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MEDITATION
Author: Doug Cook
Since our first days of consciousness, we have attempted to push back the veil of ignorance in search of wisdom and power over things we dont understand.
Over the centuries, we learned to master advanced technologies and gather food in an efficient manner, yet our quest for enlightenment was not satisfied. In fact, it continues to this day with equal, if not accelerated, vigor. Why has contentment of the spirit not run parallel to our acquisition of knowledge?
Many would contend that as we move closer to controlling our destiny through invention, we are closing the gateway to nirvana, trading our connection with a world of intangible yet vastly superior values for those of instant gratification.
How can we regain some of the high ground we have surrendered and lost in our lust for material wealth? Many paths are available. Among the best is the form of meditation developed by the Asian masters.
MYSTERIOUS METHODS
To most people, meditation denotes a form of relaxation. It caters to a common need to recover that portion of our consciousness that has been blunted by living in a technological society. It serves as a conduit to selfrealization and a means of quieting the restless winds that blow through our minds. Broadly speaking, sitting in quiet reflection provides a tool that allows us to gain control of body and spirit.
Meditation can be thought of as a crew of workers that constantly maintains the bridge between the mind and body, since internal development must occur simultaneously with physical development in the martial arts. As tai chi chuan master Herman Kauz observed in The Martial Spirit, ìBecoming aware of how we think and feel about ourselves is perhaps the first and most important step in changing our lives for the better.î
It is significant to note that students who become involved in the martial arts do so for many reasons other than the spiritual and may find it difficult to understand why meditation plays such a predominant role. A majority are drawn by the desire to learn a form of self-defense, while others view their training as a way to attain a heightened state of physical fitness. In addition, there are those seeking discipline, selfesteem or social interaction. The passage of time, however, has a tendency to alter such motives, causing them to assume an air of superficiality as we realize that a deeper meaning exists in the martial arts.
MARTIAL APPLICATIONS
As it applies to taekwondo, meditation has many facets. First and foremost, it is traditionally used during the opening ritual to clear the mind before beginning class. That is necessary because whether the student is an adult frustrated by his job or a youngster concerned about school, it is not uncommon to enter the dojang burdened by excess mental baggage. Any stray thoughts that may inhibit concentration must be eliminated to make room for the lessons at hand. Acting as a bridge, meditation gently carries us from one reality to another. We sit quietly in a lotus or half-lotus position with our hands turned palms-up and resting on our knees. Breathing deeply with our eyes closed, we can feel the tension drain from our bodies beginning at the head, continuing down the torso and exiting through the legs. In this scenario, meditation can be compared to an eraser that is used to wipe a blackboard clean, leaving it ready to accept fresh handwritten thoughts.
Likewise, at the completion of class, it is helpful to utilize this method in reverse while reflecting on the various techniques we have learned. By replaying the movements in our minds shortly after their execution, they become ingrained and easier to recall later. It is similar to reading a book or watching a show more than once in that we tend to retain segments of the action missed the first or second time.
Second, meditation can be thought of as a forum for contemplation, a mental stage allowing us to visualize or dwell on a particular facet of training or philosophy. In a meditative state, the mind can be more responsive to visualization.
Since the body follows the mind, this form of internal focus can coax thoughts into becoming reality. An example of that can be found in Olym- pic champions who attribute at least a modicum of their success to visualizing a perfect performance days before the actual event.
Meditative visualization can prove helpful in a variety of situations that pertain to the martial arts. Traditionally, belt-promotion tests have been a source of great anxiety. By putting this visual technique into effect during meditation, we can virtually ensure our success through suggestive measures. We can see the events that lay ahead unfold in our mind. The test will ultimately prove less stressful because of the fact that we have cognitively ìbeen thereî and already passed the test.
CAUTION
Describing visualization in that way may cause one to erroneously conclude that anything from daydreaming to worry can rank as meditation. But unlike these two common preoccupations which thrive on scattered thought, meditation can act as a lens focusing the mind first on a single thought and eventually on no thought at all. In what to many may sound like a paradox considering the violent action sometimes associated with the martial arts, the ability to achieve this concentrated state of consciousness lies at the core of Eastern theological philosophy.
During the fifth century when Bodhidharma began teaching martial moves to the monks of Shaolin Temple, ethical doctrines unique to Asian religious philosophy merged with physical techniques common to the fighting arts. Since the spiritual requirements of both seemed related, this union appeared inevitable. In a practical sense, these early Asian fighting skills taught by the Zen patriarch were employed as protection against roving bandits and as a way to spiritually strengthen the body for physically demanding meditation.
