USE OF MEDITATIVE TECHNIQUES
IN PSYCHIATRY
Rama P. Coomaraswamy, MD
“Meditation, if properly understood and taught, is a powerful complement to the biopsychosocial model of psychiatric treatment”
Joseph
Arpaia, M.D., Psychiatric Times[1]
"In reality the ego is like the clown in the circus who is
always putting in his oar to make the audience think that whatever is happening
is his doing."
Freud
Current Psychiatric literature is replete with references to the
beneficial effects of meditation in its various forms on the psychological well
being of patients. This “meditation” includes within its aegis various forms or
practices ranging from Yoga, Mantra repetition (often described as
“concentration meditation,” which blocks out negative thoughts), and “open
meditation” which “allows one to keep one’s awareness on whatever changing
phenomena arise in the mind, thus lowering psychological defenses to formerly
repressed material.”[2] These efforts are not infrequently supplemented with
breathing techniques and even with psychodelic drug ingestion.
What characterizes these efforts is that such techniques, drawn from
various religious backgrounds, is the fact that they are used in a setting that
is quite foreign to their origins. This is not to deny their therapeutic value
in certain situations, but to point out that their use is in many cases similar
to the symptomatic relief of a cancer patient without truly treating the
underlying disease. They can relieve some of the symptoms, but hide the
underlying condition which goes as it were untreated.
The fundamental reason for this is that the average therapist has a
different vision of the nature of man - what man (and this includes women) is
- than the religions in which these
techniques were developed. If one has a view of man based on the Decartian
duality of mind (psyche) and body, such techniques will inevitably be applied
to the psyche (and in part to the body as in yoga). However, the great
religions have a tripartite view of man which holds that above both body and
psyche (which includes our thinking processes), there is in man a Spirit, a
spiritual center which is divine.[3] If this is true, any therapeutic effort towards
integration must take into consideration not only the body, the psyche, but
also this spiritual center. The purpose of meditation is to integrate all three
and not just the lower two. Psychiatrists may be uncomfortable with the concept
of a spiritual center within every human being, but experience tells us that
there is in every person a supra-individual source of truth or guidance which
goes beyond the delimiting nature of the classical super-ego category, and
indeed, it not infrequently becomes clear that patient’s problems may revolve
around their inability to resolve conflicts between this inner source of Truth
or Direction and the desires and thoughts that arise in their psyche. The only
hope of bringing happiness and contentment to the patient is to line up these
three components, the Spirit, the Psyche and the Body in such a manner that
what is “higher” controls what is lower. Putting it in different terms, if the
body runs the show - gluttony or sexual drives for example- than chaos results.
Similarly, if anger, greed or the other passions are the center of the
patient’s life, chaos once again reigns. Only if the Spirit of Truth controls
the psyche, and the psyche in turn the body, is their any hope of peace. Though
it must be added that it is not just a matter of “lining up” these components,
they must be lined up to some purpose. The purpose of religion is not just to
create a contented couch potato, but rather, to line up these components for
some still higher purpose - namely to know, love and serve that Truth which
lies within us - and not just within us, but also outside of us.
The practice of meditation as understood by psychiatrists and
psychologists has no necessary connection with what is truly spiritual. Putting
it in simple terms, the fact that the patient may feel better is not at issue.
The spiritual life does not aim at making us feel better, though this of course
may be one of its results. The spiritual life, which aims at transforming the
individual, has as its ultimate aim the sanctification and “deifying” of the individual. This is not of
course an easy process. As Perry Whitall has said, “Only the temple of God can
receive God, namely, a soul predisposed by grace, grounded in doctrine,
purified of sin, transformed in will, established in virtue - and all this with
the aid of an adequate ritual or traditional affiliation.” This requires, not
only certain personal qualifications, but individual effort because our natural
appetitive instincts, as a result of our fallen nature are fixed upon the
world. Without a volitive effort, spiritual inspiration, and direction, one
cannot hope to interrupt the centrifugal tendency which drags us down and
prevents our integration.[4] Thus it is that we have the admonition: “Make perfect
thy will,” and go forth with “purity of heart.”
The fragmentary nature of spiritual practices, without the necessary
protections of traditional strictures and supports, is not without significant
dangers. One hears little of the psychiatric consequences that have occurred to
people who become deeply involved in such meditative practices such as
repeating mantras, the meaning of which they hardly know, to say nothing of the
possibility of self-hypnosis with consequent delusions. But reports of such are
certainly available in the literature. The emptying of the mind as advocated by
some clearly allows for negative forces and influences to enter and dominate
the thinking of the patient, as for example when individuals proclaim that they
are themselves god!. The fact that there may be some psychosocial benefits in
no way avoids the possibility that such individuals can damn their souls in
serenity. Of course, one realizes that many psychiatrists would deny the
existence of a soul, to say nothing of the possibility of it being damned.
