INTRODUCTION

MAPPING THE MIND

MIND AND BODY
There`s more to meditation than just closing ones eyes and an understanding of t
his technique demands an understanding of our mental realm. The subtle state of
mind, which is the ultimate stage of meditation, requires a tremendous amount of
energy to reach. An absolute harmony between our gross physical realm, sensual
realm and our life energy is the prerequisite of a meditative state of mind.
Traditional perceptions of our mental make-up are uncommonly useful in understan
ding the workings of the mind. According to ayurveda and yoga, both the mind and
the body are made up of the `Five Great Elements` (Panchabhutas) of earth (prit
hvi), water (jal), fire (agni or tej), air (vayu) and ether or space (akash).
But in spite of such composition, they have absolutely opposite elemental struct
ures. While the body is made up of the heavier elements of earth and water (the
ayurvedic kapha or phlegmatic humoral type), it functions through the lighter el
ements of fire (pitta or heat humoral type) and air (vata or vital energy humor)
. The pitta, fire or heat of the body controls all digestive processes and the v
ata, air or vital energy lends its spark to the nervous system.
The mind, meanwhile, is composed of air and ether (vata humor) the lighter element
s, which lend mobility and pervasiveness to the mind. And our mental functions p
roceed through the heavier elements of fire, water and earth (pitta heat and kapha p
hlegm). The element of fire lends reason and perception to the mind, while water
and earth lends it emotion and physical identification. But our mental function
s proceed through the heavier elements of fire, water and earth. While fire lend
s reason and perception to the mind, water and earth lends it emotion and physic
al identification respectively.
Unlike the phlegmatic body, in substance our minds resemble ether formless and all
pervading. And in motion it resembles air penetrating, constantly in flux, efferv
escent and unpredictable!
MIND AND SPIRIT
The mind (mana) and the energy spirit (prana, chi or life force) have always had
an affinity for each other, being merely the two sides of the same coin. Whatev
er the mind engages upon is soon infused with life energy, and conversely, whate
ver the soul hungers for instantly engages our attention. As a result, certain a
spects of each are present in the other.
Out of the two, the mind is the finer and more sophisticated version of the crud
er life force or prana it has a storehouse of its own energy and vitality. Some as
pects of it naturally spills over, flooding the spirit with thought and intellig
ence (buddhi). But it is the vital force, which is inherently a conscious power,
finding its expression in the mind, which is inherently the active force.
Both prana and mana (mind) are vata (vital force) humoral types, composed of air
and ether. But being composed more of the air element rather than the ether, th
e prana is more active and energetic like the wind! On the other hand, since the d
egree of ether is more in the composition of the mind, its nature is receptive a
nd passive like the wide open spaces.
PREPARING THE MIND
Meditation, especially passive meditation, brings us face to face with our subco
nscious. Not unlike opening up a Pandora`s box full of mischief, if we are not r
eady to encounter our inner selves, it could end up being a disastrous experienc
e instead of an enlightening one! And the most vulnerable seem to be-people with
overwhelming anxiety, who are emotionally or psychologically disturbed, those w

ho have problems accepting reality, people who suffer from acute paranoia and ev
en those who develop delusions of grandeur from the altered states of consciousn
ess that meditation tends to produce.
To avoid such psychosis or simply getting lost in our thoughts and ending up con
fused and disturbed, it is necessary to begin meditation sessions with formal pr
actice. Different schools of thought prescribe different methods of such prepara
tion, but they all agree on the absolute necessity of concentration exercises pr
eceding meditation. These preparation techniques are as varied as praying, chant
ing mantras, performing pranayama or even visualizing. Once the mind becomes tra
ined for concentration, actual formless or mindfulness meditation can proceed, s
uch as sitting in silence, practicing self-inquiry or performing devotional medi
tation.
While Hinduism-based schools of thought insist on a proper sattvic (pure or asce
tic) lifestyle as a primary condition to true meditation, Buddhist mindfulness m
editation prescribes contemplation on the `Four Protections` and the `Nine Attri
butes` of the Buddha.
A helpful tip to keep in mind would be that ultimately meditation is all about b
eing at peace with oneself. It cannot perform miracles out of thin air. It does
not solve problems magically. It`s simply a technique, which acquaints you with
the person you really are. And having gained that timeless knowledge, it is you
who will take that first step towards self-transformation. Remember always that
the technique of meditation is nothing more than a tool in your hands!
HARNESSING THE MIND
Ways of harnessing the ever-changing, ever-shifting mind are as varied as the di
fferent techniques of meditation. But by and large, they all practice mental exe
rcises, which aim at capturing the very nature of our minds. While the Buddhist
Satipatthana Sutra advices the meditator to be mindful of: the body, feelings, t
he mind and mental objects Patanjali`s Yoga Sutra talks about the three techniques
of: dharana (concentration), dhyana (meditation) and samadhi (absorption or enl
ightenment).
Dharana
Dharana, the sixth limb of the Yoga philosopher Patanjali`s Ashtanga Yoga, liter
ally means `immovable concentration of the mind`. The essential idea is to hold
the concentration or focus of attention in one direction. This is not the forced
concentration of, for example, solving a difficult mathematics problem; rather
dharana is a form of closer to the state of mind, which could be called receptiv
e concentration.
In practicing dharana, conditions are created for the mind to focus its attentio
n in one direction instead of radiating out in a million different directions. D
eep contemplation and reflection usually creates the right conditions, and the f
ocus on a single chosen point becomes more intense. Concentrative meditative tec
hniques encourage one particular activity of the mind, and the more intense it b
ecomes the more the other preoccupation of the mind cease to exist.
The objective in dharana is to steady the mind by focusing its attention upon so
me stable entity. Before retracting his senses, on may practice focusing attenti
on on a single inanimate object. After the mind becomes prepared for meditation,
it is better able to focus efficiently on one subject or point of experience. N
ow if the yogi chooses to focus on the center (chakra) of inner energy flow, he/
she can directly experience the physical and mental blocks and imbalances that r
emain in his or her system. This ability to concentrate depends on excellent psy
chological health and integration and is not an escape from reality, but rather
a movement towards the perception of the true nature of the Self.

