Meditation - The Body Connection

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MEDITATION-

THE BODY CONNECTION

Andrew MarshallAndrew MarshallAndrew MarshallAndrew Marshall

February 2012February 2012February 2012February 2012

The secondThe secondThe secondThe second inininin a series of eleven articles for 2012a series of eleven articles for 2012a series of eleven articles for 2012a series of eleven articles for 2012For more information,For more information,For more information,For more information, visitvisitvisitvisit

www.joyousness.org.ukwww.joyousness.org.ukwww.joyousness.org.ukwww.joyousness.org.uk


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MEDITATION AND

THE BODY

CONNECTION

Meditation, in one form or another, is one of

the most fundamental tools at our disposal

for refining our consciousness and our

perceptions. It involves training the mind to

focus in a particular way and, because of that,

when we sit to meditate our concern will

normally be on what is going on within the

mind. Some practise meditation for calmnessand relaxation; for others, a more spiritual or

philosophical intention may be present. It

matters not which, because all approaches

are connected; they all lead to greater

awareness of oneself and of one's

relationship to the universe and all that is. But

meditation involves more than the mind. The

body has an important role to play, too, and

the purpose of this article is to underline the

significance of the body's effect on themeditation process and how we can lend a

helping hand.

WHAT IS THE MIND?

Asking this question can result in quite a

medley of answers. Most people would say

that the mind is what they think with, some

say it is the same thing as the brain, others

say it is themselves. Certainly there is a

tendency to associate the mind with the

head, because the brain is in effect the

control centre for the body. Interestingly,

Chinese philosophers associated the mind

with the heart and if we observe someone

pointing to themselves, more often than not

they point towards the heart or chest. Then

again, if we say that the mind is not the brain

but our thinking faculty, does that imply that

it ceases to be when there are no thoughts

and that it doesn't reside anywhere? Perhaps

it is easier to think of the mind not as one

thing but as a combination of our thoughts,

feelings, our beliefs, habits of reaction,

memory and perception, all of which arise

within consciousness. It is rather like the

software and operating system of a

computer, while the body, brain and nervous

system are our hardware.

But what of the brain and nervous system?

We know that we use the brain in order to

think and that it is possible to influence our

experiences by tampering with the brain and

its chemistry. The nervous system feeds into

and reports to the brain by impulses of

electricity. If the mind were the brain, then in

deep, dreamless sleep the brain would haveno job to do, but we know that it still carries

out functions, regulating the body. A little

deeper thinking may lead us to the inevitable

conclusion that the brain cannot do what it

does without some type of inner intelligence

and most certainly not without the vitality

that we call life. It is more than a lump of grey

tissue with blood and electricity running

through it.

From our own experience, we know that how

our mind operates depends on the condition

of the brain and nervous system. Further than

that, we can say that there is a direct

correlation between certain conditions of the

body and the efficacy of the mind. If we are

tired, for example, our thinking is often

adversely affected and certain illnesses can

have a detrimental effect on our mind, too.

We still think because the mind refuses to bestill but the quality of our thoughts may be

less than fully coherent. Moreover, when we

are feeling out of sorts, we can be more

concerned for our own welfare or condition

than the welfare of others. That is entirely

natural because the body will be steering us

towards recovery. Unless we have a certain

degree of vitality, therefore, mental processes

are limited and meditation, which is a refined

mental process, becomes difficult. As anyonewho has experienced it will know, a heavy


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evening meal and a late night are not

conducive to a good meditation the following

morning!

THE IMPORTANCE OF VITALITY

Vitality is so much more than a feeling of

being well - it is a matter of being fully alive. If

we are not enthusiastic about life, we are

missing out on vitality and the key to the V-

factor is an abundance of energy that is in a

state of balance. Different traditions and

cultures have varying names for this energy

and in the West we often draw on the

Chinese expression "chi" (sometimes written

"qi") or from India the Sanskrit term "prana".

We might prefer to call it "essence" or "life-force". The name isn't important; what is, is

whether we have enough of it and can keep it

in balance.

As well as blood vessels, our bodies are

permeated with channels through which fine

quality energy - chi - flows. Of course, blood

carries energy; the nutrients and oxygen

necessary to keep the body alive; additionally,

the meridians, vessels and millions of minutepathways carry chi throughout the whole

body. If a main blood vessel becomes blocked,

the consequences can be extremely serious,

whereas a blocked capillary will usually be

less so. In terms of the circulation of chi, there

are main pathways or meridians and vessels,

which are said to affect the functioning of our

vital organs, and minor ones which carry the

chi through all the tissues. Chi is also said to

be present in fluids and air; in fact, there isnowhere in the universe where chi is absent.

Energy is everywhere; but to increase and

maintain our vitality and with it our mental

clarity the chi needs to circulate freely and

not be allowed to stagnate. When the flow is

sluggish, we can feel dull or off-colour, even if

we are otherwise in good health.

