Meditation, Energy, and Transformation by Delson

We’ll navigate common misconceptions, explore practical techniques, and offer a nuanced perspective on these profound and often misunderstood concepts. This is not a superficial overview; it’s an invitation to contemplate the deeper dimensions of inner transformation.

I. The Jhanas: Stepping Stones to the Stillness Within

The jhanas, often described as states of profound meditative absorption, are not the ultimate destination, but crucial stepping stones on the path. They are meticulously defined stages within Buddhist practice, each building upon the previous one, leading to increasingly refined states of concentration and clarity. Think of them as a carefully constructed staircase leading to a higher vantage point.

Their primary function isn’t to create a new experience, but to reveal what is already present, obscured by the constant activity of the thinking mind. The incessant chatter, the conceptualizing, the labeling – this is the veil that the jhanas help to lift. It’s been said that the jhanas are “essentially helping to silence and calm down the thinking mind.”

The process involves skillfully directing the mind’s attention to a chosen object – the breath, a visualized image, a repeated mantra. This isn’t about force, but about gentle persistence. The mind, like a restless animal, will initially resist, wandering off into its habitual patterns of thought. But with consistent practice, it begins to settle, to find a point of rest. It’s described as “keeping the mind busy enough to think like it needs to do something…until it’s satisfied and it relaxes and it goes away.”

This “going away” is crucial. It’s not an annihilation of the mind, but a temporary suspension of its usual mode of operation. This allows access to what might be called the “deeper aspects of mind,” aspects that operate beyond the realm of concepts and labels. These deeper aspects don’t communicate through thoughts, but through a more direct, intuitive knowing.

The ultimate point is a state of “not doing anything,” not in the sense of laziness, but in the sense of ceasing to strive with the conceptual mind. This is where the concept of “Grace” often enters the discussion. It’s the recognition that there’s a limit to what individual effort can achieve. Transformation happens when one surrenders, allowing something larger to unfold. This might be described as the moment when “you literally have to do nothing and allow the grace of the Dharma…to fall upon you.”

II. The Chakra System: Mapping the Energetic Landscape

Moving beyond the specifically Buddhist framework of the jhanas, we encounter the concept of chakras, central to many yogic traditions, particularly Tantra. This is a shift from the purely mental to the energetic, recognizing that the body itself is a field of subtle energies.

The chakras are often visualized as spinning wheels of energy, located along the central channel (sushumna nadi) that runs vertically through the core of the body. Each chakra is associated with specific qualities, elements, psychological functions, and even potential siddhis (refined abilities or “powers”).

The seven main chakras, from base to crown, represent a progression of energetic and psychological development:

Muladhara (Root): Located at the base of the spine, this chakra is associated with grounding, security, survival instincts, and the element of earth. It’s the foundation of our physical existence.
Svadhisthana (Sacral): Situated in the lower abdomen, this chakra governs creativity, sexuality, emotions, and the element of water. It’s the center of our feeling nature.
Manipura (Solar Plexus): Found in the navel area, this chakra relates to power, self-esteem, willpower, and the element of fire. It’s the seat of our personal agency.
Anahata (Heart): Located in the center of the chest, this chakra is the heart center, associated with love, compassion, connection, and the element of air. It’s the bridge between the lower and upper chakras.
Vishuddha (Throat): Situated in the throat region, this chakra governs communication, expression, truth, and the element of ether (space). It’s the center of our authentic voice.
Ajna (Third Eye): Found between the eyebrows, this chakra is associated with intuition, insight, wisdom, and the subtle element of light. It’s the seat of inner vision.
Sahasrara (Crown): Located at the top of the head, this chakra represents the connection to the divine, pure consciousness, and transcends the elements. It’s the gateway to transcendence.

Siddhis are often described as “perfections” or “powers,” but it’s crucial to approach them with humility and understanding. They are not supernatural abilities in the conventional sense, but rather refined expressions of the natural potential of the human energy system. They are seen as byproducts of deep practice, arising from the purification and refinement of the chakras. For example, refined awareness in the Anahata is connected with loving-kindness. It is said “twim what it’s actually doing is it works with the heart center.”

