Meditation

szczęście - główna strona / happiness - main page

życie - główna strona / life - main page

"The kind of meditation I suggest is learning to listen to your thinking. You can hear yourself thinking, and listen until you can hear whether you are talking or somebody else is talking. Begin meditation by closing your eyes and just listening to your own thinking , whatever you are saying to yourself" (F.S.Perls)

Meditation - collection of papers

Introductory notes
"Meditation is beneficial to the body and mind. As it is accompanied by deep relaxation, it unstresses the body, causing a feeling of physiological and psychological ease, rejuvenation, and heightened vitality. At more advanced levels, the practitioner experiences deep peace and tranquillity, which carry over into everyday life. There is also a sense of getting in touch with one's innermost truth, which aids the integration of the personality. Finally, at the highest level of meditation, the boundaries of the subject become blurred and the doorway opens to the experience of transempirical realms of existence. "

Most traditional medical systems appreciate and make use of the extraordinary interconnectedness of the mind and the body and power of each to affect the other. In contrast, modern Western medicine has regarded these connections as of secondary importance.

The separation between mind and body was established during the 17th century. Originally it permitted medical science the freedom to explore and experiment on the body while preserving for the church the domain of the mind. In the succeeding three centuries, the medicine that evolved from this focus on the body and its processes has yielded extraordinary discoveries about the nature and treatment of disease states.

However, this narrow focus has also tended to obscure the importance of the interactions between mind and body and to overshadow the possible importance of the mind in producing and alleviating disease. The focus of medical research has been on the biology of the body and of the brain, which is part of the body. Concern with the mind has been left to non-biologically oriented psychiatrists, other mental health professionals, philosophers, and theologians. Psychosomatic medicine, the discipline that has addressed mind-body connections, is a subspecialty within the specialty of psychiatry.

During the past 30 years, there has been a powerful scientific movement to explore the mind's capacity to affect the body and to rediscover the ways in which it permeates and is affected by all of the body's functions. This movement has received its impetus from several sources. It has been spurred by the rise in incidence of chronic illnesses -- including heart disease, cancer, depression, arthritis, and asthma -- which appear to be related to environmental and emotional stresses. The prevalence, destructiveness, and cost of these illnesses have set the stage for the exploration of therapies that can help individuals appreciate the sources of their stress and reduce that stress by quieting the mind and using it to mobilize the body to heal itself.

During the same time, medical researchers have discovered other cultures' healing systems, such as meditation, yoga, and tai chi, which are grounded in an understanding of the power of mind and body to affect one another; developed techniques such as biofeedback and visual imagery, which are capable of facilitating the mind's capacity to affect the body; and examined some of the specific links between mental processes and autonomic, immune, and nervous system functioning -- most dramatically illustrated by the growth of a new discipline, psychoneuroimmunology.

The clinical aspect of the enterprise that explores, appreciates, and makes use of mind-body interactions has come to be called mind-body medicine. The techniques that its practitioners use are mind-body interventions. The chapter discusses the evidence that supports the mind-body approach, describes some of these techniques, and summarizes the results of some of the most effective interventions.

This approach is not only producing dramatic results in specific arenas, it is forming the basis for a new perspective on medicine and healing. From this perspective it is becoming clear that every interaction between doctors and patients -- between those who give help and those who receive it -- may affect the mind and in turn the body of the patient. From this perspective all of medicine, indeed all of health care, is grounded in the mind-body approach. And all interventions, alternative or conventional, can be enhanced by it.

By The National Institutes of Health
Alternative Medicine: Expanding Medical Horizons

Meditation

Meditation is a self-directed practice for relaxing the body and calming the mind. The meditator makes a concentrated effort to focus on a single thought -- peace, for instance; or a physical experience, such as breathing; or a sound (repeating a word or mantra, such as "one" or a Sanskrit word such as "kirim"). The aim is to still the mind's "busyness" -- its inclination to mull over the thousand demands and details of daily life.

Most meditative techniques have come to the West from Eastern religious practices -- particularly those of India, China, and Japan -- but they can be found in all cultures of the world. Christian contemplation -- saying the rosary or repeating the "Hail Mary" -- brings similar effects and can be said to be akin to meditation. Michael Murphy, the cofounder of Esalen Institute, claims that the concentration used in Western sports is itself a form of meditation. While most meditators in the United States practice sedentary meditation, there are also many moving meditations, such as the Chinese martial art tai chi, the Japanese martial art aikido, and walking meditation in Zen Buddhism. Yoga can also be said to be a meditation.

Until recently, the primary purpose of meditation has been religious, although its health benefits have long been recognized. During the past 15 years, it has been explored as a way of reducing stress on both mind and body. Cardiologists, in particular, often recommend it as a way of reducing high blood pressure.

There are many forms of meditation -- with many different names -- ranging in complexity from strict, regulated practices to general recommendations, but all appear to produce similar physical and psychological changes (Benson, 1975; Chopra, 1991; Goleman, 1977; Mahesh Yogi, 1963).

If practiced regularly, meditation develops habitual, unconscious microbehaviors that produce widespread positive effects on physical and psychological functioning. Meditating even for 15 minutes twice a day seems to bring beneficial results.

While many individuals and groups have examined the effects of meditation, two major meditation programs have extensive bodies of research: transcendental meditation and the relaxation response.

Transcendental Meditation

Transcendental meditation (TM) was developed by the Indian leader Maharishi Mahesh Yogi, who eliminated from yoga certain elements he considered nonessential. In the 1960s he left India and came to the United States, bringing with him this reformed yoga, which he felt could be grasped and practiced more easily by westerners. His new method did not require the often difficult physical or mental exercises required by yoga and could be easily taught in one training session. TM was soon embraced by some celebrities of that day, such as the Beatles, and can now probably claim well over 2 million practitioners.

TM is simple. To prevent distracting thoughts a student is given a mantra (a word or sound) to repeat silently over and over again while sitting in a comfortable position. Students are instructed to be passive and, if thoughts other than the mantra come to mind, to notice them and return to the mantra. A TM student is asked to practice for 20 minutes in the morning and again in the evening.

In 1968, Harvard cardiologist Herbert Benson was asked by TM practitioners to test them on their ability to lower their own blood pressures. At first, Benson refused this suggestion as "too far out" but later was persuaded to do so. Benson's studies and an independent investigation at the University of California at Los Angeles were followed by much additional research on TM at Maharishi International University in Fairfield, IA, and at other research centers. Published results from these studies report that the use of TM is discretely associated with

reduced health care use;
increased longevity and quality of life;
reduction of chronic pain (Kabat-Zinn et al., 1986);
reduced anxiety;
reduction of high blood pressure (Cooper and Aygen, 1978);
reduction of serum cholesterol level (Cooper and Aygen, 1978);
reduction of substance abuse (Sharma et al., 1991);
longitudinal increase in intelligence-related measures (Cranson et al., 1991);
treatment of posttraumatic stress syndrome in Vietnam veterans (Brooks and Scarano, 1985);
blood pressure reduction in African-American persons (Schneider et al., 1992); and
lowered blood cortisol levels initially brought on by stress (MacLean et al., 1992).

Relaxation Response

Convinced that meditation was a possible treatment for high blood pressure, Benson later pursued his investigation at the Mind-Body Medical Institute at Harvard Medical School. He identified what he calls "the relaxation response," a constellation of psychological and physiological effects that appear common to many practices: meditation, prayer, progressive relaxation, autogenic training, and the presuggestion phase of hypnosis and yoga (Benson, 1975). He published his method in a book of the same name.

Over a period of 25 years, Benson and colleagues have developed a large body of research. During this time, meditation in general and the relaxation response specifically have slowly moved from alternative to mainstream medicine, although they are still overlooked by many conventional doctors.

Active Meditation

This is the advanced form of meditation, because it combines remaining mentally active with meditating.

As always, get yourself relaxed and comfortable using whatever method is best for you, such as relaxing your muscles one by one. You might even light candles or incense, or use aromatic oils.

Now, instead of picturing a static image, choose a scenario. This should be like acting in a movie, or watching and directing one, depending on your viewpoint. You can practice with scenarios for entertainment, like flying on a magic carpet, surfing the waves, or walking through a calm forest.