From the point of view of meditation, our

experience will correspond to the state of thebody's energy. In simple meditation practice,

normally aimed at relaxing body and mind

and ridding ourselves of tension and stress,

the important thing is to settle our mind and

body. More advanced meditations can only

have success if the first stage of calmness has

been established. In some practices it is

necessary to raise the energy so that clearer

and broader mental states, leading to deeper

understanding, can be known. But the energy

cannot be raised if it is not settled in the first

place.

WORKING WITH ENERGY - CHI KUNG

To maintain or increase vitality, quality food,

water and air and some form of exercise are

essential. All physical exercise stimulatesenergy in one way or another. The type of

exercise that is most beneficial will not only

stimulate the flow of chi but will also ensure

that balance is maintained. There has to be

variety sufficient range of movements to

encourage the supply of chi to all parts of the

body. Pounding on a treadmill at the local

leisure centre will certainly work the legs and

the cardiovascular system but in terms of

supplying energy to every part of the body, itis limited.

Our vitality can be affected when there are

difficulties with our chi circulation. There are

three main classes of problem (1) an excess

of chi in part of the body, (2) localised

depletion of chi and (3) overall insufficiency.

Excess arises due either to overstimulation or

to the flow of chi away from a part of the

body being blocked or congested. Localiseddepletion can occur because of lack of

stimulation, or due to blockage or injury in

part of the body. Overall insufficiency arises

from a lack of fresh air, exercise, proper food,

rest and sleep. It can also arise from excesses

of living literally wearing ourselves out.

Chi kung (sometimes written "qigong") is a

Chinese term meaning to work with chi. As

such, it could be applied to virtually anyexercise, physical or mental, that is designed


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to increase vitality. Usually, however, the

term is used to describe one or more of the

many types of exercise from China that aim to

build up and balance chi so that physical,

emotional and mental health is improved.

Some chi kung involves slow movement,

some standing in a stationary posture, and

others require faster movement or stretching.

Almost all require co-ordination of the breath

in one way or another. There are famous sets

of exercises such as Wu Qin Xi (five animal

frolics) and Ba Duan Jin (eight brocades) but

there are many, many more. T'ai chi ch'uan,

the most well-known of the soft or internal

martial arts, is designed to promote health

and well-being through the circulation of chiand is often classified as a form of chi kung.

A major difference from many Western

aerobic forms of exercise is the requirement

in chi kung to bring full awareness into every

stance, movement and posture because it is

said that awareness or mind leads the chi. If

the mind is scattered, so is our energy. If we

are on a treadmill or exercise bike with dance

music in our ears or surrounded by televisionscreens, it is extremely difficult to have full

awareness on the body, let alone the energy

that is flowing through it. Another major

difference is that chi kung is as much

concerned with increasing vitality in the

bones, marrow and internal organs as it is

with the muscles, sinews and cardiovascular

system. Whatever our preferred form of

exercise, whether it is structured or as simple

as going for a walk, having awareness on thebody and its movements will help to increase

vitality. Mindfulness will also assist in keeping

our activity balanced.

A QUEST ION OF BA LANCE

One of the wisest pieces of advice ever given,

and probably one of the most quoted, is

"practise moderation in all things". If we don't

say, have or do too much or too little, wehave less chance of creating a serious

imbalance in life. If we want our body to serve

us well in meditation, it is important not only

to avoid overdoing or under-doing things; we

also need to pay attention to redressing

imbalances which, whilst not threatening to

our health in any way, can nevertheless

adversely affect our mental clarity.

Most people are familiar with the concepts of

yin and yang, which come from the Chinese

tradition of medicine, healthcare and martial

arts and the deep philosophy which underlies

them. The duality of yin and yang arises when

there is the slightest deviation from perfect

balance. Perfect balance is impossible in the

physical world because all forms depend fortheir appearance on the play of opposing

forces. Yin and yang do not actually exist; they

are simply expressions used to describe one

state of affairs in comparison to another.

Something is said to be more yin when there

is a tendency, for example, to withdrawal,

inactivity, coldness and so on. When energy is

outgoing or stimulated, the prevailing

condition may be described as more yang. Soif we are sitting at our desk working, the body

may be said to be more yin because there is

little physical activity; conversely, the mind

may be said to be more yang because it is

busy. At some point, the imbalance created

by working at the desk will need to be

redressed by a combination of physical

activity and mental relaxation. The principle is

so simple balance; unfortunately, that

simplicity is often hard to bring about becauseonce a tendency to imbalance is allowed to

continue, it can become difficult to reverse. In

looking after the body as a vehicle for

following our evolutionary path, we have to

pay close attention to not letting anything in

life become too yin or too yang.

