To move away from breath based exercises for awhile: here is a meditation loosely based upon a meditation from the yogic traditions that has the potential of leading to rather profound results.
Take a few moments to relax and allow your breathing to become calm and regular, but don’t really focus upon it.
After you’ve allowed some space from the immediate concerns of life, focus upon your foot with as much mental clarity as possible, but certainly don’t allow frustration to develop over lack of absolute clarity. Once the idea of your foot occupies your mind, mentally say to yourself: “This foot is not me. If I was without this foot I would still be me. What then am I?” During the final part of this mental statement, imagine that your foot disappears. Repeat this sequence with each area of the body: the other foot, the calves, the thighs, etc., up to and including the head, face and brain.
What is “I” in absence of the brain. . . . . ?
What insights arise from this exercise after a few weeks of daily practice?
Over the course of time, sometimes months to years, meditative practice allows the diligent student the ability to remain consciously aware at different rates of brainwave activity than that of waking state [beta]. It has also been observed that various types of drumming, from tribal to raves, provide a rapid access to trance states based upon the rhythm combined with overpowering volume of sound. In some manner these sounds alter brainwave state through a process usually referred to as entrainment. Once a particular brainwave state is achieved in this manner, it becomes easier to access the state without necessarily having to use the technology again.
For the individual wishing to experience a more solitary experience of binaural beats than tribal drumming, there are several options, ranging from CDs to light-sound machines. Robert Monroe studied the ability of sounds provided at slightly different pitches to cause an entrainment of brainwaves which related to the difference between the sound frequencies in each ear. This technology is designed to entrain brainwaves to more rapidly move into the frequencies often associated with meditative experience: low alpha to mid-theta. Most studies have suggested that people do not become reliant on these methods to reach meditative states. Rather, the technology can help them reach the states initially, but is not required to return to those same brain states in the future.
The alchemical tradition from the Western perspective developed a philosophy and system of spiritual growth which was shrouded in symbolism. Part of the reason much of the material from that time was communicated in such symbolically dense terminology was the need to hide the true meaning from church authorities. The work of Carl Jung, M.D., in the early twentieth century led to the revitalization of much of the symbolism and artwork of the alchemists. His suggestion was that the alchemists were encoding deep psychological symbolism in the spiritual imagery.
Many of the diagrams and images developed by the alchemists showed mandala-like patterns that were quite similar in form to the Yantras from Eastern paths. These images tend to flood the mind with symbolic expression, such as the image of the Azoth shown below. It can be used as a focus of meditation, much like the Yantra image from an earlier post.
The four fold symmetry, three fold symmetry and seven fold symmetry have specific meanings the alchemical literature. Dennis Haucks “The Emerald Tablet” is one of the most user friendly books to introduce the layers of meaning.
The aspect of focusing on mental repetition of words or phrases may be combined with focus upon an external image. In Eastern traditions, this may take a Mandala form, such as the Shri Yantra, below. To use this form of visual meditation, focus your attention on the central [bindu] point and allow your eyes to soft focus. Try to minimize blinking, but don’t let your eyes get too dry. When combined with a mantra, this can be a powerful tool to focus attention and still the mind.
Another quite common meditative practice across multiple traditions worldwide is the repetition of a word or short phrase. In the yogic traditions this referred to as a mantra based meditation. In the Christian versions, it is called contemplative prayer. This is the form of meditation practiced in Transcendental Meditation, with the mantra in this case given in the course of training.
The practice consists of choosing a word or phrase, and then allowing it to flow gently through your mind in a repetitive manner. When other thoughts enter awareness, and they will, gently bring back awareness to the word or phrase. Sounds simple! Hardly. Once the practice starts, the mind begins to bombard you with random impressions which form distractions. This is normal, though. No reason to become upset or feel that you’re failing, just gently bring focus back to the word or phrase. Try for twenty minutes once or twice daily. Monitor your results over weeks or months.
Although the contemplative prayer version of this meditation uses some form of phrase in your native language that has a religious connotation, most people find the practice more effective if they choose sounds without immediate meaning attached. Sounds that end with …..MMMMMM are more relaxing for many. Hence OMMM or AAUUUMMM can be excellent choices, or a brief phrase such as OM MANI PADME HUM is quite popular. Use any phrase you like, but try different sounds and see which work best for you.
