TYPES OF SPIRITUAL EXERCISES Meditation, Concentration And .

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TYPES OF SPIRITUAL EXERCISES‘Prayer has a form, a sound and a physical reality.Everything which has a word, also has a physicalequivalent. And every thought has an action.’RumiMeditation, Concentration and ContemplationMeditation, concentration and contemplation form a triad of inner developmental exercises.These three practices are “inseparable from one other, yet each forming one part of the mystical triangle which leads to enlightenment.”Meditation is but one dimension of Zen practice. The other two dimensionsare “concentration” and “contemplation.” The word meditate comes from theLatin meditari, “to think about, consider, reflect.” A good way to meditate isto take a book written by someone spiritually mature and read a few lines, andthen ponder on what is said – not so much to understand as to enter into thespirit of what is being said. To concentrate means “to direct or draw toward acommon center; to focus.” Normally this requires considerable mental effort.The word contemplation is associated with the word temple, which originallywas an “open space for observation.” Contemplation requires all the freedomthat comes with meditation and all the tautness and firmness that is associatedwith concentration. Contemplation is the heart of practice. Concentration andmeditation give support and aid. When we meditate, it is like rain on a parchedland; when we concentrate, we generate great energy against which thoughtsbeat in vain. But contemplation is pure atonement, without goal, effort or fearof any kind. (1)In certain spiritual teachings analogies are employed to distinguish between meditation andconcentration:Concentration starts, so to say, from the periphery of the mind and goes to thecenter; that after all is what concentration originally meant: with (con) center.Meditation starts at the center and goes to the periphery. When we meditateon a theme, more and more is integrated around this theme. Concentration relies on the magnetic power of the center. Most of us have read of this power inbooks about the martial arts, where it is called ki or chi. Meditation, on the otherhand, relies on the magnetic field, so to speak, that surrounds the center. It is likethe field which surrounds a magnet, which becomes apparent when iron filings aresprinkled around it. It is this field that enables the mind to establish new patterns,order and hierarchy, and experience vital ingredients in the creative process. (2)1

The mental activity of most people is restless and undirected, characterized by a seeminglycontinuous stream of wandering thoughts and images. Concentration of the mind is an essential prerequisite for higher development and attainment. “To rediscover original unity, which isalive, vital and creative, fixed mental patterns have to be broken up, and to do this, habits ofmind must be overcome. For many people, this calls for great concentration.”There are two ways of concentrating: eliminating distracting elements from awareness ormaintaining a steady mind in the midst of distraction. When some degree of mind control isestablished, further concentration exercises may be employed to activate certain ‘centers ofperception’ in the human being. Concentration on these centers can heighten the powers ofthe mind and lead to extra-dimensional experiences beyond the normal constraints of time andspace. However, it is emphasized that these ‘purity spots’ do not have “a physical location inthe sense of acupuncture points but can be visualized for the purpose of transcending normalreceptivity.”In most spiritual systems meditation follows after the development of concentrative power.The essence of meditation is the directing of attention on a single, unchanging source of stimulation. The focus of awareness may be an object (such as a candle), the breath, a visualizedimage, a word or phrase, or a specific part of the body. There are many forms of meditation,both culturally and historically:The practice of meditation as developed in various cultures of the world and invarious cultural eras are quite diverse. The practice may involve whirling, chanting, singing, or concentration on the movement of the breath, on specially posedquestions, or on an internal sound. It may consist solely of ordinary activities,imbued with “mindfulness,” it may involve prayer in the church, in quiescence,or in unison. There may be an attempt to deliberately separate two coexistentstreams of consciousness. Other, more advanced, techniques may involve thecontrol of various “centers” in the body, as in early Christian mysticism, and receptivity to communications beyond the norm. Meditation practices have many,many diverse functions, depending on the nature of the students and of the society. (3)In traditional spiritual teachings a wide range of meditation practices, involving various modalities, are employed to accord with the individual needs and characteristics of the students:Meditation involves putting something into the mind, whether an image or asacred word that is visualized or a concept that is thought about or reflected on,or both. In some types of meditation the meditator envisions or contemplatesor analyzes certain elementary shapes, holding them in his mind to the exclusionof everything else. He may ponder such abstract qualities as loving-kindness andcompassion. In Tantric Buddhist systems of meditation, mandalas containingvarious seed syllables of the Sanskrit alphabet – such as Om, for example, are2