Let us for a moment consider just what meditation is. Webster's
Dictionary defines meditation as "to keep the mind or attention fixed
upon" something. It is defined by the Catholic Encyclopedia as "a
form of mental prayer consisting in the application of the various faculties of
the soul, memory, imagination, intellect and will, to the consideration of some
mystery, principle, truth or fact...." The closest Hindu term is
dhyana_the literal meaning of which is "concentration." It should of
course be remembered, that as the Catholic Encyclopedia says, "the control
of attention is the vital point in the education of the will." While
Hindus are somewhat less prone to exact definitions, that of Swami Sivananda, a
recently deceased exponent of Hinduism, should suffice. He tells us "it is
a continuous flow of oil. All worldly thoughts are shut out of the mind. The
mind is filled or saturated with Divine thoughts, Divine glory and Divine
presence." Meditation of course demands both discipline and hard work. A
Hindu would certainly have no difficulty in accepting the definition given by
the Catholic Encyclopedia.
Take for instance the repeating of a mantra or ejaculatory prayer - for
that is what a mantra is. Most mantras are based on, or include a divine Name.
The purpose is not to exclude negative thoughts, but rather to have the
individual be permeated with the essence of the sacred Name which as it
reverberates through the psyche and body has a transforming effect. One becomes
united with the Name, or more precisely, with what the Name represents, for as
all the great spiritual traditions teach, the Name and what is Named are one
and the same. It is not a question of keeping negative thoughts at bay, but
rather of being absorbed in the positive nature of the Name repeated. If
spiritual masters insist on concentration, it is never concentration as an end
in itself, but in order that one can direct one’s full attention to the subject
and end of meditation.
Nor does meditation consist of thinking “beautiful thoughts” or
lowering our psychological resistances. The ultimate aim is well outlined by
Avram Davis who comments on Jewish meditative techniques are pertinent. “people
often equate meditation with a trancelike state or with simple relaxation.
Trance and relaxation are splendid conditions, but generally speaking, Jewish
meditation is no so interested in inducing these alone. Meditation will indeed
often produce a relaxed state or lowered blood pressure, but these are not the
central reasons for meditation, since meditation is neither a drug nor
hypnosis. Instead, meditation is meant to transform us from a state of
ignorance to a state of wisdom, from a state of bondage (be it psychological or
personal) to a state of being free.” Teachers of true meditation “present
strategies to annihilate ego. This is an ultimate desire of the meditative
path, for herein lies the infinite bliss of God,” for, as Issachar Baer (an 18th
century Hassidic teacher) said, “the essence of serving God is to understand
that...you are simply a channel for the divine attributes... and that you have
no independent self.”[5]
In a similar manner, Sri Raman Maharshi, a man (deceased during the
last century) whose eminent sanctity is recognized throughout India, comments
on meditation that “only the annihilation of the ‘I’ thought is liberation....
If the ‘I’ is not let go, meditation will end in sleep.”[6] Sri Ramkrishna taught that “in meditation one must be
absorbed in God. By merely floating on the surface of the water, one cannot
reach the gems lying at the bottom of the sea.”
The Bhagavad Gita similarly states: “There let him sit and make his
mind a single point: let him restrain the motions of his thought and senses,
and engage in spiritual exercises (yoga) to purify the Self” (VI:12).[7]
From a Christian perspective one can quote parallel principles:
“Nothing,” says William Law, “hath separated us from God but our own will, or
rather our own will is our separation from God... the fall of man brought forth
the kingdom of this world; sin in all shapes is nothing else by the will of man
driving on in a state of self-motion and self-government, following the workings
of a nature broken off from dependency upon and union with, the diving will.
All the evil and misery in the creation arises only and solely from this one
cause.” “It is a question,” asks Meister Eckhart, “what burns in hell? Doctors
reply with one accord: ‘self will’.” Christ told Catherine of Sienna that “all
sin derives from self will.”
It should be clearly understood that giving up self will is not a
passive state, but rather a highly active one. Self will is the essence of
egoity, of centering one’s reality in oneself. Pride is but concentrated self
will. This does not mean that the individual should not recognize those
elements in his own soul - the passions etc., - which are opposed to the
Divine, for these are the “enemies” to be overcome and an unrecognized enemy
can hardly be fought effectively. But the purpose of this is to allow the soul
to “follow the footprints of Christ crucified, and thus, by desire and
affection, and in union with love, make herself another Christ.”[8] The purpose
then of meditation is to allow us to say with St. Paul, I live not I, but
Christ in me.”
Let us consider for the moment Buddhist Meditation, as this is the most
frequent referent for those who advocate such psychiatric supplementation.
