MEDITATIVE PSYCHOTHERAPY

Meditative psychotherapy is usually not allocated as an independent psychotherapeutic direction. But due to the fact that the elements of meditation are widely used or can be used in many other psychotherapeutic areas, we consider it appropriate to consider it separately.

The word meditation, although introduced into psychotherapy from English, where meditation means thinking , but its meaning is taken from Buddhism and reflects the state of detachment from vanity, passive contemplation, the flow of one’s own thought.

Currently, the term meditation is used so widely that it has many shades, so no definition suits all the experts of this method.

In our opinion, the interpretation of the term “meditation” is best described by N. Linda (“Psychotherapy in social work”, M., 1992). Comparing it with other basic concepts of psychotherapy - activity and communication , N. Linde writes:

“If an activity is always the interaction of the subject (S) with the object (O), where all the activity (knowing, using, transforming, etc.) always belongs to the subject, then in the case of communication, the subject interacts with the subject equal in rights and activity equally belongs to both parties.

In the case of meditation, there is no second side, no activity and no communication, the subject does not reflect, talking to himself, he simply becomes himself. ”

Proponents of meditation say that, thanks to the liberation from disturbing vain thoughts and emotions, it leads to enlightenment, illumination (most often to lightning intuitive), the so-called insight. They characterize this process as the development of the person himself, as the process of knowing oneself, others and the surrounding (and sometimes otherworldly) reality. An abrupt growth (from illumination to illumination) is the growth of a person who acquires a previously inaccessible new, more perfect knowledge.

In some classical areas of Buddhism, meditation occurs in the process of concentration of consciousness at one point. At the same time, the ability to maximize the release of consciousness from the flow of images and thoughts is being improved. At the same time, the process of more and more complete relaxation (psycho-muscle relaxation) is being improved.

The task of each such session is an ever deeper and longer (stable) attainment of inner peace and harmony, stabilization of consciousness, maximum release from mental and muscular tension, any (not only negative) emotions and thoughts, mental tension and the achievement of an extremely balanced state.

Gradually, this concentration of consciousness should move away from fixation on a specific object - a point that at the initial stage helps to free the consciousness from extraneous, vain irritants.

Having fulfilled its role of a "lightning rod", the "point" itself becomes unnecessary. That is, the meditator's gaze can remain on it, but without noticing it.

The stage of perfection of the ability to “let go” of the consciousness cleared of fuss and concrete thoughts to “free swimming” begins. At the same time, the “ship of our consciousness” itself, released into free navigation, is not amorphous, but rather strong - our consciousness, moving freely from an object to an object, does not “cling” to these objects, like a drowning or curious, but royally swims over them , calmly and confidently protected from the bustle of specific images and thoughts.

It can be said that meditation is the concentration of consciousness on detachment from the hustle and bustle of concrete images and thoughts with the aim of finding and improving the state of inner harmony in unity with the harmony of the world. Nature, the universe. It is a state of consciousness where all spiritual forces are in balance, so that no thought, no inclination can dominate others.

In this state, a person acquires a stable balance in opposition to the states of dependence on thoughts, feelings, people and habits. Extreme (opposite to meditation) manifestation of these addictions are passions, psychological states and behavioral reactions from which a person suffers, I would like to get rid of, but cannot. These dependencies can be attributed, and most neuroses (or vice versa - neurosis attributed to dependencies).

And since the main task of any direction of classical psychotherapy is the maximum possible release of a person from neuroses and other dependencies that hinder him, we see that meditative therapy, using its own means and methods, is aimed at solving this general psychotherapeutic task.

At the first classes it is almost impossible to gain the ability to completely free the mind from concrete images and thoughts. This is a long process. Therefore, we first need to train the concentration of consciousness on any convenient for the client and not annoying image or thought, using them "as lightning conductors" from other, less pleasant and more vain objects of attention. At the same time, the training begins first active, and then more and more non-violent retention of consciousness on the selected objects, trying to make it less and less jumping to "uninvited" thoughts.

Let us briefly list the essence of the main stages of meditative training.