visualized and dwelt upon in a prescribed manner. Also employed for meditational purposes are mandalas consisting of special arrangements of Buddha,Bodhisattvas, and other figures. (4)One of the most useful preliminary stages of meditation is the practice of following thebreath, beginning by silently counting the inhalations and exhalations. Roshi Philip Kapleaudiscusses this method in the context of Zen Buddhism:Zazen practice for the student begins with counting the inhalations and exhalations of the breath while the practitioner is in the motionless zazen posture.This is the first step of stilling the bodily functions, quieting discursive thoughts,and strengthening concentration. It is given as the first step because in counting the in and out breaths, in natural rhythm and without strain, the mind hasa scaffolding to support it, as it were. When concentration on the breathing isclear and the count is not lost, the next step, a slightly more difficult type of zazen, is assigned, namely, following the inhalations and exhalations of the breathwith the mind’s eye only, again in natural rhythm. (5)The regular practice of meditation bestows numerous physical and psychological benefits tothe practitioner. In the words of Zen teacher Charlotte Beck: “Sitting after sitting, letting everything go, we become more aware of our personal center. This simple act of sitting, lettingeverything drop off, has far-reaching effects.”Although there are many kinds of meditation, meditation at its highest is a formof mental and spiritual training that aims at stilling and focusing the normallyscattered mind, establishing a measure of physical and mental repose, and thenbecoming an instrument for Self-discovery. Meditation can also be a method ofcleansing the mind of impurities and disturbances, such as lustful desires, ill will,indolence, restlessness, worry and cynical doubt. When the dust of these hindrances are wiped from the mind mirror through disciplined meditation, we cometo see things as they are in their true-nature, undistorted by our mental or emotional colorations. A lesser fruit of meditation is the strengthening and calmingof the nervous system, and the tapping of physical, mental and psychic energies.This last is analogous to a generator-battery; a special kind of energy (called samadhi power) is generated and stored in the meditator’s lower belly, enabling himor her to respond instantly to urgent situations without strain or wasted effort.In correctly practiced meditation, the practitioner develops greater vitality, equanimity, mindfulness, and a responsiveness to the circumstances of one’s life.Meditation, then, is a healing practice in which the heart is calmed and the spiritstrengthened. (6)Meditation can be effective even when practiced for short periods of time: “Meditation,after all, can occupy twenty-five seconds as well as twenty-five years. If you are enlightened3

enough to know upon what to meditate, then you can focus certain of your mind centers uponthis and meditate for a matter of seconds to the total exclusion of everything else.”Meditation can easily become a repetitive task or even compulsion, rather than a conscious,voluntary exploration of our mind and inner being. Advaita Vedanta master Jean Klein offers aninformative analogy:When a musician wakes up in the morning, he goes spontaneously to his pianoand plays. There is no inner intention to it. It is simply for the love of doing it.And a painter in his studio just begins to paint. There is no obligation. Likewise,you should only meditate in your laboratory when you feel drawn to do so. Theremust be nothing systematic in it. When there is systematic doing, you becomestuck to it, and there is the danger that you will simply be repeating old patterns.When the mind knows that there is something beyond it, it will see that there isnothing more to do, and it will give up. This moment, when you are free from thereflex to be somebody, is the highest opportunity to be still. It is the death of asomebody, of an ego, when there is silence. (7)Meditation follows a natural progression and deepening process in which effort and steadypractice eventually develop into a spontaneous, natural and effortless state of ‘meditation inlife.’This is the effortless meditation of Zen and Mahamudra. It is a meditation without any thing to meditate upon, the spontaneous and wondrous work of one’sown mind, the pinnacle and essence of all Buddhist teachings. To those who havenot entered into the “gate” this is the most difficult, but to those who have alreadyentered this is the easiest of all meditations. All other exercises and practices aremerely preparations for it. The critical point of this work is to recognize the natureof one’s own mind, or at least to glimpse it. Once the Essence of Mind is recognized,the yogi will be able to absorb himself in it at any time or place without difficulty.In activity or quietness the illuminating-void consciousness will always shine brightlywithin him. Although after the recognition, or beholding, of the Mind-Essence thereis still a very long way to go, the first “glimpse” is regarded by all Buddhist sages asthe most important thing. Once the “gateless-gate” is entered, meditation will nolonger be a “practice” or effort. It now becomes a natural and spontaneous act oflife. Sitting, walking, talking, or sleeping – all activities and conditions of life becomemarvellous meditations in themselves. (8)More advanced meditation practices involve quietly observing thoughts as they arise until astate is reached whereby the mind is free from all thoughts:As long as you are a beginner certain formalized meditations may be good for you.But for a seeker for reality there is only one meditation – the rigorous refusal to harbor thoughts. To be free from thoughts is itself meditation.4

