Meditation vs Relaxation
Meditation
a) Differentiate between relaxation and meditation with reference to classic Yoga texts.
“Meditation does not make the mind dull. Rather, in meditation the mind is still but razor sharp, silent but vibrant with energy. But this state cannot be achieved without a firm, stable sitting posture, where the spine ascends and the mind descends and dissolves in the consciousness of the heart, where the true Self reveals itself” B.K.S Iyengar (Mehta, p. 174.).
This statement encapsulates for me the main elements of the state of meditation - that seeming contradiction between stillness and alertness that is so difficult to intellectually grasp! Meditation is in modern parlance used as a verb and noun, being both a series of techniques to achieve a desired mental state, as well as the ‘end point’, where the spiritual core of an individual merges with the universal spirit and consciousness. (So it is a mixture of the 6th –8th of Patanjali’s limbs of yoga – dharana, dhyana and samadhi).
The practical aim of meditation is one-pointedness of mind, unbroken concentration. This is traditionally achieved by resting the mind steadily on one object (usually a manifestation of the divine) until the distinctions between the knower, the known and the act of knowing, merge. In the Bhagavad Gita, Arjuna is instructed that “For upon this man of Yoga whose mind is stilled The highest joy descends: [All] passion laid to rest, free from [all] stain, Brahman he becomes. (BG 6.27, translated in Goodall, p. 237).
Meditation is not an active process of thinking however (and this is where it gets hard!). It is about reducing the waves of thought until the surface of the mind is calm and purusha, or pure consciousness, can shine through. In Patanjali’s scheme, it is the whole point of yoga. Everything an individual does in the course of following the principles of the eight limbs has a greater purpose, that is, to set the conditions for us to transcend the limitations imposed by our mind and our senses, and allow us to dissolve the boundaries that serve to separate us from our true nature.
I see relaxation mostly as a preparation (and often precondition) for progress in meditation. It is not a concept found in the traditional texts and would seem to sit there oddly if it did appear. For most people, the mind is so often extremely active (‘monkey-mind”) and the physical body so tense, that there needs to be a transition to “drop” us into a state of being more conducive to stilling the mind. It can of course be used as a practice in itself – a way of integrating the benefits of an asana practice for example, or of preparing the mind and body for sleep.
One of the key differences between meditation and relaxation is that the first requires physical stillness and alertness to create mental focus and access our unconscious mind. The latter is a way of ‘switching off’, of withdrawing from the world and releasing tension of the body and mind. Both practices can induce an alpha brainwave pattern, but meditation is able to place the mind in a more subdued theta state (normally experienced in sleep). Much of the sense of relaxation comes from conscious release of all physical tension – a pleasurable sensation for most of us. This requires little focus after the initial phase, whereas in meditation the preferred upright posture aids mental focus. There is often a focus on sense withdrawal (pratyahara) in relaxation practices, and this is a skill needed for meditation too,
b) Discuss some of the different forms/styles of meditation
The state of meditation (dhyana) as distinct from the practice of meditation is basically the same whether it is approached from an Indian yogic, or Buddhist, or Christian perspective – the achievement of a state of consciousness where there are no thoughts, only an extended space between thoughts, and the mind is totally absorbed in the object of contemplation. All awareness of the self as a separate being is temporarily suspended.
For most people, this is an extremely elusive goal, so all sorts of practices have been devised to take us gradually from the “agitated mind” to the “state of absorption” (Mohan, pp. 184-5). Essentially, it was this knowledge of the nature of the human mind that led Patanjali to synthesise the path of yoga into the eight limbs, all designed to help us move gradually to a space where meditation is possible.
For many, because the tendency of the mind is for eternal busyness and a constant search for something to latch on to, to focus on, the types of meditation grouped as saguna (with form) may allow the mind to quieten.
There are many techniques:
Trataka: This involves gazing steadily but softly at a single object (often a candle, or symbol, or representation of a deity) for extended periods until it is uncomfortable to do so. When the eyes are then closed, the image is retained in the mind’s eye and this provides an internal focus upon which to direct attention.
Mantra: In this practice, conscious repetition of a sound, word, or phrase either silently or audibly, provides the focus for concentration. As the same sound is repeated over and over, it allows a sort of wave pattern to establish, which can be a very useful way of detaching from all other awareness. On another level, mantra yoga “explores the influence of sound vibrations in a universe which science tells us is made up of vibrations” (Hewitt, p. 442). A parallel practice is that of yantra meditation where the focus is on a significant symbol, such as a representation of a chakra.
