HOW TO MEDITATE

HOW TO MEDITATE
Introduction
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Meditation Techniques
Mapping the Mind
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Information
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Related Links
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Self Help
Preparing the Mind
Harnessing the Mind
Aspects and Approaches
Atmosphere
Attitude
Posture
Elements of Concentration
Time
Mind and Body
There's more to meditation than just closing ones eyes and an understanding of this
technique demands an understanding of our mental realm. The subtle state of mind,
which is the ultimate stage of meditation, requires a tremendous amount of energy
to reach. An absolute harmony between our gross physical realm, sensual realm and
our life energy is the prerequisite of a meditative state of mind.
Traditional perceptions of our mental make-up are uncommonly useful in
understanding the workings of the mind. According to ayurveda and yoga, both the
mind and the body are made up of the 'Five Great Elements' (Panchabhutas) of earth
(prithvi), water (jal), fire (agni or tej), air (vayu) and ether or space (akash).
But in spite of such composition, they have absolutely opposite elemental structures.
While the body is made up of the heavier elements of earth and water (the ayurvedic
kapha or phlegmatic humoral type), it functions through the lighter elements of fire
(pitta or heat humoral type) and air (vata or vital energy humor). The pitta, fire or
heat of the body controls all digestive processes and the vata, air or vital energy
lends its spark to the nervous system.
The mind, meanwhile, is composed of air and ether (vata humor)—the lighter
elements, which lend mobility and pervasiveness to the mind. And our mental
functions proceed through the heavier elements of fire, water and earth (pitta—heat
and kapha—phlegm). The element of fire lends reason and perception to the mind,
while water and earth lends it emotion and physical identification. But our mental
functions proceed through the heavier elements of fire, water and earth. While fire
lends reason and perception to the mind, water and earth lends it emotion and
physical identification respectively.
Unlike the phlegmatic body, in substance our minds resemble ether—formless and all
pervading. And in motion it resembles air—penetrating, constantly in flux,
effervescent and unpredictable!
Mind and Spirit
The mind (mana) and the energy spirit (prana, chi or life force) have always had an
affinity for each other, being merely the two sides of the same coin. Whatever the
mind engages upon is soon infused with life energy, and conversely, whatever the
soul hungers for instantly engages our attention. As a result, certain aspects of each
are present in the other.
Out of the two, the mind is the finer and more sophisticated version of the cruder life
force or prana—it has a storehouse of its own energy and vitality. Some aspects of it
naturally spills over, flooding the spirit with thought and intelligence (buddhi). But it
is the vital force, which is inherently a conscious power, finding its expression in the
mind, which is inherently the active force.
Both prana and mana (mind) are vata (vital force) humoral types, composed of air
and ether. But being composed more of the air element rather than the ether, the
prana is more active and energetic—like the wind! On the other hand, since the
degree of ether is more in the composition of the mind, its nature is receptive and
passive—like the wide open spaces.
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Meditation, especially passive meditation, brings us face to face with our
subconscious. Not unlike opening up a Pandora's box full of mischief, if we are not
ready to encounter our inner selves, it could end up being a disastrous experience
instead of an enlightening one! And the most vulnerable seem to be-people with
overwhelming anxiety, who are emotionally or psychologically disturbed, those who
have problems accepting reality, people who suffer from acute paranoia and even
those who develop delusions of grandeur from the altered states of consciousness
that meditation tends to produce.
To avoid such psychosis or simply getting lost in our thoughts and ending up
confused and disturbed, it is necessary to begin meditation sessions with formal
practice. Different schools of thought prescribe different methods of such
preparation, but they all agree on the absolute necessity of concentration exercises
preceding meditation. These preparation techniques are as varied as praying,
chanting mantras, performing pranayama or even visualizing. Once the mind
becomes trained for concentration, actual formless or mindfulness meditation can
proceed, such as sitting in silence, practicing self-inquiry or performing devotional
meditation.
While Hinduism-based schools of thought insist on a proper sattvic (pure or ascetic)
lifestyle as a primary condition to true meditation, Buddhist mindfulness meditation
prescribes contemplation on the 'Four Protections' and the 'Nine Attributes' of the
Buddha.
A helpful tip to keep in mind would be that ultimately meditation is all about being at
peace with oneself. It cannot perform miracles out of thin air. It does not solve
problems magically. It's simply a technique, which acquaints you with the person you
really are. And having gained that timeless knowledge, it is you who will take that
first step towards self-transformation. Remember always that the technique of
meditation is nothing more than a tool in your hands!