III. Deities and Chakras: The Symbolic Language of Transformation

Within certain tantric traditions, each chakra is also linked to specific deities. This is not to be understood literally, as worshipping external gods and goddesses. Rather, these deities are symbolic representations of the energies and qualities associated with each chakra. They are archetypes, embodying specific aspects of consciousness.

Muladhara might be associated with Ganesha, the elephant-headed deity who removes obstacles, symbolizing the overcoming of fear and insecurity.
Svadhisthana could be linked to Varuna, the god of water, representing the fluidity and adaptability of emotions, or to forms of the Goddess, embodying creativity and fertility.
The Anahata is often linked with expansive love.

By meditating on these deities, practitioners aim to connect with and cultivate the corresponding qualities within themselves. It’s a form of bhakti yoga (the path of devotion) integrated into energy work. It’s a way of saying, “By having deities in these chakras, they also bestow upon the individual…certain Sidis.”

IV. Patanjali’s Yoga Sutras: The Science of Samyama

Patanjali’s Yoga Sutras, a foundational text of classical yoga, provides a systematic framework for understanding the path to liberation. The third chapter, Vibhuti Pada, details the siddhis that can arise through the practice of samyama.

Samyama is a powerful technique combining dharana (concentration), dhyana (meditation), and samadhi (absorption). It involves focusing one’s complete, unwavering attention on a particular object or aspect of reality. The Yoga Sutras describe various objects for samyama and the resulting siddhis, such as:

Knowledge of past lives through samyama on past impressions.
Understanding of celestial bodies through samyama on the sun.
Insight into the workings of the physical body through samyama on the navel center.

This aligns remarkably with the Buddhist understanding of the jhanas. It’s been observed that “in the Buddhist model you come to the the fourth Jan which is where the foundation for sides can occur.” Samyama, like the fourth jhana, creates a state of profound stillness and clarity, allowing for deeper insights and abilities to emerge.

V. Karma, Acceleration, and Misconceptions: Untangling the Threads

A common misconception is that practices like Kriya Yoga or Kundalini Yoga force the rapid release of karma, leading to intense and potentially overwhelming experiences. This is a misunderstanding of the underlying principles.

It’s crucial to understand that the chakras are not dormant, waiting to be “activated.” They are already functioning, supporting our life and consciousness. The issue is not a lack of activity, but the presence of karmic tension. It is posed that “I look at chakras as storehouses of karmic tension.”

Both the body and the mind are repositories of karma – the accumulated effects of past actions, thoughts, and intentions. Chakras can be seen as specific points where this karmic tension is concentrated. This tension manifests in various ways:

Physical: Tightness, pain, discomfort, illness.
Emotional: Blockages, reactivity, unresolved grief, anger, fear.
Mental: Limiting beliefs, negative thought patterns, obsessive thinking.

The idea of “karmic acceleration” can be misleading. It suggests a forceful purging, which can be counterproductive and even harmful.

VI. Releasing Karma: The Path of Relaxation and Equanimity

The effective approach to working with karmic tension is not to try to force it out, but to cultivate relaxation and equanimity. This is a subtle but profound shift in perspective.

When karmic patterns arise – whether as physical sensations, emotions, or thoughts – the key is to meet them with awareness and non-reactivity. This involves several steps:

Observation: Notice the sensation, emotion, or thought without judgment. Don’t label it as “good” or “bad,” simply observe it as it is.
Recognition: Acknowledge its presence. Don’t try to push it away or deny it. Allow it to be there.
Relaxation: Soften around the tension. Instead of resisting or fighting it, consciously relax the body and mind.
Redirection: Gently guide the mind back to a chosen focus, such as the breath, a mantra, or a visualization. This prevents getting caught up in the karmic pattern.
Forgiveness: Forgive the sensations, feelings, or thoughts that may arise.

