In this article I intend to have a look at the meaning of the word "magic", and outline a practical walking meditation method for integrating it into our daily life in such a way as to awaken our inner powers.
First of all lets look at the meaning of the word magic with fresh minds. We have to let go of all the programming that we have received from mainstream media and culture regarding what magic means. If you think of the word magic, you are most commonly going to think of fantasy genres such as the Harry Potter series of books and films (which I quite like but are not the same as what we are investigating here), or you are going to think about TV shows with very clever people doing funny things with cards, coins etc, or playing fascinating mind games with members of the audience. So, I would like you to set all that aside for a moment. Instead, here is a working definition of magic that can give us insight into how magical work has been used for centuries, particularly in the western tradition of spirituality, in order to facilitate peoples psycho-spiritual growth:
"Magical work involves any activity that aims to bridge the gap and facilitate communication between the inner worlds of our mind and spirit, with the outer worlds of our physical being, environment and action.
In particular, all white forms of magic aim to harness the power of the inner worlds of mind and spirit and direct them in such a way as to facilitate positive change in our outer world and environment. All forms of magic, being facilitators of communication/communion between the inner and outer worlds help us to develop a sense of empowered participation,creativity and belongingness in the world and environment within which we live."
It is worth spending time with the above definition as there are quite a few levels of meanings and connections that you can start to grasp intellectually and poetically just by reading it through a few times. What I want to explain below is a basic "magical walking meditation form" that can be worked with and explored easily. It involves developing awareness of our energy body, and the energy body of the place where we are walking, and using it as a way of connecting to and communicating with the spirit of that place. Practiced regularly, it is a very good way for awakening your basic psychic powers in a natural, healthy and balanced way.
Basic magical walking meditation form
First select and travel to the place that you have chosen to walk. A place with plenty of trees, nature and living creatures is preferable. If you live in a city environment then a park is an obvious example of such a place. Places of real wildness and natural power are ideal, so this is a good practice to do when you are on holiday in an area where you have access to such areas. For this explanation, I am going to take the example of a wooded area within a park.
Connecting to the living spirit of the place:
Stand at the periphery of the space you have chosen. In our example we stand just outside the edge of the trees that form the wood where we are going to walk. Now observe and contemplate the trees and woodland as a whole, try to sense and feel it as a singular, living being with its own unique spirit and presence. as you stand before it, take a few deeper breaths, and sense the woodland breathing with you. Feel your energy and the energy of the woodland connecting.
Setting intention and requesting permission to enter the space:
Before you proceed any further, set your intention that for the duration of the walk you are going to connect with the spirit of the woodland in order to facilitate healing and communion between the human world, and the world of nature, particularly as it is found within this wood. It is also advisable to ask the permission of the woodland to walk within its body, and to commune with it. Most times you will receive an affirmative answer but if you feel intuitively that the answer is a "no" or there seems to be some kind of strong negative energy or resistance to you doing so, then it may be advisable to seek another place to walk.
Connecting to your energy body, and the energy body of the place:
Having connected and received permission to walk in the woodland, focus now on the energy of the earth beneath your feet. Several meters beneath the surface of the earth sense a vast lake of golden earth light and energy. Now feel that energy rising up in two streams to the soles of your feet, from where it proceeds to fill your body with earth light and energy. You now feel as if you have an energy body, or light body that is inhabiting the same space as your physical body, and it has a set of subtle senses (sight, touch, hearing etc...) that are the energetic equivalent of your physical senses.
Having built your energy body in this way, now turn your attention to the land in front of you, and be aware that the earth light is also flowing up into the body of the landscape and the plants, trees and creatures within it. Sense that the whole of the landscape, like you, has a subtle energy or light body from which emanate subtle forms of energy, colour, sound and so on.