When you concentrate on the scene for long enough, you will slip into a dream-like alpha state. You will be aware and awake, without taking notice of outside distractions.

Passive Meditation

*Find a place where you aren't going to be disturbed and sit or lie comfortably.

*You can put on some soothing music low in the background, and dim the lights.

*Choose an image to focus on within your mind- the key is to choose a mental picture and not a physical one. What might your choose as your image? Maybe a star, or a cloud, or even a flame. You might choose your favorite plant or flower- or the image of a famous person. Whatever you decide on, it should be something pleasant to look at, and an image that you can hold for a long period of time.

*As you picture that stationary image you'll slowly slip into an alpha state. This is meditation, and what you do from here depends on your own decision-making.

Meditation on a Candle Flame

Before starting your meditations on light, make yourself intimate with the shine of light by merely looking at the flame of a candle.

1) Sit comfortable, put one palm above the other, as this is usually done in meditation. On the palm of the upper hand hold a burning candle. Have a steady look at the flame of the candle.

2) Feel the light of the candle as substantial like air and imagine, while breathing in, how the light is inhaled. A stream of light flows into your breast (sanskr. = anahata chakra) or into your front (sanskr. = ajna chakra, or you may use the front chakra - this is an other chakra than the ajna chakra; on the front you have three chakras).

The Crystal Cave Meditation

This is a very beautiful visualization/meditation. Free your mind!

Sit/lie comfortably. Music or tapes of nature sounds are immensely helpful in this one. Close your eyes. Slow your breathing.

Imagine yourself walking down a woodland path. There are deer, squirrels, rabbits and other wildlife scampering in the underbrush. You can hear birds singing. As you walk, the path becomes progressively steeper. You climb, but the uphill walk does not tire you. As you come to the crest of the hill, you see the opening to a cave in the side of a mountain, only a few feet away. Your totem animal, or an animal you identify with, should be waiting there.

Walk into the cave. At first the walls will be black or grey. Then you see a sparkle, and the walls are covered with garnets, gving off a scarlet glow. Walk through the hall of garnets, absorbing their light. Slowly, the garnets will give way to carnelian, glowing softly orange. Walk through the carnelians, absorbing their light. Slowly, the carnelian gives way to topaz, shining with a sunshiny yellow.

Walk through the topaz, absorbing its light. The topaz will give way to emerald. Walk through the emerald, absorbing its light. The emeralds will give way to turquoise. Walk through the turquoise, absorbing its light. The turquoise gives way to walls of sapphires. Walk through the sapphires, absorbing their light. The sapphires will finally give way to amythyst. Walk through the amythyst, absorbing its light.

When you have come through the amythyst hall, you should be in the place you want to be. For me, it is always an open plain, with mustangs and eagles. Let your mind go, it will take you where you need to go.

What is meditation?
The basic idea generally associated with why people meditate is that during our day we are constantly subjected to sensory input and our minds are always active in the process of thinking. We read the newspaper, study books, write reports, engage in conversation, solve problems, etc etc. Typically, as we do these normal activities we engage in a constant mental commentary, sort of an inner "The Drama of Me." Usually people aren't fully aware of all the mental thought activity that we are constantly engaged in.

Meditation allows all this activity to settle down, and often results in the mind becoming more peaceful, calm and focused. In essence, meditation allows the awareness to become 'rejuvenated'.

Meditation can be considered a technique, or practice. It usually involves concentrating on an object, such as a flower, a candle, a sound or word, or the breath. Over time, the number of random thoughts occuring diminishes. More importantly, your attachment to these thoughts, and your identification with them, progressively become less. The meditator may get caught up in a thought pattern, but once he/she becomes aware of this, attention is gently brought back to the object of concentration. Meditation can also be objectless, for example consisting of just sitting.

Experiences during meditation probably vary significantly from one individual to another, or at least if different techniques are involved. Relaxation, increased awareness, mental focus and clarity, and a sense of peace are the most common by-products of meditation. While much has been written about the benefits of meditation, the best attitude is not to have any expectations when practicing. Having a sense of expectation of (positive) results is likely to create unnecessary strain in the practice.

As well, since meditation involves becoming more aware and more sensitive to what is within you, facing unpleasant parts of oneself may well be part of meditation. Regardless of the experience, the meditator should try to be aware of the experience and of any attachment to it.

Failure to experience silence, peace of mind, mental clarity, bliss, or other promoted benefit of meditation is not in itself a sign of incorrect practice or that one can't concentrate properly or concentrate enough to be good at meditation. Whether one experiences peace or bliss is not what is important. What is generally considered important in meditation is that one is regular with their meditation -every day- and that one make a reasonable effort, but not strain, to remain with the object of concentration during the practice. With regular practice one inevitably acquires an increased understanding of and proficiency with the particular meditation technique.

Some people use the formal concentrative meditation as a preliminary step to practicing a mindfulness meditation during the day where one tries to maintain a calm but increased awareness of one's thoughts and actions during the day.

For some people, meditation is primarily a spiritual practice, and in some cases the meditation practice may be closely tied to the practice of a religion such as, for example, Hinduism or Buddhism.

How is meditation different from relaxation, thinking, concentration or self-hypnosis?

Relaxation: Relaxation is a common by-product of meditation. Relaxation itself can assume many forms, such as taking a hot bath or reclining in the Lazy-boy and watching tv, etc. Meditation is an active process where the meditator remains fully aware of what the awareness is doing. It also attempts to transcend the thought process whereas many forms of relaxation still engage the thought process. Meditation allows the body to relax and can offset the effects of stress both mentally and physically to a potentially much greater degree than passive relaxation.

Thinking: Thoughts generally consume energy in the process of their formation. Constant thought-activity, especially of random nature, can tire the mind and even bring on headache. Meditation attempts to transcend this crude level of thought activity. Through regular practice one becomes aware that they are not their thoughts but that there is an awareness that exists independent of thought. Descartes ("I think, therefore I am") obviously was not a regular meditator!

Concentration: Meditation begins with concentration, but after an initial period of concentration, thought activity decreases and keeping the awareness focused becomes more spontaneous. At this point the person may or may not continue to employ the object of concentration.

Self-hypnosis: Self-hypnosis, like meditation, involves at least an initial period of concentration on an object. However in hypnosis one does not try to maintain an awareness of the here-and-now, or to stay conscious of the process. Instead one essentially enters a sort of semi-conscious trance.

What are the different meditation techniques?

Meditation involves concentrating on something to take our attention beyond the random thought activity that is usually going on in our heads. This can involve a solid object or picture, a mantra, breath, or guided visualization.

Typical objects employed include a candle flame or a flower. Some people use pictures, such as a mandala - a highly colored symmetric painting - or a picture of a spiritual teacher in a high meditative state. Mantras are sounds which have a flowing, meditative quality and may be repeated out loud or inwardly. The breath is also a common focal point. Finally, guided visualization is also considered by some to be a form of meditation. A guided visualization can help to bring one into a meditative state; also, visualization may be used once a meditative state has been reached to produce various results.

Which is right for me?

There is no "right" meditation technique for everybody. Some techniques work better for certain people while other techniques work better for other people. The important thing is to find what works for you.

What are the abc's of meditation?

There are a few recommended guidelines for meditation:

It should be done every day, preferably at the same time
It should preferably be done before a meal rather than after a meal
A spot should be set aside for meditation, which should be a quiet place and used for nothing but meditation
One should sit with the spine straight and vertical (a chair is ok to use)

Is there any religious implication or affiliation with meditation?

Meditation has been and still is a central practice in eastern religions, for contacting "God" or one's higher Self. Christianity also has semblances of meditation, such as the biblical statement "The kingdom of heaven is within you". Churches have a meditative atmosphere.

Meditation deals with contacting something within us that is peaceful, calm, rejuvenating, and meaningful. Whether one calls this something "God" or "soul" or "the inner child" or "theta-wave activity" or "peace" or "silence" is not important. It is there and anyone can benefit from it regardless of what they believe.

Most people in the world have already meditated. If you have relaxed looking at a beautiful sunset, allowing your thoughts to quiet down, this is close to meditation. If you have been reading a book for awhile, then put it down to take a break and just sat there quietly and peacefully for a few minutes without thinking, this is close to meditation.

