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"Body and mind seem to come together in a harmony or centering because separateness or duality of body and mind is diminished and at times even absent". A Meditator's Diary - Jane Hamilton-Merritt
Meditation is a practice which, across traditions, is intended to still the turbulence of our outer and inner lives, and create harmony between the individual and his social, spiritual and metaphysical world. It spans religions and secular traditions. It offers stillness, understanding, freedom and tranquility, beauty, engagement with rather than separation from both truth and sincerity. Meditation is the experience of one's being or more spiritually the celebration of one's being. As a consequence of this, there is a celebration of others being and then comes a celebration of all beings. Finally there is a celebration simply of Being. Indeed, Meditation is Being. It is a way of learning to be, without attachments, greeds, desires, antipathies, aggressiveness or guilts. It represents a straightforward path to stillness and understanding which can help us learn to be in our world and live with each other, other than live off our world and be separate from one another (Michael West from the foreward of 'The Meditator's Handbook by D Fontana.1)
Everyone lives in two worlds - one world is external to us; it is obvious and there are names for everything we see, everything that is done, all can be categorized. It is the world that meets our sense. The other world is less obvious - it is the world of the inner self, one seen in dreams, in absorption and meditation, and in thinking - the person who lives inside us. Who is this "I" person? Answering this answers many other questions - why am I here, what is life, what is it for, what do we know about it?
The question is not a formula handed down to us by others even though the major world religions and science would like to tell us otherwise, but is a direct personal experience. 1
A shorthand term for this inner self is "the mind" - our thoughts, feelings, memories, pictures and images we visualize, the music we sing, the sense we make of the outer world, the consciousness we have of our own existence, the hopes and dreams we have for the future, the morals and values we carry with us and by which we live, the expectations and demands we make of ourselves and of others. It includes the conscious mind that thinks and knows that it thinks, (Descartes: "I think therefore I am") and the unconscious mind that moves in quite different hidden ways, so to know ourselves is to know our own minds at both conscious and unconscious level. 1
To achieve true harmony with others we must first "Know Yourself" as the Delphic Oracle told Alexander The Great. To work magic we must "Know Yourself" to be truly effective. To reach the divine within we must "Know Yourself".
Meditation is a practice that teaches one "to be truly and fully conscious of himself as a unit not merely in the peculiar individualistic Western sense which all too often leads to egocentricity and uneasy self absorption but in a serene detached way that makes him immune to superficial influences" (Desmond Duane - Yoga made easy).
Meditation is about and requires CONCENTRATION. The concentration is of a special kind - not concentration upon an ever changing stimulus, but upon a single stimulus - either an unchanging one or a simple repetitive one.
Psychologists define concentration as a special form of disciplined sustained attention or attention which involves a narrowing down so that extraneous stimuli which normally distract us are not allowed to intrude. The whole of our consciousness becomes directed towards one thing, becomes in effect "one pointed".1
Concentration is vital in meditation because only when the mind is concentrated can we clear the way for it to experience itself, and for the unconscious to be explored. Normally our mental activity is directed outwards in many directions - by concentrating on a single focus, we give the mind a chance to explore itself. By emptying itself of all other contents (and eventually of all contents) the consciousness allows the mind to see the unconscious.
Concentration can be trained, and just as concentration is essential for meditation, so meditation is the best way to train concentration. As soon as you begin to meditate, you must drop any idea of a predetermined goal - you must concentrate on the object of concentration without expectation, hope or absence of hope. In addition, in order to use meditation successfully, clinical studies indicate that the meditator should have a degree of self discipline, even if only that required for relaxation training, and should not have excessive need for self control. This latter can lead to feelings of insecurity, of loss of "being in command". 1
Note that simple forms of meditation such as concentrating on a breath or a mantra bring more immediate results than more complex forms of meditation such as visualization.
