Meditation in Action by Chogyam Trungpa

Author:Chogyam Trungpa [Trungpa, Chogyam]
Language: eng
Format: azw3, pdf
Publisher: Shambhala
Published: 2010-11-22T16:00:00+00:00

Meditation

MEDITATION IS A VAST SUBJECT and there have been many developments throughout the ages and many variations among the different religious traditions. But broadly speaking the basic character of meditation takes one of two forms. The first stems from the teachings which are concerned with the discovery of the nature of existence; the second concerns communication with the external or universal concept of God. In either case meditation is the only way to put the teachings into practice.

Where there is the concept of an external, “higher” Being, there is also an internal personality—which is known as “I” or the ego. In this case meditation practice becomes a way of developing communication with an external Being. This means that one feels oneself to be inferior and one is trying to contact something higher, greater. Such meditation is based on devotion. This is basically an inward or introverted practice of meditation, which is well known in the Hindu teachings where the emphasis is on going into the inward state of samadhi, into the depths of the heart. One finds a similar technique practiced in the Orthodox teachings of Christianity, where the prayer of the heart is used and concentration on the heart is emphasized. This is a means of identifying oneself with an external Being and necessitates purifying oneself. The basic belief is that one is separate from God, but there is still a link, one is still part of God. This confusion sometimes arises, and in order to clarify it one has to work inward and try to raise the standard of individuality to the level of a higher consciousness. This approach makes use of emotions and devotional practices which are aimed at making contact with God or gods or some particular saint. These devotional practices may also include the recitation of mantra.

The other principal form of meditation is almost entirely opposite in its approach, though finally it might lead to the same results. Here there is no belief in higher and lower; the idea of different levels, or of being in an underdeveloped state, does not arise. One does not feel inferior, and what one is trying to achieve is not something higher than oneself. Therefore the practice of meditation does not require an inward concentration on the heart. There is no centralizing concept at all. Even such practices as concentrating on the chakras, or psychic centers of the body, are approached in a different way. Although in certain teachings of Buddhism the concept of chakras is mentioned, the practices connected with them are not based on the development of an inward center. So this basic form of meditation is concerned with trying to see what is. There are many variations on this form of meditation, but they are generally based on various techniques for opening oneself. The achievement of this kind of meditation is not, therefore, the result of some long-term, arduous practice through which we build ourselves up into a “higher” state, nor does it necessitate going into any kind of inner trance state.

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