It must be said that the sequence of these stages is not rigid. Often they are used in various combinations with each other. In this case, they can be viewed not as stages, but as exercises or approaches.

First stage

At the first stage of mastering the technique of meditation, it is better to direct the attention of the student to sensations that he can control and regulate physically. They are easier than thoughts, observable and hold attention to them.

Most often, it uses the direction of the client’s attention to the process of breathing: tracking all sensations that accompany breathing in, breathing out, controlling the quiet rhythm of breathing with simultaneous relaxation of muscles.

Second phase

In classical yoga (and now almost in all techniques of meditation), so-called mantras are added to these breathing exercises, the simplest, most ancient and most effective of which are mental utterances during exhalation of the words “ OUM ” (in translation - absolute) or “ OLE ” ( one). Some therapists recommend reciting these mantras (let's call them tuning forks) out loud.

These are the simplest mantras, which later on in many meditative techniques become significantly more complex. However, the psychotherapist should remember that any complication of the procedure should be justified by increasing its effectiveness and be considered with due regard for the specific task and individual characteristics of clients.

Third stage

In the future (and some therapists immediately start with this), clients are offered to simply calmly follow their thoughts, not driving them away or taking them to heart, watching them as if from the outside and more and more withdrawing from them emotionally.

This approach takes into account the spirit of contradiction inherent in all of us, when the prohibition to think about something often fixes thought even more deeply on a forbidden object.

Such an exercise is not applied in all cases, but only when it is not possible to get rid of disturbing thoughts. Then the person pretends that he deliberately gives in to him (“well, let's think about it”), while he himself gradually trains himself in an ever more monotonous, automatic, dull (less and less emotional) following this thought, gradually moving away from it object.

Fourth stage

Although this technique has long been known in meditations, it has recently spread under the name imagotherapy (imagination therapy), when, in order to reduce anxiety and stress, the client is asked to present himself in a zone of comfort and complete protection. At the same time, his attention is focused on an ever more distinct vision of himself in the personification of peace and satisfaction.

At present, imago therapy is often used as an independent psychotherapeutic direction or is included as a technical device in gestalt therapy, psychosynthesis, behavioral therapy, etc.

Nowadays not only passive, but also active methods of meditation are widely used. In this case, certain movements perform or strengthen the role of mantras (tuning forks) in order to distract from disturbing and vain images and thoughts and to include the free from concrete consciousness in the state of internal and external harmony.

One of the known active methods is the so-called mandala-meditation . It consists of several steps.

(The duration of the active development of each stage -15 minutes.)

First stage

Energy awakening

Running in place with the highest knee lift (eyes open). The pace and height of the knee are selected on the basis of the individual health status of the students.

The instructor asks to focus on deep and even breathing.

Second stage

In order for the awakened energy to hit the right center, you should sit down with your eyes closed, completely relax and gently sway. Pay particular attention to the complete relaxation of the muscles of the face.

The muscles of the jaws are completely relaxed, the mouth is half open (as if sleeping), the eyelids do not tremble, the face expresses calm and comfort.

Third stage

Direction of energy to the "third eye". To do this, it is recommended to lie on your back and rotate your eyes clockwise, making your eyes turn full, faster and faster.

The whole body is completely relaxed, especially the face, the mouth is naturally half-open (like that of a sleeper), relaxed, the head is completely motionless, the breathing is light, calm.

Fourth step

Stop all movements, close your eyes and feel the most complete relaxation and tranquility and stay calm.

American psychologist R. Naydiffer offers various options for active meditation with elements of sport, especially cyclical types.

The monotonous rhythm of movement and breathing for a long run, skiing, paddling in swimming or rowing, cycling and even walking can play the role of a mantra-tuning fork, focusing on which first serves as a "lightning rod" from irritating and vain thoughts, and then helps find harmony psychophysical condition.

Of course, the intensity of such loads should be adjusted to the psychophysical state.

In the so-called active relaxation, we (A.N. Romanin et al., 1986) use individually selected and constantly improved combinations of active meditation with self-suggestion formulas.