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Ways of harnessing the ever-changing, ever-shifting mind are as varied as the
different techniques of meditation. But by and large, they all practice mental
exercises, which aim at capturing the very nature of our minds. While the Buddhist
Satipatthana Sutra advices the meditator to be mindful of: the body, feelings, the
mind and mental objects—Patanjali's Yoga Sutra talks about the three techniques of:
dharana (concentration), dhyana (meditation) and samadhi (absorption or
enlightenment).
Dharana
Dharana, the sixth limb of the Yoga philosopher Patanjali's Ashtanga Yoga, literally
means 'immovable concentration of the mind'. The essential idea is to hold the
concentration or focus of attention in one direction. This is not the forced
concentration of, for example, solving a difficult mathematics problem; rather
dharana is a form of closer to the state of mind, which could be called receptive
concentration.
In practicing dharana, conditions are created for the mind to focus its attention in
one direction instead of radiating out in a million different directions. Deep
contemplation and reflection usually creates the right conditions, and the focus on a
single chosen point becomes more intense. Concentrative meditative techniques
encourage one particular activity of the mind, and the more intense it becomes the
more the other preoccupation of the mind cease to exist.
The objective in dharana is to steady the mind by focusing its attention upon some
stable entity. Before retracting his senses, on may practice focusing attention on a
single inanimate object. After the mind becomes prepared for meditation, it is better
able to focus efficiently on one subject or point of experience. Now if the yogi
chooses to focus on the center (chakra) of inner energy flow, he/she can directly
experience the physical and mental blocks and imbalances that remain in his or her
system. This ability to concentrate depends on excellent psychological health and
integration and is not an escape from reality, but rather a movement towards the
perception of the true nature of the Self.
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Dhyana
Dhyana, the seventh limb of Ashtanga Yoga, means worship, or profound and
abstract religious meditation. It is perfect contemplation. It involves concentration
upon a point of focus with the intention of knowing the truth about it.
During dhyana, combining clear insights into distinctions between objects and the
subtle layers surrounding intuition further unifies the consciousness. We learn to
differentiate between the mind of the perceiver, the means of perception, and the
objects perceived—between words, their meanings and ideas, and even between all
the levels of natural evolution. We realize that these are all fused in an
undifferentiated continuum. One must apprehend both subject and object clearly in
order to perceive their similarities. Thus dhyana is apprehension of real identity
among apparent differences.
During dharana, the mind becomes unidirectional, while during dhyana, it becomes
ostensibly identified and engaged with the object of focus or attention. That is why,
dharana must precede dhyana, since the mind needs focusing on a particular object
before a connection can be made. If dharana is the contact, then dhyana is the
connection.
Obviously, to focus the attention to one point will not result in insight or realization.
One must identify and become "one with" the object of contemplation, in order to
know for certain the truth about it. In dharana the consciousness of the practitioner
is fixed on one subject, but in dhyana it is in one flow.
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Samadhi
The final step in Ashtanga Yoga is the attainment of samadhi.
When we succeed in becoming so absorbed in something that our mind becomes
completely one with it, we are in a state of samadhi. Samadhi means "to bring
together, to merge". In samadhi our personal identities completely disappear. At the
moment of samadhi none of that exists anymore. We become one with the Divine
Entity.
During samadhi, we realize what it is to be an identity without differences, and how a
liberated soul enjoys a pure awareness of this pure identity. The conscious mind
drops back into that unconscious oblivion from which it first emerged. The final stage
terminates at the instant the soul is freed. The absolute and eternal freedom of an
isolated soul is beyond all stages and beyond all time and place. Once freed, it does
not return to bondage.
The perfection of samadhi embraces and glorifies all aspects of the self by subjecting
them to the light of understanding. The person capable of samadhi retains his/her
individuality and person, but is free of the emotional attachment to it.
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Meditation as a Therapy
Meditation has not only been used as an important therapy for psychological and
nervous disorders, from simple insomnia to severe emotional disturbances, but lately
physicians have also prescribed it for curing various physical ailments as well. It is
useful in chronic and debilitating diseases like allergies or arthritis, in which stress or
hypersensitivity of the nervous system are involved. Regular meditation practices
have also been known to help in dealing with pain and a number of painful diseases,
whether chronic or acute. The act of meditation comes in useful because it helps the
mind to detach itself from all material and physical attachments—and that is the
ultimate cure for all diseases or at least the way to transcend them when we cannot
avoid them.