Visualisation: This is a technique that seeks to take our consciousness away from the mundane interruptions to a place that invites quietness and simplicity of thought. The object or subject of contemplation is usually simple in form and often derived from nature, such as a lotus flower. As the meditation progresses the boundaries of the object/subject disappear, often leaving us in a place of light and radiance.
Breath meditation: Connection with the breath is a really powerful and accessible form of practice for nearly everyone. Concentration on the sensation of the breath as it enters and leaves the body, or on simply counting the breath is a deeply calming and focussing exercise that has the added benefit of connecting us with prana so that we are aware of our existence on a very fundamental level while engaged in this practice.
Contemplation of a deity: For those whose life and practice are closely connected to a particular deity, devotional thought is another form of meditation, although it is probably a more difficult path to follow than some of those listed above in terms of maintaining focus in a single “beam”.
Thought observation: This practice acknowledges the tendencies of the mind to leap all over the place by not attempting to shut down all thought, but to try to detach the analytical, judgemental, imaginative faculties from each thought as it occurs. This may be done by making an association between thoughts and clouds, or other transient images, so that the mind is stilled almost by boredom! There is no purpose in having thoughts our minds cannot process, so they slowly stop intruding.
The Iyengar approach to yoga is really one of meditation through action. There is such intense concentration and absorption in the undertaking of each asana, that the mind (ideally!) is held completely in the present moment. “At this time the analytical part of the brain remains passive and the meditative brain observes the body from within” (Mehta, S,M & S, p. 173).
A second group of meditation practices are sometimes collectively known as Naguna (without form), and also as “lovingkindness” meditations. Rather than seeking to attach the mind to something and reduce the fluctuations, the naguna approach is more conceptual. The meditator may focus on peace, or love, or universal consciousness. It seems to me that this practice allows us to transcend the smallness and self-absorption of the (small ‘s’) self by engaging us with something so vast and undefinable that our monkey mind is in a way distracted from its pettiness. For my part, however, I have not yet found this form of practice to really induce a meditative state, although it certainly brings a shift in consciousness.
c) Discuss the role of mudras
The Sanskrit word “mudra” can be translated as “seal”, “gesture” or “attitude”. Swami Satyananda Saraswati describes them as a “combination of subtle physical movements which alter mood, attitude and perception, and which deepen awareness and perception” (p. 423). In the West, they are seen as a fairly esoteric practice, perhaps because they are believed to work as part of the subtle energetic systems that are poorly understood in a culture so firmly grounded in the physical body. Mostly, we are familiar with a series of hand gestures, and perhaps head mudras that are used in conjunction with a pranayama or meditation practice.
The practice of yoga encourages a flow of prana through the nadis, the subtle energy channels in our body, and between the layers of our subtle sheaths (the koshas). The achievement of the goal of yoga, dissolution of the perceived distinction between our selves and universal consciousness requires that the chakras are open and energised. However, given that we are not closed systems, there is nothing to contain the prana within us. Mudras are believed to contain or redirect prana in a specific direction, so that consciousness is redirected or experienced in a different way.
Swami Saraswati also refers to the link between adoption of a specific mudra and triggering of unconscious reflexes and habit patterns (p. 424). This presumably acts in a similar way to other sense-activated memories – our brain is programmed to respond by association with what has occurred when the mudra was adopted on previous occasion.
(Very little of my own yoga experience has involved use of mudra, so I feel very much like a poorly-informed reporter making confident but blind assertions! I am not instinctively drawn to use a particular mudra in meditation practice and nor have I experienced a change in prana flow during class practice. This is not at all to deny their power, but I do think it is important to speak yoga from the heart, and my heart is not with this practice as yet).
Iyengar discusses the use of the Shanmukhi mudra as being preparation for the fifth of Patanjali’s eight limbs of yoga – pratyahara, where we “attempt to free [ourselves] from the thraldom of the senses and to prevent them from running after their desires” (Iyengar, p. 103). This particular mudra is a very conscious sealing of the sensory organs that keep us looking on the outside for the peace we can only find by looking inwards.
d) Discuss some important considerations in the teaching of meditation.
Meditation is such a key to reaching the goal of union and personal integration that we owe it to students to approaching its “teaching” (if teaching is what we are doing) with great care and preparation. For many if not most of our students, meditation is a new practice, and for some of them, it will be seen as a bit of an add –on to the main game of asana practice! As it is not usually practicable to give a philosophical dissertation on Patanjali’s eight limbs, we need to aim to make the experience as meaningful and illuminating as we can, so that the benefits of meditation practice are self-explanatory.
