As the concept and practice of meditation are assumed here to have, as
their inspiration, religious and spiritually charged circumstances, it is
important to briefly define the term religion itself. Religion can simply be
described as a set of systems, which aims at bringing its follower to the
source of Truth. Mostly, the religion would have at its centre a scripture,
often divinely revealed (for example, the Qur’an in Islam), which would
be then interpreted through theological writings over a period of time.
But a religion also necessarily develops a practical arrangement actually
enabling its followers to reach God or whatever other object/objects the
religious practice revolves around. It has to have a practical way of worship,
certain symbols and ideas, and a body of worshippers - a religious
community.This community then allows an individual to integrate and lose
himself within it, thus partaking in the means and ways the community has
evolved of attaining reality and salvation.
One such way is meditation. But, as further scrutiny will reveal,
meditation is very often linked to mysticism. Mysticism is a unique
experience, invariably taking place in a religious context. The person
experiencing it interprets this experience as an encounter with the ultimate
divine reality. Further, this experience seems to be direct and cannot be
explained in a rational way. It brings about a deep sense of unity and of
living in a level of being other than the ordinary.
1
At times, and for some exceptional people, this experience can be gained
in a natural and effortless way without any special endeavour on their part.
Others, it eludes totally. But the human mind longs to reach the Ultimate
1
A basic introduction to mysticism might be found in
Mysticism in the World’s Religions
by Geoffrey
Parrinder, Oneworld Publications, Oxford, 1976; and
Hindu and Muslim Mysticism,
R.C. Zaehner,
Oneworld, Oxford, 1966.
Th e Su f i C on c e p t o f Me d i t a t i on 196