This process prevents adding “fuel to the fire” of karmic patterns. By reacting with aversion or clinging, we reinforce the patterns. By meeting them with awareness and non-reactivity, we gradually weaken their hold. It’s a process of “reducing the intensity of the karma…eventually as you keep doing this process…it goes away on its own.”

VII. Kriya Yoga and Chakra Work: A Practical Methodology

Kriya Yoga, a system of yogic techniques, often involves working directly with the chakras as a means of releasing karmic tension and cultivating deeper states of awareness.

One approach is to use each chakra as a point of focus during meditation. This might involve:

Mental Chanting: Silently repeating a mantra (such as “Om”) at each chakra.
Visualization: Visualizing energy flowing through the chakras, cleansing and purifying them.
Breath Awareness: Focusing on the breath as it moves through the chakras.
Simply Holding Awareness: Gently resting attention at each chakra, observing any sensations that arise.

The intention is not to force any particular experience, but to create a space for karmic tension to release naturally. Sensations of discomfort may arise, but the practice is to relax into these sensations, allowing them to dissipate. It’s about using “each chakra as a point of attention…and then using what’s known as japa…to relieve that karmic tension.”

VIII. The Power of Forgiveness: Healing the Wounds of the Past

Forgiveness is a powerful tool for releasing karmic tension, applicable across various traditions, including Kriya Yoga, TWIM, and others. It’s not about condoning harmful actions, but about releasing the emotional charge associated with past experiences.

Forgiveness can be directed towards:

Oneself: For past mistakes, regrets, and self-judgments.
Others: For perceived harm or wrongdoing.
The Present Moment: For any discomfort, pain, or difficulty that arises.

The act of forgiveness can be surprisingly simple, yet profoundly transformative. It can involve mentally repeating phrases like:

“I forgive myself for…”
“I forgive [person] for…”
“I forgive this pain for being here.”
“I forgive this situation for happening.”

This practice helps to address the underlying emotional and mental patterns associated with physical and emotional pain. It’s a way of saying, “You can actually go to that place and use a forgiveness method…eventually instead of…dealing with the pain directly you’re dealing with maybe some emotionality associated with the pain.”

IX. Navigating Philosophical Landscapes: TWIM, Kriya, Yoga, and Buddhism

While there are significant practical overlaps between TWIM, Kriya Yoga, Buddhism, and other yogic systems, it’s important to acknowledge the philosophical differences. These differences don’t necessarily invalidate the practices, but they offer different frameworks for understanding the nature of reality and the path to liberation.

Shared Roots: Both Yoga and Buddhism draw inspiration from the ancient Samkhya philosophy, which posits a duality between Purusha (pure consciousness) and Prakriti (matter/nature). This is a foundational understanding of the underlying structure of reality.
Yoga’s Goal: Classical Yoga, as outlined in Patanjali’s Yoga Sutras, aims for Kaivalya, a state of liberation where Purusha is realized as separate from Prakriti. This is a state of complete freedom from the limitations of the material world. Other schools of Hinduism emphasize the union of the individual self (Atman) with the universal Self (Brahman), a realization of oneness.
Buddhist Emphasis: Theravada Buddhism focuses on the cessation of suffering (dukkha) through the understanding of the Four Noble Truths and the practice of the Eightfold Path. It emphasizes anatta (non-self), the understanding that there is no permanent, unchanging self or soul.
The Nature of Nirvana: Theravada Buddhism is careful to state that even Nirvana (the ultimate goal of the Buddhist path) is anatta. This contrasts with some yogic and Hindu schools that describe a realization of the Self (Atman) or union with Brahman.

These philosophical differences are significant, and engaging with them can be a valuable part of one’s spiritual journey. However, they don’t necessarily preclude the practical benefits of combining techniques from different traditions. Ultimately, the focus is on experiencing liberation from suffering, regardless of the specific philosophical framework.

