Meditation

There are many reasons why a person may wish meditate, and over time these reasons will likely change as a reflection of the meditator's life experiences. I have put the rationale for the meditative practice into three primary categories.

First is the the basic, ego centered approach to meditation. The ego centered approach is not wrong. It is where waking human consciousness generally resides, and therefore will often be the entry point into meditation. In this category, meditation is a practice which is sought out in order to address certain deficiencies in one's life or to enhance certain qualities. People meditate because it will help them feel more peaceful, more confident, and less affected by negative influences and suffering. Meditation is sought out because it may lower your blood pressure or increase your ability to focus. Meditation is practiced because one wants to have a spiritual or psychic experience, a kundalini awakening, to be connected to God or the Source or be awakened to the truth or feel connected to everything, either because such an experience is the ultimate extension of what the person believes is "good," or the experience will help to satisfy the person's hunger for a sense of communion with the ultimate. Meditation is practiced as a response to one's own mortality and as a form of preparation for one's own death. There are also some people who will seek out meditatation in order to feel accomplished and perhaps make a living at it by becoming a meditation teacher. In each of these cases, the meditative practice is motivated by a sense of personal need or desire.

The second category comes from an established sense that meditation is a beneficial and transformative practice. Having experienced some of the actual results of meditating, the meditation practitioner either wishes to express the benefits of meditation to others or sees their own deepening understanding as having wider effects in the larger field of human consciousness. In so doing, the meditation takes on a character of spiritual work that is being done for the world at large, and not purely for one's own benefit, although it is none the less based upon the benefit one has personally derived from doing the practice.

The third "motivation" is not really so much a motivation as it is pure awareness that comes from spiritual realization. The meditator realizes a spiritual truth at a deeper level than the abstractions of ordinary consciousness, and as a result the internal conflicts begin to loosen and drop away on their own. Meditation, therefore in this case, is not sought after as a means to take refuge from distracting thoughts, but instead arises on its own accord as the meditator comes to understand concepts like the presence of God, emptiness, one's connection to all things, or the illusion of phenomenal reality, in a way that these "spiritual" concepts become more primary than the "mundane" reality that we generally inhabit.

Anyone, even the beginning meditator, can and probably will experience some form of all three of these approaches. And non-meditators can experience a form of the third state, perhaps as a reaction to athletic performance, a profound sexual experience, witnessing beauty in nature, or experiencing sublime artistic expression.

So why meditate then?

Because it can bring you and the wider world positive transformation and balance, a refuge from suffering, and other benefits, so long as we are operating from a place where we require or desire these things. Meanwhile, this process will prepare our consciousness for the natural occurrence of a meditative consciousness. During the times we are able to move beyond the ego centered desires of the self, meditation will arise on its own. In this state it is no longer a question of why should I meditate, as the meditative state becomes the natural state, and the word "meditation" may not even occur to you.

Meditation won't always be a blissful or easy experience. You may encounter physical discomfort, boredom, and difficult emotions during the practice. Make sure that you are not sitting in a way that will injure yourself (for example, don't force yourself to sit cross legged or in lotus posture if it gives you knee pain). You can sit in a chair, on a meditation cushion, or even lie down to meditate (although in lying down, you may be prone to drifting off to sleep). If you know that you won't be injuring your body, then over time you will get more accustomed to sitting for a period of time, and you will be able to work through periods of boredom and difficult emotions more easily. This clearly ability will be an eventual benefit to you in the rest of the world. The requirement of time is another obstacle, as most people are too busy or even too stressed out to sit and meditate. This comes down to making meditation a priority.

The real challenge of a continued and committed meditative or spiritual practice may be the wider crises of our lives, and the tough questions that may arise along the way.

If meditation is used primarily as a tool for stress reduction or concentration, rather than a tool of deep personal and spiritual transformation, then likely no crisis will emerge as a direct result of meditation. In fact, meditation may give the individual more ability to deal with other crises in one's life.

Meditating as a devoted practitioner, however, in the midst of a world that is profoundly traumatized and traumatizing, may at times have the effect of deepening one's sense that the world we live in is all wrong, while at other times it may give us the sense that all things are interconnected and are as they should be. At other times, we may feel that we individually or as a species are progressing or on the crux of a spiritual "shift." These dichotomies can prove to be highly stressful, confusing, and alienating. If one undertakes meditation as a spiritual transformer, be aware that the transformation can be great and quite challenging, but the practice itself can serve as both a catalyst and an anchor.

Some people who are troubled by the world and seek another way go into seclusion or take up residence at an ashram or spiritual center. These places will no doubt give the individual space for transformation, but be aware that some "spiritual" centers will take advantage of people who are in a vulnerable and confused state. It may therefore be more wise to create friendships and relationships which allow support for your spiritual transformation process. Seeking out a spiritual residence, however, may be the only option for some. The decision must be made on an individual basis.

There is a greater spiritual crisis of today that goes beyond the individual and ties in with the global uncertainty we all now face. Climate change, war, torture, crime, pollution, and economic instability are creating a backdrop for global crises. Our spiritual practices may magnify our sensitivity to these crises, but they also can give us the strength, energy, calm, and wisdom we need to make it through in a way that reduces the suffering of mankind. Clearly mankind has entered turbulent waters. Our mortality is screaming at us in the most frightening ways. It is up to us to discover how best to move through this time, and though it may be hard at times to continue with a meditation practice, I believe our problems ultimately will be resolved within.

There are countless varieties of meditation practices, however many of these practices may be broken down into a few categories.

Meditation as a mindfulness practice, as advocated by peace worker and Buddhist Monk Thich Naht Hanh, involves observing activities with detachment, such as quietly "watching" the breath or one's own thoughts or observing the natural movements of a forest. Such a practice goes hand in hand with a sense of simplicity and openness. It's emphasis is on that which changes.

Meditation as a concentration practice involves contemplating a specific focus. This focus could be an object such as a candle, yantra, mandala, thonka, or an element of sacred geometry such as the Metatron's Cube. You may also concentrate on an image or quality in your mind's eye. Concentration meditation can also involve the repetition of a sacred sound or phrase, such as Om Mani Padme Hum, used by some Buddhists in a practice known as mantra jappa. A Christian version of spiritual repetitions is the usage of the rosary beads. In concentration meditation, the emphasis is on that which is changeless.

Meditation as a movement practice can involve aspects of mindfulness and concentration, put into motion. Tai-Chi, chi kung, the poses of hatha yoga,trance dance, and walking meditation, all require varying degrees of focus or concentration, and degrees of "openness" and detached mindfulness.

Practicing several techniques may give you insights into various aspects of your consciousness and yourself. Sticking with one technique for a while can give you depth and progress offered by that specific practice. All the best to you on your journey.