Eastern Meditation Meets Christianity - Essay Example

Kositjaroenkul Eastern Meditation Meets Christianity Introduction: Each religion has a different approach to the practice of meditation. Christians meditate in the form of a prayer from the heart, or by contemplating a phrase from holy scripture. The Hindu religion uses yoga in order to focus the mind on a single object such as a stone, a candle flame, or a repeated syllable or sound. Buddhist meditation aims for the development of awareness, using concentration as a tool. Buddhist meditation -sometimes called 'insight meditation'- is the cornerstone of mindful living. "It is a process of seeking truth or understanding, of trying to discover the nature of existence and of the human mind" (Tulku, 1977, p.70). This type of meditation is a practical way to achieve real peace of mind, and leads to a deeper wisdom and clearer understanding of the truth. Misconceptions: There are some common misconceptions about meditation in Western countries. Some people think that "meditation is not for them because they are Christians, or that meditation is about just sitting and thinking nothing." In fact, meditation is about reality-seeing things as they are. There are no beliefs to adopt which might conflict with one's religion. Although there are some differences between Christian and Eastern spiritual practice, both of them share many similarities in the practice of listening to the spirit, the method of prayer and meditation and the spiritual and mental changes these bring about. All religious traditions, not only Buddhism and Christianity have different processes, movements and transformations for seeking answers from spiritual sources. Each faith tradition has grown over so many centuries and has been practiced in different societies and cultures. There is a fundamental difference between Christianity and Kositjaroenkul 2 Buddhism. The Buddha teaches people to remain fully in the realm of human experience, but Christ offers us a hope outside ourselves. The hope of a Christian is to have faith in God and Jesus Christ, but not in man or the earthly life. One of the main goals of meditation is to learn by observing what is going on in our bodies, our feelings, our mind and our worlds. The continual process of meditation greatly enhances our understanding of things around us. However, Christians mainly focus on developing more faith and a better relationship with God and Jesus Christ through prayer, using this to communicate with God, and possibly receive a personal revelation from Him, described sometimes as the Spirit of the Lord. But if we look at how people participate in meditation and prayer, we can highlight the similarities between the Buddhist and Christian approaches to spiritual practices. Meditation can lead to spiritual communion with God through the Holy Spirit. President David O. McKay (date) from the Church of Jesus Christ of the Latter-Day Saints explains We pay too little attention to the value of meditation, a principle of devotion. Meditation is the language of the soul. It is defined as a form of private devotion, or spiritual exercise, consisting in deep, continued refection on some religious theme. Even Jesus Christ also meditated during the forty days of fasting; he communed with himself and his father, and contemplated upon the responsibility of his great mission. One result of this spiritual communion was such strength as enabled him to say to temper "...Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only salt thou serve." (Matthew 4:10.) What is Meditation: In Buddhism, meditation plays an important role in developing peace, compassion and awareness. Challenges and afflictions in life make the Kositjaroenkul 3 heart yearn for the a perfection of peace, a pure love from someone, and compassion flowing through our hearts. When beginning the process of meditation, a person will focus on clearing the minds from everything around them. It is a moment of peace, calmness and mindfulness. The next part of the process extends to a deeper level, leading to spiritual experiences. "When meditative experience is truly a part of us, spiritual qualities naturally express themselves in our daily lives, and we can be confident that our meditative awareness will carry us through whatever situations we encounter." (Tulku, 1977, p.84) As we learn to meditate, we begin to establish compassion in our hearts because, not focusing only on ourselves, we are becoming more aware and sensitive to other people's feelings. The resulting increase of compassion is the spiritual foundation for peace, harmony, and balance. How Can We Meditate: Both external and internal religious, practices including prayer and meditation, can be