Some things to keep in mind include the environment and atmosphere, our choice of techniques, the length of practice, the “type” of students in our class, the quality of our delivery, and the structure of the practice so that we lead in and lead out of the meditation in a smooth and logical way.
Environment and atmosphere
The environment is really important in bringing people to a good mental and emotional state for meditation. The room preferably needs to be at a comfortable temperature (22 – 25 degrees) with soft lighting and quiet (unless soft background music is used). Advice to turn off mobile phones at this point is a useful request, as nothing can disrupt a meditation more completely and suddenly than the theme from Star Wars! Incense, candles and altars may be used to enhance the atmosphere and provide a devotional focus. If the meditation does not follow asana practice, a few gentle rounds of surya namaskar can help to centre the gunas and prepare the mind for meditation.
Preparation
Students need to be able to remain still for the length of the practice. For beginner students in particular this will mean suggesting a range of seating positions, the use of props, the option of lying down if necessary. A brief explanation of what you are about to lead people into may allay fears about meditation that some people have.
Techniques
Authenticity is so important in our credibility as leaders of meditation, so we should be comfortable with whatever content we choose- be it visualization, peace meditation, trataka or mantras. This principle will guide us to deliver with coherence and from our heart. It is also critical that we introduce the practice with care, so that students are able to transition from their state of mental busyness to a place of relative calmness without getting lost. At the other end, we need to conclude gently, and bring them back into the external world with care. There needs to be some thread to the meditation, so that students are not left with a sense of non-completion.
Delivery
Authenticity is an issue here too, finding a voice that reflects our own positive experiences of meditation. In delivery, we have to pay attention to the tone, pitch and volume of our voice, and to the timing (including pauses at opportune moments). Language needs to be appropriate and we need to provide adequate direction and inspiration.
References
Goodall, D (Ed) (!996) Hindu Scriptures, Phoenix Giant, London UK.
Hewitt, J (1983) The Complete Yoga Book, Random Century, London, UK.
Iyengar, B.K.S. (2001) Light on Yoga, Thorsons, London, UK.
Mehta, S,M & S (1990) Yoga the Iyengar Way, Dorling Kindersley, London, UK.
Swami S Saraswati, (1996), Asana Pranayama Mudra Bandha, Yoga Publications Trust, Bihar, India.
Relaxation Assignment
Sue Wright
1. Explain in your own words the physical, mental and subtle movement from tension to relaxation.
The movement from tension to relaxation is broadly covered in the next section where chronic tension is discussed in terms of the autonomic nervous system. Basically, there is a slowing down of most physiological processes, a relaxation of the muscles and connective tissues of the body, and a quietening of the constant chatter of the mind. For relaxation to occur, it is important for all of these to occur. Simply lying in savasana with a racing mind is not true relaxation and this is likely to be evidenced by muscle twitches, slight frowning, irregular breathing, and movements of the eyeballs.
Usually, relaxation starts with cessation of conscious physical movement – simply be lying down. Progressively greater relaxation goes hand in hand with an attempt to allow breathing to be “normal” and natural. This is a signal to the sympathetic nervous system that it can stop its frenetic activity and the physiological processes listed below become slower. Encouraging the mind to stop actively thinking (as much as this is possible) goes hand in hand with this. Our mental and emotional states are inseparable, and if these are agitated, our nervous system is primed for action, not reaction. Relaxation takes our brainwave frequency from an active and busy beta state to a slower alpha state, closer to that experienced when we sleep.
Once true relaxation is induced, there is a freer flow of energy (prana) through the physical and subtle layers of our being. “The thinking mind has to stop when we invite it to be simultaneously open in different directions. And when the mind is quiet we taste our spacious, non-linear nature” (Miller, p. 9).
2. Briefly describe the negative impact of chronic tension and the positive impact of relaxation.
Chronic tension occurs when the body’s sympathetic nervous system maintains us in a state of heightened stimulation as if we were being readied for a “fight or flight” response. Many of the physiological processes that are useful in an acute situation are damaging to us if maintained for long. The effects include the suppression of the reproductive system, slowing of tissue repair and remodelling, a suppressed immune response, worsening of chronic conditions, and prolonged muscle tension and fatigue. A constant secretion of fight or response hormones from adrenals results in an increase in metabolism, heart rate, rate of breathing, and blood pressure. The muscles of the diaphragm and anus tend to constrict. Depression may result from disruption to the endocrine and nervous systems. Fatigue sets in, sleep patterns are disrupted and chronic disease may set in. The brain wave pattern is predominantly Beta.