Does meditation have any ethical implications?

In many traditions meditation practice is a means for reinforcing ethical qualities. In these traditions, calmness of mind, peacefulness and happiness are possible in meditation and in life generally only if they are accompanied by the observance of ethical norms of behaviour.

What is the best time of day to meditate?

While meditation is beneficial at any time, most people who meditate agree that early morning is the best time to meditate. Part of the reason is that it is said that in early morning the hustle-and-bustle of the world has not yet begun and so it is easier to establish a meditative atmosphere. Having an early morning meditation also lets us carry some of the energy and peace of the meditation into our daily activities.

Many people also meditate either before dinner or later in the evening. Others also meditate at noon. A short meditation at these times allows one to throw off some of the accumulated stress of the work-day and become rejuvenated for further activity. An important consideration is when your schedule will allow you to meditate. Having a time of the day set aside for meditation helps in maintaining regularity.

Why do some people use music while meditating?

Meditative music (not rock-n-roll !) can help in establishing a meditative atmosphere. Also, some people find meditation relatively easy but find that the hard thing is to actually get themselves to sit down and start their meditation. Music can help make this easier. Some people use music quite often while others prefer silent meditation and never use it.

Should I meditate with my eyes open or with my eyes closed?

Different traditions give different answers. Closing your eyes may contribute to drowsiness and sleepiness--if that's the case for you then try opening them a little. Opening your eyes may be distracting. If that's the case try closing your eyes or direct your gaze on a blank wall (Zen-style). Or try with the eyes open halfway or a bit more, the gaze unfocussed and directed downward, but keeping the head erect with the chin slightly tucked in. Sometimes meditators experience headaches from focussing on a spot too close to the eyes (perhaps closer than three feet). Whether focussed or unfocussed, the gaze should be relaxed in order to prevent eyestrain or headache.

Experiment and see what works for you and then stick with your choice of technique. If you are using a candle, flower, or other visual object in your meditation then here the technique itself requires your eyes to be at least partly open.

What are the physiological effects of meditation?

The most common physiological effects of meditation are reduced blood pressure, lower pulse rate, decreased metabolic rate and changes in the concentration of serum levels of various substances.

When I meditate I experience physical pain in my body. What should I do?

Sensations (itching/aches/pains/etc.) can arise in the body when meditating for several reasons. Sometimes the cause is just an uncomfortable posture--make sure that your posture is comfortable under normal circumstances. Other times the cause is that sensations in the body are more noticable in meditation. The body and mind are calmer and you are able to notice more details in your bodily experience. It is often interesting to simply observe these sensations in your body : to use them as the objects of meditation. Sometimes these sensations just go away without your having to move or change your posture. Remember that a quiet body contributes to a quiet mind.

How long should I meditate?

When first learning meditation it is usually not possible to meditate for more than 10-15 minutes. After regular practice for awhile, one becomes able to meditate for longer periods of time. Many people meditate twice-daily for 20-30 minutes each time, but the right duration and frequency is for each individual to decide.

Do I need a teacher?

It is theoretically possible to learn meditation from a book. However most people who teach and practice meditation agree that a teacher can be an invaluable aid in learning a meditation technique and making sure it is practiced correctly. The beginner will usually have several questions which a teacher will be able to answer. Also, learning with a group of people, eg a meditation class, allows you to experience the benefit of meditating with a group of people. Most people find that they have some of their best meditations while meditating in a group, because there is a collective energy and focus present.

Various individuals and groups teach meditation. Some charge and some do not. Many different techniques are taught, some more spiritual in nature and others mainly concerned with stress-reduction and gaining a little peace of mind. As always, the important thing is finding what works for you.

The following is a synthesis of the traditional teachings about meditation. This is not a meditation technique but general rules to be followed for entering the meditation state.

Before starting

Most people can successfully practice aerobics or body building, for instance, without knowing human anatomy or without understanding at all what they are doing or why. Unfortunately (or, perhaps, fortunately), this is not so with yoga and meditation. Without knowing exactly the nature of this process it is impossible to correctly realize it and therefore there can be no true meditation.

Meditation is the highest yoga practice (this doesn't mean it is difficult!). In fact, very few people can really meditate, and this for two main reasons:

Very few know exactly what meditation is;
Even fewer are willing to comply with it (lack of motivation).

Not everybody that stays motionless with the eyes closed is meditating. Meditation is an accurate science, therefore it cannot be practiced in total ignorance. Only those who study it with a serious inner motivation can successfully practice it.

Keep in mind that meditation, especially in the first stages, must have an object. Without object to meditate upon, there is no meditation. The simplest object of meditation is a physical object (a pot, a drawing, a ball, etc.). In more advanced stages, the objects of meditation become ever more subtle: mental images created at will, a piece of information, a problem that needs a solution, a feeling, a thought, an idea, a subtle energy, a state of consciousness, etc. In this material the word "object" will refer to any of these.

An important point here is that the object of meditation has to be very well perceived by the subject. In other words, the object must have a clear objective or subjective reality. A very vaguely defined idea cannot function as an object of meditation. The subject (the practitioner of meditation) must be able to "take hold" of at least one of the major characteristics of the object, if not of all of them.

The steps of meditation

The ageless tradition of wisdom teaches that in order to enter the state of meditation, certain definite steps are to be followed. Nobody can enter meditation without passing through these steps. The steps are:

Dharana - mental concentration

Dhyana - meditation

Samadhi – blissful identification

In the Western Tradition, these three stages are called ‘consideratio’ ("considering"), ‘contemplatio’ ("contemplation") and ‘raptus’ ("rapture").

Each step, when mastered, naturally leads to the following step.

Dharana - mental concentration

The mind can choose

The human mind continuously receives information about the outer world through the five "gates" of the senses: smell, taste, sight, touch and hearing. Among the data received through a certain sense, the mind can select only those that are of interest at a given time. This selection is realized through focusing the attention upon that particular data and ignoring the other unimportant data.

The more the attention is focused upon a certain sense, the more the amount of information received through that sense increases and the information coming from other senses becomes ‘less important’ and can even be completely ignored by the mind.

A special characteristic of the human mind is the capacity of focusing the attention toward the inner world of feelings, thoughts and ideas. More than that, the human mind can be focused even upon itself -- this fact is of paramount importance, because it creates the possibility of controlling the mind.

This faculty of the human mind to modify at will the orientation of the conscious attention is the basic mechanism of mental concentration (dharana).

Defining the concept

"To concentrate" means to reunite into a center, to gather, to focus. Mental concentration (dharana) means to focus the mind upon a unique object without allowing it (the mind) to jump to another object for a determined period of time. The opposite of concentration is dispersion, scattering. In this case, the mind jumps uncontrolled from one object to another fixing itself to nothing. Unfortunately, this is the mental condition of most people nowadays.

The yoga theory of perception

When an outer object (artha) is perceived, the mind ‘takes the shape’ of that object. This is called a vritti.

The mind as vritti is thus an inner representation of the outer object. The initial object is called the ‘gross object’ and the mental impression is the ‘subtle object’. But besides the object, there is an aspect of the mind which perceives.

It follows that the mind has two aspects: vritti (the cognized) and the perceiver (the cognizer).

Because the mind is thus ‘transformed’ into the shape of the object perceived, the mind which meditates on a Deity, for example, is, at length, through continued concentration, transformed into the likeness of that Deity, becomes as pure and powerful as the Deity. This is a fundamental principle of worship.

Mind is movement

"Dharana" means "holding the mind." The Ageless Wisdom considers that "the mind", as we know it, is just a perpetual flow, according to definite laws, of psychic patterns (vritti-s). The train of psychic patterns has an undercurrent of emotions, doubled by a consequent physiological responses.

Actually, the mind is movement. Mind is like the wind: the wind is air movement; when this movement stops, the air is still there, but the wind disappeared. The mental-stuff that remains after the psychic patterns (vritti-s) have been stopped is called citta. When the mental patterns (vritti-s) are stopped, the mind disappears: we enter the no-mind state. No-Mind (which actually means ‘beyond the mind’) is the state of highest creativity and spiritual intuition.