Walking in and through the land:
Having attuned yourself to the spirit and energy of the place, in this case the woodland, in this way, now proceed to enter into the woodland, and walk mindfully and slowly through it. Allow the particular direction that you take to be spontaneous and intuitive, just let your feet lead you where they seem guided to go. For the time you have allocated for your walk, proceed carefully and gently, observing the physical surroundings, and also attuning to the energy/light bodies of the trees, creatures, objects and spaces that you come in contact with. Pay particular attention to the plants, trees, stones, streams etc... whose energy seems to resonate strongly with you. You may find that certain animals "seek you out", and that more than once you find yourself face to face with them during your walk.
Concluding:
After you have finished your walk, don't forget to thank the spirit of the place where you have been. Walking in the same location regularly enables you to build up a relationship to the spirit of the place that is somewhat like (though different from) an ongoing relationship with a friend or family member. We develop a sense of how we can communicate with it, participate in its life, and both give and receive deep levels of love and soulful companionship. There are also many levels of (magical) inner work that may become available to us by engaging in this walking form regularly, but that is the subject of another article, and also for you to find out about through your own experience!
Text © Toby Ouvry 2010, please do not reproduce without permission.
Wednesday, March 24, 2010
Monday, March 22, 2010
Single Pointedness and Going with the Flow
Article subtitle: The two fundamental types of meditation found within eastern teachings, and a practical method for exploring both.
To a person new to meditation, the potential choice of different meditation types and traditions, together with all the different terminology that is used can make for quite a bewildering experience. The fact that the world is rich in spiritual traditions is a cause for rejoicing, but when it comes to the question “which meditation form should I choose” the diversity can be a challenge!
What I propose to do in this article is to point out a basic two fold division within which can be placed almost all of the meditation practices that one may find in the eastern traditions of meditation. Many of the western traditions of meditation also fall into these two categories, but I specifically want to focus on eastern traditions here, as they fit into the two categories much more obviously and systematically. By Eastern Tradition, I mean principally Buddhist and Hindu as these are the two eastern traditions from which spring most of the applied meditation systems that you can find and practice today.
The two fold division I am going to call one pointedness meditation and insight meditation respectively. Here is a brief summary of the meanings of both terms:
One Pointedness Meditation - Focusing the mind on a single object without distraction:
So, one pointedness meditation is essentially a training in concentration. Using one object, such as the breathing, a mantra, a feeling (love, compassion, joy etc…) or a visualized object, the meditator trains him/herself and her mind to focus attention on the object without distraction. The training progresses in stages; First the meditator is only able to focus for a few seconds before getting distracted, but gradually she builds focus until she is able to hold it for a few minutes, then ten, half an hour, one hour and so on, until eventually she can enter into meditation and hold the object in his or her mind without distraction for as long as desired.
For someone engaging in one pointedness practice, meditation is an act of will, one exerts effort to keep one’s attention where it is supposed to be, and not get distracted by extraneous mental activity. It is through this concentration that the meditator makes progress in his path of inner growth and development.
In Tibetan Buddhism this form of meditation is called tranquil abiding meditation, in Theravada Buddhism it is called the jhana or samatha meditation, and in Hindu and yoga meditation practice it is called dharana.
Insight Meditation - Going with the flow:
In the second form of meditation, insight meditation, rather than try and control the mind, the essential point is to witness the mind as an observer. No attempt is made to stop the mind working, the meditator simply sits and takes in all the information that is available to him. He notes the experiences coming from his senses, notes his breathing, the thoughts and feelings flowing through his mind. He also notes the spaces in between the thoughts and feelings in his mind. The only thing that the meditator must NOT do in insight meditation is to get caught up and identified with what is arising in his mind, if he does this then he has lost the thread of his mediation. As soon as he becomes aware that this has happened, he should immediately return to his position as an observer and witness.
As his practice progresses, gradually the flow of thoughts and feelings within his mind recedes, and the true nature of his mind is revealed to him, which is why it is called insight meditation.
In Tibetan Buddhism this is called mahamudra meditation, and/or dzogchen. In Theravada Buddhism is called vipassana meditation, although some vipassana traditions seem to emphasize meditation on the breathing in a way that is more like one pointedness meditation.
