Since yoga established itself in the West, and meditation (notably thanks to contributions from the Tibetan diaspora) entered the doors of our hospitals with the mindfulness, there has been a lot of talk about meditation.

There are in fact three kinds of meditations :

  • one which is observing and focusing on tangible objects, a "domestication" of the mind, this is dharana, related to anamaya and pranamaya koshas,
  • one which is observation and pure attention about untangible objects, sometimes without form, called dhyana,  related to manomayakosha
  • one which is quintescence of presence, mental kumbhaka and complete awareness formal, unformal and above both, this is samadhi, related to vijnanamaya kosha.

In fact, the 8 components of Ashtanga yoga should be considered inseparable from meditation (yama, niyama, asana, pranayama, pratyahara, dharana, dyana and samadhi), making a whole process.



What is the purpose of meditation?



The rishis (ancient sages of India) were aware of the limits imposed by language.

But their metaphysical knowledge of the world being incompatible with the limitations imposed by language and the sensory system, then how to share and transmit it?

Human “vision” is in two dimensions: space and time. It allows us to perceive the visible, but to perceive the invisible, which is meta-physical in particular, you need a third eye, a third dimension.

The consciousness which integrates this third dimension cannot rely on language and therefore needs another tool which can only be created on the margins, in non-verbal (and possibly non-figurative) thought and out of time.

Ordinary individual consciousness - and therefore the mind - is based on thought, which is the fruit of language, the paradoxical consciousness (we should rather say metadoxical) which transcends it is also based on thought, because man is a being of thought, but beyond language.

Thinking without language (and therefore remaining thinking, therefore human) is precisely the goal of meditation, not only to pacify the mind and open up to perceptions of another order, but also to limit the proliferation of vasanas. who participate in the production of agami karma and thus move towards MOKSHA, which we will discuss later.

Non-verbal thinking is therefore the first step towards meditation and towards a de-polluted consciousness of a certain mind and all the vasanas that it conveys (vasanas are the updated manifestations of samskaras, the impressions memorized during our emotional exchanges with life).

But non-verbal thinking is still a step towards still thinking, which is strictly speaking the necessary condition for realizing mindfulness.

The goal of meditation is therefore not to stop thinking, but to tend towards the point where thought is immobile or rather quasi-static, in a state of wakefulness, presence, observation and listening and of full awareness.


Karmic meditation is a form of meditation which is not limited to transcending thought through awareness, but associates causal transparency (anagami or liberation from bonds).

It is a development of silent and peaceful observation of karmic processes in their manifestation.

This implies a commitment and an intention: that of emerging from automatisms, conditioning and the fog of devouring thought to be the sole driver of one's life in all presence, lucidity and independence.

This independence, this sovereign freedom, cannot be achieved without having first developed motionless thought in mindfulness which is itself the best antidote against manipulation by  "others" and the necessary prerequisites for karmic meditation.

Ultimately, the goal of karmic meditation is clear awareness of ongoing karmic processes (prarabdha towards agami) to free oneself from parasitic influences and manifest dharma.


See :




Practice of karmic meditation is a karma yoga, which implies both to experiment mindfulness and nanoawareness of the karmic rebounce.


If you observe your prarabdha karma with curiosity and empathy, without any judging and how it transforms into agami, the simple observation is then pure meditation, letting no room for the mind, and you are at the heart of karmic actualization, and therefore at the position of total control.


During this meditation, there is no production of agami karma, and there is no effort either, which would go against the very principle of meditation.

(Similarly, walking meditation should not be an effort of concentration on the contact of the foot on the ground or on the weight of the body, but just a binary perception of left to right and right to left, nothing more. L Observation does not need effort, just presence, motionless in movement, entirely and simply, as in an emergency...)

There are no suggestive injunctions either (whether they come from the mind or from an "experienced" coach), only a sort of game, a way of watching and observing with neutrality processes which are generally hidden.

A meditation without forcing, without expecting or hoping for anything, in the flavor of direct observation which is pure knowledge (jnana). but also responsibility (bhakti) and right action (karma).

This meditation in action allows you to put in place a method of defusing agami karma: karmic desynchronization.


Karmic Medittion is taught at Sadhaka Academy