Patanjali defined yoga as follows: yoga [is] citta vritti nirodha.
Yoga Sutra, I, 1

That is, yoga is the gradual stoppage (nirodha) of the vritti-s (mental patterns) of citta.

This sutra contains the essence of the whole yoga Science and the secret of mental concentration.

Maybe ignorance and prejudices make you believe that you cannot concentrate your mind. This is not true! Everybody can concentrate, even deeply, upon an object that is highly interesting for that person. The question is: is this type of concentration the yoga concentration? Even though it can give you helpful hints about the real state of dharana (mental concentration), this is not what yoga understands by concentration.

Intentional focusing

Dharana means to be able to focus at will the mind and to maintain it focused for long periods of time upon any object, even if this object does not spontaneously catch our curiosity.

Don't force it!

For training yourself in dharana, the most important rule is: do not force the mind to stay focused. The mind is like a crazy monkey: the more you try to calm it by force and to make it stay on a definite place, the more it will refuse to do that, doing exactly the opposite: jumping even more crazily form one place to another. Therefore start focusing the mind very softly upon the chosen object and when it jumps to another object just bring it back calmly and patiently, with humor and compassion at your lack of discipline. If you get angry about this continuous mental jumping, this will only increase the mind's tendency to disperse.

The ideal state

Perfect mental concentration implies to focus completely the whole potential of attention -- without using any force or mental / nervous tension -- upon the chosen object for a definite period of time, allowing no dispersion at all. This state is analogous to the phenomenon of focusing sunlight through a lens: the light rays are gathered in a small point, thus enormously increasing their power. Here, the time element is very important: if the light is perfectly concentrated but this state lasts a very short time, nothing can happen. The point of focused light must be maintained continuously a certain time - only after that the effects can appear (for instance, the lighting of a piece of wood). In a similar way, dharana must be maintained a certain period of time: only after that concentration starts the process of resonance with the corresponding cosmic energy and the consequent transfer of that energy into your being. The energy carries feelings and information related to the object of concentration.

How to start

Sit in a comfortable posture with the spine and neck kept straight and vertical. Close your eyes and pass through the following steps:

Relax quickly and deeply from bottom to top. Let your attention swiftly scan your body and release all tensions.
Let your breathing become calm and peaceful.
Turn the attention inward (introversive gaze) and disconnect yourself from the outer disturbing factors (noises, etc.); begin to withdraw the mind from any thoughts that arise (as a result of the activity of the senses) by making a brief but detetrmined effort to stop the discursive thinking;
Concentrate the mind (dharana) upon the object of your choice.

Let's examine in greater detail dharana. Empty your mind of all thoughts. Then bring the chosen object before your inner mind's eye. Don't allow the mind to jump to another object or thought. If this happens, calmly and patiently bring your mind back to your object. This is the only thing you are supposed to do during dharana: to keep the mind focused upon the object. Beware of force or tension! Be calm, open and favorably inclined to concentrate.

Doing nothing

Mental concentration is a static process: during concentration the mind is ‘frozen’, the thinking is stopped, the mental activity is suspended. The only mental movement should be to bring gently the mind back to the chosen object when it jumps away. Mental concentration can be described as "doing nothing". You understand now that it is not laziness, but "just sitting" with a purpose. During dharana, the mind is like a mirror: the only activity is to reflect the object.

"During Concentration (dharana), the mind is like a pure crystal that takes the color of the object upon which it is placed."
Yoga Sutra

Learn to perceive

Consider carefully the object of concentration: approach it with astonishment and childlike curiosity as if you don't know anything about it (do we really know something important about the objects of the outer world?). Do NOT approach the object rationally and/or intellectually, but grasp its essence with your feelings alone or even solely by instinct. Explore the object non-verbally, in a state of alert passivity, purposeless and unconcerned waiting, child-like curiosity and sheer astonishment. There is only you and the object: nothing is expected from you, everything is expected from the object. Therefore sit in a state of continuously euphoric expectation, in the highest state of readiness. This is very important. Let yourself be absorbed into, and by, the object. Do not try to define, to judge or to understand, just consider the object with curiosity as if you see it for the very first time. The very fact that you cannot define exactly the object and do not understand it rationally, opens you toward the object and creates the state of mental receptivity in which intuition ("no-mind" or "superconsciousness", as it is also called) can start to function. By doing so, you will soon discover that the objects of the surrounding world have thousand meanings (that come in flashes). We normally overlook these meanings. Every thing is thus full of a sheer wonder and fascinating mystery that you will start to grasp gradually, everything is sustained by an invisible energy that you will start to feel and effortlessly control.

Mental concentration (dharana) is a modality of starting a process of resonance and attuning with the subtle cosmic energies of which the object of concentration is just a visible manifestation. Don't try to speed up this process: let it start by itself when the time comes.

In this approach, knowledge comes from the object, NOT from the subject (the practitioner). Concentration is lying in wait, watching hyperattentively, like a cat that waits for the mouse to get out from its hiding place: the unforeseen can happen any split second.

Every beginning is difficult

At the beginning, you probably will discover that this exercise fails lamentably. Accept this fact as being perfectly normal. Keep in mind that in yoga there is no lost effort, in other words every effort will bring a result eventually. None of your failed efforts is wasted labor. As the wise saying goes: "The mud is as valuable as the lotus flower that it nourishes."

Every failed try is in fact a step toward success because mental concentration, the same as meditation, has a cumulative effect that comes not only from doing it "well," but also from working consistently on it.

Taming the mind

At the beginning, the mind has very little stability; you find the object and then very swiftly you lose it. The mind wanders elsewhere. After a certain period of practice, sufficient stability arise in mind so that the attention will remain uninterruptedly focused on the object for short periods of time (ten-fifteen seconds, maybe more). Further on, the degree of mental stability becomes even greater than before; the mind can stay constantly focused upon the object with a reasonably good degree of stability and yet, occasionally, it will wander off. Then it will come a stage in which the mind no longer loses the object, because the power of concentration has come to completion. Now, a sustained effort to increase the clarity of mind has to be done. After this, the mind will have a tremendous power. With just the slightest bit of effort, it becomes focused upon the object and continues to abide effortlessly in it for as long as you want. Once you have attained this state, the mind has become an extremely fine instrument for any type of meditation you want to engage in.

It is like you want to ride a wild horse. The first attempts will certainly throw you down. If you persevere enough, you will succeed eventually, and after some time the horse will became a close friend and will obey even your unspoken orders. In this analogy, the wild horse is your mind and concentration is like taming and training the horse. In this respect, continuity is important.

Dhyana - the state of meditation

"Dhyana (meditation per se) is the continuous flow of the mental processes toward the object (of meditation)."
Yoga Sutra

" Dhyana is the continuous flow of reflection [i.e., ‘mirroring’] with respect to the essential reality of the object (of meditation)."
Ratnatika, a tantric text

The mental laser

Dhyana is an effortless flow of the mind spontaneously directed toward the object. Dhyana (meditation) is a dynamic process: during it, the mental processes (thoughts, ideas, etc.) are turning around the object of meditation, making free associations (for example) related to that particular object only. During meditation, the activity of the mind reaches a tremendously dynamic intensity and eventually becomes a laser-beam-like stream of concentrated thinking.

"An unflinching intellect, an impassive mind which cannot be dispersed by anything and which is free of any discursive thinking -- this is the state of dhyana. This adoration is identical with the absorption (in Shiva) born out of mystic ardor."
A tantric text

Dynamic superimposition

Dhyana (meditation) is superimposed upon dharana (mental concentration). In other words, mental concentration lasts permanently during the whole period of meditation. The purpose of mental concentration is to ‘keep the object before the mind's eye’ so to speak, and it is a static process. Meditation takes place at a higher level of mind and implies mental dynamics.

The basic principle

There is a law of mind that says that if a thought / idea prevails in mind, all the other thoughts / ideas gradually have the tendency to submit to the prevailing thought / idea. This is the basic principle of meditation. The prevailing thought is created by concentration and the movement of the mind around that particular thought is meditation.

