Within the yoga tradition, meditation is defined as an experiential state of awareness specifically involving control over all aspects of mental activity. Feuerstein (2006) explains that “the initial purpose of meditation is to intercept the flux of ordinary mental activity.” He translates Patanjali’s explanation from the Yoga Sutras (aphorism 1.2) as follows: “Yoga is the control of the fluctuations of the mind” (p98).

In this paradigm the highly developed meditator is not only less stressed and more relaxed but also experiences beneficial effects on health and psyche, having activated a previously latent potential for positive psychology and optimized wellbeing.

The mental complexities with which one gradually becomes encumbered as one progresses through life can be loosely termed as “mind” and they increase in strength as one becomes more involved in the mundane. Yogic systems in fact identify the mind as not only the source of “illusion” that prevents perception of reality, but also as the ultimate source of disease. According to the yogic tradition the true aim of life is to resolve these complexities and therefore progress toward a more profound understanding of one’s self. Feuerstein translates the passage of the Yoga Bhishya (1.1) in which the five fundamental behaviour patterns of the mind are described as follows:

  1. mudha – dullness;
  2. kshipta – restlessness;
  3. vikshipta – being intermittently distracted;
  4. ekagra – being focused
  5. niruddha – a state of control.

The order in which these states are cited is important; indicating a hierarchy in which the controlled mind is the most preferable. The Guru is traditionally seen as someone who, having mastered his own mind and soul, sets out to help others do the same.

Dr Ramesh Manocha