That is the modus operandi of Dhyanam. Persistent performance of this Dhyanam will result in the emergence of a particular Rupam or Form. Contemplating on that Form, looking at it and seeing it for days and days, finally a stage will be reached when the Form will disappear and you will forget yourself. That is the one Samadhi stage. In that stage, if one feeling or ideation alone persists, it is called Savikalpasamadhi, the Samadhi with ideation; and if no feeling or thought persists, it becomes what Patanjali in the Rajayogasastra designated as Bhaavanasana or the end of ideation.

Of course, the mind is inert, or jada. Just as when water, inert matter, begins to shine when it is placed in the Sun, the inert mind borrows effulgence from the Atma and appears as if it has Chaithanya, or Consciousness. In the mind, Buddhi gets reflected and so it looks as if the mind too is intelligent, that is all. Its real nature is ignorance or Ajnana. The mind is not self-effulgent, like the Atma. The mind's splendour is as the luminousness of insects in the rainy season. The Atma, however, is the Sun of Suns; it is the Effulgence of Effulgences; it is the Supreme Light, the Paramjyothi. It is Swayam-Jyothi, the Self-effulgent.

While doing Dhyanam, the mind should not be permitted to wander away from the target. Whenever it flies off at a tangent, it must be led back to the Form meditated upon. Finally, if you so desire, all things can be subsumed in that Form itself. Nevertheless, only one Form has to be meditated upon in the beginning. You should not daily change from one to another. Again, during the Sadhana, you should not indulge in thoughts about things you do not like, or things that cause pains, or things that shake your faith. If any such peep in, learn gradually to welcome them as beneficial, and seek to grasp the good in them, instead of the bad.