Dhyana
Dhyana, the seventh limb of Ashtanga Yoga, means worship, or profound and abstra
ct religious meditation. It is perfect contemplation. It involves concentration
upon a point of focus with the intention of knowing the truth about it.
During dhyana, combining clear insights into distinctions between objects and th
e subtle layers surrounding intuition further unifies the consciousness. We lear
n to differentiate between the mind of the perceiver, the means of perception, a
nd the objects perceived between words, their meanings and ideas, and even between
all the levels of natural evolution. We realize that these are all fused in an
undifferentiated continuum. One must apprehend both subject and object clearly i
n order to perceive their similarities. Thus dhyana is apprehension of real iden
tity among apparent differences.
During dharana, the mind becomes unidirectional, while during dhyana, it becomes
ostensibly identified and engaged with the object of focus or attention. That i
s why, dharana must precede dhyana, since the mind needs focusing on a particula
r object before a connection can be made. If dharana is the contact, then dhyana
is the connection.
Obviously, to focus the attention to one point will not result in insight or rea
lization. One must identify and become "one with" the object of contemplation, i
n order to know for certain the truth about it. In dharana the consciousness of
the practitioner is fixed on one subject, but in dhyana it is in one flow.
Samadhi
The final step in Ashtanga Yoga is the attainment of samadhi. When we succeed in
becoming so absorbed in something that our mind becomes completely one with it,
we are in a state of samadhi. Samadhi means "to bring together, to merge". In s
amadhi our personal identities completely disappear. At the moment of samadhi no
ne of that exists anymore. We become one with the Divine Entity.
During samadhi, we realize what it is to be an identity without differences, and
how a liberated soul enjoys a pure awareness of this pure identity. The conscio
us mind drops back into that unconscious oblivion from which it first emerged. T
he final stage terminates at the instant the soul is freed. The absolute and ete
rnal freedom of an isolated soul is beyond all stages and beyond all time and pl
ace. Once freed, it does not return to bondage.
The perfection of samadhi embraces and glorifies all aspects of the self by subj
ecting them to the light of understanding. The person capable of samadhi retains
his/her individuality and person, but is free of the emotional attachment to it
.
ASPECTS AND APPROACHES
MEDITATION AS A THERAPY
Meditation has not only been used as an important therapy for psychological and
nervous disorders, from simple insomnia to severe emotional disturbances, but la
tely physicians have also prescribed it for curing various physical ailments as
well. It is useful in chronic and debilitating diseases like allergies or arthri
tis, in which stress or hypersensitivity of the nervous system are involved. Reg
ular meditation practices have also been known to help in dealing with pain and
a number of painful diseases, whether chronic or acute. The act of meditation co
mes in useful because it helps the mind to detach itself from all material and p
hysical attachments and that is the ultimate cure for all diseases or at least the
way to transcend them when we cannot avoid them.
Research has found meditation, especially Transcendental Meditation, to be extre
mely successful in treating physiological problems. Research on Transcendental M

