Asian traditions of meditation are centred around the practitioner achieving a mental transformation, and place great emphasis on learning a technique and adapting their lifestyle accordingly in an attempt to achieve a state of peace within the mind, body and soul; by doing so, this tradition of meditation, is conditioning. The practitioner is learning and strengthening associations between themselves and the world to transform the mind. By learning and practicing techniques, all of which are heavily interwoven with one another, there is an opportunity to create a change in behaviors. The practitioner has an opportunity to strengthen each as they further travel on this meditative journey. Buddhist meditation systems alongside Sikhism will be used to display how one is conditioned by meditation practices, as a form of transformation.
As mentioned by Dr. Benn, Asian religious traditions believe that one develops “super powers, gain insight to reality, develop wisdom, master mental states, develop calmness, awaken from saMsara, achieve oneness with cosmic unity (Dao, Atman, Brahman, etc.)…” (Benn, 2018). These meditation traditions are all centred around stages and phases which one must experience to achieve overall enlightenment; the continuous practice and use of all the techniques are components which all compile and comprise the overall result of attaining peace. Unlike Western traditions, Asian traditions emphasize that each stage of meditation grows upon the lessons of the previous stage, creating a much stronger foundation within the soul. Much like a garden, one has to nurture, feed and continually support the growth of the mind so that they can achieve the desired goal from their practice of choice.
Meditation, as seen by the Buddhist perspective, is a series of exercises and states learned and practiced until they become unconscious, routine behaviours which allow the practitioner to enter into the final state of awakening. Following this belief, one must dedicate time to the practices so that they are able to strengthen the mind and prepare it for the next step along the path. For instance, mindfulness, insight, and calm meditation are viewed to be the basic preliminary stages by Buddhists; the attainment of awakening occurs through meditation techniques done in dhyana (trance) (Benn, 2018). Mindfulness meditation, also known as smriti, allows the practitioner to recall the good which they have done, as well as to listen closely to discourse, and concentrate on the object of meditation. The practice of this technique leads to the preparation of the mind to enter into calm meditation, in where the mind and body become stable.
“Meditation is difficult, slow, and subtle to learn…like playing an instrument.” (Benn, 2018). Alluded to being similar to an instrument, meditation in the Buddhist perspective needs routine practice so that the mind can transform to obtain nirvana. For instance, there are four states in dhyana which can be obtained, all of which build upon the skills gained in the others. In the first level, all five factors (applied thought, sustained thought, rapture/bliss, ease, and one-pointedness/equanimity of mind) are present. In the second level, the factors of both applied thought and sustained thought become so well practiced that they are no longer in need of conscious use; they have been practiced so well that the practitioner has transformed the behaviour into something which is a part of them. During this second stage, the practitioner now works on the strengthening of rapture/bliss, ease, and one-pointedness/equanimity of mind. In the third level, the mind has transformed to focus on things other than thought or physical sensations—the factors present are ease and one-pointedness. Finally, the fourth state of dhyana is beyond physical awareness and thought; equanimity of mind is the only factor present (6 super-knowledges and nirvana). With the progression of levels, each behaviour is learned and strengthened to the point where performing it becomes unconscious. (Benn, 2018). The practitioner transcends beyond thought and awareness, and these meditation techniques become the newly learned behaviour; Buddhism conditions its practitioners to enter a relaxed state in which they are increasingly self-aware. The stability of mental and physical calm leads to a heightening of awareness and sensitivity, as well as observation.
Another Asian tradition of meditation which shows that conditioning has happened is Sikhism. Sikhism, a religion founded in Asia, uses non-Buddhist forms of meditation, which indicates that conditioning has occurred. As mentioned by Kristina Myrvold’s comments on Nam Simran in the Sikh Religion (Asian Traditions of Meditation, 2016), Sikhs often turn to the recitation of the divine name, and remembrance of its meaning. When recalling an interaction she had with a friend, she mentions that, “In a moment when he felt distressed for having private matters revealed to someone else, he sought divine support by resorting to repetitions of vahiguru, believing that this would transform his inner fear into courage and provide peace and calm when feelings ran high.” (Mryvold, 2016, 103). It is later mentioned that this practice is used as a form of mediation in this religion to transform its followers from being self-centred to realize the divine power in all; this learned practice later leads to liberation.
Myrvold further discusses how the practice of nam-simran is viewed as meditation and can ultimately can lead to the furtherance of transformation for Sikhs. The beauty of this practice is that it was brought about by Guru Nanak, who then passed it down through his disciples. The practice itself can be done by any individual, but there is a belief that those initiated in the religion are sooner able to receive enlightenment. “The initiated were expected to do daily readings of the gurus’ hymns, abstain from intoxicants, and keep unshorn hair, a comb, a steel bracelet, a dagger, and a pair of breeches.” (Mryvold, 2016, 105). Conditioning in Sikhism is used to teach all the practitioners a method in which they can be close to their guru. All Sikhs are conditioned to believe that the pronunciation and vocalization of the word “vahiguru”, literally meaning “divine god” brings them closer to their religious belief, and the teachings of their Guru.
Vahiguru has become a conditioned response to all stimuli in the world—many Sikhs will recite the word in times of stress as well as in times of happiness. “To verbally repeat and internally contemplate the name of God becomes a device to invoke and activate an agentive divine power believed to have the capacity to alter the inner mind and heart of humans, transform outer actions into virtuous deeds, and provide divine protection and support in real-life situations.” (Mryvold, 2016, 116). As mentioned previously, Sikhs turn to the recitation of vahiguru in both good times and the bad, and it helps to strengthen their belief in God. Being a meditative act, it has developed from simple meditation to a conditional response that not only purifies the heart and mind, all whilst bringing Sikhs closer to their faith.
Nam simran becomes a conditioned system, in which “ …[A] person who cultivates devotion to the divine name…is believed to gradually transform and cleanse the mind/heart from all desires and to engage in devotion only for its own sake…’(Mryvold, 2016, 115). There is a bond formed between the recitation of vahiguru and morality. Vahiguru becomes a stimulus which then evokes responses such as compelling people to perform good deeds, as well as transforming acts from selfless to virtuous. The divine name should underlie all things that Sikhs do; having formed the association between vahiguru and daily life, Sikhs strengthen the association by imbuing all that they do with this purity. (Mryvold, 2016, 116)
Asian meditation systems are comprised of many components which one must be well in control of in order to achieve the final states of enlightenment. In Buddhism, one must condition and stabilize the body as well as the mind to be elevated into further states of meditation. In Sikhism, the practice of nam-simran has not only been used by its followers in a time of reflection and meditation but as comfort during times of distress. The practices of meditation from Asian Traditions have shaped the way in which their practitioners live life—they have not only become stronger mentally, but they have created associations with their beliefs. Being fully aware of what you believe in, and strengthening that belief by evoking it daily, is what makes the practices of Asian meditation systems, conditioning.