For us today in contemporary society, I think both meditations have their merits as both of them teach us useful skills that we can apply practically to our daily lives. One pointedness teaches us focus, strength and stamina whilst insight meditation shows us how to let go, how to allow, go with the flow and to develop our reflective wisdom.
With this in mind I am going to outline below a simple practice that you can do where there is alternation between one pointedness and insight techniques. Practiced together in this way they form a complementary whole where we can develop both skill sets.
Combined one pointedness and insight meditation form:
Setting up the meditation:
Find a comfortable meditation posture on a chair or cross legged on a cushion, the main feature of the posture should be a naturally straight back, with the muscles relaxed, doing only enough work to hold your posture upright and no more.
Once comfortable, make a decision to relax and take your mind away from the business of your life for the period that you have allotted for meditation.
Use the natural process of your breathing to start to bring your mind into the present moment, and onto your body. Once your mind has settled somewhat, become aware of the expression on your face. Raise the corners of your mouth just a few millimeters, so that you are now wearing the expression of a gentle half-smile **(see note below), note that the physical expression of a half smile if held consciously gradually gives rise quite naturally to a naturally positive inner smiling energy.
The main meditation form
Stage 1:
Now, for five breaths, try and focus on the inhalation and out exhalation without distraction. As you breathe in focus your attention on your inner smile, and as you breathe out, feel the energy of the inner smile gently expanding through your body and mind. This is the one-pointedness aspect of the form.
Stage 2:
Once you have completed five breaths without distraction, relax your exclusive attention on the breathing, and just take it easy for a few breaths. Be aware of the whole of your moment to moment experience, the breathing, your senses, your body, the flow of thoughts and feelings though your mind. The only thing you CANNOT do in this phase of the meditation is allow yourself to get lost in thoughts and distractions. You are a witness and observer as you relax and let go! This is the insight meditation aspect of the form.
For the next part of the meditation, just alternate between stages 1 and 2, focusing on the breathing and smiling for five breaths, then relaxing and observing for a few breaths. Do this for as long as feels appropriate.
Optional stage 3:
This is a slightly more advanced stage, but you should find that it comes quite naturally once you have been practicing stages 1 and 2 regularly in your daily meditation. You should find that as you do stages 1 and 2 above, a sense of space and clarity starts to appear quite naturally within your mind, like a clear sky emerging from behind clouds. So, with stage 3, As you do the five breath single pointedness section, rather than focusing on your inner smile as you breathe, focus single pointedly on the sense of inner space as you breathe in and out. Then, as you relax for a few breaths as in stage 2, rather than focusing on the stream of thoughts and feelings flowing through your mind, instead focus on the spaces between the thoughts and feelings.
In this way you can use the one pointedness part of the meditation and the insight part in a complementary way to gradually journey deeper into the experience of inner space and clarity within your mind.
** For more information on the inner smile meditation please go to:
Introduction to the inner smile meditation
Practical applications of the inner smile:
Text Copyright Toby Ouvry 2010, please do not reproduce without permission.
To a person new to meditation, the potential choice of different meditation types and traditions, together with all the different terminology that is used can make for quite a bewildering experience. The fact that the world is rich in spiritual traditions is a cause for rejoicing, but when it comes to the question “which meditation form should I choose” the diversity can be a challenge!
What I propose to do in this article is to point out a basic two fold division within which can be placed almost all of the meditation practices that one may find in the eastern traditions of meditation. Many of the western traditions of meditation also fall into these two categories, but I specifically want to focus on eastern traditions here, as they fit into the two categories much more obviously and systematically. By Eastern Tradition, I mean principally Buddhist and Hindu as these are the two eastern traditions from which spring most of the applied meditation systems that you can find and practice today.