From another ancient tradition comes

another model for understanding balance.

Ayurveda, which is practised widely in Indiabut is said to pre-date that country, is a body


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of knowledge about life and health and was

said to have been cognized or intuited by

rishis people whose consciousness was so

refined through meditation that they could

access Veda or pure knowledge. Rather than

yin and yang, Ayurveda describes three

conditions or humours called doshas: vata,

pitta and kapha (sometimes translated as

wind, bile and phlegm).

Dosha Humour Preponderance

Vata Wind Cold, light, quick

moving, dry. Air

element strong.

Pitta Bile Hot, oily, sharp.

Fire plus water.

Kapha Phlegm Heavy, unctuous,

slow, moist, cold.

Earth and waterstrong

All three doshas are always present but their balance varies according to the nature or quality of

what is present. With regard to our health, we can say that the main things that affect our own

balance of doshas or humours within our natural or predominant constitution are:

o Dieto Seasonso Activityo Age (where we are in the life cycle)o Different periods in the diurnal cycle

Vata or Wind The most important from a health point of view for

anyone over the age of 35. From this age or thereabouts,

its balance tends to become stronger. It is the most

volatile or unstable, increases dryness and aging and vata

imbalance is the cause of many serious diseases.

Light sleep and agitated mind

are common signs of vata imbalance.

Right balance of vata =

lightness & agility

Pitta or Bile This tends to be the next important, depending on

constitution. Many people in the north of the northern

hemisphere have higher pitta (perhaps natures way of

helping indigenous people with the colder climate?) but

this is by no means universal.

Tension can be a sign of excess pitta, particularly where

this marked by intensity of thought. Pitta types in the

main have sharp intellects and need to lighten up and

enjoy themselves.

Right balance of pitta = sharp

intellect & good digestion

Kapha or

Phlegm

Kapha types tend to be solid, dependable, calm reliable

phlegmatic. Imbalance can result in dullness or inertia

and over-production of mucus, phlegm; also loss of

appetite, nausea.

Right balance of kapha =

strength & calmness


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Everyones physical constitution has a

preponderance of one or more doshas and

our food, lifestyle and phase of life affect the

balance of them. Interestingly, Ayurveda also

refers to the doshas as being imperfections or

impurities arising from a disturbed state of

balance; yet in our physical world, all three

are always present.

For the purpose of caring for the body to

enhance meditation, as well as for our overall

health, we should try to maintain the correct

balance between the doshas. As well as a

balanced and appropriate diet, going to bed

at a reasonable time (retiring after 11 p.m. is

said to disturb the body's balance and canalso aggravate the mind, for example),

moderating our exercise as we age, and being

conscious of the daily and seasonal cycles

which affect the energy of the environment

are all factors which can improve our

meditation experience. [More information on

these cycles is contained in chapter 8 of The

Great Little Book of Happiness1.]

POSTUREThe posture in meditation can significantly

alter the experience. If the spine is erect, we

are more likely to remain alert because the

flow of energy up what is sometimes called

the central channel is enhanced. But if the

mind is very tense, we have to be careful not

to add to the tension that will also inevitably

be present in the body. The majority of

Westerners are more comfortable in a chair

than attempting to sit cross-legged on thefloor or on a cushion in a half or full-lotus

posture. So if we are going to use a chair, an

upright one is better than a squashy armchair

but our sitting position should be poised

rather than stiff and bolt upright. Hands are

best resting in the lap or on the thighs; if they

are spread out on the arms of the chair, the

body's energy will not settle as quickly. The

placing of the tip of the tongue on the palate

12008 Radiant Sun Books ISBN 9780955936401

behind the upper front teeth is often

recommended as an aid in easing the flow of

energy round energy pathways, particularly

the "heavenly cycle" of the governing and

central meridians. There are other pieces of

advice about posture but it is probably

enough for most of us to remember to sit in a

position that is comfortable and in which we

can remain alert.

A DRAMATIC CHAN GE OF LIFES TYLE ?

Do we need to undergo a significant

transformation of how we live? We shouldn't

have to because, if we meditate regularly

already, we will have developed some

sensitivity to the needs of the body. However,there is much most of us can do to enhance

our level of vitality and therefore the clarity of

the responses of the brain and nervous

system.

It is not a matter of taking on time consuming

practices - a few minutes of chi kung, t'ai chi

or other balanced exercise each day can work

wonders. If we are looking to take our

meditation practice a little further, we mayneed to undertake some special exercises to

strengthen the nervous system, but again

these should not take up enormous amounts

of time.

There is no need to over-indulge because if

we do, we can become intense and too

concerned with our own welfare. Then we will

no longer be on the path to happiness and

our meditations will be of small benefit.

Andrew Marshall

February 2012

Andrew Marshall 2012

For more information, visit

www.joyousness.org.uk

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