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.
When 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 is trying to contact something higher, greater. Such meditation is based on devotion. This is basically an inward or introverted form 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 emphasised. 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 inwards 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. Therefore the practice of meditation does not require an inward concentration on the heart. There is no centralising concept at all. 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 of opening oneself. This is not a question of trying to retreat from the world. In fact without the external world, the world of apparent phenomena, meditation would be almost impossible to practice, for the individual and the external world are not separate, but merely coexist together. Therefore the concept of trying to communicate and trying to become one with some higher Being does not arise.
In this kind of meditation practice the concept of nowness plays a very important part. In fact, it is the essence of meditation. Whatever one does, whatever one tries to practice, is not aimed at achieving a higher state or at following some theory or ideal, but simply, without any object or ambition, trying to see what is here and now. One has to become aware of the present moment through such means as concentrating on the breathing, a practice, which has been developed in the Buddhist tradition. This is based on developing the knowledge of nowness, for each respiration is unique, it is an expression of now. Each breath is separate from the next and is fully seen and fully felt, not in a visualised form, nor simply as an aid to concentration, but it should be fully and properly dealt with. Just as a very hungry man, when he is eating, is not even conscious that he is eating food. He is so engrossed in the food the he completely identifies himself with what he is doing and almost becomes one with the taste and enjoyment of it. Similarly, with the breathing, the whole idea is to try and see through that very moment in time.
These are the basic differences between the two types of meditation practices. The first may be more suitable for some people and the second may be more suitable for others. It is not a question of one being superior or more accurate than the other. But for any form of meditation one must first overcome that great feeling of demand and ambition which acts as a major obstacle. Making demands on a person, such as a guru, or having the ambition to achieve something out of what one is doing, arises out of a built-up desire or wantingness; and that wantingness is a centralised notion. This centralised notion is basically blind. It is like having only one eye, and that one eye being situated in the chest. When you try to walk you cannot turn your head around and you can only see a limited area. Therefore there is a greater danger of falling.
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The above excerpts are taken from Chogyam Trungpa’s book Meditation in Action, published by Shambhala Publications. The author was a Tibetan Buddhist meditation master and holder of both the Kagyu and Nyingma lineages of Tibetan Buddhism.
Kalampedia 