Right Meditation Kwan Jhang Nim Charles Ferraro Reprinted from Mi Guk Kwan News  Volume 5/#2 Winter 2000

I am happy to contribute to the Mi Guk Kwan News this second installment of the Seven R's of Tang Soo Do Mi Guk Kwan. Like the commentary on Right Thought -Chong dang sa-sang,  this article on Right Meditation -Chong dang muk-sang,  has proven to be quite difficult to contain in a short format. There have been volumes written on the subject and individuals have dedicated their entire lives to the practice of meditation.

The following is general information and guidelines regarding meditation.

Meditation as presented in the Seven R's is part of a progression that leads to proper behavior as it is expressed in our actions and speech. Meditation can produce relaxation on all levels when practiced consistently. Relax comes from the Latin relaxare meaning "to loosen", "to lengthen and deactivate muscle fibers."  Dr. Herbert Benson, a professor at Harvard Medical School in 1970, identified four elements needed to induce an integrated relaxation response he felt unique to humans, they are:

1. Quiet Environment.
2. Comfortable Position.
3. Passive Attitude.
4. Mental Repetition of a word such as "One" or "Om". 

There are five levels of relaxation to be aware of, which are as follows:

1. Muscular
2. Autonomic 
3. Emotional 
4. Mental
5. Spiritual

Meditation is the English approximation for the Sanskrit word dhyana which means an unbroken flow of thought toward an object of concentration. The object of meditation might be a word, an image, a concept or the breath. If the object of meditation is a word, start by concentrating on that word. As concentration deepens, your mind flows continually toward this word; your mind becomes totally absorbed in that word. During meditation the thinking process is stilled. The mind becomes quiet, providing it profound rest, with the result that it returns to thought refreshed and revitalized.

There are some misunderstandings about meditation. Often we think of the dictionary definition "to think deeply or ponder some subject" . I am referring to a distinct process of working with the mind, not a type of thinking. Meditation is a conscious effort to focus the mind in a non analytic manner and to move away from thinking about things. 

Another misunderstanding arises from its association with mystical practices or an ascetic life style. Meditation can be effectively practiced by people richly involved with life who want to experience optimal health and well-being. People who meditate can experience improved self esteem, decreased anxiety and depression, higher levels of self actualization and better overall health.

The practice of meditation involves a number of systematic steps:

• Choose a regular time each day.
  
• Choose a specific place -- pleasant, quiet, clean and with adequate fresh air. It shouldn't be used for other purposes.
  
• Preparation of the body. The following are suggestions not fixed rules:
  • Shower or wash your face and hands to help feeling refreshed and purified.
  • Meditate before eating or after a light meal.
  • Wear loose, comfortable clothing.
  • Remove glasses, watchbands or anything that puts pressure on your body.
  • Take off your shoes. 
  • it is a good idea to wear a warm, comfortable shirt or drape a blanket over your shoulders as your metabolism and respiration slow during meditation and you will tend to cool off.
  • A brief stretch, or light exercises can help to loosen up your body.
  • Your position or posture is important therefore you should first make yourself comfortable. Don't force yourself into a position that will cause discomfort and distract you.
    
• The last step is to choose an object of meditation.

Mantras are words or sounds that can be repeated over and over. One such mantra, is "so hum", where the "so" is heard on the inhale and the "hum" is heard on the exhale. The mantra translates to "that I am".

Yantras are geometric forms designed to represent positive states of consciousness. Ascension, uses short phrases that are like mini prayers. Meditation on the breath is a good technique for beginners. This is the method emphasized in the Zen Buddhist Tradition.

As we meditate, we can encounter obstacles and distractions. One may be our own tendency to strive and push for results. When we force, we may increase tension. Less effort brings more results. When stillness is achieved many things are accomplished. The nervous system moves to a state of balance and the body rests. In stillness, we access deeper levels of self, nourishing the spirit. Obstacles can come form thoughts, sounds or smells. We might notice discomfort. These distractions are common and can pull us away from the object of meditation. 

Sometimes physical discomfort is a manifestation of mental restlessness. The mind resists our effort to focus it by seizing an itch or ache and magnifying it until we are overwhelmed by it. If you find this happening simply label it dispassionately and return tot he object of meditation. If distracting thoughts persist, categorize them in a nonjudgmental way. This allows us to witness them in an objective manner. We don't have to suppress them; we simply notice them and let go. Gradually our mind will calm. Distractions become less frequent and our meditation will deepen.

As we quiet the mind, innovative ideas or creative solution may emerge. We should let go of these ideas. If we thought of them once they will come back when we need them. Learn to regard "great ideas" with the same equanimity with which you view negative reactions. Just let go and return to the object of your meditation.

Occasionally, a vivid memory of a traumatic event may come into consciousness. The emergence of suppressed material may be a sign that meditation is helping to cleanse and purify the mind. As with other distractions, witness the event, notice your response and return to the object of your meditation.

Sometimes meditation is surprising. We can feel clear and focused, anticipating a serene session only to discover chaos within. On other days when feeling so stressed that we have to push ourselves to meditate we may quickly find calmness and silence within. It is best to hold no expectations.

The effects of meditation are cumulative. Each time we meditate we establish a pathway in the mind that becomes deeper and smoother allowing us greater access to the meditative state.

There are a number of things you can do to help encourage daily meditation practice. First, if you find it pleasant and enjoyable you will desire it more often. Second, you need commitment and self-discipline. Make a personal commitment to meditate daily. Start with setting aside twenty minutes a day for thirty days. You may notice you gain time by requiring less sleep and being more alert and productive throughout the day.

You can also strengthen your meditation by practicing "meditation in action". As you drive your car, wash the dishes, mow the lawn, talk to a business partner, do paperwork or as you practice your hyungs, keep part of your attention centered on the object of meditation. This acts as a calming anchor for the mind and helps to maintain continuity and connection with the meditative state. It brings a sense of balance and peacefulness into everyday life.

While meditation is certainly a method for easing mental tension, it can be a spiritual practice. it quiets and empties the mind and thereby opens the self to the imprint of the sacred. In meditation when we quiet the thinking process and calm the emotions the mind and heart become a spiritual vessel. 

When we regularly practice and become proficient at quieting the mind, spiritual impulses permeate our mind and heart. Our understanding of life gradually takes on more and more of a spiritual perspective. We will find ourselves attracted to other spiritual practices.

It is thoughts of transmutation and growth that lead us to meditation. Meditation then purifies those thoughts and produces faith. It is the power of faith in those things that are seen and unseen that produces a firm resolve. Once we have resolved ourselves that we must put forth an honest effort then the results are kind nonjudgmental words and unselfish acts and deeds.