Q: How is it done?A: You begin by letting thoughts flow and watching them. The very observationslows down the mind till it stops altogether. Once the mind is quiet, keep it quiet.Don’t get bored with peace, be in it, go deeper into it.Q: I heard of holding on to one thought in order to keep other thoughts away.But how to keep all thoughts away? The very idea is also a thought.A: Experiment anew, don’t go by past experience. Watch your thoughts and watchyourself watching the thoughts. The state of freedom from all thoughts will happensuddenly and by the bliss of it you shall recognize it. (9)At the highest level meditation and contemplation merge into a perception of the timeless,formless reality and unity underlying all existence.Q: Is contemplation the same as meditation?A: Deep inquiry leads to contemplation, or prayer. Through dedicated contemplation we can attune to consciousness, the light which constitutes all phenomena.This light is our intrinsic nature. Our being is always shining. Our real nature isopenness, listening, release, surrender, without producing or will. Prayer or contemplation is welcoming free from projection and expectation. It is without anydemand or formulation. It invites the object to unfold in you and reveals youropenness to you. Live with this opening, this vastness. Attune yourself to it. It islove. Ardent contemplation brings you to living meditation. (10)Attention and MindfulnessThe practice of mindfulness or ‘bare attention’ is an essential component of many spiritualtraditions and the heart of meditation. “Pure attention is absolutely empty of all direction. It isnot focused on an object, it is free of any memory. It is simply expanded alertness.”Buddhist psychology or Abhidhamma teaches that you are not your mind. Youalready know that you are not your body. But you do not yet know that you arenot your mind, because normally you identify yourself with each thought, feeling,impulse, emotion or sensation that comes into your mind. Each takes you on alittle trip. Through the practice of mindfulness, you come to observe the rise andfall, the appearance and disappearance of these various thoughts and feelings,and gradually develop a sense of distance and detachment from them. Then youwill no longer become caught in your illusions. This leads to a deep inner peaceful calm. (11)5

There are different levels and degrees of attention depending on a person’s mindset, expectations and circumstances. Philip Kapleau provides a pertinent example: “There are degrees ofattentiveness. If on a crowded train you are watchful that your wallet is not stolen, that is onekind of mindfulness. But if you are in a situation in which you might be killed at any moment –during wartime let us say – the degree of your attentiveness is far greater.”The study of attention is indispensible for inner work. Many spiritual teachings stress the importance of developing awareness or mindfulness and living with a sense of full presence fromone moment to another:Cultivating the capacity to be fully present – awake, attentive, and responsive –in all the different circumstances of life is the essence of spiritual practice andrealization. Those with the greatest spiritual realization are those who are ‘allhere,’ who relate to life with an expansive awareness that is not limited to anyfixation on themselves or their own point of view. They don’t shrink from anyaspect of themselves or life as a whole. (12)In esoteric schools of inner development students are taught to distinguish between conscious, directed attention and mechanical attention. In order to demonstrate our lack of conscious awareness and develop the attentive capacity, some teachings employ an exercise whichinvolves following the moving hand of a watch:Take your watch and fasten your eye on the second hand; watch as it makesa revolution of a minute and do not let your eye wander. When you are quitesure that you can focus your attention for one revolution you will have begunto develop your power of thinking. Having accomplished this, while keeping thefocus of attention on the small hand, count to yourself from 1 to 10 and thenbackwards. This requires a double attention; one part is on the movement ofthe hand, the other on the counting. You may find it easy at first, but keep onuntil it becomes difficult. Having got so far, continue to keep your eye on themoving hand and continue to count mentally, then, at the same time, repeat toyourself a verse of a rhyme. Do it for two or three minutes. (13)When thoughts and feelings arise in the mind they can be quietly observed and transformedthrough mindful awareness. Instead of identifying with these mental images we can noticethem and then let them go:Q: During the course of the day or when I sit quietly, many thoughts and feelingscome up. How shall I face these?A: What comes up are residues of the past accumulated through day-dreaming.Remain present to them, free of all motives to suppress them. If the upcomingsare referred to a centre they will be pushed into the unconscious or referred tothe already known. The residues are given life by association of ideas. All that6