Research has found meditation, especially Transcendental Meditation, to be
extremely successful in treating physiological problems. Research on Transcendental
Meditation has been conducted at more than 200 universities, hospitals, and
research institutions in 27 countries. As a result, more than 500 research and review
papers have been written covering a wide variety of physiological, psychological, and
sociological effects.
Transcendental Meditation allows mental activity to settle down in a natural way
while alertness is maintained and enhanced. Following Transcendental Meditation,
individuals have reported feeling refreshed physically as well as mentally. The mind
has become calmer and more alert, thinking clearer, and energy levels have
increased. Those with busy schedules have noted that Transcendental Meditation
brings increased efficiency in activity; time is used more effectively. When mental
and physical well being are enhanced, personal relationships also improve, a
commonly reported and valued benefit of Transcendental Meditation.
Physiological research has shown that Transcendental Meditation gives rise to a state
of deep rest characterized by marked reductions in metabolic activity, increased
orderliness and integration of brain functioning, increased cerebral blood flow and
features directly opposite to the physiological and biochemical effects of stress.
Taken together, these studies clearly distinguish the physiology of Transcendental
Meditation from sleep or simple relaxation.
A review of research on behavioral therapy for hypertension concluded that
Transcendental Meditation provides an optimal non-clinical treatment and preventive
program for high blood pressure because the technique:
• produces rapid, clinically significant blood pressure reductions;
• is distinctly more effective than other meditation and relaxation procedures;
• is continued by a high proportion of subjects (in contrast to lower continuation
rates for relaxation techniques and the frequent problem of poor compliance with
anti-hypertensive drugs);
• has documented acceptability and effectiveness in a wide range of populations;
• is effective in reducing high blood pressure both when used as sole treatment and
when used in concert with medication;
• reduces high blood pressure in 'real life' environments outside the clinic;
• is free from harmful side-effects or adverse reactions;
• reduces other cardiovascular risk factors and improves health in a general way.
However, all forms of meditation are not good for everyone, any more than all foods
or herbs are. For this reason both yoga and ayurveda recommends a proper lifestyle
and an integral approach to meditation that considers both our different faculties as
well as our individual nature.
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Meditation and Prayer
People in the West are more familiar with prayer than meditation. Prayer is a general
term and many types of it exist, but the term usually refers to an active form of
meditation in which we project an intention—calling on God to help us or our loved
ones in some way. Both ayurveda and yoga use prayer (prarthana) along with
mantra and meditation. Generally mantra is energized prayer, a prayer or yogic wish
directed by special sound patterns or vibrations of the cosmic Word. Meditation is a
silent or contemplative form of prayer in which there may not be any movement of
thought or intention.
Devotional meditation is an intensely personal matter and is usually conditioned by
one's religious background. Other than worshipping personal gods and deities who
appeal to a particular person's consciousness, another important form of devotional
worship is-the worship of planetary deities and cosmic powers behind the forces of
time and karma.
Affirmation, and Visualization
The use of affirmations goes along with prayer and meditation. Affirmations can be
employed to emphasize our relationship with the divine or our own inner healing
powers. People suffering from negative thoughts about themselves, are often
trapped in self-doubt. Affirmations can be very strengthening in such conditions.
Yet affirmations should lead to action and not substitute for it. To do anything in life
requires a belief that one can do it and a positive intention to make the effort. In
such cases one cannot use the affirmation as an excuse for inaction.
Visualization goes along with prayer and meditation. One may visualize healed and
improved conditions that one wishes to achieve. One can also direct healing energy
to those who are sicker or to the parts of ones own body that need improvement.
Such visualizations usually employ certain colors and mantras to be directed along
with the breath. Visualizations can also be of deities or beautiful natural scenes to
clear the mental field.
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Meditation in Transformation
"As a man wishes in his heart, so is he." We create our karma and ourselves through
our intentions at a deep level. Motivation or will is the main mental action behind the
creation of our beings, the deep-seated conditionings behind the mind and heart.
While yoga cultivates the will for self-realization, ayurveda cultivates the will of
healing. A statement of intentions should precede whatever action one decides to
undertake: "I intend to do the following action (in the following manner for a specific
period of time) in order to produce the following result."
The path to self-transformation is like a plan or a strategy. No action is done without
the seeking of some sort of result. This result depends upon the intention behind the
action, not simply the superficiality of what we do. Higher or spiritual actions seek a
result that is not ego-bound, like the development of consciousness and the
alleviation of suffering for all beings. Lower actions reflect ego desires—to get what
we want; to accomplish, achieve or gain for ourselves in some way or another.
