W3.3 Different Approaches to Meditationa) What are the preferred conditions and postures for meditation? Refer to
classical and modern texts
b) Discuss the main types of meditation, including any possible precautions with
reference to the following classifcations
i) sight
ii) sound
iii) breath.
Refer to classical and modern texts Ginny Clother 1450 words
Meditation is a process of freeing the mind from entanglements of thought and emotion.
It is a method of changing our habitual state of incessant superficial brain activity to a
calmer, quieter state. This process can encourage the change of engrained habits of
thought, emotion and activity.
Iyengar (2001 p3) ‘by profound meditation...It is like a great musician becoming one with
his instrument and the music that comes from it.’ Iyengar emphasises that ill health can
impede the ability for meditation.
‘…there are many various methods, depending on individual experience, of the path to
Samadhi, told by the great ones (mahatmas)’ p553 Hatha Yoga Pradipika
(Muktibodananda 1998 )
‘Meditation…is pure concentration: training the mind to dwell on an interior focus
without wandering….a state of intense inner wakefulness…’ Easwaran p26.
Meditation is beneficial because it makes us feel better. For some it is used as part of a
spiritual journey to discover eternal truth. For those of us that are not convinced that there
are easy answers to lifes great questions, meditation still provides benefit. It’s practise
decreases stress and anxiety, anger and depression (Brealey 2004). It’s practise increases
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energy, creativity, self confidence and self esteem (Brealey 2004). Meditation boosts the
immune system (Brealey 2004). It also assists the functioning of the para sympathetic
nervous system- the relaxation response-facilitating rest and digestion (Brealey 2004).
Iyengar (2001p30) states that meditation produces ‘a balanced, serene and tranquil mind’.
Conditions for meditation
Buddha gained enlightenment seated under a Bodhi Tree. Given that the Bodhi tree is not
available to us in Europe, we must consider alternatives. A quiet space where it is
possible to feel warm and comfortable is desirable. Ideally the practitioner needs a
blanket or mat and comfortable clothes which have become associated with meditative
practise. Brealey (2004) also recommends sitting under a tree, by a lake or waterfall but
these are all weather dependent. Practising meditation at dawn or dusk is thought of as
auspicious but it may be difficult to arrange a regular schedule if these times vary
considerably with the passing of the seasons. The practitioner should allow sufficient
time for digestion after meals so as to feel comfortable.
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Postures for meditation
Iyengar (2001) recommends siddhasana –sitting with lower heel in perineum and upper
foot tucked between opposite side thigh and calf. With regard to padmasana Iyengar
(2001p101) states ‘ people not used to sitting on the floor seldom have flexible knees. At
the start they will feel excruciating pain around the knees. By perseverance and continued
practice the pain will gradually subside and they can then stay in the pose comfortably’ .
The Hatha Yoga Pradipika (Muktibodhananda 1998 ) recommends swastikasana pose-
with soles of feet resting on inner thighs in sitting. The female form of siddhasana is
siddha yoni asana. The Hatha Yoga Pradipika (Muktibodhananda 1998) suggests these
postures are easier to maintain than padmasana as the feet ‘are less likely to fall asleep’
Raja meditation-raja yoga or royal yoga is the path to enlightenment as asserted by
Patanjali achieved by practising eight stages. These eight stages are yamas (observances),
niyamas (disciplines), asanas, pranayama, pratyhara (sense withdrawal), dharana
(concentration), dhyana (meditation) and finally Samadhi or enlightenment. However it
is the journey (yamas through to dhyana) rather than the destination (Samadhi) that most
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yogis experience, and the journey itself is very beneficial to mind and body alike
regardless of how far along the path the individual travels.
The Hatha Yoga Pradipika (Muktibodhananda1998) states that a yogi who practises
meditation allied with moderate and pure food and siddhasana for 12 years will attain
perfection. It is unlikely that many of us will have the opportunity to put this assertion
directly to the test but recommending regular practise of asanas, pranayama and dharana
in order to improve body and mind is uncontroversial. If dhyana and Samadhi are the end
result I do not think any one would complain.
Sight
Contemplation of a yantra, mandala or natural objects can be employed to assist
meditation. During asana specific drishtis or looking points can be used to maximise
concentration.
The yantra is a symbolic diagram of energy and is the visual equivalent of mantra.
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Mandala is a (circle) symbol with a central point symbolising the divine and the many
layers between the divine and the individual.
Trataka traditionally involved gazing at a candle in the dark. But this runs the risk of
damaging the eyes and is a potential fire hazard. However it is possible to use an image
of a candle.
Natural objects e.g. stones, leaves, flowers
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Letters of sounds. Traditionally the Sanskrit for om is often used as a tool for meditation.