There are also certain dangers in meditation. To be aware of them however is to largely therefore avoid them. These are as follows:
The essential first step in any meditation practice is concentration. The mind must have something upon which to concentrate and must stay with it. Whenever the attention drifts away through intruding thoughts, tiredness or boredom it must be brought gently but firmly back to the point of focus. It can be virtually anything but in the early stages of meditation it should be something simple or rhythmical. It is why, since the time of Buddha the breath has been used. The breath is both simple and rhythmical, a steady coming and going, rising and falling, in-flowing and out-flowing. It has no specific personal associations and is therefore a good point of focus. However our concentration needs to be one pointed so that we do not follow the breath down from the nose into the abdomen but instead choose either the nostrils, where the air is cool as we breathe in and warm as we breathe out, or the position in the abdomen where we feel the rise and fall of the diaphragm. Shifting from one point of focus to the other is too distracting.
It is important to position oneself so that you are comfortable, but no so comfortable as to fall asleep, therefore sit in the Lotus position, or one of its variants, or upright in a chair with the back straight and hands flat on thighs and feet flat on the floor. You place your attention at the nostrils or the abdomen and keep it there. You feel the air drawn in, observe the slight pause between the "in" breath and the "out" breath, feel the air expelled, once again observe a slight pause and do not stop. Do not strive for any special pattern, just allow the breath to come and go naturally. To help your concentration you can count your breaths counting from one to ten on each "out" breath and then returning to one and beginning again. Do this for five to ten minutes each session and try to sit each day at the same time, morning or evening.
Do not try to force the pace. Meditation isn't about gritting the teeth in determination which will inevitably lead to failure. It is about sitting quietly with yourself. It is less to do with toughness than with yielding and letting go. When the inevitable thoughts and emotions arise you allow them to pass into and out of awareness like clouds reflected in water. Don't try to push them away, but leave them to move of their own accord. Do not hang on to them or allow one thought or emotion to set off another until you are off on a wool gathering trail that takes you further and further from the simple matter of the "in" breath and the "out" breath. Whenever you do get carried away, gently but firmly return to your breathing the moment you realise it has happened. Do not be impatient with yourself. Do not convince yourself that you will never learn to meditate. Your wandering mind is simply demonstrating to you how much you need to meditate and it is helping you to show how little control you have over your own thinking. The right response is gratitude towards that part of your mind that has become aware you are wool gathering and has reminded you to return to your point of focus. This attitude of gratitude is very important. If you curse yourself each time you become aware that you are lost in thought, you will not only be arousing the unwelcome emotion of self disgust, you will be conditioning your mind not to remind you when it is wandering in the future. Do not punish it for reminding you, but thank it for doing so.
When you are able to maintain concentration, even for a few minutes, calmness begins to emerge, your mind and body enter a state of still, quiet, pace. Your breathing, your heart rate, your metabolism itself settles down. This is the second stage of meditation, the stage of tranquillity. In simple relaxation the mind typically freewheels through any mental experience, imaginary or remembered, and brings with it pleasant, peaceful feelings. It is put into a dreamy trance-like state and is allowed to drift, to switch off. In meditation the tranquillity is such that the mind is aware of letting go of the distractions which come between it and its peace. By finding itself, instead of being lost in the confusions of its own thinking, in becoming clearer, sharper. The mind is alert and watchful, yet serene. There is a switching on and an awareness of a much more new and subtle awareness than that experienced in even the most alert moments of normal life. Tranquillity at first is the absence of emotions, rather than the arousing of deep levels of existential joy. These levels may one day come or they may not. Through the experience of meditation itself the meditator becomes conscious of the practice of meditation as an end to itself rather than a means to an end. To think about such a goal, however, once the practice starts, is to put it beyond further reach.
The third stage is the combination of concentration and tranquillity and is the stage of insight. The stage at which one begins to make discoveries that answer the question "who am I?" This commitment to see exactly what is going on in your own mind requires a form of activity as opposed to the more passive state experienced in tranquillity, however it can only be entered, once tranquillity has been achieved. This activity of insight can be practiced by staying with the breathing. It involves examining minutely the "in" and "out" breath to see if they are long or short, fast or slow, coarse or subtle, and examining minutely the sensations caused by them. This apparently simple exercise ultimately opens up the mystery of both the perceiver and the perceived and reveals reality itself.
Another way of practising the activity of insight is to turn attention from the breath to thoughts themselves. Previously thoughts have remained in the background during meditation with breathing placed at the center of awareness. Now your thoughts themselves have become this centre, but do not become caught up in them either mentally or emotionally, but just observe them with the same alert detachment with which you watched your breath.
