What is meditation? Who is meditating? The way we answer these two questions reveals whether meditation has been faithfully transmitted or appropriated[1], or subtly corrupted.
Meditation has been practised for thousands of years, taught by countless masters. Differences of opinion are inevitable, yet the explanation in Patañjali’s Yogasūtras (https://patanjaliyogasutra.in/) remains the universally accepted foundation.
यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानि ॥२.२९॥
The eight limbs of yoga are: abstention from evil-doing (yama), various personal observances such as austerity, cleanliness, etc. (niyama), posture (āsana), control of prāṇa (prāṇāyāma), withdrawal of the mind from sense objects (pratyāhāra), concentration (dhāraṇā), meditation (dhyāna), and absorption in the Ātman (samādhi).
Next, let us look at the first four sūtras of Chapter III in Patañjali’s Yogasūtras (Source: Translation from Patañjali Yogasūtras, Swami Prabhavananda, Sri Ramakrishna Math, Mylapore, Madras, 600 004, India.)
देशबन्धश्चित्तस्य धारणा ॥३.१॥
Concentration (dhāraṇā) is holding the mind within a centre of spiritual consciousness in the body, or fixing it on some divine form, either within the body or outside it.
तत्र प्रत्ययैकतानता ध्यानम् ॥३.२॥ प्रत्ययस्य ज्ञानस्य एकाग्रता।
Meditation (dhyāna) is an unbroken flow of thought toward the object of concentration.
तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः ॥३.३॥
When, in meditation, the true nature of the object shines forth, not distorted by the mind of the perceiver, that is absorption (samādhi).
त्रयमेकत्र संयमः ॥३.४॥
When these three—concentration, meditation, and absorption—are brought to bear upon one subject, they are called saṃyama.
As indicated in the fourth sūtra, the three terms—dhāraṇā, dhyāna, and samādhi—are often grouped as saṃyama, and we will use the word “meditation” for saṃyama.
Has the West appropriated Meditation?
Most meditation practices are largely mechanical. They begin by focusing on or observing one of the seven chakras, the breath, thoughts (as in mindfulness), the entire body (as in Vipassanā), or an object of one’s choice. With consistent practice and a foundation of moral living, one can progress toward samādhi in a predominantly mechanical way.
However, without completing the first five limbs of yoga, samādhi is unlikely. Still, through sustained effort, it is possible to reach samādhi—and only then does true meditation begin in its deeper sense.
There is a common misconception that meditation is purely a “spiritual” practice, and that simply sitting with eyes closed and legs crossed will lead to miraculous results. While such experiences may occur, they are rare. More often, the practitioner becomes disappointed and abandons the practice when nothing dramatic happens.
Progress, however, is assured if meditation is approached as a discipline of practice, as Sri Krishna emphasises in the Gita (6.35): abhyāsena—through repeated effort. In simple terms, even sitting still without movement for gradually longer periods produces results. If one adds mental focus on a chosen object, progress can be faster.
The key is to begin with what is controllable: the body. By mechanically training the body to remain steady, benefits will follow—even without obsessing over controlling the mind, which is universally acknowledged as difficult. Over time, this steady practice naturally leads to mental calm and deeper states of awareness.
This is how meditation is practised in the West—and it aligns with Patañjali’s description. In that sense, we cannot say the West has appropriated meditation. They are, for the most part, doing what Patañjali would have instructed his disciples to do.
A better term for what has happened is intellectual corruption—and this has occurred both in the West and in India. In India, a teacher might distort the message to appeal to Western audiences, but learners generally ignore such corruption because no Indian ever deviates from the understanding that religion is realisation (as Swami Vivekananda often said).
Corruption in the West is more subtle yet serious. Many teachers claim authorship or discovery of techniques, omit the first five limbs of yoga, or insist that meditation is entirely “non-religious.” This is like offering a fruit whose seeds cannot bear fruit, without even acknowledging the tree from which it came. In addition, through aggressive marketing, benefits are exaggerated and instant rewards are promised. Such claims often lead to disappointment and distract sincere seekers from the true path.
The Hindu View of Meditation
A Hindu meditation practice moves beyond the experience of meditation to a deeper inquiry: Who is meditating? In essence, meditation is not an end in itself but a means of discovering the meditator—the Self.
Key principles of the Hindu view:
- Meditation is a religious practice in the sense of Swami Vivekananda’s dictum: Religion is realisation.
- Meditation is not limited to sitting cross-legged with eyes closed; pūjā, bhajan, nāma-jāpa, mantra-jāpa, and service can all lead to meditation.
- The method should suit one’s temperament, lifestyle, and preferences—chosen after questioning and examination.
- Practice without seeking rewards. Once a practice is chosen, it should be continued steadfastly.
- Techniques vary widely; one should maintain equanimity toward all methods and practice one’s chosen method without getting distracted.
Meditation is the first step. The next step for self-realisation or further progress is a great secret, revealed in the Scriptures, via the guru’s words, or by fellow disciples.
Religion as realisation is a profound journey, and meditation is but the beginning. The next steps are revealed to the sincere seeker. A Hindu views meditation in this light and urges aspirants to recognise corruption—whether in the West or among teachers tailoring their message for Western audiences—and remain focused on the extraordinary journey of religion as realisation.
[1] Appropriation: the act of taking something for your own use, usually without permission (https://dictionary.cambridge.org/dictionary/english/appropriation).