One leads to another

Concentration and meditation, even if they seem very close, are nevertheless distinct phenomena. If you realize a good concentration, this will lead automatically to meditation, because in yoga every step, when perfectly realized, gives the key to the next step. Do not force or do not try to accelerate the process of passing from concentration to meditation. Let it come naturally: this will certainly happen after a certain period of practice. Remember: genius is an infinite patience. Be therefore patient and you will become a genius through the practice of meditation.

Analogically speaking, the mind is like a man in deep sleep. Concentration is starting to awake him, and meditation is to awake him fully and to put him to work.

How to start

1. The first step in dhyana (meditation) is dharana (mental concentration).

For some time, this might be the only step you will be able to make for meditation. Through patience and tireless practice, you will gradually discover through personal experience how to start/release the next step. Keep this in mind: at a deep level, nobody can really teach you to meditate, except yourself, applying the traditional information exposed in this material.

2. The next step is this: while keeping the dharana (concentration) state of mind, let go of it, allow your thoughts to move freely, to make connections, associations. Don't you think that you have to do something for this: just be mentally alert and realize the spontaneous and effortless transition from the motionless reflection (dharana) to the dynamic thinking (dhyana). You will discover that now your mind will not jump any more at random but, on a lower level, dharana (concentration) will be sustained almost effortlessly and, on a higher level, the thoughts will start to move, to revolve around the object only. This is dhyana (meditation).

At the beginning, the movement of your mind around the object will probably not last long. The thoughts will start to revolve around the object in flashes, then will stop, leaving you with concentration only. After a while, other flashes of thought movement occur, then stop, and so on. This is normal at the beginning. This means your sleeping mind starts to awake and then falls asleep again. After some time of practice, the periods of thought movement will become longer and longer, ending eventually in a continuous thought movement. Then you reach the true state of meditation (dhyana).

It is necessary here to realize that "movement", in this context, has a rather special connotation. Generally speaking, when we think about something that moves, we picture this movement as taking place in time. This is not true in the case of meditative thought movement: what really occurs is a flash of awareness which does not take place in time, because it is a manifestation of the timelessness simultaneity of consciousness.

Meditation is the living of HERE and NOW; it is a tremendous experience with limitless power, which can change your life completely and can give a new course to your destiny. Meditation is a superior state of consciousness and therefore cannot be fully understood unless experienced.

The real purpose

Keep in mind this important thing: meditation is not meant to relax the body, to cure illnesses or to get rid of fatigue and stress, as some "meditators" believe. It is perfectly true that meditation can do these things and even much more, beyond the wildest imagination, but as a secondary effect only. The authentic purpose of meditation is to attain knowledge, understanding and wisdom. The genuine goal is gnosis (in Greek, ‘knowledge’), which is not merely a knowledge of things but mainly a spiritual insight into their essential nature.

Samadhi - blissful identification

We saw that dhyana (meditation) is the continuous flow of mental processes toward the object of meditation. This process leads gradually to a blissful identification (co-penetration of the object of meditation with the practitioner's own being). This is the highest state, called samadhi. In samadhi the mind, continuously and to the exclusion of all other objects, assumes the nature and becomes one with the object.

Loosing yourself

In samadhi, only the object awareness remains, as if the consciousness of individuality disappears. Actually, the individuality of the practitioner does not disappear (it would be impossible !), but the practitioner's consciousness blissfully identifies with the object of meditation. In samadhi, the mind and consciousness of the yogin become one with the object. There is no more awareness of mental functioning (the mind apparently enters into a state of void, emptiness). There is no more awareness of personal individuality as being separate form the object. Now, the practitioner feels that there is no more difference between "object" and "me." This dichotomy is now impossible.

"As salt being dissolved in water becomes one with it, so when atma (the Supreme Self) and Mind become one, it is called samadhi."
Hatha Yoga Pradipika, IV, 5

"The equality and oneness of the Essential Self (atma) and the Cosmic Self (param atma) is called samadhi, to describe which is beyond the power of speech, being known by self-experience alone."
Hatha Yoga Pradipika, IV, 7, 32

"[Samadhi is] that form of dhyana in which it is neither 'here' nor 'not here', in which there is illumination and stillness as of some great ocean, and which is the Great Void (shunya) Itself."
Kularnava Tantra, IX, 9

The triangle of meditation

During dhyana (meditation), there is awareness about the knower (the practitioner of meditation), the known (the object of meditation) and the knowledge that arises in mind about the object of meditation. These three are distinct:

The triangle absorbed in a point

In samadhi, knower, known and knowledge fuse, merge one into another, become one.

Samadhi is an intuitive cognition referring to what is directly present, it is he immediacy of the replicative experience, the non-intermediateness of perception. This means that here perception is realized somehow without using any of the intermediary channels (like, for example, the senses, the mind, the intellect, etc.), and this is why this experience is perceived as identity.

Samadhi is a state of undifferentiated identity with the object to be known, a self-detaching immersion into its meaning. In this state, the yogin experiences that state of consciousness in which he perceives the undifferentiatedly unique substratum of all things, creatures and worlds. The part is discovered to be the whole, every unit is present in any other units, everything is a part of the fullness of which the experiencer represents an epitome. The yogin who has brought this process to its completion is able to recognize the underlying and essentially unconcealed reality of the Cosmic Consciousness that composes the most intimate status of every apparently finite objects. Here the triad of knower, known and the process of knowing has been transcended. The knower (the yogin in samadhi) turns away from the object and doubles back on himself. In so doing, he creates a situation in which the object of knowing is the knower himself, and the process of knowing is also simply the knower himself. This state is sometimes described as "void" or "emptiness" (shunya) because of the contrast with the apparent fullness of objectivity (represented by the duality object-subject) that precedes it. It is a process of progressively stripping away the outer attributes and characteristics of the object of meditation until the yogin is simply left with the sheer existential essence of that object.

This process of rediscovery of the undifferentiated unique substratum of everything that exists is a major feature of the attainment of liberation and spiritual enlightenment. No longer do finite objects appear as separate and limited structures; rather, the Consciousness out of which all things are composed surfaces and becomes visible as the true Reality of perceived objects.

"He, who has this understanding (viz., that the Universe is identical with the Self), regards the whole world as a play (of the Divine), and thus being ever united (with the Universal Consciousness) is, without doubt, liberated when alive (jivanmukta)."
Spanda Karika II, 5

A radical transformation of the perception of the external world follows. The content of the conscious entrance into samadhi is ananda -- unspeakable bliss. The practitioner comes into identity with the most interiorized consciousness of the Supreme. The reality of samadhi must be personally experienced. It is not enough to be told about it or to attempt to imagine it (it would be impossible, anyway!). The truth of this statement without the direct experimentation of it is only a quarter of truth.

Samyama - the absorptive meditation

Samyama means to simultaneously perform dharana (concentration), dhyana (meditation) and samadhi (identification).

"By mastering samyama, the light of superconsciousness rises."
Yoga Sutra

Dharana is the stationing of the mind at one spot. Dhyana is the continuously gradual absorption of the mind into the object. Samadhi is the complete immersion of the mind into that object. The three are inseparably linked: from dharana to samadhi there is a continuous process, whose purpose is the assimilation of the object, just as one assimilates the food one eats. In samyama, one enters the object and becomes aware of its essence in a knowledge by identity (prajna).

An effortless expansion of consciousness takes place in samyama. In this state we learn to spread ourselves out into a sky-like expanse of peace and tranquillity, and then, on the background of that expanse, to allow the knowledge of our object of concentration to rise up by itself, as if we would be that object.

Watch the movie

To understand samyama easier, let's make an analogy with a motion-picture film.

Let's suppose you can stop the film on a certain frame (a single exposure) that shows the main protagonist. Thus you can study as long as you want the motionless frame. This stage corresponds to dharana (concentration).

Then you let the movement of the movie start again. You are able now to follow the image you have studied during the stopping of the film, to see the links of that image with the action of the movie, to integrate that image into a continuous flow of action. This stage corresponds to dhyana (meditation).

Following the action of the movie, you participate emotionally, you identify yourself with what happens (you feel sad if it is a tragedy, you laugh if it is a comedy, etc.). This identification corresponds to the beginning of samadhi.