comes up is conflict, created by the reflex to take oneself as a fraction, a separateentity. When there is no longer a centre of reference these conflicts come up likebubbles from the bottom of the ocean, and, meeting no obstacle at the surface,they disappear forever in the empty space of your being present. Elimination cannever occur through analysis. It can only happen in your full awareness withoutthe obstruction of the mind. Transmutation can only take place in Presence. (14)The everyday tasks of life provide a perfect opportunity to practise mindfulness and experience the beauty and perfume of living in timeless presence:If while washing dishes, we think only of the cup of tea that awaits us, thus hurrying to get the dishes out of the way as if they were a nuisance, then we are not“washing the dishes to wash the dishes.” What’s more, we are not alive duringthe time we are washing the dishes. In fact we are completely incapable of realizing the miracle of life while standing at the sink. If we can’t wash the dishes, thechances are we won’t be able to drink our tea either. While drinking the cup oftea, we will only be thinking of other things, barely aware of the cup in our hands.Thus we are sucked away into the future – and we are incapable of actually livingone minute of life. (15)Repetition of Sacred SoundsThe invocation or repetition of words as a means of spiritual development is widely practisedin many different esoteric and spiritual traditions throughout the world:The use of invocation or mantrams has been known for thousands of years. Itis practised by people of all religions and in all spiritual ways. It is well known inEastern Christianity in the form of the ‘prayer of the heart.’ It is well known inIndia as the mantram and in Buddhism by the various invocations and repetitions.The zikr is obligatory for all Sufi communities: it is part of the initiation process bywhich a seeker is received as pupil. The sheikh gives him the appropriate zikr atthe time of his initiation, at the same time communicating the Baraka or energythat enables the zikr to be fruitful. The mantram is, substantially, the same thingas the zikr, consisting of an invocation of a few words that is repeated rhythmicallyor, in some cases, non-rhythmically, sometimes in time with the heartbeat, sometimes in time with the breathing, sometimes according to some externally imposedrhythm. (16)Historically, the use of mantras as a means of spiritual development has been a commonfeature of many world religions. The mantra has been used to control the energies of the mindin a very specific manner: “The mind is a channel, a swift current of thoughts, and a mantra is adam put up in the way of this current to divert the water to where it is needed.”7

A mantra is a common device used in spiritual training. One repeats a word orphrase over and over. The etymology of the word mantra is man, which in Sanskrit means “mind,” and tra “to protect.” A mantra therefore protects the mindfrom the effects of the deep schism in the very heart of being by giving a stablecentre. A Christian mantra, made famous by the anonymous writer of The Way ofa Pilgrim, is “Lord Jesus Christ have mercy on me.” It was used by the DesertFathers of the fourth and fifth centuries who retired to the desert for a life of solitude and prayer. Hindus, Sufis and Taoists all have their own versions of mantras,and all use beads, or rosaries in the Catholic tradition, as an aid in mantric

Meditation, then, is a healing practice in which the heart is calmed and the spirit strengthened. (6) Meditation can be effective even when practiced for short periods of time: “Meditation, after all, can occupy twenty-five seconds as well as twenty-five years. If you are enlightened. 4

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