sananda)
I-ness (Sasmita)
Objectless

Bliss stage: Underneath, or Subtler than all of the Gross Objects, the Subtle aspects of
those Objects, and the Subtle Objects of Observing, there still remains consciousness.
When all of these subside, or are transcended, there remains a feeling of Bliss or Joy
that is called Ananda.
This Bliss is not a mere emotion, as wonderful as emotions can be. It is a whole different
order of reality or being, Subtler than the mind, which normally experiences emotions.
This can be seen more clearly by looking at the article on the Koshas, where you can
see graphically how the day-to-day thoughts and emotions are at the mental level
(manamaya kosha), whereas the Bliss being described here is at a deeper level, beyond
the typical mental functioning.
One of the main reasons for this Bliss is the fact that all of other levels and Objects have
been temporarily allowed to come to rest, or be transcended during this period of
meditation with Bliss.

Gross (Savitarka)
Subtle (Savichara)
Bliss (Sananda)
I-ness (Sasmita)
Objectless

I-ness stage: Regardless of the Gross or Subtle Object on which you may have been
meditating, or even the meditation on Bliss, there is an I-ness (Asmita), an individuality
that is experiencing those Objects of meditation.
When meditation shifts so far inward that the Object of meditation is the I-ness itself, it is
irrelevant what might have been the more surface level of Object. It is also irrelevant to
consider the Subtleties of sensation, energies, lights and sounds, etc. that existed at the
Subtle stage just below the Gross. Even the Bliss stage has been transcended, letting
go even of the Latent forms of the Gross and Subtle Objects.

At this stage, consciousness is wrapped only around I-ness or individuality itself. This
stage is not merely an alternative to the grosser Objects of meditation; it is an entirely
different level of reality and self-being.

Gross (Savitarka)
Subtle (Savichara)
Bliss (Sananda)
I-ness (Sasmita)
Objectless

Objectless stage: When attention is no longer wrapped around any Object whatsoever,
that is objectless meditation. This is called Asamprajnata or Nirbija meditation (samadhi).
This is not merely a conscious state of mind like we typically encounter, where there are
few Gross thoughts. It is an extremely high order of awareness, beyond or deeper than
all of the Gross meditations, all of the Subtle meditations, the meditation on the Bliss, as
well as the meditation on I-ness.

Breadth versus depth of experience

Breadth and depth of meditation: The two dimensions of type and stage of meditation
also represent the breadth and depth of meditation practices. There may be a great
breadth, or diversity of Gross Objects that may be used as focal points of attention (there
are many objects in the world and mind), but the deeper stages are Subtler than all of
these surface level diversities.

Types or styles deal with breadth: The different styles of meditation usually emphasize
different Objects of meditation. These various styles are all at the Gross level of reality.
Stages deal with depth: Each of the styles of meditation align with the Gross level of
reality, and their Gross form must be transcended if one is to progress to the Subtler,
deeper stages.

Styles or types deal with Breadth: The different styles of meditation usually emphasize
different Objects of meditation. These various types are all at the Gross level of reality,
and there is a great breadth of the number of such practices which are possible to
pursue.
Sensations are experienced at the Gross stage.

Mechanics of breathing is at the Gross stage.

Emotional attitudes are at the Gross stage.

Reciting the syllables of mantra is at the Gross stage.

Visualized images are at the Gross stage.

Streams of pictures and words are at the Gross stage.

B R E A D T H

D
E
P
T
H

Stages deal with Depth: Each of the styles or types of meditation (above) align with the
Gross level of reality, and their Gross form must be transcended if one is to progress to
the Subtler, deeper stages.

Sensation shifts to awareness of the instruments of sensation (the senses and mind
itself).

Breath awareness is dropped as one encounters the underlying pranic energy itself.

Emotional attitudes give way to serenity beyond the mind.

The syllables of mantra fade away, as one becomes absorbed in the deep feeling and
meaning.

Visualized images give way to meditation on light itself, along with the mental
instruments of perception.

Streams of pictures and words are dropped, as their building blocks, the Subtle elements
of earth, water, fire, air, and space are explored.
 B R E A D T H

D
E
P
T
H

Observing the Observer: Gradually, the Objects themselves are dropped, at both their
Gross and Subtle stages, as attention goes to the ever Subtler stages of ones own
being.

Instead of being absorbed in the Objects, attention is wrapped around the deep Bliss
that arises when one is still conscious, yet has let go of those Gross and Subtle images.

When that too is allowed to be shed, attention wraps itself around I-ness itself.

Thus, the Observer, which was originally the one Observing all of those other Objects is
now, itself, the Object pursued in meditation.

The meditator is at the doorway of the deepest meditation.

Meditation is systematic: Meditation is a systematic process that moves through stages.

Meditation may begin with a Gross Object that has shape and form. Gradually, the
meditation may deepen into the Subtler aspects of that Object. Systematically, attention
then explores the mental and sensory instruments by which that Gross Object is
Observed, experienced, and understood. Then, the individual Observer itself, the I-ness,
becomes the focus of exploration. Finally, the reality beyond the Objects, the Observing
process, and the Observer is experienced.