A new way of knowing

In samyama, the practitioner discovers that the stream of his thoughts is charged with a harmonious and beatific emotion. The yogin not only "sees" the object of his samyama, but also "feels" it with a strange intensity, as if he absorbed now that object and the object absorbed him. The yogin merges, at a subtle level, into the reality of that object, as if the object’s identity has blended with his own. This is samyama, which is the most complete method of intuitive knowledge ("intuitive" means "to enter, to place oneself inside").

Here are a few hints about the state of samyama:

Naivety - leading to selfless identification with the object, through absorption.
Aspiration to reach the Reality that is beyond the limitations of personal ego; you become the channel of manifestation of that Reality. Allow it to speak for itself, without interrupting. Become "transparent" to it.

Samyama is leading to understanding by becoming, not by thinking.
Dwelling upon only one topic or idea at a time (so, it is the very opposite of "thinking about") and the absorption of the practitioner into the idea upon which he dwells.
The process of knowledge is released by the object, not by the subject. This is non-verbal, non-conceptual knowledge.
In samyama the mind is like a mirror: it grasps nothing, it refuses nothing, it receives but does not keep, it adds nothing.

Don't "translate" into spoken language what you experience during samyama; this is a new kind of experience, gained outside the usual ways.

Samyama is a new way of being into the world, a new way of perceiving and relating to the Reality through shifting to a higher state of consciousness. It is seeing the Reality the way it is, finding it in a thoughtless state of mind rather than inventing or imagining it with the aid of discursive thinking.

Find your pleasure in doing samyama every day, and forget about the results: think that there is no real purpose in meditation; this attitude will greatly accelerate your success.

Meditation in Relationship to everday Life

Sitting with the eyes closed is the most convenient way for beginners to control their wandering minds. However, when you get to know, even to a small extent, how to exercise this control while sitting quietly in meditation, you must continue to do so while walking, standing or performing any of the everyday life activities.

This is realized by splitting your attention in two, and using one part of it for your inner meditation and the other part for your daily activity. You will discover that, contrary to the appearances, your daily activity will become much more meaningful and highly efficient. The meditation that goes on inwardly and the subsequent state of tranquillity provides an energetic support and gives meaning to your outward activity.

If meditation bears no relationship to everyday life, what good is it? A meditation that ignores the society is meaningless and not good to anybody. Meditation in the midst of activity means bringing the whole world into your meditation. The true practice of meditation has nothing to do with whether one sits in a quiet place or not, closes his eyes or not, is in solitude or not.

Meditation in the midst of activity is immeasurably superior to the quietistic approach. This kind of meditation really produces significant inner transformation and enlightenment. Of course, meditating in the midst of distractions is initially much more difficult -- with fewer short-term rewards -- than sitting quietly alone. However, if you want to make the heightened awareness of meditation a part of your life, then you must meditate in daily life continuously, you must remain inwardly in meditation no matter what you do outwardly.

Frequently you may feel that you are getting nowhere with the practice of meditation in the midst of activity, whereas the quietistic approach brings unexpected and quick results. Yet rest assured that those who use the quietistic approach only can never hope to enter meditation in the midst of activity, which is the true meaning of meditation.

The quietistic meditation tends to separate our spiritual life from our daily life, and this is merely hiding from reality. A true yogin or yogini ( a female practitioner of yoga) does not do that.

Spirit Online: Meditation: Getting to the Truth

Picture the word that is most applicable to the problem you now have, and see it clearly in huge block letters marked on a door. Pick the door carefully and note the details of it. Perhaps it is an ornately carved antique door or it is a very simple wooden or painted door. Now see the word you've chosen standing out clearly on that door.

Very gently open that door and look in front of you, to the left and to the right to see what is there, just as you would if you went into a room you had never been in before.

If you see a person, begin to talk with that person about your problem. If you see nothing but a vast horizon, continue on and see another door, and go through that one until you can find a person or an animal with whom you can talk about your problem or a place where you can be alone with it.

Give yourself time to be with the problem. Then give yourself time to see what the truth about the situation is. Old memories and people associated with them may come into your mental screen (or picture).

See how they relate to it. See them as they "ARE", even if it's different from the way "YOU THINK" they are.

Now open your eyes and put your left-brain to work by deliberately figuring out what the images are saying to you. You can now take those insights into your life and put them to work for you. What they've told you is what you need to know.

Only YOU know what's true for you. And only by going beneath what you "BELIEVE" to be true, and being willing to "EXPERIENCE" what's true for you at the moment, can you really know what the truth is.

Light Meditation, Enter The Corridor Of Growth

ACTUALISM, Part 1: Meditation and Beyond

INTRODUCTION

The powerful, yet safe, introductory meditation technique which follows has been taught to literally thousands of people over more than 30 years, including health practitioners at the University of California, San Diego Health Sciences Department. Many have found it to be calming and centering for themselves and for those they treat and counsel. Scientific studies have found meditation in general to have health benefits such as reducing stress and lowering blood pressure. Beyond those physical benefits, if practiced often, meditation can lead to an overall increased clarity of mind, emotional well-being, and sensory delight in life--in essence, more of the joy of living.

Actualism is a step-by-step process of enhancing and accelerating spiritual growth and enlightenment. Using ancient techniques in a modern formulation, Actualism works with inner "light-fire" energy tools and techniques to bring about the releasing of one's potential for healing self and others, for creative inspiration and expression, and for problem-solving in many areas of life.

HISTORY Founded in the early 1960's by Dr. Russell Paul Schofield, Actualism--then known as "Agni Yoga" or "union by fire"--is now taught at centers in New York and California (including Costa Mesa, Escondido, Los Angeles, San Diego, and San Francisco). I am endeavoring to introduce this teaching to a worldwide audience by means of the Internet and commercial online services such as America Online and CompuServe. To teach meditation by correspondence, or long distance over networks such as these, is a formidable task, but the results since this article was first posted in September 1993 have shown that it is possible. At least the introductory techniques can be practiced, and even mastered, from reading and then sitting down and working with them. With a teacher present in person, it is much easier to learn because not only is the teacher available to answer questions, but the energy and awareness of the teacher amplify the experience of the student.

BASIC LAWS

To begin with, there are some basic laws of energy that are helpful to know:

1. Awareness directs thought, and thought directs energy.

2. Life-energy follows thought.

3. Where there is pain, from mild discomfort to acute distress, the flow of life-energy is obstructed.

4. Where thought is focussed, the power of life-energy is concentrated.

We can sum up these four laws in four simple words for practical application: THINK, LET, OBSERVE, and EXPERIENCE.

So when you are working with inner life energy tools, think of the energy once, then let it flow, observe it moving about, and with your awareness let yourself enter into the experience. As you become skilled at this directed "letting" you move into what we call "effortless effort". How difficult is it to think a thought? Yet that is all it takes to begin tapping into your inner-light-fire energy. The key is knowing where to direct your awareness, and how to bring the energy from within out. The "how" is easy, once you stop trying to make it difficult.

PREPARATION

Especially when you start out working with life-energies, it is best to be in a situation where you will not be interrupted. If possible, find a quiet, comfortable place to sit. Let someone else or your phone answering machine answer the phone.

Sit in a comfortable chair, with your feet flat on the floor, your legs and arms uncrossed. (This can also be done lying down, but you might fall asleep). Rest your hands on your upper legs, with your palms down. Close your eyes, so your mind won't be distracted by what is going on around you.

MEDITATION TECHNIQUE

Direct your focus of awareness to a place six inches (about 20cm) directly above the center of the top of your head. Here is located a place in consciousness which is always calm and radiant, no matter what is going on elsewhere in your mind or body, or around you. It is called the "upper room". Think of a point of pure, crystal-white light here. Don't "try" to visualize it. If you see it, fine, but if you don't, it doesn't matter. As you think of the point of white light, it grows brighter, expanding into a little star, three inches (about 10cm) in diameter.

Think and let the star burn away the veils that have kept it hidden all these years. Direct the star to open, releasing a downpour of cleansing and purifying life energy. This energy is crystal clear, like fresh spring water.