The two fold division I am going to call one pointedness meditation and insight meditation respectively. Here is a brief summary of the meanings of both terms:
One Pointedness Meditation - Focusing the mind on a single object without distraction:
So, one pointedness meditation is essentially a training in concentration. Using one object, such as the breathing, a mantra, a feeling (love, compassion, joy etc…) or a visualized object, the meditator trains him/herself and her mind to focus attention on the object without distraction. The training progresses in stages; First the meditator is only able to focus for a few seconds before getting distracted, but gradually she builds focus until she is able to hold it for a few minutes, then ten, half an hour, one hour and so on, until eventually she can enter into meditation and hold the object in his or her mind without distraction for as long as desired.
For someone engaging in one pointedness practice, meditation is an act of will, one exerts effort to keep one’s attention where it is supposed to be, and not get distracted by extraneous mental activity. It is through this concentration that the meditator makes progress in his path of inner growth and development.
In Tibetan Buddhism this form of meditation is called tranquil abiding meditation, in Theravada Buddhism it is called the jhana or samatha meditation, and in Hindu and yoga meditation practice it is called dharana.
Insight Meditation - Going with the flow:
In the second form of meditation, insight meditation, rather than try and control the mind, the essential point is to witness the mind as an observer. No attempt is made to stop the mind working, the meditator simply sits and takes in all the information that is available to him. He notes the experiences coming from his senses, notes his breathing, the thoughts and feelings flowing through his mind. He also notes the spaces in between the thoughts and feelings in his mind. The only thing that the meditator must NOT do in insight meditation is to get caught up and identified with what is arising in his mind, if he does this then he has lost the thread of his mediation. As soon as he becomes aware that this has happened, he should immediately return to his position as an observer and witness.
As his practice progresses, gradually the flow of thoughts and feelings within his mind recedes, and the true nature of his mind is revealed to him, which is why it is called insight meditation.
In Tibetan Buddhism this is called mahamudra meditation, and/or dzogchen. In Theravada Buddhism is called vipassana meditation, although some vipassana traditions seem to emphasize meditation on the breathing in a way that is more like one pointedness meditation.
For us today in contemporary society, I think both meditations have their merits as both of them teach us useful skills that we can apply practically to our daily lives. One pointedness teaches us focus, strength and stamina whilst insight meditation shows us how to let go, how to allow, go with the flow and to develop our reflective wisdom.
With this in mind I am going to outline below a simple practice that you can do where there is alternation between one pointedness and insight techniques. Practiced together in this way they form a complementary whole where we can develop both skill sets.
Combined one pointedness and insight meditation form:
Setting up the meditation:
Find a comfortable meditation posture on a chair or cross legged on a cushion, the main feature of the posture should be a naturally straight back, with the muscles relaxed, doing only enough work to hold your posture upright and no more.
Once comfortable, make a decision to relax and take your mind away from the business of your life for the period that you have allotted for meditation.
Use the natural process of your breathing to start to bring your mind into the present moment, and onto your body. Once your mind has settled somewhat, become aware of the expression on your face. Raise the corners of your mouth just a few millimeters, so that you are now wearing the expression of a gentle half-smile **(see note below), note that the physical expression of a half smile if held consciously gradually gives rise quite naturally to a naturally positive inner smiling energy.
The main meditation form
Stage 1:
Now, for five breaths, try and focus on the inhalation and out exhalation without distraction. As you breathe in focus your attention on your inner smile, and as you breathe out, feel the energy of the inner smile gently expanding through your body and mind. This is the one-pointedness aspect of the form.
Stage 2:
Once you have completed five breaths without distraction, relax your exclusive attention on the breathing, and just take it easy for a few breaths. Be aware of the whole of your moment to moment experience, the breathing, your senses, your body, the flow of thoughts and feelings though your mind. The only thing you CANNOT do in this phase of the meditation is allow yourself to get lost in thoughts and distractions. You are a witness and observer as you relax and let go! This is the insight meditation aspect of the form.
For the next part of the meditation, just alternate between stages 1 and 2, focusing on the breathing and smiling for five breaths, then relaxing and observing for a few breaths. Do this for as long as feels appropriate.