Buddhists hold that within each individual there is a Buddha Nature, a concept
which is not unlike that of the Jeudeo-Christian concept of the Image of God in
which we are all made. The aim of meditation can be said to be the return to
the Adamic state when the Image and likeness were in concurrence. With the fall
of Adam, the likeness was lost, and our task is to get this likeness back. It
is this concept that the Dalai Lama explains: “Buddha Nature is the natural
condition of mind and body purified of their habitual obscurations. Whether
understood as a seed potential or a reality fully present, yet temporarily
veiled, Buddha Nature is the promise, path and final result of the Buddhist
practice and the foundation of Tibetan medical science....Buddhism offers
infinite approaches to overcoming the forces of ignorance, greed and aggression
that obscure our innermost potential. At the heart of all paths, however, lies
the simple recognition that from the very beginning of our own individual
nature is no different from that of the Buddhas. As the Dalai Lama explains:
“Since time immemorial our intrinsic Buddha-nature has been obscured by the
forces of ignorance, greed and aggression (or anger), as symbolized by the pig,
cockerel and snake...These negative mental impulses obscure our limitless
potential and are the root cause of our frustrating transmigrations through
cyclic existence. Recognizing these three ‘mind poisons’ in their subtlest
incarnations provides insight into the origins of all disease, for
acknowledging their influence is the first step in developing wisdom. “The
ultimate goal of Tibetan medicine is not only to restore the body and mind to a
state of health and internal balance, but to remove the subtle physical and
mental defilements that obscure our inner Buddha nature. To untie the knots of
karmic conditioning and free the mind of self limiting patterns of thought and
experience.”
It should be clear that traditional “psychology,” if such it should be
called, is not in any way “scientific” as the term is currently understand. Its
use of meditative techniques is aimed at breaking down the illusion that we are
our transient ego or self and nothing more, and of freeing us from the passions
which imprison us. In meditation, the restraining of our mindless impulses,
allows the intellect to curb the passions of anger and desire that encompass
it. Sometimes it assuages tempestuous anger with the gentleness of desire, and
at other times it calms desire withe severity of anger. Then coming to itself,
the intellect recognizes its proper dignity - to be master of itself - and is
able to see things as they truly are, for its eye, made blind by the devil
through the tyranny of the passions, is opened. Then man is granted the grace
to be buried spiritually with Christ, so that he is set free from the things of
this world and no longer captivated by external beauty. Meditative practices
used in isolation and without any comprehension of their ultimate function will
almost inevitably lead to the patient being “trapped” in their psyche, while
the purpose of the spiritual life is in many ways to get people out of their
psyche; to allow them to see that they must center their lives, not on feelings
and past experiences, but on the Truth. Many cults also use meditative
techniques in ways that inevitably trap their clients in the psyche which is
evidenced by the bazaar convictions they induce followers to embrace. And worse
still, through meditative techniques they are led to accept the guidance of
such entities as Ramantha or other “spirit guides” - their number and names are
legion. To be trapped in the psyche is
to fall into the bottomless pit of the ego. As the mystics repeatedly warn, the
more we are in ourselves, the less God is able to dwell in us.
[1] Psychiaatric Times, June 2000
[2] Seymour Boorstein, Transpersonal
Psychotherapy, Am. Journal of Psychotherapy, Vol. 54, No. 3, Summer 2000.
[3] Mystical writers frequently combine the
psyche and the body into a single entity, thus stating that duo sunt in
homine, or there are two in man. This allows St. Paul to say that there is
a law in his members as opposed to the law of the Spirit.(Rom. 7:23)
[4] Whitall Perry, The Mescalin Hypothesis,
Challenges to a Secular Society, Foundation for Traditional Studies, 1996.
[5] Meditation
from the Heart of Judaism, ed. Avram Davis, Jewish Lights Publ., 1999 “the
aim of meditation is to break through the masks that deceive us, the lies that
hinder us, the empemeral that depresses us....to actually experience the
divine.”
[6] Talks with Sri Ramana Maharshi, T.N.
Venkataraman, Tiruvannamalai, 1972,
[7] In a
similar manner Hugh of St. Victor teaches “the soul with all its powers has
divided and scattered itself in outward things... so the soul... must call home
all her powers and collect them from all divided things to one inward work. If
a man will work an inward work... he must pour all his powers into himself as
into a corner of the soul.(Noah’s Ark, III.1).Eckhart says “He must be in a
stillness and silence where the Word can be heard.” And similarly, Jacob Boehm:
“cease from thine own activity, steadfastly fixing thine Eye upon one point...
gather all thy thoughts and ...press into the Center, laying hold upon the Word
of God”
[8] Slightly adapted from statement of Christ to
St. Catherine of Sienna.