Alternate meditation method

Allow an image or thought arise on its own

The next step is to allow that thought to go, to let it drift right back to the silent, still place from which it arose in the first place

One will come to see that if we allow it, it is quite natural for these thought patterns to do two things:

 

1)    It is natural for them to arise, and

2)    It is natural for them to gently fall back to the place from which they arose.

This can be practiced, one individual thought at a time. It can be done without having an object on which to meditate. We just sit and invite the thoughts, one at a time to come forward, so that we can observe them, and can then observe the way in which they go on their own way.

Or, the practice can be done while at the same time remembering our object on which we are trying to focus for meditation, whether that is breath, an internal image, or a mantra.

It is the skill itself, the art of letting go that we are trying to learn; it is an ability that few of us have ever been taught, but it an extremely useful skill to adopt.

As this skill of learning to witness and let go of thought patterns is developed, it becomes clearer how this goes along with the practice of concentrating the mind. Then, instead of the concentration being a means of suppressing thoughts and emotions, and thus preventing meditation, concentration and witnessing work together. The mind is concentrated, while at the same time the field of consciousness is expanded from a witnessing state, and a deeper meditation is experienced.

Mindfulness or Concentration 

It is very common for teachers of meditation to describe one of two general types of meditation, and to recommend one as being superior to the other:

In concentration, one intentionally focuses on only one object, such as breath, mantra, a chakra center, or an internally visualized image.

In mindfulness, one does not focus the mind on one object, but rather observes the whole range of passing thoughts, emotions, sensations, or images.

Students of meditation often find themselves confused by having to decide which is best, having to practice only one or the other of mindfulness or concentration. To cause further confusion, mindfulness is often described as coming from one tradition, while concentration from another tradition. 

Mindfulness and Concentration

To the sages of the Himalayas, both methods are used in yoga meditation. In fact, they are not seen as different choices at all.

Mindfulness and concentration are companions in the same one process that leads inward to the center of consciousness.

If one stays only in the shallow, beginning levels of meditation, then choosing between one and the other can seem to make sense. But if we go deeper in meditation, we will find that both processes are essential.

If one practices only mindfulness, the mind is conditioned to always have this surface level activity present. When this is seen as being normal, the attention simply does not go beyond the mind-field and one’s attention can withdraw from the deeper experiencing of meditation and Samadhi and remain in the fields of sensation and thoughts.

If one practices only concentration or one-pointedness, the mind is trained to not experience this activity of thoughts, sensations, emotions, and images. The activity is seen as something to be avoided, and the practice may not even be open to the existence of these experiences. Thus, attention can revert from the deeper aspects of the mind field, and thus prevent a deeper meditation and Samadhi.

By practicing both mindfulness and concentration, one is able to experience the vast impressions, learning the vital skill of non-attachment, while also using concentration to focus the mind in such a way as to be able to transcend the whole of the mind field, to where there is only stillness and silence, beyond all of the impressions. Finally, one can come to experience the center of consciousness, the Absolute Reality.

Integrating the Stages of Practice

In the yoga meditation of the Himalayan tradition, one systematically works with senses, body, breath, the various levels of mind, and then goes beyond, to the center of consciousness. The qualities of mindfulness and concentration dance together in this journey.

 

When dealing with the senses and body, there is emphasis on exploring and examining, being open to all thoughts, emotions, and sensations. One systematically moves attention through the parts and aspects of the body, fully experiencing the sensory impressions.

This is quite similar to what is sometimes recommended by those who exclusively teach mindfulness meditation.

When dealing with the breath, there comes a stage wherein one experiences the energy or prana level alone. This is beyond, or deeper than the mechanical or gross breath, and does not involve the thought process of passing images. It involves solely concentrating on that level of one’s being. There is definitely a mindfulness of the play of energy within that level, and it is done in a concentrated, non-attached way.

When attention goes further inward, there is the mind field itself. In this stage of practice, the senses have been withdrawn, and there is no longer any sensory awareness of the body. One is now fully in the level of mind itself. Here is still another form of mindfulness, exclusive of bodily sensation, and once again, concentration is its companion.

Finally, one comes near the end of the mind and all of its associated thoughts, emotions, sensations, and impressions. Concentration is essential at this stage. As Patanjali notes in the Yoga Sutras (4.31), there is then little to know as the experiences have been resolved into their causes.

Three Skills go together

By working with both mindfulness and concentration, it is easy to see the three skills in which the mind is trained, and how these go together:

 Focus: The mind is trained to be able to pay attention, so as to not be drawn here and there, whether due to the spontaneous rising of impressions in meditation, or due to external stimuli.

Expansion: The ability to focus is accompanied by a willingness to expand the conscious field through that which is normally unconscious, including the center of consciousness. 

Non-Attachment: The ability to remain undisturbed, unaffected and uninvolved with the thoughts and impressions of the mind is the key ingredient that must go along with focus and expansion.

We trust this elaboration on the practice of different approaches to meditation, although quite involved will give the reader greater insight to his/her own practice.

Namaste