Optional stage 3:
This is a slightly more advanced stage, but you should find that it comes quite naturally once you have been practicing stages 1 and 2 regularly in your daily meditation. You should find that as you do stages 1 and 2 above, a sense of space and clarity starts to appear quite naturally within your mind, like a clear sky emerging from behind clouds. So, with stage 3, As you do the five breath single pointedness section, rather than focusing on your inner smile as you breathe, focus single pointedly on the sense of inner space as you breathe in and out. Then, as you relax for a few breaths as in stage 2, rather than focusing on the stream of thoughts and feelings flowing through your mind, instead focus on the spaces between the thoughts and feelings.
In this way you can use the one pointedness part of the meditation and the insight part in a complementary way to gradually journey deeper into the experience of inner space and clarity within your mind.
** For more information on the inner smile meditation please go to:
Introduction to the inner smile meditation
Practical applications of the inner smile:
Text Copyright Toby Ouvry 2010, please do not reproduce without permission.
Wednesday, March 17, 2010
An answer the the question "How do I experience meditation?"
I was asked the other day during a coaching session "How do I experience meditation?" I thought this was actually a very good question to ask a meditation coach, it seems a very obvious one, but I don't think I have ever been asked it before so directly, which seems quite remarkable considering the amount of time that I have been a meditation teacher!
Anyway, the answer that I initially gave was something to the effect that when I meditate these days the meditation tends to ''do itself" in the sense that it now has its own natural momentum, and I just have to follow it. Some of what I experience is directly related to techniques that I have been practicing for a long time, but other aspects of my meditation experience are direct and spontaneous, where the technique has been left behind and given rise to an experience that ''is itself'' not taught but discovered.
So, later that day after my own regular sitting meditation practice I sat down and wrote another response in my journal that came to me and seemed like it was worth recording. This response is what I want to share with you below, as I think it may provide some interesting insights into the subjective experience of someone who has been meditating consistently for many years. If you compare it to the formal meditation technique on the "Level 2 microcosmic orbit meditation" that I recently placed on the Qi Gong blog, you will see certain common points. If you compare and contrast the two you can start to see how a formal technique evolves into a deeper, more free-form/fluid and participatory experience.
So, here is my answer to "How do I experience meditation" as I sat down and wrote it in my journal. Please remember I have done it in a subjective, poetic and creative manner, rather than a scientific or technical one. As many of you know I am a practicing artist, and this response is a reflection of this part of who I am. It is one answer of potentially many that I could have made:
"Imagine that beneath the surface of where you live there is a big lake of Earth light, or Earth Soul, a huge pool of liquid golden light lying within the body of the planet. Imagine then that when you meditate this light is catalyzed, starting to rise up to the surface, flowing into your body through the soles of your feet. This fills your body with a sensation that is tangible physically and gives rise to a deep sense of connection/connectivity to the Planet and to the Whole.
So, then imagine that as you continue to meditate day by day, gradually more and more of this light starts to rise up to the surface of where you are living. It start to flow not just up into you, but also up into things like the trees and the plants in your neighborhood, even into the fabric of the buildings, paths, concrete and so forth.
The natural flow of the Earth light / Earth Soul is catalyzed so that, even if (like most places) the surface environment where you live has been tampered with, blocked and otherwise abused by human activity, the flow is revived, renewed and increased. To what extent it is renewed depends upon many factors, such as the power of the meditator, how badly the original energy flow of the place has been blocked, what ongoing activities there are around about and so on.
Then imagine that the increased flow of energy up from the Earth and land below into the trees, the living things, and the natural and artificial structures in the landscape around you has another effect. Imagine that it starts to attract and catalyze an increased flow of Star light and energy down from the sky above which flows down through the body of you the meditator, and the bodies of the things on the surface of the land around you.
It seems almost like the Earth light and the Stars above start to communicate and interact, and everything on the surface world in the middle, including you and your body experience a participation in this energy exchange and dialogue.