The relaxation response ”turns off” this fight or flight pattern and allows the parasympathetic nervous system to stabilise our physiology and return us to homoeostatis. There is generally a slowing of the rates of respiration and heart beat, a lowering of blood pressure, and a relaxation of the skeletal muscles. As the “stress hormones” produced by the adrenal glands are reduced, there is a calming of the nervous system and usually a marked reduction in anxiety and improvement in the ability to concentrate. The brain
activity is characterised by Alpha frequencies, a state that facilitates recuperation and rejuvenation. (Proto, p. 24-25).
3. Describe some of the elements that comprise a good relaxation session, including reference to the teacher’s style, manner or technique.
A “good” relaxation session is one that achieves its goals of encouraging people to experience physical, mental and emotional relaxation in a safe manner. For this to occur, careful thought needs to be given to the way in which the session is structured. It is very important to know how much time is available so that people are taken into, experience and then move out of a state of relaxation smoothly.
The teacher needs to pay attention to their voice, which should be subdued but audible and with a tone, pitch and pace that is soothing. Participants should be encouraged to adopt a position that is comfortable (preferably lying down in Savasana). The teacher should remind people to remove glasses, loosen tight clothing, keep warm and turn off mobile phones – all factors that may interfere with the experience of relaxation. General quietness is conducive to relaxation, but it is not always possible to eliminate external noise. Using gentle music and dim lighting can help create an environment of withdrawal from the external.
There are many different techniques that can be used. Individuals respond to these in different ways, but the way the teacher manages the session is a big factor in whether people are able to be truly relaxed, even for part of the session. Preparation is the key here, particularly for the inexperienced teacher, so that the purpose of the session is consistent with the techniques used. Participants should not be left “hanging” when a practice is started and then trails out or diverts in a disconcerting way. The teacher needs to be trusted to lead, otherwise people will simply not relax.
Once people are settled, it is important that the teacher directs students to orientate and ground themselves in the room or space. This anchoring ensures that there is a beginning and an end of the exercise that is familiar and “real” to people. The anchoring is therefore done at the end of the exercise as well.
The teacher needs to pay careful attention to each word that is chosen, as people may have their “emotional guard” down during relaxation and evocative words may give rise to the opposite of relaxation. As much as possible, the teacher should share the sense of stillness and calm, while remaining alert and watchful. Hopefully, the group will have been prepared for the relaxation by doing some gently asana work, or pranayama.
At the end of the session, the teacher should bring the class back to a more conscious state directly but gently, so that the benefits of the session are carried through the day (hopefully!) without anyone being at risk of harm due to a lack of concentration.
4. Include a reference to a research study that demonstrates the effects of relaxation.
Does conscious relaxation really work to calm our systems? There is plenty of evidence to suggest that it does, and chronic tension or stress is recognised by the mainstream and alternative medical professions as being clearly linked to ill health. One of the pioneers of the use of progressive relaxation as a therapy, Edmund Jacobsen did numerous studies of its effectiveness. In one experiment conducted in 1934, he analysed the muscle tension in a group of volunteers before and after receiving “training” in progressive relaxation. Of those participants he grouped as “nervous”, none managed to voluntarily achieve complete muscle relaxation. Not only did they manage to do so after completing the training, but many reported reduction in symptoms such as depression, gastric upset, oesophogeal tension, stammering and restlessness. (Jacobsen, pp. 316-326).
5. Include brief comments on the effects of your relaxation recording.
I have been listening to my recording at the end of my core practice for several weeks. Once I got over the initial and obvious loathing of the sound of my own voice, and my judgement of my own competence, I have found it to be a fairly good guide to relaxation. It runs through the body scan a little too rapidly and brings me back from the short guided visualisation with a bit of a bump, but I think there is a real benefit of listening to your own voice. The voice in our own head is very often the voice of the harsh critic – in a way the tape is a way of me telling me that it is a good and necessary thing to relax and let go.
References
Davis, M, Robbins E, McKay M, (Eds), 1995, The Relaxation and Stress Reduction Workbook (4th Ed), New Harbinger Publications inc, Oakland, Cal,
Jacobsen, E. (1938) Progressive Relaxation, The University of Chicago Press, US.
Miller, Richard, The Principles and Practice of Yoga Nidra (CAE Course notes).
Proto, L. (1989) Total Relaxation in Five Steps: The Alpha Plan, Penguin Books, UK.
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