compared at some level. There are certain different methods of meditation and Christian practice such as prayer, pondering and contemplation. Buddhist meditation uses the technique of Vipassana. This technique is "the experience of the absolute without images or concepts-sometimes called nibbana." (Steele, 2000, p.3). Traditional Vipassana is used as a practice for Purifying the Heart. This process begins to purify our behavior, heart and mind, helping to eliminate greed, fear, anger and ignorance. However, this method requires time, effort, patience and self discipline in order to gain meditative experiences. Perhaps, when beginning to practice meditation, this is not a comfortable feeling for some. Kositjaroenkul 4 However, the goal of Christian meditation is to focus on Christ and the Heavenly Father in order to receive revelation and answers through prayer. Pondering is a form of meditation in Christian practice. According to president Marion G. Romney : (1973) "The dictionary says that ponder means to weigh mentally, think deeply about, deliberate and meditate. Pondering is a form of prayer. It has, at least, been an approach to the Spirit of the Lord on many occasions." (1973, p.90) Comparing prayer and meditation, we realize that the direction of prayer and meditation differ. The direction of prayer comes mostly from inward to outward or self to others, whereas Eastern meditation consists of a movement from outward to inward. There are some similar methods used in Eastern meditation and Christian practice that seek similar goals. Since our emotions, thoughts and feelings are hard to control, both forms of religious practice use similar methods. One important process for meditation or prayer is a proper environment, especially when learning. It is important to have a peaceful or quiet place while meditating or praying. Such a calm environment, with no tension, helps to create room in our hearts and minds, so we can make a better connection with the Spirit, and gain a heightened sense of awareness. A good environment will have a positive effect on both prayer and meditation practice. It is believed by some that meditation can only be performed in a certain position, such as sitting and closing our eyes. In reality, we can meditate as we walk, talk, eat or exercise in our daily lives. A deeper meditation becomes part of our actions, if used on a regular basis, just as with praying, which can be done virtually anywhere and any time. So there are no limitations to the practice of meditation and prayer. The more we explore meditation or prayer, the more we deepen our understanding of our own religion. Saint Teresa of Avila speaks of an experience of God: "It is as if in a room there were two large Kositjaroenkul 5 windows through light streamed in; it enters in different places but it all becomes one." (Mitchell, 2002) Another similarity exists in the definitions of Eastern meditation and Christian practice. Meditation is closely connected with deep concentration. Although meditation techniques are sometimes associated with visualizations, on the whole, many associate meditation with no images of our experience than with anything else. This kind of experience is described as "contemplation" in the Christian tradition. (King, 2002) One of the main reasons for believing in any religion is to be able to change our lives for the better. Practicing mediation and prayer can have positive influences on such changes. However, there are important differences in practicing meditation and prayer. As we meditate, we learn to develop a connection with our bodies, particularly through breathing. "Breathing can be connected with other energy flows, and its quality changes depending on our emotional states. When we breathe too shallowly or too heavily, this affects the rest of our system. Breath is like a bridge connecting body and mind." (Tulku, 1977, p.56) Meditation can help us to change the states of ignorance, fear, anger and frustration into states of peace, compassion and consciousness. In contrast, it might be said that Christian meditation - prayer and pondering - has gone beyond that. A Christian learns to develop a relationship between themselves, the human being, and God, while Eastern meditation appears only to pay attention to a pattern of breathing. As Christians pray to the Heavenly Father and Jesus Christ, they learn to experience the true love of Christ though the Holy Spirit. Their hearts and minds contemplate the words of God, the Savior and His atonement. There is a connection with the dynamic of divine life, the experience of all things - sustaining love - whereas Eastern meditation may experience ultimate enlightenment as both emptiness and fullness. Kositjaroenkul 