Some disciplines recommend resisting blinking when practising Trataka but the lack of
lubrication of the eye could be harmful so I would not advocate this. Our brains are well
habituated to ignoring the distraction of blinking so concentration can be undisturbed.
Sound
Using sound to assist meditation can involve concentration on a syllable, word or phrase,
either sacred or secular. Mantras are often used in Buddhism and Hinduism and often
involve a Sanskrit word. Each syllable is reputed to have important vibrations with
healing and spiritual connotations. It is possible to either chant out loud or silently
contemplate. Traditionally mantras are bestowed by a teacher.
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According to Brealey (2004) two of the best known mantras are ‘om namah shivaya’
from the Hindu tradition meaning Om salutation to Shiva. Also meaning honour to the
divine spark in all if Shiva is thought to represent the inner self of all.
The second mantra comes from the Buddhist tradition ‘om mani padme hum’ or om the
jewel in the lotus. The jewel can symbolise the inner essence, the lotus symbolises the
unfolding necessary to reach enlightenment. Hum is thought to have similar meaning to
Om; the truth of the void (Brealey 2004).
Om may be used as a mantra on its own. It can be repeated as three separate syllables
‘aaah’ ‘ooh’ ‘mmm’.
For those who are not religious sounds will not be perceived to have divine power but can
still aid concentration and induce relaxation.
However there is a risk of offence both to the non religious and the religious by using
words from a faith background as the former may be upset by the introduction of the
spiritual and the latter may be upset by the introduction of a different spiritual
background to their own preferred option. It may therefore be prudent not to enter this
minefield and avoid words associated with faith and religion.
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There is also a risk when using music or words of causing emotional reactions or upset in
individuals due to associations with unpleasant thoughts. If the music is too complicated,
it may become a distraction from meditation and reduce focus.
Brahmari or bee breath does not carry any connotations but some individuals may find
it’s practise embarrassing. To reduce the embarrassment factor putting fingers against the
tragus and closing the eyes can help students gain the benefits of focused concentration
on the breath. However not all students are happy to close their eyes so it is important to
emphasise that this is personal choice. Ujjayi breath is discussed below.
Natural sounds can also be very helpful in moving concentration from the outside world
to the inner world.
Breath
The breath can be used like a mantra. The syllable ha can be employed on inhalation, sa
on exhalation with m being the merging point. Hamsa (swan) is thus looked on as the
natural meditation (Brealey2004). This mantra can also be heard in reverse as so ham (I
am that).
Breath can also be used as a focus for contemplation, monitoring the inhalation,
exhalation and kumbaka or pause between breaths. There are many different ways that
the breath can be observed including feeling the mechanical effects on the body, the
changes in temperature, contemplating the route taken of the gas exchange.
Ujjayi (victorious) breath with a slight constriction of the throat making the breath just
audible is a helpful focus for concentration and meditation. Brahmari breath is discussed
above.
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Some students can become anxious and agitated when first observing the breath, it is
important to encourage them not to force the practise, to take their own time and return to
the practise when they feel able.
Conclusion
There is no one route to meditation. Lots of different paths are possible. Some people will
choose to experiment with many different techniques. Others may have found the route
that suits them best and may prefer not to experiment further.
Just as with asana and pranayama practise, the aim is to encourage regular and
sustainable practise of meditation. The end result being that both ourselves and our
students can begin to experience the benefit of a calmer and more tranquil mind.
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Bibliography/ References
Brealey E (2004) The Spirit of Meditation Cassell Illustrated
Easwaran E (2007) The Upanishads Nilgiri Press
Iyengar BKS (2001) Light on Yoga Thorsons
Muktibodhananda S (1998) Hatha Yoga Pradipika Yoga Publications Trust
Pictures
http://srimahabodhi.org/pix/ashvattha-buddha-300.jpg
http://yoga.am/wp-content/uploads/2007/04/siddhasana.jpg
http://www.yogapoint.com/images/a60.gif
http://www.sics.se/~piak/yoga/yantra/jpg/Ganesha.jpg
http://blog.hikingyogini.com/wp-content/uploads/2010/10/AhimsaMandala.jpg
http://2.bp.blogspot.com/_Jo7lJoQhtjw/SoWezbWFppI/AAAAAAAAI7g/
Fo50RkVNDnI/s200/silk-banner-yoga-om.jpg
http://www.mainlandaggregates.co.uk/uploads/products/large/Scottish%20Cobbles.jpg
http://3.bp.blogspot.com/_kZTJ3tvkLOg/TBVFMvBR1JI/AAAAAAAAAuM/
7eImEBAw_UU/s1600/shiva2.jpg
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http://www.exoticindiaart.com/buddha/
the_patron_deity_of_om_mani_padme_hum_tm23.jpg
http://nongnit.net/teakpanels/wpmwp001/wpmwp007.jpg
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