However, the fact that certain religious sects or leaders chose to blend, create or become proficient in a particular defensive style is of secondary importance. What is important is an appreciation of the impact these various religious influences eventually had on the evolution of the martial arts. For example, Taoist influences brought proper breathing techniques and the doctrine of non-intervention as exemplified in aikido. Likewise, the Korean nobility borrowed heavily from Confucianism, using it as a moral compass in the formulation of the Hwarang warriors ethical standards. Both philosophical viewpoints are of paramount importance to the martial artist.
Most notable, however, is the contribution made by Zen Buddhism (Seon in Korean) as it relates to zazen, a seated style of meditation developed by Dogen in 1253. The goal of zazen, as it is practiced by Zens Soto sect, is to reach a state of satori (enlightenment) by releasing the mind from all random thought until conscious recognition of the physical realm is replaced by spiritual harmony with all that is. That leads us to appreciate the moment rather than clutter the intellect with concerns of the past or future.
Historically, meditation of this sort has played a vital role in the warriors ability to survive. In ancient times, the seconds required for conscious thought before delivering a blow in battle would have resulted in injury or death. The advantages provided to the samurai by mental preparation through meditation quickly became apparent. Furthermore, Zen religious beliefs dovetailed nicely with the warriors code of honor in that at any time they might be called upon to forfeit their lives while walking the razors edge between spiritual strength and physical reality.
Modern artistic technique also demands rapid reaction time, for unlike modern sport where a failed pass or missed swing is acceptable, there is no room in the martial arts for hesitation. This principle requires us to develop a form of meditation-in-motion referred to by the Japanese as mushin, or ìmind/ no-mind.î Once this mental state is attained, we can move from stance to stance unhindered by thought, thus reacting instantly, naturally and efficiently.
Zazen continues to be used by Zen masters in search of enlightenment as well as by martial artists preparing for immediate action.
PRACTICE MAKES PERFECT
Because of the normally active hu- man imagination, learning to sit in zazen meditation requires patience and effort. In essence, our mind can be compared to a stallion galloping without direction until brought under control by a trainer. Similarly, we must learn to distill our shifting thoughts down to a single, focused point. Since this is an acquired skill, we must take advantage of the resources made available through Zen. They include the use of the koan, mudra, mantra and breath counting.
A koan is a riddle with no apparent logical answer used in hopes of exhausting the mind into a state of release or satori. A well-known example is, What is the sound of one hand clapping? A mudra is a hand gesture assumed in a meditation posture that has the ability to achieve what it symbolizes. It can have a dramatic effect on our ability to consolidate thought. To further soothe the brain, we may rely on the use of a mantra. This is a phrase or word repeated over and over, the content of which is unimportant since it too will eventually be discarded and lost, leaving the mind in a state of solitude.
Westerners may be familiar with the mantra syllable ìom,î which is frequently used. The novice may discover breath counting to be the simplest and most direct approach, however.
To begin, we must assume the correct posture: sitting in a lotus position, legs crossed with ankles drawn up into the lap. The back must be straight with the nose remaining in line with the navel. The eyes should be closed or partially open as long as it is not distracting. The recommended mudra for zazen meditation is one where the back of one hand is placed in the palm of the other. The thumbs touch each other, forming an oval which is placed on the abdomen two inches below the navel. Known as the cosmic mudra, it is meant to help us attract and center ki energy.
Once these requirements have been met, we are prepared to begin proper breathing techniques. We start by counting our exhalations only. Taking a deep breath in through the nose, we hold it for a moment, pushing it down to the dan jeon, or diaphragm area.
Upon exhalation, which lasts a bit longer than the inhalation to avoid hyperventilation, we begin counting, as- signing a number to each breath cycle. We count to 10, then resume at one. We practice this for five minutes daily in the morning and evening and add an additional five minutes each week until our sessions reach 30 minutes. We focus on our breathing, allowing all stray thoughts to vanish from our mind. After much practice, counting becomes unnecessary and a state of total relaxation is achieved.
LIFE BENEFITS
As martial artists, we tend to view meditation as a tool for amplifying technique and mental acuity. However, the benefits it bestows on the mind and body extend into every aspect of life.
Presenting a relaxed and controlled demeanor in stressful situations can transform us into people others may rely upon to lead and make logical decisions.
And having the ability to react quickly and without restraint can help us prosper in school and business. Just as meditation often meant the difference between life and death for warriors in ancient times, it can mean the difference between success and failure for martial artists in the 21st century. ...