6 However, by considering the results of spiritual practice such as prayer and meditation, there seems to be more similarities than differences. Frances Adeney shares her story of Buddhist-Christian, explaining how meditation can influence Christian practice: "When she discovered a Buddhist approach, it was from the teaching of German Trappist monk who lives in Indonesia. What was Buddhist about it was that the silence was not God-focused, immersion was not scripture-based and the contemplation process was without objectified goal. She found it immensely helpful in order to develop her spiritual life. She concludes by saying that a Christian can employ such Buddhist practice most fruitfully as (1) a preparation for encounter with God, (2) a way of fostering deeper self-understanding, and (3) a discipline for losing the petty self in the divine vastness. Her last statement is memorable, "silence does not belong to Buddhism or any other tradition-we belong to it." (Thurman, 2001, p.2) Both methods of spiritual practice often lead to the same results. Meditation and prayer can bring such a peace and harmony in our lives. As soon as we have peace in our hearts, we begin to expand our awareness of all things. Once we are able to experience this immediate awareness, our minds can be free, new, fresh and clear. Eventually, our hearts will be more in tune with the Spirit, and gain more wisdom. Another similarity lies in how spiritual practices can bring further positive change to our lives. Meditation helps us to be calm, to be cheerful, and to deal effectively with both our physical and mental problems. Our lives become balanced when we are able to apply whatever we experience through meditation. We include our joy and happiness, as well as our anger, resentment, frustration and all the emotions that we feel throughout the Kositjaroenkul 7 day. We can alter our emotions as a result of the relaxation and calmness of meditation. As well as meditation, prayer is essential for our spiritual growth. As we begin to pray with sincere hearts, our lives become filled with the inspiration of His Spirit and the feeling of gratitude and thanksgiving, causing us to praise God for His goodness and mercy to us. How meditation influences or effects family According to Rozman, (1989), meditation strengthens trust, love, and communication within a family. For instance, the process of meditation develops deeper sharing and love in a family. As a family meditate together, they start establishing more trust among each other, just like the old saying that "a family that prays together stays together" (Rozman, 1989, p.38). Through family prayers, members feel closer to each other because family prayers tighten a family bond. Meditation in a family creates a similar experience to family prayers, because it too creates fresh energy, love, and inspiration. Meditation within a family also has a great impact on children. Children learn to develop better concentration and expand their self-awareness. They become more understanding of themselves and environments around them through meditation. In addition, children build up their self-discipline as they take meditation into their daily activities (p. 34). How to meditate as a family Rozman explains the way to meditate correctly. The followings are the steps Rozman describes as to how a family meditates together: "Let's sit up straight with our legs crossed and our hands palms up on our knees or thighs. Be sure to keep the back straight Keep the mouth closed. Breath out through the nose Let's do this again" (p. 64-65). Another lesson Rozman introduces in the book is to the way to teach children to meditate. How parents teach their children depends on three different age groups of Kositjaroenkul 8 children. The first is children younger than five years old. Parents need to teach them to sit still for a couple of minutes. This is the only lesson for this age group. The second group, children between six to ten years old, will learn how to develop their self-discipline by doing meditation for five to ten minutes everyday. With daily meditation, their concentration levels deepen. The last group, aged between 11- 15 years old. have the ability to think logically. They often ask why, when, what, where, and how questions. Creating a center of peace amidst all things is important for all children. They start paying more attention to how they feel, becoming more self aware. They analyze each feeling as they meditate. Apply meditation into my future family: As a starting point, my husband and I must know how to meditate, and we would invite our children to join us. We need to be familiar with each step in order to teach our children. I hope that I will be able