Spiritual motivations direct us within and help liberate the soul. Ego-based
motivations direct us without and bind us further to the external world.
Self transformational motivation or will implies not only developing our own will but
also allying our will with the forces that can help it achieve its aim. Therefore it
involves a seeking of help, blessings or guidance. Such motivations are generally
projected as various affirmations and vows during meditational practices.
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There are many meditation techniques. Some of the techniques are quite simple and
can be picked up with a little practice. Others require training by an experienced
instructor. It is important to note that because of the effects of meditation on
repressed memories and the resulting psychological impact, a first time meditator
may go through some discomfort initially; hence it is always a good idea to be under
the care of a qualified practitioner as one starts to meditate.
In Christian spiritual training, meditation means thinking with concentration about
some topic. In the Eastern sense, meditation may be viewed as the opposite of
thinking about a topic. Here the objective is to become detached from thoughts and
images and opening up silent gaps between them. The result is a quietening of our
mind and is sometimes called relaxation response. In Christian mystical practice, this
practice is called 'contemplation'.
But whatever the technique of meditation, the following aspects are generally
common to all of them:
The best environment for the practice of meditation is a quiet place with minimum
distractions. It sometimes helps to set up a meditating room with special pictures,
icons, holy books or even burning incense sticks and soothing music in order to
infuse the atmosphere with spiritual energy. It is best to sit in a well ventilated
room, which receives natural light.
The best attitude to follow while practicing meditation is that of a receptive observer.
Try to observe either the mind or the immediate physical environment, without
thinking anything in particular. Watch the mind slowly empty itself out.
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Assuming a certain posture has been central to many meditation techniques. Classic
postures, integral to Hatha Yoga, are given in the Yoga Sutras of Patanjali, which
codify ancient yogic healing practices. Other postures appear in the Kum Nye holistic
healing system of Tibet, in Islamic prayer, and in Gurdjieff movements. Posture is
considered very important in Zen Buddhist practice as well.
A major characteristic of prescribed meditation postures in many traditions is that
the spine is kept straight. This is true in Hindu and Buddhist yogas, in the Christian
attitude of kneeling prayer, in the Egyptian sitting position, and in the Taoist
standing meditation of "embracing the pillar." People with misalignments may feel
uncomfortable in the beginning when assuming these postures. The spine is put back
into a structurally sound line, and the weight of the body distributed around it in a
balanced pattern in which gravity, not muscular tension, is the primary influence. It
is possible, although it has not been conclusively proven that this postural
realignment affects the state of mind.
In the East, the cross-legged postures, with head and back in vertical line, are
considered ideal for meditation. In the classic the Lotus posture, when the legs are
crossed with the feet on the thighs, right feeling of poised sitting for meditation is
imparted. These postures are difficult and even painful at first for those who are not
familiar with them. For such inexperienced individuals, two other traditional Eastern
postures—half lotus posture and the Burmese posture—are usually much easier to
follow. For those who prefer to meditate while sitting on a chair, there is the
Egyptian posture.
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In Hindu meditative techniques, the object the attention dwells on is often a mantra,
usually a Sanskrit word or syllable. Usually the meditator repeats an affirmation to
increase positive spiritual energies. Alternately prayers or are often said for calming
the mind. Various short rituals are also prescribed before meditation, such as making
offerings of fragrant oils (for earth elements), holy water (element of water), lamps
(fire), incense (air) and flowers or garlands (ether). These rituals help in cleansing
the psychic energy and preparing the mind for meditation.
In Buddhism, the focus of attention is often the meditator's own breathing, a
luminous sphere or a translucent Buddha Statue. Some traditional Buddhist
meditations follow forty concentration devices or meditation subjects for tranquilizing
the mind as prescribed by the Buddha These are the ten recollections (anussati), ten
meditations on impurities (asubha) , ten complete objects (kasina), four immaterial
absorption (arupajhana), four divine abiding (brahmavihara), one perception (ahare
patikulasanna) or contemplation of the impurity of material food, and one defining
contemplation (vavatthana) on the Four Elements (earth, water, fire, and air).
Whether one performs mantra meditation or Buddhist breath meditations, they both
fulfill all the elements required for meditating for relaxation.
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It is always recommended that meditation be practiced daily, twice a day for best
results. Beginners are recommended to meditate for about half an hour daily. Later
when one gets used to the practice, one hour is ideal.
Hindu methods of meditation prescribes about a quarter of an hour for performing
pranayama, the same for mantras and the same for silent or devotional meditation.
What is emphasized is the regularity of practice at all costs.