The approach to reconcile is to not take the labels given by the different philosophical understandings of the end result, but realize it is an end to suffering, it has been proposed that: “I see nibana or the nebu as substrate and that it’s not Consciousness itself but rather the intelligence that arises emanates from the substrate is what gives rise to Consciousness”.

X. Initiation in Kriya Yoga and Tantra: The Role of Transmission

Many tantric traditions, including Kriya Yoga, place a strong emphasis on initiation. This differs from the more open approach of Theravada Buddhism, where teachings are generally available to all.

Traditionally, initiation involves a transmission of energy (shaktipat) from teacher to student. This is seen as connecting the student to the lineage of teachers and empowering them to practice the techniques effectively. It’s a way of activating the potential that already exists within the student.

There are several reasons for the emphasis on initiation:

Preservation of the Lineage: Initiation helps to ensure that the teachings are transmitted accurately and without distortion. It’s a way of maintaining the integrity of the tradition.
Energetic Connection: It creates a bond between the teacher, the student, and the lineage, facilitating the flow of energy and guidance. It’s a living connection to a tradition that stretches back through time.
Guidance and Support: The teacher-student relationship provides ongoing support and clarification, especially as the student encounters deeper experiences. The teacher acts as a guide, helping the student navigate the challenges and potentials of the path. It is that, “because I as the teacher have experienced them before you can come directly to me and we can have a discussion about it so that I can walk with you hand inand and take you on this journey.”

XI. Secrecy and Exclusivity: A Double-Edged Sword

While initiation serves genuine spiritual purposes, it’s also undeniable that the element of secrecy and exclusivity can have a psychological effect. It can create a sense of value and commitment, motivating students to practice diligently.

This can be a double-edged sword. On the one hand, it can inspire dedication and focus. On the other hand, it can lead to elitism, spiritual materialism, or a sense of being “special” in a way that reinforces ego rather than dissolving it. It’s been suggested that, “it creates this mistake right like I’m going into it because I need initiation and there’s something behind the wall of initiation that I’m getting.”

The key is to maintain a balanced perspective, recognizing the potential benefits of initiation while remaining aware of the potential pitfalls.

XII. Reflections on the Teaching Path: Humility and Growth

The journey of a spiritual teacher is, ideally, one of ongoing learning, growth, and self-reflection. It’s important for teachers to remain humble, acknowledging their own imperfections and limitations. The most effective teachers are those who see themselves as fellow travelers on the path, offering guidance and support rather than claiming absolute authority.

It’s a process of continuous evolution, of shedding old skins and embracing new understandings. It’s about recognizing that, “I’m only human and I if I’ve made any claims before…that has created this sense of perfection in me…do not seek perfection in me.” The teacher is simply a friend on the path, someone who has perhaps traveled a bit further and can offer some guidance based on their own experience.

XIII. Scientific Studies and Meditative Abilities: Bridging the Gap

Participating in scientific studies on meditation can provide valuable insights into the neurological and physiological effects of these practices. It can help to bridge the gap between ancient wisdom traditions and modern scientific understanding.

However, it’s crucial to distinguish between the experience of meditation and the interpretation of that experience. Renouncing claims of attainment does not negate the ability to enter deep meditative states. It simply means letting go of attachment to those experiences and recognizing that they are not a measure of one’s inherent worth or moral superiority.

The ability to enter profound states of consciousness, such as nirodha samapatti (cessation of perception and feeling), remains, even if one chooses not to emphasize those experiences or make claims about them. The focus shifts from personal achievement to sharing the practical benefits of the practice with others. It’s stated that “I am able to go into nroa I am able to go into n I’m able to do all of these things in terms of the meditative accomplishments.”

The emphasis is on being a “practical, friendly teacher” who guides others based on their own direct experience, rather than on abstract theories or dogmatic beliefs. It’s about sharing the tools and techniques that have proven effective, empowering others to embark on their own journey of inner exploration and transformation. The ultimate goal is not to create followers, but to empower individuals to become their own teachers, to discover the truth within themselves.