Let the energy flow through your hair, scalp, into the bones of your head and face, into your brain, eyes, ears, nose, mouth, down the neck, through your shoulders, arms, and hands. Experience it flowing through your chest and back, abdomen, hips, pelvic area, upper legs, knees, lower legs, ankles and feet. Think and let the soles of your feet open, releasing the energy into the earth beneath your feet. Now it is flowing through your whole body.

Think of the bottoms of your feet closing, so the energy begins to backfill up through the areas you have cleared out. Experience it in your legs, hips, torso, shoulders, arms, hands, neck, and head. Let it overflow out the top of your head, surrounding your body with an aura of crystal clear white light.

Bring your hands together, almost but not quite touching, palms facing each other out in front of your body. Experience the energy flowing through your hands. You could use this energy to heal others, by laying your lighted hands on the person's head, heart, or wherever they have discomfort. Whatever you touch with your hands lighted this way will be filled with inner light-fire-energy.

If you experience discomfort anywhere in your body as you are working with the inner light, think of the "consuming fire" aspect of the energy. Hold the focus of it in the area of discomfort to burn through the obstructions to the flow of your pure life energy. Afterwards, take a few minutes to assimilate the radiant essence of the light into any area that you have cleared out with the consuming fire aspect.

WHEN TO USE THIS TECHNIQUE

In addition to your focussed practice of the energy in a meditation as described above, you can work with the downpour anytime and anywhere, day or night, with your eyes open or closed, as appropriate to the situation. You can use it as an inner shower while you take your outer shower in the morning. Every time you think of the star and the white light downpouring, it continues for about 30 minutes. So you can literally fill your day with inner light. It's also a great way to go to sleep at night. For stress-reduction it is best to practice the technique for at least a few minutes every day.

ACTUALISM LIGHTWORK TRAINING, Part 2: Gathering and Enlightening Awareness

SUMMARY:
Part 2 introduces a method of gathering and enlightening awareness. When Actualism sessions are taught in person, this technique precedes each lesson, including the introductory session, to enhance the experience of life-energy. I am presenting this in this "online" series as the second lesson, because I thought it might be too subtle for the first session without a teacher present. If you had a good response to the energy work from the first session, you are no doubt ready to do this more subtle work with awareness.
This can be practiced by itself, or as the beginning of a meditation session with light-fire-energy.
ABOUT AWARENESS
One of the most important aspects of the power to focus thought, and thereby to direct energy, is awareness. Where your awareness is scattered, your thoughts become scattered, and your energy also. As you learn to gather and enlighten your awareness, working with light-fire-energy becomes more powerful and effective. Furthermore, as you gather more awareness, you have more awareness available to expand. There is a big difference between scattering awareness and expanding awareness, as you will come to experience.
Awareness has three main aspects: Knowing Awareness--Which is your mental awareness, including thoughts, ideas, plans, and concepts. Emotional Awareness--Also called feeling awareness, including your emotional feelings of every kind. Sensory Awareness--Including sensations of every kind, perceptions, and perspectives.
The following technique is a way of gathering and enlightening your knowing, feeling, and sensory awareness. It is recommended that from now on you do this at the beginning of every meditation session, to amplify your experience of the light-fire-energy, and your ability to direct and focus the energy.
TECHNIQUE FOR GATHERING AND ENLIGHTENING AWARENESS
Sit comfortably, with your feet, legs, and arms uncrossed, and your eyes closed. In time you will find you can also do this with your eyes open, but it is easier not to be distracted with your eyes closed.
Think of your "Upper Room", the radiant, peaceful place within your nature that is located about six inches (20cm) directly above the center of the top of your head. Although it is not within your body, it is within your energy field, which extends from 12 to 15 feet (about 4 to 5 meters) in every direction (spherically) around your body. The Upper Room is a source point for the Radiant Awareness of your Actual Self, also known as your "Higher Self" or the "Being of Light" that you actually are.
Focus your attention in your brain. Think and let the knowing awareness in your brain-mind open to and harmonize with the Radiant Awareness from your Upper Room. With effortless effort, observe and experience the gathering in of your mental awareness. If your brain is chattering too much for you to experience anything else, let your brain shift out of the active "doing" role into the relaxed "being" mode. Continue this for about 1-2 minutes.
Then shift your focus to the nerve cells and nerves in your brain. Most of the brain is made up of nerve cells. Direct the nerves to harmonize with radiant awareness from your upper room, and send Radiant Awareness flowing through your spinal cord, solar plexus, and out through all the nerves in your body, gathering and enlightening your sensory awareness. Continue this for about 1-2 minutes.
Now focus in your heart and harmonize your heart with the Radiant Awareness from the Upper Room. From here it flows out through your blood and circulatory system throughout your whole body. Expand this focus to your liver, and from the liver Radiant Awareness moves to all the glands in your body. From this focus in the liquid systems of your heart, blood, circulatory system, liver and glands, experience gathering and enlightening your emotional or feeling awareness. Continue this for about 1-2 minutes.
Now you have enlightened knowing, sensory, and emotional awareness. From here you can move with a flow of enlightened awareness into your Upper Room, lighting your Star and downpouring as in the previous lesson...

ACTUALISM Part 3: Enlightening Your Energy Field
SUMMARY: Part 3 discusses the energy field which surrounds everything, and how to enlighten the field surrounding your body. It includes the next in this series of techniques, building upon the methods taught in Parts 1 and 2. I call this series "meditation and beyond" because it involves not only transforming your energy during meditation, but in your active daily life as well. For best results, practice working with the light (with effortless effort) for at least a few minutes every day.
ABOUT THE ENERGY FIELD
We live in a sea of energy, as many people have discovered. Everything, whether animal, vegetable, or mineral, has an energy field within and around it. Human beings have the largest fields, in proportion to the size of their bodies, of any life form on earth. The greater the degree of sensitivity, the larger the field. With training, the field can be extended to an even greater size. People who are interested in meditation generally have a high degree of sensitivity, with a field extending from 12 to 15 feet (about 4 to 5 meters) in every direction around the body, or about 30 feet (roughly 10m) in diameter.
The field tends to be very magnetic, picking up energy vibrations from the environment, of both high frequency, life-supportive energy and low frequency, life-draining energy. Often we experience these loads without realizing what is happening. That is why sometimes you may suddenly feel tired, depressed, or anxious upon entering a room or a building (such as a store), or after a few minutes of being around certain people. With enlightened awareness expanded into the field, and with the use of light-fire-energy from the crystal white Star, any loads picked up in the field can quickly be processed and transformed into life-supporting energy essence.
There is a central vertical axis (CVA) running through the center of your body and your field, from top to bottom. It follows the position of your body, and bends if your body bends, such as when you are seated in a chair. The upper room and white star that we worked with in previous sessions are located upon this central vertical axis.

TECHNIQUE FOR CLEARING THE FIELD
After gathering and enlightening awareness (see Part 2 of this series), and turning on the crystal white star and downpour (see Part 1), raise the star up to about three feet (about 1m) above the center of the top of your head. Direct the star to expand to about 3-1/2 feet in diameter, and close it so that it is no longer downpouring.
Bring the star out in front of your body and on down below your feet to about 12 feet (4m) below your body. Here at the bottom of your field, the star centers on the CVA. Direct the star to begin spinning in a counterclockwise direction (at body height this would be from right to left). This counterclockwise (CC) spin intensifies elimination of low frequency energy debris. Here we are using it to clear out the bottom of the field, where loads of muddy energy often collect. For added clearing power, think of, which invokes, the "consuming fire" aspect of the crystal white light. This speeds up the elimination of low frequency, making room for high frequency energy.
The star will reach a tremendous speed, faster than any material object could spin without flying apart. Your brain-mind does not have to keep it going, so just relax and let the star do the spinning! This is "effortless effort" in action.
Bring the spinning star slowly up along the CVA, pausing about six inches (20cm) below your feet, then bring it up into your legs and pelvic bowl, so you are seated within the spinning star. Then bring it up into the upper half of your body, extending from above your head to below your seat.
Raise the star up above your body, on up to about 3 feet (1m) above. Direct it to stop spinning, which it does instantly. Then have the star spinning clockwise (CW) and repeat the previous steps with the CW spin. This amplifies assimilation of purified, transformed energy essence into all the areas you have cleared out. By filling in with light all along your axis, you are building up a powerful radiant glow that will keep these areas lighted as you go about your business in the world.

