Analytical meditation: benefits and how to practice it

Today hundreds of thousands of people practice meditation. This ancient tradition of working with the mind dates back to the Vedic times. Meditation is mentioned as a method of overcoming illness in Ayurveda, the Indian ‘science of life’. According to the Vedic tradition, the true purpose of meditation is to cast off the shackles of the mind, connect with one's inner self.

Today, the term “meditation” is widely used to refer to a variety of techniques that include contemplation, concentration on objects and sounds, guided meditation, meditative exercises (yoga, taijiquan, qigong), pranayama, and mantras.

These techniques work on several levels including feelings, mind, intellect and emotions. Some of them are easy to learn and practice, while others, which are complex, require long training. This article is about analytical meditation: how to do it, the benefits for the mind, and how to change your thinking patterns and add more mindfulness to your life.

The variety of types of meditation can be divided into two groups.

Meditation- concentration stabilises the mind focussing attention on an object: a breath, a sensation, an image, a sound. When we perform this technique, we try to keep the mind in concentration throughout the practice. If concentration is lost and the mind rushes into a whirlpool of thoughts, we return to the object of attention time after time.

It is normal for the mind to ‘run’ after thoughts, to live in the past or future, ignoring the ‘here and now’ state. If you try to keep the mind on one object, it resists. Because of this property of jumping from one thought to another, it is called monkey mind. Stabilising concentration meditation works with this characteristic of the mind. Such concentration is called dharana, described by Patanjali in the Yoga Sutras:‘Dharana is the holding of chitta on some object"..

Unlike concentration techniques, analytical meditation does not seek to stop thoughts or focus attention on an object; instead, it fills the mind with images that transform consciousness. During this practice, we may linger to explore concepts such as impermanence, the ego, the flow of thoughts, the present moment, negative emotions, or body sensations. The main goal of this type of meditation is to remove all the conditioning (samskaras) that cause one to see reality in a distorted way, like through filters. When samskaras are eliminated, other problems rooted in avidya (spiritual ignorance) disappear, giving way to a state of harmony and peace.

Analytical meditation — is a technique of contemplation that, unlike other forms of such practices, relies more on logic. The very name ‘analytical’ refers to the special activity of the mind: in order to come to a concrete conclusion, it operates with knowledge and facts and only then comes to concrete conclusions. Therefore, reflection in analytical meditation helps to understand the workings of the mind and to develop the right way of thinking or feeling.

If you organise the flow of thoughts, images and emotions correctly, the mind will gradually calm down and change its mental patterns. It is no coincidence that analytical meditation is compared to cognitive behavioural therapy. It is a popular psychotherapeutic approach based on talk therapy that teaches how to identify and change destructive or disturbing thought patterns that have a negative impact on behaviour and emotions. Successful cognitive behavioural therapy helps to manage depression, anxiety disorders, addictions, interpersonal problems, eating disorders and severe mental illness.

A practitioner, especially a beginner, does not always understand which type of meditation to choose. It depends on his experience. If you have never practised meditation and your mind is very agitated, it is more appropriate to start with concentration. To practice analytical meditation you need a calm and concentrated mind, otherwise it is difficult to analyse a concept and not react to external and internal stimuli.

It may seem that concentration and analysis are two completely different types of meditation, but they are closely related: the practice of stabilising meditation leads to analytical meditation, and vice versa. Without objective analysis, there can be no proper concentration.

Therefore, both types of meditation are like two sides of the same coin. Together they help the practitioner to make progress on the path of spiritual development.

• This method is accessible to most practitioners.
• This method helps to change the vector of thinking, remove the imposed attitudes and thus reprogram your life.
• This method broadens the mind, as the analysis involves the study of literary sources on the topic of reflection.
• This method develops logical and critical thinking, the ability to look at a problem from different angles of perception.

All these features lead to the all-round development of the personality, help to enter the path of conscious existence and advance on the spiritual path.

Meditation is usually perceived as an activity that is disconnected from real life. Most people who give up this practice are not even aware of its benefits or think it is an impossible task. In the process of analytical meditation, one fills the mind with thoughts and emotions. It is like a film that sends the mind on a journey to develop better qualities. The speciality of this technique is that even beginners can concentrate for at least a short time and not get distracted. Because the meditation process changes from moment to moment, it is easier to keep the practice interesting.

Meditation, in which the practitioner tries to stop thoughts and concentrate attention, sooner or later ends, and the person returns to ordinary life, continuing to believe, evaluate, compare. Therefore, it is necessary to think properly, to set oneself new categories of thinking and to perceive other people by casting off the veils of the mind.