In this experience, speaking from the subjective view of the meditator, there is sometimes a lot of dynamic energy and movement through the body, and sometimes deep stillness. Most often it is a balance of the two that is ebbing and flowing in an organic and protean way.
Within the context of this description, the meaning of being human seems to be revealed as a mediator of energies between Heaven and Earth, a potential catalyzer of the evolutionary process of the Planetary being of which we are a part. To be human in this way feels deeply wonderful and meaningful.
For me meditation seems to contain much in the nature of communion, a sense of contact, a sense of finding that which takes away any sense of isolation, and replaces it with a deep, centering experience of belonging.
© Toby Ouvry 2010, please do nor\t reproduce without permission.
Anyway, the answer that I initially gave was something to the effect that when I meditate these days the meditation tends to ''do itself" in the sense that it now has its own natural momentum, and I just have to follow it. Some of what I experience is directly related to techniques that I have been practicing for a long time, but other aspects of my meditation experience are direct and spontaneous, where the technique has been left behind and given rise to an experience that ''is itself'' not taught but discovered.
So, later that day after my own regular sitting meditation practice I sat down and wrote another response in my journal that came to me and seemed like it was worth recording. This response is what I want to share with you below, as I think it may provide some interesting insights into the subjective experience of someone who has been meditating consistently for many years. If you compare it to the formal meditation technique on the "Level 2 microcosmic orbit meditation" that I recently placed on the Qi Gong blog, you will see certain common points. If you compare and contrast the two you can start to see how a formal technique evolves into a deeper, more free-form/fluid and participatory experience.
So, here is my answer to "How do I experience meditation" as I sat down and wrote it in my journal. Please remember I have done it in a subjective, poetic and creative manner, rather than a scientific or technical one. As many of you know I am a practicing artist, and this response is a reflection of this part of who I am. It is one answer of potentially many that I could have made:
"Imagine that beneath the surface of where you live there is a big lake of Earth light, or Earth Soul, a huge pool of liquid golden light lying within the body of the planet. Imagine then that when you meditate this light is catalyzed, starting to rise up to the surface, flowing into your body through the soles of your feet. This fills your body with a sensation that is tangible physically and gives rise to a deep sense of connection/connectivity to the Planet and to the Whole.
So, then imagine that as you continue to meditate day by day, gradually more and more of this light starts to rise up to the surface of where you are living. It start to flow not just up into you, but also up into things like the trees and the plants in your neighborhood, even into the fabric of the buildings, paths, concrete and so forth.
The natural flow of the Earth light / Earth Soul is catalyzed so that, even if (like most places) the surface environment where you live has been tampered with, blocked and otherwise abused by human activity, the flow is revived, renewed and increased. To what extent it is renewed depends upon many factors, such as the power of the meditator, how badly the original energy flow of the place has been blocked, what ongoing activities there are around about and so on.
Then imagine that the increased flow of energy up from the Earth and land below into the trees, the living things, and the natural and artificial structures in the landscape around you has another effect. Imagine that it starts to attract and catalyze an increased flow of Star light and energy down from the sky above which flows down through the body of you the meditator, and the bodies of the things on the surface of the land around you.
It seems almost like the Earth light and the Stars above start to communicate and interact, and everything on the surface world in the middle, including you and your body experience a participation in this energy exchange and dialogue.
In this experience, speaking from the subjective view of the meditator, there is sometimes a lot of dynamic energy and movement through the body, and sometimes deep stillness. Most often it is a balance of the two that is ebbing and flowing in an organic and protean way.
Within the context of this description, the meaning of being human seems to be revealed as a mediator of energies between Heaven and Earth, a potential catalyzer of the evolutionary process of the Planetary being of which we are a part. To be human in this way feels deeply wonderful and meaningful.
For me meditation seems to contain much in the nature of communion, a sense of contact, a sense of finding that which takes away any sense of isolation, and replaces it with a deep, centering experience of belonging.
© Toby Ouvry 2010, please do nor\t reproduce without permission.
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