editation has been conducted at more than 200 universities, hospitals, and resea
rch institutions in 27 countries. As a result, more than 500 research and review
papers have been written covering a wide variety of physiological, psychologica
l, and sociological effects.
Transcendental Meditation allows mental activity to settle down in a natural way
while alertness is maintained and enhanced. Following Transcendental Meditation
, individuals have reported feeling refreshed physically as well as mentally. Th
e mind has become calmer and more alert, thinking clearer, and energy levels hav
e increased. Those with busy schedules have noted that Transcendental Meditation
brings increased efficiency in activity; time is used more effectively. When me
ntal and physical well being are enhanced, personal relationships also improve,
a commonly reported and valued benefit of Transcendental Meditation.
Physiological research has shown that Transcendental Meditation gives rise to a
state of deep rest characterized by marked reductions in metabolic activity, inc
reased orderliness and integration of brain functioning, increased cerebral bloo
d flow and features directly opposite to the physiological and biochemical effec
ts of stress. Taken together, these studies clearly distinguish the physiology o
f Transcendental Meditation from sleep or simple relaxation.
A review of research on behavioral therapy for hypertension concluded that Trans
cendental Meditation provides an optimal non-clinical treatment and preventive p
rogram for high blood pressure because the technique:
produces rapid, clinically significant blood pressure reductions;
is distinctly more effective than other meditation and relaxation procedures;
is continued by a high proportion of subjects (in contrast to lower continuation
rates for relaxation techniques and the frequent problem of poor compliance wit
h anti-hypertensive drugs);
has documented acceptability and effectiveness in a wide range of populations;
is effective in reducing high blood pressure both when used as sole treatment an
d when used in concert with medication;
reduces high blood pressure in `real life` environments outside the clinic;
is free from harmful side-effects or adverse reactions;
reduces other cardiovascular risk factors and improves health in a general way.
However, all forms of meditation are not good for everyone, any more than all fo
ods or herbs are. For this reason both yoga and ayurveda recommends a proper lif
estyle and an integral approach to meditation that considers both our different
faculties as well as our individual nature.
MEDITATION AND PRAYER
People in the West are more familiar with prayer than meditation. Prayer is a ge
neral term and many types of it exist, but the term usually refers to an active
form of meditation in which we project an intention calling on God to help us or o
ur loved ones in some way. Both ayurveda and yoga use prayer (prarthana) along w
ith mantra and meditation. Generally mantra is energized prayer, a prayer or yog
ic wish directed by special sound patterns or vibrations of the cosmic Word. Med
itation is a silent or contemplative form of prayer in which there may not be an
y movement of thought or intention.
Devotional meditation is an intensely personal matter and is usually conditioned
by one`s religious background. Other than worshipping personal gods and deities
who appeal to a particular person`s consciousness, another important form of de
votional worship is-the worship of planetary deities and cosmic powers behind th
e forces of time and karma.
AFFIRMATION, AND VISUALIZATION
The use of affirmations goes along with prayer and meditation. Affirmations can

be employed to emphasize our relationship with the divine or our own inner heali
ng powers. People suffering from negative thoughts about themselves, are often t
rapped in self-doubt. Affirmations can be very strengthening in such conditions.
Yet affirmations should lead to action and not substitute for it. To do anything
in life requires a belief that one can do it and a positive intention to make t
he effort. In such cases one cannot use the affirmation as an excuse for inactio
n.
Visualization goes along with prayer and meditation. One may visualize healed an
d improved conditions that one wishes to achieve. One can also direct healing en
ergy to those who are sicker or to the parts of ones own body that need improvem
ent. Such visualizations usually employ certain colors and mantras to be directe
d along with the breath. Visualizations can also be of deities or beautiful natu
ral scenes to clear the mental field.
MEDITATION IN TRANSFORMATION
"As a man wishes in his heart, so is he." We create our karma and ourselves thro
ugh our intentions at a deep level. Motivation or will is the main mental action
behind the creation of our beings, the deep-seated conditionings behind the min
d and heart.
While yoga cultivates the will for self-realization, ayurveda cultivates the wil
l of healing. A statement of intentions should precede whatever action one decid
es to undertake: "I intend to do the following action (in the following manner f
or a specific period of time) in order to produce the following result."
The path to self-transformation is like a plan or a strategy. No action is done
without the seeking of some sort of result. This result depends upon the intenti
on behind the action, not simply the superficiality of what we do. Higher or spi
ritual actions seek a result that is not ego-bound, like the development of cons
ciousness and the alleviation of suffering for all beings. Lower actions reflect
ego desires to get what we want; to accomplish, achieve or gain for ourselves in
some way or another. Spiritual motivations direct us within and help liberate th
e soul. Ego-based motivations direct us without and bind us further to the exter
nal world.
Self transformational motivation or will implies not only developing our own wil
l but also allying our will with the forces that can help it achieve its aim. Th
erefore it involves a seeking of help, blessings or guidance. Such motivations a
re generally projected as various affirmations and vows during meditational prac
tices.
VARIOUS TECHNIQUES OF MEDITATION
There are many meditation techniques. Some of the techniques are quite simple an
d can be picked up with a little practice. Others require training by an experie
nced instructor. It is important to note that because of the effects of meditati
on on repressed memories and the resulting psychological impact, a first time me
ditator may go through some discomfort initially; hence it is always a good idea
to be under the care of a qualified practitioner as one starts to meditate.
In Christian spiritual training, meditation means thinking with concentration ab
out some topic. In the Eastern sense, meditation may be viewed as the opposite o
f thinking about a topic. Here the objective is to become detached from thoughts
and images and opening up silent gaps between them. The result is a quietening
of our mind and is sometimes called relaxation response. In Christian mystical p
ractice, this practice is called `contemplation`.
But whatever the technique of meditation, the following aspects are generally co
mmon to all of them:

ATMOSPHERE
The best environment for the practice of meditation is a quiet place with minimu
m distractions. It sometimes helps to set up a meditating room with special pict
ures, icons, holy books or even burning incense sticks and soothing music in ord
er to infuse the atmosphere with spiritual energy. It is best to sit in a well v
entilated room, which receives natural light.
ATTITUDE
The best attitude to follow while practicing meditation is that of a receptive o
bserver. Try to observe either the mind or the immediate physical environment, w
ithout thinking anything in particular. Watch the mind slowly empty itself out.
POSTURE
Assuming a certain posture has been central to many meditation techniques. Class
ic postures, integral to Hatha Yoga, are given in the Yoga Sutras of Patanjali,
which codify ancient yogic healing practices. Other postures appear in the Kum N
ye holistic healing system of Tibet, in Islamic prayer, and in Gurdjieff movemen
ts. Posture is considered very important in Zen Buddhist practice as well.
A major characteristic of prescribed meditation postures in many traditions is t
hat the spine is kept straight. This is true in Hindu and Buddhist yogas, in the
Christian attitude of kneeling prayer, in the Egyptian sitting position, and in
the Taoist standing meditation of "embracing the pillar." People with misalignm
ents may feel uncomfortable in the beginning when assuming these postures. The s
pine is put back into a structurally sound line, and the weight of the body dist
ributed around it in a balanced pattern in which gravity, not muscular tension,
is the primary influence. It is possible, although it has not been conclusively
proven that this postural realignment affects the state of mind.
In the East, the cross-legged postures, with head and back in vertical line, are
considered ideal for meditation. In the classic the Lotus posture, when the leg
s are crossed with the feet on the thighs, right feeling of poised sitting for m
editation is imparted. These postures are difficult and even painful at first fo
r those who are not familiar with them. For such inexperienced individuals, two
other traditional Eastern postures half lotus posture and the Burmese posture are us
ually much easier to follow. For those who prefer to meditate while sitting on a
chair, there is the Egyptian posture.
ELEMENTS OF CONCENTRATION
In Hindu meditative techniques, the object the attention dwells on is often a ma
ntra, usually a Sanskrit word or syllable. Usually the meditator repeats an affi
rmation to increase positive spiritual energies. Alternately prayers or are ofte
n said for calming the mind. Various short rituals are also prescribed before me
ditation, such as making offerings of fragrant oils (for earth elements), holy w
ater (element of water), lamps (fire), incense (air) and flowers or garlands (et
her). These rituals help in cleansing the psychic energy and preparing the mind
for meditation.
In Buddhism, the focus of attention is often the meditator`s own breathing, a lu
minous sphere or a translucent Buddha Statue. Some traditional Buddhist meditati
ons follow forty concentration devices or meditation subjects for tranquilizing
the mind as prescribed by the Buddha These are the ten recollections (anussati),
ten meditations on impurities (asubha) , ten complete objects (kasina), four im
material absorption (arupajhana), four divine abiding (brahmavihara), one percep
tion (ahare patikulasanna) or contemplation of the impurity of material food, an
d one defining contemplation (vavatthana) on the Four Elements (earth, water, fi
re, and air).
Whether one performs mantra meditation or Buddhist breath meditations, they both

fulfill all the elements required for meditating for relaxation.

TIME
It is always recommended that meditation be practiced daily, twice a day for bes
t results. Beginners are recommended to meditate for about half an hour daily. L
ater when one gets used to the practice, one hour is ideal.
Hindu methods of meditation prescribes about a quarter of an hour for performing
pranayama, the same for mantras and the same for silent or devotional meditatio
n. What is emphasized is the regularity of practice at all costs.