The three stages that form the centre of all techniques of meditation are therefore concentration, tranquillity and insight, or in another way, focus your mind, allow it to be still and see what is there.
Concentration upon the breath in meditation often leads people to ask whether they should breathe in any special way. The best advice is to breathe naturally, to become aware how the breath becomes gentler and more subtle, until it is finally almost imperceptible.
There are a number of special breathing techniques known as pranayama taught in yoga which are said to be methods by which the meditator can gain increasing control over the vital forces in the body and use them in promotion of physical health and in the transformation of physical into spiritual energy. The simplest form of pranayama is to breathe in through the mouth or the lips first, as in whistling, until the lungs are full, and to swallow, close the mouth, breathe out equally slowly through the nose. This is said to bring sweetness of disposition, friendliness, and cheerfulness of personality, beauty of life form and a long life. One of the most relaxing forms of pranayama is to allow the "out" breath to take longer than the "in" breath. The "in" breath occupies a count of four and the "our" breath a count of eight.
A more advanced form is to retain each "in" breath for twice the time taken by the "out" breath, thus the rhythm is 4, 16, 8, which can be increased to 6, 24, 12 with practice. No strain should ever be involved and there should be no appreciable pause between the "out" breath and the "in" breath. To gain maximum benefit close your right nostril with your right thumb, breathe in through the left, close both nostrils while the breath is held, then close the left nostril with the left thumb and breathe out through the right. For the next breath reverse the procedure, breathing "in" through the right and "out" through the left. Continue reversing nostrils on each breath.
Once we begin to meditate we become aware of just how many distractions there are in every moment of our lives, such as physical discomfort, extraneous noises, rumblings of hunger and the emergence of thought and emotions. In meditation these distractions become more obvious - a minor itch grows into a raging irritation, the murmur of voices becomes the bellowing of savages, the memory of a popular tune a blaring military band, a quiver of anger a blast of fury.
The standard advice is that we simply note these things and get on with meditation, but this is easier said than done. However the answer to this lies in the attitude of mind with which we do the noting; fierce, grim determination not to be distracted by what you regard as unwarranted intrusions only make things worse. The right attitude is that these distractions are a perfectly natural way of living. Normal life isn't going to pack up and go home just because you want to meditate. True meditation is the ability to remain centred in the midst of life, not to run away from it, so these distractions are part of what is, part of the activity that is going on all the time in both the outer and inner worlds. Once matters are viewed in this light you can see that paradoxically all these distractions are there to help you by testing the depth of your concentration.
Allow external distractions to pass in and out of awareness like all other things registered by the mind. Sit with physical discomforts, most of them will pass out of your awareness, just like everything else. If they become really troublesome deal with them, but the stillness of the body does help the stillness of the mind and sitting with a little discomfort trains you not to feel you must be constantly trying to alter your surroundings just to suit yourself.
A useful model of the mind was put forward by Sigmund Freud and further developed by Carl Jung. This model has three levels.
Level 1. The conscious mind consists of whatever is occupying your awareness at any one moment, whether this be thoughts, sensations, feelings, or emotions. It is the part of mind in which we feel ourselves to live and we are aware of ourselves.
Level 2. The preconscious mind is the term used for all that information that we have in our heads and which, although it is not occupying our conscious attention at the moment, we can recall more or less at will.
Level 3. The unconscious consists of those mysterious depths which are generally inaccessible to the conscious mind without the use of appropriate techniques, such as hypnosis, dreaming and meditation.
Jung divided the unconscious into the personal unconscious which consists of all those elements which have to do with your own personal history and the collective unconscious which is the inherited predispositions which we all share, the ways of thinking and feeling which are common to the human race. The collective unconscious seems to be the home of our common aspirations such as our emotional and spiritual longings and also of the patterns, the archetypes, as Jung called them, on which we model powerful universal concepts such as "Mother", "Father", "Hero", "Wise Old Man", "Wise Old Woman", God and so on. These are the symbols which have been meaningful for all time and for all races as witnessed by their appearance over and over again in fairytales, myths, legends, art forms of all cultures; the symbols which help define the way in which we conceptualise and relate to the world.
The collective unconscious is the level at which our minds expand and join with the unifying psychological and spiritual forces that underlie the human race. It is possible that extrasensory powers stem from our ability to make direct contact with the thoughts and feelings of other men and women through the collective unconscious.
