Teaching Meditation
It can be difficult to articulate the differences between the practices of meditation and relaxation, some practices, like guided visualizations can be both, and often we can enter a relaxed or a meditative state in an activity like painting or gardening. In both practices we enter a space deep within us, and therefore our experiences will be intensly personal and unique.
In general, in relaxation, the body and mind are relaxed, while in meditation the mind is focused and concentrated. In relaxation releasing stress and tension is the aim, while meditation requires self discipline and practice. During a relaxation, we lie, or sit in a completely supported position- while in meditation we generally sit with a straight spine. In relaxation we aim to take the mind to a relaxing and pleasant place, while in meditation the emphasis is on focusing the mind, opening up the unconscious mind, and accessing the higher mind. As defined by Patanjali ‘When the cognition is entirely concentrated in that field thus becoming its own field of observation - that is, when the observer is observed - it is meditation.’ (III.2)
In my experience a relaxation is nice and easy, it is something that takes little effort- while a meditation can be challenging and frustrating although rewarding.
There are many different forms of mediation, some could be described as Dharana- which could be interpreted as concentration or focusing the mind. The aim is to focus on a single object, reducing the fluctuations of the mind- maybe linking the mind with it. There is an external focus- some examples include candle flame or image (tratika), a chant i.e., om, So-hum, Sa Ta Na Ma, the physical experience of the breath, a guided visualization. This could be descried as Saguna- with ‘qualities’, ‘seed’ or an object separate to the self. My own meditation practice is very much at this stage- I find that I can reach a focused state with lessoning distractions when I have something external to concentrate on. If I try to for nothingness- my mind becomes absolutely crowded with thoughts. At the moment, I have been practicing tratika- because I find it the easiest approach, my eyes are drawn to the candle flame. During the practice, the space between the thoughts stretches, my surrounds dim, I have glimpses of the separation between me and flame dissolving- although then I usually think “oooh this is exciting” and I’m out of that moment again. I feel the cleansing aspect of this practice, the suppressed thoughts bubbling up, and me as an observer, not being swept away by them. I finish the practice feeling brighter and clearer.
A more subtle and advanced approach is Dhyana; this is usually seen as seen as the next step, where the mind continues its communication and investigation. The emphasis is less on focus, more of an interaction with the object of meditation, which is internal rather than external- it is often a concept. This leads towards Nirguna, which is abstract, without qualities or separation.
This practice culminates in Samadhi, when barriers dissolve, ‘As each wave rises and falls merging, with the ocean, so each individual soul is able to merge with supreme consciousness in the ultimate experience of deep mediation. This blissful state is one in which the sadhaka (student or practitioner) is free from the senses, free from pleasure and pain and free from the concepts of the mind that keep us bound to delusion and misery’ (M. Brummer,Wellbeing Yoga, p 39)
‘Mudras are a combination of subtle physical movements which alter mood, attitude and perception, and which deepen awareness and concentration.’ (Asana Pranayama Mudra Bandha,p 423). The word ‘mudra’ can be interpreted to mean gesture, seal, seal of intent (indicating a devotional element), attitude, short cut or circuit bypass. A Mudra could involve the whole body, combining asana, pranayama, bandha and visualization. Some mudras consist of a hand gesture, or direction of the gaze- although these practices may be simple physically- they can have a powerful effect on the subtle body, especially the nadis, and therefore, our physical, mental, emotional and obviously spiritual state.
I have only just begun to use mudras in my own practice, and have certainly noticed their effects. When I ended a dynamic practice with yoga Mudra (with a bit of modification as I couldn’t quite bind feet and hands), I left class with a reserve of energy that I hadn’t previously felt, feeling energized and tranquil, rather than drained.
I have felt the powerful experience of Hridaya Mudra, especially when trying to meditate when I’ve been having relationship problems. This mantra can help to release pent-up emotions and unburden the heart- I found that it helped me become the observer of my thoughts- moving from a state of ‘I feel upset and I don’t know why’ – to a state where I have more perspective. There may still be many thoughts interrupting my attempts to meditate, but when I finish the practice I feel clearer, freer and less burdened.
There are several important considerations in the teaching of meditation. There are several types of preparation that can make the transition from daily life to mediation easier. Some gentle asanas or pranayama can help to focus energy, I find that I often come to class in a rajasic or tamasic state, some gentle movement and breath awareness can help to balance these gunas, and put me in a more sattvic state of mind. As a student, my state of mind only directly affects me, but as a teacher, leading a practice, this could affect the experience of the whole class- it is important to prepare physically, mentally, emotionally and spiritually. This preparation could consist of spending some time preparing the environment for the practice, with soft lighting, incense or candles, maybe setting up an alter, appropriate warmth (heater or blankets), reminding students to switch of phones to create a safe, nurturing space. Students can be informed of different options for sitting (i.e. Kneeling, crossed legged, chair, even lying down)
Preparation of what to say is also vital, the words should be authentic, the intent of the practice should be clear, obviously the content of what is said is very important- the language can remind students to focus and inspire them. Within the meditation, there should be a theme, or thread, with attention to sequencing.
Attention should also be given to the pace, tone and volume of the voice.
It is important to slowly bring people out of meditation, so as not to disrupt the state of mind that they found, or startle them.
Bibliography
Notes from CD, taken in class, and personal communication during class.
M. Brummer,Wellbeing Yoga,Universal Wellbeing, Australia, 2004,
Farhi D. Yoga Mind, Body & Sprit, Newleaf, 2000.
S.S. Saraswati,Asana Pranayama Mudra Bandha, Yoga Publications Trust,1996.
Chapman J,Yoga for inner strength,Harper Collins, 2004.
Mohan A.G.Yoga for Body, Breath and Mind, Rudra Press,1993.Meyers.
E,The Meaning of Integration, This article can be found online at http://www.yogajournal.com/practice/649_1.cfm
Translation of Yoga Sutras used
PATANJALI'S VISION OF ONENESS
AN INTERPRETIVE TRANSLATION BY SWAMI VENKATESANANDA