People's lives depend on how they think. Erroneous views and distorted ideas about the nature of things create situations in which people feel dissatisfied, envious or jealous. The main cause of unhappiness lies in the way of thinking, which needs to be changed. Meditation proves to be the best way to change your mindset and rethink your values.

Analytical meditation helps to distinguish between thoughts and the one who is thinking, and to gradually come to a state of being present in the moment. Over time it becomes possible to let go of negative qualities and consciously choose what to think, say or do, rather than mindlessly follow urges. When you realise the benefits of meditation, you become motivated to make it a part of your life, to combine spiritual practice with everyday life.

Scientists are interested in the effects of meditation and on the basis of research confirm its positive impact on the health of the physical and mental bodies. The practice improves psycho-emotional state, reduces stress, anxiety and depressive disorders, reduces the intensity of physical and psychological pain, and improves memory.

On a physiological level, there is a decrease in blood pressure, heart rate, a decrease in cortisol and adrenaline levels, and an increase in melatonin. Meditation increases regional cerebral blood flow in the frontal and anterior cingulate regions of the brain, and increases attention. As we age, the thickness of the cerebral cortex (grey matter containing neurons) decreases, while meditation practice is associated with an increase in grey matter in the brain.

Meditation reduces excessive sympathetic activity and cholesterol levels. The effectiveness of meditative techniques has been confirmed in epilepsy, symptoms of premenstrual syndrome and menopause. Positive dynamics is observed in affective and anxiety disorders, autoimmune diseases.(https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4895748/).

Analytical meditation may seem simpler than concentration: we let the mind float free on a given topic and observe what experiences or feelings we get as a result of the practice. However, there are a few pitfalls. Firstly, the attention still needs to be held within the chosen topic, which can be a difficult task for a restless mind. Second, choosing a topic for reflection requires experience and life wisdom to fuel the process.

In order to prevent analytical meditation from becoming a mere pastime, we need to choose the topic carefully: understand what we are concerned about and study materials on the subject (scriptures, teachings of ancient teachers) and then reflect on what we have learnt. Without the reflection stage, one cannot go deeply into meditation and change one's perspective.

Examples of analytical meditation topics include love, compassion, wisdom, patience, generosity, impermanence, attachment, jealousy, arrogance, self-forgiveness, suffering, death, and more. Not all of these appear to be states that are beneficial to the mind. However, as the Dalai Lama teaches, contemplating with the right attitude about things like suffering and death is helpful, but requires prior preparation.

How do such techniques work? For example, meditating on impermanence helps us to become less attached to worldly things because we will eventually either lose them or grow tired of them. Reflecting on the essence of death gives strength to make good use of life, realising that we can leave at any moment. Reflecting on the suffering of the world helps us get rid of our self-centred view and focus more on others. Meditation on compassion for enemies changes the negative pattern of perception of people around us and develops the ability to see pure consciousness in them.

A special type of analytical meditation involves visualisation, which uses vivid images to enhance the power of constructive emotions. The choice of visualisation object depends on the practitioner's tradition or the subject matter of the meditation. For example, when meditating on compassion, one may choose to visualise images of enlightened beings such as the bodhisattva of compassion Avalokiteshvara or White Tara. One can visualise oneself by imagining what we would become if we improved our qualities and got rid of destructive concepts.

Prepare the space: put away all distracting objects, switch off the phone, assume a comfortable posture with a straight back and cross-legged if possible. The body position should be relaxed. Relaxation is the main condition for meditative practices. In a tense body it is not easy to curb the mind, calm the thoughts and give them the necessary direction. In a relaxed body, on the contrary, the circulation of energy is natural and effortless.

There are three main areas of tension in our body: the head (especially the muscles of the face and nose), the abdominal area (from the diaphragm to the lower abdomen), and the pelvic area (perineum, buttocks). Alternately direct your attention to these areas and allow yourself to relax.

Bring your attention to your breathing, being aware of the process of inhaling and exhaling. Observe the cool air entering your nostrils and feel the warm air flowing out from within. After that, try to regularise your breathing by adding a slight delay: inhale - hold - exhale. The breath remains even and calm, and the delay is just a small stop. Keep your attention on your breathing without distracting yourself with extraneous thoughts. This stage is a good indication of how focused and in control of your mind you are. If you continue to be overwhelmed by thoughts, return your attention to your breathing each time.