Consider This Therapy For

The calming mental exercises of meditation are a proven antidote for stress, tension, anxiety, and panic. Meditation is also a scientifically verified way to reduce high blood pressure and relieve chronic pain. Many people find it helpful for headaches and respiratory problems such as emphysema and asthma.

How the Treatments Are Done

Meditation is a deliberate suspension of the stream of consciousness that usually occupies the mind. Its primary goal is to induce mental tranquillity and physical relaxation. There are many different approaches to meditation, each with its own specialized techniques. However, all have a few requirements in common:

A quiet environment where you won't be disturbed
A comfortable position, usually sitting in a straight-backed chair
A point of focus for your mind
   Most people take lessons in meditation, but it's possible to teach yourself, using books or videos and applying some basic principles. At the outset, whatever the form of meditation, you need to wear comfortable clothes and assume a sitting position. Most people choose to sit in a straight-backed chair, although some find it comfortable to sit in the classic meditating position, cross-legged on the floor. Either way, the spine should be vertical. Slow, rhythmic breathing is a necessity in all forms of meditation, although each approach has a different way of achieving this. As you sit quietly and breathe rhythmically, you must focus on something--it may be your own breathing; or an image such as a religious symbol, a flower, or a candle; or a word or phrase repeated rhythmically. This word or phrase is called a mantra.
Many people prefer to keep their eyes closed during meditation, to avoid visual distractions and enhance concentration. Some people use soothing music. Try to stay as still as possible throughout the meditation period and let your attention, as much as possible, be passive. If you catch your mind wandering, try to refocus on the image or mantra you're using. Most people find that, as they gain practice, their random thoughts diminish, and the meditative state becomes more natural and instinctive.
Approaches to meditation fall into three major categories:
Transcendental Meditation (TM). This is the most common form of meditation in the western world. It involves mental repetition of a mantra, usually a Sanskrit sound provided by the instructor. TM practitioners sit upright in a straight-backed chair with their eyes closed, and meditate for 15 to 20 minutes twice a day, morning and evening. A nonreligious off-shoot of TM has been developed by Dr. Herbert Benson of Harvard University, with the sole goal of achieving the relaxation response that TM is known to trigger.
Mindfulness Meditation. An outgrowth of a Buddhist tradition called vipassana, this form of meditation focuses on the present moment. A favored technique in mindfulness meditation (shared with other forms) is the body scan, in which you move your focus through the body, from the tips of the toes to the top of the head, paying particular attention to any areas that cause pain or suffer from a medical problem (for example, the lungs for asthma, the pancreas for diabetes, the heart for heart disease). The body scan is usually done while lying down.
Breath Meditation. This technique calls for concentration on respiration, the process of inhaling and exhaling. In other respects it is similar to TM and other forms of meditation.
No matter which approach you adopt, each session typically takes 15 to 20 minutes, once in the morning and again in the evening. Advocates recommend scheduling your sessions for the same times each day, before rather than after eating.

What Treatment Hopes to Accomplish

By relaxing the body and calming the mind, meditation seeks to alleviate the harmful effects of tension and stress--factors that are known to aggravate a number of medical conditions. Although meditation has its roots in Eastern religious practices, its health benefits are independent of its spiritual aspects. Each practitioner can bring his or her own beliefs and world view to the meditative experience.
Meditation has measurable effects on the pattern of electrical impulses flowing through the brain. Studies with an electroencephalograph (EEG) show that it boosts the intensity of the alpha waves associated with quiet, receptive states to levels not even seen during sleep. Other studies show increased synchronization of brain waves between the two hemispheres of the brain during meditation, lower levels of stress hormones, and improved circulation. Levels of lactic acid, a potential by-product of tension and anxiety, drop after meditation. When practiced for an extended period of time, meditation has also been found to reduce oxygen consumption, slow the heart rate, and bring down blood pressure.
Devotees of meditation often claim that it improves their memory and other mental abilities, protects them from disease, and reduces their use of alcohol and drugs. Some studies have found that long-standing practitioners (those who've been meditating for several years or more) tend to make fewer doctor's visits than non-meditators. Other studies have found that meditation can reduce or reverse cardiovascular disease; improve the ability to cope with chronic illness; reduce anxiety, panic, and fear of open spaces; and relieve mild depression, insomnia, tension headache, irritable bowel syndrome, and premenstrual syndrome. One study of mindful meditation found that it reduced the rate of relapse in those with emotional disorders. Meditation has even been found to increase the longevity of healthy older adults.
Pain relief is another of meditation's more successful applications. While it can't completely eliminate discomfort, it does help people cope by reducing their tension and anxiety. For instance, the deep breathing exercises taught in childbirth classes are a form of meditation that helps women cope with the pain of labor and delivery.

Who Should Avoid This Therapy?

Some people may be temperamentally unable to achieve the tranquillity of meditation, and unsuccessful attempts may actually aggravate their stress and anxiety. Meditation can also prove counterproductive for people who are working on strengthening ego boundaries, releasing powerful emotions, or working through complex relationship problems.

What Side Effects May Occur?

For a few people, meditation can provoke the very problems it's supposed to defeat: fear, anxiety, confusion, depression, and self-doubt. During the first ten minutes of meditation, as you unwind into a state of deep relaxation, it's possible for unsettling thoughts to pop up, disrupting relaxation. The problem is most common among beginners, but occasionally crops up in the more experienced.

When Should Treatment Stop?

If you find that meditation is increasing your anxiety or depression, or that it just doesn't feel right, it's a good idea to stop. (Some people find one approach more comfortable than another, so you might want to try another technique before giving up on meditation entirely.)
If, on the other hand, meditation yields the tranquillity and relaxation for which it's intended, it can be continued for a lifetime.

WALKING MEDITATION WITH EYES OPEN
       This meditation is designed to take something negative that exists as a stored emotion or thought, and replace it with something simple, beautiful, and positive. It is designed to clear out the heavier negatively stored emotions by using a simple transformational process.
If you live near a park, a flower garden, a hiking trail or a lake, this is a good opportunity to just get out and do a walking meditation with the intent to create balance and harmony with yourself. There is a part of us, which exists in a state of pure peace and tranquility. This part of us, is not affected in the same manner by the stress, anxiety and fears we have.
       If you can walk, then do so. Go out and absorb how perfect nature is. Breath deep breaths of air and let in the peace and tranquility, breath out letting go all the stress, anxiety and fears. Do not define them, just generalize and let them go. Walk slowly, eyes open and replace the stress, anxiety and fear with the natural scenery you have before you. As you breathe, focus on this eternal peace, and let it flow through you.
        Let go of all your worries, anxieties, anything that bothers you with each breath.
        This technique is relatively simple and effective if you really want to harmonize with beauty and peace. Even thinking about peace, induces a new field in your physical system and causes you to relax. Breathing is vital in moving oxygen through the body. A slow, passive breathe while thinking about peace, tranquility and love creates these kinds of emotional energies which are the best for replacing undesired emotions and thoughts.

SITTING MEDITATION WITH EYES CLOSED
       If you do not have a nice place to walk, then we can do the same meditation but with eyes closed. Sit in a quite comfortable chair, or lay down on a couch or bed. Make sure that you are free from any disturbances. Turn off any TV, stereo, telephone, etc. Let people know you are taking a 20-minute breather from your regular routing and let them join in or respect your quite time.
       Start by closing your eyes and take a deep breath. Be intent on being focused. Let the breath go slowly. Feel your body calm down and relax. Visualize a nice beautiful park, lake or scene. This doesn't have to be clear; no images need to arise. Just imagine how nice it would be to feel the air, the smell of flowers, the shape of trees, the color of the blue sky. Each time you breath in, draw in peace, love and tranquility. Breathe out letting go any stress or anxiety. Replace it with calm, peaceful images and ideas.
       If you are too agitated or hot headed, imagine a nice cool rain falling on you, each drop taking a piece of that anger, or irritation and cooling you off. Make everything nice, fluid and peaceful. Always replace the energy you release with something that heals you such as peacefully images, and love.

start page    szczęście - główna strona / happiness - main page    życie - główna strona / life - main page