Meditation, the Source of Happiness
Meditation is often thought of as a state we attain through a practice of a technique, normally seated in a meditation posture. This perspective gives an impression of meditation as an achievement or something we add on to our lives that was not previously present.
A clearer understanding can be gained by taking the opposite approach: meditation is an experience that is always present, waiting to be uncovered or discovered. From this perspective, meditation is the nature of life, and the essence of what we call reality. Meditation, rather than taking us away from mundane reality, is actually developing complete objectivity in which we come to see ourselves and the world exactly as they are.
This objectivity involves removing all of the conditioning and colored filters of belief that stand between us and seeing life as it is. This process can be called the practice of meditation, and the experience of living in the world free from conditioning and all of its accompanying emotional pain, sorrow, fear, and anger can be called the experience of meditation itself. Since our conditioning includes the sum total of our experiences at a cultural, social, and family level, the deconditioning process is extensive and normally requires a multifaceted approach. For this reason, there are numerous techniques and methods of meditation.
Our conditioning offers us the gift of an individual self, a rare opportunity to experience this world of duality and develop the knowledge, wisdom, and insight to see beyond appearances and to look directly at the source from which these appearances spring. This source can be viewed as the background of life, the energy and intelligence behind all of the laws of nature, including those that govern human behavior and the functioning of the mind.
How was meditation “invented,” and where did it come from?
Yogis and shamans in all cultures have discovered the state of meditation whenever they peered beyond the appearances of everyday life. Often, these wise people took time out from the daily struggle of survival and began to glimpse a joy that deepened as they allowed the experience to occur more often, eventually becoming an ecstatic experience far beyond human vocabulary. They found communion for this experience in the larger vision of the universe—the movement of the stars, the turning of the planets, and the juxtaposition of the sun and moon. For some individuals, this ecstatic union was so complete that they left everyday life behind to immerse themselves fully in the knowledge and understanding of this greater reality. These were the original yogis, rishis (seers), and gurus (the one who shows light where there is darkness). To share this understanding, they developed techniques and methods that became the practices of meditation we know today.
These enlightened ones, rather than bringing about some new experience, actually shed light on things exactly as they are so that others can see them. This ultimate reality that the seers show us has been given many names, such as Source, True Self, Brahman, God, Buddha nature, etc. Such words have a spiritual or religious connotation, which is natural because the meditation experience is the foundation of all religions. It is important, however, to distinguish between meditation and religion, since meditation is always an experience, and religion may be only another form of conditioning at the cultural, social, or family level and may involve blind faith rather than experience, which is the essence of meditation.
*extracted from Teacher Training Manual
Krishna, the Yoga therapist – part 1
The Vision of Yoga Therapy in the Bhagavad Gita
2.11 – Ashocyan anvashochastvam
prajnavadamshca bhashase
gatasun agatasumshca
nanushocanti panditah
Arjuna is suffering from depression. He sees his own life and the world as sad, hopeless, and meaningless. At an intellectual level, Arjuna understands the spiritual path, but he is unable to apply it to his own life. Krishna begins his Yoga therapy session with Arjuna by letting him know that a change of perspective is needed; and through this change in perspective, he will gain the self-knowledge to see that the problem and the solution both lie within him.
2.40 – Nehabhikramana shosti
pratyavayo na vidyate
svalpamapyasya dharmasya
trayate mahato bhayat
Yoga therapy encompasses the whole person and the entire life journey, along which we gain wisdom of body, mind, and spirit. Arjuna is concerned about how little knowledge he has, but Krishna reminds him that in the practice of Yoga, no effort is wasted. There is no going backwards, and even a little bit of self-knowledge can protect us from great danger. Here, Krishna reminds us that it is not enlightenment that heals us, but the journey of healing that is essential. And along this journey, we must open that door to healing that is most appropriate.
2.48 – Yogasthah kuru Karmani
sangam tyaktva dhanamjaya
siddhyosiddhyoh samo bhutva
samatvam yoga ucyate
Along the Yoga therapy journey, Arjuna will learn to believe in himself and in his own power of healing. At the beginning of the journey there is a projection onto Krishna, the therapist, as the healer. As he grows stronger, Arjuna will have to learn to rely on his own inner resources and value himself, for himself. As he comes closer to his true Self, Arjuna will gain equanimity. Krishna advises Arjuna to stand firm in Yoga and do his healing work, not worrying about the result, but just staying with the process; and along the journey maintaining and developing equanimity of mind which Krishna defines as the essence of Yoga.
2.51 – Karmajam buddhiyukta hi
phalam tyaktva manishinah
janmabandha vinirmuktah
padam gacchanty anamayam
We need to remember that Arjuna came to Krishna to resolve the problem of suffering, not because of some academic interest in Yoga philosophy and Sanskrit. Arjuna is suffering from depression and some of his contemplated actions even involve suicide. He’s looking for reassurance that there really is a way out. Krishna assures Arjuna that there is a place free from pain and explains it in the following way:
Connected to their higher wisdom, having renounced the fruits of action, the wise are free from the bondage of rebirth and gain that place that is free from pain and disease.
Note that the word anamayam is not just a reference to spiritual freedom, but refers directly to a state free of disease and filled with physical health.
2.66 nasti buddhir ayuktasya
na cayuktasya bhavana
nacabhavayatah shantir
ashantasya kutah sukham
Krishna, as a well-trained Yoga therapist, understands fully the importance of stress management on this journey. Without gaining control over the mind, the stress cycle will continue and the peace that can facilitate health and healing, will not be possible. For this reason, Krishna emphasizes connection to our higher wisdom, or buddhi, as an essential element of health and explains it to Arjuna in the following inspired verse:
For the one who is not joined to their higher wisdom,
meditation is not possible; and without meditation, there is no peace.
And without peace, how can there be happiness and ease?