This focus on inhalations and exhalations calms and stops the flow of thoughts. Your mind has less energy to spend on distractions and is ready to fully immerse itself in the practice. From this state, analytical meditation - guided reflection leading to experience - begins.

In the process of practice it is important to maintain the foundation of a logical chain: consideration of the topic in general terms, and then a detailed analysis of each aspect. It is also necessary to keep a positive attitude and not to sink into a negative perception of the subject of meditation, otherwise the vector of reflection will be wrong, and the goal will remain unattainable. This is especially important for the subject of suffering, death and the like. Analysis involves testing all the hypotheses put forward at the beginning of the consideration. In addition to the logical, you need to engage the visual, intuitive and emotional levels. In this way, the research topic can be felt, experienced, sensed and understood.

Deep immersion, comprehensive consideration and new chains of logic are accompanied by flashes of insight. Capture this moment, which can be the answer to a question or a starting point for other analytical practices.

Sometimes practitioners may experience anxiety or even panic attacks during meditation. Such states are more common in beginners or those who have broached a traumatic topic. First of all, observe the feeling of fear without reacting or questioning it. If you experience chills, shivering, rapid breathing and heart palpitations, go back to concentrating on your breathing and try to get it back on track - slow inhalations and exhalations.

Once you have calmed down, begin to analyse the fear. Ask yourself what is causing this state: is it a real danger or a perceived danger? How does your body feel when you start to panic? What images arise in your head? Do you hear any voices? In other words, take your fear apart and analyse every aspect of it. If you discover its cause, it may be the answer to a meaningful question or a solution to a problem.

As an example, consider the technique of analytical meditation on dissatisfaction.

It is inherent in human beings to be dissatisfied with life, regardless of the conditions in which they live and the heights they achieve in their professional activities. In this case, you can meditate on the feeling of happiness and contentment - qualities inherent in each of us, but hidden by the veils of obscurations. Form a real opinion of yourself, accept the negative and positive sides to rejoice in your unique qualities and get rid of the bad. It will help to realise that being born in a human body is a great fortune, which many creatures are deprived of. For example, animals whose existence consists of fear for life and a series of sufferings from hunger and cold, and whose spiritual practice is inaccessible. Compare your life with the lives of others in worse conditions. Imagine yourself in their shoes. Think of your achievements, strengths and opportunities, and then consider how you can use them to fulfil yourself and help others. As a result of such reflections, you will find that dissatisfaction is unfounded, far-fetched, stressful, and only distances you from a state of peace and well-being.

Meditation is the main spiritual practice in Buddhism, leading to two main goals: attainment of Buddhahood and liberation from Sansara. Buddhist meditation includes two types of practices: shamatha and vipashyana (vipassana). Shamatha is the concentration and holding of attention on some object. Vipashyana is meditation on the Four Noble Truths and the underlying ideas of inconstancy. The purpose of these exercises is to create conditions in the mind for the emergence of intuitive wisdom (prajni), the development of which leads to Enlightenment. In the West, vipashyana is better known as analytical meditation, because it helps the practitioner arbitrarily explore the experiences to which the mind is directed.

Which type of meditation is more important: vipashyana or shamatha? The debate on this topic has been going on for centuries. However, both vipashyana and shamatha must be practised in order to attain the goal (nirvana and Buddhahood). There are times when the line between the two types of meditation is barely perceptible. This happens when you are analysing a phenomenon, for example, thinking about impermanence using a flower as an example, and at the same time keeping the mind in a state of concentration on the object - the flower.

Analytical meditation in Buddhism is practised by the Dalai Lama. According to him, reasoning sharpens positive states of mind and softens thoughts and emotions that lead to suffering and dissatisfaction.

There is no mention of analytical meditation in the classical yoga texts. Patanjali's eight-step system refers us to concentration techniques: dharana and dhyana. The idea of dharana is to bind the mind to a single object. Dhyana is total immersion in meditation and merging with the object. The goal of dharana and dhyana is samadhi, the state of liberation: ‘The liberated one is neither asleep nor awake, he is neither conscious nor unconscious’ (‘Hatha Yoga Pradipika’).

No matter what kind of meditation you will learn or develop, it is important to adhere to the principle of silence and harmony. Ideally, if you can allow yourself to take the position of an enquiring student rather than an ‘all-knowing master’ who has read several books and knows what to do and how to do it.

Remember, please, the world of thought is felt by others. With what thoughts you come to the common space of meditation, such a trace (image) you will leave behind. And the humbler your position is, the more chances you will be accepted as a friend, not as an uninvited guest.

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