In meditation the mind opens itself firstly to the preconscious - the rush of thoughts and memories that immediately crowd into the mind when we try to turn inwards. Then as the ability to meditate deepens the mind opens to the unconscious. Long forgotten memories from personal unconscious may be the first things to arise and only later come universal symbols and archetypes from the collective unconscious.
In its attempt to understand symbols, western psychology suggests they gain their power through association. A cross means nothing of itself but acquires meaning as it becomes linked in our minds with Christianity. The one stands for the other. But this denies the fact that symbols that have the power to stir the imagination and to carry levels of inner meaning emerge as Jung tells us, from the unconscious mind rather than from the conscious. He found in his clinical work that his clients on their inner journeys towards wholeness and mental health frequently reached a stage where spontaneously they began to dream mandalas (the symbolic shapes and pictures used in many forms of meditation) and that by working with these mandalas - painting them, drawing them, meditating upon them - they open themselves to otherwise inaccessible inner truths. Further evidence of the fact that certain symbols have universal archetypal power is that in both the east and west, the same ones occur time and time again, for example, the cross was in use as a religious symbol many centuries before the coming of Christianity. No matter how remote and isolated they may have been from each other, different communities and different cultures have produced and revered the same symbols, the cross, the circle, the triangle and the square occur time and again as representations of inner meaning. (see end of essay). And just as these symbols emerge from the unconscious, so they act as keys into the unconscious. By meditating upon these universal symbols the meditator is able to open doors and set on pathways that otherwise would be difficult to find.
We also detect the power of symbols in the creative arts, in painting, in music and poetry, which is why the creative arts have such a power to stimulate the imagination and to stir us in ways that simple representational material cannot do. In poetry and in the great stories of mankind words carry their impact through metaphor, through myth. And as we respond to this metaphor we understand that ultimate truth - or as much of it as we can accomplish - is poetic and not scientific. Science, for all its power and usefulness has the limited range of convenience imposed by the rules of its own language. Within that range it is relevant and appropriate. Outside that range it becomes inappropriate. Meditation takes us deep into the poetic world of metaphor and symbol. We move from the rational, linear, logical world into the world of intuition where truth presents itself in flashes of insight and causes profound changes in the way we respond to experience. Meditation is the experience of your own being, the experience of what lies behind a thousand and one thoughts and emotions that usually clutter life. Although for convenience we often refer to it as a technique, in reality it is not something waiting to be learned, it is not something additional to who you are now, an extra waking to be studied in the way we study the computer, it is the experience of who you already are, and have always been and will always be. It is how the world looks when you stand still and see it for what it is instead of distorted into a blur by your own perpetual motions.
Claudio Naranjo, a Chilean psychiatrist, suggests that one practical method of classification of meditation is to talk of two bi-polar dimensions, one being the stop/go dimension and the other mindfulness/God mindfulness dimension. "God" here refers to any aspect of divinity, be it God, Goddess, an avatar, or personal archetypes.
The stop/go dimension involves at the "stop" end the extinction of the movement of the mind. The mind remains focussed on the initial stimulus and is held there steadily while insight develops of its own accord. At the "go" end the meditator watches thoughts as they arise and allows himself to follow the insights and revelations provided by the inner voices. This can also be called a stilling/ flowing dimension.