to teach my children as they grow up, since I hope to apply the teaching to three different age groups of children within my future family. Secondly, I would set aside a time each day for family meditation. Each member would commit to this activity; the positive benefits on their lives would be explained to them. Family meditation would take place before family prayers or scripture study. By meditating, my children would be able to focus better on scripture study. However, I know that I need to be aware of my children feelings, because I do not want to force them to do something against their wishes. In the mean time, I would encourage them to meditate because I know how meditation produces many priceless results, and adds to the quality of life. Kositjaroenkul 9 After meditation, I would ask each member of my family to say one positive thing to the person sitting in the middle of the circle we had formed. Moreover, they would suggest one way in which the person could improve her/his life. Asking questions or sharing thoughts with each other enhances our trust and love within the family. Finally, I would encourage them to practice Yoga or Taichi. Both activities would help them to become more sensitive about the way in which energy moves around as they are participating in the activity. Both activities could be substituted for meditation, should my children not wish to meditate. Conclusion: Although there are some misconceptions about Eastern meditation and some differences between prayer and meditation, the similarities between these two traditions are inarguable. The processes of meditation and Christian spiritual practice help us to achieve spirituality. Happiness, joy, peace, awareness and compassion are the positive results of both spiritual practices. Certainly, we can find similarities of meanings, methods and significance through meditation and prayer. Both Buddhist and Christian beliefs require that we do no harm to others, and that basic principle is a strong motive for any spiritual practice. It brings together two faiths in a seamless, humanist approach which makes for a better way of living, enhancing both personal and family life, and serves for the good of society as a whole. Reference List Bien, Thomas J. and Beverly Bien. (2002). Mindful Recovery: A Spiritual Path toHealing From Addiction. New York. Wiley King, Ursula. (2002). "A Response to Reflections on Buddhist and Christian Religious Practices" Journal of Buddhist-Christian Studies, V.22. Retrieved November 1 2006 from: http://muse.jhu.edu/journals/buddhistchristian_studies/v022/22.1king.html Mitchell, Donald. (2002). "A Christian Response to Buddhist Reflections on Prayer." Journal of Buddhist-Christian Studies, V.22 Retrieved November 1 2006 from: http://muse.jhu.edu/journals/buddhistchristian_studies/v022/22.1mithcello1.html Romney, Marion G. (1973) "Magnifying One's Calling to the Priesthood" The Ensign Vol3. July. P.89-90. Retrieved October 30 from: http://lds.org/gospellibrary/pdfmagazine/0,7779,592-6-1,00.html Rozman, D. Ph.D., (1989). Meditation for Children: pathways to happiness, harmony, creativity and fun for the family. 2nd Edition. Boulder Creek C.A. Aslan Publishing. Steele, Springs, (2000). "Christian Insight Meditation: A Test Case on Inter Religious Spirituality" Journal of Buddhist-Christian Studied, V. 20. Retrieved October 29 2006 from: http://muse.jhu.edu/journals/buddhistchristian_studies/v020/20.1steele.html Thurman, Robert. (2001) "Christian Experiences with Buddhist Spirituality: A Response" Journal of Buddhist-Christian Studies, Vl21.1. Retrieved October 30 2006 from: http://muse.jhu.edu/journals/buddhistchristian_studies/v021/21.1thurman.html Tulku, Tarthang. (1977) Gesture of Balance: A Guide to Awareness, Self-healing and Meditation. California. Dharma. Works Cited Tulku, Tarthang. Guesture of Balance : A Guide to Awareness, Self-healing, and Mediation. California: Dharma, 1977 Bien, Thomas J.,and Beverly Bien. Mindful Recovery: A Spiritual Path to Healing from Addiction. New York: Wiley, 2002 King, Ursula . "A Response to Reflections on Buddhist and Christian Religious Practices." Journal of Buddhist-Christian Studies. V.22 (2002) Thurman, Robert. "Christian Experiences with Buddhist Spirituality: A Response" Journal of Buddhist-Christian Studies. V.21.1 (2001) Steele, Springs. "Christian Insight Meditation: A Test Case on Interreligious Spirituality" Journal of Buddhist-Christian Studies. V.20 (2000) Mitchell, Donald. "A Christian Response to Buddhist Reflections on Prayer" Journal of Buddhist-Christian Studies. V.22 (2002) Eastern Mediation Meets Christians Noppamas Kositjaroenkul ESL304: Fall 2004 Instructor: Mirial Burton December 15,2004 Kositjaroenkul 7 Read More