One of the common experiences when practicing concentration type meditation, such as the breath exercise, is the intrusion of thoughts, memories, or impressions that distract your mind from the practice itself. This simple meditation exercise transforms what would otherwise be a distraction into the focus of the meditation itself. You can compare the experience of this technique with the previous, remembering to use it daily.
Sit or recline in a comfortable, stable position. Close your eyes, and let your breath flow naturally. Allow any thoughts or impressions to enter your mind as they arise. Try to simply observe the thought, and allow it to float away, much like a bubble in an aquarium. More thoughts will arise, and repeat the process. If all is simply stillness or blackness, consider that a thought as well, and let it flow away. Try to avoid attachment to any of the thoughts, and simply let them each float away. The experience should demonstrate the fleeting nature of thoughts and feelings, and this becomes more powerful if you don’t become emotionally attached to the material. Each thought should be released as easily as a bubble floating away.
Back in undergraduate school, I had the opportunity to take a class in Transcendental Meditation [TM], over a weekend during my freshman year. The concept that a simple practice could have potentially profound effects on both the physiology and psychology of a person was a stunning idea back then. The weekend progressed with lessons, audio tapes of the founder, and eventually the private revealing of the secret mantra alleged to be somehow specially chosen for me. A fellow classmate and I faithfully met each morning for the rest of the academic year and spent the twenty minutes in silent meditation. We figured that if we practiced together it would increase our likelihood of making the practice regular. I noticed throughout the year that I generally felt more relaxed and found the practice useful.
An equally profound realization crystalized later in the year, however, when attending a class led by the priest of our local Episcopal Church. He had described this as a course which would demonstrate a different form of prayer, called contemplative prayer, distinctly different from the more recognized prayer of petition common in church services. The Reverend at least provided some information that this earlier form of prayer had been quite central to the practice of early Christianity. As that weekend class continued, it became rapidly clear that the actual practice of contemplative prayer was in virtually every way identical to that of TM. The focus of contemplative prayer was a short phrase silently repeated, a mantra, but one in English.
What was special about this practice of quiet mental repetition? How or why did traditions so disparate as Hinduism and Christianity feature a practice identical except in the phrase of repetition itself. What kinds of benefits might accrue from such a practice? Does science have any information to bear on such an esoteric topic? What exactly is meditation, and what is the range of meditative practice? Good questions, and few enough answers.
There is a rather delightful aphorism from the yogic traditions, which will paraphrase, and perhaps mangle a bit:
I have feelings, but I am not my feelings. I have thoughts, but I am not my thoughts.
This pearl of exceptional wisdom should probably be on a plaque on the wall of every therapist and psychiatrist in the world. For this is, in essence, the purpose of many forms of psychotherapy. In cognitive models one learns to identify negative thoughts as not intrinsic to the person. In psychodynamic models, one learns that we are distinct from the patterns we unconsciously repeat in life. In family therapy on learns that one is affected by and affects the family system but is not identical to it.
Gaining this ability to observe without fully identifying is core to adult maturation.
One of the most dramatic examples of this union of opposites in recent cinema occurred in the second film of the “Lord of the Rings” trilogy, “The Two Towers.”
The movie opens with Gandalf the Grey engaged in a battle with a fire demon called the Balrog. Gandalf the Grey and the Balrog are polar opposites in every respect. Their battle results in mutual destruction as is shown later in the film when several characters meet the new Gandalf the White in Fangorn Forest.
Gandalf the White represents the union of the opposites into a stronger, more balanced character. The benevolence and wisdom of Gandolf the Grey combined with the fiery power of the Balrog, which represented Gandalf’s shadow.
But, as per this model from Jung, Gandalf the White is a new whole person who is greater than the sum of the two parts [opposites].
Consider the snakes as they wind around the staff of Mercury. They are in eternal conflict. They represent the opposites that can be perceived. Life & Death. Science & Art. Any pair of opposites you can imagine. They cannot unite at their own level, as Jung described because they are in eternal conflict. But provided enough energy and focus, a transcendent third may appear, represented by the winged globe above. This is wholeness, or the synthesis which arises from thesis and antithesis.