The mindfulness/God mindfulness dimension refers to the insight going through awareness of immediate experience at the mindfulness end, such as sensations in ones body, the emotions one is feeling, or the thoughts that arise and pass away, while at the God mindfulness end the meditator gains insight by focusing upon an external symbol such as a mandala or mantra, or attributes of God, or flame of a candle, and allows this symbol to act as a key to part of the inner world which is beyond this immediate experience. This can be called the subjective/objective form. 1
Note that these dimensions are not mutually exclusive. One can start meditation at the stilling end of the stilling/flowing dimension and pass into the objective mode of the subjective/objective dimension, or one can start at the subjective end and pass into the flowing mode of the stilling/flowing end. However you cannot be simultaneously at the opposite ends of the same dimension, that is you cannot be both stilling and flowing or subjective and objective, since to do so would fragment the one-pointed concentration without which progress is impossible. However in meditation we should not intentionally move from one dimension to another. It is vital to be aware, before the start of a session, the particular mode one is going to use and of your intention to stay within it. Do not switch attention from one point of focus, such as breathing, to another such as a mantra or a mandala. There is no short cut in meditation. 1
Creative Visualisation is perhaps one of the most basic techniques required to work Magick. In addition, it also has the power to help you take control of your own life and to set it upon the paths that you wish to go. It is now in use from corporate world to self-help clinics without any link to Magick at all. Everyone is able to visualise. It requires imagination and the ability to see (perhaps the only people who cannot visualise are those who are born blind). All the senses play an important role in the imagination but visualisation uses mainly the visual and emotional aspects of imagination. Just like muscles of your body, if you do not make full and regular use of your imagination it will become weak and flabby, but it can be strengthened, first of all by specific exercises and later by regular use. We are born with a naturally vivid and fertile imagination but we have to learn how to use logic and reason. Unfortunately as we become more "educated" and "adult" we spend more time on logic and reason and our imagination becomes atrophied.
The brain is divided into a left and right. The left brain, which is connected to the right side of the body and the right side of each eye's vision, deals with inputs one at a time, processes information in a linear manner, and deals with time. It is responsible for the verbal expression or language, mathematical functions, memory, recognition of words and numbers, and normally specialises in logic and analytical reasoning or thinking. It is the area responsible for calculation, it is the area responsible for categorisation and breaking things up into their compartments and examining each in turn. The right side of the brain is connected to the left side of the body and the left side of each eye's vision. It enables ready integration of many inputs at once and processes information more diffusely. It has non-linear and a simultaneous mode of operation. It deals with space and is responsible for gestures, facial and body movements and the tone of voice. It is responsible for spatial and relational functions such as awareness of our bodies for sports and dancing, recognition of faces, artistic endeavor, musical ability and recognition of pitch. It specialises in the memory and recognition of object and persons and places and music, and normally specialises in intuition and a holistic perception or thinking. It is the seat of passion and dreams and is the crucial side of the brain for artists and musicians. It is the area of the brain associated with sensitivity and unity, of putting all separate parts and coming up with a whole that is greater than all the parts. It is the right side of our brain that suffers from lack of use as we are taught to concentrate more and more on the functions of the left and yet, it is the right side of the brain and its correct use and implementation which enables one to visualise properly, to change your life and the way in which you cope with problems and to work effective Magick.
The ability to relax is an essential first step in the technique of visualisation. Relaxation is a little different from meditation, although meditation does lead to inner peace. A typical relaxation method is described below (Exercise 3). The next step is to decide what you want, what changes you wish to make and here you need the use of your intuition and knowledge of yourself that you have gained through meditative processes. You must remember to include all of your senses and your emotions in visualisation. Try to be able to smell, taste and feel with your minds eye as well as to see. (Exercise 5). Affirmations can be useful as an additional form of reinforcement, although usually they are not sufficient on their own. It is not sufficient to say "I am able to cope with the situation of too much work", you must be able to see that you can cope, feel that you can cope.
If negative thoughts or energies intrude, look at them and let them go. Do not try to force them from your mind. Use the meditation technique of allowing them to pass. You therefore have to learn to be patient, perseverance is required and you are bound to make progress. You must not be afraid to change yourself, change your life. To work Magick you must dare. Remember also that you are in control of the situation and that it is your will. Should you find painful memories arising that you do not wish to deal with, end that particular session of visualisation and go back to it at a later time.
References:
Focus
Write down a simple word - a noun - and write down the first word that comes into mind. Go back to the first word and write the next word that comes and continue in this fashion. Always go back to the first word and when you run out of associations, just continue to write down the original word and to hold it in your mind without any other thoughts about it.
Concentration
The next day, start with the same word but jump back to it immediately any other word comes into mind. Do this for about 5 minutes a day for one month at the end of which you will be able to clearly measure an improvement in your concentration ability.
Relaxation
Sit or lie in your chosen position as for meditation.
Close your eyes, rest your hands loosely to sides or in your lap.
Tense your muscles in your feet as tightly as you can, holding the tension for a few moments, and then let that tension go all at once. You may experience a sensation of warmth or a tingling feeling.
Now tense muscles in your legs and your thighs, again holding the tension for a few moments, and then let these muscles relax.
