Patterns of Transcendence People meditate to understand the true nature of conscience and to reach the state of Buddha (combining our own experience as a result of life and the Great Enlightenment).
The Buddhist meditation practices can be considered patterns of transcendence. There are several approaches to understanding meditation practices and mystical experiences, such as spiritual, sociological, and psychological, to mention a few. There are hundreds of methods helping a person to fall into a meditative trance. The condition of deep concentration on monotonously repeating action is the main element of meditative trance. Such action can be physical (for example, ritual dances practiced by African tribes, martial arts, counting beads, reading mantra aloud, concentration on breathing (Goldstein 31), and many others) or psychical, and imaginary (e.g. concentration on chakra, concentration on pulsation of the astral body, etc).
Different cultures and different religious have their own meditative practices as well as different postures for meditations. Although scientific research confirms no correlation between the depth of meditation and the posture, the vast majority of religious schools prefer the following posture for meditation: the person sits down, his back is straight, his head is relaxed, the legs are crossed, his arms are on the knees with the palms up, the palms are opened, and thumbs and forefingers touch each other. Basically, the meditative practices can be classified according to the object of concentration, such as concentration on chakra (kundalini meditation) (Batchelor 27), mantras (transcendental meditation), intrinsic sounds (Naam, Shabd, Anahata Nada (Batchelor 53), etc), breathing (anapanasati meditation), candle, and own conscience (vipassana meditation).
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Meditation is the most popular element of Indian Yoga and Buddhism religious practices (as one of the main methods to reach the religious liberation and enlightenment).
However, some other philosophic and religious schools also use meditative practices as a part of their own rituals and practices – for example, Platonism and neo-Platonism (in the form of antique philosophical ecstasy and a prerequisite of theoretical thinking), Jesuit exercises (spiritual practices), Jewish cabbala, Muslims Sufi (in their teaching of the way), and even the orthodox Jesus prayer (‘Lord Jesus Christ, Son of God, have mercy upon me).
Meditation became the integral part of different national and religious cultures (especially in the Eastern countries).
On mature reflection Ive chosen the Buddhist Diamond Way School and Nendro.
Nendro can be considered a pattern of transcendence. According to the Buddhists, Nendro is the way to enlightenment. The enlightenment is the basis, the way and the aim of this meditative practice. During the meditation the person completes one of the enlightenments aspects in the form of light and energy; further he has to concentrate on this form, to repeat the mantra and, finally, to feel the unity with the Universe. Due to these specific forms of energy the person gets a chance to reveal the spontaneous wisdom and to reach the state of blissfulness. Nendro helps to develop the stages of enlightenment, and the insight in meaning of life leading to the beatific visions in the state of Mahamudra (Almass 82) the perception of the nature of things. The first stage is aimed to accept and to develop the enlightened mood, to clean our intrinsic energetic channels and to develop strength and trust (Davis 15).
The second stage, meditation for the Diamond Mind, develops wisdom. The third stage is aimed both to accumulate the quantity of good deeds and to continue perfecting the wisdom. Lama meditation is the final element of the Diamond Way (Davis 29).
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Although my experience was not long, I felt relaxation. At the very beginning of the meditation it was very difficult to make the things go away, but, in several minutes I felt that my mind was clear. I tried to concentrate on colors and felt the energy. After the meditation was over, I felt lightness in the body.
It seems that the more you practice, the easier the process of meditation will be. So, in what ways meditation can be considered a pattern of transcendence offering a solution to the problem of death? First of all, it is important to remember that meditation allows understanding the nature of the things, to cognize the nature of the God and, as a result of this, to merge with the God. Our conscience is the driving force of the meditation, not our mind. The mind should be silent; there are special practices that allow stopping the work of mind for a certain period of time (so-called mental pause).
The conscience (both in fundamental psychology and religious practices) is the energy able to cognize itself. It is the very person, who is able to exist both in incarnated and non-incarnated condition, where the death doesnt exist.
Lets try to explain the mechanism of meditation. When the person meditates, he gets inside into the inner, deeper side of his conscience. Meditation shows the person how he can strive for something as well as the method how to reach it. The Buddhists consider that daily meditative practices are able to solve the problems of our life. During the meditation the person concentrates on his heart; calms his mind down, and plunges into the deepest levels of peace, beatitude and love. Meditation allows the person going beyond the conscience.
It leads to a conscious unification with the supreme self. We can compare meditation with the submersion. There are plenty of waves on the surface of water; however, they do not violate the calmness of marine depths. The sea in its deepest depths is synonymous to the silence. When the person starts meditation, he strives to reach his intrinsic depth. Fear, doubts, anxiety and other negative feelings will never disturb his conscience during the meditation.
The thoughts are unable to affect the conscience, because the mind personifies peace, calmness, and unity. Our thoughts are like the fishes in the sea, jumping out and swimming by; they leave no trace. During the meditation we feel ourselves similar to the boundless sea. There is no limit to perfection. The meditation allows travelling in the Universe. Meditation allows overcoming the barrier of mind. When the person reaches the state of universal conscience, he comes to conclusion that all things are inseparable. The reality is both outside and inside. The person becomes the universe and the universe becomes a person.
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This state of mind has neither depth, nor height. It is something integral, and, at the same time, it goes beyond its own bounds. Meditation, being a pattern of transcendence, kindles the fire of continual aspiration to perfection. At the same time, it forces the person to reconsider the attitude to the mortal and immortal, and offers a solution to the problem of death. It changes our attitude to the death, because meditation allows us to understand the nature of God, to meet Him and to understand that the death is not the end, but the next stage. Meditation helps us to overcome our fears.
The message of meditation is that the God does exist. Meditation reveals the only truth you can see the God and approach Him. Meditation is the silence that feels us with energy. It gives us the understanding of peace, light and calmness. Meditation is the beginning of perfection. It helps us to overcome disappointment and the limited nature of our mind. Meditation helps the person to understand the eternity.
The eternity embraces the past, the present and the future. It is the only way to feel the unity of finite and infinite. It is not the escape from reality; on contrary, meditation allows the person accepting life in its completeness and offers us the solution to the problem of death. Works Cited Almass, A.H. Diamond Heart, Book One: Elements of the Real in Man . Shambhala, 2000.
Batchelor, Stephen. Buddhism Without Beliefs. Riverhead Books, 1997. Davis, John. The Diamond Approach, An Introduction to the Teachings of A.H. Almass . Shambhala, 1999.
Goldstein, Joseph. The Path of Insight Meditation. Shambhala, 1995..