Pull in the muscles of your body next. Be aware of a tightening sensation in your stomach and your buttocks before letting all these muscles relax, so that your body feels heavy and comfortable.
Now concentrate on your arms and hands. Clench your fists, feel the tautness in the muscles of your arms, again let go of the tension and feel your upper limbs becoming relaxed.
Tighten your shoulders, lift them up towards your ears, clench your jaw and finally relax everything. Let your shoulders become heavy, your forehead smooth and your jaw slack. Now concentrate on smooth, regular breathing and begin to practice Prana Yama.
Now, use your imagination. Think once again of your feet and imagine that they are growing heavier and heavier on the ends of your legs. Make this heaviness creep slowly past your ankles, up your legs, past your knees and up your thighs until it reaches your hips. Do precisely the same thing with your hands and finally your trunk, shoulders and head. Remain in this position for as long as you wish and then bring yourself back to alertness gradually.
This is a good method to enable relaxation and is sometimes essential to practice before going into proper meditation.
Meditation
Assume your chosen meditation position, close your eyes and commence Prana Yama breathing. Now think back to a pleasant scene or event in your life or to a specific imaginary scene that you have built up in your mind before as a special sanctuary for yourself. Whatever it is, take time to examine all the details of the scene you have selected, bring to mind as much of the surrounding and circumstances as you can see, the weather, the people, the colours and the sounds. When you have done this, allow the memory to fade, become aware of your present surroundings, and then you are able to commence a meditation technique if you wish.
Visualisation
It is best to focus on the point between and just above the eyes, the so called Third Eye in Eastern and Occult traditions. Just imagine you are looking at this point from some little distance further back, that is, from inside your head. Register at first the darkness that you see there and allow yourself to feel comfortable with this and then concentrate on a simple geometrical shape, an open white triangle is usually the best, allow this triangle to appear, don't struggle with it to make it something it is not. At first it may only be a vague shape or may even appear to be more the idea of a triangle rather than an actual triangle itself. You will notice a curious thing, the mind keeps wanting to pull away from this image. Resist this temptation, either to move the minds eye away from the triangle or your actual eyes away from a triangle that you have drawn to help yourself visualise. Next, visualise the triangle as a colour and follow this by different geometrical shapes. Finally work up to simple objects, people and places and finally a scene. Remember at all times to begin your visualisation practice with a relaxation exercise. It is important that the mind is able to let go of tension and is in a receptive state for good visualisation to occur, particularly visualisation that we wish to deliberately able to call up quickly. Don't get disheartened by slow results to begin with, none of us became olympic runners before we learnt to walk, at least be heartened by the fact that we all did know how to visualise and imagine when we were children, we just have to regain this ability.
The circle represents wholeness, completeness, fulfilment, unity, the absolute. It is as near perfection as we can achieve since it has no beginning and no end and each point is equidistant from the centre. The circle makes its appearance in all religions from the Celtic cross to the Buddhist wheel to the Ying/Yang symbol of the Taoists to the domed capular of the Islamic Mosque. There is no other symbol that unlocks such a rich outpouring from the unconscious, or that can lead more easily to the sense of tranquillity and peace in meditation.
The cross symbolises, among other things, the meeting point between heaven and earth, the tree of life, infinite expansion in all directions, the four elements with the fifth in the centre.
The square symbolises strength, integrity, steadfastness, the four elements and earth, limitations, boundaries.
And the triangle - the trinity; with male energy when pointing upwards, female energy when pointing downwards, and the union of male and female when upward and downward triangles are put together to form the six sided Star of Solomon.
The pentagram is the five pointed star, representing the four elements and spirit, and is seen as upright human with arms out embracing the world when it is pointing up; and when pointed down, can be seen as the descent into the dark regions, where we all must go to reclaim for ourselves the Shadow and reunite it in our full personality and soul. In some quarters, it is also seen as a sign of evil, bestiality and Satanic influence, but this meaning has only grown up within the last few centuries, and really has no such correspondence in antiquity.
The final one for this note is the eight spoked wheel, representing the four seasons and equinoxes, and solstices, or else the lotus flower and chakras, the Wheel of time, which turns eternally.
Blessed be and Never Thirst from Kim and Quenten.
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